X80n1566_五燈會元續略

卍新續藏第 80 冊 No. 1566 五燈會元續略

No. 1566-A 五燈會元續略序

余嘗讀燈元而咄𠺜累葉之曠絕也。豈無大川其師起而覃舉馬者寂寂。至今含光隱曜。伊誰之責。夫慧命䔮傳與世間歷服等耳。答。非史氏云興。其間臧否污隆之數。何以較若列眉。久將湮湮必趨而之敝。稗官以意為春秋。穢史復借為金米市矣。佛祖慧命密相付囑。何用文為。然而世代緬邈。判三污而序五嶽。安所取衷乎。龍門敘三千年。括以五萬言。約而能該。班椽綜掇西漢。幾八萬余言。廣而不濫。大川和尚集五燈會元。厥功亦不下班馬。何為乎寂寂如今日也。我朝神聖邁往微猷高扇。即十七年憂勤史不勝載。痛闖孽憑陵蔑我圖書。聞掖垣充棟蕩然瓦礫。后之人將焉依。故餘切切與宰執高硁老及之亦與書同憂。以纂史力請兼以操訪遺文題屬。而它者不之急。中徹報罷。誠千古恨事也。爾時浪跡武夷。適傳遠門禪師書讀燈元之舉。余廢屐而嘆曰。事固相符。其有墜書。舉者天也。禪師精神寂莫。能該乎。能無濫乎。能辨湮渭。而旁正絲絲不棼乎。若然是亦選佛場之龍門班椽也。寧止步大川軌躅而已哉。蓋上下系四百餘年。心心接續如針投缽。罔書罅漏。其寫照在語言文字之外。又不答史氏之溢美蕪

【現代漢語翻譯】現代漢語譯本我曾經讀過《五燈會元》，但感嘆它已經曠廢絕續多年了。難道就沒有像大川禪師那樣的人挺身而出，來廣泛蒐集馬祖道一以後的禪宗事蹟嗎？以至於現在許多有道之士都隱遁埋名，這又是誰的責任呢？佛法的傳承就像世間的朝代更迭一樣。如果沒有史官來記載，那麼其中的善惡興衰，又如何能夠清楚地分辨呢？長久以往，必然會走向衰敗。如果讓那些編寫野史的人隨意篡改，那麼佛祖的慧命傳承豈不就成了可以隨意買賣的商品了嗎？佛祖的慧命是秘密相傳的，本來不需要文字。然而，時代久遠，要區分三污（指濁亂的世事）而整理五嶽（指重要的禪宗道場），又該依據什麼呢？司馬遷撰寫《史記》，用五萬字概括了三千年的歷史，簡要而全面。班固撰寫《漢書》，用八萬多字綜述了西漢的歷史，內容豐富而不蕪雜。大川和尚編纂《五燈會元》，他的功勞也不亞於司馬遷和班固。為什麼今天卻如此寂寂無聞呢？我朝的神聖君主，雄才大略，高瞻遠矚。即位十七年，憂國憂民的事蹟史書都難以記載。痛恨李自成禍亂，毀壞了我們的圖書。聽說皇宮裡的藏書蕩然無存，只剩下瓦礫。後人將依靠什麼呢？所以，我懇切地與宰相高硁等老臣一同為此事擔憂，並上書請求編纂史書，同時搜訪遺文，但其他的事情卻不那麼著急。最終沒有得到批準，這真是千古憾事啊。那時我流浪在武夷山，恰好聽說遠門禪師正在進行整理《五燈會元》的工作。我放下手中的枴杖感嘆道：『這件事真是太巧合了。那些散落的典籍，能有人整理，真是天意啊！』禪師的精神境界高深莫測，他能夠全面地蒐集資料嗎？能夠避免蕪雜嗎？能夠辨別真偽，使旁支末節也條理清晰嗎？如果能做到這些，那麼他就是禪宗界的司馬遷和班固啊！又何止是步大川和尚的後塵呢？』上下貫穿四百多年，心心相印，就像針投進缽里一樣契合。沒有遺漏任何細節。其精神寫照存在於語言文字之外，又不落入史官的溢美之詞和蕪雜的記載之中。

【English Translation】 English version I once read the 'Wudeng Huiyuan' (Compendium of Five Lamps), and lamented its desolation and discontinuation for many years. Could it be that there is no one like Zen Master Dachuan to step forward and extensively collect the Zen affairs after Mazu Daoyi (Baso Doitsu)? As a result, many virtuous people are now hidden and anonymous. Whose responsibility is this? The transmission of the Buddha's Dharma is like the dynastic changes in the world. Without historians to record it, how can the good and evil, rise and fall, be clearly distinguished? Over time, it will inevitably lead to decline. If those who write unofficial histories are allowed to tamper with it at will, wouldn't the transmission of the Buddha's wisdom become a commodity that can be bought and sold at will? The Buddha's wisdom is secretly transmitted, and originally does not require writing. However, as time passes, what should we rely on to distinguish the 'three impurities' (referring to the turbid worldly affairs) and organize the 'five peaks' (referring to the important Zen monasteries)? Sima Qian wrote the 'Records of the Grand Historian,' summarizing three thousand years of history in fifty thousand words, concise and comprehensive. Ban Gu wrote the 'Book of Han,' summarizing the history of the Western Han Dynasty in more than eighty thousand words, rich in content without being cluttered. Zen Master Dachuan compiled the 'Wudeng Huiyuan,' and his contribution is no less than that of Sima Qian and Ban Gu. Why is it so unknown today? The sacred monarch of our dynasty has great talent and foresight. In the seventeen years of his reign, the deeds of worrying about the country and the people are difficult to record in history books. He hated Li Zicheng's rebellion, which destroyed our books. It is said that the books in the palace were completely destroyed, leaving only rubble. What will future generations rely on? Therefore, I earnestly worried about this matter with the old ministers such as Prime Minister Gao Geng, and submitted a letter requesting the compilation of history books, while also searching for lost texts, but other matters were not so urgent. In the end, it was not approved, which is truly a regret for all ages. At that time, I was wandering in Mount Wuyi, and I happened to hear that Zen Master Yuanmen was working on compiling the 'Wudeng Huiyuan.' I put down my crutches and sighed: 'This matter is really a coincidence. It is the will of heaven that someone can organize those scattered classics!' Zen Master's spiritual realm is unfathomable. Can he comprehensively collect the materials? Can he avoid clutter? Can he distinguish between truth and falsehood, so that the side branches are also clear and orderly? If he can do these things, then he is the Sima Qian and Ban Gu of the Zen world! Why only follow in the footsteps of Zen Master Dachuan?' It spans more than four hundred years, with hearts connecting like needles falling into a bowl. No detail is missed. Its spiritual portrayal exists outside of language and writing, and does not fall into the excessive praise and cluttered records of historians.

詞以炫惑後世也。禪師勉焉哉。余將隱矣。亦重有感乎斯文。是為序。

旹。

弘光元年乙酉春莫佛弟子吏科左給事中馬嘉植薰沐拜書于武夷精舍

No. 1566-B 敘

正法眼藏之布在方策也。自景德傳燈始。踵其後者李遵勖之廣燈。佛國之續燈。䀲翁之聯燈。雷庵之普燈。層見疊出。卷帙浩繁。學者不無望洋而嘆。紹定間。大川濟公承浙翁之傳。主握宗印。集諸學侶撮為會元。可謂始終條理一以貫之。宋季迄元代有宗匠說法如雲。指不勝屈。入我明聖祖神宗。道化翔流普天皈命。而應斯嘉運。嶄嶄出頭角。又何似柱生也晚。適丁末造目擊先覺遺言僅存洞濟二宗散行㝢內。未經收聚神廟間。紫柏大師每念斯舉。終未獲遂。即邇來明眼宗師徴修有年。未見刊出。(柱)何人。斯而敢與夫述者之列第。恐世愈久而名愈湮。名愈湮而脈愈紊。授受不明。旁正不分。閑之不可不取諸豫也。故纘大川老人之緒略續四冊。梓以問世。倘遇少室真孫。以負荷佛祖為心。不以罪而以知得。藉此而擴充之。補見聞之所未逮。裒成大業。則千燈互映。使正法流衍于不匱也。予其拭睫以俟。

旹

崇禎十七年歲舍甲申佛成道日

支提山嗣祖沙門遠門　凈柱　拜撰

凡例會元合

【現代漢語翻譯】現代漢語譯本：用華麗的辭藻來迷惑後世啊。禪師您要努力啊。我將要隱退了。也深深地感慨這篇文章。因此作序。時。弘光元年乙酉年春末，佛弟子吏科左給事中馬嘉植齋戒沐浴后恭敬拜書于武夷精舍 No. 1566-B 敘《正法眼藏》流傳於世間，自從景德傳燈開始。跟隨其後的有李遵勖的《廣燈》，佛國的《續燈》，䀲翁的《聯燈》，雷庵的《普燈》，層出不窮。卷帙浩繁，學者不免望洋興嘆。紹定年間，大川濟公繼承浙翁的傳承，掌握宗門印可，集合眾學侶摘錄為《會元》。可以說是始終條理一以貫之。宋末到元代，宗師說法如雲，數不勝數。到了我明朝聖祖神宗時期，佛法教化廣為流傳，天下歸心。而應和這美好的時代，嶄露頭角的，又好像柱生出現得太晚了。正趕上末世，親眼所見先覺的遺言僅存洞山、曹洞二宗散落在各地，未經收集整理。神宗年間，紫柏大師常常想著這件事，最終未能完成。近來有明眼的宗師徵集修訂多年，未見刊印。（凈柱）是什麼人，竟然敢與著書立說的人相提並論呢？恐怕時間越久，名聲越被埋沒，名聲越被埋沒，法脈就越紊亂，傳授不明，旁門正道不分。所以這件事不可不事先有所準備。因此繼承大川老人的遺志，續寫四冊，刊印問世。如果遇到少室山的真傳弟子，以繼承佛祖的事業為己任，不以我的罪過而以我的用心來理解，藉此而擴充它，補充見聞所未及之處，完成大業。那麼千燈互照，使正法源源不斷地流傳下去。我將拭目以待。時崇禎十七年甲申年佛陀成道日支提山嗣祖沙門遠門凈柱拜撰凡例會元合

【English Translation】 English version: Using flowery words to mislead later generations. Zen master, you must strive! I am about to retire. I am also deeply moved by this writing. Therefore, I write this preface. Time. In the late spring of the year Yiyou, the first year of the Hongguang era, the Buddhist disciple Ma Jiazhi, the left secretary of the Ministry of Personnel, respectfully wrote this after fasting and bathing at the Wuyi Hermitage. No. 1566-B Preface The 'Eye Treasury of the True Dharma' is spread throughout the world, starting from the Jingde Records of the Transmission of the Lamp. Following it are Li Zunxu's 'Extensive Lamp,' Foguo's 'Continuing the Lamp,' Tongweng's 'Linked Lamps,' and Leian's 'Universal Lamp,' emerging one after another. The volumes are vast and numerous, and scholars cannot help but sigh in despair. During the Shaoding era, Great River Jigong inherited the transmission of Zhe Weng, grasped the seal of the sect, and gathered the scholars to extract the 'Essential Collection.' It can be said that the beginning and the end are consistent. From the late Song to the Yuan Dynasty, the Dharma talks of the masters were like clouds, too numerous to count. During the reign of Emperor Shenzong of my Ming Dynasty, the Buddhist teachings spread widely, and the world turned to them. Responding to this auspicious era, those who stood out seemed to have appeared too late. Just in time for the end of the world, the surviving words of the enlightened ones that I personally witnessed were only the Dongshan and Caodong sects scattered in various places, without being collected and organized. During the Shenzong era, Master Zibo often thought about this matter, but ultimately failed to complete it. Recently, enlightened masters have been collecting and revising for many years, but have not seen it published. Who is (Jingzhu) to dare to be mentioned in the same breath as those who write books and establish theories? I am afraid that the longer the time, the more the reputation will be buried, and the more the reputation is buried, the more chaotic the Dharma lineage will become, the transmission will be unclear, and the unorthodox and orthodox paths will not be distinguished. Therefore, this matter must be prepared for in advance. Therefore, continuing the legacy of the old man Great River, I continue to write four volumes and publish them to the world. If I encounter a true disciple of Shaoshi Mountain, who takes inheriting the cause of the Buddha as his responsibility, and understands my intention without blaming my faults, and uses this to expand it, supplement what has not been seen and heard, and complete the great cause. Then thousands of lamps will illuminate each other, so that the True Dharma will continue to flow without end. I will wipe my eyes and wait. Time On the day of the Buddha's Enlightenment, the year of Jiashen, the seventeenth year of Chongzhen The ancestral Shramana Yuanmen of Zhiti Mountain, Jingzhu, respectfully wrote this. General examples of the Essential Collection

五為一。連珠編貝。良工心苦。今猶見之。是書旁搜博採。去似存真。未敢以千金募諸咸陽。亦將舉苦心商之天下。是書羅輯多年。而載筆從事則始崇禎壬午至甲申冬季。爛然成編。會四方多故。藏之石室。未敢通行。更歷四載。遘先師石雨和尚示寂。乃嘆曰。是書之出其有待乎。爰是舉先師末後數語附入。亦續經而書孔丘卒之意也。會元所載曹洞終於十四卷。臨濟終於二十卷。先盡者宜先續。后竟者宜后書。故以洞宗置第一卷。不敢紊絕續之次也。又會元載圓悟法嗣。首大慧。次虎丘。是書亦以大慧法裔居先。虎丘法裔居次。俱循舊典。匪有異聞。至若黃龍忠育王𥙿護國元等一二傳燈。則附於大慧法裔之列。臨濟宗自宋季稍盛于江南。閱元而明人宗大匠所在都有。而韜光斂瑞民莫得傳。惟是天童磬山車溪三派鼎峙支那。學者依為出世梯航。第諸家語錄不翅充棟。是用芟繁選要。使一滴水味全具江河。至於聯珠頌古諸師。未詳其住持何剎。謹錄頌古一則跗入法嗣。使稽燈者易於覽觀。曹洞宗至宋季尤盛于河北。所以元世祖大集沙門。惟雪庭𥙿祖高賢鱗附。如黃鐘為八十四調之首。如車轂為三十六輻所歸。洵至盛矣。誰與京焉。獨惜明興以前。金遼以後。河北為戰爭之所。名剎兵穢。格言燹加。如洛之白馬天慶。嵩之少

【現代漢語翻譯】現代漢語譯本：五種元素融為一體，如同珍珠串聯，貝殼排列。編纂者用心良苦，如今我們還能看到。這本書廣泛蒐集資料，去除虛假，保留真實。我不敢像在咸陽那樣用千金來徵求意見，也打算將我的苦心與天下人商討。這本書羅輯多年，而真正動筆寫作是從崇禎壬午年到甲申年冬季，最終爛然成編。恰逢四方多事，便將它藏於石室，不敢輕易刊行。又過了四年，適逢先師石雨和尚圓寂，於是感嘆道：『這本書的問世或許還有待時機吧。』因此將先師臨終前的幾句話附錄于書中，也如同續寫經書而書寫孔子去世的意義。會元所記載的曹洞宗止於十四卷，臨濟宗止於二十卷。先完結的應該先續寫，后完結的應該后書寫。所以將洞宗放在第一卷，不敢擾亂續寫的次序。又會元記載圓悟的法嗣，首列大慧，次列虎丘。這本書也以大慧的法裔居先，虎丘的法裔居次，都遵循舊的典籍，沒有不同的說法。至於黃龍忠、育王𥙿、護國元等一二傳燈，則附於大慧法裔之列。臨濟宗自宋朝末年開始在江南稍稍興盛，經歷了元朝，到了明朝，宗大匠所在都有。但韜光斂瑞，民眾無法傳習。只有天童、磬山、車溪三派鼎立於支那，學者們依靠它們作為出世的階梯。只是各家的語錄堆積如山，因此我刪繁就簡，選取要點，使一滴水也能具備江河的全部味道。至於聯珠頌古的各位禪師，不清楚他們住持在哪個寺廟，謹錄頌古一則附入法嗣，方便稽查燈錄的人瀏覽觀看。曹洞宗到宋朝末年尤其在河北興盛。所以在元世祖大範圍召集沙門時，只有雪庭𥙿祖等高賢依附。如同黃鐘是八十四調的首調，如同車轂是三十六根輻條的歸宿。確實非常興盛啊。誰能與它相比呢？只可惜明朝興起以前，金遼以後，河北是戰爭的地方，名剎被兵火玷污，格言被戰火焚燒。如同洛陽的白馬寺、天慶寺，嵩山的少

【English Translation】 English version: The five elements become one, like pearls strung together, shells arranged in order. The compiler put in painstaking effort, which we can still see today. This book widely gathers materials, removes the false, and preserves the true. I dare not seek opinions with a thousand gold pieces like in Xianyang, and I also intend to discuss my painstaking efforts with the world. This book has been logically compiled for many years, but the actual writing began from the winter of Chongzhen's Renwu year to Jiashen year, and finally it was brilliantly completed. Coincidentally, there were many troubles in all directions, so it was hidden in a stone chamber, and I dared not publish it easily. After another four years, it happened that the late teacher, Monk Shiyu, passed away, so I sighed: 'Perhaps the publication of this book is still waiting for the right time.' Therefore, I appended the last few words of the late teacher to the book, just like continuing to write the scriptures and writing about the meaning of Confucius' death. The 'Huiyuan' records that the Caodong school ends at the fourteenth volume, and the Linji school ends at the twentieth volume. Those that are completed first should be continued first, and those that are completed later should be written later. Therefore, the Dong school is placed in the first volume, and I dare not disrupt the order of continuation. Also, the 'Huiyuan' records that Yuanwu's Dharma heirs are listed with Dahui first and Huqiu second. This book also places Dahui's Dharma descendants first and Huqiu's Dharma descendants second, all following the old classics, with no different statements. As for Huanglong Zhong, Yuwang 𥙿 (Yu Wang Miao), Huguo Yuan, and other one or two transmissions of the lamp, they are attached to the lineage of Dahui. The Linji school began to flourish slightly in Jiangnan at the end of the Song Dynasty, and after the Yuan Dynasty, in the Ming Dynasty, there were Zong Dajiang (great masters) everywhere. However, they concealed their brilliance and hid their auspicious signs, and the people could not learn from them. Only the three schools of Tiantong, Qingshan, and Chexi stood in a tripod in China, and scholars relied on them as a ladder to transcend the world. However, the recorded sayings of various families are piled up like mountains, so I simplified the complex and selected the essentials, so that a drop of water can have the full flavor of a river. As for the Chan masters of Lianzhu Songgu, it is not clear which temple they resided in, so I respectfully recorded one Songgu and attached it to the Dharma heirs, so that those who investigate the lamp records can easily browse and view it. The Caodong school flourished especially in Hebei at the end of the Song Dynasty. Therefore, when Emperor Shizu of the Yuan Dynasty gathered monks on a large scale, only the virtuous ones such as Xueting 𥙿 (Xue Ting Zu) attached themselves. Like the Huangzhong (yellow bell) is the first tone of the eighty-four tones, like the hub of a wheel is the destination of the thirty-six spokes. It was indeed very prosperous. Who can compare with it? It is only a pity that before the rise of the Ming Dynasty, after the Jin and Liao dynasties, Hebei was a place of war, famous temples were defiled by soldiers, and maxims were burned by war. Like the Baima Temple and Tianqing Temple in Luoyang, and the Shao

室龍潭。熊耳之空相。磁之大明。泰之靈巖。燕之報恩萬壽。燈燈不絕班班可紀。而人罕被其光。至今僅存雲門壽昌少室三葉頗稱蕃衍。但清涼已上間有一二宗支無從考覈。余登少室探求行實遺言。得抄本語略於敝簏。首尾簡蠹不可意推。其可句讀者尚存二十餘篇。跡其上下師承。按之道行塔銘。諸刻綠會不爽亦合璧之。最奇者謹備錄。以質明鑑。弁山一花現瑞。所載洞宗一支及崆峒傳燈。世譜俱以鹿門覺為石林秀。王山體為玉山體。淳拙文才為拙才淳。中間又少青原下二十九世。俱空契斌禪師誤也。所以弁山相傳拈香傳達磨正宗四十二世瑞老和尚。職此之故耳。其中詳辯載在洞宗源流正派圖。茲不復舉。雲門宗自宋迄元代不乏人。如圓通善王山濟。俱明眼宗哲。法席甚盛。但嗣法莫可考。豈深藏其德而不求著耶。抑末流聞見之不廣也。闕所不知。冀有後獲。近代同門昆季並以囑付后先循序編列。先得法者居前。次得法者居后。邇有不遵古訓。欲以先開堂者為長。于義未洽矣。以物情譬之人。有二丈夫子者。貴顯相等仕籍殊年。弟以丑榮。兄以辰進。而旁觀者議欲伯仲。而仲伯非獨其弟羞之。厥父亦將操棰而擊之矣。觀是書者。僭慢之愆。躐等之俑。殆知免夫。海內名宿各化一方。聽採風聲未窺全豹。然登堂法語諦觀

一二。亦足仞積玉於藍田。量藏金于南國矣。儻遇巨手鴻裁。舉所睹聞益加詳備。何以酬之。為賦卬須。南嶽下三十四世。青原下三十六世。二枝競秀承嗣已滿天下。其出世有語錄者易於纂合。今悉已存之草創矣。其在水邊林下潛行密用。無從得其機語。若剞出得無有缺陷乎。或曰止止。將有後師而為續略者。中書君將不憚煩。師何速為。

戊子仲春　遠門道人　漫書

五燈會元續略目錄

卷首　序文　凡例卷一上曹洞宗　青原下十五世　　凈慈暉禪師法嗣　　　華藏慧祚禪師　青原下十六世　　云竇鑒禪師法嗣　　　天童如凈禪師　　華藏祚禪師法嗣　　　東谷光禪師　青原下十七世　　天童凈禪師法嗣　　　鹿門覺禪師　雪庵從瑾禪師　　東谷光禪師法嗣　　　直翁舉禪師(不列章次) 　青原下十八世　　鹿門覺禪師法嗣　　　青州一辨禪師　　直翁舉禪師法嗣　　　天童岫禪師　青原下十九世　　青州辨禪師法嗣　　　大明寶禪師　慈雲覺禪師　　天童岫禪師法嗣　　　雪竇大證禪師　青原下二十世　　大明寶禪師法嗣　　　王山體禪師　仁山恒禪師　青原下二十一世　　王山體禪師法嗣　　　雪巖滿禪師　勝默光禪師

【現代漢語翻譯】現代漢語譯本：一二。也足以像在藍田堆積玉石一樣，像在南方諸國儲藏黃金一樣了。如果遇到大手筆、有鴻才的人，將所見所聞更加詳細完備地補充進去，用什麼來酬謝他呢？只能寫一篇序來期待了。南嶽（指懷讓禪師）下第三十四世，青原（指行思禪師）下第三十六世，兩支競相爭艷，承嗣的弟子已經遍佈天下了。他們的出世語錄容易纂集整理，現在都已經儲存在草稿中了。至於那些在水邊林下默默修行、秘密運用的人，無從得知他們的機鋒妙語。如果刊刻出來，難道不會有缺陷嗎？或者有人說：『停止吧，將會有後來的大師來續寫這部書的。中書君（指編者自己）將不害怕麻煩，大師您何必這麼著急呢？』

戊子仲春，遠門道人隨意寫下

《五燈會元續略》目錄

卷首序文凡例卷一上曹洞宗青原下十五世凈慈暉禪師法嗣華藏慧祚禪師青原下十六世云竇鑒禪師法嗣天童如凈禪師華藏祚禪師法嗣東谷光禪師青原下十七世天童凈禪師法嗣鹿門覺禪師雪庵從瑾禪師東谷光禪師法嗣直翁舉禪師 (不列章次) 青原下十八世鹿門覺禪師法嗣青州一辨禪師直翁舉禪師法嗣天童岫禪師青原下十九世青州辨禪師法嗣大明寶禪師慈雲覺禪師天童岫禪師法嗣雪竇大證禪師青原下二十世大明寶禪師法嗣王山體禪師仁山恒禪師青原下二十一世王山體禪師法嗣雪巖滿禪師勝默光禪師

【English Translation】 English version: One or two. It would be enough to accumulate jade in Lantian (a place famous for jade production), and to store gold in the southern countries. If a great master with great talent were to encounter this and add more detailed and complete information based on what they have seen and heard, how could I repay them? I can only write a preface to express my anticipation. The thirty-fourth generation under Nanyue (referring to Zen Master Huairang), and the thirty-sixth generation under Qingyuan (referring to Zen Master Xingsi), the two branches are competing for beauty, and their successors have already filled the world. Their recorded sayings are easy to compile and organize, and they are now all preserved in drafts. As for those who practice silently and secretly in the waterside and under the trees, there is no way to know their subtle and profound words. If it is printed, wouldn't there be defects? Or someone might say: 'Stop, there will be later masters to continue writing this book. Zhongshu Jun (referring to the compiler himself) will not be afraid of trouble, why are you in such a hurry, Master?'

In the mid-spring of Wuzi year, Yuanmen Daoren (a Taoist) wrote this casually.

Table of Contents of Supplement to the Record of the Five Lamps

Volume 1 Preface General Rules Volume 1, Part 1 Caodong School Fifteenth Generation under Qingyuan Lineage of Zen Master Jingci Hui Zen Master Huazang Huizuo Sixteenth Generation under Qingyuan Lineage of Zen Master Yundou Jian Zen Master Tiantong Rujing Lineage of Zen Master Huazang Zuo Zen Master Donggu Guang Seventeenth Generation under Qingyuan Lineage of Zen Master Tiantong Jing Zen Master Lumen Jue Zen Master Xue'an Congjin Lineage of Zen Master Donggu Guang Zen Master Zhiweng Ju (Not listed by chapter) Eighteenth Generation under Qingyuan Lineage of Zen Master Lumen Jue Zen Master Qingzhou Yibian Lineage of Zen Master Zhiweng Ju Zen Master Tiantong Xiu Nineteenth Generation under Qingyuan Lineage of Zen Master Qingzhou Bian Zen Master Daming Bao Zen Master Ciyun Jue Lineage of Zen Master Tiantong Xiu Zen Master Xuedou Dazheng Twentieth Generation under Qingyuan Lineage of Zen Master Daming Bao Zen Master Wangshan Ti Zen Master Renshan Heng Twenty-first Generation under Qingyuan Lineage of Zen Master Wangshan Ti Zen Master Xueyan Man Zen Master Shengmo Guang

仁山恒禪師法嗣　　　大明詮禪師　青原下二十二世　　雪巖滿禪師法嗣　　　報恩行秀禪師　青原下二十三世　　報恩秀禪師法嗣　　　少室福𥙿禪師　報恩從倫禪師　　　從寬禪師　華嚴至溫禪師　　　丞相移剌楚材居士　青原下二十四世　　少室𥙿禪師法嗣　　　少室文泰禪師　報恩智泰禪師　　　靈巖凈肅禪師　青原下二十五世　　少室泰禪師法嗣　　　寶應福遇禪師　靈巖潔禪師　　靈巖肅禪師法嗣　　　寶應永達禪師　封龍普就禪師　青原下二十六世　　寶應遇禪師法嗣　　　少室文才禪師　　靈巖潔禪師法嗣　　　天界道成禪師　　封龍就禪師法嗣　　　天慶義讓禪師　青原下二十七世　　少室才禪師法嗣　　　萬安子嚴禪師　　天慶讓禪師法嗣　　　熊耳子定禪師　青原下二十八世　　萬安嚴禪師法嗣　　　少室了改禪師　青原下二十九世　　少室改禪師法嗣　　　少室契斌禪師　青原下三十世　　少室斌禪師法嗣　　　定國可從禪師　青原下三十一世　　定國從禪師法嗣　　　少室文載禪師　青原下三十二世　　少室載禪師法嗣　　　宗鏡宗書禪師　青原下三十三世　　宗鏡書禪師法嗣

【現代漢語翻譯】現代漢語譯本仁山恒禪師的法嗣：大明詮禪師。青原下第二十二世。雪巖滿禪師的法嗣：報恩行秀禪師。青原下第二十三世。報恩秀禪師的法嗣：少室福𥙿(Fú Kuí)禪師，報恩從倫禪師，從寬禪師，華嚴至溫禪師，丞相移剌楚材(Yílì Chǔcái)居士。青原下第二十四世。少室𥙿禪師的法嗣：少室文泰禪師，報恩智泰禪師，靈巖凈肅禪師。青原下第二十五世。少室泰禪師的法嗣：寶應福遇禪師，靈巖潔禪師。靈巖肅禪師的法嗣：寶應永達禪師，封龍普就禪師。青原下第二十六世。寶應遇禪師的法嗣：少室文才禪師。靈巖潔禪師的法嗣：天界道成禪師。封龍就禪師的法嗣：天慶義讓禪師。青原下第二十七世。少室才禪師的法嗣：萬安子嚴禪師。天慶讓禪師的法嗣：熊耳子定禪師。青原下第二十八世。萬安嚴禪師的法嗣：少室了改禪師。青原下第二十九世。少室改禪師的法嗣：少室契斌禪師。青原下第三十世。少室斌禪師的法嗣：定國可從禪師。青原下第三十一世。定國從禪師的法嗣：少室文載禪師。青原下第三十二世。少室載禪師的法嗣：宗鏡宗書禪師。青原下第三十三世。宗鏡書禪師的法嗣。

【English Translation】 English version Successor of Chan Master Renshan Heng: Chan Master Daming Quan. Twenty-second generation from Qingyuan. Successor of Chan Master Xueyan Man: Chan Master Bao'en Xingxiu. Twenty-third generation from Qingyuan. Successor of Chan Master Bao'en Xiu: Chan Master Shaoshi Fu𥙿 (Fú Kuí), Chan Master Bao'en Conglun, Chan Master Congkuan, Chan Master Huayan Zhiwen, Layman Yílì Chǔcái, the Prime Minister. Twenty-fourth generation from Qingyuan. Successor of Chan Master Shaoshi Fu𥙿: Chan Master Shaoshi Wentai, Chan Master Bao'en Zhitai, Chan Master Lingyan Jingsu. Twenty-fifth generation from Qingyuan. Successor of Chan Master Shaoshi Tai: Chan Master Baoying Fuyu, Chan Master Lingyan Jie. Successor of Chan Master Lingyan Su: Chan Master Baoying Yongda, Chan Master Fenglong Pujiu. Twenty-sixth generation from Qingyuan. Successor of Chan Master Baoying Yu: Chan Master Shaoshi Wencai. Successor of Chan Master Lingyan Jie: Chan Master Tianjie Daocheng. Successor of Chan Master Fenglong Jiu: Chan Master Tianqing Yirang. Twenty-seventh generation from Qingyuan. Successor of Chan Master Shaoshi Cai: Chan Master Wan'an Ziyan. Successor of Chan Master Tianqing Rang: Chan Master Xionger Ziding. Twenty-eighth generation from Qingyuan. Successor of Chan Master Wan'an Yan: Chan Master Shaoshi Liaogai. Twenty-ninth generation from Qingyuan. Successor of Chan Master Shaoshi Gai: Chan Master Shaoshi Qibin. Thirtieth generation from Qingyuan. Successor of Chan Master Shaoshi Bin: Chan Master Dingguo Kecong. Thirty-first generation from Qingyuan. Successor of Chan Master Dingguo Cong: Chan Master Shaoshi Wenzai. Thirty-second generation from Qingyuan. Successor of Chan Master Shaoshi Zai: Chan Master Zongjing Zongshu. Thirty-third generation from Qingyuan. Successor of Chan Master Zongjing Shu.

少室常潤禪師　廩山常忠禪師　青原下三十四世　　少室潤禪師法嗣　　　大覺方念禪師　少室正道禪師　　廩山忠禪師法嗣　　　壽昌慧經禪師卷第一下　青原下三十五世　　大覺念禪師法嗣　　　雲門圓澄禪師　　少室道禪師法嗣　　　少室慧喜禪師　　壽昌經禪師法嗣　　　博山元來禪師　東苑元鏡禪師　　　壽昌元謐禪師　鼓山元賢禪師　青原下三十六世　　雲門澄禪師法嗣　　　指南明徹禪師　麥浪明懷禪師　　　佛日明方禪師　化山明盂禪師　　　東山明澓禪師　香雪明有禪師　　　百丈明雪禪師　雁田柳湞居士　　　葉曇茂居士　　博山來禪師法嗣　　　瀛山智訚禪師　開府余大成居士　　東苑鏡禪師法嗣　　　徑山道盛禪師卷第二上臨濟宗　南嶽下十六世　　黃龍忠禪師法嗣　　　慈化印肅禪師　　懶牛和禪師法嗣(師嗣天目齊齊嗣五祖演) 　　　竹林寶禪師(不列章次) 　南嶽下十七世　　東林顏禪師法嗣　　　昭覺紹淵禪師　　育王光禪師法嗣　　　靈隱之善禪師　凈慈居簡禪師　　　徑山如琰禪師　天童派禪師　　　東禪觀禪師　上方铦禪師　　　育王師瑞禪師　育王權禪師　　　凈慈義云禪

【現代漢語翻譯】現代漢語譯本少室常潤禪師，廩山常忠禪師青原下三十四世少室潤禪師法嗣大覺方念禪師，少室正道禪師廩山忠禪師法嗣壽昌慧經禪師卷第一下青原下三十五世大覺念禪師法嗣雲門圓澄禪師少室道禪師法嗣少室慧喜禪師壽昌經禪師法嗣博山元來禪師，東苑元鏡禪師壽昌元謐禪師，鼓山元賢禪師青原下三十六世雲門澄禪師法嗣指南明徹禪師，麥浪明懷禪師佛日明方禪師，化山明盂禪師東山明澓禪師，香雪明有禪師百丈明雪禪師，雁田柳湞居士葉曇茂居士博山來禪師法嗣瀛山智訚禪師，開府余大成居士東苑鏡禪師法嗣徑山道盛禪師卷第二上臨濟宗南嶽下十六世黃龍忠禪師法嗣慈化印肅禪師懶牛和禪師法嗣 (師嗣天目齊齊嗣五祖演) 竹林寶禪師 (不列章次) 南嶽下十七世東林顏禪師法嗣昭覺紹淵禪師育王光禪師法嗣靈隱之善禪師，凈慈居簡禪師徑山如琰禪師，天童派禪師東禪觀禪師，上方铦禪師育王師瑞禪師，育王權禪師凈慈義云禪

【English Translation】 English version Shaoshi Changrun Chan Master, Linshan Changzhong Chan Master 34th Generation under Qingyuan Dharma Successor of Shaoshi Run Chan Master Dajue Fangnian Chan Master, Shaoshi Zhengdao Chan Master Dharma Successor of Linshan Zhong Chan Master Shouchang Huijing Chan Master Volume 1, Part 2 35th Generation under Qingyuan Dharma Successor of Dajue Nian Chan Master Yunmen Yuancheng Chan Master Dharma Successor of Shaoshi Dao Chan Master Shaoshi Huixi Chan Master Dharma Successor of Shouchang Jing Chan Master Boshan Yuanlai Chan Master, Dongyuan Yuanjing Chan Master Shouchang Yuanmi Chan Master, Gushan Yuanxian Chan Master 36th Generation under Qingyuan Dharma Successor of Yunmen Cheng Chan Master Zhinan Mingche Chan Master, Mailang Minghuai Chan Master Fori Mingfang Chan Master, Huashan Mingyu Chan Master Dongshan Mingfu Chan Master, Xiangxue Mingyou Chan Master Baizhang Mingxue Chan Master, Yantian Liu Zhen Layman Ye Tanmao Layman Dharma Successor of Boshan Lai Chan Master Yingshan Zhiyin Chan Master, Kaifu Yu Dacheng Layman Dharma Successor of Dongyuan Jing Chan Master Jingshan Daosheng Chan Master Volume 2, Part 1 Linji School 16th Generation under Nanyue Dharma Successor of Huanglong Zhong Chan Master Cihua Yin Su Chan Master Dharma Successor of Lanniu He Chan Master (The Master is a successor of Tianmu Qi, who is a successor of Wuzu Yan) Zhulin Bao Chan Master (Not listed in order) 17th Generation under Nanyue Dharma Successor of Donglin Yan Chan Master Zhaojue Shaoyuan Chan Master Dharma Successor of Yuwang Guang Chan Master Lingyin Zhishan Chan Master, Jingci Jujian Chan Master Jingshan Ruyan Chan Master, Tiantong Branch Chan Master Dongchan Guan Chan Master, Shangfang Xian Chan Master Yuwang Shirui Chan Master, Yuwang Quan Chan Master Jingci Yiyun Chan

師　育王宗印禪師　　　鐘山印禪師　　東禪岳禪師法嗣　　　鼓山知玿禪師　　天童全禪師法嗣　　　育王妙堪禪師　靈隱希夷禪師　　雪峰然禪師法嗣　　　如如顏丙居士　　凈慈一禪師法嗣　　　天童達觀禪師　　焦山體禪師法嗣　　　天童智穎禪師　　大洪證禪師法嗣　　　萬壽師觀禪師　　竹林寶禪師法嗣　　　竹林安禪師(不列章次) 　南嶽下十八世　　鼓山永禪師法嗣　　　凈慈悟明禪師　　靈隱善禪師法嗣　　　雪峰善珍禪師　龍濟宗鍪禪師　　　凈慈仲穎禪師　　凈慈簡禪師法嗣　　　育王大觀禪師　　徑山琰禪師法嗣　　　凈慈廣聞禪師　靈隱普濟禪師　　　徑山原肇禪師　雙林朋禪師　　　東山源禪師　弁山阡禪師　　育王瑞禪師法嗣　　　瑞巖崇壽禪師　　天童派禪師法嗣　　　無境徹禪師　　育王堪禪師法嗣　　　薦福燦禪師(不列章次) 　　天童觀禪師法嗣　　　華藏善凈禪師(不列章次)　虎丘善濟禪師　　天童穎禪師法嗣　　　靈隱如玨禪師　　萬壽觀禪師法嗣　　　黃龍慧開禪師　孤峰德秀禪師(不列章次) 　　　石霜妙印禪師　　竹林安禪師法嗣　　　容庵海禪師(不列章次) 　南

【現代漢語翻譯】現代漢語譯本師育王宗印禪師（Yu Wang Zongyin Chanshi，育王宗印禪師）鐘山印禪師（Zhongshan Yin Chanshi，鐘山印禪師）東禪岳禪師（Dongchan Yue Chanshi，東禪岳禪師）法嗣鼓山知玿禪師（Gushan Zhi Shao Chanshi，鼓山知玿禪師）天童全禪師（Tiantong Quan Chanshi，天童全禪師）法嗣育王妙堪禪師（Yu Wang Miao Kan Chanshi，育王妙堪禪師）靈隱希夷禪師（Lingyin Xi Yi Chanshi，靈隱希夷禪師）雪峰然禪師（Xuefeng Ran Chanshi，雪峰然禪師）法嗣如如顏丙居士（Ruru Yan Bing Jushi，如如顏丙居士）凈慈一禪師（Jingci Yi Chanshi，凈慈一禪師）法嗣天童達觀禪師（Tiantong Daguan Chanshi，天童達觀禪師）焦山體禪師（Jiaoshan Ti Chanshi，焦山體禪師）法嗣天童智穎禪師（Tiantong Zhiying Chanshi，天童智穎禪師）大洪證禪師（Dahong Zheng Chanshi，大洪證禪師）法嗣萬壽師觀禪師（Wanshou Shi Guan Chanshi，萬壽師觀禪師）竹林寶禪師（Zhulin Bao Chanshi，竹林寶禪師）法嗣竹林安禪師（Zhulin An Chanshi，竹林安禪師）(不列章次) 南嶽下十八世鼓山永禪師（Gushan Yong Chanshi，鼓山永禪師）法嗣凈慈悟明禪師（Jingci Wu Ming Chanshi，凈慈悟明禪師）靈隱善禪師（Lingyin Shan Chanshi，靈隱善禪師）法嗣雪峰善珍禪師（Xuefeng Shanzhen Chanshi，雪峰善珍禪師）龍濟宗鍪禪師（Longji Zong Mou Chanshi，龍濟宗鍪禪師）凈慈仲穎禪師（Jingci Zhongying Chanshi，凈慈仲穎禪師）凈慈簡禪師（Jingci Jian Chanshi，凈慈簡禪師）法嗣育王大觀禪師（Yu Wang Daguan Chanshi，育王大觀禪師）徑山琰禪師（Jingshan Yan Chanshi，逕山琰禪師）法嗣凈慈廣聞禪師（Jingci Guangwen Chanshi，凈慈廣聞禪師）靈隱普濟禪師（Lingyin Puji Chanshi，靈隱普濟禪師）徑山原肇禪師（Jingshan Yuan Zhao Chanshi，逕山原肇禪師）雙林朋禪師（Shuanglin Peng Chanshi，雙林朋禪師）東山源禪師（Dongshan Yuan Chanshi，東山源禪師）弁山阡禪師（Bianshan Qian Chanshi，弁山阡禪師）育王瑞禪師（Yu Wang Rui Chanshi，育王瑞禪師）法嗣瑞巖崇壽禪師（Ruiyan Chongshou Chanshi，瑞巖崇壽禪師）天童派禪師（Tiantong Pai Chanshi，天童派禪師）法嗣無境徹禪師（Wujing Che Chanshi，無境徹禪師）育王堪禪師（Yu Wang Kan Chanshi，育王堪禪師）法嗣薦福燦禪師（Jianfu Can Chanshi，薦福燦禪師）(不列章次) 天童觀禪師（Tiantong Guan Chanshi，天童觀禪師）法嗣華藏善凈禪師（Huazang Shanjing Chanshi，華藏善凈禪師）(不列章次) 虎丘善濟禪師（Huqiu Shanji Chanshi，虎丘善濟禪師）天童穎禪師（Tiantong Ying Chanshi，天童穎禪師）法嗣靈隱如玨禪師（Lingyin Rujue Chanshi，靈隱如玨禪師）萬壽觀禪師（Wanshou Guan Chanshi，萬壽觀禪師）法嗣黃龍慧開禪師（Huanglong Huikai Chanshi，黃龍慧開禪師）孤峰德秀禪師（Gufeng Dexiu Chanshi，孤峰德秀禪師）(不列章次) 石霜妙印禪師（Shishuang Miaoyin Chanshi，石霜妙印禪師）竹林安禪師（Zhulin An Chanshi，竹林安禪師）法嗣容庵海禪師（Rong'an Hai Chanshi，容庵海禪師）(不列章次) 南

【English Translation】 English version Master Yu Wang Zongyin Chanshi (Yu Wang Zongyin Chanshi) Zhongshan Yin Chanshi (Zhongshan Yin Chanshi) Disciple of Dongchan Yue Chanshi (Dongchan Yue Chanshi) Gushan Zhi Shao Chanshi (Gushan Zhi Shao Chanshi) Disciple of Tiantong Quan Chanshi (Tiantong Quan Chanshi) Yu Wang Miao Kan Chanshi (Yu Wang Miao Kan Chanshi) Lingyin Xi Yi Chanshi (Lingyin Xi Yi Chanshi) Disciple of Xuefeng Ran Chanshi (Xuefeng Ran Chanshi) Ruru Yan Bing Jushi (Ruru Yan Bing Jushi) Disciple of Jingci Yi Chanshi (Jingci Yi Chanshi) Tiantong Daguan Chanshi (Tiantong Daguan Chanshi) Disciple of Jiaoshan Ti Chanshi (Jiaoshan Ti Chanshi) Tiantong Zhiying Chanshi (Tiantong Zhiying Chanshi) Disciple of Dahong Zheng Chanshi (Dahong Zheng Chanshi) Wanshou Shi Guan Chanshi (Wanshou Shi Guan Chanshi) Disciple of Zhulin Bao Chanshi (Zhulin Bao Chanshi) Zhulin An Chanshi (Zhulin An Chanshi) (Not listed in chapters) 18th Generation under Nanyue Disciple of Gushan Yong Chanshi (Gushan Yong Chanshi) Jingci Wu Ming Chanshi (Jingci Wu Ming Chanshi) Disciple of Lingyin Shan Chanshi (Lingyin Shan Chanshi) Xuefeng Shanzhen Chanshi (Xuefeng Shanzhen Chanshi) Longji Zong Mou Chanshi (Longji Zong Mou Chanshi) Jingci Zhongying Chanshi (Jingci Zhongying Chanshi) Disciple of Jingci Jian Chanshi (Jingci Jian Chanshi) Yu Wang Daguan Chanshi (Yu Wang Daguan Chanshi) Disciple of Jingshan Yan Chanshi (Jingshan Yan Chanshi) Jingci Guangwen Chanshi (Jingci Guangwen Chanshi) Lingyin Puji Chanshi (Lingyin Puji Chanshi) Jingshan Yuan Zhao Chanshi (Jingshan Yuan Zhao Chanshi) Shuanglin Peng Chanshi (Shuanglin Peng Chanshi) Dongshan Yuan Chanshi (Dongshan Yuan Chanshi) Bianshan Qian Chanshi (Bianshan Qian Chanshi) Disciple of Yu Wang Rui Chanshi (Yu Wang Rui Chanshi) Ruiyan Chongshou Chanshi (Ruiyan Chongshou Chanshi) Disciple of Tiantong Pai Chanshi (Tiantong Pai Chanshi) Wujing Che Chanshi (Wujing Che Chanshi) Disciple of Yu Wang Kan Chanshi (Yu Wang Kan Chanshi) Jianfu Can Chanshi (Jianfu Can Chanshi) (Not listed in chapters) Disciple of Tiantong Guan Chanshi (Tiantong Guan Chanshi) Huazang Shanjing Chanshi (Huazang Shanjing Chanshi) (Not listed in chapters) Huqiu Shanji Chanshi (Huqiu Shanji Chanshi) Disciple of Tiantong Ying Chanshi (Tiantong Ying Chanshi) Lingyin Rujue Chanshi (Lingyin Rujue Chanshi) Disciple of Wanshou Guan Chanshi (Wanshou Guan Chanshi) Huanglong Huikai Chanshi (Huanglong Huikai Chanshi) Gufeng Dexiu Chanshi (Gufeng Dexiu Chanshi) (Not listed in chapters) Shishuang Miaoyin Chanshi (Shishuang Miaoyin Chanshi) Disciple of Zhulin An Chanshi (Zhulin An Chanshi) Rong'an Hai Chanshi (Rong'an Hai Chanshi) (Not listed in chapters) South

岳下十九世　　徑山珍禪師法嗣　　　徑山行端禪師　　凈慈穎禪師法嗣　　　江心了萬禪師　岳林益禪師　　育王觀禪師法嗣　　　仰山元熙禪師　　凈慈聞禪師法嗣　　　徑山妙高禪師　天童鑒禪師　　雙林朋禪師法嗣　　　靈隱祖訚禪師　　靈隱濟禪師法嗣　　　雪竇煙同禪師　　薦福燦禪師法嗣　　　支堤澄鑒禪師　　華藏凈禪師法嗣　　　天童謀禪師　　徑山玨禪師法嗣　　　天竺有禪師　　黃龍開禪師法嗣　　　護國宗禪師　瞎驢無見禪師　　　放牛余居士　　孤峰秀禪師法嗣　　　鼓山正凝禪師　雙林介禪師　　石霜印禪師法嗣　　　金牛真禪師(不列章次)　真翁圓禪師(不列章次) 　　容庵海禪師法嗣　　　慶壽璋禪師卷第二下　南嶽下二十世　　徑山端禪師法嗣　　　靈隱慧明禪師　天寧梵琦禪師　　　徑山智及禪師　萬壽至仁禪師　　　天衣元凈禪師　國清曇噩禪師　　　徑山祖銘禪師　靈隱法林禪師　　　徑山福報禪師　　仰山熙禪師法嗣　　　龍翔大欣禪師　保寧天倫禪師　　　中竺正逵禪師　育王祖瑛禪師　　　祥符念常禪師　　天童鑒禪師法嗣　　　竺田霖禪師(不列章次) 　　天竺有禪師

【現代漢語翻譯】現代漢語譯本岳下十九世徑山珍禪師法嗣徑山行端禪師凈慈穎禪師法嗣江心了萬禪師，岳林益禪師育王觀禪師法嗣仰山元熙禪師凈慈聞禪師法嗣徑山妙高禪師，天童鑒禪師雙林朋禪師法嗣靈隱祖訚禪師靈隱濟禪師法嗣雪竇煙同禪師薦福燦禪師法嗣支堤澄鑒禪師華藏凈禪師法嗣天童謀禪師徑山玨禪師法嗣天竺有禪師黃龍開禪師法嗣護國宗禪師，瞎驢無見禪師放牛余居士孤峰秀禪師法嗣鼓山正凝禪師，雙林介禪師石霜印禪師法嗣金牛真禪師 (不列章次)，真翁圓禪師 (不列章次) 容庵海禪師法嗣慶壽璋禪師卷第二下南嶽下二十世徑山端禪師法嗣靈隱慧明禪師，天寧梵琦禪師徑山智及禪師，萬壽至仁禪師天衣元凈禪師，國清曇噩禪師徑山祖銘禪師，靈隱法林禪師徑山福報禪師仰山熙禪師法嗣龍翔大欣禪師，保寧天倫禪師中竺正逵禪師，育王祖瑛禪師祥符念常禪師天童鑒禪師法嗣竺田霖禪師 (不列章次) 天竺有禪師

【English Translation】 English version Lineage of Yue Mountain, 19th Generation Dharma Descendants of Zen Master Jing Shan Zhen (Zen Master of Jing Mountain Zhen) Zen Master Jing Shan Xing Duan (Zen Master of Jing Mountain Xing Duan) Dharma Descendants of Zen Master Jing Ci Ying (Zen Master of Jing Ci Ying) Zen Master Jiang Xin Liao Wan (Zen Master of Jiang Xin Liao Wan), Zen Master Yue Lin Yi (Zen Master of Yue Lin Yi) Dharma Descendants of Zen Master Yu Wang Guan (Zen Master of Yu Wang Guan) Zen Master Yang Shan Yuan Xi (Zen Master of Yang Mountain Yuan Xi) Dharma Descendants of Zen Master Jing Ci Wen (Zen Master of Jing Ci Wen) Zen Master Jing Shan Miao Gao (Zen Master of Jing Mountain Miao Gao), Zen Master Tian Tong Jian (Zen Master of Tian Tong Jian) Dharma Descendants of Zen Master Shuang Lin Peng (Zen Master of Shuang Lin Peng) Zen Master Ling Yin Zu Yin (Zen Master of Ling Yin Zu Yin) Dharma Descendants of Zen Master Ling Yin Ji (Zen Master of Ling Yin Ji) Zen Master Xue Dou Yan Tong (Zen Master of Xue Dou Yan Tong) Dharma Descendants of Zen Master Jian Fu Can (Zen Master of Jian Fu Can) Zen Master Zhi Di Cheng Jian (Zen Master of Zhi Di Cheng Jian) Dharma Descendants of Zen Master Hua Zang Jing (Zen Master of Hua Zang Jing) Zen Master Tian Tong Mou (Zen Master of Tian Tong Mou) Dharma Descendants of Zen Master Jing Shan Jue (Zen Master of Jing Mountain Jue) Zen Master Tian Zhu You (Zen Master of Tian Zhu You) Dharma Descendants of Zen Master Huang Long Kai (Zen Master of Huang Long Kai) Zen Master Hu Guo Zong (Zen Master of Hu Guo Zong), Zen Master Xia Lv Wu Jian (Zen Master of Blind Donkey Wu Jian) Layman Fang Niu Yu (Layman Letting Go of the Cow Yu) Dharma Descendants of Zen Master Gu Feng Xiu (Zen Master of Gu Feng Xiu) Zen Master Gu Shan Zheng Ning (Zen Master of Gu Mountain Zheng Ning), Zen Master Shuang Lin Jie (Zen Master of Shuang Lin Jie) Dharma Descendants of Zen Master Shi Shuang Yin (Zen Master of Shi Shuang Yin) Zen Master Jin Niu Zhen (Zen Master of Golden Cow Zhen) (Not Listed in Chapters), Zen Master Zhen Weng Yuan (Zen Master of True Elder Yuan) (Not Listed in Chapters) Dharma Descendants of Zen Master Rong An Hai (Zen Master of Rong An Hai) Zen Master Qing Shou Zhang (Zen Master of Qing Shou Zhang) Volume 2, Part 2 Lineage of Nan Yue Mountain, 20th Generation Dharma Descendants of Zen Master Jing Shan Duan (Zen Master of Jing Mountain Duan) Zen Master Ling Yin Hui Ming (Zen Master of Ling Yin Hui Ming), Zen Master Tian Ning Fan Qi (Zen Master of Tian Ning Fan Qi) Zen Master Jing Shan Zhi Ji (Zen Master of Jing Mountain Zhi Ji), Zen Master Wan Shou Zhi Ren (Zen Master of Wan Shou Zhi Ren) Zen Master Tian Yi Yuan Jing (Zen Master of Tian Yi Yuan Jing), Zen Master Guo Qing Tan E (Zen Master of Guo Qing Tan E) Zen Master Jing Shan Zu Ming (Zen Master of Jing Mountain Zu Ming), Zen Master Ling Yin Fa Lin (Zen Master of Ling Yin Fa Lin) Zen Master Jing Shan Fu Bao (Zen Master of Jing Mountain Fu Bao) Dharma Descendants of Zen Master Yang Shan Xi (Zen Master of Yang Mountain Xi) Zen Master Long Xiang Da Xin (Zen Master of Long Xiang Da Xin), Zen Master Bao Ning Tian Lun (Zen Master of Bao Ning Tian Lun) Zen Master Zhong Zhu Zheng Kui (Zen Master of Zhong Zhu Zheng Kui), Zen Master Yu Wang Zu Ying (Zen Master of Yu Wang Zu Ying) Zen Master Xiang Fu Nian Chang (Zen Master of Xiang Fu Nian Chang) Dharma Descendants of Zen Master Tian Tong Jian (Zen Master of Tian Tong Jian) Zen Master Zhu Tian Lin (Zen Master of Zhu Tian Lin) (Not Listed in Chapters) Zen Master Tian Zhu You (Zen Master of Tian Zhu You)

法嗣　　　天池信禪師(不列章次) 　　鼓山凝禪師法嗣　　　蒙山異禪師　　金牛真禪師法嗣　　　無用寬禪師　　真翁圓禪師法嗣　　　無能教禪師(不列章次) 　　慶壽璋禪師法嗣　　　慶壽印簡禪師　南嶽下二十一世　　靈隱明禪師法嗣　　　雙林訚禪師(不列章次) 　　萬壽仁禪師法嗣　　　徑山文琇禪師　　徑山銘禪師法嗣　　　天寧力金禪師　徑山仁淑禪師　　龍翔欣禪師法嗣　　　天界慧曇禪師　天界宗泐禪師　　　圓通崇𥙿禪師　靈隱輔良禪師　　　寶相懷渭禪師　　保寧倫禪師法嗣　　　物先義禪師　　竺田霖禪師法嗣　　　道場明德禪師　　天池信禪師法嗣　　　大慈成禪師　天寶法樞禪師　　蒙山異禪師法嗣　　　鐵山瓊禪師　　無能教禪師法嗣　　　妙果水盛禪師　　太湖寬禪師法嗣　　　縉雲真禪師　龍池永寧禪師　南嶽下二十二世　　雙林訚禪師法嗣　　　徑山宗凈禪師　　天界曇禪師法嗣　　　靈谷凈戒禪師　　物先義禪師法嗣　　　祖芳聯禪師(不列章次) 　　大慈成禪師法嗣　　　烏石世愚禪師　　天寶樞禪師法嗣　　　雪峰智順禪師　　鐵山瓊禪師法嗣　　　香山聦禪師　

【現代漢語翻譯】現代漢語譯本法嗣 (Dharma Heirs) 天池信禪師 (Tianchi Xin Chanshi) (不列章次) 鼓山凝禪師 (Gushan Ning Chanshi) 法嗣蒙山異禪師 (Mengshan Yi Chanshi) 金牛真禪師 (Jinniu Zhen Chanshi) 法嗣無用寬禪師 (Wuyong Kuan Chanshi) 真翁圓禪師 (Zhenweng Yuan Chanshi) 法嗣無能教禪師 (Wuneng Jiao Chanshi) (不列章次) 慶壽璋禪師 (Qingshou Zhang Chanshi) 法嗣慶壽印簡禪師 (Qingshou Yin Jian Chanshi) 南嶽下二十一世 (Twenty-first Generation from Nanyue) 靈隱明禪師 (Lingyin Ming Chanshi) 法嗣雙林訚禪師 (Shuanglin Yin Chanshi) (不列章次) 萬壽仁禪師 (Wanshou Ren Chanshi) 法嗣徑山文琇禪師 (Jingshan Wenxiu Chanshi) 徑山銘禪師 (Jingshan Ming Chanshi) 法嗣天寧力金禪師 (Tianning Lijin Chanshi)，逕山仁淑禪師 (Jingshan Renshu Chanshi) 龍翔欣禪師 (Longxiang Xin Chanshi) 法嗣天界慧曇禪師 (Tianjie Huitan Chanshi)，天界宗泐禪師 (Tianjie Zongle Chanshi) 圓通崇𥙿禪師 (Yuantong Chongyu Chanshi)，靈隱輔良禪師 (Lingyin Fuliang Chanshi) 寶相懷渭禪師 (Baoxiang Huaiwei Chanshi) 保寧倫禪師 (Baoning Lun Chanshi) 法嗣物先義禪師 (Wuxian Yi Chanshi) 竺田霖禪師 (Zutian Lin Chanshi) 法嗣道場明德禪師 (Daochang Mingde Chanshi) 天池信禪師 (Tianchi Xin Chanshi) 法嗣大慈成禪師 (Daci Cheng Chanshi)，天寶法樞禪師 (Tianbao Fashu Chanshi) 蒙山異禪師 (Mengshan Yi Chanshi) 法嗣鐵山瓊禪師 (Tieshan Qiong Chanshi) 無能教禪師 (Wuneng Jiao Chanshi) 法嗣妙果水盛禪師 (Miaoguo Shuisheng Chanshi) 太湖寬禪師 (Taihu Kuan Chanshi) 法嗣縉雲真禪師 (Jinyun Zhen Chanshi)，龍池永寧禪師 (Longchi Yongning Chanshi) 南嶽下二十二世 (Twenty-second Generation from Nanyue) 雙林訚禪師 (Shuanglin Yin Chanshi) 法嗣徑山宗凈禪師 (Jingshan Zongjing Chanshi) 天界曇禪師 (Tianjie Tan Chanshi) 法嗣靈谷凈戒禪師 (Linggu Jingjie Chanshi) 物先義禪師 (Wuxian Yi Chanshi) 法嗣祖芳聯禪師 (Zufang Lian Chanshi) (不列章次) 大慈成禪師 (Daci Cheng Chanshi) 法嗣烏石世愚禪師 (Wushi Shiyu Chanshi) 天寶樞禪師 (Tianbao Shu Chanshi) 法嗣雪峰智順禪師 (Xuefeng Zhishun Chanshi) 鐵山瓊禪師 (Tieshan Qiong Chanshi) 法嗣香山聦禪師 (Xiangshan Cong Chanshi)

【English Translation】 English version Dharma Heirs Tianchi Xin Chanshi (Not Listed in Chapters) Dharma Heir of Gushan Ning Chanshi Mengshan Yi Chanshi Dharma Heir of Jinniu Zhen Chanshi Wuyong Kuan Chanshi Dharma Heir of Zhenweng Yuan Chanshi Wuneng Jiao Chanshi (Not Listed in Chapters) Dharma Heir of Qingshou Zhang Chanshi Qingshou Yin Jian Chanshi Twenty-first Generation from Nanyue Dharma Heir of Lingyin Ming Chanshi Shuanglin Yin Chanshi (Not Listed in Chapters) Dharma Heir of Wanshou Ren Chanshi Jingshan Wenxiu Chanshi Dharma Heir of Jingshan Ming Chanshi Tianning Lijin Chanshi, Jingshan Renshu Chanshi Dharma Heir of Longxiang Xin Chanshi Tianjie Huitan Chanshi, Tianjie Zongle Chanshi Yuantong Chongyu Chanshi, Lingyin Fuliang Chanshi Baoxiang Huaiwei Chanshi Dharma Heir of Baoning Lun Chanshi Wuxian Yi Chanshi Dharma Heir of Zutian Lin Chanshi Daochang Mingde Chanshi Dharma Heir of Tianchi Xin Chanshi Daci Cheng Chanshi, Tianbao Fashu Chanshi Dharma Heir of Mengshan Yi Chanshi Tieshan Qiong Chanshi Dharma Heir of Wuneng Jiao Chanshi Miaoguo Shuisheng Chanshi Dharma Heir of Taihu Kuan Chanshi Jinyun Zhen Chanshi, Longchi Yongning Chanshi Twenty-second Generation from Nanyue Dharma Heir of Shuanglin Yin Chanshi Jingshan Zongjing Chanshi Dharma Heir of Tianjie Tan Chanshi Linggu Jingjie Chanshi Dharma Heir of Wuxian Yi Chanshi Zufang Lian Chanshi (Not Listed in Chapters) Dharma Heir of Daci Cheng Chanshi Wushi Shiyu Chanshi Dharma Heir of Tianbao Shu Chanshi Xuefeng Zhishun Chanshi Dharma Heir of Tieshan Qiong Chanshi Xiangshan Cong Chanshi

縉雲真禪師法嗣　　　靈鷲寶金禪師　南嶽下二十三世　　凈慈聯禪師法嗣　　　慈光成禪師　　烏石愚禪師法嗣　　　靈谷非幻禪師　三峰啟原禪師

禪門達者不出於世與出世而未詳法嗣者附此。

青州佛覺禪師　圓通善國師　　　慶壽玉禪師　趙文孺居士　　　高郵定禪師　普照寶禪師　　　徑山慶禪師　竹林海禪師　　　慶壽教享禪師　嘉山來禪師　　　通玄圓通禪師　五臺慧洪大師　　　獎山元模禪師　普照道悟禪師　　　靈隱淳朋禪師　九峰壽首座　　　天臺祖燈禪師　仙林雪庭禪師　　　少林匾囤禪師　永寧清禪師　　　伏牛明理禪師　云棲袾宏大師　　　紫柏真可大師　黃檗深有禪師　　　白馬方彖禪師　鵝湖心禪師卷第三上臨濟宗　南嶽下十八世　　天童杰禪師法嗣　　　臥龍祖先禪師　靈隱崇岳禪師　　　天童自鏡禪師　薦福生禪師　　　隱靜致柔禪師　凈慈慧光禪師　　　侍郎張镃居士　南嶽下十九世　　臥龍先禪師法嗣　　　徑山師範禪師　靈隱法薰禪師　　　云居慈覺禪師　　云隱岳禪師法嗣　　　天童文禮禪師　華藏覺通禪師　　　雪竇仲謙禪師　道場普巖禪師　　　金山善開禪師　龍翔希

【現代漢語翻譯】現代漢語譯本縉雲真禪師（Jinyun Zhen Chanshi）：縉雲真禪師的法嗣靈鷲寶金禪師（Lingjiu Baojin Chanshi）南嶽下二十三世凈慈聯禪師（Jingci Lian Chanshi）：凈慈聯禪師的法嗣慈光成禪師（Ciguang Cheng Chanshi）烏石愚禪師（Wushi Yu Chanshi）：烏石愚禪師的法嗣靈谷非幻禪師（Linggu Feihuan Chanshi）三峰啟原禪師（Sanfeng Qiyuan Chanshi）禪門達者不出於世與出世而未詳法嗣者附此。青州佛覺禪師（Qingzhou Fojue Chanshi）圓通善國師（Yuantong Shanguo Shi）慶壽玉禪師（Qingshou Yu Chanshi）趙文孺居士（Zhao Wenru Jushi）高郵定禪師（Gaoyou Ding Chanshi）普照寶禪師（Puzhao Bao Chanshi）徑山慶禪師（Jingshan Qing Chanshi）竹林海禪師（Zhulin Hai Chanshi）慶壽教享禪師（Qingshou Jiaoxiang Chanshi）嘉山來禪師（Jiashan Lai Chanshi）通玄圓通禪師（Tongxuan Yuantong Chanshi）五臺慧洪大師（Wutai Huihong Dashi）獎山元模禪師（Jiangshan Yuanmo Chanshi）普照道悟禪師（Puzhao Daowu Chanshi）靈隱淳朋禪師（Lingyin Chunpeng Chanshi）九峰壽首座（Jiufeng Shou Shouzhuo）天臺祖燈禪師（Tiantai Zudeng Chanshi）仙林雪庭禪師（Xianlin Xueting Chanshi）少林匾囤禪師（Shaolin Biantuan Chanshi）永寧清禪師（Yongning Qing Chanshi）伏牛明理禪師（Funiu Mingli Chanshi）云棲袾宏大師（Yunqi Zhuhong Dashi）紫柏真可大師（Zibo Zhenke Dashi）黃檗深有禪師（Huangbo Shenyou Chanshi）白馬方彖禪師（Baima Fangtuan Chanshi）鵝湖心禪師（Ehu Xin Chanshi）卷第三上臨濟宗南嶽下十八世天童杰禪師（Tiantong Jie Chanshi）：天童杰禪師的法嗣臥龍祖先禪師（Wolong Zuxian Chanshi）靈隱崇岳禪師（Lingyin Chongyue Chanshi）天童自鏡禪師（Tiantong Zijin Chanshi）薦福生禪師（Jianfu Sheng Chanshi）隱靜致柔禪師（Yinjing Zhirou Chanshi）凈慈慧光禪師（Jingci Huiguang Chanshi）侍郎張镃居士（Shilang Zhang Zi Jushi）南嶽下十九世臥龍先禪師（Wolong Xian Chanshi）：臥龍先禪師的法嗣徑山師範禪師（Jingshan Shifan Chanshi）靈隱法薰禪師（Lingyin Faxun Chanshi）云居慈覺禪師（Yunjv Cijue Chanshi）云隱岳禪師（Yunyin Yue Chanshi）：云隱岳禪師的法嗣天童文禮禪師（Tiantong Wenli Chanshi）華藏覺通禪師（Huazang Juetong Chanshi）雪竇仲謙禪師（Xuedou Zhongqian Chanshi）道場普巖禪師（Daochang Puyan Chanshi）金山善開禪師（Jinshan Shankai Chanshi）龍翔希

【English Translation】 English version Successors of Jinyun Zhen Chanshi (縉雲真禪師): Lingjiu Baojin Chanshi (靈鷲寶金禪師) 23rd Generation from Nanyue Successors of Jingci Lian Chanshi (凈慈聯禪師): Ciguang Cheng Chanshi (慈光成禪師) Successors of Wushi Yu Chanshi (烏石愚禪師): Linggu Feihuan Chanshi (靈谷非幻禪師) Sanfeng Qiyuan Chanshi (三峰啟原禪師) Zen masters who attained enlightenment but remained either in or out of the world, and those whose Dharma lineage is unknown, are appended here. Qingzhou Fojue Chanshi (青州佛覺禪師) Yuantong Shanguo Shi (圓通善國師) Qingshou Yu Chanshi (慶壽玉禪師) Zhao Wenru Jushi (趙文孺居士) Gaoyou Ding Chanshi (高郵定禪師) Puzhao Bao Chanshi (普照寶禪師) Jingshan Qing Chanshi (徑山慶禪師) Zhulin Hai Chanshi (竹林海禪師) Qingshou Jiaoxiang Chanshi (慶壽教享禪師) Jiashan Lai Chanshi (嘉山來禪師) Tongxuan Yuantong Chanshi (通玄圓通禪師) Wutai Huihong Dashi (五臺慧洪大師) Jiangshan Yuanmo Chanshi (獎山元模禪師) Puzhao Daowu Chanshi (普照道悟禪師) Lingyin Chunpeng Chanshi (靈隱淳朋禪師) Jiufeng Shou Shouzhuo (九峰壽首座) Tiantai Zudeng Chanshi (天臺祖燈禪師) Xianlin Xueting Chanshi (仙林雪庭禪師) Shaolin Biantuan Chanshi (少林匾囤禪師) Yongning Qing Chanshi (永寧清禪師) Funiu Mingli Chanshi (伏牛明理禪師) Yunqi Zhuhong Dashi (云棲袾宏大師) Zibo Zhenke Dashi (紫柏真可大師) Huangbo Shenyou Chanshi (黃檗深有禪師) Baima Fangtuan Chanshi (白馬方彖禪師) Ehu Xin Chanshi (鵝湖心禪師) Volume 3, Part 1 Linji School 18th Generation from Nanyue Successors of Tiantong Jie Chanshi (天童杰禪師): Wolong Zuxian Chanshi (臥龍祖先禪師) Lingyin Chongyue Chanshi (靈隱崇岳禪師) Tiantong Zijin Chanshi (天童自鏡禪師) Jianfu Sheng Chanshi (薦福生禪師) Yinjing Zhirou Chanshi (隱靜致柔禪師) Jingci Huiguang Chanshi (凈慈慧光禪師) Shilang Zhang Zi Jushi (侍郎張镃居士) 19th Generation from Nanyue Successors of Wolong Xian Chanshi (臥龍先禪師): Jingshan Shifan Chanshi (徑山師範禪師) Lingyin Faxun Chanshi (靈隱法薰禪師) Yunjv Cijue Chanshi (云居慈覺禪師) Successors of Yunyin Yue Chanshi (云隱岳禪師): Tiantong Wenli Chanshi (天童文禮禪師) Huazang Juetong Chanshi (華藏覺通禪師) Xuedou Zhongqian Chanshi (雪竇仲謙禪師) Daochang Puyan Chanshi (道場普巖禪師) Jinshan Shanka Chanshi (金山善開禪師) Longxiang Xi

璉禪師　　　瑞巖光睦禪師　北海心禪師　　　諾庵肇禪師　凈慈道禪師　　　秘監陸游居士　　天童鏡禪師法嗣　　　凈慈沅禪師　　薦福生禪師法嗣　　　徑山道沖禪師　　隱靜柔禪師法嗣　　　雙杉元禪師　南嶽下二十世　　徑山范禪師法嗣　　　仰山祖欽禪師　凈慈妙倫禪師　　　天童惠禪師　天童祖智禪師　　　月坡明禪師　環溪一禪師　　　希叟曇禪師　靈隱寧禪師　　　無學元禪師(不列章次) 　　靈隱薰禪師法嗣　　　凈慈慧禪師　中竺珂禪師　　天童禮禪師法嗣　　　育王如珙禪師　凈慈行鞏禪師　　華藏通禪師法嗣　　　徑山普度禪師　　雪竇謙禪師法嗣　　　承天真禪師　　道場巖禪師法嗣　　　徑山智愚禪師　凈慈衍禪師　　金山開禪師法嗣　　　徑山心月禪師　　徑山沖禪師法嗣　　　凈慈敬禪師　北山隆禪師　南嶽下二十一世　　仰山欽禪師法嗣　　　高峰原妙禪師　靈云持定禪師　　　徑山希陵禪師(不列章次)　道場信禪師　　　匡山源禪師　　凈慈倫禪師法嗣　　　瑞巖寶禪師　絕象鑒禪師　　　竹屋簡禪師　　無學元禪師法嗣　　　月庭忠禪師　高峰日禪師(不列章次) 　　育王珙禪師

【現代漢語翻譯】現代漢語譯本璉禪師瑞巖光睦禪師北海心禪師諾庵肇禪師凈慈道禪師秘監陸游居士天童鏡禪師法嗣凈慈沅禪師薦福生禪師法嗣徑山道沖禪師隱靜柔禪師法嗣雙杉元禪師南嶽下二十世徑山范禪師法嗣仰山祖欽禪師凈慈妙倫禪師天童惠禪師天童祖智禪師月坡明禪師環溪一禪師希叟曇禪師靈隱寧禪師無學元禪師(不列章次) 靈隱薰禪師法嗣凈慈慧禪師中竺珂禪師天童禮禪師法嗣育王如珙禪師凈慈行鞏禪師華藏通禪師法嗣徑山普度禪師雪竇謙禪師法嗣承天真禪師道場巖禪師法嗣徑山智愚禪師凈慈衍禪師金山開禪師法嗣徑山心月禪師徑山沖禪師法嗣凈慈敬禪師北山隆禪師南嶽下二十一世仰山欽禪師法嗣高峰原妙禪師靈云持定禪師徑山希陵禪師(不列章次) 道場信禪師匡山源禪師凈慈倫禪師法嗣瑞巖寶禪師絕象鑒禪師竹屋簡禪師無學元禪師法嗣月庭忠禪師高峰日禪師(不列章次) 育王珙禪師

【English Translation】 English version Lian Chanshi (Zen Master Lian) Ruiyan Guangmu Chanshi (Zen Master Ruiyan Guangmu) Beihai Xin Chanshi (Zen Master Beihai Xin) Nuo'an Zhao Chanshi (Zen Master Nuo'an Zhao) Jingci Dao Chanshi (Zen Master Jingci Dao) Shijian Lu You Jushi (Layman Lu You, Secretary) Lineage of Tiantong Jing Chanshi (Zen Master Tiantong Jing) Jingci Yuan Chanshi (Zen Master Jingci Yuan) Lineage of Jianfu Sheng Chanshi (Zen Master Jianfu Sheng) Jingshan Daochong Chanshi (Zen Master Jingshan Daochong) Lineage of Yinjing Rou Chanshi (Zen Master Yinjing Rou) Shuangshan Yuan Chanshi (Zen Master Shuangshan Yuan) 20th Generation from Nanyue Lineage of Jingshan Fan Chanshi (Zen Master Jingshan Fan) Yangshan Zuqin Chanshi (Zen Master Yangshan Zuqin) Jingci Miaolun Chanshi (Zen Master Jingci Miaolun) Tiantong Hui Chanshi (Zen Master Tiantong Hui) Tiantong Zuzhi Chanshi (Zen Master Tiantong Zuzhi) Yuepo Ming Chanshi (Zen Master Yuepo Ming) Huanxi Yi Chanshi (Zen Master Huanxi Yi) Xisou Tan Chanshi (Zen Master Xisou Tan) Lingyin Ning Chanshi (Zen Master Lingyin Ning) Wuxue Yuan Chanshi (Zen Master Wuxue Yuan) (Not Listed in Chapters) Lineage of Lingyin Xun Chanshi (Zen Master Lingyin Xun) Jingci Hui Chanshi (Zen Master Jingci Hui) Zhongzhu Ke Chanshi (Zen Master Zhongzhu Ke) Lineage of Tiantong Li Chanshi (Zen Master Tiantong Li) Yu Wang Rugong Chanshi (Zen Master Yu Wang Rugong) Jingci Xinggong Chanshi (Zen Master Jingci Xinggong) Lineage of Huazang Tong Chanshi (Zen Master Huazang Tong) Jingshan Pudu Chanshi (Zen Master Jingshan Pudu) Lineage of Xuedou Qian Chanshi (Zen Master Xuedou Qian) Chengtian Zhen Chanshi (Zen Master Chengtian Zhen) Lineage of Daochang Yan Chanshi (Zen Master Daochang Yan) Jingshan Zhiyu Chanshi (Zen Master Jingshan Zhiyu) Jingci Yan Chanshi (Zen Master Jingci Yan) Lineage of Jinshan Kai Chanshi (Zen Master Jinshan Kai) Jingshan Xinyue Chanshi (Zen Master Jingshan Xinyue) Lineage of Jingshan Chong Chanshi (Zen Master Jingshan Chong) Jingci Jing Chanshi (Zen Master Jingci Jing) Beishan Long Chanshi (Zen Master Beishan Long) 21st Generation from Nanyue Lineage of Yangshan Qin Chanshi (Zen Master Yangshan Qin) Gaofeng Yuanmiao Chanshi (Zen Master Gaofeng Yuanmiao) Lingyun Chiding Chanshi (Zen Master Lingyun Chiding) Jingshan Xiling Chanshi (Zen Master Jingshan Xiling) (Not Listed in Chapters) Daochang Xin Chanshi (Zen Master Daochang Xin) Kuangshan Yuan Chanshi (Zen Master Kuangshan Yuan) Lineage of Jingci Lun Chanshi (Zen Master Jingci Lun) Ruiyan Bao Chanshi (Zen Master Ruiyan Bao) Juexiang Jian Chanshi (Zen Master Juexiang Jian) Zhuwu Jian Chanshi (Zen Master Zhuwu Jian) Lineage of Wuxue Yuan Chanshi (Zen Master Wuxue Yuan) Yueting Zhong Chanshi (Zen Master Yueting Zhong) Gaofeng Ri Chanshi (Zen Master Gaofeng Ri) (Not Listed in Chapters) Yu Wang Gong Chanshi (Zen Master Yu Wang Gong)

法嗣　　　紫籜道禪師　保寧清茂禪師　　凈慈鞏禪師法嗣　　　靈隱德海禪師　天寧景曇禪師　　徑山度禪師法嗣　　　玉山德珍禪師(不列章次)　徑山凈伏禪師　　　天童坦禪師(不列章次) 　　徑山愚禪師法嗣　　　寶葉源禪師　閑極云禪師　　徑山月禪師法嗣　　　南叟茙禪師卷第三下　南嶽下二十二世　　高峰妙禪師法嗣　　　中峰明本禪師　正宗了義禪師　　　大覺祖雍禪師　白雲以假禪師　　靈云定禪師法嗣　　　般若世誠禪師　　徑山陵禪師法嗣　　　寶林紹大禪師　徑山正源禪師　　　覺隱本誠禪師　智者義禪師(不列章次) 　　道場信禪師法嗣　　　福源清珙禪師　　　聖羅剛禪師　平山林禪師(不列章次) 　　匡山源禪師法嗣　　　海門惟則禪師　　瑞巖寶禪師法嗣　　　華頂先睹禪師　　高峰日禪師法嗣　　　日本疏石國師　　紫籜道禪師法嗣　　　徑山興禪師　瑞巖無慍禪師　　　別源源禪師(不列章次)　天童一禪師　　保寧茂禪師法嗣　　　本覺清欲禪師　瑞雲茂禪師　　靈隱海禪師法嗣　　　徑山鏡禪師　斗峰正璋禪師　　　育王慧照禪師　　天寧曇禪師法嗣　　　三空居士　　玉山珍禪師

【現代漢語翻譯】現代漢語譯本法嗣紫籜道禪師（Zisuo Dao Chanshi）保寧清茂禪師（Baoning Qingmao Chanshi）凈慈鞏禪師（Jingci Gong Chanshi）法嗣靈隱德海禪師（Lingyin Dehai Chanshi）天寧景曇禪師（Tianning Jingtan Chanshi）徑山度禪師（Jingshan Du Chanshi）法嗣玉山德珍禪師（Yushan Dezhen Chanshi）（不列章次）徑山凈伏禪師（Jingshan Jingfu Chanshi）天童坦禪師（Tiantong Tan Chanshi）（不列章次）徑山愚禪師（Jingshan Yu Chanshi）法嗣寶葉源禪師（Baoye Yuan Chanshi）閑極云禪師（Xianji Yun Chanshi）徑山月禪師（Jingshan Yue Chanshi）法嗣南叟茙禪師（Nansou Rong Chanshi）卷第三下南嶽下二十二世高峰妙禪師（Gaofeng Miao Chanshi）法嗣中峰明本禪師（Zhongfeng Mingben Chanshi）正宗了義禪師（Zhengzong Liaoyi Chanshi）大覺祖雍禪師（Dajue Zuyong Chanshi）白雲以假禪師（Baiyun Yijia Chanshi）靈云定禪師（Lingyun Ding Chanshi）法嗣般若世誠禪師（Bore Shicheng Chanshi）徑山陵禪師（Jingshan Ling Chanshi）法嗣寶林紹大禪師（Baolin Shaoda Chanshi）徑山正源禪師（Jingshan Zhengyuan Chanshi）覺隱本誠禪師（Jueyin Bencheng Chanshi）智者義禪師（Zhizhe Yi Chanshi）（不列章次）道場信禪師（Daochang Xin Chanshi）法嗣福源清珙禪師（Fuyuan Qinggong Chanshi）聖羅剛禪師（Shengluo Gang Chanshi）平山林禪師（Pingshan Lin Chanshi）（不列章次）匡山源禪師（Kuangshan Yuan Chanshi）法嗣海門惟則禪師（Haimen Weize Chanshi）瑞巖寶禪師（Ruiyan Bao Chanshi）法嗣華頂先睹禪師（Huading Xiandu Chanshi）高峰日禪師（Gaofeng Ri Chanshi）法嗣日本疏石國師（Riben Shushi Guoshi）紫籜道禪師（Zisuo Dao Chanshi）法嗣徑山興禪師（Jingshan Xing Chanshi）瑞巖無慍禪師（Ruiyan Wuyun Chanshi）別源源禪師（Bieyuan Yuan Chanshi）（不列章次）天童一禪師（Tiantong Yi Chanshi）保寧茂禪師（Baoning Mao Chanshi）法嗣本覺清欲禪師（Benjue Qingyu Chanshi）瑞雲茂禪師（Ruiyun Mao Chanshi）靈隱海禪師（Lingyin Hai Chanshi）法嗣徑山鏡禪師（Jingshan Jing Chanshi）斗峰正璋禪師（Doufeng Zhengzhang Chanshi）育王慧照禪師（Yuwang Huizhao Chanshi）天寧曇禪師（Tianning Tan Chanshi）法嗣三空居士（Sankong Jushi）玉山珍禪師（Yushan Zhen Chanshi）

【English Translation】 English version Lineage Chan Master Zisuo Dao (Zisuo Dao Chanshi) Chan Master Baoning Qingmao (Baoning Qingmao Chanshi) Lineage of Chan Master Jingci Gong (Jingci Gong Chanshi) Chan Master Lingyin Dehai (Lingyin Dehai Chanshi) Chan Master Tianning Jingtan (Tianning Jingtan Chanshi) Lineage of Chan Master Jingshan Du (Jingshan Du Chanshi) Chan Master Yushan Dezhen (Yushan Dezhen Chanshi) (Not listed in chapter order) Chan Master Jingshan Jingfu (Jingshan Jingfu Chanshi) Chan Master Tiantong Tan (Tiantong Tan Chanshi) (Not listed in chapter order) Lineage of Chan Master Jingshan Yu (Jingshan Yu Chanshi) Chan Master Baoye Yuan (Baoye Yuan Chanshi) Chan Master Xianji Yun (Xianji Yun Chanshi) Lineage of Chan Master Jingshan Yue (Jingshan Yue Chanshi) Chan Master Nansou Rong (Nansou Rong Chanshi) Volume 3, Part 2 22nd Generation from Nanyue Lineage of Chan Master Gaofeng Miao (Gaofeng Miao Chanshi) Chan Master Zhongfeng Mingben (Zhongfeng Mingben Chanshi) Chan Master Zhengzong Liaoyi (Zhengzong Liaoyi Chanshi) Chan Master Dajue Zuyong (Dajue Zuyong Chanshi) Chan Master Baiyun Yijia (Baiyun Yijia Chanshi) Lineage of Chan Master Lingyun Ding (Lingyun Ding Chanshi) Chan Master Bore Shicheng (Bore Shicheng Chanshi) Lineage of Chan Master Jingshan Ling (Jingshan Ling Chanshi) Chan Master Baolin Shaoda (Baolin Shaoda Chanshi) Chan Master Jingshan Zhengyuan (Jingshan Zhengyuan Chanshi) Chan Master Jueyin Bencheng (Jueyin Bencheng Chanshi) Chan Master Zhizhe Yi (Zhizhe Yi Chanshi) (Not listed in chapter order) Lineage of Chan Master Daochang Xin (Daochang Xin Chanshi) Chan Master Fuyuan Qinggong (Fuyuan Qinggong Chanshi) Chan Master Shengluo Gang (Shengluo Gang Chanshi) Chan Master Pingshan Lin (Pingshan Lin Chanshi) (Not listed in chapter order) Lineage of Chan Master Kuangshan Yuan (Kuangshan Yuan Chanshi) Chan Master Haimen Weize (Haimen Weize Chanshi) Lineage of Chan Master Ruiyan Bao (Ruiyan Bao Chanshi) Chan Master Huading Xiandu (Huading Xiandu Chanshi) Lineage of Chan Master Gaofeng Ri (Gaofeng Ri Chanshi) National Teacher Riben Shushi (Riben Shushi Guoshi) Lineage of Chan Master Zisuo Dao (Zisuo Dao Chanshi) Chan Master Jingshan Xing (Jingshan Xing Chanshi) Chan Master Ruiyan Wuyun (Ruiyan Wuyun Chanshi) Chan Master Bieyuan Yuan (Bieyuan Yuan Chanshi) (Not listed in chapter order) Chan Master Tiantong Yi (Tiantong Yi Chanshi) Lineage of Chan Master Baoning Mao (Baoning Mao Chanshi) Chan Master Benjue Qingyu (Benjue Qingyu Chanshi) Chan Master Ruiyun Mao (Ruiyun Mao Chanshi) Lineage of Chan Master Lingyin Hai (Lingyin Hai Chanshi) Chan Master Jingshan Jing (Jingshan Jing Chanshi) Chan Master Doufeng Zhengzhang (Doufeng Zhengzhang Chanshi) Chan Master Yuwang Huizhao (Yuwang Huizhao Chanshi) Lineage of Chan Master Tianning Tan (Tianning Tan Chanshi) Layman Sankong (Sankong Jushi) Chan Master Yushan Zhen (Yushan Zhen Chanshi)

法嗣　　　莊山忠禪師　　徑山伏禪師法嗣　　　徑山悅禪師　靈隱明禪師(不列章次) 　　天童坦禪師法嗣　　　天界懷信禪師　南嶽下二十三世　　中峰本禪師法嗣　　　伏龍元長禪師　獅林惟則禪師　　　日本印原禪師　　般若誠禪師法嗣　　　仰山正友禪師　　平山林禪師法嗣　　　止庵德祥禪師　　智者義禪師法嗣　　　凈慈普仁禪師　　海門則禪師法嗣　　　白蓮智安禪師　　華頂睹禪師法嗣　　　福林智度禪師　　別源源禪師法嗣　　　天童元良禪師　　天寧一禪師法嗣　　　云居普莊禪師　　徑山悅禪師法嗣　　　靈隱來複禪師　　靈隱明禪師法嗣　　　凈慈可授禪師　南嶽下二十四世　　伏龍長禪師法嗣　　　鄧尉時蔚禪師　松隱德然禪師　　　天龍守貴禪師　花山昌庵主　　仰山友禪師法嗣　　　慈舟濟禪師(不列章次) 　　白蓮安禪師法嗣　　　正傳景隆禪師　　福林度禪師法嗣　　　繁昌俊禪師　　　太守何密庵居士(不列章次) 　南嶽下二十五世　　鄧尉蔚禪師法嗣　　　鄧尉普持禪師　鄧尉果林禪師　　　九峰勝學禪師　　慈舟濟禪師法嗣　　　壽昌來禪師(不列章次) 　　繁昌俊禪師

【現代漢語翻譯】現代漢語譯本法嗣莊山忠禪師徑山伏禪師法嗣徑山悅禪師，靈隱明禪師(不列章次) 天童坦禪師法嗣天界懷信禪師南嶽下二十三世中峰本禪師法嗣伏龍元長禪師，獅林惟則禪師日本印原禪師般若誠禪師法嗣仰山正友禪師平山林禪師法嗣止庵德祥禪師智者義禪師法嗣凈慈普仁禪師海門則禪師法嗣白蓮智安禪師華頂睹禪師法嗣福林智度禪師別源源禪師法嗣天童元良禪師天寧一禪師法嗣云居普莊禪師徑山悅禪師法嗣靈隱來複禪師靈隱明禪師法嗣凈慈可授禪師南嶽下二十四世伏龍長禪師法嗣鄧尉時蔚禪師，松隱德然禪師天龍守貴禪師，花山昌庵主仰山友禪師法嗣慈舟濟禪師(不列章次) 白蓮安禪師法嗣正傳景隆禪師福林度禪師法嗣繁昌俊禪師太守何密庵居士(不列章次) 南嶽下二十五世鄧尉蔚禪師法嗣鄧尉普持禪師，鄧尉果林禪師九峰勝學禪師慈舟濟禪師法嗣壽昌來禪師(不列章次) 繁昌俊禪師

【English Translation】 English version Dharma Heirs Zen Master Zhuangshan Zhong Dharma Heir of Zen Master Jingshan Fu Zen Master Jingshan Yue, Zen Master Lingyin Ming (not listed in chapters) Dharma Heir of Zen Master Tiantong Tan Zen Master Tianjie Huaixin 23rd Generation from Nanyue Dharma Heir of Zen Master Zhongfeng Ben Zen Master Fulong Yuanchang, Zen Master Shilin Weize Zen Master In'gen (印原) of Japan Dharma Heir of Zen Master Banruo Cheng Zen Master Yangshan Zhengyou Dharma Heir of Zen Master Ping Shanlin Zen Master Zhian Dexiang Dharma Heir of Zen Master Zhizhe Yi Zen Master Jingci Puren Dharma Heir of Zen Master Haimen Ze Zen Master Bailian Zhian Dharma Heir of Zen Master Huading Du Zen Master Fulin Zhidu Dharma Heir of Zen Master Bieyuan Yuan Zen Master Tiantong Yuanliang Dharma Heir of Zen Master Tianning Yi Zen Master Yunju Puzhuang Dharma Heir of Zen Master Jingshan Yue Zen Master Lingyin Laifu Dharma Heir of Zen Master Lingyin Ming Zen Master Jingci Keshou 24th Generation from Nanyue Dharma Heir of Zen Master Fulong Chang Zen Master Dengwei Shiwei, Zen Master Songyin Deran Zen Master Tianlong Shougui, Layman Huashan Chang Dharma Heir of Zen Master Yangshan You Zen Master Cizhou Ji (not listed in chapters) Dharma Heir of Zen Master Bailian An Zen Master Zhengchuan Jinglong Dharma Heir of Zen Master Fulin Du Zen Master Fanchang Jun Prefectural Governor Layman He Mian'an (not listed in chapters) 25th Generation from Nanyue Dharma Heir of Zen Master Dengwei Wei Zen Master Dengwei Puchi, Zen Master Dengwei Guolin Zen Master Jiufeng Shengxue Dharma Heir of Zen Master Cizhou Ji Zen Master Shouchang Lai (not listed in chapters) Zen Master Fanchang Jun

法嗣　　　東林悟禪師　　密庵何居士法嗣　　　素庵田大士　南嶽下二十六世　　鄧尉持禪師法嗣　　　東明慧旵禪師　　壽昌來禪師法嗣　　　天界會中禪師　　東林悟禪師法嗣　　　天成紹琦禪師　廣善潭禪師　　　太崗澄禪師　伏牛圓信禪師　　　西禪瑞禪師　古庭善堅禪師　　　壞空成禪師(不列章次) 　　素庵田大士法嗣　　　佛跡真禪師卷第四上臨濟宗　南嶽下二十七世　　東明旵禪師法嗣　　　東明普慈禪師　　天界中禪師法嗣　　　君峰慧通禪師　　天成琦禪師法嗣　　　金山寶禪師　湛淵奫禪師　　　海云深禪師　濟川洪禪師　　　大云興禪師　石經祖意禪師　　　長松真源禪師　大悲智中國師　　　中溪昌云禪師　石經祖𥙿禪師　　　三池常慧禪師　翠薇真空禪師　　　玉峰如琳禪師　天成韶禪師　　　香巖覺澄禪師　圭庵祖玠侍者　　廣善潭禪師法嗣　　　天寧宣禪師　東方古𥙿禪師　　　伏牛月天禪師(自宣師至師不列章次) 　　　崇福覺華禪師　　大崗澄禪師法嗣　　　天真本善禪師　普濟凈澄禪師　　　夷峰寧禪師　天淵湛禪師(不列章次) 　　西禪瑞禪師法嗣　　　棠城洪印禪師　　壞空成

【現代漢語翻譯】現代漢語譯本法嗣 (Fasi)：指繼承佛法的人。東林悟禪師 (Donglin Wu Chanshi)：禪師名號。密庵何居士 (Mi'an He Jushi) 法嗣：密庵何居士的法嗣。素庵田大士 (Su'an Tian Dashi)：人名，田大士，號素庵。南嶽下二十六世：南嶽一脈的第二十六代。鄧尉持禪師 (Dengwei Chi Chanshi) 法嗣：鄧尉持禪師的法嗣。東明慧旵禪師 (Dongming Huichan Chanshi)：禪師名號。壽昌來禪師 (Shouchang Lai Chanshi) 法嗣：壽昌來禪師的法嗣。天界會中禪師 (Tianjie Huizhong Chanshi)：禪師名號。東林悟禪師 (Donglin Wu Chanshi) 法嗣：東林悟禪師的法嗣。天成紹琦禪師 (Tiancheng Shaoqi Chanshi)：禪師名號。廣善潭禪師 (Guangshan Tan Chanshi)：禪師名號。太崗澄禪師 (Taigang Cheng Chanshi)：禪師名號。伏牛圓信禪師 (Funiu Yuanxin Chanshi)：禪師名號。西禪瑞禪師 (Xichan Rui Chanshi)：禪師名號。古庭善堅禪師 (Guting Shanjian Chanshi)：禪師名號。壞空成禪師 (Huaikong Cheng Chanshi) (不列章次)：禪師名號，不列入世系章節。素庵田大士 (Su'an Tian Dashi) 法嗣：素庵田大士的法嗣。佛跡真禪師 (Foji Zhen Chanshi)：禪師名號。卷第四上臨濟宗 (Linji Zong)：佛教宗派之一。南嶽下二十七世：南嶽一脈的第二十七代。東明旵禪師 (Dongming Chan Chanshi) 法嗣：東明旵禪師的法嗣。東明普慈禪師 (Dongming Puci Chanshi)：禪師名號。天界中禪師 (Tianjie Zhong Chanshi) 法嗣：天界中禪師的法嗣。君峰慧通禪師 (Junfeng Huitong Chanshi)：禪師名號。天成琦禪師 (Tiancheng Qi Chanshi) 法嗣：天成琦禪師的法嗣。金山寶禪師 (Jinshan Bao Chanshi)：禪師名號。湛淵奫禪師 (Zhanyuan Yun Chanshi)：禪師名號。海云深禪師 (Haiyun Shen Chanshi)：禪師名號。濟川洪禪師 (Jichuan Hong Chanshi)：禪師名號。大云興禪師 (Dayun Xing Chanshi)：禪師名號。石經祖意禪師 (Shijing Zuyi Chanshi)：禪師名號。長松真源禪師 (Changsong Zhenyuan Chanshi)：禪師名號。大悲智中國師 (Dabei Zhi Zhong Guoshi)：禪師名號，並被尊為國師。中溪昌云禪師 (Zhongxi Changyun Chanshi)：禪師名號。石經祖𥙿禪師 (Shijing Zuyi Chanshi)：禪師名號。三池常慧禪師 (Sanchi Changhui Chanshi)：禪師名號。翠薇真空禪師 (Cuiwei Zhenkong Chanshi)：禪師名號。玉峰如琳禪師 (Yufeng Rulin Chanshi)：禪師名號。天成韶禪師 (Tiancheng Shao Chanshi)：禪師名號。香巖覺澄禪師 (Xiangyan Juecheng Chanshi)：禪師名號。圭庵祖玠侍者 (Gui'an Zujie Shizhe)：圭庵祖玠的侍者。廣善潭禪師 (Guangshan Tan Chanshi) 法嗣：廣善潭禪師的法嗣。天寧宣禪師 (Tianning Xuan Chanshi)：禪師名號。東方古𥙿禪師 (Dongfang Guyi Chanshi)：禪師名號。伏牛月天禪師 (Funiu Yuetian Chanshi) (自宣師至師不列章次)：伏牛月天禪師，從宣禪師到這位禪師都不列入世系章節。崇福覺華禪師 (Chongfu Juehua Chanshi)：禪師名號。大崗澄禪師 (Dagang Cheng Chanshi) 法嗣：大崗澄禪師的法嗣。天真本善禪師 (Tianzhen Benshan Chanshi)：禪師名號。普濟凈澄禪師 (Puji Jingcheng Chanshi)：禪師名號。夷峰寧禪師 (Yifeng Ning Chanshi)：禪師名號。天淵湛禪師 (Tianyuan Zhan Chanshi) (不列章次)：禪師名號，不列入世系章節。西禪瑞禪師 (Xichan Rui Chanshi) 法嗣：西禪瑞禪師的法嗣。棠城洪印禪師 (Tangcheng Hongyin Chanshi)：禪師名號。壞空成 (Huaikong Cheng)

【English Translation】 English version Dharma Heirs Chan Master Donglin Wu (Donglin Wu Chanshi): Name of a Chan Master. Dharma Heir of Layman Mi'an He (Mi'an He Jushi): Refers to the dharma heir of Mi'an He. Su'an Tian Dashi (Su'an Tian Dashi): A person's name, Tian Dashi, with the alias Su'an. 26th Generation from Nan Yue: The 26th generation of the Nan Yue lineage. Dharma Heir of Chan Master Dengwei Chi (Dengwei Chi Chanshi): Refers to the dharma heir of Chan Master Dengwei Chi. Chan Master Dongming Huichan (Dongming Huichan Chanshi): Name of a Chan Master. Dharma Heir of Chan Master Shouchang Lai (Shouchang Lai Chanshi): Refers to the dharma heir of Chan Master Shouchang Lai. Chan Master Tianjie Huizhong (Tianjie Huizhong Chanshi): Name of a Chan Master. Dharma Heir of Chan Master Donglin Wu (Donglin Wu Chanshi): Refers to the dharma heir of Chan Master Donglin Wu. Chan Master Tiancheng Shaoqi (Tiancheng Shaoqi Chanshi): Name of a Chan Master. Chan Master Guangshan Tan (Guangshan Tan Chanshi): Name of a Chan Master. Chan Master Taigang Cheng (Taigang Cheng Chanshi): Name of a Chan Master. Chan Master Funiu Yuanxin (Funiu Yuanxin Chanshi): Name of a Chan Master. Chan Master Xichan Rui (Xichan Rui Chanshi): Name of a Chan Master. Chan Master Guting Shanjian (Guting Shanjian Chanshi): Name of a Chan Master. Chan Master Huaikong Cheng (Huaikong Cheng Chanshi) (Not Listed in Chapters): Name of a Chan Master, not listed in the lineage chapters. Dharma Heir of Su'an Tian Dashi (Su'an Tian Dashi): Refers to the dharma heir of Su'an Tian Dashi. Chan Master Foji Zhen (Foji Zhen Chanshi): Name of a Chan Master. Volume 4, Part 1 Linji School (Linji Zong): One of the schools of Buddhism. 27th Generation from Nan Yue: The 27th generation of the Nan Yue lineage. Dharma Heir of Chan Master Dongming Chan (Dongming Chan Chanshi): Refers to the dharma heir of Chan Master Dongming Chan. Chan Master Dongming Puci (Dongming Puci Chanshi): Name of a Chan Master. Dharma Heir of Chan Master Tianjie Zhong (Tianjie Zhong Chanshi): Refers to the dharma heir of Chan Master Tianjie Zhong. Chan Master Junfeng Huitong (Junfeng Huitong Chanshi): Name of a Chan Master. Dharma Heir of Chan Master Tiancheng Qi (Tiancheng Qi Chanshi): Refers to the dharma heir of Chan Master Tiancheng Qi. Chan Master Jinshan Bao (Jinshan Bao Chanshi): Name of a Chan Master. Chan Master Zhanyuan Yun (Zhanyuan Yun Chanshi): Name of a Chan Master. Chan Master Haiyun Shen (Haiyun Shen Chanshi): Name of a Chan Master. Chan Master Jichuan Hong (Jichuan Hong Chanshi): Name of a Chan Master. Chan Master Dayun Xing (Dayun Xing Chanshi): Name of a Chan Master. Chan Master Shijing Zuyi (Shijing Zuyi Chanshi): Name of a Chan Master. Chan Master Changsong Zhenyuan (Changsong Zhenyuan Chanshi): Name of a Chan Master. National Teacher Dabei Zhi Zhong (Dabei Zhi Zhong Guoshi): Name of a Chan Master, also honored as a National Teacher. Chan Master Zhongxi Changyun (Zhongxi Changyun Chanshi): Name of a Chan Master. Chan Master Shijing Zuyi (Shijing Zuyi Chanshi): Name of a Chan Master. Chan Master Sanchi Changhui (Sanchi Changhui Chanshi): Name of a Chan Master. Chan Master Cuiwei Zhenkong (Cuiwei Zhenkong Chanshi): Name of a Chan Master. Chan Master Yufeng Rulin (Yufeng Rulin Chanshi): Name of a Chan Master. Chan Master Tiancheng Shao (Tiancheng Shao Chanshi): Name of a Chan Master. Chan Master Xiangyan Juecheng (Xiangyan Juecheng Chanshi): Name of a Chan Master. Attendant Guian Zujie (Gui'an Zujie Shizhe): Attendant of Guian Zujie. Dharma Heir of Chan Master Guangshan Tan (Guangshan Tan Chanshi): Refers to the dharma heir of Chan Master Guangshan Tan. Chan Master Tianning Xuan (Tianning Xuan Chanshi): Name of a Chan Master. Chan Master Dongfang Guyi (Dongfang Guyi Chanshi): Name of a Chan Master. Chan Master Funiu Yuetian (Funiu Yuetian Chanshi) (From Master Xuan to this Master, Not Listed in Chapters): Funiu Yuetian Chanshi, from Chan Master Xuan to this Chan Master, are not listed in the lineage chapters. Chan Master Chongfu Juehua (Chongfu Juehua Chanshi): Name of a Chan Master. Dharma Heir of Chan Master Dagang Cheng (Dagang Cheng Chanshi): Refers to the dharma heir of Chan Master Dagang Cheng. Chan Master Tianzhen Benshan (Tianzhen Benshan Chanshi): Name of a Chan Master. Chan Master Puji Jingcheng (Puji Jingcheng Chanshi): Name of a Chan Master. Chan Master Yifeng Ning (Yifeng Ning Chanshi): Name of a Chan Master. Chan Master Tianyuan Zhan (Tianyuan Zhan Chanshi) (Not Listed in Chapters): Name of a Chan Master, not listed in the lineage chapters. Dharma Heir of Chan Master Xichan Rui (Xichan Rui Chanshi): Refers to the dharma heir of Chan Master Xichan Rui. Chan Master Tangcheng Hongyin (Tangcheng Hongyin Chanshi): Name of a Chan Master. Huaikong Cheng

禪師法嗣　　　光澤惠禪師(不列章次) 　南嶽下二十八世　　東明慈禪師法嗣　　　寶峰明瑄禪師　云溪瑛禪師(不列章次) 　　君峰通禪師法嗣　　　清祥上座　　天寧宣禪師法嗣　　　徑山英禪師　吉庵祚禪師(不列章次) 　　東方𥙿禪師法嗣　　　碧峰顯禪師　　伏牛天禪師法嗣　　　金臺大覺禪師(不列章次) 　　夷峰寧禪師法嗣　　　天目進禪師　　天淵湛禪師法嗣　　　突空升禪師(不列章次) 　　光澤惠禪師法嗣　　　壽堂松禪師(不列章次) 　南嶽下二十九世　　寶峰瑄禪師法嗣　　　天琦本瑞禪師　　云溪瑛禪師法嗣　　　凈庵素禪師(不列章次) 　　吉庵祚禪師法嗣　　　天寧道濟禪師　　碧峰顯禪師法嗣　　　玉芝法聚禪師　　金臺覺禪師法嗣　　　徑山慧林禪師　　天目進禪師法嗣　　　野翁曉禪師　　突空升禪師法嗣　　　無盡海禪師(不列章次) 　　壽堂松禪師法嗣　　　斗峰凈琴禪師　南嶽下三十世　　天奇瑞禪師法嗣　　　龍泉明聰禪師　大川洪禪師(不列章次) 　　凈庵素禪師法嗣　　　大覺圓禪師　　天寧濟禪師法嗣　　　眉山法會禪師　精嚴方澤禪師　　野翁曉禪師法嗣　　

【現代漢語翻譯】現代漢語譯本禪師法嗣光澤惠禪師 (Guangze Hui Chanshi) (不列章次) 南嶽下二十八世東明慈禪師 (Dongming Ci Chanshi) 法嗣寶峰明瑄禪師 (Baofeng Mingxuan Chanshi) 云溪瑛禪師 (Yunxi Ying Chanshi) (不列章次) 君峰通禪師 (Junfeng Tong Chanshi) 法嗣清祥上座 (Qingxiang Shangzuo) 天寧宣禪師 (Tianning Xuan Chanshi) 法嗣徑山英禪師 (Jingshan Ying Chanshi) 吉庵祚禪師 (Ji'an Zuo Chanshi) (不列章次) 東方𥙿禪師 (Dongfang Hui Chanshi) 法嗣碧峰顯禪師 (Bifeng Xian Chanshi) 伏牛天禪師 (Funiu Tian Chanshi) 法嗣金臺大覺禪師 (Jintai Dajue Chanshi) (不列章次) 夷峰寧禪師 (Yifeng Ning Chanshi) 法嗣天目進禪師 (Tianmu Jin Chanshi) 天淵湛禪師 (Tianyuan Zhan Chanshi) 法嗣突空升禪師 (Tukong Sheng Chanshi) (不列章次) 光澤惠禪師 (Guangze Hui Chanshi) 法嗣壽堂松禪師 (Shoutang Song Chanshi) (不列章次) 南嶽下二十九世寶峰瑄禪師 (Baofeng Xuan Chanshi) 法嗣天琦本瑞禪師 (Tianqi Benrui Chanshi) 云溪瑛禪師 (Yunxi Ying Chanshi) 法嗣凈庵素禪師 (Jing'an Su Chanshi) (不列章次) 吉庵祚禪師 (Ji'an Zuo Chanshi) 法嗣天寧道濟禪師 (Tianning Daoji Chanshi) 碧峰顯禪師 (Bifeng Xian Chanshi) 法嗣玉芝法聚禪師 (Yuzhi Fajv Chanshi) 金臺覺禪師 (Jintai Jue Chanshi) 法嗣徑山慧林禪師 (Jingshan Huilin Chanshi) 天目進禪師 (Tianmu Jin Chanshi) 法嗣野翁曉禪師 (Ye Wengxiao Chanshi) 突空升禪師 (Tukong Sheng Chanshi) 法嗣無盡海禪師 (Wujin Hai Chanshi) (不列章次) 壽堂松禪師 (Shoutang Song Chanshi) 法嗣斗峰凈琴禪師 (Doufeng Jingqin Chanshi) 南嶽下三十世天奇瑞禪師 (Tianqi Rui Chanshi) 法嗣龍泉明聰禪師 (Longquan Mingcong Chanshi) 大川洪禪師 (Dachuan Hong Chanshi) (不列章次) 凈庵素禪師 (Jing'an Su Chanshi) 法嗣大覺圓禪師 (Dajue Yuan Chanshi) 天寧濟禪師 (Tianning Ji Chanshi) 法嗣眉山法會禪師 (Meishan Fahui Chanshi) 精嚴方澤禪師 (Jingyan Fangze Chanshi) 野翁曉禪師 (Ye Wengxiao Chanshi) 法嗣

【English Translation】 English version Zen Master Dharma Heirs Guangze Hui Chanshi (Not Listed in Chapters) 28th Generation under Nanyue Dharma Heir of Dongming Ci Chanshi Baofeng Mingxuan Chanshi, Yunxi Ying Chanshi (Not Listed in Chapters) Dharma Heir of Junfeng Tong Chanshi Qingxiang Shangzuo Dharma Heir of Tianning Xuan Chanshi Jingshan Ying Chanshi, Ji'an Zuo Chanshi (Not Listed in Chapters) Dharma Heir of Dongfang Hui Chanshi Bifeng Xian Chanshi Dharma Heir of Funiu Tian Chanshi Jintai Dajue Chanshi (Not Listed in Chapters) Dharma Heir of Yifeng Ning Chanshi Tianmu Jin Chanshi Dharma Heir of Tianyuan Zhan Chanshi Tukong Sheng Chanshi (Not Listed in Chapters) Dharma Heir of Guangze Hui Chanshi Shoutang Song Chanshi (Not Listed in Chapters) 29th Generation under Nanyue Dharma Heir of Baofeng Xuan Chanshi Tianqi Benrui Chanshi Dharma Heir of Yunxi Ying Chanshi Jing'an Su Chanshi (Not Listed in Chapters) Dharma Heir of Ji'an Zuo Chanshi Tianning Daoji Chanshi Dharma Heir of Bifeng Xian Chanshi Yuzhi Fajv Chanshi Dharma Heir of Jintai Jue Chanshi Jingshan Huilin Chanshi Dharma Heir of Tianmu Jin Chanshi Ye Wengxiao Chanshi Dharma Heir of Tukong Sheng Chanshi Wujin Hai Chanshi (Not Listed in Chapters) Dharma Heir of Shoutang Song Chanshi Doufeng Jingqin Chanshi 30th Generation under Nanyue Dharma Heir of Tianqi Rui Chanshi Longquan Mingcong Chanshi, Dachuan Hong Chanshi (Not Listed in Chapters) Dharma Heir of Jing'an Su Chanshi Dajue Yuan Chanshi Dharma Heir of Tianning Ji Chanshi Meishan Fahui Chanshi, Jingyan Fangze Chanshi Dharma Heir of Ye Wengxiao Chanshi

敬畏如空禪師　　石門海禪師法嗣　　　尖峰宗隆禪師　　斗峰琴禪師法嗣　　　斗峰道覺禪師卷第四下　南嶽下三十一世　　龍泉聰禪師法嗣　　　笑巖德寶禪師　　大川洪禪師法嗣　　　龍樹寶印禪師　楚峰和尚　　　玉堂和尚　　敬畏空禪師法嗣　　　車溪性沖禪師　南嶽下三十二世　　笑巖寶禪師法嗣　　　龍池正傳禪師　東臺瑞峰和尚　　　靈谷曇芝上座　　東溪沖禪師法嗣　　　興善慧廣禪師　南嶽下三十三世　　龍池傳禪師法嗣　　　天童圓悟禪師　磬山圓修禪師　　　凈名大蓮禪師　語風圓信禪師　　興善廣禪師法嗣　　　普明妙用禪師　南嶽下三十四世　　天童悟禪師法嗣　　　五峰如學禪師　鄧尉法藏禪師　　　破山海明禪師　天童通容禪師　　　金粟通乘禪師　寶華通忍禪師　　　龍池通微禪師　天童道忞禪師　　　雪竇通云禪師　古南通門禪師　　　報恩通賢禪師　通玄通奇禪師　　磬山修禪師法嗣　　　夾山本豫禪師　報恩通琇禪師　　　理安通問禪師　山茨通際禪師

外有續燈補遺嗣刻流通。

No. 1566

五燈會元續略卷第一上

明支提山嗣祖沙門　凈柱　輯

【現代漢語翻譯】現代漢語譯本敬畏如空禪師石門海禪師法嗣尖峰宗隆禪師斗峰琴禪師法嗣斗峰道覺禪師卷第四下南嶽下三十一世龍泉聰禪師法嗣笑巖德寶禪師大川洪禪師法嗣龍樹寶印禪師（Longshu Baoyin Chanshi）楚峰和尚（Chufeng Heshang）玉堂和尚（Yutang Heshang）敬畏空禪師法嗣車溪性沖禪師南嶽下三十二世笑巖寶禪師法嗣龍池正傳禪師（Longchi Zhengchuan Chanshi）東臺瑞峰和尚（Dongtai Ruifeng Heshang）靈谷曇芝上座東溪沖禪師法嗣興善慧廣禪師南嶽下三十三世龍池傳禪師法嗣天童圓悟禪師（Tiantong Yuanwu Chanshi）磬山圓修禪師（Qingshan Yuanxiu Chanshi）凈名大蓮禪師（Jingming Dalian Chanshi）語風圓信禪師（Yufeng Yuanxin Chanshi）興善廣禪師法嗣普明妙用禪師南嶽下三十四世天童悟禪師法嗣五峰如學禪師（Wufeng Ruxue Chanshi）鄧尉法藏禪師（Dengwei Fazang Chanshi）破山海明禪師（Poshan Haiming Chanshi）天童通容禪師（Tiantong Tongrong Chanshi）金粟通乘禪師（Jin Su Tongcheng Chanshi）寶華通忍禪師（Baohua Tongren Chanshi）龍池通微禪師（Longchi Tongwei Chanshi）天童道忞禪師（Tiantong Daomin Chanshi）雪竇通云禪師（Xuedou Tongyun Chanshi）古南通門禪師（Gunan Tongmen Chanshi）報恩通賢禪師（Baoen Tongxian Chanshi）通玄通奇禪師（Tongxuan Tongqi Chanshi）磬山修禪師法嗣夾山本豫禪師（Jiashan Benyu Chanshi）報恩通琇禪師（Baoen Tongxiu Chanshi）理安通問禪師（Li'an Tongwen Chanshi）山茨通際禪師（Shanci Tongji Chanshi）外有續燈補遺嗣刻流通。 No. 1566 五燈會元續略卷第一上明支提山嗣祖沙門凈柱輯

【English Translation】 English version Zen Master Jingwei Rukong (Reverence-Inspiring Emptiness) Lineage of Zen Master Shimen Hai (Stone Gate Sea) Zen Master Jianfeng Zonglong (Sharp Peak Zonglong) Lineage of Zen Master Doufeng Qin (Dipper Peak Qin) Zen Master Doufeng Daojue (Dipper Peak Daojue) Chapter 4, Part 2 31st Generation from Nanyue (Southern Peak) Lineage of Zen Master Longquan Cong (Dragon Spring Cong) Zen Master Xiaoyan Debao (Smiling Cliff Virtue Treasure) Lineage of Zen Master Dachuan Hong (Great River Hong) Zen Master Longshu Baoyin (Dragon Tree Treasure Seal), Monk Chufeng (Chu Peak) Monk Yutang (Jade Hall) Lineage of Zen Master Jingwei Kong (Reverence-Inspiring Emptiness) Zen Master Chexi Xingchong (Cart Creek Nature Serenity) 32nd Generation from Nanyue (Southern Peak) Lineage of Zen Master Xiaoyan Bao (Smiling Cliff Treasure) Zen Master Longchi Zhengchuan (Dragon Pond Correct Transmission), Monk Dongtai Ruifeng (East Terrace Auspicious Peak) Senior Monk Linggu Tanzhi (Efficacious Valley Tan) Lineage of Zen Master Dongxi Chong (East Creek Serenity) Zen Master Xingshan Huiguang (Flourishing Goodness Wisdom Vast) 33rd Generation from Nanyue (Southern Peak) Lineage of Zen Master Longchi Chuan (Dragon Pond Transmission) Zen Master Tiantong Yuanwu (Celestial Child Complete Enlightenment), Zen Master Qingshan Yuanxiu (Qing Mountain Complete Cultivation) Zen Master Jingming Dalian (Pure Name Great Lotus), Zen Master Yufeng Yuanxin (Wind Language Complete Faith) Lineage of Zen Master Xingshan Guang (Flourishing Goodness Vast) Zen Master Puming Miaoyong (Universal Brightness Wonderful Function) 34th Generation from Nanyue (Southern Peak) Lineage of Zen Master Tiantong Wu (Celestial Child Enlightenment) Zen Master Wufeng Ruxue (Five Peaks Like Learning), Zen Master Dengwei Fazang (Dengwei Dharma Treasury) Zen Master Poshan Haiming (Broken Mountain Sea Brightness), Zen Master Tiantong Tongrong (Celestial Child Thorough Acceptance) Zen Master Jin Su Tongcheng (Golden Millet Thorough Completion), Zen Master Baohua Tongren (Precious Flower Thorough Endurance) Zen Master Longchi Tongwei (Dragon Pond Thorough Subtlety), Zen Master Tiantong Daomin (Celestial Child Daomin) Zen Master Xuedou Tongyun (Snowy Peak Thorough Cloud), Zen Master Gu Nan Tongmen (Ancient South Thorough Gate) Zen Master Baoen Tongxian (Repaying Kindness Thorough Worthiness), Zen Master Tongxuan Tongqi (Thorough Mystery Thorough Singularity) Lineage of Zen Master Qingshan Xiu (Qing Mountain Cultivation) Zen Master Jiashan Benyu (Clip Mountain Benyu), Zen Master Baoen Tongxiu (Repaying Kindness Thorough Excellence) Zen Master Li'an Tongwen (Reason Peace Thorough Questioning), Zen Master Shanci Tongji (Mountain Thorns Thorough Crossing) Additionally, there is a sequel to the lamp records, supplemented, engraved, and circulated. No. 1566 Continued Compilation of the 'Wudeng Huiyuan' (Compendium of Five Lamps), Volume 1, Part 1 Compiled by JINGZHU (Pure Pillar), a Disciple-Monk of Mount Zhiti in the Ming Dynasty

曹洞宗

青原下十五世

凈慈暉禪師法嗣

常州華藏寺明極慧祚禪師

頌洞山吃果子話曰。洞山果子誰無分。掇退檯盤妙轉機。今夜為君輕點破。牡丹花下睡貓兒。

青原下十六世

雪竇鑒禪師法嗣

明州天童長翁如凈禪師

生而歧嶷不類常童。長學出世法。參足庵于雪竇。看庭前柏樹子話有省。呈頌曰。西來祖意庭前柏。鼻孔寥寥對眼睛。落地枯枝才𨁝跳。松蘿亮鬲笑掀騰。庵頷之。出世屢遷名剎。後主凈慈。奉敕昇天童。捧敕黃示眾曰。云開九天呈起。日看綵鳳銜出。且道如何委悉。急急如律令。敕開爐。上堂召眾。打圓相曰。個是天童火爐。近前則燒殺。退後則凍殺。忽有個漢出來道。合作么生。㘞。火爐動也。上堂。霜風號肅殺。霜葉墮蕭[臺-臺+(癸-天+蟲)]。舉拂子曰。看唯有玲瓏。崔嵬望轉高。所謂天童滯貨。今朝短販。一遭莫有酬價底么。下座巡堂。上堂。外不放入內不放出。痛下一槌萬事了畢。且道如何。太白峰前令斬新。內外紀綱俱委悉。謝新舊兩班。上堂。開無間地獄。現閻羅大王。聚夜叉一部。列牛頭兩行。與其進者。劍樹上猛火進用。與其退者。刀山裡寒冰退藏。且道理會甚事。叵耐飯飽弄箸。判斷屎急尿床。其或未然。花柳春

風入戲場。上堂。天童鐵臭老拳頭。打殺江湖水牯牛。夜深忽然生個卵。天明推出大日頭。且道如何曬䀶諸人。烝濕虎免教。行步滑如油。謝造橋。上堂。去那邊去。來者里來。中間絕壑斷崖。且道如何相接。以拂子作彎橋勢曰。看依俙金磴闊。彷彿彩紅彎。人從橋上過。又作么生。松蘿景里開天巧。污墨光中入𦘕看。上堂。靈云見處桃花開。天童見處桃花落。桃花開春風催。桃花落春風惡。靈云且置。莫有與天童相見底么。春風惡桃花。躍浪生頭角。新起妙嚴慶懺升座。推倒多年老鼠窠。掃空平地笑呵呵。從空架起生頭角。蓋覆驢牛不厭多。今朝成就。大綠千古。發揮大事。且道如何。斫額任他門外客。到家還我箇中人。復舉文殊問無著近離甚麼處。著雲南方。殊雲南方佛法如何主持。著云末法此丘少奉戒律。殊云多少眾。著云或三百或五百。師云。春風勾引鷓鴣啼。著問文殊此間佛法如何主持。殊云聖凡同居龍蛇混雜。著云多少眾。殊云前三三與后三三。師曰。平地波瀾鉤鐵船。者兩轉語要與諸方眉毛撕結。更有兩轉語要與諸方點眼。或三百或五百。銅錢鐵錢省數足陌。前三三與后三三。蘿葡芋奶淺佇滿檐。諸方忽然眼開。決定拍手大笑。笑個甚麼不笑巴叉便笑杜撰雖然笑者還稀。忽有人問。天童多少眾。便向他

【現代漢語翻譯】現代漢語譯本風入戲場。上堂。天童（指天童山景德禪寺的鐵壁圓通禪師）鐵臭老拳頭，打殺江湖水牯牛。夜深忽然生個卵，天明推出大日頭。且道如何曬䀶諸人？蒸濕虎免教，行步滑如油。謝造橋。上堂。去那邊去，來者里來。中間絕壑斷崖，且道如何相接？以拂子作彎橋勢曰：看依俙金磴闊，彷彿彩虹彎。人從橋上過，又作么生？松蘿景里開天巧，污墨光中入𦘕看。上堂。靈云（指靈云志勤禪師）見處桃花開，天童見處桃花落。桃花開春風催，桃花落春風惡。靈云且置，莫有與天童相見底么？春風惡桃花，躍浪生頭角。新起妙嚴慶懺升座，推倒多年老鼠窠，掃空平地笑呵呵。從空架起生頭角，蓋覆驢牛不厭多。今朝成就，大綠千古。發揮大事，且道如何？斫額任他門外客，到家還我箇中人。復舉文殊（指文殊菩薩）問無著（指無著菩薩）近離甚麼處？著雲南方。殊雲南方佛法如何主持？著云末法此丘少奉戒律。殊云多少眾？著云或三百或五百。師云：春風勾引鷓鴣啼。著問文殊此間佛法如何主持？殊云聖凡同居龍蛇混雜。著云多少眾？殊云前三三與后三三。師曰：平地波瀾鉤鐵船。者兩轉語要與諸方眉毛撕結。更有兩轉語要與諸方點眼。或三百或五百，銅錢鐵錢省數足陌。前三三與后三三，蘿葡芋奶淺佇滿檐。諸方忽然眼開，決定拍手大笑。笑個甚麼不笑巴叉便笑杜撰雖然笑者還稀。忽有人問：天童多少眾？便向他風吹進了戲場。禪師登上法座說：天童鐵壁圓通禪師的鐵拳頭，打死了江湖上的水牛。深夜裡忽然生出一個卵，天亮時推出一個大太陽。要說如何普照各位呢？就像蒸濕的老虎，免得行走時滑得像油一樣。感謝造橋。禪師登上法座說：去那邊去，來這邊來。中間是深壑斷崖，要說如何連線呢？用拂塵作出彎橋的姿勢說：看那依稀可見的金橋寬闊，彷彿是彩虹彎曲。人從橋上走過，又會怎麼樣呢？在松蘿掩映的景色里展現出天工之巧，在污濁的墨色光中進入繪畫觀看。禪師登上法座說：靈云禪師開悟的地方桃花盛開，天童禪師開悟的地方桃花凋落。桃花開時春風吹拂，桃花落時春風肆虐。靈云禪師的事情暫且不說，有沒有與天童禪師相見的人呢？春風肆虐桃花，躍出水面長出頭角。新來的妙嚴慶懺升座，推倒了多年的老鼠窩，掃空了平地，笑呵呵的。從空中架起生出的頭角，覆蓋驢和牛也不嫌多。今天成就，大放光彩，千古流傳。要說如何呢？砍頭的事情任憑門外的客人去做，回到家還是我這個家裡人。又舉文殊菩薩問無著菩薩最近從哪裡來？無著菩薩說從南方來。文殊菩薩問南方佛法如何主持？無著菩薩說末法時代這裡的僧人很少遵守戒律。文殊菩薩問有多少僧眾？無著菩薩說或者三百或者五百。禪師說：春風引誘鷓鴣啼叫。無著菩薩問文殊菩薩這裡佛法如何主持？文殊菩薩說聖人和凡人同住，龍和蛇混雜。無著菩薩問有多少僧眾？文殊菩薩說前三三和后三三。禪師說：平地上掀起波瀾，用鐵船來鉤取。這兩句轉語要與各位撕破臉皮。還有兩句轉語要為各位點亮眼睛。或者三百或者五百，銅錢鐵錢，省去計算，足夠一陌。前三三和后三三，蘿蔔芋頭牛奶，淺淺地堆滿屋檐。各位忽然開了眼，一定會拍手大笑。笑什麼？不笑巴叉，便笑杜撰，雖然笑的人還很少。如果有人問：天童有多少僧眾？就向他...

【English Translation】 English version Entering the stage like wind. Ascending the Dharma seat. Tiantong's (referring to Iron Wall Yuandong, the Chan master of Tiantong Mountain Jingde Temple) iron-smelling old fist, strikes and kills the water buffalo of the Jianghu. In the deep night, suddenly an egg is born, and at dawn, a great sun is pushed forth. How does it shine upon everyone? Like steaming wet tigers, preventing them from slipping like oil when walking. Thanks for building the bridge. Ascending the Dharma seat. Go over there, come over here. Between them is a deep ravine and precipitous cliffs. How to connect them? Using the whisk to make the gesture of a curved bridge, saying: Look, the golden steps are faintly wide, like a rainbow arching. People pass over the bridge, so what happens then? In the scenery of pine and vines, heavenly ingenuity unfolds, entering the painting to see within the light of soiled ink. Ascending the Dharma seat. Where Lingyun (referring to Chan Master Lingyun Zhiqin) saw, peach blossoms bloom; where Tiantong saw, peach blossoms fall. When peach blossoms bloom, the spring breeze urges; when peach blossoms fall, the spring breeze is harsh. Lingyun is set aside for now, is there anyone who has met Tiantong? The spring breeze is harsh to the peach blossoms, leaping from the waves, growing heads and horns. The newly appointed Miaoyan Qingchan ascends the seat, knocking down the old rat nests of many years, sweeping the ground clean, laughing heartily. From emptiness, erecting newly grown heads and horns, covering donkeys and oxen without tiring. Today's achievement, great green for eternity. Expounding great matters, how is it? Let the head-chopping be the business of guests outside the door; returning home, I am still the person within. Again, citing Manjusri (referring to Manjusri Bodhisattva) asking Wuzhuo (referring to Wuzhuo Bodhisattva) where he had recently come from. Wuzhuo said, 'From the South.' Manjusri asked, 'How is the Buddhadharma upheld in the South?' Wuzhuo said, 'In the Dharma-ending age, these monks rarely observe the precepts.' Manjusri asked, 'How many are in the assembly?' Wuzhuo said, 'Perhaps three hundred, perhaps five hundred.' The master said: 'The spring breeze entices the partridge to sing.' Wuzhuo asked Manjusri, 'How is the Buddhadharma upheld here?' Manjusri said, 'Saints and ordinary beings dwell together, dragons and snakes are mixed.' Wuzhuo asked, 'How many are in the assembly?' Manjusri said, 'The former three-three and the latter three-three.' The master said: 'Waves on flat ground, hooking with an iron boat.' These two turning phrases are to tear at the eyebrows of all of you. There are two more turning phrases to open the eyes of all of you. 'Perhaps three hundred, perhaps five hundred,' copper coins and iron coins, saving the counting, enough for a string. 'The former three-three and the latter three-three,' turnips, taro, and milk, shallowly filling the eaves. If all of you suddenly open your eyes, you will surely clap your hands and laugh. What are you laughing at? Not laughing at Bacha, then laughing at fabrication, although those who laugh are still few. If someone suddenly asks: 'How many are in Tiantong's assembly?' Then towards him...

道。新起妙嚴夸第一。一齊都在𦘕圖中。上堂。陸修靜陶淵明。文殊普賢。作圓相曰。咦一款具呈。且道憑誰批判。若是孔夫子。吾無隱乎爾。師六坐道場未稟承。眾有是請。師曰。我待涅槃堂里拈出。果臨終拈香曰。如凈行腳四十餘年。首到乳峰失腳墮于陷阱。此香今不免拈鈍置我住雪竇足庵大和尚。並書辭世頌曰。六十六年罪犯彌天。打個𨁝跳。活陷黃泉。咦從來生死不相干。塔全身於本山。

華藏祚禪師法嗣

東谷光禪師

上堂。藏身處沒軌跡。無影樹頭靈鳥宅。沒軌跡處莫藏身。不萌枝上春花折。有來繇誰辨的。天曉西風拂吹松。釵一徑爭拋擲。

青原下十七世

天童凈禪師法嗣

襄州鹿門覺禪師

參長翁。值翁上堂曰。一個鳥梅似本形。蛛蜘結網打蜻蜓。蜻蜓落了兩片翼。堪笑烏梅咬鐵釘。師不覺失笑曰。早知燈是火。飯熟幾多時。后承印記出住鹿門。示眾曰。盡大地是學人一卷經。盡乾坤是學人一隻眼。以者個眼讀如是經。千萬億劫常無間斷(報恩秀云看讀不易)。師嘗作五位頌曰。正中偏。月黑雲籠午夜天。佛祖無蹤凡聖盡。箇中誰辨往來源。偏中正。金井玉盤秋水冷。海天紅日已生東。餘輝不照毗盧頂。正中來。戴角披毛知幾回。應物轉身全得妙。云收

【現代漢語翻譯】現代漢語譯本道。新起妙嚴夸第一。一齊都在𦘕圖中。（道：指佛法或真理；妙嚴：指華嚴經的莊嚴境界；𦘕圖：指圖畫或景象）上堂。陸修靜（道教人物）陶淵明（詩人）。文殊（文殊菩薩）普賢（普賢菩薩）。作圓相曰。咦一款具呈。且道憑誰批判。若是孔夫子。吾無隱乎爾。（圓相：佛教禪宗用語，表示圓滿、絕對；一款具呈：全部呈現；憑誰批判：由誰來評判；孔夫子：孔子；吾無隱乎爾：我沒有什麼可以對你隱瞞的）師六坐道場未稟承。眾有是請。師曰。我待涅槃堂里拈出。果臨終拈香曰。如凈行腳四十餘年。首到乳峰失腳墮于陷阱。此香今不免拈鈍置我住雪竇足庵大和尚。並書辭世頌曰。六十六年罪犯彌天。打個𨁝跳。活陷黃泉。咦從來生死不相干。塔全身於本山。（涅槃堂：寺院中僧人圓寂的地方；拈出：提出；行腳：雲遊參學；乳峰：山名；陷阱：比喻困境；雪竇足庵大和尚：禪師名號；辭世頌：臨終遺偈；𨁝跳：跳躍；活陷黃泉：活著墜入地獄；本山：指自己所在的寺院）

華藏祚禪師法嗣

東谷光禪師

上堂。藏身處沒軌跡。無影樹頭靈鳥宅。沒軌跡處莫藏身。不萌枝上春花折。有來繇誰辨的。天曉西風拂吹松。釵一徑爭拋擲。（藏身處：隱藏的地方；無影樹：沒有影子的樹；靈鳥宅：靈鳥的住所；不萌枝：不發芽的樹枝；來繇：來歷；天曉西風：天亮時的西風；釵一徑爭拋擲：形容女子爭相拋擲髮釵）

青原下十七世

天童凈禪師法嗣

襄州鹿門覺禪師

參長翁。值翁上堂曰。一個鳥梅似本形。蛛蜘結網打蜻蜓。蜻蜓落了兩片翼。堪笑烏梅咬鐵釘。（鳥梅：一種梅子；本形：原來的樣子；蛛蜘：蜘蛛；蜻蜓：一種昆蟲；烏梅咬鐵釘：比喻不可能的事情）師不覺失笑曰。早知燈是火。飯熟幾多時。后承印記出住鹿門。示眾曰。盡大地是學人一卷經。盡乾坤是學人一隻眼。以者個眼讀如是經。千萬億劫常無間斷(報恩秀云看讀不易)。（印記：禪宗中指得到印可；鹿門：地名；盡大地：整個大地；盡乾坤：整個宇宙；千萬億劫：極長的時間）師嘗作五位頌曰。正中偏。月黑雲籠午夜天。佛祖無蹤凡聖盡。箇中誰辨往來源。偏中正。金井玉盤秋水冷。海天紅日已生東。餘輝不照毗盧頂。正中來。戴角披毛知幾回。應物轉身全得妙。云收現代漢語譯本結束

【English Translation】 English version Dao. The newly arising Myo-gon (Wondrous Adornment) boasts of being the foremost, all together within the painted image. (Dao: refers to the Dharma or Truth; Myo-gon: refers to the magnificent realm of the Avatamsaka Sutra; Painted image: refers to a picture or scene) Ascending the hall. Lu Xiujing (a Taoist figure), Tao Yuanming (a poet). Manjusri (Manjusri Bodhisattva), Samantabhadra (Samantabhadra Bodhisattva). Making a circular gesture, he said: 'Ehya, all is presented. Tell me, who is to judge? If it were Confucius, I would conceal nothing from you.' (Circular gesture: a Zen Buddhist term indicating completeness and absoluteness; All is presented: everything is revealed; Who is to judge: who will evaluate; Confucius: Confucius; I would conceal nothing from you: I have nothing to hide from you) The master sat in the Dharma hall six times without receiving any inheritance. The assembly requested it. The master said, 'I will bring it forth in the Nirvana Hall.' Indeed, at his death, he offered incense, saying, 'Like Jing, walking for over forty years, first arriving at Mount Ru, he slipped and fell into a pit. This incense, I cannot avoid using it to blunt and place me as the abbot of Xuedou Zu'an.' And he wrote a farewell verse, saying, 'For sixty-six years, sins have filled the sky. With a somersault, I willingly fall into the Yellow Springs. Ehya, from the beginning, life and death have been unrelated. The entire body is enshrined on this mountain.' (Nirvana Hall: the place in a monastery where monks pass away; Bring it forth: to present; Walking: wandering and studying; Mount Ru: name of a mountain; Pit: metaphor for a predicament; Xuedou Zu'an: name of a Zen master; Farewell verse: a death poem; Somersault: a jump; Willingly fall into the Yellow Springs: willingly fall into hell; This mountain: refers to the temple where he is)

Successor of Zen Master Huazang Zuo

Zen Master Donggu Guang

Ascending the hall. 'Where the body is hidden, there are no traces. On the shadowless tree, the spirit bird dwells. Where there are no traces, do not hide the body. On the unsprouting branch, the spring flower is broken. Who can discern the origin? At dawn, the west wind brushes the pine. Hairpins are thrown away in a path of contention.' (Where the body is hidden: where to hide; Shadowless tree: a tree without a shadow; Spirit bird dwells: the dwelling of a spirit bird; Unsprouting branch: a branch that does not sprout; Origin: origin; Dawn west wind: the west wind at dawn; Hairpins are thrown away in a path of contention: describes women vying to throw away hairpins)

Seventeenth Generation under Qingyuan

Successor of Zen Master Tiantong Jing

Zen Master Lu Men Jue of Xiangzhou

Visiting Elder Zhang. He encountered the Elder ascending the hall, saying, 'A crow plum resembles its original form. A spider weaves a web to catch a dragonfly. The dragonfly loses two wings. It is laughable that the crow plum bites an iron nail.' (Crow plum: a type of plum; Original form: original appearance; Spider: spider; Dragonfly: an insect; Crow plum bites an iron nail: a metaphor for an impossible thing) The master couldn't help but laugh, saying, 'Knowing the lamp is fire early on, how much time has passed for the rice to cook?' Later, receiving the seal, he went forth to reside at Luming. He instructed the assembly, saying, 'The entire earth is a sutra for the student. The entire universe is an eye for the student. With this eye, read this sutra. For countless eons, there is constant continuity (Baoen Xiuyun finds it difficult to read).' (Seal: in Zen Buddhism, refers to receiving approval; Luming: place name; The entire earth: the whole earth; The entire universe: the whole universe; Countless eons: extremely long time) The master once composed a verse on the Five Ranks, saying, 'Within the Correct, there is the Deviant. The moon is dark, and clouds envelop the midnight sky. Buddhas and ancestors are without trace, and sages are exhausted. Within this, who can discern the origin and source? Within the Deviant, there is the Correct. The golden well and jade plate are cold with autumn water. The red sun has already risen in the eastern sea and sky. The remaining light does not illuminate the crown of Vairocana. From within the Correct, it comes. Wearing horns and donning fur, how many times has it been known? Responding to things and turning around, one fully attains the wondrous. The clouds recede End of English version

終不露崔嵬。偏中至。覿面誰能容擬議。手提妙印不當風。大用繁興豈凝滯。兼中到。無舌童兒方會道。撥塵何處得逢源。撒手回途還得妙。

雪庵從瑾禪師

僧請益倩女離魂話。師示以頌曰。南枝向暖北枝寒。何事春風有兩般。憑仗高樓莫吹笛。大家留取倚闌看。

青原下十八世

鹿門覺禪師法嗣

青州普照寺一辨禪師

精究內典貫通旨趣。及參鹿門得言外旨。出住中都萬壽。當是時。北方二百餘年燕秦齊晉之間。入是宗者皆其後學。每向室中設百問勘驗學者。一曰聲前薦得落在今時。句后承當迷頭認影。作么生是空劫已前自己。又曰。二邊純莫立。中道不須安。且道甚麼處相見得個端的。又曰。回途轉位直須戴角披毛。喚作畜生得么。又曰。唸唸釋迦出世。步步彌勒下生。為甚麼擬心即錯動念即乖。又曰。有口贊不盡。無言心自明。是則裂破虛空。不是則鬼家活計。上人端的處。道將一句來。如是幢幢籌室透斯語者鮮焉。師嘗作賓主頌。其賓中賓曰。天涯奔走幾經春。負學論功日轉貧。行海淵深須遍涉。義天空闊不容塵。賓中主曰。衣穿瘦骨露無餘。獨鎮寰區暉太初。三尺匣中誅佞劍。百囊篋里薦賢書。主中賓曰。丹墀鞭靜九宮開。萬里江山絕點埃。脫卻襕衫戴席帽。聲聲

【現代漢語翻譯】現代漢語譯本最終不顯露山峰的崔嵬之勢。偏頗之中蘊含至理。直面相對，誰又能容許任何的揣測和議論？手中提著微妙的印記，不迎合世俗的風氣。偉大的作用蓬勃興起，怎能停滯不前？兼顧之中到達真理。沒有舌頭的孩童才能真正領會道的真諦。在何處撥開塵埃才能找到源頭？放手迴歸，才能領悟其中的奧妙。

雪庵從瑾禪師

有僧人請教關於倩女離魂的故事。禪師用一首偈語開示：南邊的樹枝向陽而溫暖，北邊的樹枝卻寒冷。為何春風會有兩種不同的對待？請各位依靠在高樓上的人不要吹笛，大家都留下來倚著欄桿觀看。

青原下十八世

鹿門覺禪師法嗣

青州普照寺一辨禪師

精通佛學經典，貫穿其中的旨趣。等到參訪鹿門禪師，領悟了言語之外的真意。後來到中都萬壽寺主持。當時，北方二百多年來，燕、秦、齊、晉一帶，凡是進入這個宗派的人，都是他的後學。他經常在禪房中設定上百個問題來考察學人。一個問題是：在聲音之前就能領會，那就落在了現在這個時辰；在語句之後才來承擔，那就是迷失了方向，認錯了影子。那麼，什麼是空劫（kongjie）[佛教用語，指極長的時間]以前的自己？又說：二邊（erbian）[佛教用語，指有和無，存在和不存在等對立的兩個極端]純粹地都不要立足，中道（zhongdao）[佛教用語，不偏於任何一方的道路]也不需要安住。那麼，在什麼地方才能真正地見到真理？又說：回頭轉身，一定要戴上角，披上毛。如果稱之為畜生，可以嗎？又說：唸唸都是釋迦（Shijia）[佛教創始人釋迦牟尼佛]出世，步步都是彌勒（Mile）[佛教中未來佛彌勒菩薩]下生。為什麼稍微一用心就錯，稍微一動念頭就不對？又說：有口也讚美不盡，無言心中自然明白。是這樣，就能裂破虛空；不是這樣，那就是鬼家的活計。各位，如果真正明白了，就說出一句來。像這樣，能夠穿透這些話語的人很少。禪師曾經作過賓主頌，其中的賓中賓說：天涯海角奔波了多少個春天，揹負著學問，論著功勞，日子卻越來越貧困。在深邃的學海中，必須普遍涉獵；在廣闊的義理天空里，不容許一絲塵埃。賓中主說：衣服破爛，露出瘦骨，一無所有，獨自鎮守著寰宇，光輝著太初。三尺劍匣中藏著誅殺奸佞的寶劍，無數的囊和箱子里裝著舉薦賢才的書籍。主中賓說：丹墀（danchi）[宮殿前的紅色臺階]鞭打的聲音平息，九宮（jiugong）[古代宮殿的佈局]打開，萬里江山沒有一點塵埃。脫下官服，戴上草帽，聲聲

【English Translation】 English version Ultimately, it does not reveal the towering peaks. Within the partial lies the ultimate truth. Face to face, who can tolerate any speculation or debate? Holding the subtle seal in hand, not catering to worldly trends. Great functions flourish, how can they stagnate? Reaching truth through balance. Only the tongue-less child can truly understand the essence of the Dao. Where to clear away the dust to find the source? Letting go and returning, one can grasp the subtlety.

Zen Master Congjin of Xue'an

A monk asked for instruction on the tale of Qian Nv's separated soul. The Master revealed it with a verse: The southern branches are warm towards the sun, while the northern branches are cold. Why does the spring breeze treat them differently? Please, those leaning on the high tower, do not play the flute; let everyone stay and watch, leaning on the railing.

18th Generation under Qingyuan

Dharma Successor of Zen Master Jue of Lumen

Zen Master Yibian of Puzhao Temple in Qingzhou

Thoroughly versed in the inner Buddhist scriptures, penetrating their essence. Upon visiting Zen Master Lumen, he grasped the meaning beyond words. Later, he presided over Wanshou Temple in Zhongdu. At that time, in the north, for over two hundred years, in the regions of Yan, Qin, Qi, and Jin, all who entered this sect were his later students. He often set up hundreds of questions in the meditation room to examine the learners. One question was: To comprehend before the sound is to fall into this present moment; to undertake after the statement is to be lost, mistaking the shadow for the real thing. Then, what is the self before the 'empty kalpa' (kongjie) [Buddhist term for an extremely long period of time]? He also said: Neither of the 'two extremes' (erbian) [Buddhist term referring to opposing extremes like existence and non-existence] should be established, and the 'middle way' (zhongdao) [Buddhist term referring to the path that avoids extremes] need not be settled. Then, where can one truly meet the truth? He also said: Turning back, one must wear horns and don fur. Is it acceptable to call it a beast? He also said: Every thought is 'Shakyamuni' (Shijia) [the founder of Buddhism, Shakyamuni Buddha] coming into the world, every step is 'Maitreya' (Mile) [the future Buddha, Maitreya Bodhisattva in Buddhism] descending. Why is it wrong to use the mind even slightly, and incorrect to have even a slight thought? He also said: The mouth cannot praise enough, the heart naturally understands without words. If it is so, then one can shatter the void; if it is not so, then it is the work of ghosts. If you truly understand, say a word. Like this, few can penetrate these words. The Master once composed a song of guest and host, in which the guest within the guest says: How many springs have been spent wandering the ends of the earth, burdened with learning, discussing merits, yet growing poorer each day. In the deep sea of learning, one must traverse everywhere; in the vast sky of righteousness, not a speck of dust is allowed. The guest within the host says: Clothes torn, bones exposed, nothing remains, alone guarding the universe, illuminating the very beginning. In the three-foot sword box lies the sword to slay treacherous officials, countless bags and boxes contain books to recommend virtuous talents. The host within the guest says: The sound of whips on the 'dan chi' (danchi) [red steps before a palace] is silenced, the 'nine palaces' (jiugong) [layout of ancient palaces] open, ten thousand miles of rivers and mountains without a speck of dust. Taking off the official robe, wearing a straw hat, every sound

只道那邊來。主中主曰。重巖幽䆳鎖煙岑。古洞龍吟霧氣深。石女唱歸紅焰里。木人運步覓知音。又頌浮山示投子十六題。一。識自宗。問答休將句偈酬。到頭佛祖一齊收。九年面壁已多事。立雪神光亦強求。二。死中活。今時及盡更何親。云鎖幽巖凍鎖津。堪羨嶺頭增意氣。雪中獨綻一枝春。三。活中死。合頭相似喜人情。水月空花鏡象榮。荒徑客迷芳草渡。擬將石火當天明。四。不落死活。到頭采汲不虛施。運水搬柴自合時。燕語未歸簾幕靜。曉鶯啼處綠楊垂。五。背舍。三峰華岳總平治。雪壓寒林折凍枝。一念不生全體現。纖毫才動落階墀。六。不背舍。路闊巖高碧澗流。山花開遍接云摟。雨余何處金鶯囀。不顧春殘語未休。七。活人劍。耳聽無妨眼見聞。南山下雨北山云。動容舉止方圓異。大賞將軍不語勛。八。殺人刀。凜凜霜風颳地生。千山冰雪路難行。未萌已落威音際。才擬玄微墮阱坑。九。平常。春來幽谷水冷冷。䇿杖優遊傍釣汀。好是太平無事客。淚羅未必獨醒醒。十。利道㧞生。少室靈山事宛然。不曾談說不安禪。回光一句超今古。大丈夫兒誰后先。十一。言無過失。默時似說說時無。迷悟剛令與道疏。莫謂人根有利鈍。粗言細語不關渠。十二。透脫。雪后風和曉霽天。鶯吟花笑柳含煙。鳳樓不宿

【現代漢語翻譯】現代漢語譯本只道從那邊來。主中之主說：『重重疊疊的巖石幽深隱蔽，雲霧繚繞山峰。古老的洞穴中龍在吟叫，霧氣深沉。石女在紅色的火焰中歌唱回歸，木頭人邁開腳步尋找知音。』又讚頌浮山禪師開示投子禪師的十六個題目。一、識自宗（認識自己的宗派）。問答不應用語句和偈語來應付，最終佛和祖師都會一起收攝。九年面壁已經很多事了，立雪斷臂的神光也是強求。二、死中活（從死亡中獲得生機）。如今到了盡頭，還有什麼更親近的呢？雲霧鎖住幽深的巖石，寒冷凍結了渡口。真令人羨慕山頂上增長的意氣，在雪中獨自綻放的一枝春。三、活中死（從生機中看到死亡）。表面上相似，讓人感到高興，如同水中的月亮、空中的花朵、鏡中的影像一樣虛幻。荒涼的小路上，客人迷失在長滿芳草的渡口，想要用石頭的火光照亮天空。四、不落死活（不落入死亡和生存的二元對立）。最終的採摘汲取沒有白費力氣，運水搬柴自然而然地合乎時宜。燕子還沒有歸來，簾幕靜悄悄的，清晨的黃鶯在綠色的楊柳樹上啼叫。五、背舍（背離捨棄）。三峰華山、五嶽都被夷為平地，雪壓在寒冷的樹林上，折斷了冰凍的樹枝。一念不生，全體顯現，稍微動一點念頭，就落入階梯之下。六、不背舍（不背離捨棄）。道路寬闊，巖石高聳，碧綠的溪流流淌。山花開遍，連線著雲霧繚繞的樓閣。雨後，哪裡傳來黃鶯的鳴叫？不顧惜春天將盡，依然不停地歌唱。七、活人劍（救活人的劍）。耳朵聽見不妨礙，眼睛看見不妨礙。南山下雨，北山雲霧。一舉一動，一言一行，都與方圓規矩不同。大賞將軍不說話，功勛卓著。八、殺人刀（殺人的刀）。凜冽的寒風颳地而生，千山冰雪，道路難行。在威音王佛之前，念頭還未萌生就已經消落，稍微想要玄妙，就會墮入陷阱。九、平常（平常心）。春天來了，幽深的山谷里水冷冷的，拄著枴杖，悠閒地在釣魚的岸邊漫步。最好是太平無事的客人，淚羅未必是唯一清醒的人。十、利道拔生（利用道的力量拔除眾生的痛苦）。少室山、靈山的事情宛然如在眼前，不曾談論，也不曾安禪。迴光返照的一句話超越古今，大丈夫誰肯落於人後？十一、言無過失（說話沒有過錯）。沉默的時候好像在說話，說話的時候好像沒有說話。迷惑和覺悟，恰恰使人與道疏遠。不要說人的根器有利鈍之分，粗俗的語言和精妙的語言都與它無關。十二、透脫（透脫自在）。雪后風和，清晨放晴，黃鶯歌唱，鮮花綻放，柳樹含煙。鳳凰樓不留宿

【English Translation】 English version Only know it comes from that side. The Lord of Lords said: 'Layer upon layer of rocks, secluded and hidden, clouds and mist surround the peaks. In the ancient cave, the dragon roars, and the mist is deep. The stone woman sings of returning in the red flames, and the wooden man walks to find a kindred spirit.' Also praising Zen Master Fushan's sixteen topics for Zen Master Touzi. 1. Recognize your own sect (識自宗). Do not use phrases and verses to answer questions, in the end, the Buddhas and Patriarchs will all be gathered together. Nine years of facing the wall is already too much, and Shenguang's standing in the snow and cutting off his arm was also forced. 2. Life in death (死中活). Now that it has come to an end, what is closer? Clouds lock the secluded rocks, and cold freezes the ferry. It is truly enviable that the spirit on the top of the mountain is increasing, and a branch of spring blooms alone in the snow. 3. Death in life (活中死). On the surface, it is similar and makes people happy, like the moon in the water, the flowers in the air, and the images in the mirror, which are all illusory. On the desolate path, the guest is lost in the ferry full of fragrant grass, wanting to illuminate the sky with the fire of a stone. 4. Neither falling into death nor life (不落死活). The final picking and drawing is not in vain, and transporting water and carrying firewood naturally fit the occasion. The swallows have not yet returned, the curtains are quiet, and the orioles are singing on the green willow trees in the early morning. 5. Turning away from the bases (背舍). The three peaks of Mount Hua and the Five Mountains are all leveled, and the snow presses on the cold forest, breaking the frozen branches. If a single thought does not arise, the whole body will appear, and if you move a little, you will fall below the steps. 6. Not turning away from the bases (不背舍). The road is wide, the rocks are high, and the green streams flow. Mountain flowers bloom all over, connecting the pavilions surrounded by clouds and mist. After the rain, where does the oriole sing? Regardless of the end of spring, it still sings non-stop. 7. Life-giving sword (活人劍). Hearing with the ears does not hinder, seeing with the eyes does not hinder. It rains in the southern mountains, and there is mist in the northern mountains. Every move and every word is different from the square and round rules. The great general does not speak, but his merits are outstanding. 8. Death-dealing sword (殺人刀). The biting cold wind blows from the ground, thousands of mountains are covered with ice and snow, and the road is difficult to travel. Before the thought even arises, it has already fallen before the Buddha Wei Yin Wang, and if you try to be mysterious, you will fall into a trap. 9. Ordinary (平常). Spring has come, and the water in the deep valley is cold. Leaning on a cane, strolling leisurely along the fishing bank. It is best to be a peaceful guest, and Lei Luo may not be the only one who is awake. 10. Using the power of the Way to relieve the suffering of sentient beings (利道拔生). The affairs of Mount Shaoshi and Mount Ling are as if they are right in front of you. Never talked about it, nor practiced Zen meditation. A word of introspection transcends the past and the present, who among the great men is willing to fall behind? 11. Speech without fault (言無過失). When silent, it seems like speaking, and when speaking, it seems like not speaking. Confusion and enlightenment precisely alienate people from the Way. Do not say that people's roots are sharp or dull, vulgar language and refined language have nothing to do with it. 12. Thoroughly free (透脫). After the snow, the wind is gentle, the morning is clear, the orioles sing, the flowers bloom, and the willows contain smoke. The phoenix pavilion does not stay overnight.

桃源客。半夜穿靴入市廛。十三。透脫不透脫。劈箭機鋒著眼看。當陽趁妙哂傍觀。云橫谷口迷巢鳥。雪擁柴門去路寒。十四。稱揚。寒潭不與月為斯。萬古松聲韻不移。眼聽耳觀如會得。方知佛祖密傳持。十五。降句。當臺明鏡影難藏。露柱燈籠自舉揚。千聖不曾留半偈。少林已是不相當。十六。方入圓。攜琴玉女夜歸時。鳳轉丹霄入紫薇。香霧噴花煙靄重。汀洲漁棹月依稀。又作五位頌曰。正中偏。斗柄初橫半夜前。密室不然龍鳳燭。廣寒宮殿月當天。偏中正。木女手攜無字印。失曉嵬侖暗皺眉。自然羞看秦時鏡。正中來。劍樹刀山也自摧。玉馬嘶聲離月殿。九重依舊鎖蒼苔。偏中至。大用縱橫無巧智。漁歌樵唱謁金門。太平不是將軍致。兼中到。頭角完全無異號。脫珍著獘入廛來。縱橫踏破今時道。

直翁舉禪師法嗣

明州天童云外岫禪師

郡之昌國衛入逸其氏。依直翁得度。究明曹洞宗旨。盡法源底。初住慈溪之石門。已而繼竺西坦。席遷天童。上堂。鬧市紅塵里有鬧市紅塵里佛法。深山巖崖中有深山巖崖中佛法。山僧昨日出城門。鬧市紅塵里佛法一時忘卻了也。行到二十里松云。便見深山巖崖中佛法。大眾且道。如何是深山巖崖中佛法。良久目。白雲淡濘出沒太虛之中。青蘿夤緣直上寒

松之頂。上堂。以拂子打圓相曰。摩訶衍法離四句絕百非。又打一圓相曰。禮之用和為貴。先王之道斯為美。又打一圓相曰。摩尼珠人不識。如來藏里親收得。諸人還見么。所見不同互有得失。天童者里毋固毋必。師問無印曰。天童今日大死去也。汝作么生救。印曰。請和尚吃飯。師曰。天童今日大死去也。汝不要相救。印曰。救他作么。師又曰。天童今日大死去也。阿誰與我同行。印曰。和尚先行某甲后隨。師呵呵大笑。后示寂。塔于本山。

青原下十九世

普照辨禪師法嗣

磁州大明寶禪師

示眾。若論此事如人作針線。幸然針針相似。忽見人來。不覺失卻針祇見線。者邊尋也不見。那邊尋也不見。卻自曰。近處尚不見。遠處那裡得來。多時尋不得。心煩不好。昏悶打睡。拽衣就枕。方就枕時。驀然一劄曰。原來祇在者里。師嘗作五位頌日。正中偏。月鎖深宮午夜前。燭香人靜丹墀冷。一片虛明照碧天。偏中正。曉天不掛秦臺鏡。金烏才擬出扶桑。依俙還被輕煙映。正中來。深夜寒梅雪裡開。馥馥清香無間斷。頭頭觸處絕纖埃。偏中至。大用全彰無忌諱。攜手相將賀太平。熙熙風物從來異。兼中到。妙盡功忘非善巧。枯木龍吟大地春。靈根秀出寒巖草。

慈雲覺禪師

普照

【現代漢語翻譯】現代漢語譯本：松之頂禪師上堂說法，用拂子畫了一個圓相說：『摩訶衍法（Mahāyāna-dharma，大乘佛法）離四句絕百非。』又畫一個圓相說：『禮的運用以和為貴，這是古代聖王之道的美好之處。』又畫一個圓相說：『摩尼珠（maṇi，如意寶珠）人不認識，如來藏（Tathāgatagarbha，如來法身）里親自收得。』諸位還見到了嗎？所見不同，互有得失。天童這裡不固執己見，也不強求。" 松之頂禪師問無印禪師：『天童今日大死去也（指禪師自己進入甚深禪定狀態）。你打算怎麼救我？』無印禪師說：『請和尚吃飯。』松之頂禪師說：『天童今日大死去也，你不要相救。』無印禪師說：『救他作什麼？』松之頂禪師又說：『天童今日大死去也，誰與我同行？』無印禪師說：『和尚先行，我隨後跟隨。』松之頂禪師呵呵大笑。後來圓寂，塔建在本山。

青原下十九世

普照辨禪師的法嗣

磁州大明寶禪師

開示大眾：『若論此事，如人作針線。幸好針針相似。忽然見人來，不覺失卻針，只見線。這邊尋也不見，那邊尋也不見。卻自言道：近處尚且不見，遠處哪裡能得到？多次尋找不得，心中煩悶不好，昏昏沉沉想睡覺。拽起衣服就枕頭。方才就枕時，驀然一驚說：原來就在這裡。』禪師曾經作五位頌說：『正中偏。月鎖深宮午夜前。燭香人靜丹墀冷，一片虛明照碧天。偏中正。曉天不掛秦臺鏡。金烏才擬出扶桑，依俙還被輕煙映。正中來。深夜寒梅雪裡開。馥馥清香無間斷，頭頭觸處絕纖埃。偏中至。大用全彰無忌諱。攜手相將賀太平，熙熙風物從來異。兼中到。妙盡功忘非善巧。枯木龍吟大地春，靈根秀出寒巖草。』

慈雲覺禪師

普照

【English Translation】 English version: Zen Master Songzhiding ascended the hall and, using a whisk, drew a circle, saying: 'Mahāyāna-dharma (The Great Vehicle Dharma) transcends the four propositions and negates the hundred negations.' He then drew another circle, saying: 'In the application of ritual, harmony is valued; this is the beauty of the way of the ancient sage kings.' He drew yet another circle, saying: 'The maṇi (wish-fulfilling) pearl is not recognized by people; it is personally collected within the Tathāgatagarbha (Buddha-nature).' Have you all seen it? Different views lead to mutual gains and losses. Here at Tiantong, there is neither insistence nor compulsion.' Zen Master Songzhiding asked Zen Master Wuyin: 'Tiantong has greatly died today (referring to the Zen master himself entering a state of profound samadhi). How will you save me?' Zen Master Wuyin said: 'Please, Teacher, have a meal.' Zen Master Songzhiding said: 'Tiantong has greatly died today; you do not need to save me.' Zen Master Wuyin said: 'What is the point of saving him?' Zen Master Songzhiding then said: 'Tiantong has greatly died today; who will walk with me?' Zen Master Wuyin said: 'Teacher, please go first; I will follow behind.' Zen Master Songzhiding laughed heartily. Later, he passed away and his stupa was built on the original mountain.

19th Generation from Qingyuan

Dharma Successor of Zen Master Puzhao Bian

Zen Master Daming Bao of Cizhou

Instructed the assembly: 'Speaking of this matter, it is like a person doing needlework. Fortunately, each stitch is similar. Suddenly, someone comes, and unknowingly the needle is lost, and only the thread is seen. Searching here, it is not found; searching there, it is not found. Then one says to oneself: Even nearby it cannot be found; how could it be obtained from afar? After searching many times without success, one becomes annoyed and unwell, drowsy and sleepy. One pulls the clothes and goes to the pillow. Just as one is about to rest on the pillow, suddenly one realizes: It was originally right here.' The Zen Master once composed a verse on the Five Ranks: 'The center within the periphery. The moon locks the deep palace before midnight. The candle is fragrant, the person is quiet, the red steps are cold, a piece of emptiness illuminates the azure sky. The periphery within the center. The dawn sky does not hang the Qin Terrace mirror. The golden crow just intends to emerge from Fusang, faintly still veiled by light smoke. Coming from the center. Late-night cold plum blossoms in the snow. The rich fragrance is uninterrupted, everywhere it touches, all dust is eliminated. Arriving from the periphery. The great function is fully displayed without reservation. Hand in hand, we congratulate each other on peace, the flourishing scenery has always been different. Arriving at the combination. The subtlety is exhausted, the merit is forgotten, it is not skillful. A withered tree roars like a dragon in the spring of the great earth, spiritual roots emerge from the cold rock grass.'

Zen Master Ciyun Jue

Puzhao

室中垂問曰。聲前薦得落在今時。句后承當迷頭認影。作么生是空劫已前自己。師曰。半夜石人無影像。縱橫誰辨往來源。問。不見一法猶是半提。作么生是全提底道理。師曰。石馬驟千山。問。吃飯忘其饑。力充忘其飽。作么生是力充底人。師曰。巨靈抬手無多子。分破華山千萬重。問。真得不恁么來者猶是兒孫事。如何是向上人。師曰。半夜烏雞雪裡啼。問。行玄體妙落在今時。究理窮源關山萬里。祇如未知有底人如何趣向。師曰。床窄先臥。問。迷時千卷少。悟后一言多。且道悟了底人如何履踐。師曰。出不由戶。坐不當堂。問。岸如欲止先停棹。車若不行須打牛。如今打牛也。車行也未。師曰。下載清風付與誰。

天童岫禪師法嗣

明州雪竇無印大證禪師

饒州鄱陽史氏子。幼穎異。依州之昌國寺剃落受具。出遊謁荊石琰于圓通。機語不契。時思庵睿居間房。師曰。親煅煉聞云外唱道天童師往依之。一日入室機語相契(語見云外章)。至正九年主雪竇。上堂。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。良久曰。是何面目。下座巡堂。喫茶上堂。妙不妙。衲僧鼻孔多無竅。玄不玄。剎竿頭上無青天。志

士寧容袖手。良馬豈待揮鞭。金超棒喝不落蹄筌。百鳥不來春又去。巖房贏得日高眠。居四年。退居定水之圓明庵。明年示寂。阇維建塔于庵后。

青原下二十世

大明寶禪師法嗣

太原府王山體禪師

侍大明戮力十年。躬為侍者。秘重深嚴。不見參學。一旦抽單。罔不疑怪。或問大明。侍者何往。明曰。諸方來諸方去。何介意哉。又問。參學何似。明曰。道有參學。栽他頭角。道無參學。減他威光。一眾方疑。后蒙印記。久隱西山太原府。府運兩衙請住王山建立禪席。嘗曰。師子有三種。第一超宗異目。第二齊肩共躅。第三影響不真。若超宗異目者。見過於師堪為種草。若齊肩共躅者。減師半德落在今時。若影響不真者。狐犴猥勢羊質虎皮。師嘗發明洞上宗旨曰。既有尊貴之位。須明尊貴底人。須知尊貴底人不處尊貴之位。方明尊貴不落階級。五位頌曰。正中偏。夜深古殿鎖輕煙。寂寂苔封臣不立。密密光輝未兆前。偏中正。玉人不睹臨臺鏡。子夜星河霧氣濃。依舊青山不霧頂。正中來。木人攜杖火中回。趁起泥牛耕練色。放教石馬步蒼苔。偏中至。轉側相逢全意氣。交輝終不犯鋒铓。大用縱橫無變異。兼中到。明暗盡時光不照。石女有智妙難窮。解栽絕頂無根草。

仁山恒禪師

【現代漢語翻譯】現代漢語譯本：士寧容袖手（士寧容：人名），良馬豈待揮鞭？金超棒喝不落蹄筌（金超：人名；棒喝：禪宗教學方法；蹄筌：比喻達到目的的手段）。百鳥不來春又去，巖房贏得日高眠。居四年，退居定水之圓明庵（圓明庵：庵的名字）。明年示寂（示寂：佛教用語，指僧人去世），阇維（阇維：佛教用語，指火葬）建塔于庵后。

青原（青原：指青原行思，禪宗六祖慧能的弟子）下二十世

大明寶禪師（大明寶禪師：人名）法嗣

太原府王山體禪師（太原府王山體禪師：人名）

侍大明（大明：指大明寶禪師）戮力十年，躬為侍者。秘重深嚴，不見參學。一旦抽單（抽單：離開僧團），罔不疑怪。或問大明，侍者何往？明曰：『諸方來諸方去，何介意哉？』又問：『參學何似？』明曰：『道有參學，栽他頭角；道無參學，減他威光。』一眾方疑，后蒙印記。久隱西山太原府，府運兩衙請住王山建立禪席。嘗曰：『師子有三種，第一超宗異目，第二齊肩共躅，第三影響不真。若超宗異目者，見過於師堪為種草。若齊肩共躅者，減師半德落在今時。若影響不真者，狐犴猥勢羊質虎皮。』師嘗發明洞上宗旨曰：『既有尊貴之位，須明尊貴底人。須知尊貴底人不處尊貴之位，方明尊貴不落階級。』五位頌曰：『正中偏，夜深古殿鎖輕煙。寂寂苔封臣不立，密密光輝未兆前。偏中正，玉人不睹臨臺鏡。子夜星河霧氣濃，依舊青山不霧頂。正中來，木人攜杖火中回。趁起泥牛耕練色，放教石馬步蒼苔。偏中至，轉側相逢全意氣。交輝終不犯鋒铓，大用縱橫無變異。兼中到，明暗盡時光不照。石女有智妙難窮，解栽絕頂無根草。』

仁山恒禪師（仁山恒禪師：人名）

【English Translation】 English version: Shi Ningrong (Shi Ningrong: a person's name) quietly folded his hands. A good horse doesn't need a whip. Jin Chao's (Jin Chao: a person's name) shouts and blows didn't fall into the trap of words (棒喝: 'bang he', a Chan teaching method; 蹄筌: 'ti quan', metaphor for the means to achieve a goal). The birds don't come, and spring goes by again, winning a high sleep in the rock room. He lived there for four years, then retired to the Yuanming Hermitage (圓明庵: Yuanming Hermitage, the name of a hermitage) in Dingshui. The next year, he passed away (示寂: 'shi ji', a Buddhist term for a monk's death), and a stupa was built behind the hermitage after cremation (阇維: 'she wei', a Buddhist term for cremation).

The twentieth generation under Qingyuan (青原: Qingyuan Xingsi, a disciple of Huineng, the Sixth Patriarch of Zen)

Daming Bao Zen Master's (大明寶禪師: Daming Bao Zen Master, a person's name) Dharma heir

Wangshan Ti Zen Master of Taiyuan Prefecture (太原府王山體禪師: Wangshan Ti Zen Master of Taiyuan Prefecture, a person's name)

He served Daming (大明: refers to Daming Bao Zen Master) diligently for ten years, personally acting as his attendant. He was deeply secretive and strict, and was not seen studying with others. One day, he left the Sangha (抽單: 'chou dan', leaving the Sangha), causing everyone to be suspicious and surprised. Someone asked Daming, 'Where did the attendant go?' Daming said, 'He comes from all directions and goes to all directions. Why do you mind?' Someone asked again, 'What is it like to study with others?' Daming said, 'If the Dao has studying, it adds horns to him; if the Dao has no studying, it diminishes his prestige.' The crowd was still doubtful, but later he received the seal of approval. He lived in seclusion in Xishan, Taiyuan Prefecture for a long time. The two Yamen of the Prefecture invited him to reside at Wangshan and establish a Zen seat. He once said, 'There are three kinds of lions: the first surpasses the sect with different eyes, the second walks shoulder to shoulder, and the third is an unreal influence. If one surpasses the sect with different eyes, his vision exceeds the teacher's and he is worthy of planting grass. If one walks shoulder to shoulder, he diminishes half of the teacher's virtue and falls into the present time. If one is an unreal influence, he is like a fox or jackal, a sheep in tiger's skin.' The master once explained the Dongshan (洞上) lineage's doctrine, saying, 'Since there is a noble position, one must understand the person who is worthy of nobility. One must know that the person who is worthy of nobility does not dwell in a noble position, so that nobility does not fall into hierarchy.' The Five Positions Song says: 'The center within the right, in the deep night, the ancient hall locks light smoke. Silent, moss seals, the ministers do not stand, dense, the radiance has not yet appeared. The right within the center, the jade person does not see the mirror before the terrace. At midnight, the Milky Way's mist is thick, still the green mountains are not misty at the top. Coming from the center, the wooden man carries a staff and returns from the fire. Chasing up the mud ox to plow the practiced color, letting the stone horse walk on the green moss. Arriving at the right, turning and meeting, full of spirit. Intertwining radiance never offends the sharp edge, the great function is vertical and horizontal without change. Arriving at the combination, the light and dark exhaust, time does not shine. The stone woman has wisdom, mysterious and difficult to fathom, able to plant rootless grass on the summit.'

Renshan Heng Zen Master (仁山恒禪師: Renshan Heng Zen Master, a person's name)

久侍大明遂升堂奧。明付以衣法。師曰。某甲不是恁么人。明曰。不是恁么人。自不殃及伊。師以法乳情深俯仰而受。明囑曰。汝既如是第一。不得容易出世。若躁進輕脫。中間必有坎坷。

青原下二十一世

王山體禪師法嗣

磁州大明雪巖滿禪師

初參普照。寶照曰。兄弟年俊正宜叩參。老僧當年唸唸常以佛法為事。師避席進曰。和尚而今如何也。照曰。如生冤家相似。師曰。若不得此語。幾乎枉行千里。照下禪床握師手曰。作家那(報恩秀曰死灰里一粒豆爆)。師與勝默同參。嘗跪受呵斥。或問其故。師曰今。諸方或有師資法屬。諍訟招譏。師子身中蟲。自食肉也。后造王山。發明心印接踵住持。上堂舉洞山曰。秋初夏末。兄弟或東去西去。直須向萬里無寸草處去。良久曰。祇如萬里無寸草處。又作么生去。石霜曰。出門便是草。太陽曰。直饒不出門。亦是草漫漫地。師曰。三個老漢雖然異口同音。未免撞頭磕額。何也。一人大開口了。合不得。一人高抬腳了。放不下。一人緊閉門了。出不去。王山即不然。遍十方界非外。全在一微塵。在一微塵非內。遍十方界。祇者一微塵許也須及。盡不可得。向那裡安門。甚處入草。還會么。休侵洞嶺初秋草。請看疏山臘月蓮。僧問高郵定和

【現代漢語翻譯】現代漢語譯本長久地侍奉大明禪師，於是得以進入他的內室。大明禪師將衣缽和法脈傳授給他。雪巖滿禪師說：『我不是那樣的人。』大明禪師說：『不是那樣的人，自然不會牽連到你。』雪巖滿禪師因為師徒情誼深厚，恭敬地接受了。大明禪師囑咐說：『你既然這樣，第一，不要輕易出世。如果急躁冒進，輕率放縱，中間必定會有坎坷。』

青原行思禪師下二十一世

王山體禪師的法嗣

磁州大明雪巖滿禪師

起初參訪普照禪師。普照禪師說：『兄弟你年紀輕輕，正應該虛心參訪。老衲當年念念不忘以佛法為事。』雪巖滿禪師離開座位上前問道：『和尚現在怎麼樣了？』普照禪師說：『就像遇到前世的冤家一樣。』雪巖滿禪師說：『如果得不到這句話，幾乎白白走了千里路。』普照禪師走下禪床，握著雪巖滿禪師的手說：『真是個有作為的人啊！』（報恩秀禪師說：『死灰里的一粒豆爆開了。』）雪巖滿禪師和勝默禪師一同參學。曾經跪著接受呵斥。有人問他緣故，雪巖滿禪師說：『如今各方叢林，有的因為師資法脈的歸屬，爭訟不斷，招致譏諷。這是獅子身上的蟲子，自己吃自己的肉啊。』後來前往王山，開悟了心印，接替住持。上堂時，舉洞山良價禪師的話說：『初秋夏末，各位兄弟或者東去西去，必須向萬里無寸草的地方去。』停頓了很久，說：『就像這萬里無寸草的地方，又該怎麼去呢？』石霜慶諸禪師說：『出門便是草。』太陽警玄禪師說：『即使不出門，也是草漫漫地。』雪巖滿禪師說：『這三個老漢雖然異口同聲，卻免不了互相碰撞。為什麼呢？一個人大張著口，卻合不攏。一個人高抬著腳，卻放不下。一個人緊閉著門，卻出不去。王山我卻不是這樣，遍佈十方世界，沒有什麼是外在的，完全就在一粒微塵之中。在一粒微塵之中，沒有什麼是內在的，遍佈十方世界。即使是這一粒微塵，也必須窮盡，不可得。向哪裡安門？從哪裡入草？你們會嗎？休要侵擾洞山初秋的草，請看疏山臘月的蓮。』有僧人問高郵定和尚

【English Translation】 English version Having served Great Master Daming (greatly enlightened) for a long time, he was allowed to enter his inner chamber. Daming (greatly enlightened) transmitted the robe and Dharma to him. The Master (Xueyan Man) said, 'I am not such a person.' Daming (greatly enlightened) said, 'If you are not such a person, you will naturally not be implicated.' The Master (Xueyan Man), because of the deep affection between master and disciple, respectfully accepted. Daming (greatly enlightened) instructed him, 'Since you are like this, first, do not easily enter the world. If you are impetuous and frivolous, there will inevitably be setbacks in the middle.'

Twenty-first generation under Qingyuan Xingsi (a famous Chan master)

Dharma successor of Wangshan Ti (a Chan master)

Daming Xueyan Man Chan Master of Cizhou (place name)

Initially, he visited Master Puzhao (widely illuminating). Puzhao (widely illuminating) said, 'Brother, you are young and should diligently seek instruction. This old monk constantly took the Buddha-dharma as his business.' The Master (Xueyan Man) left his seat and stepped forward, saying, 'What is the Master (Puzhao) doing now?' Puzhao (widely illuminating) said, 'Like meeting an enemy from a past life.' The Master (Xueyan Man) said, 'If I had not received this saying, I would have traveled thousands of miles in vain.' Puzhao (widely illuminating) stepped down from the meditation platform, grasped the Master's (Xueyan Man) hand, and said, 'What a capable person!' (Baoen Xiu said, 'A bean bursts open from dead ashes.') The Master (Xueyan Man) and Shengmo (another monk) practiced together. He once knelt to receive scolding. Someone asked him the reason, and the Master (Xueyan Man) said, 'Now, in various monasteries, there are disputes and criticisms regarding the lineage of masters and disciples. This is a worm in the lion's body, eating its own flesh.' Later, he went to Wangshan (King Mountain), awakened to the mind-seal, and succeeded to the abbotship. In his Dharma talk, he quoted Dongshan Liangjie (a Chan master), saying, 'In early autumn and late summer, brothers, whether going east or west, you must go to a place where there is not an inch of grass for ten thousand miles.' After a long pause, he said, 'Like this place where there is not an inch of grass for ten thousand miles, how should one go?' Shishuang Qingzhu (a Chan master) said, 'Going out the door is grass.' Taiyang Jingxuan (a Chan master) said, 'Even if you don't go out the door, it is still grass everywhere.' The Master (Xueyan Man) said, 'Although these three old men speak with one voice, they cannot avoid bumping heads. Why? One person opens his mouth wide but cannot close it. One person raises his foot high but cannot put it down. One person closes his door tightly but cannot go out. I, Wangshan (King Mountain), am not like that. Pervading the ten directions of the world, there is nothing external. It is entirely within a single dust mote. Within a single dust mote, there is nothing internal. Pervading the ten directions of the world. Even this single dust mote must be exhausted, unattainable. Where should one place a door? Where should one enter the grass? Do you understand? Do not disturb the autumn grass of Dongshan (East Mountain), please look at the winter lotus of Shushan (Sparse Mountain).' A monk asked the monk Dinghe of Gaoyou (place name)

尚。透網金鱗以何為食。定曰。乾屎橛。師聞之曰。謝供養。五位頌曰。正中偏。䆳洞沉沉鎖翠煙。午夜碧空清似鏡。一輪明月上層巔。偏中正。欲曉云濃封野景。雪屋靈明夢未惺。冥然又若寒宵永。正中來。木人攜錫下崔嵬。縱橫不履今時地。石徑祥蓮襯足開。偏中至。懶提妙印無真偽。碧莎叢里恣情眠。一任巖前花雨墜。兼中到。突兀三光曾未照。夢手敲空聽者稀。迥然不墮宮商調。

勝默光禪師

嘗頌九峰不肯首座曰。元座徒亡一炷煙。九峰不是抑高賢。若將一色為承紹。辜負先師不借緣。示眾舉麻谷振錫話。師曰。是無可是。非無真非。是非無主。萬善同歸。梟雞晝夜。徒自支離。我無三寸。鱉得喚龜。迦葉不肯。一任攢眉。

仁山恒禪師法嗣

磁州大明詮禪師

徒單二駙馬。入堂見僧面壁而坐。駙馬曰。一個好淡漢。師曰。淡中有味。

青原下二十二世

雪巖滿禪師法嗣

燕京報恩寺萬松行秀禪師

河內之解人也。姓蔡氏。出家于邢州凈土寺。禮赟公為師。后受具戒挑囊距燕歷潭過慶壽參勝默老人。教看長沙轉自己歸山河大地話。半載全無由入。默曰我。只願你遲會。一日有省。復看玄沙未徹語請益雪巖于磁之大明才二十七日不覺伎倆已盡。留入

【現代漢語翻譯】現代漢語譯本：尚（Shàng）：『透網金鱗以何為食？』（穿過漁網的金鱗魚吃什麼？）定（Dìng）答：『乾屎橛。』（干糞塊。）師（Shī）聽聞后說：『謝供養。』（感謝供養。）五位頌曰：『正中偏（Zhèng zhōng piān）：䆳洞沉沉鎖翠煙（Suì dòng chénchén suǒ cuì yān），午夜碧空清似鏡（Wǔyè bìkōng qīng sì jìng），一輪明月上層巔（Yī lún míngyuè shàng céng diān）。』（在正位中顯出偏位：幽深的洞穴被翠綠的煙霧籠罩，午夜的碧空清澈如鏡，一輪明月升上頂峰。）『偏中正（Piān zhōng zhèng）：欲曉云濃封野景（Yù xiǎo yún nóng fēng yě jǐng），雪屋靈明夢未惺（Xuě wū língmíng mèng wèi xīng），冥然又若寒宵永（Míngrán yòu ruò hán xiāo yǒng）。』（在偏位中顯出正位：將曉之時，濃厚的雲層遮蔽了原野的景色，雪屋般的心靈清明卻尚未覺醒，昏暗中又像是漫長的寒夜。）『正中來（Zhèng zhōng lái）：木人攜錫下崔嵬（Mù rén xié xī xià cuīwéi），縱橫不履今時地（Zònghéng bù lǚ jīnshí dì），石徑祥蓮襯足開（Shíjìng xiáng lián chèn zú kāi）。』（從正位中走來：木人拄著錫杖走下高峻的山崖，縱橫馳騁不踏當今的土地，石徑上吉祥的蓮花襯托著他的腳步綻放。）『偏中至（Piān zhōng zhì）：懶提妙印無真偽（Lǎn tí miào yìn wú zhēn wěi），碧莎叢里恣情眠（Bì shā cóng lǐ zìqíng mián），一任巖前花雨墜（Yī rèn yán qián huā yǔ zhuì）。』（從偏位中到來：懶得提起微妙的印記，沒有真假之分，在碧綠的莎草叢中盡情安睡，任憑巖石前飄落花雨。）『兼中到（Jiān zhōng dào）：突兀三光曾未照（Tūwù sān guāng céng wèi zhào），夢手敲空聽者稀（Mèng shǒu qiāo kōng tīng zhě xī），迥然不墮宮商調（Jiǒngrán bù duò gōng shāng diào）。』（從兼位中到來：高聳突兀，三光從未照耀，夢中之手敲擊虛空，聽者稀少，迥然不同於世俗的宮商曲調。）

勝默光禪師（Shèngmò Guāng Chánshī）：曾經頌揚九峰不肯首座（Jiǔfēng Bùkěn shǒuzuò）說：『元座徒亡一炷煙（Yuán zuò tú wáng yī zhù yān），九峰不是抑高賢（Jiǔfēng bùshì yì gāoxián）。若將一色為承紹（Ruò jiāng yī sè wèi chéngshào），辜負先師不借緣（Gūfù xiānshī bù jiè yuán）。』（元座白白燒了一炷香，九峰並非壓制賢能之士。如果將單一的顏色作為傳承，就辜負了先師不假外緣的教誨。）開示大眾，舉麻谷振錫（Mágǔ zhèn xī）的話頭。師說：『是無可是（Shì wú kě shì），非無真非（Fēi wú zhēn fēi）。是非無主（Shìfēi wú zhǔ），萬善同歸（Wàn shàn tóng guī）。梟雞晝夜（Xiāo jī zhòuyè），徒自支離（Tú zì zhīlí）。我無三寸（Wǒ wú sān cùn），鱉得喚龜（Biē dé huàn guī）。迦葉不肯（Jiāyè bù kěn），一任攢眉（Yī rèn cuán méi）。』（說是可以，又沒有什麼可以；說不是，又並非沒有真實的不是。是非沒有主宰，萬善最終歸於一處。貓頭鷹日夜啼叫，只是徒勞地支離破碎。我沒有三寸之舌，鱉怎麼能呼喚烏龜？迦葉不肯，任憑他緊鎖眉頭。）

仁山恒禪師（Rénshān Héng Chánshī）法嗣：磁州大明詮禪師（Cízhōu Dàmíng Quán Chánshī）：徒單二駙馬（Tú dān èr fùmǎ），進入禪堂，看見僧人面壁而坐。駙馬說：『一個好淡漢（Yīgè hǎo dàn hàn）。』（真是一個清淡的人。）師說：『淡中有味（Dàn zhōng yǒu wèi）。』（清淡之中自有滋味。）

青原下二十二世（Qīngyuán xià èrshí'èr shì）：雪巖滿禪師（Xuěyán Mǎn Chánshī）法嗣：燕京報恩寺萬松行秀禪師（Yānjīng Bào'ēnsì Wànsōng Xíngxiù Chánshī）：是河內（Hénèi）的解人（jièrén），姓蔡（Cài）。在邢州凈土寺（Xíngzhōu Jìngtǔ Sì）出家，拜赟公（Yūn Gōng）為師。後來受具足戒，挑著行囊離開，經過燕地，歷經潭州，到慶壽寺（Qìngshòu Sì）參拜勝默老人（Shèngmò lǎorén）。勝默老人教他參看長沙（Chángshā）『轉自己歸山河大地』的話頭。半年時間，完全沒有辦法入門。勝默老人說：『我只希望你晚點開悟。』有一天，萬松行秀有所領悟。又參看玄沙（Xuánshā）『未徹語』，向磁州大明雪巖（Cízhōu Dàmíng Xuěyán）請教，才二十七天，就覺得自己的伎倆已經用盡。於是留了下來。

English version: Shàng: 'What does the golden-scaled fish that slips through the net eat?' Dìng replied: 'Dried dung cakes.' The Master, hearing this, said: 'Thank you for the offering.' The Ode of the Five Ranks says: 'The Partial within the Correct: The deep cave is shrouded in emerald mist, the midnight azure sky is clear as a mirror, a round bright moon ascends to the highest peak.' 'The Correct within the Partial: As dawn approaches, thick clouds seal off the wild scenery, the snow-house-like spirit is clear but not yet awakened, dimly it seems like the long cold night.' 'Coming from the Correct: A wooden man carries a staff down the steep cliffs, striding freely without treading on the ground of this time, auspicious lotuses bloom on the stone path, adorning his feet.' 'Arriving from the Partial: Too lazy to lift the wondrous seal, without true or false, he sleeps at ease in the green sedge, letting the rain of flowers fall before the cliff.' 'Reaching the Combined: Towering and abrupt, the three lights have never shone, the dream hand knocks on emptiness, few listen, utterly not falling into the tunes of court music.'

Zen Master Shèngmò Guāng: Once praised Chief Seat Jiǔfēng Bùkěn, saying: 'The original seat vainly burns a stick of incense, Jiǔfēng is not suppressing the worthy. If you take a single color as inheritance, you will betray the former master's teaching of not borrowing from external conditions.' Instructing the assembly, he cited the story of Mágǔ shaking his staff. The Master said: 'To say it is possible, yet there is nothing possible; to say it is not, yet it is not without a true not. Right and wrong have no master, all good returns to the same place. The owl cries day and night, only to fragment itself in vain. I have no three-inch tongue, how can a turtle call a tortoise? Kāśyapa refuses, let him knit his brows.'

Dharma Heir of Zen Master Rénshān Héng: Zen Master Cízhōu Dàmíng Quán: The Second Prince Consort Tú dān entered the hall and saw a monk sitting facing the wall. The Prince Consort said: 'A truly bland fellow.' The Master said: 'In blandness, there is flavor.'

Twenty-second Generation from Qīngyuán: Dharma Heir of Zen Master Xuěyán Mǎn: Zen Master Yānjīng Bào'ēnsì Wànsōng Xíngxiù: Was a 'jièrén' (one who escorts prisoners) from Hénèi, with the surname Cài. He left home at Jìngtǔ Temple in Xíngzhōu, taking Yūn Gōng as his teacher. Later, he received the full precepts, carried his bag, left Yān, passed through Tánzhōu, and visited the old man Shèngmò at Qìngshòu Temple. The old man Shèngmò taught him to contemplate Chángshā's saying, 'Turning oneself back to the mountains, rivers, and great earth.' For half a year, he had no way to enter. The old man Shèngmò said, 'I only wish you will awaken later.' One day, Wànsōng Xíngxiù had an insight. He then contemplated Xuánshā's 'unpenetrated words' and sought instruction from Xuěyán of Dàmíng in Cízhōu. After only twenty-seven days, he felt that his skills were exhausted. So he stayed.

【English Translation】 Shàng: 'What does the golden-scaled fish that slips through the net eat?' Dìng replied: 'Dried dung cakes.' The Master, hearing this, said: 'Thank you for the offering.' The Ode of the Five Ranks says: 'The Partial within the Correct: The deep cave is shrouded in emerald mist, the midnight azure sky is clear as a mirror, a round bright moon ascends to the highest peak.' 'The Correct within the Partial: As dawn approaches, thick clouds seal off the wild scenery, the snow-house-like spirit is clear but not yet awakened, dimly it seems like the long cold night.' 'Coming from the Correct: A wooden man carries a staff down the steep cliffs, striding freely without treading on the ground of this time, auspicious lotuses bloom on the stone path, adorning his feet.' 'Arriving from the Partial: Too lazy to lift the wondrous seal, without true or false, he sleeps at ease in the green sedge, letting the rain of flowers fall before the cliff.' 'Reaching the Combined: Towering and abrupt, the three lights have never shone, the dream hand knocks on emptiness, few listen, utterly not falling into the tunes of court music.'

Zen Master Shèngmò Guāng: Once praised Chief Seat Jiǔfēng Bùkěn, saying: 'The original seat vainly burns a stick of incense, Jiǔfēng is not suppressing the worthy. If you take a single color as inheritance, you will betray the former master's teaching of not borrowing from external conditions.' Instructing the assembly, he cited the story of Mágǔ shaking his staff. The Master said: 'To say it is possible, yet there is nothing possible; to say it is not, yet it is not without a true not. Right and wrong have no master, all good returns to the same place. The owl cries day and night, only to fragment itself in vain. I have no three-inch tongue, how can a turtle call a tortoise? Kāśyapa refuses, let him knit his brows.'

Dharma Heir of Zen Master Rénshān Héng: Zen Master Cízhōu Dàmíng Quán: The Second Prince Consort Tú dān entered the hall and saw a monk sitting facing the wall. The Prince Consort said: 'A truly bland fellow.' The Master said: 'In blandness, there is flavor.'

Twenty-second Generation from Qīngyuán: Dharma Heir of Zen Master Xuěyán Mǎn: Zen Master Yānjīng Bào'ēnsì Wànsōng Xíngxiù: Was a 'jièrén' (one who escorts prisoners) from Hénèi, with the surname Cài. He left home at Jìngtǔ Temple in Xíngzhōu, taking Yūn Gōng as his teacher. Later, he received the full precepts, carried his bag, left Yān, passed through Tánzhōu, and visited the old man Shèngmò at Qìngshòu Temple. The old man Shèngmò taught him to contemplate Chángshā's saying, 'Turning oneself back to the mountains, rivers, and great earth.' For half a year, he had no way to enter. The old man Shèngmò said, 'I only wish you will awaken later.' One day, Wànsōng Xíngxiù had an insight. He then contemplated Xuánshā's 'unpenetrated words' and sought instruction from Xuěyán of Dàmíng in Cízhōu. After only twenty-seven days, he felt that his skills were exhausted. So he stayed.

記室。語言相契。徑付衣偈。尋歸凈土構萬松軒以自適。寺內尊宿敦請住持。次住中都萬壽寺小參。昔有跨驢人問。眾僧何往。僧曰。道場去。人曰。何處不是道場。僧以拳歐之曰。者漢沒道理。向道場里跨驢不下。其人無語。師曰。人人盡道者漢有頭無尾。能做不能當。殊不知卻是者僧前言不副后語。汝既知舉足下足皆是道場。何不悟騎驢夸馬無非佛事。萬松要斷者不平公案。更與花判曰。吃拳沒興漢。茆廣杜禪和。早是不克己。那堪錯怪他。道場惟有一。佛法本無多。留與阇黎道。護唵薩哩嚩。金章宗皇帝明昌四年。(即南宋光宗紹熙四年也)詔師于禁庭升座帝親迎禮聞未聞法開悟感慨親奉錦綺大僧伽衣。內宮貴戚羅拜拱跪。各施珍愛建普度會。施利異常。連日祥雲聯綿天際。從此年豐謳歌滿路。承安二年丁巳詔師住大都之抑山棲隱禪寺。上堂。蓮宮特作梵宮修。聖境還須聖駕游。雨過水澄禽泛子。霞明山靜錦矇頭。成湯也展恢天網。呂望稀垂浸月鉤。試問風光甚時節。黃金世界桂花秋。閏四月旦日上堂。所謂道人者。不知月之大小。不知歲之餘閏。野僧即不然。今年三百八十四日。前月大盡。此月小盡。即今閏四月一日辰末巳初。忽有個出來道。通疏伶俐知時按節。要且無道人氣息。野僧以手掩鼻道近后近後作

什麼聻道人氣息。珍重。贊湛然居士真曰。大悲千臂俱胝一指。錯認湛然手中拂子瞎。全真問。弟子三十餘年打疊。妄心不下。師曰。妄心有來多少時也。又曰。元來有妄心否。又曰。妄心作么生斷。又曰。妄心斷即是。不斷即是。真禮拜而去。師問僧。洞山道龍吟枯木異響難聞。如何是異響。曰。不會。師曰。善解龍吟。問。明與無明其性無二。如何是無二之性。師曰。天曉不露。問。諸佛不出世。為甚麼卻向王宮生。師曰。青山常舉足。曰。亦無有涅槃。為甚麼卻向雙林滅。師曰。白日不移輪。問。撒手那邊底人。為甚麼不居正位。師曰。大功不宰。曰。回頭這畔底人。為甚麼不墮偏方。師曰。至化無為。問。向道莫去。歸來背父。如何得不背父去。師曰。切忌回頭。問。心心放下難。如何是放下底人。師曰。擔取去。問。是處是慈氏。無門無善財。為甚麼道琉璃殿上無知識。師曰。折殿了相見。晚住報恩。退居從容庵。示眾。機輪轉處。智眼猶迷。寶鏡開時。纖塵不度。開拳不落地。應物善知時。兩刃相逢時。如何回互。示眾。去即留住。住即遣去。不去不住。渠無國土。何處逢渠。在在處處。且道是甚麼物。得恁么奇特。示眾。動則埋身千丈。不動則當處生苗。直須兩頭撒開。中間放下。更買草鞋行腳始得。

【現代漢語翻譯】現代漢語譯本什麼聻道人氣息（不知道人的氣息是什麼）。珍重。贊湛然居士真曰（讚揚湛然居士真說）：『大悲千臂俱胝一指（大慈悲心有千臂，無數的手指向著同一個目標），錯認湛然手中拂子瞎（如果錯把湛然手中的拂塵當成目標，那就是瞎了眼）。』全真問：『弟子三十餘年打疊（弟子三十多年來努力），妄心不下（妄念無法消除）。』師曰：『妄心有來多少時也（妄心存在多久了）？』又曰：『元來有妄心否（本來就有妄心嗎）？』又曰：『妄心作么生斷（妄心如何斷除）？』又曰：『妄心斷即是（妄心斷除就是了），不斷即是（不斷除也是可以的）。』真禮拜而去（全真行禮后離開了）。師問僧：『洞山道龍吟枯木異響難聞（洞山說龍在枯木中吟叫，那奇異的聲響難以聽聞），如何是異響（什麼是奇異的聲響）？』曰：『不會（不知道）。』師曰：『善解龍吟（你很瞭解龍吟）。』問：『明與無明其性無二（明與無明，它們的本性沒有差別），如何是無二之性（什麼是沒有差別的本性）？』師曰：『天曉不露（天亮了，太陽卻不顯露）。』問：『諸佛不出世（諸佛不出世間），為甚麼卻向王宮生（為什麼卻在王宮中降生）？』師曰：『青山常舉足（青山經常抬腳行走）。』曰：『亦無有涅槃（也沒有涅槃），為甚麼卻向雙林滅（為什麼卻在雙林樹下示現涅槃）？』師曰：『白日不移輪（太陽在白天不會停止轉動）。』問：『撒手那邊底人（放手那邊的人），為甚麼不居正位（為什麼不居於正位）？』師曰：『大功不宰（偉大的功績不需要主宰）。』曰：『回頭這畔底人（回頭這邊的人），為甚麼不墮偏方（為什麼不落入偏頗的境地）？』師曰：『至化無為（最高的化育是無為的）。』問：『向道莫去（說不要去），歸來背父（回來卻背離了父親），如何得不背父去（如何才能不背離父親而去）？』師曰：『切忌回頭（千萬不要回頭）。』問：『心心放下難（心裡放下很難），如何是放下底人（什麼是放下的人）？』師曰：『擔取去（承擔著走下去）。』問：『是處是慈氏（到處都是慈氏菩薩），無門無善財（沒有門，也沒有善財童子），為甚麼道琉璃殿上無知識（為什麼說琉璃殿上沒有知識）？』師曰：『折殿了相見（把殿拆了才能相見）。』晚住報恩（晚上住在報恩寺），退居從容庵（退居到從容庵）。示眾：『機輪轉處（機輪轉動的地方），智眼猶迷（智慧之眼仍然迷惑）。寶鏡開時（寶鏡打開的時候），纖塵不度（一絲塵埃也不能通過）。開拳不落地（張開拳頭不落地），應物善知時（應付事物善於把握時機）。兩刃相逢時（兩把刀刃相遇時），如何回互（如何應對）？』示眾：『去即留住（要離開就留下），住即遣去（要留下就遣走）。不去不住（不離開也不留下），渠無國土（他沒有國土）。何處逢渠（在哪裡才能遇到他）？在在處處（處處都在），且道是甚麼物（且說這是什麼東西），得恁么奇特（如此奇特）？』示眾：『動則埋身千丈（一動就埋身千丈之下），不動則當處生苗（不動就在原地生根發芽）。直須兩頭撒開（必須把兩頭都放開），中間放下（中間也放下）。更買草鞋行腳始得（還要買草鞋去行腳才行）。』

【English Translation】 English version What is the aura of a Niyi Taoist (聻道人)? Cherish it. Venerable Zanran (湛然) praised the layman Zhen (真), saying: 'The thousand arms of great compassion are like countless fingers pointing to one goal. Mistaking Zanran's whisk in his hand is like being blind.' Quan Zhen (全真) asked: 'This disciple has been striving for over thirty years, but the deluded mind (妄心) will not subside.' The master said: 'How long has the deluded mind been coming?' He also said: 'Originally, is there a deluded mind?' He also said: 'How is the deluded mind cut off?' He also said: 'Cutting off the deluded mind is it. Not cutting it off is it.' Quan Zhen bowed and left. The master asked a monk: 'Dongshan (洞山) said, 'The dragon's roar in a withered tree is a strange sound that is hard to hear.' What is the strange sound?' The monk said: 'I don't know.' The master said: 'You understand the dragon's roar well.' Asked: 'Clarity and ignorance are of one nature. What is the nature of non-duality?' The master said: 'Dawn does not reveal itself.' Asked: 'If all Buddhas do not appear in the world, why are they born in the royal palace?' The master said: 'The green mountains always lift their feet.' The monk said: 'There is also no Nirvana. Why do they pass away in the Shuanglin (雙林) Grove?' The master said: 'The white sun does not move its wheel.' Asked: 'Those who let go on that side, why do they not dwell in the proper position?' The master said: 'Great merit does not govern.' The monk said: 'Those who turn back to this side, why do they not fall into partiality?' The master said: 'Supreme transformation is non-action.' Asked: 'It is said, 'Do not go,' but returning, one turns one's back on the father. How can one go without turning one's back on the father?' The master said: 'Absolutely do not turn back.' Asked: 'It is difficult to let go of mind after mind. What is a person who has let go?' The master said: 'Take it and carry it away.' Asked: 'Everywhere is Maitreya (慈氏). There is no gate and no Sudhana (善財). Why is it said that there is no knowledge in the lapis lazuli palace?' The master said: 'Tear down the palace and then you will meet.' In the evening, he stayed at Bao'en Temple (報恩寺) and retired to Congrong Hermitage (從容庵). Addressing the assembly: 'Where the wheel of the machine turns, the eye of wisdom is still confused. When the precious mirror opens, not a speck of dust can pass. Opening the fist without dropping it, one is good at knowing the time to respond to things. When two blades meet, how do you respond?' Addressing the assembly: 'To go is to stay, to stay is to send away. Neither going nor staying, it has no country. Where can you meet it? Everywhere, what is this thing that is so unique?' Addressing the assembly: 'To move is to bury oneself a thousand fathoms deep. Not to move is to sprout on the spot. You must let go of both ends and put down the middle. Then you must buy straw sandals and begin to walk.'

示眾。踢翻滄海大地塵飛。喝散白雲虛空粉碎。嚴徒立令猶是半提。大用全彰如何施設。示眾。向上一機鶴衝霄漢。當陽一路鷂過新羅。直鐃眼似流星。未免口如匾擔。且道是何宗旨。師于孔老莊周百家之學無不俱通。三閱藏教。恒業華嚴。得法者一百二十人。壽八十一。

青原下二十三世

報恩秀禪師法嗣

西京少室雪庭福𥙿禪師

太原文水張氏子。師在孕。母屢獲異夢。及誕時。家迭有吉徴。五齡解語。日了千言。九歲入學。十行一目。鄉里有聖小兒之稱。未幾適遭前金貞祐俶擾。失天倫所在。㷀然無依。道逢一老比丘誘師去家學佛曰。汝能誦得一卷法華經。則一生事畢。師曰。佛法止此而休。莫亦更有向上訊息在否。比丘異之。遂偕謁休林古佛于仙巖曰。此子龍象種也。得奉巾櫛於左右。他日必成大器。古佛欣納之。乃為祝髮受具。遂與雙溪廣公同執務者七年。時萬松住燕之報恩。師不通介紹輒獨掉臂以往。松一見便許印可。從此親炙者又十年。自是道益隆名益著。學者日益廣。值壬辰之變。祖剎荒蕪。尋承萬松。海云重以尺牘見招。遂有少林之命。世祖潛邸。命師作大資戒會。戊申詔住和林興國。未期月憲宗召詣帳殿。奏對稱旨。俾總領釋教。復僧尼得廢寺二百三十有六區。庚申世

【現代漢語翻譯】現代漢語譯本示眾：踢翻滄海，大地塵土飛揚；喝散白雲，虛空粉碎。嚴厲地樹立法令，也還只是提了一半。全部的大用如何施展？示眾：向上的一機，仙鶴衝向霄漢；當陽的道路，老鷹飛過新羅（古代朝鮮半島國家）。直饒眼睛像流星一樣銳利，也免不了口像扁擔一樣笨拙。且說這是什麼宗旨？雪庭福裕（禪師名號）禪師對於孔子、老子、莊周以及諸子百家的學說沒有不精通的，三次閱讀藏經，長期研習《華嚴經》。得法的弟子有一百二十人，享年八十一歲。青原行思（禪師名號）門下二十三世報恩秀（禪師名號）禪師的法嗣西京少室雪庭福裕（禪師名號）禪師太原文水人，姓張。禪師還在母親腹中時，母親多次做了奇異的夢。等到出生時，家中接連出現吉祥的徵兆。五歲就能說話，一天能理解上千字。九歲入學，看書能一目十行，鄉里人稱他為『聖小兒』。不久，恰逢前金貞祐年間發生變亂，失去了親人的下落，孤獨無依。在路上遇到一位老比丘，引誘禪師離家學佛，說：『你如果能背誦一卷《法華經》，那麼一生就沒事了。』禪師說：『佛法難道就到此為止了嗎？莫非還有更向上的訊息嗎？』比丘對此感到驚異。於是和他一起去仙巖拜見休林古佛（禪師名號），說：『這個孩子是龍象的種子啊，能夠侍奉左右，將來必定能成大器。』古佛高興地接納了他，於是為他剃度受戒。之後與雙溪廣公（禪師名號）一同執事七年。當時萬松行秀（禪師名號）住在燕地的報恩寺，禪師沒有通過介紹就獨自前往。萬松行秀（禪師名號）一見面就認可了他。從此親近侍奉了十年。從此道行日益增長，名聲日益顯赫，前來學習的人也日益增多。適逢壬辰年發生變亂，祖庭寺廟荒蕪。不久，承蒙萬松行秀（禪師名號）和海云印簡（禪師名號）多次寫信邀請，於是有了住持少林寺的任命。世祖忽必烈（元朝皇帝）還在潛邸時，命令禪師舉辦大型的資戒法會。戊申年，下詔讓禪師住持和林興國寺。不到一個月，憲宗蒙哥（元朝皇帝）召見禪師到帳殿，禪師的奏對符合旨意，於是讓他總領釋教事務，恢復了僧尼，得到了被廢棄的寺廟二百三十六所。庚申年，世

【English Translation】 English version Showing the assembly: Kicking over the vast sea, dust flies from the great earth; scattering white clouds, the void is pulverized. Sternly establishing the law, it is still only half-raised. How is the full application of great function to be implemented? Showing the assembly: The upward mechanism, a crane soars into the heavens; the path of Dangyang, a hawk flies over Silla (ancient Korean kingdom). Though the eyes are as sharp as shooting stars, the mouth is inevitably as clumsy as a carrying pole. What is the fundamental principle? Zen Master Xueting Fuyu (Zen Master's name) was thoroughly versed in the teachings of Confucius, Lao Tzu, Zhuang Zhou, and the various schools of thought. He read the Tripitaka three times and diligently studied the Avatamsaka Sutra. He had one hundred and twenty disciples who attained the Dharma and lived to the age of eighty-one. Twenty-third generation under Qingyuan Xingsi (Zen Master's name) Dharma successor of Zen Master Baoen Xiu (Zen Master's name) Zen Master Xueting Fuyu (Zen Master's name) of Shaoshi Temple in Xijing A man of the Zhang family from Wenshui, Taiyuan. While the Zen Master was in his mother's womb, she repeatedly had strange dreams. When he was born, auspicious signs appeared in the family one after another. At the age of five, he could speak and understand a thousand words a day. At the age of nine, when he entered school, he could read ten lines at a glance. The villagers called him a 'holy child'. Soon after, he encountered the disturbances of the Zhenyou era of the former Jin dynasty, lost track of his relatives, and was left alone and helpless. On the road, he met an old Bhikkhu who induced him to leave home to study Buddhism, saying, 'If you can recite a volume of the Lotus Sutra, then your life will be complete.' The Zen Master said, 'Is that the end of the Buddha Dharma? Is there perhaps a more upward message?' The Bhikkhu was amazed by this. So he accompanied him to Xiyan to visit Ancient Buddha Xiulin (Zen Master's name), saying, 'This child is a seed of the dragon elephant, able to serve by your side, and will surely become a great vessel in the future.' Ancient Buddha gladly accepted him and tonsured him and gave him the precepts. After that, he served with Guang Gong of Shuangxi (Zen Master's name) for seven years. At that time, Wansong Xingxiu (Zen Master's name) was living in Baoen Temple in Yandi. The Zen Master went alone without an introduction. Wansong Xingxiu (Zen Master's name) approved him at first sight. From then on, he served closely for ten years. From then on, his practice grew, his reputation became more prominent, and the number of students increased day by day. In the year of Ren Chen, disturbances occurred, and the ancestral temple was desolate. Soon after, he received invitations from Wansong Xingxiu (Zen Master's name) and Haiyun Yinjan (Zen Master's name) in letters, and thus he was appointed to be the abbot of Shaolin Temple. When Emperor Shizu Kublai Khan (Emperor of the Yuan Dynasty) was still in his potential residence, he ordered the Zen Master to hold a large Zizhi precept assembly. In the year of Wu Shen, he issued an edict ordering the Zen Master to reside in Horingol Xingguo Temple. In less than a month, Emperor Xianzong Mongke (Emperor of the Yuan Dynasty) summoned the Zen Master to the tent palace. The Zen Master's response pleased the Emperor, so he made him the general leader of Buddhist affairs, restored monks and nuns, and obtained two hundred and thirty-six abandoned temples. In the year of Geng Shen, the world

祖即祚。因論辨偽經馳驛以聞。火其書。仍賜光宗正辨之號。命即故里建立精舍曰報恩。給田若物以飯眾。時萬壽祖席無可當之者。眾請師主之。尋分建和林燕薊長安太原洛陽諸剎。至元八年辛未春。詔天下釋子大集於京師。師之嗣法者居三之一。其烈哉。師姿穎悟。三閱藏教而成誦。誘掖後學無倦色。通群書。善翰黑吟詠。其上堂普說。幾十萬言播在叢林。或者欲刻行於世。師聞而叱之曰。此吾一時遊戲所發。安可以形跡為哉。既老倦于接納。歸棲嵩陽。僧問。如何是祖師西來意。師曰。待乳峰點頭即向汝道。問。如何是向上尊貴一路。師曰。漁歌驚起沙汀鷺。飛出蘆花不見蹤。師問僧。道源不遠。性海非遙。且道在甚麼處。僧不契。師便喝。乙亥秋七月二十日示微疾。書偈告終。俗壽七十三。臘五十二。塔于寺之西隅。

燕京報恩林泉從倫禪師

初住萬壽。上堂禪禪非正非偏。無意路。有玄淵。超今邁古。絕後光先。但能忘影跡。何必守𥰆筌。直指人心見性。須憑祖意通玄。九年面壁真訊息。端的其中有秘傳。元世祖皇帝至元九年詔入內殿對。御及帝師命師講禪。遂舉圭峰禪源詮曰。梵語禪那此云思惟修。亦名靜慮。皆定慧之通稱也。禪為萬德之源。故名法性。華嚴經說亦是眾生迷悟之源故名如來藏

。楞伽經說亦是諸佛萬德之源故名佛性。涅槃經說。然禪者有淺有深。階級殊等。謂帶異計欣上厭下而修者是外道禪。正信因果亦以欣厭而修者是凡夫禪。悟我空偏真之理而修者是小乘禪。悟我法二空所顯真理而修者是大乘禪。若悟自心本來清凈元無煩惱無偏智性本自具足。依此而修者是最上乘禪。亦名如來清凈禪。達磨以來遞代相傳者是如來清凈禪也。帝曰。在先有問皆言無說。汝今云何卻有說耶。師曰。理本無說。今且約事而言。帝曰。何故理無言說。師曰。理與神會。如人食蜜。若問蜜之色相。紫白可言。若論味之形容。實難訴說。帝問帝師曰。此語是耶非耶。帝師曰。此與教中甚深般若了無異也。復問祖師公案。師舉六祖風幡因緣。非風幡動。仁者心動。帝師曰。實風幡動。何名心動。師曰。一切唯心萬法唯識。豈非心動耶。拆辯抵暮。出內而散。示眾。北斗似杓。南斗似瓢。任伊斟酌。暖日涼飆。冬至寒食一百五。須知氣節不相饒。到此莫有解吞吐者么。僧問。法眼道我二十年只作境會。既不作境會。合作么生會。師曰。猿抱子歸青嶂后。鳥啼花落碧巖前。示眾。若論此事。如丹鳳衝霄不留其跡。其由性空寥廓。慧日精明。照五蘊之皆空。使萬緣之俱泯。直得星攢碧落。月侵丹墀。翡翠簾垂。燭香人靜。當

【現代漢語翻譯】現代漢語譯本：《楞伽經》（Laṅkāvatāra Sūtra）說，佛性是諸佛萬德的根源，所以稱為佛性（Buddha-nature）。《涅槃經》（Nirvana Sutra）說，禪修者有深有淺，階級差別很大。執著于外道的觀點，欣羨上界而厭惡地獄而修禪的是外道禪。雖然正確地相信因果，但仍然以欣羨和厭惡之心修禪的是凡夫禪。領悟到我空（emptiness of self）的片面真理而修禪的是小乘禪。領悟到我空和法空（emptiness of phenomena）所顯現的真理而修禪的是大乘禪。如果領悟到自己的心本來清凈，原本沒有煩惱，沒有偏頗的智慧，本自具足一切，依此而修禪的是最上乘禪，也稱為如來清凈禪（Tathāgata Zen）。從達摩（Bodhidharma）以來，歷代相傳的就是如來清凈禪。

皇帝問：『先前的問題都說沒有說法，你現在為什麼卻有說法呢？』

師父說：『理體本來沒有說法，現在只是就事相而言。』

皇帝問：『為什麼理體沒有言說呢？』

師父說：『理體與神會合，就像人吃蜜一樣。如果問蜜的顏色和形狀，紫白還可以說。如果論蜜的味道，實在難以形容。』

皇帝問帝師（Imperial Teacher）說：『這話是對還是不對？』

帝師說：『這與教義中甚深的般若（prajna, wisdom）沒有差別。』

又問祖師的公案（koan）。師父舉六祖（Sixth Patriarch Huineng）風幡的因緣，『不是風動，也不是幡動，是仁者的心動。』

帝師說：『確實是風幡在動，怎麼說是心動呢？』

師父說：『一切唯心，萬法唯識（consciousness-only）。難道不是心動嗎？』

辯論到傍晚，出宮而散。

師父開示大眾：『北斗星像勺子，南斗星像瓢。任憑你們斟酌。溫暖的太陽，涼爽的風。冬至（Winter Solstice）寒食（Cold Food Festival）一百零五天，要知道時節不相饒。到這裡有沒有能理解吞吐的人呢？』

僧人問：『法眼禪師（Fayan Wenyi）說我二十年只是作境會（objective understanding）。既然不作境會，那應該怎麼會呢？』

師父說：『猿猴抱著幼崽回到青翠的山峰后，鳥兒啼叫，花朵凋落在碧綠的巖石前。』

師父開示大眾：『如果論這件事，就像丹鳳衝向天空，不留下痕跡。這是因為自性空寂寥廓，智慧之光精純明亮，照見五蘊（skandha, the five aggregates）皆空，使萬緣都泯滅。直接達到星辰聚集在碧藍的天空，月光侵入紅色的臺階，翡翠簾子低垂，燭光香氣，人聲寂靜，當下……』

【English Translation】 English version: The Laṅkāvatāra Sūtra says that Buddha-nature is the source of all the myriad virtues of all Buddhas, hence it is called Buddha-nature. The Nirvana Sutra says that practitioners of dhyana (meditation) have varying depths, and their stages are vastly different. Those who cling to externalist views, admiring the higher realms and disliking the lower realms while practicing, are practicing externalist dhyana. Those who correctly believe in cause and effect, but still practice with admiration and aversion, are practicing the dhyana of ordinary people. Those who realize the one-sided truth of the emptiness of self (ātma-śūnyatā) and practice, are practicing the dhyana of the Śrāvakayāna (the Vehicle of the Hearers, i.e., the Small Vehicle). Those who realize the truth revealed by the emptiness of both self and phenomena (dharma-śūnyatā) and practice, are practicing the dhyana of the Mahāyāna (the Great Vehicle). If one realizes that one's own mind is originally pure, fundamentally without afflictions, without biased wisdom, and inherently complete, and practices accordingly, this is the most supreme dhyana, also called the Pure dhyana of the Tathāgata (Thus Come One). That which has been transmitted from Bodhidharma down through the generations is the Pure dhyana of the Tathāgata.

The Emperor asked, 'In previous questions, you always said there was no speaking. Why do you now have speaking?'

The Master said, 'The principle is fundamentally without speaking. Now, I am speaking in terms of phenomena.'

The Emperor asked, 'Why is the principle without speech?'

The Master said, 'The principle merges with the spirit, like a person eating honey. If asked about the color and shape of honey, purple and white can be described. But if discussing the taste, it is truly difficult to express.'

The Emperor asked the Imperial Teacher, 'Is this statement correct or not?'

The Imperial Teacher said, 'This is no different from the profound prajna (wisdom) in the teachings.'

He further asked about the koan of the Patriarchs. The Master cited the Sixth Patriarch's (Huineng) story of the wind and the banner: 'It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent one that moves.'

The Imperial Teacher said, 'Indeed, it is the wind and the banner that are moving. How can you say it is the mind that is moving?'

The Master said, 'Everything is only mind, all phenomena are only consciousness (vijñāna). Is it not the mind that is moving?'

The debate continued until dusk, and they departed from the palace.

The Master addressed the assembly: 'The Big Dipper resembles a ladle, the Southern Dipper resembles a gourd. Let each of you help yourselves. Warm sun, cool breeze. From the Winter Solstice to the Cold Food Festival, one hundred and five days, know that the seasons do not forgive. Is there anyone here who can understand swallowing and spitting?'

A monk asked, 'Zen Master Fayan (Fayan Wenyi) said, 'For twenty years, I have only been engaged in objective understanding.' Since we are not engaged in objective understanding, how should we understand?'

The Master said, 'Monkeys carry their young back to the green peaks, birds sing and flowers fall before the emerald cliffs.'

The Master addressed the assembly: 'If we discuss this matter, it is like a phoenix soaring into the sky, leaving no trace. This is because the nature of self is empty and vast, the light of wisdom is pure and bright, illuminating that the five aggregates (skandha) are all empty, causing all myriad conditions to vanish. Directly reaching the point where stars gather in the azure sky, moonlight invades the red steps, the emerald curtains hang low, the candlelight is fragrant, and people are silent, at this moment...'

此之際。那容喘息。寧許窺窬。密室不通風。玄門難措足。雖然如是。一點靈明通宇宙。那拘西竺與曹溪。至元十八年十月二十日聖旨就大都憫忠寺焚燒道藏偽經。除道德經外盡行燒燬。命師下火。遂以火炬打一圓相曰。諸仁者。只如三洞靈文。還能證此火光三昧也無。若也於斯會得家有北斗經。枉教人口不安寧。其或未然。從此灰飛煙滅后。任伊到處覓天尊。爭著眼看。

從寬禪師

臨終問其次兄曰。佛祖父母我今一箭射殺。二哥以為何如。隨整襟坐脫。

上都華嚴寺全一至溫禪師

刑州郝氏子。幼聰敏異常兒。六歲祝髮參萬松。博記多聞論辯無礙。松命為侍者。凡松偈頌法語一聞輒了遂得法焉。常以侍者代應對。機鋒不可犯。太保劉乘忠薦師大可用。世祖召見與語。大悅。留王庭。多有贊益。居三歲送還。錫號曰佛國普安大禪師。至元丁卯五月示疾。右脅而逝。異香三日。茶毗。舍利無數。

丞相移剌真卿居士

字楚材。本姓耶律。及金滅遼。公歸金。改姓移剌。初公在京師禪伯甚多。唯聖安澄和尚公獨重之。常訪以祖道。屢以古昔尊宿語錄中所得者叩之。聖安間有許可。公自以為得。及遭憂患。以求功名之心束之高閣。求祖道愈亟。遂再以前事訪諸聖安。聖安翻案不然所

見。公甚惑焉。聖安從容謂曰。昔公居要地。又儒者多不諦信佛書。惟搜摘語緣以資談柄。故予不敢苦加鉗錘耳。今揣公之心果為本分事以問予。予豈得猶襲前愆不為苦口乎。予老矣。有萬松老人者。儒釋兼備。宗說精通。辯才無礙。公可見之。既參萬松。杜絕人跡屏斥家務。雖祁寒溽暑無日不參。焚膏繼晷廢𥨊忘餐者幾三年。乃獲印證。號湛然居士。其序評古略曰。佛祖諸師埋根千尺。機緣百則。見世生苗。天童不合抽枝。萬松那堪引蔓。湛然向枝蔓上更添芒索。穿過尋香逐氣者鼻孔。絆倒行玄體妙的腳跟。向去若要腳跟點地。鼻孔撩天。也須曏者葛藤里穿過始得。先是元世主將西征。有司奏。五臺等處僧徒有能咒術武略及有膂力者為部兵。扈從西征。公止之曰。釋氏之高行者必守不殺戒。奉慈忍行。故有危身不證鵝珠。守死不㧞生草者。法王法令拳拳奉行。雖死不犯。用之從兵豈其宜哉。其不循法律者必無志行。在彼既違佛旨。在此豈忠王事。故皆不可以從王師也。帝從之。太宗十六年公卒。壽五十五(即南宋淳祐三年也)。

青原下二十四世

少室𥙿禪師法嗣

西京少室靈隱文泰禪師

里族未詳。師穎悟過人。篤好宗乘。遂從少室游。未幾即悟心要。故當時稱二泰一肅為雪庭之高弟者

【現代漢語翻譯】現代漢語譯本見（指『公』，下同）。『公』對此非常疑惑。聖安（指聖安禪師）從容地說：『過去您身居要職，而且很多儒生不認真相信佛書，只是搜尋摘取其中的語句作為談資。所以我不敢嚴厲地加以指正。現在我揣測您的心意，確實是出於真心實意來向我請教，我怎麼能重蹈覆轍，不苦口婆心地勸說呢？我老了，有萬松老人（指萬松行秀禪師）在，他儒釋兼備，精通宗門教義，辯才無礙。您可以去拜見他。』『公』拜見了萬松（指萬松行秀禪師）后，杜絕與人來往，摒棄家務，即使在寒冷的冬天和悶熱的夏天，沒有一天不去參禪。廢寢忘食地學習了幾年，才獲得印證，號為湛然居士。萬松（指萬松行秀禪師）為他寫的序言中說：『佛祖諸位大師埋根千尺，機緣百則，才能在世間生出苗芽。天童（指天童正覺禪師）不應該抽枝，萬松（指萬松行秀禪師）更不應該引蔓。湛然（指湛然居士）在枝蔓上更新增了芒索，穿過那些尋香逐氣者的鼻孔，絆倒那些行玄體妙者的腳跟。以後如果想要腳跟點地，鼻孔朝天，也必須從這些葛藤里穿過才行。』當初元世祖將要西征，有關部門上奏說，五臺山等地的僧徒中有會咒術、武略以及有膂力的人，可以編為部隊，扈從西征。『公』阻止了這件事，說：『佛教中修行高尚的人必定遵守不殺戒，奉行慈悲忍讓。所以有寧願犧牲自己的生命也不去證實鵝珠，寧願守死也不去拔掉生長的草的人。他們拳拳服膺法王的法令，即使是死也不會違背。讓他們從軍，這怎麼可以呢？那些不遵守法律的人必定沒有志向和操行。他們在那裡已經違背了佛旨，在這裡又怎麼能忠於王事呢？所以這些人都不可以跟隨王師。』皇帝聽從了他的建議。太宗十六年，『公』去世，享年五十五歲（即南宋淳祐三年）。青原下二十四世少室𥙿禪師法嗣西京少室靈隱文泰禪師里族不詳。禪師穎悟過人，篤好宗乘。於是跟隨少室𥙿禪師遊學。沒多久就領悟了心要。所以當時人們稱二泰（指文泰禪師和另一位泰姓禪師）一肅（指雪庭肅禪師）為雪庭（指雪庭𥙿禪師）的高足弟子。

【English Translation】 English version Seeing this, 'Gong' (referring to the person being addressed, same below) was very perplexed. Saint An (referring to Zen Master Saint An) calmly said, 'In the past, you held an important position, and many Confucian scholars did not sincerely believe in Buddhist scriptures, only searching for and extracting phrases from them to use as conversation topics. Therefore, I dared not strictly correct them. Now, I surmise that your heart is truly sincere in asking me, how can I repeat the past mistakes and not earnestly advise you? I am old, there is Elder Wansong (referring to Zen Master Wansong Xingxiu), who is well-versed in both Confucianism and Buddhism, proficient in the doctrines of the Zen school, and has unimpeded eloquence. You can go and visit him.' 'Gong' visited Wansong (referring to Zen Master Wansong Xingxiu), cut off contact with people, and abandoned family affairs. Even in the cold winter and hot summer, he never missed a day of Zen practice. He studied diligently for several years, forgetting sleep and meals, and finally attained enlightenment, and was named Layman Zhanran. Wansong (referring to Zen Master Wansong Xingxiu) wrote in his preface: 'The Buddhas and masters have buried their roots a thousand feet deep, with hundreds of opportunities, to sprout seedlings in the world. Tiantong (referring to Zen Master Tiantong Zhengjue) should not draw branches, and Wansong (referring to Zen Master Wansong Xingxiu) should not extend vines. Zhanran (referring to Layman Zhanran) added barbs to the branches and vines, piercing the nostrils of those who seek fragrance and chase after qi, tripping the heels of those who practice the mysterious and embody the subtle. In the future, if you want your heels to touch the ground and your nostrils to face the sky, you must also pass through these entanglements.' Initially, when Yuan Emperor Shizu was about to launch a western expedition, the relevant departments reported that among the monks in places like Mount Wutai, there were those who knew incantations, military strategies, and had physical strength, who could be organized into troops to accompany the expedition. 'Gong' stopped this, saying, 'Those who cultivate virtue in Buddhism must abide by the precept of non-killing and practice compassion and forbearance. Therefore, there are those who would rather sacrifice their own lives than verify the goose pearl, and would rather die than pull out growing grass. They wholeheartedly follow the decrees of the Dharma King, and would not violate them even in death. How can it be appropriate to have them join the army? Those who do not abide by the law must have no ambition or integrity. If they violate the Buddha's teachings there, how can they be loyal to the king's affairs here? Therefore, none of these people can follow the royal army.' The emperor followed his advice. In the sixteenth year of Emperor Taizong, 'Gong' passed away at the age of fifty-five (which was the third year of the Chunyou era of the Southern Song Dynasty). Twenty-fourth generation under Qingyuan Dharma successor of Zen Master Shaoshi Fu Zen Master Wintai of Lingyin Temple, Shaoshi, Xijing His place of origin is unknown. The Zen Master was exceptionally intelligent and deeply fond of the Zen school. Therefore, he followed Zen Master Shaoshi Fu to study. Before long, he understood the essence of the mind. Therefore, at that time, people called the two Tais (referring to Zen Master Wintai and another Zen Master with the surname Tai) and one Su (referring to Zen Master Xueting Su) the top disciples of Xueting (referring to Zen Master Xueting Fu).

。師其一也。上堂。塵劫來事只在於今。河沙妙德總在心源。試教伊覿面相呈。便不解當風拈出。且道過在甚麼處。卓拄杖曰。祇為分明極。翻令所得遲。

太原府報恩寺中林智泰禪師

汾陽魚城溫氏子。鏟𩭄于華嚴。喟然嘆曰。大丈夫當體究大事。焉能區區於此耶。時雪庭主萬壽。師往依數載。契悟超絕。朝廷向師之名。宣住報恩。一日示疾集眾曰。吾年緣止於此。汝等善自護持。當惜寸陰。勿令虛度。聞者咸相感泣。乃書偈曰。修起忠師無縫塔。推倒自身無相身。無相身。無相身。無相身中絕一塵。書畢怡然而逝。

泰安州靈巖足庵凈肅禪師

保定金臺永平人。族張氏。禮香山壽聖為師。參請二十餘年。所遇知識十有餘輩。最後參雪庭于萬壽。淘汰有年。付以衣偈。初主萬壽。次少室靈巖。後退席香山。一日集眾告辭。右脅而逝。中林禪師為之銘曰。撩天鼻孔。點地腳跟。心明眼正。行古顏溫。其事愈大其志愈敦。諸方老宿偏叩其門。受雪庭嗣。為萬松孫。機輪迅速電掣雷奔。高標覺樹密固靈根。慧燈朗耀銷鑠群昏。全機大用搖盪乾坤。掀翻渤澥踢倒崑崙。三世諸佛一口渾吞。二邊不滯中道寧論。三居大剎四眾咸尊。去來絕朕動靜亡痕。虛空爛壞斯道常存。

青原下二十五世

【現代漢語翻譯】現代漢語譯本：老師就是其中一位。上堂說法時說：『塵劫以來的事情只在于當下，如恒河沙數般眾多的微妙功德都蘊藏在心源之中。』試著讓你們當面呈現出來，（你）卻不理解迎風拈花（的真意）。那麼，問題究竟出在哪裡呢？（老師）舉起拄杖說：『正因為太過分明，反而導致領悟遲緩。』

太原府報恩寺的中林智泰禪師

（智泰禪師是）汾陽魚城溫氏之子。在華嚴宗剃度出家，（他）慨嘆道：『大丈夫應當體悟生死大事，怎能拘泥於這些細枝末節呢？』當時雪庭禪師在萬壽寺主持，智泰禪師前去依止數年，（他的）契悟超凡絕倫。朝廷仰慕禪師的名聲，詔令他住持報恩寺。一天，（禪師）示現疾病，召集眾人說：『我的壽命到此為止了。你們要好好守護自己，珍惜每一寸光陰，不要讓它虛度。』聽者都感動得哭泣。於是（禪師）寫下偈語說：『修起忠師無縫塔，推倒自身無相身。無相身，無相身，無相身中絕一塵。』寫完，安詳地去世了。

泰安州靈巖足庵凈肅禪師

（凈肅禪師是）保定金臺永平人，姓張。拜香山壽聖為師。參訪請教二十多年，所遇到的善知識有十多位。最後在萬壽寺參拜雪庭禪師，經過多年的磨礪，雪庭禪師將衣缽和偈語傳授給他。起初住持萬壽寺，後來住持少室靈巖寺，之後退隱香山寺。一天，（凈肅禪師）召集眾人告別，右脅臥而逝。中林禪師為他寫銘文說：『撩天鼻孔，點地腳跟。心明眼正，行古顏溫。其事愈大其志愈敦。諸方老宿偏叩其門。受雪庭嗣，為萬松孫。機輪迅速電掣雷奔。高標覺樹密固靈根。慧燈朗耀銷鑠群昏。全機大用搖盪乾坤。掀翻渤澥踢倒崑崙。三世諸佛一口渾吞。二邊不滯中道寧論。三居大剎四眾咸尊。去來絕朕動靜亡痕。虛空爛壞斯道常存。』

青原下第二十五世

【English Translation】 English version: The teacher is one of them. Ascending the hall, he said: 'The events of countless kalpas are only in the present moment, and the wonderful virtues of the Ganges sands are all contained in the source of the mind.' Try to get you to present it face to face, but (you) do not understand the true meaning of picking up a flower in the wind. So, where is the problem? (The teacher) raised his staff and said: 'Precisely because it is too clear, it leads to delayed understanding.'

Zen Master Zhonglin Zhitai of Bao'en Temple in Taiyuan Prefecture

(Zen Master Zhitai was) the son of the Wen family of Yucheng, Fenyang. He was tonsured in the Huayan School, and (he) sighed: 'A great man should understand the great matter of life and death, how can he be confined to these trivial matters?' At that time, Zen Master Xueting was in charge of Longevity Temple, and Zen Master Zhitai went to rely on him for several years, (his) understanding was extraordinary. The imperial court admired the Zen master's reputation and ordered him to preside over Bao'en Temple. One day, (the Zen master) manifested illness and summoned the crowd, saying: 'My life ends here. You must take good care of yourselves, cherish every inch of time, and do not let it pass in vain.' The listeners were all moved to tears. So (the Zen master) wrote a verse saying: 'Build up the seamless pagoda of the loyal teacher, overthrow one's own formless body. Formless body, formless body, not a speck of dust in the formless body.' After writing, he passed away peacefully.

Zen Master Zu'an Jingsu of Lingyan Temple in Taian Prefecture

(Zen Master Jingsu was) a native of Yongping, Jintai, Baoding, surnamed Zhang. He took Xiangshan Shousheng as his teacher. He visited and consulted for more than twenty years, and met more than ten good teachers. Finally, he visited Zen Master Xueting at Longevity Temple, and after years of polishing, Zen Master Xueting passed on the robe and verse to him. At first, he presided over Longevity Temple, then Shaoshi Lingyan Temple, and later retired to Xiangshan Temple. One day, (Zen Master Jingsu) summoned the crowd to say goodbye and passed away lying on his right side. Zen Master Zhonglin wrote an inscription for him saying: 'Nostrils reaching the sky, heels touching the ground. Mind clear and eyes straight, conduct ancient and face gentle. The greater the matter, the more sincere the ambition. The old monks of all directions knock on his door. Receiving the succession of Xueting, he is the grandson of Wansong. The machine is swift, lightning and thunder. High standard of the Bodhi tree, dense and solid spiritual roots. The lamp of wisdom shines brightly, melting away the darkness. The whole machine is used greatly, shaking the universe. Overturning the Bohai Sea and kicking down Kunlun. The Buddhas of the three worlds are swallowed in one gulp. Not stuck on the two sides, why discuss the middle way. Residing in three great temples, respected by the four assemblies. Coming and going without a trace, movement and stillness without a mark. Even if the void collapses, this path will always exist.'

The twenty-fifth generation under Qingyuan

少室泰禪師法嗣

西京寶應還源福遇禪師

霍州靈石王氏子。依邑之兜率剃落。遍游講肆雄辯如流。景聆靈隱禪師道眼圓明。投誠參究。一日聞隱上堂。舉切忌從他覓迢迢與我疏語。師穎悟。即承印可。初主天慶。次寶應。僧問。如何是祖師西來的的大意。師曰。風送泉聲來枕畔。月移花影到窗前。皇慶癸丑十月而終。壽六十九。臘四十九。

濟南府靈巖秋江潔禪師

雪軒參。師問。何處來。軒曰。青州來。師曰。帶得青州布衫來么。軒曰。呈似和尚了也。師默肯之。俾參堂者久之。平昔疑情一旦冰釋。徑造丈室。師曰。金鎖玄關打開了也。軒曰。千年桃核里。覓甚舊時仁。師頷之。囑曰。是汝本有之事。善自護持。他日能弘吾道者必汝也。

靈巖肅禪師法嗣

西京寶應月嵓永達禪師

汾州劉氏子。下發于本州天寧寺。每以出生死為激勵。南詢參扣。聞靈巖法雷遠震。遙餐風德。趼足詣往。一見器之。親炙積久。遂入閫奧。乃曰。發證由師。行之在己。遂之泰安州閉關。道俗堅請。不得已而起。一日示疾。泊然而逝。

封龍山古嵓普就禪師

生滹陽劉氏之族。十五往禪慶出家。參靈巖。巖以本分鉗錘。重加煅煉。爆然頓落。大德六年月庵海禪師退席本寺

【現代漢語翻譯】現代漢語譯本

少室泰禪師的法嗣

西京寶應還源福遇禪師

霍州靈石人，俗姓王。在縣裡的兜率寺剃度出家。廣泛遊歷各處講堂，辯才無礙。仰慕靈隱禪師的道眼圓明，於是誠心參究。一天，聽到靈隱禪師上堂說法，舉出『切忌從他覓，迢迢與我疏』這句話。福遇禪師頓時領悟，隨即得到靈隱禪師的認可。最初住持天慶寺，後來住持寶應寺。有僧人問：『如何是祖師西來（Bodhidharma came from the West）的的大意？』禪師回答：『風送泉聲來枕畔，月移花影到窗前。』皇慶癸丑年十月圓寂，享年六十九歲，僧臘四十九年。

濟南府靈巖秋江潔禪師

雪軒來參拜。禪師問：『從哪裡來？』雪軒回答：『從青州來。』禪師問：『帶得青州布衫來么？』雪軒回答：『呈似和尚了也。』禪師默默地認可了他，讓他隨眾參禪很久。平時積壓的疑慮一旦冰釋，直接來到丈室。禪師說：『金鎖玄關打開了也。』雪軒說：『千年桃核里，覓甚舊時仁。』禪師點頭稱許，囑咐說：『這是你本有的事，好好守護保持。將來能夠弘揚我的道的人必定是你。』

靈巖肅禪師的法嗣

西京寶應月嵓永達禪師

汾州人，俗姓劉。在本州天寧寺剃度出家。常常以了脫生死來激勵自己。四處參訪求教。聽說靈巖寺的佛法如雷貫耳，遙慕其風範。不辭辛勞地前往。靈巖禪師一見就器重他。親近侍奉很久，終於進入了堂奧。於是說：『發證由師，行之在己。』於是前往泰安州閉關。當地的僧人和俗人堅決請求他出關弘法，不得已才出來。一天示現疾病，安然圓寂。

封龍山古嵓普就禪師

出生于滹陽劉氏家族。十五歲前往禪慶寺出家。參拜靈巖禪師。靈巖禪師用本分的鉗錘，對他進行嚴格的鍛鍊，使他豁然頓悟。大德六年，月庵海禪師從本寺退席。

【English Translation】 English version

Successor of Shàoshì Tài Chan Master

Xījīng Bǎo yìng Huányuán Fúyù Chan Master

He was born into the Wáng family of Língshí, Huòzhōu. He was tonsured at Dōushuài Temple in his county. He traveled extensively to various lecture halls, displaying eloquent and fluent speech. Admiring the clear and bright Dao-eye of Chan Master Língyǐn, he sincerely sought instruction. One day, he heard Chan Master Yǐn giving a Dharma talk, citing the phrase: 'Strictly avoid seeking from others, becoming distant from me.' Chan Master Fúyù immediately understood and was acknowledged by Chan Master Yǐn. Initially, he presided over Tiānqìng Temple, and later Bǎoyìng Temple. A monk asked: 'What is the great meaning of Bodhidharma's (Zǔshī xīlái) coming from the West?' The Chan Master replied: 'The wind sends the sound of the spring to my pillow, the moon moves the shadow of the flowers to my window.' He passed away in the tenth month of the Guǐchǒu year of the Huángqìng era, at the age of sixty-nine, with forty-nine years as a monk.

Qiūjiāng Jié Chan Master of Língyán Temple in Jǐnán Prefecture

Xuěxuān came to pay respects. The Chan Master asked: 'Where do you come from?' Xuěxuān replied: 'From Qīngzhōu.' The Chan Master asked: 'Did you bring the cloth robe of Qīngzhōu with you?' Xuěxuān replied: 'I have already presented it to the Abbot.' The Chan Master silently acknowledged him and allowed him to participate in Chan practice with the assembly for a long time. The doubts that had accumulated over time suddenly melted away, and he went directly to the Abbot's room. The Chan Master said: 'The golden lock and mysterious gate have been opened.' Xuěxuān said: 'In a thousand-year-old peach pit, what old benevolence are you seeking?' The Chan Master nodded in approval and instructed: 'This is something you inherently possess. Cherish and protect it well. In the future, you will surely be the one to propagate my Dao.'

Successor of Sù Chan Master of Língyán Temple

Xījīng Bǎo yìng Yuèyán Yǒngdá Chan Master

He was born into the Liú family of Fénzhōu. He had his head shaved at Tiānníng Temple in his prefecture. He constantly motivated himself with the goal of transcending birth and death. He traveled extensively, seeking instruction. Hearing that the Dharma of Língyán Temple resounded like thunder, he admired its virtue from afar. He went there despite the hardships of the journey. Chan Master Língyán recognized his potential at first sight. After serving him closely for a long time, he finally entered the inner sanctum. Thereupon, he said: 'The initiation comes from the teacher, but the practice depends on oneself.' He then went to Tài'ān Prefecture to enter seclusion. The local monks and laypeople earnestly requested him to come out and propagate the Dharma, and he had no choice but to do so. One day, he manifested illness and passed away peacefully.

Gǔyán Pǔjiù Chan Master of Fēnglóng Mountain

He was born into the Liú family of Hūyáng. At the age of fifteen, he went to Chánqìng Temple to become a monk. He visited Chan Master Língyán. Chan Master Língyán used the tongs and hammer of his inherent nature to rigorously refine him, causing him to suddenly awaken. In the sixth year of the Dàdé era, Yuè'ān Hǎi Chan Master retired from his position at this temple.

。具疏開堂。賜妙嚴弘法大禪師。俄封龍堅。請師勉受之。歸隱靈棲。世壽七十有七。

青原下二十六世

寶應遇禪師法嗣

鄧州香嚴淳拙文才禪師

平陽臨汾姚氏子。生有異質。見僧則合掌作禮。不類常兒。長依絳明福嚴普公出家。嘗讀證道歌。至幻化空身即法身之句。欣然契悟。乃謁還源禪師呈所解。源可之。閱藏於龍門山三載。泰定甲子主少室。尋隱香嚴。詮釋般若心經並華嚴法界觀。僧問。如何是理法界。師曰。虛空撲落地。粉碎不成文。曰。如何是事法界。師曰。到來家蕩盡。免作屋中愚。曰。如何是理事無礙法界。師曰。三冬枯木秀。九夏雪花飛。曰。如何是事事無礙法界。師曰。清風伴明月。野老笑相親。至正壬辰五月十七日。沐浴更衣呼門徒申誡教。且曰。吾死毋事。徒費火已。灰揚可也。翌旦吉祥而逝。葬全身於雪庭塔右。春秋八十。

靈巖潔禪師法嗣

金陵天界寺雪軒道成禪師

云州趙大王之遠孫。父徒居保定。遂家焉。年十五出家郡之興國寺。師廣顙平額雄偉氣象。有大志。受具已。結三人為侶。在青州土窟中密究單傳之旨。忽有老人貌甚奇古謂曰。汝三人忘苦辛甘澹泊。究明向上大事。他日必作法門棟樑去也。師叱之曰。既作棟樑。居土窟之中

【現代漢語翻譯】現代漢語譯本：被授予開堂的資格，並被賜予妙嚴弘法大禪師的稱號。不久又被封為龍堅。請禪師務必接受這些榮譽，但他選擇歸隱於靈棲。享年七十七歲。

青原下第二十六世

寶應遇禪師的法嗣

鄧州香嚴淳拙文才禪師

平陽臨汾姚氏之子。出生時就與衆不同，見到僧人便合掌作禮，不像普通的孩子。長大后依從絳明福嚴普公出家。曾經讀誦《證道歌》，讀到『幻化空身即法身』這句時，欣然領悟。於是去拜見還源禪師，呈上自己的理解，還源禪師認可了他的見解。在龍門山閱藏三年。泰定甲子年主持少室。不久隱居香嚴。詮釋《般若心經》以及《華嚴法界觀》。有僧人問：『如何是理法界？』禪師說：『虛空撲落地，粉碎不成文。』（理法界：指事物普遍存在的真理。）僧人問：『如何是事法界？』禪師說：『到來家蕩盡，免作屋中愚。』（事法界：指事物各自的差別相。）僧人問：『如何是理事無礙法界？』禪師說：『三冬枯木秀，九夏雪花飛。』（理事無礙法界：指理性和現象相互融合，沒有阻礙。）僧人問：『如何是事事無礙法界？』禪師說：『清風伴明月，野老笑相親。』（事事無礙法界：指一切事物之間相互圓融，沒有阻礙。）至正壬辰年五月十七日，沐浴更衣，告誡門徒說：『我死後不要鋪張，徒勞地浪費火。把我的骨灰揚了就行了。』第二天吉祥圓寂，全身葬于雪庭塔右側。享年八十歲。

靈巖潔禪師的法嗣

金陵天界寺雪軒道成禪師

是云州趙大王的遠房後代。父親遷居保定，於是就在那裡安家。十五歲時在郡里的興國寺出家。禪師額頭寬廣，氣宇軒昂，有遠大的志向。受戒后，與三人結為同伴，在青州土窟中秘密研究單傳的宗旨。忽然有一位容貌非常奇特古怪的老人對他們說：『你們三人不畏艱苦，甘於淡泊，研究明白向上提升的大事，將來必定成為佛法棟樑。』禪師呵斥他說：『既然要做棟樑，還住在土窟之中？』

【English Translation】 English version: He was granted the qualification to open a Dharma hall and bestowed the title of Great Zen Master Miaoyan Hongfa. Soon after, he was also conferred the title of Longjian. He was urged to accept these honors, but he chose to retire to Lingqi. He lived to the age of seventy-seven.

Twenty-sixth generation under Qingyuan

Dharma successor of Zen Master Baoying Yu

Zen Master Chunzhuo Wencai of Xiangyan in Dengzhou

He was the son of the Yao family of Pingyang Linfen. He was born with extraordinary qualities. He would put his palms together and bow when he saw monks, unlike ordinary children. When he grew up, he followed the Venerable Pu of Fuyan Temple in Jiangming to become a monk. He once read the 'Song of Enlightenment' and was delighted to realize the meaning of the line 'The illusory empty body is the Dharma body'. He then visited Zen Master Huanyuan and presented his understanding, which was approved by Zen Master Huanyuan. He spent three years reading the scriptures in Longmen Mountain. In the year of Jiazi in the Taiding era, he presided over Shaoshi Temple. Soon after, he went into seclusion in Xiangyan. He explained the 'Heart Sutra' and the 'Hua-yan Dharma Realm Contemplation'. A monk asked, 'What is the Dharma Realm of Principle?' The master said, 'The void falls to the ground, shattered into illegible fragments.' (Dharma Realm of Principle: refers to the universally existing truth of things.) The monk asked, 'What is the Dharma Realm of Phenomena?' The master said, 'Arriving home, everything is exhausted, avoiding being a fool in the house.' (Dharma Realm of Phenomena: refers to the individual differences of things.) The monk asked, 'What is the Dharma Realm of Non-Obstruction between Principle and Phenomena?' The master said, 'In the dead of winter, withered trees bloom; in the height of summer, snowflakes fly.' (Dharma Realm of Non-Obstruction between Principle and Phenomena: refers to the mutual integration of rationality and phenomena, without obstruction.) The monk asked, 'What is the Dharma Realm of Non-Obstruction between Phenomena and Phenomena?' The master said, 'A gentle breeze accompanies the bright moon, an old farmer smiles in kinship.' (Dharma Realm of Non-Obstruction between Phenomena and Phenomena: refers to the mutual harmony between all things, without obstruction.) On the seventeenth day of the fifth month of the year Renchen in the Zhizheng era, he bathed and changed his clothes, and admonished his disciples, saying, 'Do not be extravagant after my death, wasting fire in vain. Scattering my ashes will suffice.' He passed away peacefully the next day and was buried in his entirety to the right of the Snow Courtyard Pagoda. He lived to the age of eighty.

Dharma successor of Zen Master Lingyan Jie

Zen Master Xuixuan Daocheng of Tianjie Temple in Jinling

He was a distant descendant of Zhao, the Great King of Yunzhou. His father moved to Baoding, and so he settled there. At the age of fifteen, he became a monk at Xingguo Temple in the prefecture. The master had a broad forehead and a majestic appearance, with great aspirations. After receiving the precepts, he formed a group of three companions and secretly studied the single transmission of Zen in an earthen cave in Qingzhou. Suddenly, an old man with a very strange and ancient appearance said to them, 'You three are not afraid of hardship, content with simplicity, and study the great matter of upward progress. In the future, you will surely become pillars of the Dharma.' The master scolded him, saying, 'If you are to be a pillar, why are you still living in an earthen cave?'

。老人曰。未有常行而不住。未有常住而不行。言訖而隱。師益勵密。聞秋江潔公大弘曹洞宗旨于齊之靈巖。遂往禮謁(語具靈巖潔章)。復回青社。眾請住普照。初住東萊大澤山。洪武十五年天下郡縣開立僧司統領釋教。師應選。道契　親王。殿下睿眷尤隆。三十年秋八月召師至殿。命住天界。師奏。不會佛法。　上制詩一首。鐫于金榜。懸諸法堂。曰。不答來辭許默然。西歸只履舊單傳。鼓鐘朔望空王殿。示座從前數歲年。上堂。白雲萬頃卷舒。露劫外真機。紅葉千峰燦爛。顯箇中妙旨。亙古今而不昧。經塵劫以常存。鳥道虛通。運步玄關。綿密獅弦。錯落按指。古韻鏗鏘。直得石女點頭。木人拍手。拈起金釘玉線穿過機先。截來兔角龜毛。發明向上。正偏獨露隱顯全該。所以物物頭頭塵塵剎剎。未有一絲毫欠少。大眾還會么。夜來木馬雲中過。驚起南辰北斗藏。是年十月敕就寺建普度大齋三晝夜。　上躬率百僚行祭獻禮已。幸丈室。從空顧問。賜寶鈔若干錠。上堂。陰極陽回化日長。梅花處處噴清香。箇中消息無多子。遍界何曾有覆藏。如是明明兼帶百草。頭邊相逢。密密宣揚。萬象光中獨露。利名場上薦取無位真人。人我山中顯示本來面目。影含宗鑒。心生則種種法生。身是道場。心滅則種種法滅。石女高提

寶印文彩全彰。木人暗度金梭絲毫不昧。牽動劫外機輪。炟赫寰中歲月。潛通遐邇。直得枯木生花。該括古今。解使寒冰發焰。云籠古路。依依野色還迷。月滿寒巖。皎皎神光遍照。六門機息。何須宛轉旁參。一色功圓。切忌當頭印破。白牛運步。已蒙建化之緣。玉馬嘶風。總是利生邊事。且道如何是向上事。咄。兔角杖挑潭底月。龜毛拂掛嶺頭云。上堂。三陽交泰萬物咸新。顯一真之妙用。總造化之淵源。塵塵合道處處通津。法筵大啟覺苑弘開。國運與佛運齊興。皇風共宗風並扇。只如道舊歲已去新歲到來。未審去從何去。來自何來。如斯評論轉見誵訛。敢問大眾。衲衣下一著子。還有增添去來也無。於斯會得。便見臘盡陽和無影樹。春回花發不萌枝。上堂。五月榴花照眼明。薰風啼鳥遍巖扄。機先一著無玄妙。切忌當人認色聲。記得夾山會禪師示眾曰。目前無法。意在目前。不是目前法。非耳目之所到。天童覺曰。夾山老子解開布袋。將差珍異寶撒向諸人面前了也。正當恁么時。又作么生。路不拾遺君子稱美。大眾且道。夾山天童二老師見處一一檢點將來。總成漏逗。鳳山分上則不然。若是色見聲求即非家珍。了知目前無一法。頭頭物物總相應。其或未然。更聽末後一句。道泰不傳天子令。時清休唱太平歌。三十

五年七月　太宗文皇帝嗣登寶位。奉使日本國。師往宣。聖化二年與同使官僚備奏。　皇情大悅。恩寵之隆有加。四年以僚佐贊繫於囹圄百餘日。師坦然無慮。　上知其非罪。宥之。六年春奉旨就鐘山建普度太齋。命師說法。聽者數萬人。十一年赴北京朝賀。奉　旨于慶壽建齋。賜賚尤加。宣德三年師年七十六。表辭歸山。　宣宗章皇帝憫其誠。遣內臣護送南還天界寺西庵養老。七年臘月八日示微疾。辭眾說偈。趺坐而逝。　上遣官致祭有文。春秋八十一。僧臘七十又五。阇維之日。煙焰五色。仙鶴翔空。異香縹緲。官貴四眾萬餘人咸嘆希有。火后收舍利圓紅者無算。建塔于應天府安德門外。　來賜塔所為鷲峰禪寺。

封龍就禪師法嗣

西京天慶寺息庵義讓禪師

真定李氏子。丱歲剃落。遍參宗匠。末後往封龍山扣古巖之室。巖一見甚稱賞之。至治二年開堂天慶。次遷熊耳之空相。泰山之靈巖。洛之嵩少。庚辰夏遘疾。乃命門人曰。斯疾不可起也。吾往必矣。急須營塔。至五月十二日塔頗畢功。師付後事。遂書偈曰。來時本靜。去亦圓周。虛空作舞。任意優遊。右脅而逝。

青原下二十七世

少室才禪師法嗣

南陽府萬安寺松庭子嚴禪師

河南之古緱氏縣樊姓。幼多疾病

【現代漢語翻譯】現代漢語譯本五年七月，太宗文皇帝（Taizong Wen Huangdi，皇帝名號）即位。派遣使者前往日本國，禪師也一同前往宣揚聖化。聖化二年，與同行的使臣官員一同上奏，皇帝非常高興，恩寵更加隆厚。四年，因為同僚佐官的牽連而被關押了一百多天，禪師坦然無憂。皇帝得知他沒有罪，便赦免了他。六年春天，奉旨前往鐘山建立普度大齋，命禪師說法，聽眾數萬人。十一年，前往北京朝賀，奉旨于慶壽寺建立齋會，賞賜更加豐厚。宣德三年，禪師七十六歲，上表辭官歸山。宣宗章皇帝（Xuanzong Zhang Huangdi，皇帝名號）憐憫他的誠心，派遣內臣護送他返回南方天界寺西庵養老。七年臘月八日，禪師略感不適，向眾人告別並說了偈語，然後跏趺坐化。皇帝派遣官員致祭並撰寫祭文。享年八十一歲，僧臘七十五年。荼毗之日，煙焰呈現五種顏色，仙鶴在空中飛翔，異香飄渺。官宦貴族和四眾弟子萬餘人都感嘆希有。火化后，收集到的舍利圓潤紅亮，數量眾多。在應天府安德門外建造佛塔。皇帝賜予佛塔名為鷲峰禪寺（Jiufeng Chansi）。

封龍就禪師（Fenglong Jiu Chanshi）的法嗣

西京天慶寺（Xijing Tianqingsi）息庵義讓禪師（Xi'an Yirang Chanshi）

真定李氏之子，年少時剃度出家，遍參各位宗師。最後前往封龍山拜訪古巖禪師。古巖禪師一見便非常讚賞他。至治二年，在天慶寺開堂說法。之後遷往熊耳山的空相寺（Kongxiangsi），泰山的靈巖寺（Lingyansi），洛陽的嵩少寺（Songshaosi）。庚辰年夏天生病，於是命令弟子說：『這個病是好不了了，我將要離去了。趕緊修建佛塔。』到五月十二日，佛塔大致完工。禪師安排好後事，於是寫下偈語說：『來時本來清靜，去時也圓滿周全。虛空之中起舞，任意自由自在。』然後右脅臥逝。

青原下二十七世

少室才禪師（Shaoshi Cai Chanshi）的法嗣

南陽府萬安寺（Nanyangfu Wan'ansi）松庭子嚴禪師（Songting Ziyan Chanshi）

河南古緱氏縣樊姓人家。從小多病。

【English Translation】 English version In the seventh month of the fifth year, Emperor Taizong Wen (Taizong Wen Huangdi, the emperor's title) ascended the throne. He dispatched envoys to the country of Japan, and the master went along to propagate the sacred teachings. In the second year of the Shenghua era, he and the accompanying officials submitted a memorial, and the emperor was greatly pleased, bestowing even greater favor. In the fourth year, due to the implication of his colleagues, he was imprisoned for over a hundred days, but the master remained calm and unconcerned. The emperor, learning of his innocence, pardoned him. In the spring of the sixth year, he was ordered to establish a grand universal salvation ceremony at Zhongshan, and the emperor commanded the master to preach, with tens of thousands listening. In the eleventh year, he went to Beijing to offer congratulations, and upon imperial order, he established a fast at Qingshou Temple (Qingshou Si), receiving even greater rewards. In the third year of the Xuande era, at the age of seventy-six, the master submitted a memorial requesting to return to the mountains. Emperor Xuanzong Zhang (Xuanzong Zhang Huangdi, the emperor's title), taking pity on his sincerity, sent an inner court official to escort him back south to the Western Hermitage of Tianjie Temple (Tiantie Si) to retire. On the eighth day of the twelfth month of the seventh year, the master showed slight illness, bid farewell to the assembly, and spoke a verse before passing away in the lotus position. The emperor sent an official to offer sacrifices and composed a eulogy. He lived to the age of eighty-one, with seventy-five years as a monk. On the day of cremation, the flames displayed five colors, celestial cranes soared in the sky, and a strange fragrance permeated the air. More than ten thousand officials, nobles, and members of the fourfold assembly all marveled at the rarity. After the cremation, countless round and red relics were collected. A pagoda was built outside Ande Gate in Yingtian Prefecture. The emperor bestowed the name Vulture Peak Zen Temple (Jiufeng Chansi) upon the pagoda.

A Dharma heir of Zen Master Fenglong Jiu (Fenglong Jiu Chanshi)

Zen Master Xi'an Yirang (Xi'an Yirang Chanshi) of Tianqing Temple (Tianqing Si) in Xijing

He was a son of the Li family from Zhending. He was tonsured at a young age and visited various masters. Finally, he went to Mount Fenglong to visit the chamber of Zen Master Guyan. Zen Master Guyan greatly praised him upon seeing him. In the second year of the Zhizhi era, he opened a hall at Tianqing Temple. Later, he moved to Kongxiang Temple (Kongxiang Si) on Mount Xionger, Lingyan Temple (Lingyan Si) on Mount Tai, and Songshao Temple (Songshao Si) in Luoyang. In the summer of the Gengchen year, he fell ill and instructed his disciples, 'This illness cannot be cured; I am about to depart. Quickly build a pagoda.' By the twelfth day of the fifth month, the pagoda was mostly completed. The master arranged his affairs and then wrote a verse saying, 'Coming, it was originally quiet; going, it is also perfectly complete. Dancing in the void, freely enjoying oneself.' Then he passed away lying on his right side.

The twenty-seventh generation under Qingyuan

A Dharma heir of Zen Master Shaoshi Cai (Shaoshi Cai Chanshi)

Zen Master Songting Ziyan (Songting Ziyan Chanshi) of Wan'an Temple (Wan'an Si) in Nanyang Prefecture

He was from the Fan family in the ancient Gou clan county of Henan. He was often ill from a young age.

。父母憐之。許以從釋。禮霽云于少林。十八受具。師聰敏過人。博通內外典。凡詩文之類不學而能。更唱遞酬下筆輒就。碩師鉅儒無不以法器期之。初參江月照。次參息庵讓。蒙示禪要。有所警發。后參淳拙禪師。拙以寶鏡三昧反覆徴辨。大豁疑礙。拙曰。荷擔大法盡在子躬。遂付以衣法。有五乳峰頭獅子子。光前耀後自超群之句。時南陽府萬安虛席。延師主之。入　皇明洪武二年己酉主少林。力田給眾。偈曰。亂后歸來自耨耘。生涯辛苦與誰論。晝拈塊石驅山鳥。夜坐巢庵逐野豚。腸斷秋風頻擊柝。目窺夜月以銷魂。近來始識農夫苦。一飯仍思施主恩。十三年冬　周王殿下敬為　國母慈孝皇后資悼冥福。命師升座說法。賜僧伽黎以旌異之。后以年登七十。退老閑居云。

天慶讓禪師法嗣

陜州熊耳山崧溪子定禪師

偃師馬氏子。七歲禮古巖祝髮。迨巖遷化。往參息庵。師主藏因以白事。言下豁然大悟。師之勘辯。凜凜然若秋霜烈日。隨機酬應如盤走珠。一日示疾謂門弟子曰。吾世緣已畢。順化時至。矣汝輩勿以世情眷戀。末後一句聽吾分付。言訖就枕。泊然而逝。

青原下二十八世

萬安嚴禪師法嗣

嵩山少室凝然了改禪師

鐘秀于嵩陽金店之茂族。自齠齔年。繫念

【現代漢語翻譯】現代漢語譯本：父母憐愛他，答應他出家為僧。在少林寺拜霽云爲師，十八歲受具足戒。師傅非常聰敏，博通佛學和世俗典籍。對於詩詞文章之類，不學也能掌握，更能與人唱和應酬，下筆成章。許多大學者都認為他是可以繼承佛法的人才。最初參拜江月照禪師，後來參拜息庵讓禪師，蒙受禪法要旨的開示，有所領悟。之後參拜淳拙禪師，淳拙禪師用寶鏡三昧（一種禪宗的修行方法）反覆考察辨析他，他徹底消除了疑惑和障礙。淳拙禪師說：『承擔大法，全靠你了。』於是將衣缽和法脈傳授給他，並有『五乳峰頭獅子子，光前耀後自超群』的詩句。當時南陽府萬安寺住持的位置空缺，邀請禪師去主持。進入皇明洪武二年己酉年，主持少林寺，努力耕田來供給大眾。作偈語說：『戰亂后歸來自己耕種，生活的辛苦與誰訴說？白天拿著石塊驅趕山鳥，夜晚坐在草菴里驅逐野豬。愁腸寸斷，在秋風中頻繁地敲打梆子，眼睛窺視著夜月來消磨靈魂。近來才認識到農夫的辛苦，即使吃一頓飯，仍然思念著施主的恩情。』洪武十三年冬天，周王殿下爲了給國母慈孝皇后追悼冥福，命令禪師升座說法，賜予僧伽黎（袈裟）來表彰他的與衆不同。後來因為年滿七十歲，退隱養老。

天慶讓禪師法嗣

陜州熊耳山崧溪子定禪師

偃師馬氏之子，七歲時拜古巖為師剃度。等到古巖圓寂后，前往參拜息庵禪師。息庵禪師讓他主管藏因寺的事務，他當即豁然大悟。禪師的勘驗辯論，凜然如秋霜烈日，隨機應變，就像盤中的珠子一樣圓轉自如。有一天，禪師生病，對門下弟子說：『我與世間的緣分已經結束，順應變化的時候到了。你們不要用世俗的情感來眷戀我，最後一句聽我吩咐。』說完就躺下，安然去世。

青原下二十八世

萬安嚴禪師法嗣

嵩山少室凝然了改禪師

出生于嵩陽金店的望族。從小就心心念念

【English Translation】 English version: His parents pitied him and allowed him to become a monk. He took Jiyun as his teacher at Shaolin Temple and received full ordination at the age of eighteen. His master was exceptionally intelligent and well-versed in both Buddhist and secular scriptures. He was able to master poetry and prose without studying, and he could compose and respond to poems and essays with ease. Many great scholars regarded him as a talent who could inherit the Dharma. He first visited Zen Master Jiang Yue Zhao, and later Zen Master Xi'an Rang, receiving instructions on the essentials of Zen, which led to some insights. Later, he visited Zen Master Chunzhuo. Zen Master Chunzhuo repeatedly examined and analyzed him using the Baojing Sanmei (a Zen practice method), and he completely eliminated his doubts and obstacles. Zen Master Chunzhuo said, 'The responsibility of upholding the great Dharma rests entirely on you.' He then passed on the robe and Dharma lineage to him, with the verse 'The lion's cub on the peak of the Five Breasts Mountain, shines before and after, surpassing the crowd.' At that time, the position of abbot of Wan'an Temple in Nanyang Prefecture was vacant, and he was invited to preside over it. In the year Ji You, the second year of the Hongwu reign of the Ming Dynasty, he presided over Shaolin Temple, working hard to cultivate the land to provide for the community. He composed a verse saying, 'Returning after the war to cultivate the land myself, with whom can I discuss the hardships of life? During the day, I use stones to drive away the mountain birds, at night, I sit in the thatched hut to chase away the wild boars. My heart is broken, frequently striking the clapper in the autumn wind, my eyes gaze at the night moon to dispel my soul. Recently, I have come to realize the hardship of the farmers, even when eating a meal, I still think of the kindness of the benefactors.' In the winter of the thirteenth year of Hongwu, His Royal Highness Prince Zhou, in order to commemorate the late Empress Cixiao, ordered the Zen master to ascend the seat and preach the Dharma, and bestowed upon him a Sangharati (袈裟) to commend his uniqueness. Later, because he reached the age of seventy, he retired to live in seclusion.

Successor of Zen Master Tianqing Rang

Zen Master Songxi Ziding of Mount Xionger in Shanzhou

The son of the Ma family of Yanshi, he was tonsured by Gu Yan at the age of seven. After Gu Yan passed away, he went to visit Zen Master Xi'an. Zen Master Xi'an had him manage the affairs of Cangyin Temple, and he immediately had a sudden enlightenment. The Zen master's examination and debate were as stern as autumn frost and scorching sun, and his responses were as smooth and adaptable as pearls on a plate. One day, the Zen master fell ill and said to his disciples, 'My karmic connection with the world has ended, and the time to follow the natural course has arrived. Do not be attached to me with worldly emotions, listen to my final words.' After saying this, he lay down and passed away peacefully.

Twenty-eighth generation under Qingyuan

Successor of Zen Master Wan'an Yan

Zen Master Ningran Liaogai of Shaoshi Mountain in Songshan

Born into a prominent family in Jindian, Songyang. From a young age, he was mindful

空宗。知有己躬下事。遂依止少林。二十始納僧服。初參月印于香山。涉歷寒暑。鮮克契入。會松庭禪師主天慶。師往依。每以己事咨扣。卒未泯懷。一日松上堂曰。一言迥脫。獨㧞當時。師當下釋然。皈隱二祖庵。洪武二十三年。祖庭虛席。合山敦請。師力辭不獲。應緣而起。上堂。莫向言中取則。直須句外明宗。若能如是會。徹古徹今。自繇自在。知么。迤及永樂十九年。無恙忽召眾敘別。說偈曰。壽年八十七。出夕復入夕。撒手威音外。綿綿與密密。師平日行止端莊。王侯敬仰。其若　周蜀伊三殿下登山供養。厚贈珍貝。師汩如也。

青原下二十九世

少室改禪師法嗣

嵩山少室俱空契斌禪師

平陽垣曲人。參凝然。求示心要。朝夕咨扣。一日睹秦封槐。豁然契悟。徑回侍次。然一見謂曰。契斌參得禪也。洞上　宗密在爾身矣。景泰四年主少室。僧問。如何是空劫已前底事。師曰。烏龜向火。

青原下三十世

少室斌禪師法嗣

西京定國寺無方可從禪師

洛陽許氏子。禮福先芘峰剃落。初參龍潭順超化宗。入室請益稍有契入。後到少室參俱空禪師。空以綿密閫奧重加煅煉。偶檢燈元。見天衣以行者五人俱召寶上座因緣。師當下密契五位奧旨。遂承印記。隱於

【現代漢語翻譯】現代漢語譯本空宗。知道有自身修行的事情，於是依止少林寺。二十歲才正式剃度為僧。最初在香山參拜月印禪師，經歷寒暑，很少能夠契合領悟。後來松庭禪師主持天慶寺，禪師前去依止，常常以自己的修行之事請教。最終未能消除心中的疑惑。一天，松庭禪師上堂說法：『一言迥脫，獨拔當時。』禪師當下釋然開悟。之後隱居在二祖庵。洪武二十三年，祖庭住持的位置空缺，全寺僧眾懇請禪師擔任住持，禪師極力推辭沒有成功，於是應順因緣而就任。上堂說法：『不要在言語中尋求法則，必須在言語之外明白宗旨。如果能夠這樣領會，就能徹悟古今，自由自在。知道嗎？』直到永樂十九年，禪師安然無恙，忽然召集眾人告別，說了偈語：『壽命八十七，出夕復入夕。撒手威音外，綿綿與密密。』禪師平日的言行舉止端莊，受到王侯的敬仰，如周王、蜀王、伊王三位殿下登山供養，贈送豐厚的珍寶，禪師都視如糞土。

青原下第二十九世

少室改禪師的法嗣

嵩山少室俱空契斌禪師

平陽垣曲人。參拜凝然禪師，請求開示修心的要旨。早晚請教。一天看到秦封槐樹，豁然開悟。直接回到侍奉的地方。凝然禪師一見就說：『契斌參禪得道了。洞山宗的精髓就在你身上了。』景泰四年主持少室寺。有僧人問：『如何是空劫（指世界開始之前的狀態）以前的事情？』禪師說：『烏龜向火。』

青原下第三十世

少室斌禪師的法嗣

西京定國寺無方可從禪師

洛陽許氏之子。在福先芘峰剃度出家。最初參拜龍潭順超化宗禪師，入室請教稍有領悟。後來到少室寺參拜俱空禪師。俱空禪師以細緻深入的教誨，反覆錘鍊他。偶然翻閱《燈元》，看到天衣義懷禪師以行者五人一同召見寶上座的因緣，禪師當下秘密契合五位的奧妙旨趣，於是承接了印可。之後隱居於

【English Translation】 English version The Void School. Knowing there was the matter of one's own practice, he then relied on Shaolin Monastery. At the age of twenty, he formally received monastic robes. Initially, he visited Yueyin (Moon Seal) at Xiangshan (Fragrant Mountain), experiencing cold and heat, rarely attaining accord. Later, when Chan Master Songting (Pine Court) presided over Tianqing (Heavenly Celebration) Monastery, the master went to rely on him, frequently consulting him about his own practice. Ultimately, he could not dispel the doubts in his heart. One day, Songting ascended the Dharma hall and said, 'A single word utterly transcends, singularly surpassing the present.' The master immediately attained liberation and enlightenment. Afterwards, he retreated to the Second Ancestor's Hermitage. In the twenty-third year of Hongwu (Vast Martiality), the abbot's seat of the ancestral temple was vacant, and the entire monastery earnestly requested him to assume the position. The master strongly declined but was unsuccessful, so he arose in accordance with conditions. Ascending the Dharma hall, he said, 'Do not seek principles within words; you must understand the essence beyond phrases. If you can understand in this way, you will thoroughly comprehend the ancient and the present, and be free and at ease. Do you know?' Until the nineteenth year of Yongle (Eternal Happiness), the master, without illness, suddenly summoned the assembly to bid farewell, reciting a verse: 'Lifespan eighty-seven, going out evening and entering evening. Letting go beyond Weiyin (Majestic Sound), continuous and dense.' The master's daily conduct was dignified, and he was revered by princes and nobles, such as the three princes of Zhou, Shu, and Yi, who climbed the mountain to make offerings, generously gifting precious treasures, which the master regarded as dirt.

Twenty-ninth Generation Below Qingyuan (Green Source)

Dharma Successor of Chan Master Shaoshi Gai (Lesser Chamber Reform)

Chan Master Jukong Qibin (Both Empty Accord Pattern) of Songshan Shaoshi (Mount Song Lesser Chamber)

A person from Yuanqu (Walled Bend), Pingyang (Level Sun). He visited Ngran (Concentrated Thusness) Chan Master, requesting instruction on the essentials of cultivating the mind. He consulted him morning and evening. One day, upon seeing the Qin-sealed locust tree, he suddenly attained enlightenment. He returned directly to his attendant's position. Ngran Chan Master, upon seeing him, said, 'Qibin has attained Chan. The essence of the Dongshan (Cave Mountain) school is within you.' In the fourth year of Jingtai (Admiring Tranquility), he presided over Shaoshi Monastery. A monk asked, 'What is the matter before the empty kalpa (aeon)?' The master said, 'A turtle facing the fire.'

Thirtieth Generation Below Qingyuan

Dharma Successor of Chan Master Bin (Pattern) of Shaoshi

Chan Master Wufang Kecong (No Direction Possible Follow) of Dingguo (Settled Nation) Monastery in Xijing (Western Capital)

The son of the Xu family of Luoyang (North of Luo River). He shaved his head at Bifeng (Emerald Peak) of Fuxian (Blessing First) Monastery. Initially, he visited Longtan Shunchao Huazong (Dragon Pool Following Transcendence Transformation Lineage) Chan Master, entering the room for instruction and gaining some understanding. Later, he went to Shaoshi Monastery to visit Jukong Chan Master. Jukong Chan Master repeatedly refined him with meticulous and profound teachings. By chance, while examining the 'Lamp Records,' he saw the story of Tianyi Yihuai (Heavenly Clothes Right Embrace) Chan Master summoning the five practitioners together to see Senior Seat Bao (Treasure), and the master secretly accorded with the subtle meaning of the five ranks. Thereupon, he received the seal of approval. Afterwards, he lived in seclusion at

郟鄏定國寺。示眾。佛祖宗乘本無言說。但此段家風非從外得。須七處徴心。八還辨見。方得到家穩當。不涉程途。汝知九峰不肯首座。百丈墮在狐窩。是見得人為難。而得理為尤難。如上多方切須珍重。成化十九年六月示寂。壽六十四。夏四十載。塔于少室祖墳。

青原下三十一世

定國從禪師法嗣

嵩山少室月舟文載禪師

別號虛白。通州人。世系蔚州廣寧王氏族。祖諱才。從　太宗文皇帝靖內難。官至武德將軍。遂通州居焉。師誕時。父夢僧寄宿其家乃生。長而脫白于州之萬安寺。依止白庵空禪師。詣杭納具。北還掩關。因閱萬松拈提占宿機緣。若面牆者久之忽省曰。曹洞宗風大播天下。有織錦回文之功。非針線細密盤旋迴互。不觸當頭者。不能與伊作主也。既而幡然出關。參無方從禪師發明己見。方撫而印之。正德改元主少林。參徒雲集。考鐘伐鼓而無虛日。示眾。達磨西來。以一乘法直指單傳。令人見性成佛。至我少室如九鼎繫於單絲。汝等諸人趁色力康健打辨個事。直須努力莫閑過日。至於　伊鄭徽三府往來問道。皆師之化風也。嘉靖三年甲申師年七十三。門人於三十六峰煙霞之中為師養老焉。

青原下三十二世

少室載禪師法嗣

北京宗鏡庵小山宗書禪師

【現代漢語翻譯】現代漢語譯本：郟鄏定國寺，為大眾開示：佛祖的宗門傳承原本就不是用言語可以表達的，但這種家風並非從外而來。必須在七處徵詢自心，在八還中辨別見性，才能真正到家，穩妥安當，不走彎路。你們要知道九峰不肯讓首座接任，百丈禪師墮入狐貍窩的公案，是見人得法很難，而得理則更難。像上面所說的種種，務必珍惜重視。成化十九年六月圓寂，享年六十四歲，僧臘四十年。塔葬在少室山的祖墳。

青原行思一脈第三十一世

定國從禪師的法嗣

嵩山少室月舟文載禪師，別號虛白，通州人。世系是蔚州廣寧王氏家族。祖父名諱才，跟隨太宗文皇帝平定內亂，官至武德將軍，於是定居通州。禪師出生時，父親夢見有僧人寄宿家中，因此而生。長大后在通州萬安寺出家，依止白庵空禪師。前往杭州受具足戒，北歸后閉關。因為閱讀萬松老人的拈提，占卜過去未來的因緣，如同面壁一樣很久，忽然醒悟說：『曹洞宗的風範大範圍傳播天下，有織錦回文的功用。如果不是針線細密，盤旋迴互，不觸及當頭棒喝的人，不能與他一起作主。』不久幡然出關，參訪無方從禪師，闡明自己的見解。無方從禪師撫慰並印可了他。正德元年主持少林寺，參學的僧人雲集，考鐘伐鼓沒有一天是空閑的。開示大眾：『達磨（Bodhidharma）西來，用一乘佛法直接指引，單獨傳授，令人見性成佛。到我少室山，就像九鼎懸於一根絲線上。你們這些人趁著身體強健，精力充沛，好好地辨明這件事。必須努力，不要虛度光陰。』至於伊府、鄭府、徽府三府的人前來問道，都是禪師的教化之風所致。嘉靖三年甲申年，禪師七十三歲，門人在三十六峰煙霞之中為禪師養老。

青原行思一脈第三十二世

少室載禪師的法嗣

北京宗鏡庵小山宗書禪師

【English Translation】 English version: At Dingguo Temple in Jia Ru, a Dharma talk was given to the assembly: The ancestral vehicle of the Buddhas and patriarchs is fundamentally beyond words, yet this family tradition is not obtained from outside. One must investigate the mind in seven places and discern seeing in the eight consciousnesses to truly arrive home safely and securely, without straying from the path. You should know that Jiufeng's refusal to appoint a head seat and Baizhang's falling into a fox's den illustrate how difficult it is to find someone who truly understands the Dharma, and even more difficult to grasp the principle. All of the above must be cherished and valued. The master passed away in June of the nineteenth year of Chenghua, at the age of sixty-four, with forty years as a monk. His stupa is located in the ancestral graveyard of Shaoshi Mountain.

Thirty-first generation of the Qingyuan lineage

Dharma heir of Chan Master Dingguo Cong

Chan Master Yuezhou Wenzai of Shaoshi Mountain in Songshan, also known as Xubai, was from Tongzhou. His lineage was from the Wang family of Guangning in Weizhou. His grandfather's name was Cai, who followed Emperor Taizong Wen in pacifying internal rebellions and rose to the rank of General Wude, thus settling in Tongzhou. When the master was born, his father dreamed of a monk lodging in his house, and thus he was born. Growing up, he left home at Wan'an Temple in Tongzhou, relying on Chan Master Baian Kong. He went to Hangzhou to receive full ordination and returned north to seclude himself. While reading the 'Niantis' (critical comments) of Wan Song, he divined the karmic conditions of past and future. Like facing a wall for a long time, he suddenly realized: 'The style of the Caodong (Soto) school is widely spread throughout the world, with the function of weaving brocade in a circular pattern. If it is not meticulous needlework, spiraling and interweaving, and not touching the head-on blow, one cannot be the master with him.' Soon after, he suddenly left seclusion and visited Chan Master Wufang Cong, clarifying his own views. Wufang Cong stroked him and affirmed him. In the first year of Zhengde, he presided over Shaolin Temple, and the monks who came to study gathered like clouds. The examination bell and drum were struck without a vacant day. He instructed the assembly: 'Bodhidharma came from the West, using the One Vehicle Dharma to directly point and transmit singularly, causing people to see their nature and become Buddhas. Arriving at my Shaoshi, it is like nine tripods hanging from a single thread. All of you, while your bodies are strong and your energy is abundant, discern this matter well. You must strive hard and not waste your days.' As for the people from the three prefectures of Yi, Zheng, and Hui coming to inquire about the Way, all were due to the master's transformative influence. In the year of Jiashen, the third year of Jiajing, the master was seventy-three years old, and his disciples provided for his old age amidst the misty clouds of the thirty-six peaks.

Thirty-second generation of the Qingyuan lineage

Dharma heir of Chan Master Zai of Shaoshi

Chan Master Xiaoshan Zongshu of Zongjing Hermitage in Beijing

順德南和李氏子。其在童幼異於常倫。與群兒戲。效作佛事。十歲父令入學讀習儒業。已通大義即掩卷嘆曰。此皆世法。非出世法也。遂往郡之開元剃落。聞月舟禪師法席之盛。入室請益。密踐八載。蒙付正宗。嘉靖三十六年少室疏請。師嘆曰。先師化后三十餘年。曹洞宗風迨乎湮沒。前輩有言。禪林下衰弘法者多。假我偷安不急撐拄之。其崩隤跬可須也。雖慚付囑其奈付囑何。遂主之。時值亢旱。河井榦涸。既法席敷開。泉源復漲。丙寅上京師主宗鏡庵。隆慶改元。游履西山。至谷集山三學洞。羨其山景幽寂。遂結夏焉。至冬忽染病。臘月十六日索筆書偈曰。宗鏡宗鏡。心法成行。即日圓覺。鏡破宗正。偈畢。儼然坐脫。世壽六十八。僧臘三十六。茶毗身骨分為三分。一分留于宗鏡起塔。一分送至順德祖塋。一分至少室起塔。其于少室謝事之日。法堂中法鼓無故墮地。其于得疾之初。少室秦封槐摧一大枝。既入寂之後。其樹無故崩倒(師別號大章)。

青原下三十三世

宗鏡書禪師法嗣

西京少宗幻休常潤禪師

南昌進賢黃氏子。幼倍二親而從從父游。常目攝群優灑然若有所創。諸幻皆局也。無常謂何。乃入伏牛山禮坦然平公祝髮。居三歲。初攝心如按浮瓜。起滅相乘。茫無所措

【現代漢語翻譯】現代漢語譯本：順德南和李氏之子，他童年時就與常人不同。與孩子們玩耍時，他會模仿做佛事。十歲時，父親讓他入學讀書學習儒家經典。他通曉大義后，就合上書本嘆息道：『這些都是世俗之法，不是出世之法啊。』於是前往郡里的開元寺剃度出家。聽說月舟禪師的法席非常興盛，便入室請求開示，秘密修行了八年，蒙受月舟禪師傳付正宗。嘉靖三十六年，少室山寺的僧人懇請他前去主持。禪師嘆息道：『先師圓寂后三十多年，曹洞宗的風範幾乎要湮沒了。前輩曾說，禪林衰敗，弘法者眾多，如果我貪圖安逸，不趕緊支撐，那麼它的崩塌指日可待。雖然慚愧於自己的能力，但又能託付給誰呢？』於是就答應主持少室山寺。當時正值大旱，河流和水井都乾涸了。等到他開始宣講佛法，泉水又重新涌出。丙寅年，他前往京城，主持宗鏡庵。隆慶元年，遊歷西山，到達谷集山三學洞，羨慕那裡的山景幽靜，於是就在那裡結夏安居。到了冬天，忽然染病。臘月十六日，他拿起筆寫下偈語：『宗鏡宗鏡，心法成行。即日圓覺，鏡破宗正。』寫完偈語，就安然坐化了。世壽六十八歲，僧臘三十六年。荼毗后，身骨分為三份，一份留在宗鏡庵建塔，一份送回順德祖墳，一份送到少室山建塔。他在少室山卸任的那天，法堂中的法鼓無緣無故地掉在地上。他剛開始生病的時候，少室山的秦封槐樹折斷了一大枝。他圓寂之後，那棵樹無緣無故地倒塌了（禪師的別號是大章）。

青原下第三十三世

宗鏡書禪師的法嗣

西京少宗幻休常潤禪師

南昌進賢黃氏之子，從小就超過了他的父母，跟隨他的叔叔學習。他經常觀察戲班的表演，神情灑脫，好像有所領悟。他認為所有的幻象都是侷限的。什麼是無常呢？於是前往伏牛山，拜坦然平公為師，剃度出家。住了三年。剛開始攝心時，就像按住一個漂浮的瓜，念頭的生滅相續，茫然不知所措。

【English Translation】 English version: Li, a son of the Li family from Nanhe, Shunde, was different from ordinary children in his childhood. When playing with other children, he would imitate Buddhist rituals. At the age of ten, his father sent him to school to study Confucian classics. After understanding the great principles, he closed the book and sighed, 'These are all worldly dharmas, not transcendent dharmas.' So he went to Kaiyuan Temple in the prefecture to be tonsured and become a monk. Hearing of the flourishing dharma seat of Chan Master Yuezhou, he entered the room to request instruction, secretly practicing for eight years, and received the orthodox transmission. In the thirty-sixth year of Jiajing, the monks of Shaoshi Mountain Temple earnestly requested him to preside over the temple. The master sighed, 'More than thirty years after the passing of the late master, the style of the Caodong sect is almost submerged. The predecessors said that the Chan forest is declining, and there are many who propagate the Dharma. If I covet ease and do not hurry to support it, its collapse can be expected soon. Although I am ashamed of my ability, to whom can I entrust it?' So he agreed to preside over Shaoshi Mountain Temple. At that time, there was a severe drought, and the rivers and wells were dry. When he began to expound the Dharma, the springs reappeared. In the year of Bingyin, he went to the capital and presided over Zongjing Nunnery. In the first year of Longqing, he traveled to Xishan and arrived at Sanxue Cave in Guji Mountain, admiring the secluded scenery of the mountain, so he settled there for the summer retreat. In winter, he suddenly fell ill. On the sixteenth day of the twelfth month, he picked up a pen and wrote a verse: 'Zongjing Zongjing, the Dharma of the mind becomes practice. On this very day, perfect enlightenment, the mirror is broken, the lineage is correct.' After writing the verse, he passed away peacefully in a seated posture. His worldly age was sixty-eight, and his monastic age was thirty-six. After cremation, his bones were divided into three parts: one part was left at Zongjing Nunnery to build a pagoda, one part was sent back to the ancestral tomb in Shunde, and one part was sent to Shaoshi Mountain to build a pagoda. On the day he resigned from Shaoshi Mountain, the Dharma drum in the Dharma hall fell to the ground for no reason. When he first became ill, a large branch of the Qin Feng pagoda tree on Shaoshi Mountain broke off. After he passed away, the tree collapsed for no reason (the master's alias was Dazhang).

The thirty-third generation under Qingyuan

Dharma successor of Chan Master Zongjing Shu

Chan Master Changrun Huanxiu of Shaozong in Xijing

Huang, a son of the Huang family from Jinxian, Nanchang, surpassed his parents from a young age and followed his uncle to study. He often observed the performances of theatrical troupes, with a free and easy expression, as if he had realized something. He believed that all illusions are limited. What is impermanence? So he went to Funiu Mountain and took Tanyan Pinggong as his teacher, tonsuring and becoming a monk. He lived there for three years. When he first tried to collect his mind, it was like pressing down on a floating melon, the arising and ceasing of thoughts followed one another, and he was at a loss.

。質疑未決。南詢萬松于徑山。松詰之曰。疑是何人。措者何物。師亦未決。退而業白。九華一夕覺。身同虛空就。客而質其狀。客以為理障。第由教而入之。乃聽講楞嚴。至圓明瞭知不因心念之句。忽爾有悟。廓然如鏡中象。不落幻空乃知前境虛空。直塵勞一息耳。后參大方蓮公。問。現鏡中象時如何。蓮曰。直須打破。師曰。打破后如何。蓮曰。亦未離心境。師未決。參小山禪師。始至。舉曏者言。山曰。何必打破。師曰。其奈鏡象何。山曰。鏡象安在。師有省。一日山問師曰。疇昔之疑決不。師舉掌。山曰。毋將以罔象問景耶。師曰。此外更無何有。山曰。試披衣檢之。力行二年愈益精進。山舉洞山我今不是渠詰之曰。既不是渠。畢竟是何人。師領悟。以偈答曰。若要誠此人有個真訊息。無相滿虛空。有形沒軌跡。曾為佛祖師。嘗作乾坤則。龜毛拂子清風生。兔角杖頭明月出。山曰。子毋剿說。更須自入悟門。師曰。尚不借緣。從何門入。山曰。既不借緣。何為至此。師曰。因不借緣。所以至此。山曰。就不借緣一語。于意云何。師曰。綵鳳翻飛身自在。鐵牛奔吼意常閑。山曰。善哉。明日辭行。山付偈曰。定作人天主。當思少室秋。師曰。常潤是甚麼人。安敢當此。山囑曰。吾道不振久矣。豈宜袖手耶。師唯

【現代漢語翻譯】現代漢語譯本：質疑仍然懸而未決。於是，我前往徑山向萬松禪師請教。萬松禪師詰問道：『疑惑的是什麼人？所措的又是什麼物？』我仍然無法決斷。回來后，我專心研究佛經。在九華山的一個夜晚，我忽然覺悟，感到自身與虛空融為一體。我將自己的體悟告訴一位禪客，禪客卻認為這是理障，說我是從教理入道的。於是我聽講《楞嚴經》，聽到『圓明瞭知不因心念』這句時，忽然有所領悟，感覺廓然開朗，如同鏡中之象，不落入幻空。這時我才知道之前的境界都是虛空，只不過是塵勞的一口氣罷了。後來，我參訪大方蓮公禪師，蓮公問：『顯現鏡中之象時，該如何？』蓮公說：『直接打破它。』我說：『打破之後又如何？』蓮公說：『也未曾離開心境。』我仍然無法決斷。於是我參訪小山禪師，剛到時，我便說了之前的事情。小山禪師說：『何必打破？』我說：『那鏡中之象怎麼辦？』小山禪師說：『鏡中之像在哪裡？』我有所領悟。一天，小山禪師問我：『以前的疑惑解決了嗎？』我舉起手掌。小山禪師說：『不要用罔象來詢問影子啊。』我說：『除此之外，再也沒有什麼了。』小山禪師說：『試試穿上衣服檢查一下。』我努力修行了兩年，更加精進。小山禪師舉起洞山禪師的『我今不是渠』這句話來詰問我：『既然不是渠，那究竟是什麼人？』我領悟了，用偈語回答說：『若要誠此人，有個真訊息，無相滿虛空，有形沒軌跡。曾為佛祖師，嘗作乾坤則。龜毛拂子清風生，兔角杖頭明月出。』小山禪師說：『你不要抄襲別人的話，更要自己進入悟門。』我說：『我尚且不借用外緣，從哪裡入門？』小山禪師說：『既然不借用外緣，為何還要到這裡來？』我說：『正因為不借用外緣，所以才到這裡來。』小山禪師說：『就『不借緣』這句話，你心裡是怎麼想的？』我說：『綵鳳翻飛身自在，鐵牛奔吼意常閑。』小山禪師說：『好啊。』第二天，小山禪師要辭行，送給我一首偈語說：『定作人天主，當思少室秋。』我說：『常潤是什麼人，怎麼敢當此重任？』小山禪師囑咐說：『我的道統衰微很久了，怎麼能袖手旁觀呢？』我唯唯應諾。 English version: The doubt remained unresolved. So, I went to Jingshan to consult Zen Master Wansong. Zen Master Wansong questioned me, saying, 'Who is the one who doubts? What is the thing that is being dealt with?' I still couldn't decide. After returning, I devoted myself to studying the scriptures. One night on Jiuhua Mountain, I suddenly realized that I felt my body merged with the void. I told a Zen guest about my realization, but the Zen guest thought it was a barrier of reason, saying that I had entered the path through doctrine. So I listened to the Surangama Sutra, and when I heard the phrase 'perfectly understanding without relying on the mind,' I suddenly had an epiphany, feeling clear and open, like an image in a mirror, not falling into illusory emptiness. At this time, I realized that the previous state was all emptiness, just a breath of worldly troubles. Later, I visited Zen Master Dafang Liangong, and Liangong asked, 'When the image in the mirror appears, what should be done?' Liangong said, 'Break it directly.' I said, 'What happens after breaking it?' Liangong said, 'It has not left the mind and realm.' I still couldn't decide. So I visited Zen Master Xiaoshan, and as soon as I arrived, I told him about the previous matter. Zen Master Xiaoshan said, 'Why break it?' I said, 'What about the image in the mirror?' Zen Master Xiaoshan said, 'Where is the image in the mirror?' I had some understanding. One day, Zen Master Xiaoshan asked me, 'Has the doubt of the past been resolved?' I raised my palm. Zen Master Xiaoshan said, 'Don't use Wangxiang (a mythical creature) to ask about shadows.' I said, 'Besides this, there is nothing else.' Zen Master Xiaoshan said, 'Try putting on your clothes and checking.' I worked hard for two years and became more diligent. Zen Master Xiaoshan raised Zen Master Dongshan's saying, 'I am not it now,' to question me, saying, 'Since it is not it, then who is it after all?' I realized and answered with a verse: 'If you want to be sincere about this person, there is a true message, formless filling the void, with form but no trace. Once a teacher of Buddhas and ancestors, once the rule of heaven and earth. The whisk of tortoise hair creates a clear breeze, the bright moon emerges from the rabbit horn staff.' Zen Master Xiaoshan said, 'Don't copy other people's words, you must enter the gate of enlightenment yourself.' I said, 'I don't even borrow external conditions, from where do I enter?' Zen Master Xiaoshan said, 'Since you don't borrow external conditions, why come here?' I said, 'Precisely because I don't borrow external conditions, that's why I came here.' Zen Master Xiaoshan said, 'Regarding the phrase 'not borrowing conditions,' what do you think in your heart?' I said, 'The colorful phoenix flies freely, the iron bull roars leisurely.' Zen Master Xiaoshan said, 'Good.' The next day, Zen Master Xiaoshan was about to leave and gave me a verse, saying, 'Surely become the master of humans and gods, always think of Shaoshi in autumn.' I said, 'Who is Changrun, how dare I take on this important task?' Zen Master Xiaoshan instructed, 'My doctrine has been declining for a long time, how can you stand by and do nothing?' I respectfully agreed.

【English Translation】 Doubt unresolved. I then inquired of Wansong (Zen Master Wansong) at Jingshan (Jingshan Monastery). Wansong questioned me, saying, 'Who is it that doubts? What is the object of concern?' I remained undecided. Retreating, I diligently studied. One night at Jiuhua (Jiuhua Mountain), I awakened, feeling my body merged with emptiness. I described this state to a guest, who deemed it an intellectual obstacle, saying I had entered through doctrine. I then listened to the Surangama Sutra, and upon hearing the phrase 'perfectly clear knowing not arising from mental activity,' I suddenly had an awakening. It was vast and clear, like an image in a mirror, not falling into illusory emptiness. I then realized that my previous state was mere emptiness, just a breath of worldly defilements. Later, I consulted Dafang Liangong (Zen Master Dafang Liangong), who asked, 'When the image appears in the mirror, what then?' Liangong said, 'Break it directly.' I asked, 'What after breaking it?' Liangong said, 'Still not apart from mind and realm.' I remained undecided. I then consulted Zen Master Xiaoshan (Zen Master Xiaoshan). Upon arriving, I recounted the previous events. Xiaoshan said, 'Why break it?' I asked, 'What about the mirror image?' Xiaoshan said, 'Where is the mirror image?' I had an awakening. One day, Xiaoshan asked me, 'Is your former doubt resolved?' I raised my palm. Xiaoshan said, 'Do not use Wangxiang (a mythical creature) to question shadows.' I said, 'Beyond this, there is nothing else.' Xiaoshan said, 'Try putting on your robe and examining it.' I practiced diligently for two years, becoming ever more advanced. Xiaoshan raised Dongshan's (Zen Master Dongshan) saying, 'I am not it now,' and questioned me, saying, 'Since it is not it, then who is it after all?' I understood and replied with a verse: 'If you want to be sincere about this person, there is a true message, formless filling the void, with form but no trace. Once a teacher of Buddhas and ancestors, once the rule of heaven and earth. The whisk of tortoise hair creates a clear breeze, the bright moon emerges from the rabbit horn staff.' Xiaoshan said, 'Do not merely repeat others' words. You must enter the gate of enlightenment yourself.' I said, 'I do not even rely on conditions, from what gate do I enter?' Xiaoshan said, 'Since you do not rely on conditions, why come here?' I said, 'Because I do not rely on conditions, therefore I come here.' Xiaoshan said, 'Regarding the phrase 'not relying on conditions,' what is your understanding?' I said, 'The colorful phoenix flies freely, the iron bull roars leisurely.' Xiaoshan said, 'Good.' The next day, Xiaoshan departed, giving me a verse: 'Surely become the master of humans and gods, always think of Shaoshi (Shaoshi Mountain) in autumn.' I said, 'Who is Changrun (my name), how dare I accept this?' Xiaoshan instructed, 'My lineage has been in decline for a long time. How can you stand idly by?' I replied, 'Yes.'

唯。逮山示寂。僉議主席非師不可。師就謙退。再請再卻。眾乃舉山付囑之偈。師遽墮淚。不復言辭。以萬曆二年甲戌秋主少室。師體貌豐碩。聲若鴻鐘。與諸學人甘淡泊而襟度夷曠。一力負荷大法。朝夕幹幹無少倦色。告香人室者二百七十人。萬曆十三年四月念七日。書偈告寂。載於語錄(師別號大千)。

建昌府廩山蘊空常忠禪師

壽昌問法要。師曰。汝能精進不肯自欺。便是徹首徹尾工夫。一日聞弟兄論金剛經義甚快。師笑曰。宗眼不明。非為究竟。昌聞之茫然自失。乃問。如何是宗眼。師拂衣而起。昌后請益。師曰。我實不知。汝自看取。昌後於大好山語后悟。乃入方丈通所悟。師曰。悟則不無。卻要受用得著始得。不然恐祇是個汞銀禪也。

青原下三十四世

少室潤禪師法嗣

北京大覺寺慈舟方念禪師

唐縣楊氏子。十歲投金臺廣德大慈義公落髮受具。聞古道法師講楞嚴。至七處徴心稍覺緣生不實。復歷諸座遍窮性相宗旨。知非即棄。遂往少室參幻休禪師。休一見便問。甚處來。師曰。北方來。休曰。北方道法與此方如何。師曰。水分千派。流出一源。休見其言辭雅邁。命充維那。一日遊初祖面壁處。忽然契悟。乃曰。五乳峰前好個訊息。大小石頭塊塊著地。詣室呈

【現代漢語翻譯】現代漢語譯本：唯。逮山（音譯，具體含義不詳）示寂（圓寂），大家商議主席的位置非師父您莫屬。師父謙虛推辭，再三邀請再三推卻。眾人於是舉出逮山付囑的偈語，師父立刻流下眼淚，不再推辭。于萬曆二年甲戌秋天主持少室（少林寺）。師父體態豐滿，聲音洪亮如鐘。與各位學人安於清淡生活，胸懷曠達。竭盡全力承擔大法，早晚勤勉不懈。告知前來參拜的人，入室弟子有二百七十人。萬曆十三年四月二十七日，寫下偈語后圓寂，事蹟記載於語錄中（師父的別號是大千）。

建昌府廩山蘊空常忠禪師

壽昌問什麼是佛法的要旨。師父說：『你如果能夠精進修行，不肯自欺欺人，這就是從頭到尾的功夫。』有一天，壽昌聽到師兄弟們討論《金剛經》的義理，覺得非常透徹。師父笑著說：『宗眼（指對禪宗根本宗旨的認識）不明，並非真正究竟。』壽昌聽了感到茫然失措，於是問：『什麼是宗眼？』師父拂袖而起。壽昌後來再次請教，師父說：『我實在不知道，你自己去參看領悟。』壽昌後來在大好山（音譯，具體含義不詳）語后開悟，於是進入方丈室，通報自己所悟到的。師父說：『開悟並非沒有，但要真正受用才行，不然恐怕只是個汞銀禪（指虛浮不實的禪）。』

青原下三十四世

少室潤禪師法嗣

北京大覺寺慈舟方念禪師

唐縣楊氏之子。十歲時投奔金臺廣德大慈義公剃度出家，受具足戒。聽古道法師講解《楞嚴經》，聽到『七處征心』時，稍微覺悟到緣起性空的道理。後來遍訪各處道場，窮究性相宗的宗旨，知道不對就立刻拋棄。於是前往少室山參拜幻休禪師。幻休禪師一見面就問：『從哪裡來？』師父說：『從北方來。』幻休禪師說：『北方所傳的佛法與此地有何不同？』師父說：『水分千派，流出一源。』幻休禪師見他言辭文雅不俗，就命他擔任維那（寺院中的一種職務）。有一天，師父遊覽初祖達摩面壁的地方，忽然契悟，於是說：『五乳峰前真是個好訊息，大小石頭塊塊落地（比喻徹底覺悟）。』於是前往方丈室呈報自己的領悟。

【English Translation】 English version: Only. When Dai Shan (transliteration, specific meaning unknown) passed away (entered Nirvana), everyone discussed that the position of abbot should be none other than you, Master. The Master humbly declined, refusing again and again. Thereupon, the assembly cited the verse of entrustment from Dai Shan, and the Master immediately shed tears, no longer declining. In the autumn of the second year of Wanli (1574), he presided over Shaoshi (Shaolin Temple). The Master was corpulent in appearance and his voice was as loud as a bell. He lived a simple life with his fellow students, and his mind was broad and open. He devoted himself to upholding the Great Dharma, diligently and tirelessly from morning till night. He informed the incense-offering people that there were two hundred and seventy initiated disciples. On the twenty-seventh day of the fourth month of the thirteenth year of Wanli (1585), he wrote a verse and entered Nirvana, and his deeds are recorded in the recorded sayings (the Master's alias was Daqian).

Chan Master Changzhong Yun Kong of Linshan, Jianchang Prefecture

Shouchang asked about the essentials of the Dharma. The Master said, 'If you can be diligent and not deceive yourself, that is the complete and thorough practice from beginning to end.' One day, Shouchang heard his fellow disciples discussing the meaning of the Diamond Sutra and felt it was very insightful. The Master smiled and said, 'If the Dharma eye (referring to the understanding of the fundamental principles of Zen Buddhism) is not clear, it is not truly ultimate.' Shouchang felt lost and asked, 'What is the Dharma eye?' The Master flicked his sleeves and stood up. Shouchang later asked for further instruction, and the Master said, 'I really don't know, go and see for yourself.' Later, Shouchang attained enlightenment after the words of Da Hao Shan (transliteration, specific meaning unknown), and entered the abbot's room to report what he had realized. The Master said, 'Enlightenment is not non-existent, but it must be truly useful, otherwise it may just be a quicksilver Zen (referring to superficial and insubstantial Zen).'

Thirty-fourth generation from Qingyuan

Dharma successor of Chan Master Run of Shaoshi

Chan Master Fangnian Cizhou of Dajue Temple in Beijing

He was a son of the Yang family of Tang County. At the age of ten, he went to Guangde Daci Yigong of Jintai to be tonsured and ordained, receiving the full precepts. He heard Dharma Master Gu Dao explain the Shurangama Sutra, and when he heard 'seven locations to seek the mind', he slightly realized the principle of emptiness of conditioned arising. Later, he visited various monasteries and thoroughly studied the tenets of the nature and characteristics school, discarding what he knew to be incorrect. Thereupon, he went to Shaoshi Mountain to visit Chan Master Huanxiu. As soon as Chan Master Huanxiu saw him, he asked, 'Where do you come from?' The Master said, 'I come from the north.' Chan Master Huanxiu said, 'How is the Dharma transmitted in the north different from here?' The Master said, 'The water is divided into thousands of streams, but flows from one source.' Chan Master Huanxiu saw that his words were elegant and refined, and ordered him to serve as the director of the monastery (a position in the monastery). One day, the Master visited the place where the First Ancestor Bodhidharma faced the wall, and suddenly attained enlightenment, and said, 'In front of the Five Peaks is truly good news, the big and small stones have all fallen to the ground (metaphor for complete enlightenment).' Thereupon, he went to the abbot's room to report his realization.

似。休囑曰。從上佛佛祖祖以自己所證遞相承襲。欲令一切眾生知有。余得之於小山先師。赴十餘年如故。今授于汝。汝當體佛祖之心為心。以續慧命。然雖如是。亦宜晦跡林泉。乘時而出。付以偈曰。無上涅槃心。佛祖相傳付。吾今授受時。云凈峰頭露。時年二十八歲。遂入五臺掩關。晝則一食。夜則孤坐。后赴東臺請。偶雙目忽盲。師曰。幻身非有。病從何來。習定七日雙目復明。南謁普陀歸次。越之大善寺眾請止風塗說法。雲門參。師問。止風涂。向青山。近越王。城畔滄海遙時如何。門曰。月穿滄海破。波斯不展眉。師復問洞上宗旨。門說偈曰。五位君臣切要知。箇中何必待思惟。石女慣弄無針線。木偶能提化外機。井底紅塵騰靄靄。山頭白浪滾飛飛。誕生本是無功用。不覺天然得帝畿。師曰。語句綿密不落終始。真當家種草也。遂召入室印證。復曰。汝后開兩片唇皮。截斷天下人舌頭有分在。即付偈曰。曹源一滴水。佛祖相分付。至今授受時。大地為甘露。咄。五乳峰頭無鏃箭。射得南方半個兒。壬辰嘉興緇素請主東塔。尋赴云居匡廬之請。萬曆二十二年甲午秋。五臺古清涼請師開法。緇素懇留。后示寂。法嗣雲門澄禪師。迎遺骨塔于顯聖之南山(師別號清涼)。

嵩山少室無言正道禪師

預

【現代漢語翻譯】現代漢語譯本：似休囑咐說：『從前的佛佛祖祖都將自己所證悟的真理互相傳承，想要讓一切眾生都知道它的存在。我從我的老師小山先師那裡得到它，已經十多年了，現在我把它傳授給你。你應當以佛祖的心為心，來延續這智慧的命脈。』然而，雖然是這樣，你也應該隱居在山林泉石之間，等待時機再出來。於是將偈語交付給他：『無上的涅槃心，是佛祖相傳的，現在我傳授給你的時候，就像雲散凈了，山峰頂上顯露出甘露。』當時似休二十八歲。於是進入五臺山閉關，白天只吃一頓飯，晚上獨自靜坐。後來前往東臺，忽然雙目失明。似休說：『虛幻的身體本來就是不存在的，病從哪裡來呢？』習定七天後，雙目恢復光明。之後南下朝拜普陀山，返回途中經過越州的大善寺，寺中僧眾請求他留在風塗說法。雲門澄禪師前去參拜，似休問：『止風涂，靠近青山，靠近越王城，遙望滄海，此時此刻如何？』雲門澄禪師回答：『月亮穿破滄海，波斯人不舒展眉頭。』似休又問洞山宗的宗旨，雲門澄禪師說偈語：『五位君臣的切要之處要知道，其中何必等待思惟？石女習慣擺弄沒有針線的活計，木偶能提攜化外的玄機。井底紅塵騰起靄靄，山頭白浪翻滾飛飛。誕生本來就是沒有功用的，不知不覺天然得到帝位。』似休說：『語句綿密，不落入終始，真是當家人的種草啊。』於是召他進入室內印證，又說：『你以後張開兩片嘴唇，截斷天下人舌頭是有你的份的。』隨即交付偈語：『曹源的一滴水，是佛祖互相傳授的，至今傳授的時候，大地都變為甘露。咄！五乳峰頭上沒有箭鏃，卻射中了南方半個兒。』壬辰年，嘉興的僧人和居士們請他主持東塔，不久又應云居山和匡廬山的邀請。萬曆二十二年甲午年秋，五臺山的古清涼寺請他開法，僧人和居士們懇切挽留。之後圓寂。法嗣是雲門澄禪師，將他的遺骨塔安放在顯聖寺的南山（似休的別號是清涼）。

嵩山少室無言正道禪師

預

【English Translation】 English version: Shi Xiu instructed, saying, 'The Buddhas and Patriarchs of the past have transmitted the truth they realized to each other, wishing to let all sentient beings know of its existence. I received it from my teacher, Senior Master Xiaoshan, and it has been more than ten years. Now I pass it on to you. You should take the mind of the Buddhas and Patriarchs as your own, to continue this lineage of wisdom.' However, even so, you should also live in seclusion among the forests and springs, and emerge when the time is right.' Then he gave him a verse: 'The unsurpassed heart of Nirvana, is transmitted by the Buddhas and Patriarchs. Now, at the time I transmit it to you, it is like the clouds have cleared, and dew appears on the peak of the mountain.' At that time, Shi Xiu was twenty-eight years old. Then he entered Wutai Mountain to practice in seclusion, eating only one meal during the day and sitting alone at night. Later, he went to Dongtai, and suddenly his eyes went blind. Shi Xiu said, 'The illusory body is inherently non-existent, where does the illness come from?' After seven days of practicing meditation, his eyes regained their sight. Afterwards, he went south to pay homage to Mount Putuo, and on his way back, he passed by the Da Shan Temple in Yuezhou, where the monks requested him to stay and preach the Dharma at Fengtu. Zen Master Yunmen Cheng went to visit him, and Shi Xiu asked, 'Zhifengtu, close to the Green Mountain, close to the Yue Wang City, looking out at the distant Canghai Sea, what is it like at this moment?' Zen Master Yunmen Cheng replied, 'The moon pierces through the Canghai Sea, the Persian does not furrow his brow.' Shi Xiu then asked about the purpose of the Dongshan School, and Zen Master Yunmen Cheng said in a verse: 'The essentials of the Five Ranks of Sovereign and Minister must be known, why wait for thought within them? The stone woman is accustomed to playing with needleless thread, the wooden puppet can carry the mysteries beyond transformation. Red dust rises dimly from the bottom of the well, white waves roll and fly on the top of the mountain. Birth is inherently without function, unknowingly naturally obtaining the imperial throne.' Shi Xiu said, 'The words are dense and do not fall into beginning or end, truly the grass of a family.' Then he summoned him into the room for verification, and said, 'Later, when you open your two lips, you will have a share in cutting off the tongues of all people in the world.' Immediately he gave him a verse: 'A drop of water from Caoyuan, is transmitted by the Buddhas and Patriarchs to each other, and at the time of transmission today, the earth becomes nectar. Ha! There are no arrowheads on the peaks of the Five Breasts, yet they shoot half of the South.' In the year of Renchen, the monks and laypeople of Jiaxing invited him to preside over the East Pagoda, and soon he accepted invitations from Yunju Mountain and Kuanglu Mountain. In the autumn of the year Jiawu in the twenty-second year of the Wanli era, the ancient Qingliang Temple on Mount Wutai invited him to open the Dharma, and the monks and laypeople earnestly requested him to stay. Later, he passed away. His Dharma heir was Zen Master Yunmen Cheng, who placed his remains in a pagoda on the South Mountain of Xiansheng Temple (Shi Xiu's alias was Qingliang).

Zen Master Wuyan Zhengdao of Shaoshi Mountain, Song Mountain

Pre-

章胡氏子。投上藍寺剃染。十五遇知休老宿指示禪要。遂從休游。憩南嶽凈瓶崖。朝夕參叩。休曰。欲究明此事。須將宗教葛藤穿過始得。指參遜庵昂。庵語休曰。無言足稱法器。切不可以一知半解入渠胸臆。第令北遊。自參自悟。休拈張拙頌勘其履踐。師曰。真如尚不可為。何頌之有。休見其穎利。指往少室參幻休禪師。一日休上堂。師問如何是洞上家風。幻曰。月下三花樹。峰前雙桂枝。師曰。和尚還別有否。幻曰。惟此一事實。無二亦無三。師言下大悟。即呈偈曰。靈攢絕頂。月鎖幽崖。石人撫掌。木女舒顏。幻印以偈曰。無言的旨不離言。玄喝玄提妙絕傳。今日單傳親印授。他年雙桂利人天。萬曆十八年庚寅主少室。　周籓國主迎師為說保壽之法。王大開悟。汝寧　崇籓聞之亦迎師說法。時　世子病足倚杖而立。師乃引之。周行七轉汗流如注。而足即瘳。僧問。不問有言不問無言。世尊良久意旨如何。師曰。動容揚古路。不墮悄然機。問。如何是新年頭佛法。師豎拂曰。會么。曰。不會。師曰。來年更有新條在。不假重重為指陳。一老宿問。如何是無言。師曰。四時行焉。一宿又問。如何是無言。師曰。百物生焉。師機鋒敏捷。襟懷平實。后示寂。塔于祖塋。

廩山忠禪師法嗣

建昌府壽昌無明

【現代漢語翻譯】現代漢語譯本章胡氏之子出家，前往上藍寺剃度。十五歲時，遇到知休老和尚，得到禪宗要旨的指點，於是跟隨知休遊歷。曾在南嶽凈瓶崖居住，早晚參拜請教。知休說：『想要徹底明白這件事，必須將所有宗教的糾葛都穿透才行。』於是推薦他去參訪遜庵昂。遜庵昂對知休說：『無言堪稱是佛法器皿，千萬不要讓他一知半解地進入他的思想。最好讓他北遊，自己參悟。』知休用張拙的偈頌來考察他的修行實踐。無言禪師說：『真如尚且不可執著，哪裡還有什麼偈頌可言？』知休見他聰穎敏銳，就推薦他前往少室山參訪幻休禪師。一天，幻休禪師上堂說法，無言禪師問道：『如何是洞山（Dongshan）[禪宗一支]的家風？』幻休禪師回答：『月下三花樹，峰前雙桂枝。』無言禪師說：『和尚還有別的嗎？』幻休禪師說：『唯此一事實，無二亦無三。』無言禪師當下大悟，隨即呈上偈頌說：『靈氣聚集在絕頂，明月鎖住幽靜的山崖。石人拍手稱讚，木女展開笑顏。』幻休禪師用偈頌印證說：『無言的宗旨不離言語，玄妙的喝問和玄妙的提持，精妙絕倫地傳承。今日單獨傳授親印，他年雙桂將利益人天。』萬曆十八年庚寅，無言禪師主持少室山。周藩（Zhou Fan）[明代藩王]國主迎接無言禪師，請他宣說保壽之法。周藩國主因此大徹大悟。汝寧（Runing）[地名]崇藩（Chong Fan）[明代藩王]聽聞此事，也迎接無言禪師說法。當時世子患有足疾，拄著枴杖站立。無言禪師於是引導他，繞行七圈，汗流如注，而足疾立刻痊癒。有僧人問道：『不問有言，不問無言，世尊（Shizun）[釋迦摩尼佛的尊稱]良久的意旨是什麼？』無言禪師說：『動容揚古路，不墮悄然機。』有僧人問：『如何是新年頭的佛法？』無言禪師豎起拂塵說：『會嗎？』僧人說：『不會。』無言禪師說：『來年更有新條在，不假重重為指陳。』一位老修行問：『如何是無言？』無言禪師說：『四時行焉。』一位修行者又問：『如何是無言？』無言禪師說：『百物生焉。』無言禪師機鋒敏捷，襟懷坦蕩平實。後來圓寂，塔建在祖先的墓地。廩山忠禪師（Linshan Zhong Chanshi）[人名]的法嗣建昌府（Jianchang Fu）[地名]壽昌（Shouchang）[地名]無明（Wuming）[人名]

【English Translation】 English version The son of the Zhang Hu family became a monk and went to Shanglan Temple to have his head shaved. At the age of fifteen, he met the old monk Zhixiu, who pointed out the essentials of Chan (Zen). He then followed Zhixiu on his travels, residing at Jingping Cliff in Mount Nan (Nanyue). He would pay his respects and seek instruction morning and evening. Zhixiu said, 'If you want to thoroughly understand this matter, you must penetrate all the entanglements of religious teachings.' He then recommended him to visit Xun'an Ang. Xun'an Ang said to Zhixiu, 'Wuyan (No Words) can be called a vessel of Dharma. Do not let him enter his mind with a half-baked understanding. It is best to let him travel north and realize it himself.' Zhixiu used Zhang Zhuo's verse to examine his practice. The master Wuyan said, 'Even Suchness (Tathata) is not to be clung to, so what verses are there to speak of?' Seeing his intelligence and sharpness, Zhixiu recommended him to visit Chan Master Huanxiu at Shaoshi Mountain. One day, Huanxiu Chan Master ascended the hall to give a Dharma talk. Wuyan Chan Master asked, 'What is the family style of Dongshan (Cave Mountain)?' Huanxiu Chan Master replied, 'Three flowering trees under the moon, twin cassia branches in front of the peak.' Wuyan Chan Master said, 'Does the abbot have anything else?' Huanxiu Chan Master said, 'Only this one fact, neither two nor three.' Wuyan Chan Master had a great enlightenment at that moment and immediately presented a verse saying, 'Spiritual energy gathers at the summit, the bright moon locks the secluded cliff. The stone man claps his hands in praise, the wooden woman unfolds her smile.' Huanxiu Chan Master confirmed it with a verse saying, 'Wuyan's (No Words) purpose does not depart from words, the profound shout and the profound upholding are exquisitely transmitted. Today, the personal seal is transmitted alone, in future years, the twin cassia trees will benefit humans and devas.' In the Gengyin year of the Wanli eighteenth year, Wuyan Chan Master presided over Shaoshi Mountain. The lord of the Zhou Fan (Zhou Fief) state welcomed Wuyan Chan Master and requested him to expound the Dharma of Preserving Longevity. The lord of the Zhou Fan state had a great enlightenment because of this. Chong Fan (Venerate Fief) of Runing (tranquil river) heard of this and also welcomed Wuyan Chan Master to expound the Dharma. At that time, the heir apparent was suffering from a foot ailment and was standing with a cane. Wuyan Chan Master then guided him to walk around seven times, sweating profusely, and the foot ailment was immediately cured. A monk asked, 'Not asking about words, not asking about no words, what is the meaning of the World Honored One's (Shizun) long silence?' Wuyan Chan Master said, 'Moving the countenance proclaims the ancient path, not falling into the silent mechanism.' A monk asked, 'What is the Buddha-dharma of the New Year's beginning?' Wuyan Chan Master raised his whisk and said, 'Do you understand?' The monk said, 'I do not understand.' Wuyan Chan Master said, 'Next year there will be new branches, no need for repeated explanations.' An old practitioner asked, 'What is no words?' Wuyan Chan Master said, 'The four seasons proceed.' A practitioner asked again, 'What is no words?' Wuyan Chan Master said, 'The myriad things are born.' Wuyan Chan Master's wit was quick, and his mind was open and honest. Later, he passed away, and his stupa was built in the ancestral graveyard. Dharma heir of Chan Master Linshan Zhong (Forest Mountain Loyalty) Wuming (No Light) of Shouchang (Longevity Prosperity), Jianchang Prefecture (Establish Prosperity)

慧經禪師

撫州崇仁裴氏子。初產難。祖父誦金剛經而娩。生而穎異。形儀蒼古。若逸鶴凌空。天性澹然無嗜好。九歲入鄉校便問。浩然之氣是個甚麼[就/土]。師異之。及長閱金剛經。若獲故物。依廩山三載。常疑四句偈。一日見傅大士頌曰。若論四句偈。應當不難。身不覺灑然。因述偈曰。金剛四句偈。無影亦無形。本來無一字。逼界放光明。時年二十四。閱大藏。一覽至宗眼品。始知有教外別傳之旨。遂辭廩山隱遁峨峰。登絕頂顧盻而作偈曰。踏上雲頭第一峰。眼中廣博小虛空。當時欲見無由面。今日相逢處處同。結廬三年人無知者。閱傳燈。見僧問興善。如何是道。善曰。大好山。師日夜提撕至忘𥨊食。一日因搬石堅不可舉。極力推之。豁然大悟。即述偈曰。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。因呈廩山。山印為法器。至是始剃髮受具。自此影不出山者二十四年如一日也。萬曆三十六年甲午。師年五十一歲。住寶方。有僧問師。住此山曾見何人。師曰。總未行腳。僧激之曰。豈以一隅而小天下乎。師善其言。詣少室禮祖。會無言禪師。見師舉揚奇特。因與河南當道熊尚文公請師示眾。更入五臺參瑞峰(語具瑞峰章)。互相反詰。深器重之。乃返錫。尋受董巖請。大

闡玄風。次主壽昌。上堂拈香曰。大眾會么。此是三世諸佛用不盡底。一齊撒向娑婆世界。釋迦牟尼佛猶用不盡。西天東土歷代祖師亦用不盡。山僧今日信手拈來與眾商量。還是教外別傳經中玄旨不。涵蓋乾坤隨波逐浪不。截斷眾流抬薦商量不。大用現前探竿影草不。當陽撒出金剛寶劍不。據實舉論。窮劫不盡。要且具智者揀辨得出。白是白黑是黑。即不囫圇打作一塊。始可定叢林之是非。驗學者之得失。然後應聖應凡自然不被詐明頭之所欺。舉措應緣無不合吉也。然此道離微疏之久矣。眾中有大智者當拌身命盡力匡扶以悟為期。自他兼利。一生不足再拌一生。盡其三生。自然合得。古云。不入生死大海。難得無價寶珠。此猶是鈍機。靈利漢一聞便知妙。然雖如是。不得春風花不開。且謾道。及至花開又吹落。上堂。諸佛時常說法。不須疑議猜詳是何法。天地玄黃宇宙洪荒。不論通宗透教。祇貴直下承當。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。何須愿往西方。不問先佛后祖。鼻孔一樣放光。作么生放光。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。一下為眾宣揚。且道作么生宣揚。揮尺一下曰。罔談彼短。靡恃己長。上堂。臘八逢辰。叢林設粥。所為何

【現代漢語翻譯】現代漢語譯本闡揚玄妙的風範。後來主持壽昌寺。上堂時拈香說：『大眾領會嗎？這是三世諸佛都用不盡的東西，全部撒向娑婆世界（Saha world，指我們所居住的這個充滿煩惱的世界）。釋迦牟尼佛（Sakyamuni Buddha）都用不盡，西天（指印度）東土（指中國）歷代祖師也用不盡。我今天信手拈來與大家商量。還是教外別傳、經中玄旨嗎？是涵蓋乾坤、隨波逐浪嗎？是截斷眾流、抬薦商量嗎？是大用現前、探竿影草嗎？是當陽撒出金剛寶劍嗎？據實來說，窮盡時間也說不完。但有智慧的人能分辨得出，白就是白，黑就是黑，不要囫圇吞棗地混為一談。這樣才能判定叢林的正確與錯誤，檢驗學者的得與失。然後應聖應凡，自然不會被那些假裝明白的人所欺騙，所作所為都符合吉祥。然而這個道理已經離我們很久了，眾位中有大智慧的人應當拼上性命，盡力匡扶，以開悟為目標，自利利他。一生不夠就再拼一生，盡其三生，自然能夠契合。古人說：『不入生死大海，難得無價寶珠。』這還是對鈍根的人說的，靈利的人一聽便知其中妙處。雖然如此，不得春風花不開。且莫說，及至花開又被風吹落。』上堂時說：『諸佛時常說法，不必懷疑猜測是什麼法。天地玄黃，宇宙洪荒，不論通宗透教，只貴直下承擔。承擔什麼？云騰致雨，露結為霜。蛟龍不住在死水裡，猛虎不在路旁行走。透得過這些關鍵，何須發願往西方（指西方極樂世界）。不論先佛后祖，鼻孔一樣放光。怎麼放光？化被草木，恩澤萬方。釋迦（Sakyamuni）不肯泄露，達磨（Bodhidharma）九年隱藏。峨峰不惜口業，一下為眾宣揚。且說怎麼宣揚？』揮尺一下說：『不要談論別人的短處，不要自恃自己的長處。』上堂時說：『臘八節到了，叢林里施粥，是爲了什麼？』

【English Translation】 English version Expounding the profound wind. Later, he presided over Shouchang Temple. During the Dharma talk, he held up incense and said, 'Does the assembly understand? This is what all Buddhas of the three times cannot exhaust, scattering it all over the Saha world (Saha world, referring to the world we live in, full of troubles). Sakyamuni Buddha (Sakyamuni Buddha) cannot exhaust it, and the successive patriarchs of the Western Heavens (referring to India) and Eastern Land (referring to China) also cannot exhaust it. Today, I casually pick it up and discuss it with everyone. Is it a special transmission outside the teachings, the profound meaning in the scriptures? Is it encompassing heaven and earth, following the waves? Is it cutting off the flow, recommending discussion? Is it the great function appearing before us, probing with a pole and shadowing the grass? Is it wielding the Vajra sword directly? To speak truthfully, it cannot be exhausted even in endless time. But those with wisdom can discern, white is white, black is black, do not swallow it whole and mix it up. Only then can we determine the right and wrong of the Sangha, and examine the gains and losses of scholars. Then, responding to the holy and the ordinary, one will naturally not be deceived by those who pretend to understand, and all actions will be in accordance with auspiciousness. However, this principle has been far from us for a long time. Those of you with great wisdom should risk your lives and do your best to support it, with enlightenment as the goal, benefiting both yourself and others. If one lifetime is not enough, then risk another lifetime, exhausting three lifetimes, and you will naturally be able to unite with it. The ancients said, 'Without entering the sea of birth and death, it is difficult to obtain the priceless pearl.' This is still for those of dull roots, those with sharp minds will know the wonder at once. Even so, without the spring breeze, the flowers will not bloom. And do not say, 'When the flowers bloom, they are blown away by the wind again.' During the Dharma talk, he said, 'The Buddhas are constantly expounding the Dharma, there is no need to doubt and guess what Dharma it is. Heaven and earth are mysterious and yellow, the universe is vast and desolate, regardless of understanding the teachings, it is only valuable to directly undertake. What to undertake? Clouds rise to bring rain, dew condenses into frost. Dragons do not live in stagnant water, tigers do not walk by the roadside. If you can penetrate these key points, why wish to go to the West (referring to the Western Pure Land). Regardless of the Buddhas before or the patriarchs after, the nostrils emit light in the same way. How does it emit light? Its transformation covers plants and trees, and its grace benefits all directions. Sakyamuni (Sakyamuni) was unwilling to reveal it, and Bodhidharma (Bodhidharma) hid it for nine years. Efeng does not spare his karmic speech, and proclaims it to the assembly at once. And how does he proclaim it?' He waved the ruler and said, 'Do not talk about the shortcomings of others, do not rely on your own strengths.' During the Dharma talk, he said, 'The Laba Festival has arrived, and the Sangha is distributing porridge, what is it for?'

緣。無非順俗。衲僧門庭不必如斯。豈不聞三世諸佛不知有。貍奴白牯卻知有。若恁么。三世諸佛已立下風。況迦文佛乎。且道貍奴白牯有甚長於諸佛。首座曰。為他金烹大治玉出藍田。師曰。然雖如是。寶方不免連貍奴白牯一時趁出三門外。何以故。正令行也。秉綱立紀振叢林。海晏河清正令行。好漢盡收歸寶所。化城推倒不留人。座曰。和尚道化城推倒不留人。在和尚分上即得。在某甲則不然。師曰。汝作么生。座曰。閑挑布袋渾無事。笑等街頭一個人。師曰。也是閑弦子。座大笑。眾禮拜下座。上堂。長空無路禪者偏行。白浪滔天智人能㸕。萬丈玄門過去猶落那邊。千尺井中出來終居此岸。伏藏純金不顧。補囊破缽何留。行平地驚心。步險崖放膽。本色分上智眼鑒諸。祇如不涉此因緣。又是甚麼去就。首座曰。翻翻㩆㩆真奇怪。直勝三千夜不收。師曰珍重。觀音聖誕上堂。五分真香預已然。光明雲起遍三千。普熏三世真如際。以祝　當今萬萬年。更冀滿朝王佐合國軍民其樂堯天。觀音大士且喜來也。某甲有句請問。大士實是今日聖誕耶。祇如天無蓋地無底。一切世界有無惜。身從何而起。道得即共大士七十三八十四。道不得未免拄杖道道。良久曰。先已告過。當仁不讓。念大士記正法明王。且放三十棒。珍重。

【現代漢語翻譯】現代漢語譯本：緣分，無非是順應世俗。我們出家人不必如此。難道沒聽說過三世諸佛都不知道有，而貓和牛卻知道有嗎？如果這樣，三世諸佛已經落了下風，更何況是迦文佛（釋迦牟尼佛）呢？那麼，貓和牛有什麼比諸佛更強的呢？首座說：『因為它們能從金礦中提煉出純金，從藍田中採出美玉。』師父說：『雖然如此，寶方（指佛法）也免不了連貓和牛一起趕出山門外。』為什麼呢？因為要施行正令啊！秉持綱領，樹立紀律，整頓叢林，使天下太平，正令才能施行。好漢全部收歸寶所（涅槃），化城（比喻虛幻的境界）推倒不留人。首座說：『和尚說化城推倒不留人，在和尚的境界可以這樣，在我這裡卻不然。』師父說：『你打算怎麼做？』首座說：『我悠閒地挑著布袋，什麼事也沒有，笑著等待街上的有緣人。』師父說：『這也是閑散的調子。』首座大笑。眾人行禮後退下。師父上堂說法，說：『廣闊的天空沒有道路，禪者卻能自由行走；滔天的白浪，有智慧的人能夠駕馭。萬丈深的玄門，過去仍然落在玄門之外；從千尺井中出來，最終還是回到此岸。』隱藏的純金不去顧惜，破舊的布袋為何還要保留？在平地上行走卻感到驚心，在危險的懸崖邊卻能放開膽量。在本色（自性）上，用智慧之眼來鑑別一切。如果與這些因緣無關，又該如何取捨呢？首座說：『翻來覆去，真是奇怪，勝過三千個夜晚也說不完。』師父說：『珍重。』觀音聖誕日上堂，說：『五分真香早已準備好，光明如雲升起，遍佈三千世界。普遍薰染三世真如的境界，以此祝願當今萬萬年。』更希望朝廷大臣和全國軍民都生活在堯舜盛世的快樂之中。觀音大士（觀世音菩薩）且喜降臨。我有一句話請問：大士真的是今天聖誕嗎？如果天沒有蓋，地沒有底，一切世界，無論有無，都不值得珍惜，那麼大士的身從何處而起？說得出來，就與大士同享七十三八十四（指長壽），說不出來，免不了要用拄杖來教訓。』停頓了很久，說：『先前已經說過了，當仁不讓。念在大士是記正法明王（觀音菩薩的古佛身份），且放過三十棒。珍重。』

【English Translation】 English version: Affinity is nothing more than conforming to worldly customs. Monks need not be so rigid. Have you not heard that the Buddhas of the three worlds do not know 'is,' while cats and cows do know 'is'? If that is so, the Buddhas of the three worlds have already lost ground, let alone Kāśyapa Buddha (Shakyamuni Buddha). Then, what do cats and cows have that is superior to the Buddhas? The head seat said, 'Because they can refine pure gold from gold mines and extract jade from Lantian.' The master said, 'Even so, the precious method (referring to the Dharma) cannot avoid being driven out of the monastery gate along with the cats and cows.' Why? Because the proper decree must be enforced! Upholding the principles, establishing discipline, and rectifying the sangha, so that the world is peaceful and the proper decree can be implemented. All heroes are gathered into the treasure realm (Nirvana), and the illusory city (a metaphor for illusory realms) is torn down, leaving no one behind. The head seat said, 'The abbot says that the illusory city is torn down, leaving no one behind; that may be so from the abbot's perspective, but not from mine.' The master said, 'What do you intend to do?' The head seat said, 'I leisurely carry my bag, having nothing to do, smiling and waiting for a destined person on the street.' The master said, 'That is also a leisurely tune.' The head seat laughed loudly. The assembly bowed and withdrew. The master ascended the Dharma hall and said, 'In the vast sky, there is no road, yet the Chan practitioner walks freely; in the towering white waves, the wise person can navigate. The profound gate of ten thousand fathoms, even the past still falls on the other side; coming out of a thousand-foot well, one ultimately resides on this shore.' The hidden pure gold is not cared for; why keep the tattered bag? Walking on flat ground, one feels alarmed; stepping on a dangerous cliff, one is bold. In one's true nature, use the eye of wisdom to discern all things. If it is unrelated to these causes and conditions, then what should one choose or reject? The head seat said, 'Turning it over and over, it is truly strange, surpassing three thousand nights of endless talk.' The master said, 'Treasure it.' On the day of Guanyin's (Avalokiteśvara Bodhisattva) birthday, the master ascended the Dharma hall and said, 'The fivefold true incense has long been prepared, and clouds of light arise, pervading the three thousand worlds. Universally perfuming the realm of true suchness in the three worlds, to wish the current emperor myriad years of life.' Furthermore, hoping that the court officials and the people of the whole country will live in the joy of the Yao and Shun era. Guanyin Bodhisattva, may you rejoice in your arrival. I have a question to ask: Is the Bodhisattva truly born today? If the sky has no cover and the earth has no bottom, and all worlds, whether existent or nonexistent, are not worth cherishing, then from where does the Bodhisattva's body arise? If you can say it, you will share seventy-three and eighty-four (referring to longevity) with the Bodhisattva; if you cannot say it, you will inevitably be taught with the staff.' After a long pause, he said, 'I have already said it before; one should not decline what one ought to do. Considering that the Bodhisattva is the Remembering Right Dharma King (an ancient Buddha identity of Guanyin Bodhisattva), I will spare you thirty blows. Treasure it.'

上堂揮尺一下曰。宗乘中事。難以措辭。大道門庭。爭容擬議。等閑垂一句。如太阿鋒離匣。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。俾佛道人道地獄道萬法融會。雖然如是。猶未為向上事。須知更有出格限量外一句。作么生道。噫。正令不行先斬首。大機一發聖賢悲。久立珍重。師中興寶方峨峰壽昌三剎。別建庵院二十餘所。不攀外授。不發化主。常曰。萬般存此道。一味信前緣。老年益壯。迨七旬尚混勞侶。耕鑿不息。丈室翛然。惟作具而已。　益王向師道德。深加褒美。因嘆曰。去聖時遙。幸遺此老。萬曆丁巳臘月七日。師自田中歸。語大眾曰。吾自此不復砌石矣。眾愕然。除夕上堂。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。誠語諄諄。末後曰。此是老僧今日最後分付一著。大眾切宜珍重。明春三日示微恙。遂不食。曰。老僧非病。會當行矣。大眾環侍欣若平昔。眾不安。以偈諭之曰。人生有受非償。莫謂老病死慌。笑破無生法忍。自然業識消亡。一時云凈常光發。佛祖皆安

{ "translations": [ "現代漢語譯本：", "（師父）上堂，揮動戒尺一下說：『宗乘（Zongcheng，禪宗的傳承）中的事情，難以用言辭表達。大道（Dadao，至高的真理）的門庭，怎能容許猜測和議論？隨便說出一句話，就像太阿劍（Tai'a，寶劍名）的鋒芒離開了劍鞘，遇到它的人立刻就會死亡。又像是塗了毒藥的鼓被敲擊，聽到它的人立刻就會喪命。』", "『所謂的妙峰（Miaofeng，山峰名）高峻陡峭，野獸難以藏身；寶樹（Baoshu，珍貴的樹）晶瑩發光，靈禽無法棲息。』它的作用是單獨追隨金毛獅子（Jinmao，比喻有智慧的人）回到野外的洞穴，直接追趕鐵額（Tie'e，比喻頑固的人）進入深山。掃除天下所有的叛亂，拂去世間所有的罪惡。提拔那些墮入坑塹的人，揭開那些迷惑停滯之人的外殼。", "它的功用是使法界（Fajie，宇宙萬有）、世界（Shijie，我們所居住的星球）和虛空界（Xukongjie，空曠無垠的空間）一體同觀，使佛道（Fodao，成佛的道路）、人道（Rendao，人類的道路）、地獄道（Diyudao，地獄的道路）以及萬法（Wanfa，宇宙間的一切事物）融會貫通。雖然是這樣，仍然不是向上提升的事情。須知還有超出常規的額外一句，該怎麼說呢？", "『唉！正令（Zhengling，正確的命令）不能施行，首先要斬首；大機（Daji，偉大的機會）一旦發動，聖賢也會感到悲哀。』", "（師父）長久站立，珍重告別。", "師父中興了寶方（Baofang，寺廟名）、峨峰（Efeng，山峰名）、壽昌（Shouchang，寺廟名）三座寺廟，另外建立了二十多所庵院。不攀緣外面的施捨，不發起募捐活動。常常說：『萬般都儲存在道中，一味相信前世的因緣。』", "年紀越大越精神。到了七十歲還和大家一起勞動，耕田鑿井從不停止。丈室（Zhangshi，僧人居住的房間）空蕩蕩的，只有一些日常用具而已。", "益王（Yiwang，王爺的封號）仰慕師父的道德，深深地加以讚美。因此感嘆說：『距離聖人的時代已經很久遠了，幸好還留下了這位老人家。』", "萬曆（Wanli，明神宗的年號）丁巳年臘月七日，師父從田里回來，告訴大家說：『我從此不再壘石頭了。』大家都很驚訝。除夕上堂（Shangtang，法會），（師父說）『今年只有現在這個時候了，請問各位知道嗎？那件事如果還沒有親身經歷，一定要綿密地做功夫。』", "誠懇的話語諄諄教誨。最後說：『這是老僧今天最後要分付的一件事，大家一定要珍重。』", "第二年春天三日，師父顯示出輕微的病癥，於是就不吃東西了。說：『老僧不是生病，是應該要走了。』大家圍繞在師父身邊，像平時一樣欣慰。大家感到不安，師父用偈語開導他們說：『人生有接受也有償還，不要說老病死令人驚慌。笑破無生的法忍（Wushengfaren，對事物不生不滅的深刻理解），自然業識（Yeshi，由業力形成的意識）消亡。一時雲彩消散，永恒的光芒顯現，佛和祖師都安然自在。』", "", "english_translations": [ "English version:", "(The Master) ascended the hall, struck the ruler once, and said: 'The affairs within the Zongcheng (Zen lineage) are difficult to express in words. How can the gateway to the Dadao (Great Path) allow for conjecture and discussion? A casual utterance is like the Tai'a (a famous sword) unsheathed, those who encounter it die instantly. It is like a drum coated with poison being struck, those who hear it perish without turning around.'", "'The so-called Miaofeng (Wonderful Peak) is steep and towering, wild beasts find it hard to hide; the Baoshu (Precious Tree) is crystal and radiant, spiritual birds cannot perch.' Its function is to single-mindedly follow the Jinmao (Golden Lion, metaphor for a wise person) back to the wild cave, directly pursue the Tie'e (Iron Brow, metaphor for a stubborn person) into the deep mountains. Sweep away all rebellions under heaven, and brush away all the karmic dust in the world. Lift up those who have fallen into pits and trenches, and uncover the shells of those who are deluded and stagnant.", "Its merit is to make the Fajie (Dharma Realm), Shijie (World), and Xukongjie (Space Realm) viewed as one, and to make the Fodao (Buddha Path), Rendao (Human Path), Diyudao (Hell Path), and Wanfa (Ten Thousand Dharmas) merge together. Although it is like this, it is still not an upward matter. Know that there is an extra sentence beyond the norm, how should it be said?", "'Alas! If the Zhengling (Correct Order) cannot be implemented, the head must be cut off first; once the Daji (Great Opportunity) is launched, even sages will feel sorrow.'", "(The Master) stood for a long time, bidding farewell with respect.", "The Master revived the three monasteries of Baofang (Precious Square), Efeng (Mount E), and Shouchang (Longevity Prosperity), and separately established more than twenty nunneries. He did not rely on external donations, nor did he initiate fundraising activities. He often said: 'Preserve everything in the Dao, and wholeheartedly believe in the karmic connections of previous lives.'", "The older he got, the more energetic he became. Even at the age of seventy, he still worked with everyone, plowing fields and digging wells without stopping. The Zhangshi (Master's Room) was empty, with only daily necessities.", "Yiwang (Prince Yi) admired the Master's morality and praised him deeply. Therefore, he sighed and said: 'It has been a long time since the time of the saints, fortunately, this old man remains.'", "On the seventh day of the twelfth month of the Ding Si year of Wanli (Wanli, reign of Emperor Shenzong of Ming Dynasty), the Master returned from the fields and told everyone: 'I will no longer pile stones from now on.' Everyone was surprised. On New Year's Eve, ascending the hall, (the Master said) 'This year only has this moment, may I ask if everyone knows? If that matter has not been personally experienced, you must work diligently.'", "Sincere words of earnest teaching. Finally, he said: 'This is the last thing the old monk will entrust to you today, everyone must cherish it.'", "On the third day of the following spring, the Master showed slight symptoms of illness, and then stopped eating. He said: 'The old monk is not sick, it is time to go.' Everyone surrounded the Master, as happy as usual. Everyone felt uneasy, and the Master enlightened them with a verse: 'Life has receiving and repaying, do not say that old age, sickness, and death are alarming. Laugh and break through the Wushengfaren (Dharma Endurance of Non-Birth), naturally the Yeshi (Karma Consciousness) will disappear. At once the clouds dissipate, and eternal light appears, Buddhas and Patriarchs are all at peace.'" ] }

此道場。十四日書辭道俗。十六日作舉火偈。令侍者舉火。偈曰。無始劫來祇者個。今日依然又者個。復將者個了那個。者個那個同安樂。次晨取水盥漱拭身曰。不必再浴。乃索筆大書曰。今日分明指示。擲筆端坐而逝。茶毗火光五色頂光。諸牙不壞。藏於本寺。方丈建塔。壽七十一。臘四十有奇。

五燈會元續略卷第一上

五燈會元續略卷第一下

明支提山嗣祖沙門　凈柱　輯

青原下三十五世

大覺念禪師法嗣

紹興府雲門顯聖寺湛然圓澄禪師

會稽夏氏子。母夢僧而娠。長而大目昂鼻。哆唇露齒直腸信口。親沒窶甚。充郵卒。因錯投公牒被攝。懼辱走投隱峰。峰示唸佛是誰。三日夜有省。時年二十矣。及往天荒山妙峰和尚處剃髮。偶聞僧論傅大士法身偈。便能記持經書解一切義理。尋往云樓受具。返即掩關寶林。因憶乾峰舉一不得舉二話。乃大發明。頌曰。舉一舉二別端倪。個里元無是與非。雪曲調高人會少。獨許韶陽和得齋。二老何曾動舌。諸方浪自攢眉。擬議鷂過新羅。刻舟求劍元迷。詣云棲。棲舉高峰海底泥牛話。師推出傍僧曰。大眾證明。棲頷之。又火浴僧回。棲問。亡僧遷化後向甚麼處去。師出曰。謝和尚掛念。棲休去。慈舟念禪師自北京來說法。止風

【現代漢語翻譯】現代漢語譯本：在這個道場里，十四日寫信告別道俗。十六日作舉火偈，讓侍者點火。偈語說：『無始劫以來就是這個，今天依然又是這個。又將這個了結那個，這個那個一同安樂。』第二天早晨取水洗漱擦身說：『不必再洗了。』於是拿起筆寫道：『今日分明指示。』擲下筆端坐而逝。火化時火光五色，頂骨和牙齒沒有損壞，藏在本寺方丈處建塔。享年七十一歲，僧臘四十多年。

《五燈會元續略》卷第一上

《五燈會元續略》卷第一下

明朝支提山嗣祖沙門凈柱編輯

青原下第三十五世

大覺念禪師法嗣

紹興府雲門顯聖寺湛然圓澄禪師

會稽夏氏之子。母親夢見僧人而懷孕。長大后大眼睛高鼻樑，嘴唇外突牙齒外露，直腸子說話不加掩飾。父母去世后家境貧寒，充當郵卒。因為錯誤地塗改了公文而被拘捕，害怕受辱逃走投奔隱峰（禪師名號）。隱峰開示『唸佛是誰』。三日夜有所領悟，當時二十歲。到天荒山妙峰和尚處剃髮。偶然聽到僧人談論傅大士（人名，佛教居士）的法身偈，便能記住經書理解一切義理。之後前往云樓受戒。返回后就閉關在寶林寺。因為回憶起乾峰（禪師名號）『舉一不得舉二』的話，於是大徹大悟。作頌說：『舉一舉二別端倪，個里元無是與非。雪曲調高人會少，獨許韶陽和得齋。二老何曾動舌，諸方浪自攢眉。擬議鷂過新羅，刻舟求劍元迷。』前往云棲（寺名）。云棲舉高峰（禪師名號）『海底泥牛』的話。禪師推出傍邊的僧人說：『大眾證明。』云棲點頭認可。又有火浴僧人回來。云棲問：『亡僧遷化後向什麼地方去？』禪師出來說：『謝和尚掛念。』云棲讓他休息去。慈舟念禪師從北京來說法，住在風

【English Translation】 English version: At this Bodhimanda (place of enlightenment), on the fourteenth day, he wrote letters to bid farewell to the Daoists and laypeople. On the sixteenth day, he composed a verse for lighting the cremation fire, instructing the attendant to light the fire. The verse said: 'From beginningless kalpas (eons) it has been this one; today it is still this one again. Further, using this one to settle that one; this one and that one together in peace.' The next morning, he took water to wash and cleanse his body, saying, 'No need to bathe again.' Then he took up a brush and wrote in large characters: 'Today, a clear indication.' He threw down the brush, sat upright, and passed away. During the cremation, the firelight was of five colors, and the crown of his head and teeth remained intact. They were enshrined at the abbot's residence of the temple, where a pagoda was built. He lived to the age of seventy-one, with over forty years as a monk.

Supplement to the Wudeng Huiyuan (Compendium of Five Lamps), Volume 1, Part 1

Supplement to the Wudeng Huiyuan, Volume 1, Part 2

Compiled by Jingzhu, a Shramana (Buddhist monk) of Zhiti Mountain in the Ming Dynasty, a successor to the ancestral lineage

Thirty-fifth Generation from Qingyuan

Dharma Successor of Zen Master Dajue Nian

Zen Master Zhanran Yuancheng of Yunmen Xiansheng Temple in Shaoxing Prefecture

He was the son of the Xia family of Kuaiji. His mother dreamed of a monk and became pregnant. Growing up, he had large eyes and a high nose, protruding lips and exposed teeth, and was straightforward and outspoken. After his parents passed away, his family became impoverished, and he worked as a postal runner. Because of mistakenly altering an official document, he was arrested. Fearing humiliation, he fled and sought refuge with Yin Feng (Zen Master's name). Yin Feng instructed him, 'Who is the one who recites the Buddha's name?' After three days and nights, he had an awakening, at the age of twenty. He went to Mount Tianhuang to be tonsured by Abbot Miaofeng. He happened to hear monks discussing the Dharmakaya (Dharma body) verse of Layman Fu Dashi (name of a Buddhist layman), and he was able to memorize scriptures and understand all meanings. He then went to Yunlou to receive full ordination. Returning, he secluded himself at Baolin Temple. Recalling Qian Feng's (Zen Master's name) saying, 'Raise one, but not raise two,' he had a great enlightenment. He composed a verse saying: 'Raise one, raise two, distinguish the clues; in this place, there is originally no right or wrong. The Snow Song's melody is high, few people understand it; only Shaoyang is allowed to harmonize with the fast. The two old ones never moved their tongues; the various directions vainly knit their brows. Contemplating the hawk passing Xinluo; carving a boat to seek a sword is fundamentally deluded.' He went to Yunqi (name of a temple). Yunqi raised the words of Gaofeng (Zen Master's name), 'Mud ox at the bottom of the sea.' The Zen Master pushed forward the monk beside him, saying, 'The assembly bears witness.' Yunqi nodded in agreement. Then a monk who had undergone cremation returned. Yunqi asked, 'After the deceased monk's transformation, where did he go?' The Zen Master came out and said, 'Thank you, Abbot, for your concern.' Yunqi told him to rest. Zen Master Cizhou Nian came from Beijing to preach the Dharma, staying at Feng

涂。師以所悟求證。呈偈相印可。遂定師資之禮焉(語具慈舟章)。萬曆甲寅開法雲門廣孝。上堂。雲門扇子𨁝跳。今日拈來好笑。云何露柱懷胎。生個兒子高叫。大眾且道。是何音響。還有人知訊息么。若無人知。山僧代通去也。作哇哇聲曰。諸人若還解笑。一切不曾欠少。若欲更問如何。驢年去也未了。眾中還有問話的么。若有出來。祇要打草驚蛇。僧才出。師曰。真是一場業地。捉拄杖下座。上堂。朔風凜凜正隆冬。葉落園林露本容。凋盡繁柯真實在。何必慇勤問主翁。物理循復。枯必然榮。目下雖然窮徹骨。來年依舊笑春風。上堂。師才就坐。忽聞雞鳴。乃曰。呀金雞上座先為汝等轉第一義諦根本法輪了也。更要討什麼訊息。若也不會。重新再舉。擊拂曰。者個是聲。有耳皆聞。定非聾漢。舉拂曰。者個是色。有眼皆見。定非瞎漢。更無絲毫瞞昧。不見道頻呼小玉元無事。只要檀郎認得聲。上堂。老儂不識元字腳。強出人前要說法。錯讀曾參作曾參。合堂大眾皆笑殺。者一笑。中有妙。若還悟得其中意。點破當頭者一竅。大眾如何是者一竅。良久目。動容揚古路。不墮悄然機。乙卯住徑山。上堂。香已拈了。佛法則不敢舉揚。何也。你諸人一段光明。亙古不昧。不可平地撒屎。雖然如此。既為眾兄弟所邀。不

可杜口。略舉題目以為影響。且道如何是題目。今日豈不為結制上堂耶。然諸方結制皆四月十五日為定規。新徑山者里以五月十一日為準的。雖然遲早不同。要且得旨為準。譬如行船早發遲發不同。到岸同也。大眾要知到岸訊息么。不見經云。一念普觀無量劫。非去非來亦非住。如是了知三世事。超諸方便成十力。若向者里會得。自然超三世。成十力。以大圓覺為我伽藍。身心安居平等性智。既平等已。直以十方微塵剎土總是一個道場。過去無量劫不曾結。未來無量劫不曾解。生死也在里許。涅槃也在里許。乃至是非得失。邪正聖凡。解脫不解脫。輪迴不輪迴。總在里許。于中還有你用心處么。有你計較處么。咄。其間有個漢出來道。新長老。今日請你舉揚宗乘。緣何引經據論廣佈葛藤。是何心耶。山僧到者里無言可對。只得聊借古人行徑以圖塞口。祇如先徑山舉竹篦子曰。者個不得喚作竹篦子。不得不喚作竹篦子。喚作竹篦子則觸。不喚作竹篦子則背。山僧效顰。舉拂子曰。者個不得喚作拂子。不得不喚作拂子。喚作拂子則觸。不喚作拂子則背。不得有言。不得無言。不得轉機。不得著語。中間有一句是山僧的。有一句是諸人的。有一句山僧的即是諸人的。有一句諸人的即是山僧的。也有主也有賓。也有照也有用。

眾中還有分辨得出的么。有一僧拂袖出去。有一僧曰。請和尚下座。師曰。適來自起而今自倒。次住禾之東塔。雲門之顯聖小參。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。示眾。天得一以清。地得一以寧。君王得一天下平。只是衲僧分上用不著。何也。不見道。萬法歸一。一歸何處。初師入京。在嘉熙寺同達觀大師月川法師。陶石簣黃慎軒兩太史。玩月次。慎軒臥問馬祖玩月因緣。師曰。汝臥我立。不得為汝說法。慎軒亟起謝過。月川曰。內翰錯過了也。達觀曰。我下語不及此公。師至杭州。聞谷慧聞等數員知識及諸護法縉紳各命持柬迎師。慧聞柬內曰。今日大眾欲與和尚作家相見。和尚若來已墮情識。和尚不來猶缺慈悲。師閱畢。即將眾柬一齊扯碎。正色厲聲曰。者些客作漢。敢於老僧處納敗關耶。師至即升堂正立。慧曰。和尚莫要般門弄斧。師與一掌曰。速道速道。慧面赤無語。師曰。死漢。聞谷遂卒。眾作禮。師同司成陶石簣無念禪師向火次。陶曰。無念師在阿師得力句乞為舉似。師曰。向火背猶寒。巡漕蘇云浦問。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

【現代漢語翻譯】現代漢語譯本眾位之中還有能分辨出剛才情形的嗎？』這時，有一位僧人拂袖而去。另一位僧人說：『請和尚下座。』師父說：『剛才自己站起來，現在又自己倒下。』之後，師父住在禾之東塔，在雲門之顯聖小參時說：『煙雨將山色盜走，溪風卻送來了水聲。本來一切法都是如此，不要讓心識強行安排。』如果你們在人群中將此理解為一種境界，我允許你具備一隻眼。如果理解為佛法，我就打碎你的頭。為什麼呢？因為『我王庫內無如是刀』。師父開示說：『天得到『一』而清明，地得到『一』而安寧，君王得到『一』而天下太平。』只是我們出家人用不上這些。為什麼呢？沒聽過嗎？『萬法歸一，一歸何處？』當初，師父入京，在嘉熙寺與達觀大師（Daguan Dashi）、月川法師（Yuechuan Fashi），以及陶石簣（Tao Shikui）、黃慎軒（Huang Shenxuan）兩位太史一起賞月。黃慎軒躺著問馬祖（Mazu）賞月的因緣。師父說：『你躺著我站著，不能為你說法。』黃慎軒趕緊起身謝罪。月川說：『內翰（Neihan，官名）錯過了。』達觀說：『我說話不及這位。』師父到達杭州，聽說谷慧聞（Gu Huiwen）等幾位知識分子以及各位護法縉紳都要派人拿著名帖來迎接師父。慧聞在名帖中寫道：『今日大眾想要與和尚以『作家』的身份相見。和尚如果來，就已墮入情識；和尚如果不來，就缺少慈悲。』師父看完，就把所有的名帖一起撕碎，正色厲聲地說：『這些客作漢（指幫人做事的），竟敢在老僧這裡耍花招嗎？』師父到達后，立即升座站立。慧聞說：『和尚不要班門弄斧。』師父一巴掌打過去，說：『快說快說！』慧聞面紅耳赤，說不出話。師父說：『死漢！』慧聞於是死了。眾人行禮。師父與司成陶石簣、無念禪師（Wunian Chanshi）一起烤火。陶說：『無念禪師在阿師（指師父）那裡得到用力的句子，請為我舉出。』師父說：『向火背猶寒。』巡漕蘇云浦（Su Yunpu）問：『鴛鴦繡出從君看，不把金針度與人。』如何是金針？師父說：『我在京都走一遭，不曾遇。』

【English Translation】 English version Is there anyone among you who can discern what just happened?' At that moment, a monk flicked his sleeve and left. Another monk said, 'Please, Master, step down from the seat.' The Master said, 'Just now, he stood up by himself, and now he falls down by himself.' Later, the Master stayed at the East Pagoda of He, and during a small Dharma assembly at Xian Sheng of Yunmen, he said: 'The misty rain steals away the mountain colors, but the stream breeze brings the sound of water. Originally, all Dharmas are like this; do not let the mind-consciousness forcefully arrange them.' If you, in the assembly, understand this as a state of being, I allow you to have one eye. If you understand it as the Buddha-dharma, I will smash your head. Why? Because 'In the treasury of my king, there is no such sword.' The Master gave a teaching, saying: 'Heaven attains 'one' and becomes clear; earth attains 'one' and becomes peaceful; the king attains 'one' and the world is at peace.' It's just that we monks have no use for these. Why? Haven't you heard? 'The myriad dharmas return to one; where does the one return?' Initially, when the Master entered the capital, he was at Jiaxi Temple with Master Daguan (Daguan Dashi), Dharma Master Yuechuan (Yuechuan Fashi), and the two Grand Historians Tao Shikui (Tao Shikui) and Huang Shenxuan (Huang Shenxuan), enjoying the moon. Huang Shenxuan, while lying down, asked about the karmic conditions of Mazu (Mazu) enjoying the moon. The Master said, 'You are lying down and I am standing; I cannot expound the Dharma for you.' Huang Shenxuan quickly got up and apologized. Yuechuan said, 'The Neihan (official title) missed it.' Daguan said, 'My words are not as good as this gentleman's.' When the Master arrived in Hangzhou, he heard that several intellectuals such as Gu Huiwen (Gu Huiwen) and various Dharma-protecting gentry all intended to send people with name cards to welcome the Master. Huiwen wrote in his name card: 'Today, the assembly wishes to meet the Master as a 'writer'. If the Master comes, he has already fallen into emotional consciousness; if the Master does not come, he lacks compassion.' After reading it, the Master tore all the name cards to pieces and said sternly, 'These hired hands dare to play tricks on this old monk?' Upon arriving, the Master immediately ascended the seat and stood upright. Huiwen said, 'Master, do not teach your grandmother to suck eggs.' The Master slapped him and said, 'Speak quickly! Speak quickly!' Huiwen's face turned red and he was speechless. The Master said, 'Dead man!' Thereupon, Huiwen died. The assembly paid their respects. The Master was warming himself by the fire with Sicheng Tao Shikui and Chan Master Wunian (Wunian Chanshi). Tao said, 'Chan Master Wunian obtained a powerful phrase from you, Master; please cite it for me.' The Master said, 'Warming my back by the fire, yet it is still cold.' Xuncao Su Yunpu (Su Yunpu) 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 Master said, 'I have walked through the capital once, and I have not encountered it.'

著一個人。蘇擬進語。師曰。古佛過去久矣。師訪無念禪師問曰。古人道如紅爐上飛片雪相似。且道古人還具透關眼也未。唸曰。我不見有甚麼古人。師急指曰。背後聻。念休去。漢月問百丈再參馬祖機緣。黃檗曰。因師舉。得見馬祖大機之用。又仰山曰。此是顯大機大用。請問如何是大機之用。師曰。一喝分實主。照用一時行。曰。如何是大機大用。師曰。棒下無生忍。臨機不讓師。曰。既有大機之用。如何是大用之機。師曰。入門便棒不名性燥。曰。機用則不問。如何是大的道理。師曰。石女兒生子。即向你道。曰。更有問頭。今世所略。請和尚慈悲具答。馬祖而下早有賓主句矣。其源蓋出於再參公案中。且道如何是百丈再參之賓中主。師曰。擬欲買草鞋。曰。何處是主中賓。師曰。著衣與吃飯。曰。如何是主中主。師曰。舌頭短三寸。曰。主中主從那裡得來。師曰。常年不出戶。僧問。如何是向上事。師曰。體露金風。曰。如何是向下事。師曰。驢前馬後。曰。如何是驢前馬後。師曰。奴見婢慇勤。曰。如何是奴見婢慇勤。師曰。拖泥帶水。曰。如何是拖泥帶水。師曰。七手八腳。曰。七手八腳是如何。師曰。三十痛棒。山東　德王刺血寫書。請師至府。慇勤脩敬問道受戒。師生平不為律縛。脫略儀軌。遇人無

【現代漢語翻譯】現代漢語譯本：有一個人。蘇擬上前說話。禪師說：『過去的古佛已經很久了。』禪師拜訪無念禪師問道：『古人說，如同紅爐上飛一片雪一樣。請問古人是否具備透徹的眼光？』無念說：『我沒見到有什麼古人。』禪師急忙指著說：『背後呢？』無念禪師離開了。漢月問黃檗禪師關於百丈禪師再次參拜馬祖禪師的機緣。黃檗說：『因為禪師您舉出此事，我才得以見到馬祖禪師大機大用的展現。』仰山禪師又問：『這是顯現大機大用，請問什麼是大機之用？』禪師說：『一喝分清賓主，照用同時進行。』（仰山禪師）問：『如何是大機大用？』禪師說：『棒下無生忍，臨機不讓師。』（仰山禪師）問：『既然有大機之用，如何是大用之機？』禪師說：『入門便棒不名性燥。』（仰山禪師）問：『機用則不問，如何是大的道理？』禪師說：『石女兒生子，即向你道。』（仰山禪師）問：『更有問題，今世所忽略的，請和尚慈悲具答。馬祖禪師之後早有賓主句了，其源頭大概出於再參公案中。請問如何是百丈禪師再參的賓中主？』禪師說：『擬欲買草鞋。』（仰山禪師）問：『何處是主中賓？』禪師說：『著衣與吃飯。』（仰山禪師）問：『如何是主中主？』禪師說：『舌頭短三寸。』（仰山禪師）問：『主中主從哪裡得來？』禪師說：『常年不出戶。』有僧人問：『如何是向上事？』禪師說：『體露金風。』（僧人）問：『如何是向下事？』禪師說：『驢前馬後。』（僧人）問：『如何是驢前馬後？』禪師說：『奴見婢慇勤。』（僧人）問：『如何是奴見婢慇勤？』禪師說：『拖泥帶水。』（僧人）問：『如何是拖泥帶水？』禪師說：『七手八腳。』（僧人）問：『七手八腳是如何？』禪師說：『三十痛棒。』山東的德王刺血寫書，請禪師到府上，慇勤地脩敬問道受戒。禪師生平不受戒律束縛，不拘泥於儀軌，對待人沒有分別。

【English Translation】 English version: There was a person. Su Ni (name) was about to speak. The master said, 'The ancient Buddha of the past is long gone.' The master visited Zen Master Wu Nian (無念禪師) and asked, 'The ancients said it's like a snowflake flying on a red-hot stove. I wonder if the ancients possessed penetrating vision?' Wu Nian said, 'I don't see any ancients.' The master quickly pointed and said, 'What about behind you?' Wu Nian left. Han Yue (漢月) asked Huangbo (黃檗) about Baizhang's (百丈) second encounter with Mazu (馬祖). Huangbo said, 'Because you mentioned it, I was able to see the great function and application of Mazu.' Yangshan (仰山) also said, 'This is revealing great function and application. May I ask, what is the function of great function?' The master said, 'One shout distinguishes guest and host, illuminating and applying simultaneously.' (Yangshan) asked, 'What is great function and application?' The master said, 'Bearing no-birth under the stick, not yielding to the teacher in the moment.' (Yangshan) asked, 'Since there is the function of great function, what is the mechanism of great application?' The master said, 'Entering the door and immediately striking with the stick is not called being temperamentally irritable.' (Yangshan) asked, 'I won't ask about the mechanism of application. What is the great principle?' The master said, 'When a stone woman gives birth to a child, I will tell you.' (Yangshan) asked, 'I have more questions, which are neglected in this world. Please, venerable monk, answer them with compassion. After Mazu, there were already phrases of guest and host. Its origin probably lies in the case of the second encounter. May I ask, what is the guest within the host of Baizhang's second encounter?' The master said, 'Intending to buy straw sandals.' (Yangshan) asked, 'Where is the host within the guest?' The master said, 'Wearing clothes and eating rice.' (Yangshan) asked, 'What is the host within the host?' The master said, 'The tongue is three inches short.' (Yangshan) asked, 'Where does the host within the host come from?' The master said, 'Never leaving the house year-round.' A monk asked, 'What is the upward matter?' The master said, 'The body reveals the golden wind.' (The monk) asked, 'What is the downward matter?' The master said, 'Donkey before, horse behind.' (The monk) asked, 'What is donkey before, horse behind?' The master said, 'The servant is attentive to the maid.' (The monk) asked, 'What is the servant being attentive to the maid?' The master said, 'Dragging mud and carrying water.' (The monk) asked, 'What is dragging mud and carrying water?' The master said, 'Seven hands and eight feet.' (The monk) asked, 'What is seven hands and eight feet?' The master said, 'Thirty painful blows.' Prince De (德王) of Shandong (山東) wrote a letter in blood, inviting the master to his residence, respectfully inquiring about the Way and requesting precepts. The master was never bound by precepts in his life, disregarded formalities, and treated everyone without discrimination.

貴賤新故。皆以本色語相鉗錘。雜以諧調。未常有所揀擇。所著有涅槃會疏楞嚴臆說等書。所修大剎凡五。治石塘建橋亭𦦨口施食凡可利濟有情無不從事。天啟六年臘月于顯聖寺作付囑語。四日至天華上堂。明智白往九華。師曰。汝去。老僧即今起程。復為眾語至夜分丑時右脅示寂。門人奉全身塔于顯聖寺南缽盂山之陰。住世六十六。臘三十八。

少室道禪師法嗣

嵩山少室心悅慧喜禪師

保定滿城劉氏子。始落髮于普濟。偶閱傳燈錄。至僧問玄沙如何是無縫塔。沙曰。者一縫大小。廓然省悟。遂謁無言禪師。久而徹證。言付以偈曰。密法無法付。當傳何以傳。無傳無付處。明暗妙同參。尋匿燕墅。會言示滅。登封令金臺劉君請主少室。

壽昌經禪師法嗣

廣信府博山無異元來禪師

廬州舒城沙氏子。生而白衣重包。葷血酒漿不入于口。十六游金陵聽講法華。喟然嘆曰。求之在我。豈可循文逐句哉。遂禮五臺靜庵通和尚剃髮。先修空觀五年。次參壽昌于峨峰。機語不契。入閩白雲峰看藏身沒軌跡話。一日閱趙州有佛處不得住因緣有省。再謁昌于寶方。昌問。蟻子解尋腥處走。蒼蠅偏向臭邊飛。是君邊事臣邊事。師曰。臣邊事。昌呵之曰。大有人笑你在。師曰。先所論皆是。到者

【現代漢語翻譯】現代漢語譯本：貴賤新舊之人，都用各自本來的語言互相切磋琢磨，夾雜著和諧的調侃，從未有所選擇。他所著有的書籍包括《涅槃會疏》、《楞嚴臆說》等。他所修建的大寺廟共有五座。治理石塘，建造橋樑亭閣，在𦦨口施捨食物，凡是可以利益眾生的事情沒有不做的。天啟六年臘月，他在顯聖寺留下遺囑。四日後在天華寺上堂說法。明智前往九華山，禪師說：『你去吧，老僧現在就要啟程了。』又為眾人說法直到深夜丑時，右側臥安詳示寂。門人將他的全身安放在顯聖寺南邊的缽盂山陰面建塔供奉。世壽六十六歲，僧臘三十八年。少室道禪師的法嗣嵩山少室心悅慧喜禪師保定滿城人劉氏之子。最初在普濟寺出家。偶然閱讀《傳燈錄》，看到僧人問玄沙『如何是無縫塔』，玄沙回答說『者一縫大小』，豁然開悟。於是拜訪無言禪師，很久之後徹底證悟。無言禪師用偈語傳法給他：『秘密之法無法可付，要傳什麼呢？無傳無付之處，明暗巧妙地共同參悟。』之後隱居在燕墅。適逢無言禪師示寂，登封縣令金臺劉君請他主持少室寺。壽昌經禪師的法嗣廣信府博山無異元來禪師廬州舒城人沙氏之子。出生時用白衣重重包裹，不沾葷腥酒漿。十六歲時在金陵聽講《法華經》，感慨地說：『道在於自身求取，怎麼可以循著文字逐句呢？』於是禮拜五臺山靜庵通和尚剃度出家。先修習空觀五年，然後到峨峰參拜壽昌禪師，但機鋒不投。於是前往閩地白雲峰觀看『藏身沒軌跡』的話頭。一天閱讀趙州『有佛處不得住』的因緣而有所領悟。再次到寶方拜見壽昌禪師，壽昌禪師問：『螞蟻懂得尋找腥味的地方走，蒼蠅偏向臭的地方飛，這是君的事情還是臣的事情？』禪師回答說：『是臣的事情。』壽昌禪師呵斥他說：『很多人在笑話你。』禪師說：『先前所論說的都是這樣，到了這裡……』

【English Translation】 English version: Regardless of status, whether noble or humble, new or old, all engaged in mutual refinement using their native language, interspersed with harmonious banter, never showing any discrimination. Among his written works are 'Commentary on the Nirvana Assembly,' 'Personal Interpretation of the Surangama Sutra,' and other books. He oversaw the construction of five major temples. He managed stone embankments, built bridges and pavilions, and provided food at 𦦨口 (Yan Kou, place name), engaging in every possible activity to benefit sentient beings. In the twelfth month of the sixth year of the Tianqi era, he delivered his final instructions at Xiansheng Temple. Four days later, he ascended the Dharma platform at Tianhua Temple. When Mingzhi went to Jiuhua Mountain, the Master said, 'You go. This old monk is about to depart.' He continued to speak to the assembly until the hour of Chou (1-3 AM), when he passed away peacefully, lying on his right side. His disciples enshrined his entire body in a pagoda on the southern slope of Bowl Mountain behind Xiansheng Temple. He lived for sixty-six years, with thirty-eight years as a monk. Successor of Chan Master Daodao of Shaoshi Chan Master Xinyue Huixi of Shaoshi Mountain in Songshan A son of the Liu family from Mancheng, Baoding. He initially became a monk at Puji Temple. He happened to read the 'Transmission of the Lamp' and, upon reaching the passage where a monk asked Xuansha, 'What is a seamless pagoda?' and Xuansha replied, 'This one seam, how big is it?', he experienced a sudden awakening. He then visited Chan Master Wuyan and, after a long period, attained complete realization. Wuyan transmitted the Dharma to him with a verse: 'The secret Dharma cannot be given, what is there to transmit? In the place of no transmission and no giving, the subtle understanding of light and darkness is shared.' Afterwards, he lived in seclusion in Yan Village. When Wuyan passed away, Liu Jintai, the magistrate of Dengfeng, invited him to preside over Shaoshi Temple. Successor of Chan Master Jing of Shouchang Chan Master Wuyi Yuanlai of Boshan in Guangxin Prefecture A son of the Sha family from Shucheng, Luzhou. He was born wrapped in layers of white cloth and never consumed meat, blood, or alcohol. At the age of sixteen, he listened to lectures on the 'Lotus Sutra' in Jinling and exclaimed, 'The Way is to be sought within oneself; how can one merely follow the words and phrases?' He then took tonsure under Abbot Tongan of Jing'an Temple on Mount Wutai. He first practiced the contemplation of emptiness for five years, then visited Shouchang at E'feng, but their interactions were not harmonious. He then went to Baiyun Peak in Fujian to contemplate the topic of 'hiding the body without leaving a trace.' One day, while reading about Zhaozhou's teaching that 'one should not abide where there is Buddha,' he had an awakening. He visited Shouchang again at Baofang. Shouchang asked, 'Ants know to seek out the scent of the rancid, and flies are drawn to the stench. Is this the affair of the ruler or the subject?' The Master replied, 'It is the affair of the subject.' Shouchang rebuked him, saying, 'Many people are laughing at you.' The Master said, 'What was discussed before was all like this, but here...'

里因甚不是。昌曰。此一不是。彼一切都不是。尋居一室。聞護法神倒地。不覺心開。呈偈曰。玉山誘一言。心灰語路絕。幾多玄解會。如沸湯澆雪。沒巴鼻金針。好因緣時節。梅蕊綻枯枝。桃花開九月。觸目如。休辨別。急水灘頭𢱍探篙。溺殺無限英雄客。昌曰。子一到多門又到門。師曰。也不消得別居宗乘堂。又年半。一日登廁睹登樹人大悟。趣寶方入門便拜。昌曰。子近日如何。師曰。有個活路只是不許人知。昌曰。因甚不許人知。師曰。不知不知。昌問。婆子具甚麼手眼。便燒庵趁僧去。師曰。黃金增色爾。又舉僧問玄則龍吟霧起虎嘯風生公案命作頌。師援筆立就曰。殺活爭雄各有奇。模糊肉眼曷能知。吐光不遂時流意。依舊春風逐馬蹄。昌笑曰。子今日方信吾不爾欺也。師問。向後還有事也無。昌曰。老僧只知二時粥飯。亦不知有向後事。師曰。豈無方便。昌曰。子后得坐披衣幸無籌䇿足矣。萬曆三十年住博山。時年二十八歲。次主閩之董巖大仰鼓山。上堂。諸佛出世為一大事因緣。幾幅素縑描不出。博山出世亦為大事因緣。一條白練驀頭穿。破顏老漢曾相委。多少人天受熱瞞。博山今日信手拈來分明舉似。使人人鼻孔撩天。個個腳跟點地。如赤珠寶鏡照萬象以無私。若玉鎖金匙啟千門而洞達。迥出毗盧之

【現代漢語翻譯】現代漢語譯本問：『道理因什麼不是這樣？』昌禪師說：『這一處不是，一切處都不是。』後來，他獨自居住在一個房間里，聽到護法神倒地的聲音，忽然心有所悟，於是呈上一首偈語：『玉山誘發一語，心如死灰，言語之路斷絕。多少玄妙的理解，都像沸騰的開水澆在雪上一樣消融。沒有把柄的金針，是好的因緣時節。梅花在枯枝上綻放，桃花在九月開放。觸目所及都是真如，不要再分辨了。在湍急的河灘上探篙，只會淹死無數英雄。』昌禪師說：『你從一個門到另一個門，又從另一個門到另一個門。』師父說：『也不需要另外居住在宗乘堂了。』又過了半年，有一天，師父在廁所里看到一個爬樹的人，忽然大悟。他快步走到寶方禪師的門前便拜。昌禪師問：『你近日如何？』師父說：『有個活路，只是不許人知道。』昌禪師問：『為什麼不許人知道？』師父說：『不知，不知。』昌禪師問：『老太婆有什麼樣的手段，竟然燒掉庵廟，趕走僧人？』師父說：『黃金增添了色彩罷了。』昌禪師又舉了一個僧人問玄則禪師『龍吟霧起，虎嘯風生』的公案，命令他作頌。師父拿起筆立刻寫道：『殺與活的爭鬥，各有奇異之處，模糊的肉眼怎麼能夠知道？吐露光芒不遂順應世俗的意願，依舊是春風追逐著馬蹄。』昌禪師笑著說：『你今天才相信我沒有欺騙你啊。』師父問：『以後還有什麼事嗎？』昌禪師說：『老僧只知道早晚的粥飯，也不知道有什麼以後的事。』師父說：『難道沒有方便之法嗎？』昌禪師說：『你以後能夠坐禪說法，穿上袈裟，只要沒有計策就足夠了。』萬曆三十年，師父住在博山，當時二十八歲。後來又主持了閩地的董巖、大仰、鼓山。上堂說法時，他說：『諸佛出世是爲了一個重大因緣，幾幅素絹也描繪不出來。博山出世也是爲了一個重大因緣，一條白練直接穿過頭頂。破顏老漢曾經暗中相許，多少人天都被矇蔽了。博山今天信手拈來，分明地告訴你們，使每個人鼻孔朝天，個個腳跟點地。如同赤色的寶珠和明鏡，照耀萬象而沒有私心；又像玉鎖金匙，開啟千門而通達一切。遠遠超出毗盧遮那佛的境界。』

【English Translation】 English version Asked: 'Why is the principle not so?' Chan Master Chang said: 'If it is not so in this one place, it is not so in all places.' Later, he lived alone in a room and heard the sound of the Dharma protector god falling to the ground. Suddenly, he had an enlightenment and presented a verse: 'The jade mountain induces a word, the heart is like dead ashes, and the path of words is cut off. How many profound understandings melt away like boiling water poured on snow. The golden needle without a handle is a good karmic time. Plum blossoms bloom on withered branches, and peach blossoms bloom in September. Everything that meets the eye is Suchness, so don't distinguish anymore. Exploring with a pole in a rapid river will only drown countless heroes.' Chan Master Chang said: 'You go from one door to another, and then from another door to another door.' The Master said: 'There is no need to live separately in the Zongcheng Hall.' After another half year, one day, the Master saw a person climbing a tree in the toilet and suddenly had a great enlightenment. He quickly walked to the door of Chan Master Baofang and bowed. Chan Master Chang asked: 'How have you been recently?' The Master said: 'There is a way to live, but it is not allowed to be known.' Chan Master Chang asked: 'Why is it not allowed to be known?' The Master said: 'I don't know, I don't know.' Chan Master Chang asked: 'What kind of means does the old woman have that she burned down the temple and drove away the monks?' The Master said: 'Gold adds color.' Chan Master Chang also cited the case of a monk asking Chan Master Xuanze 'When the dragon roars, the mist rises; when the tiger roars, the wind arises,' and ordered him to compose a verse. The Master picked up the pen and immediately wrote: 'The struggle between killing and living each has its own strangeness. How can the blurred eyes of flesh know? Revealing light does not follow the wishes of the world, and still the spring breeze chases the horse's hooves.' Chan Master Chang smiled and said: 'Today you finally believe that I have not deceived you.' The Master asked: 'Will there be anything else in the future?' Chan Master Chang said: 'The old monk only knows about the morning and evening porridge and rice, and does not know what will happen in the future.' The Master said: 'Is there no expedient means?' Chan Master Chang said: 'If you can sit in meditation and preach the Dharma, and wear the kasaya, it is enough as long as you have no plans.' In the thirtieth year of Wanli, the Master lived in Boshan, at the age of twenty-eight. Later, he presided over Dongyan, Dayang, and Gushan in Min. When giving a Dharma talk, he said: 'The Buddhas appear in the world for a great karmic cause, which cannot be depicted by a few pieces of plain silk. Boshan's appearance in the world is also for a great karmic cause, a white silk directly through the top of the head. The old man with a broken smile once secretly promised, and many humans and devas have been deceived. Today, Boshan picks it up casually and clearly tells you, making everyone's nostrils face the sky and everyone's heels touch the ground. Like a red jewel and a bright mirror, it illuminates all phenomena without selfishness; and like a jade lock and a golden key, it opens thousands of doors and penetrates everything. Far beyond the realm of Vairocana Buddha.'

頂。笑拈帝釋之花。推倒大好之山。吸盡西江之水。倒跨玄沙之虎。生擒雪嶺之蛇。漏網喜三聖金鱗。抓彩慶新羅俊鷂。如此奇特誰不丈夫。自貴荷擔誠難委綰。諸昆仲。此事不從功行得。不從修證得。不從思議得。不從學分得。不從禪定得。有一等人閉門作活暗裡休心。將自己身心煉得如枯水寒灰。蟲唼衣而不知。蛛結網而不顧。縱是百年在定。終如一個死人。于本分事中全無交涉。所以玄沙大師曰。直饒如澄潭月影靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。此猶是生死岸頭事。道人行處如火銷冰。箭既離弦無返回勢。諸昆仲。須就明中取則。莫于暗裡偷光。向花柳街前逴得九衢春色。于芙蓉岸上帶來八面秋風。應用無虧隨緣自在。諸昆仲。且道作么生是博山行履處。良久曰。祇有一雙窮相手。不曾輕揖等閑人。僧問。銀碗盛雪明月藏鷺意旨如何。師曰。露骨瘦山環紫霧。塞流小澗長青苔。問。如何是功。師曰。三人同一春。曰。如何是共功。師曰。力士舁杖鼓。曰。如何是功功。師曰。胡孫上露柱。曰。不得敲唱雙舉。請示正中妙挾。師曰。高低云繞樹。曰。謝師答話去也。師曰。遠近鳥衘花。問。和尚年多少。師曰。頻添花甲子。數到劫云初。問。如何是無量壽。師曰。鳥龍潭上浪滔天。曰。恁么則有量也。師

【現代漢語翻譯】現代漢語譯本：頂。笑拈帝釋之花（Śakra-devānām-puṣpa，指帝釋天所散之花）。推倒大好之山。吸盡西江之水。倒跨玄沙之虎（Xuan Sha，人名，唐代禪師）。生擒雪嶺之蛇。漏網喜三聖金鱗。抓彩慶新羅俊鷂（Silla，古朝鮮國家名）。如此奇特誰不丈夫。自貴荷擔誠難委綰。諸位同修。此事不是從功行中得來，不是從修證中得來，不是從思議中得來，不是從學問中得來，不是從禪定中得來。有些人閉門修行，暗自用心，將自己的身心修煉得如同枯水寒灰一般，蟲子咬衣服也不知道，蜘蛛結網也不顧。縱然百年入定，終究如同一個死人，對於本分的事情完全沒有交涉。所以玄沙大師說：『即使如同澄潭中的月影，靜夜裡的鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散，這仍然是生死岸邊的事情。』得道之人行走之處如同火融化冰，箭已離弦就沒有返回的勢頭。諸位同修，必須在光明中取法，不要在暗地裡偷光。在花柳街前展現出整個城市的春色，在芙蓉岸上帶來四面八方的秋風。應用無虧，隨緣自在。諸位同修，且說什麼是博山（Bo Shan，地名）的行履之處？（停頓良久）只有一雙窮人的手，不曾輕易向等閑之人作揖。有僧人問：『銀碗盛雪，明月藏鷺，意旨如何？』師父說：『露骨的山環繞著紫色的霧氣，狹窄的山澗流淌著長滿青苔。』問：『什麼是功？』師父說：『三人同處一個春天。』問：『什麼是共功？』師父說：『力士抬著杖鼓。』問：『什麼是功功？』師父說：『猴子上露柱。』問：『不得敲唱雙舉，請指示正中的妙處。』師父說：『高低不平的云環繞著樹木。』問：『感謝師父的回答。』師父說：『遠近的鳥兒銜著花朵。』問：『和尚您多少歲了？』師父說：『頻繁地增加花甲之年，數到劫云開始的時候。』問：『什麼是無量壽？』師父說：『鳥龍潭上波浪滔天。』問：『這樣說來就是有量了。』

【English Translation】 English version: Top. Smilingly picking up Śakra-devānām-puṣpa (flowers scattered by Śakra, the lord of gods). Pushing down the great mountain. Draining all the water of the West River. Riding backwards on Xuan Sha's (a Chan master of the Tang Dynasty) tiger. Capturing the snake of Snow Mountain alive. Joyfully letting the golden scales of the three sages slip through the net. Celebrating the capture of the colorful falcon of Silla (an ancient Korean kingdom). Who wouldn't be a hero with such extraordinary qualities? Valuing oneself and bearing the burden is truly difficult to delegate. Fellow practitioners, this matter cannot be attained through meritorious deeds, not through cultivation and realization, not through contemplation, not through learning, not through meditation. There are those who shut their doors to cultivate, secretly focusing their minds, refining their bodies and minds to be like dried-up water and cold ashes, unaware of insects eating their clothes and unconcerned about spiders spinning webs. Even if they remain in samadhi for a hundred years, they are ultimately like dead people, having no connection with their inherent duties. Therefore, Great Master Xuan Sha said: 'Even if it is like the moon's reflection in a clear pool, the sound of a bell in the still night, undiminished by striking, and not scattered by waves, this is still a matter on the shore of birth and death.' The path of a Taoist is like fire melting ice, an arrow that has left the string cannot be returned. Fellow practitioners, you must take the law in the light, do not steal light in the dark. Display the spring colors of the entire city before the flower and willow streets, and bring the autumn wind from all directions on the hibiscus shore. Application without deficiency, freedom and ease according to conditions. Fellow practitioners, what is the walking place of Bo Shan (a place name)? (Pauses for a long time) There is only a pair of poor people's hands, never lightly bowing to ordinary people. A monk asked: 'Snow in a silver bowl, a heron hidden in the bright moon, what is the meaning?' The master said: 'Bare mountains surrounded by purple mist, narrow mountain streams flowing with green moss.' Asked: 'What is merit?' The master said: 'Three people share the same spring.' Asked: 'What is shared merit?' The master said: 'A strongman carries a staff drum.' Asked: 'What is merit of merit?' The master said: 'A monkey climbs a dew pillar.' Asked: 'Do not knock and sing together, please show the wonderful assistance in the middle.' The master said: 'Uneven clouds surround the trees.' Asked: 'Thank you for the master's answer.' The master said: 'Birds carry flowers from near and far.' Asked: 'How old are you, venerable monk?' The master said: 'Frequently adding the years of the sexagenary cycle, counting to the beginning of the kalpa clouds.' Asked: 'What is immeasurable life?' The master said: 'Waves are滔天 on Bird Dragon Pool.' Asked: 'In that case, it is measurable.'

曰。天池一滴水。怎與眾同流。師自舒城歸。首座問。適聞和尚道。非但寫出鄉曲之情。亦乃描盡故鄉光景。只恐大有人不肯和尚。道者老凍膿猶有鄉情在。師曰。未知桑梓事。門外打之繞。曰。恁么則大千沙界皆親友。萬象森羅是故鄉。師曰。空中書梵字。不與眾文齊。曰。祇如還鄉一句作么生。師曰。翡翠簾前天欲曉。浴龍池畔燕飛來。曰。某甲則不然。近日鄱湖春水滿。古帆風便過千灣。師曰。打出去。曰。打則任打。棒折后如何。師曰。重加棒索。曰。起動和尚。崇禎二年魏國徐弘基暨南都縉紳請主天界。座下聽者數萬人。上堂。卓柱杖曰。諸昆仲。達磨大師航海而來。直指人心則性成佛。雖則門庭萬仞。壁立千層。祇演一心之法。更無餘事。乃至六代傳衣。五宗競出。運無礙輪化無緣眾。祇演一心之法。更無餘事。溈山大師敲唱同時。暗機圓合。傾瓶以辦。超方撼茶而彰妙用。祇演一心之法。更無餘事。雲門大師箭鋒相拄。涵蓋乾坤。揚眉落臼顧盻猶遲。如流雲翔鶴湛水晴空。祇演一心之法。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。祇演一心之法。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。祇演一心之法。便無餘事。洞山

【現代漢語翻譯】現代漢語譯本：問：天池裡的一滴水，怎麼能和眾水一同流淌呢？禪師從舒城回來，首座問：剛才聽和尚說，不僅寫出了家鄉的情感，也描繪盡了故鄉的景象。只是恐怕有很多人不認可和尚，說你這老東西還有鄉情在。禪師說：不知道家鄉的事情，就在門外胡亂轉悠。問：這麼說來，整個大千世界都是親友，世間萬象都是故鄉了？禪師說：在空中書寫梵文，不與世俗文字相同。問：那麼，『還鄉』一句該怎麼說呢？禪師說：翡翠簾前天將曉，浴龍池畔燕子飛來。那人說：我卻不這樣認為。近日鄱陽湖春水滿溢，順著風古老的帆船可以快速通過千灣。禪師說：打出去！那人說：打就打吧，棒子打斷了之後又該如何？禪師說：重新加上棒索。那人說：驚動了和尚。崇禎二年，魏國公徐弘基以及南京都的縉紳請禪師主持天界寺。座下聽眾數萬人。禪師上堂，拄著柱杖說：各位昆仲，達磨大師（Bodhidharma）航海而來，直指人心，見性成佛。雖然門庭高峻，壁立千層，只演說一心之法，沒有其他事情。乃至六祖慧能（Huineng）傳衣缽，五宗競相涌現，運轉無礙的法輪，教化沒有緣分的眾生，也只是演說一心之法，沒有其他事情。溈山靈祐（Weishan Lingyou）大師敲擊和吟唱同時進行，暗合玄機，傾倒瓶子來辦事，超越常規地撼動茶具來彰顯妙用，也只是演說一心之法，沒有其他事情。雲門文偃（Yunmen Wenyan）大師箭鋒相對，涵蓋乾坤，揚眉和眨眼都顯得遲鈍，如同流雲飛翔的鶴，清澈的水和晴朗的天空，也只是演說一心之法，沒有其他事情。法眼文益（Fayan Wenyi）大師拈起眼前的石頭，堵塞虛空的口，一切處都是現成的，六根互用，六用齊施，也只是演說一心之法，沒有其他事情。臨濟義玄（Linji Yixuan）大師一句話中包含三玄，一玄中包含三要，驅趕耕田的牛，奪走飢餓人的食物，電光石火之間，睜開眼睛仍然迷惑，也只是演說一心之法，便沒有其他事情。洞山（Dongshan）。

【English Translation】 English version: Question: How can a drop of water in the Heavenly Pool flow with the multitude? The master returned from Shucheng, and the head monk asked: 'I just heard the monk say that he not only wrote about the feelings of his hometown, but also depicted the scenery of his hometown. I'm just afraid that many people won't agree with the monk, saying that this old fellow still has feelings for his hometown.' The master said: 'Not knowing the affairs of one's hometown, one wanders around outside the gate.' Question: 'In that case, is the entire Sahā world full of relatives and friends, and are all the myriad phenomena one's hometown?' The master said: 'Writing Sanskrit in the air is not the same as common writing.' Question: 'Then, how should one express the phrase 'returning home'?' The master said: 'Before the emerald curtain, the sky is about to dawn; by the Dragon Bathing Pond, swallows fly.' That person said: 'I don't think so. Recently, the spring water in Poyang Lake is full, and with the wind, the ancient sails can quickly pass through thousands of bays.' The master said: 'Drive him out!' That person said: 'Hit me if you want, but what happens after the stick is broken?' The master said: 'Add another rope to the stick.' That person said: 'You've disturbed the master.' In the second year of the Chongzhen era, Duke Xu Hongji of Wei and the gentry of Nanjing invited the master to preside over Tianjie Temple. Tens of thousands of people listened below. The master ascended the hall, holding a staff and said: 'Dear brothers, Bodhidharma (達磨大師) came by sea, directly pointing to the human mind, seeing one's nature and becoming a Buddha. Although the gate is high and the walls are steep, he only expounds the Dharma of the One Mind, and there is nothing else. Even Huineng (慧能), the Sixth Patriarch, passed on the robe, and the five schools emerged in competition, turning the unobstructed Dharma wheel, and teaching sentient beings without affinity, he only expounds the Dharma of the One Mind, and there is nothing else. Master Weishan Lingyou (溈山靈祐) tapped and chanted simultaneously, secretly combining the profound mechanism, pouring the bottle to handle affairs, and shaking the tea set beyond the norm to manifest wonderful functions, he only expounds the Dharma of the One Mind, and there is nothing else. Master Yunmen Wenyan (雲門文偃) confronted with arrow points, covering heaven and earth, raising eyebrows and blinking eyes seemed slow, like flowing clouds and flying cranes, clear water and clear sky, he only expounds the Dharma of the One Mind, and there is nothing else. Master Fayan Wenyi (法眼文益) picked up the stone in front of him, blocking the mouth of emptiness, everything is readily available everywhere, the six senses are used mutually, and the six uses are applied simultaneously, he only expounds the Dharma of the One Mind, and there is nothing else. Master Linji Yixuan (臨濟義玄) contained three mysteries in one sentence, and three essentials in one mystery, driving away the plowing ox, and taking away the food of the hungry, in the flash of lightning, opening one's eyes is still confused, he only expounds the Dharma of the One Mind, and there is nothing else. Dongshan (洞山).'

大師混不得類不齊。立寶鏡三昧。照學者肺肝。分五湖玉石。雪盛銀碗月照金沙。祇演一心之法。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。祇演一心之法。更無餘事。諸昆仲。含靈具此一心之法。學人慾明此一心之法。三世諸佛曆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。誰家樹不去。又云無門為法門。諸昆仲。大地沒遮欄要行。行不去要住。住不得且道向甚麼處出氣。諸昆仲。鳥鳴云樹。聲聲喚遊子歸家。魚躍煙波。色色翻志公陳案。旋復空中梵字。刮開眼底重蒙。且道向甚麼處認取自家心地。卓柱杖曰。鼻根浮面上。更不用躊躇。珍重。上堂。如何是佛。十方世界最靈物。如何是法。古路迢迢苔蘚滑。仍將佛法間根源。雲散長空鶴唳天。纖塵下立清如洗。三個猢猻夜簸錢。諸昆仲。宗門中事豈同容易。一言一句。一大藏教注不破。歷代祖師機深智廣。潛興密運。須彌倒卓。拄杖橫趨。繪彩色于空中。擲大千于方外。且道向甚麼處捫摸。所以云。羅籠不肯住。呼喚不回頭。古聖不安排。至今無處所。玄沙大師恁么老婆心切。也只要諸人知個落處始得。諸昆仲。青黯黯處樵子不借路以還家。綿密密時機婦罷金針而夜織。香銷錦帳。露邑芙蓉。發清嘯于深閨。

【現代漢語翻譯】現代漢語譯本：大師們混跡于不同流派，水平參差不齊。樹立寶鏡三昧（通過如寶鏡般的心性來覺察萬法的境界），照亮學者的內心。區分五湖中的玉石，如同雪在盛滿銀碗中，月光照耀著金色的沙灘。只是闡述一心之法，沒有其他事情。乃至博山（地名）今日有幸繼承歷代祖師的慈悲庇佑，遵循規矩，借路回家，駕輕就熟。只是闡述一心之法，沒有其他事情。各位同修，有情眾生都具備這顆一心之法。學人想要明白這顆一心之法，三世諸佛、歷代祖師都在開示這顆一心之法。所以《楞伽經》說：『佛以心為根本宗旨。』各位同修，哪個臺沒有月亮？誰家的樹不去？又說『無門為法門』。各位同修，大地沒有遮攔，想要行走，走不下去；想要停留，停不下來。那麼，該向什麼地方出氣呢？各位同修，鳥在云樹間鳴叫，聲聲呼喚遊子歸家；魚在煙波中跳躍，翻出志公（梁代高僧）的舊案，旋轉著空中的梵字，刮開眼底的重重矇蔽。那麼，該向什麼地方認識自己的心地呢？（敲擊柱杖說）鼻根浮現在臉上，更不用猶豫。珍重。上堂說法。什麼是佛？是十方世界最靈妙的東西。什麼是法？是古老的道路，遙遠而長滿苔蘚。仍然將佛法追問根源，雲彩消散，長空鶴鳴。纖塵不染，清凈如洗。三個猢猻夜裡擲錢賭博。各位同修，宗門中的事情豈是容易的？一言一句，用整個大藏經也無法解釋清楚。歷代祖師機智深遠，暗中執行，須彌山倒立，拄杖橫放。在空中繪畫彩色，將大千世界拋到方外。那麼，該向什麼地方摸索呢？所以說：『羅網不肯停留，呼喚不回頭。古聖不安排，至今無處所。』玄沙大師如此婆口苦心，也只是要大家知道個著落之處。各位同修，青黑色處，樵夫不借路回家；綿密時，織婦停止金針夜織。香在錦帳中消散，露珠沾濕芙蓉。在深閨中發出清嘯。

【English Translation】 English version: Masters mingle with different schools, and their levels are uneven. Establish the Samadhi of the Jeweled Mirror (the state of perceiving all dharmas through a mind like a jeweled mirror), illuminating the hearts of scholars. Distinguish jade from stones in the Five Lakes, like snow in a silver bowl, moonlight shining on golden sands. Simply expound the Dharma of the One Mind, there is nothing else. Even Boshan (place name) today is fortunate to inherit the compassionate blessings of past patriarchs, following the rules, borrowing the road to return home, familiar with the way. Simply expound the Dharma of the One Mind, there is nothing else. Fellow practitioners, sentient beings all possess this Dharma of the One Mind. Scholars want to understand this Dharma of the One Mind, the Buddhas of the Three Times and the patriarchs of past generations are all revealing this Dharma of the One Mind. Therefore, the Laṅkāvatāra Sūtra says: 'The Buddha takes the mind as the fundamental principle.' Fellow practitioners, which platform has no moon? Whose tree does not go? It also says 'No-gate is the Dharma-gate.' Fellow practitioners, the earth has no barriers, wanting to walk, cannot walk; wanting to stay, cannot stay. Then, where should one exhale? Fellow practitioners, birds sing in the cloud trees, calling the wanderers home; fish leap in the misty waves, overturning the old case of Zhigong (a high monk in the Liang Dynasty), rotating the Sanskrit characters in the air, scraping open the heavy veils from the eyes. Then, where should one recognize one's own mind-ground? (Strikes the staff) The root of the nose floats on the face, no need to hesitate further. Treasure this. Ascending the hall to preach the Dharma. What is Buddha? It is the most spiritual thing in the ten directions. What is Dharma? It is the ancient road, distant and covered with moss. Still questioning the root of the Buddha-dharma, the clouds dissipate, and the crane cries in the long sky. Without a speck of dust, as clean as washed. Three monkeys gamble with money at night. Fellow practitioners, how can the affairs of the Zen school be easy? One word, one sentence, the entire Tripiṭaka cannot explain it clearly. The patriarchs of past generations have deep wisdom, secretly operating, Mount Sumeru stands upside down, the staff lies horizontally. Painting colors in the air, throwing the great thousand worlds outside the square. Then, where should one grope? Therefore, it is said: 'The net refuses to stay, the call does not turn back. The ancient sages do not arrange, and there is still no place to be found.' Master Xuansha is so earnestly concerned, just wanting everyone to know a place to settle down. Fellow practitioners, in the dark green place, the woodcutter does not borrow the road to return home; in the dense time, the weaving woman stops the golden needle and weaves at night. Incense dissipates in the brocade tent, dew wets the hibiscus. Emitting a clear whistle in the deep boudoir.

吐微言于連枕。情濃意洽。試問諸昆仲。還知得也無。良久曰。分明一段風流事。不與諸人較短長。僧問。如何是不斷聲色墮。師曰。斷橋分野水。曰如何是類墮。師曰。孤棹舉平原。曰。如何是尊貴墮。師曰。裂破幾重清世界。例騎玉象趁麒麟。崇禎三年秋一日示寂。訚首座問。和尚尊體如何。師曰。盡有些子受用。座曰。還有不病者也無。師曰。熱大作么。座曰。來去自由請道一句。師為書歷歷分明四字。投筆坐化。塔全身於本山。壽五十六。

建寧府東苑慧臺元鏡禪師

郡之建陽馮氏子。生而穎㧞有英俠氣。二十八歲詣虎嘯巖祝髮。深究楞嚴知見無見之旨。稍有入處遂謁壽昌于寶方。昌呵為墮大險坑。指令看透五燈會元及閱維摩圓覺自有出身之路。師乃晝夜參尋。一日看維摩經至此室何以空無侍者。維摩詰言諸佛國土亦復皆空。豁然大徹。復於行解不相應處忽起諸礙。因閱圓覺經隨順覺性章乃一切疑情永㧞矣。竟往壽昌。師曰。元鏡特以此事求和尚印證。昌曰。但言此事。此事何憑。師彈指。昌曰。猶可疑在。師曰。更疑個甚麼。禮拜而出。呈偈曰。識破不值半文錢。可憐摸索幾多年。宗流盡是欺心漢。說甚祖師別是禪。昌看畢曰。識得破果然不值錢。且去。明日昌又問。昨日公案尚未銷繳。師曰

【現代漢語翻譯】現代漢語譯本：在連枕上吐露微妙的言語，情意濃厚而融洽。試問各位昆仲，還知道這件事嗎？良久之後說：『分明是一段風流韻事，不與諸位計較短長。』有僧人問：『如何是不斷聲色墮？』師父說：『斷橋分野水。』僧人問：『如何是類墮？』師父說：『孤棹舉平原。』僧人問：『如何是尊貴墮？』師父說：『裂破幾重清凈世界，例騎玉象追趕麒麟。』崇禎三年秋天某日，師父示寂。訚（yín）首座問：『和尚尊體如何？』師父說：『盡有些子受用。』首座問：『還有不病的人嗎？』師父說：『熱大作么？』首座問：『來去自由，請說一句。』師父寫下『歷歷分明』四個字，投筆坐化。全身塔葬于本山，享年五十六歲。

建寧府東苑慧臺元鏡禪師

是郡里建陽馮氏的兒子，生來聰穎，有英俠之氣。二十八歲時到虎嘯巖剃度出家，深入研究《楞嚴經》，瞭解知見與無見的宗旨。稍有領悟后，便去拜見壽昌于寶方。壽昌呵斥他墮入大險坑，命令他看透《五燈會元》及閱讀《維摩經》、《圓覺經》，自有出身之路。師父於是晝夜參尋。一日看《維摩經》至『此室何以空無侍者』，維摩詰（Vimalakirti，佛教在家菩薩的代表人物）說『諸佛國土亦復皆空』，豁然大徹大悟。又在行解不相應之處忽然產生諸多障礙，因閱讀《圓覺經》隨順覺性章，乃一切疑情永遠拔除。最終前往壽昌。師父說：『元鏡特為此事求和尚印證。』壽昌說：『但言此事，此事何憑？』師父彈指。壽昌說：『猶可疑在。』師父說：『更疑個甚麼？』禮拜而出，呈偈曰：『識破不值半文錢，可憐摸索幾多年。宗流盡是欺心漢，說甚祖師別是禪。』壽昌看完后說：『識得破果然不值錢，且去。』明日壽昌又問：『昨日公案尚未銷繳。』師父說：

【English Translation】 English version: He uttered subtle words upon the shared pillow, with deep affection and harmonious understanding. He asked his fellow monks, 'Do you understand this?' After a long pause, he said, 'Clearly, it is a romantic affair, and I will not argue with you about its merits.' A monk asked, 'What is ceaseless falling into sound and form?' The Master said, 'A broken bridge divides the water.' The monk asked, 'What is falling into categories?' The Master said, 'A lone boat sets out on the plain.' The monk asked, 'What is falling into nobility?' The Master said, 'Tearing apart layers of pure worlds, riding jade elephants to chase after unicorns.' On a certain autumn day in the third year of Chongzhen (崇禎，reign title of the last emperor of the Ming dynasty), the Master passed away. The Venerable Yin (訚) asked, 'How is the venerable body of the Master?' The Master said, 'It has some enjoyment.' The Venerable asked, 'Is there anyone who is not sick?' The Master said, 'What is the great heat doing?' The Venerable asked, 'Coming and going freely, please say a word.' The Master wrote the four characters 'lì lì fēn míng (歷歷分明, clearly and distinctly),' threw down the pen, and passed away in a seated posture. His entire body was enshrined in a pagoda on this mountain. He lived to the age of fifty-six.

Zen Master Yuanjing (元鏡) of Huitai (慧臺) in Dongyuan (東苑), Jianning Prefecture (建寧府)

He was the son of the Feng family of Jianyang (建陽) in the prefecture, born intelligent and with the spirit of a hero. At the age of twenty-eight, he went to Huxiao Rock (虎嘯巖) to have his head shaved and become a monk. He deeply studied the Shurangama Sutra (楞嚴經), understanding the essence of seeing and non-seeing. After gaining some insight, he went to Baofang (寶方) to visit Shouchang (壽昌). Shouchang scolded him for falling into a dangerous pit, ordering him to see through the Wudeng Huiyuan (五燈會元, Compendium of Five Lamps) and read the Vimalakirti Sutra (維摩經) and the Yuanjue Sutra (圓覺經), so that he would have a way out. The Master then sought and pondered day and night. One day, while reading the Vimalakirti Sutra, he came to the passage 'Why is this room empty and without attendants?' Vimalakirti (維摩詰) said, 'The Buddha lands are all empty.' He suddenly had a great enlightenment. Furthermore, in places where practice and understanding did not correspond, many obstacles suddenly arose. Because he read the chapter on following the nature of enlightenment in the Yuanjue Sutra, all doubts were forever eradicated. Finally, he went to Shouchang. The Master said, 'Yuanjing (元鏡) specifically seeks the endorsement of the Venerable for this matter.' Shouchang said, 'Just speak of this matter. What is the basis for this matter?' The Master snapped his fingers. Shouchang said, 'There is still doubt.' The Master said, 'What more is there to doubt?' He bowed and left, presenting a verse that said, 'Recognizing it is not worth half a penny, pitifully groping for so many years. The sects are all deceitful men, what is said about the Patriarchs being different is Zen.' After Shouchang finished reading, he said, 'Recognizing it is indeed not worth a penny, go away.' The next day, Shouchang asked again, 'The previous case has not yet been settled.' The Master said:

。請和尚再舉看。昌曰。你且道何處是趙州勘破婆子。師曰。和尚莫作怪。昌大笑曰。參禪要到者一著。子始不受人牢籠也。因囑曰。子從此直去深隱。自有機緣成就。你若強出為人。便可惜也。師曰。謹遵嚴命。即付偈曰。正印相持時刻慎。逢人唯勘印其心。不依軌範通訊息。祇驗生機是志真。上下來因無忽略。始終去就有誠明。天然未具通方眼。決勿私饒冒感承。復曰。向後逢人當依此旨。師禮退。萬曆四十三年博山開法大仰。師特訪之。山問。聞師兄親見壽昌。且道壽昌和尚當年命根斷在甚麼處所。師劈面一掌曰。在甚麼處所。山不對。師掉首而出。山乃曰。可惜侍者不在。寄下三十棒。山即日上堂。師將出眾。山即呼曰。慧臺。誰叫你慧臺。師出。震威一喝。眾愕然。山曰。取棒來。師曰。此是宿食不必拈出。且道當時馬祖一喝百丈三日耳聾。是那三日。山曰。秋風多帶殺。秋露愈加寒。師拂袖歸眾。山曰。你只學得一個走。師不顧。后住書林東苑。秦昌改元開法一枝庵。上堂。道法本無多。南辰貫北河。都來三七字。降盡鬼神魔。尋歸隱武夷。構室石屏巖。常隨采汲行者二三人而已。間有衲子撥草參求者。師喝曰。你只禿廝失了魂。在者里作么。又䇿杖絕險處蹲坐。僧曰。和尚在者里作甚麼。師召曰。你上

【現代漢語翻譯】請和尚再舉看。（壽）昌說：『你且說說哪裡是趙州勘破婆子（趙州勘破婆子：指趙州禪師勘驗老婦的故事）。』師說：『和尚莫要見怪。』（壽）昌大笑著說：『參禪要到這一著，你才不受人牢籠啊。』於是囑咐說：『你從此直接隱居起來，自然會有機緣成就。你如果勉強出頭為人，那就可惜了。』師說：『謹遵嚴命。』隨即（壽昌）付偈語說：『正印相持時刻慎，逢人唯勘印其心。不依軌範通訊息，祇驗生機是志真。上下來因無忽略，始終去就有誠明。天然未具通方眼，決勿私饒冒感承。』又說：『向後逢人應當依此旨意。』師禮拜退下。萬曆四十三年，博山（博山：指博山元來禪師）在大仰開法，師特地去拜訪他。（博）山問：『聽說師兄親見壽昌（壽昌：指壽昌禪師），且說說壽昌和尚當年命根斷在什麼處所？』師劈面一掌說：『在什麼處所？』（博）山沒有回答。師掉頭就走。（博）山於是說：『可惜侍者不在，寄下三十棒。』（博）山當日上堂，師將要走出人群，（博）山就喊道：『慧臺（慧臺：指慧臺禪師）。』誰叫你慧臺？師走出，震威一喝，眾人愕然。（博）山說：『取棒來。』師說：『此是宿食，不必拈出。且說當時馬祖一喝百丈三日耳聾，是哪三日？』（博）山說：『秋風多帶殺，秋露愈加寒。』師拂袖歸入人群。（博）山說：『你只學得一個走。』師不理睬。後來住在書林東苑，秦昌改元開法一枝庵。上堂說：『道法本無多，南辰貫北河。都來三七字，降盡鬼神魔。』尋歸隱武夷，構室石屏巖。常常跟隨采汲的行者二三人而已。偶爾有衲子撥開草叢來參求的，師喝道：『你這禿驢失了魂，在這裡做什麼？』又拄著枴杖在絕險的地方蹲坐。僧人問：『和尚在這裡做什麼？』師召喚說：『你上』

【English Translation】 The monk asked (Shouchang) to elaborate further. Chang said, 'Tell me, where is the Zhaozhou who examined the old woman?' (Zhaozhou examining the old woman: refers to the story of Zen Master Zhaozhou examining an old woman). The master said, 'Venerable monk, please don't be surprised.' Chang laughed and said, 'To practice Zen, one must reach this point, only then will you not be controlled by others.' Then he instructed, 'From now on, go directly into seclusion, and naturally there will be opportunities for accomplishment. If you force yourself to come forward, it would be a pity.' The master said, 'I will respectfully obey your command.' Then (Shouchang) gave a verse, saying, 'Hold the true seal with utmost care at all times, when meeting people, only examine their minds with the seal. Do not rely on rules to communicate messages, only verify the vitality of life as the true aspiration. From top to bottom, cause and effect are not neglected, from beginning to end, going and coming have sincerity and clarity. Naturally lacking the all-encompassing eye, never privately indulge in presumptuous acceptance.' He also said, 'In the future, when meeting people, you should follow this intention.' The master bowed and withdrew. In the forty-third year of the Wanli era, Boshan (Boshan: refers to Zen Master Boshan Yuanlai) opened the Dharma at Dayang, and the master specially went to visit him. Shan asked, 'I heard that you personally saw Shouchang (Shouchang: refers to Zen Master Shouchang), tell me, where did Shouchang break the root of life in those years?' The master slapped him in the face and said, 'Where?' Shan did not answer. The master turned his head and left. Shan then said, 'It's a pity the attendant is not here, I'll leave thirty blows for him.' Shan ascended the hall that day, and as the master was about to leave the crowd, Shan shouted, 'Huitai (Huitai: refers to Zen Master Huitai).' Who called you Huitai? The master came out, and with a thunderous shout, the crowd was stunned. Shan said, 'Bring the stick.' The master said, 'This is leftover food, no need to bring it out. Tell me, when Mazu shouted and Baizhang was deaf for three days, which three days were they?' Shan said, 'The autumn wind carries much killing, and the autumn dew is even colder.' The master flicked his sleeves and returned to the crowd. Shan said, 'You have only learned to run away.' The master ignored him. Later, he lived in the East Garden of Shulin, and Qin Chang changed the era and opened the Dharma at Yizhi Hermitage. Ascending the hall, he said, 'The Dharma is not much, the Southern Dipper pierces the Northern River. All come to twenty-one words, subduing all ghosts and demons.' Then he sought seclusion in Wuyi, building a room on Stone Screen Cliff. He was often accompanied by two or three practitioners who gathered firewood and water. Occasionally, some monks would push aside the grass to seek guidance, and the master would shout, 'You bald donkey, you've lost your soul, what are you doing here?' He would also sit with his staff in dangerous places. A monk asked, 'What are you doing here, venerable monk?' The master called out, 'You come up.'

來我與你說。僧望崖而退。崇禎三年忽疾作。師指巖下謂行者曰。此處可以埋我。者曰。設使死了。埋了又作么生分發。師大嘯一聲曰。恰好也。再問。已蛻去。世壽五十四。僧臘二十六。瘞于所指之石巖下。

壽昌闃然元謐禪師

南昌王氏子。初依壽昌于峨峰。看父母未生前面目。一日因推磨失手撞磨盤。忽爾有省。呈偈曰。本來面目不須尋。一點靈明亙古今。和尚問我本來面。巾珍彬真欣鄰仁。昌曰。前三句即不問。后一句是如何。師曰。不可雪上更加霜也。昌曰。今日且放過。夜坐菜園偶聞蝦蟆聲。當下身世如虛空。實無一法可喻。偈曰。虛空逼塞一聲蛙。水鳥含靈共一家。十字街頭親著眼。自歌自唱哩嗹花。他日呈臨濟參黃檗頌曰。問處其中的。婆心絕跡椎。抱贓叫屈漢。的的在何居。昌頷之。師即問曰。麻三斤。三腳驢兒弄蹄行。杖林山下竹筋鞭。請和尚道一句。昌曰。汝道一句看。師曰。道也不難。只恐泄破無用處。昌曰。須有轉身吐氣始得。昌復問。如何是佛。師掩耳而出。師坐禪次。昌巡堂問曰。在此作甚麼。師不對。昌曰。啞乎。師亦不對。昌曰。真個那。師下禪床曰。和尚也不可向體中覓骨。昌曰。畢竟作么生。師曰。銚柄杓杷。昌曰。三十棒且放過。一日告昌曰。某甲根基最劣。

【現代漢語翻譯】現代漢語譯本來，我來告訴你。這位僧人望見懸崖就退縮了。崇禎三年，禪師忽然生病。禪師指著巖石下面對侍者說：『這個地方可以埋葬我。』侍者說：『假設死了，埋了又將如何處理？』禪師大笑一聲說：『恰好！』不再問了，已經脫胎換骨而去。世壽五十四歲，僧臘二十六年，埋葬在所指的石巖下。

壽昌闃然元謐禪師（Shouchang Qiran Yuanmi Chanshi，壽昌闃然元謐禪師）

是南昌王氏的兒子。起初在峨峰跟隨壽昌禪師（Shouchang Chanshi）參學，參看『父母未生前面目』（fumu weisheng qian mianmu，指人的本性）。一天，因為推磨失手撞到磨盤，忽然有所領悟。呈上偈語說：『本來面目不須尋，一點靈明亙古今。和尚問我本來面，巾珍彬真欣鄰仁。』壽昌禪師說：『前三句我不問，后一句是什麼意思？』禪師說：『不可雪上加霜啊。』壽昌禪師說：『今天且放過你。』晚上坐在菜園裡，偶然聽到蛤蟆叫聲，當下覺得身世如虛空，實在沒有一法可以比喻。偈語說：『虛空逼塞一聲蛙，水鳥含靈共一家。十字街頭親著眼，自歌自唱哩嗹花。』他日呈上臨濟（Linji）參黃檗（Huangbo）的頌說：『問處其中的，婆心絕跡椎。抱贓叫屈漢，的的在何居。』壽昌禪師點頭認可。禪師隨即問道：『麻三斤（ma san jin，一個禪宗公案），三腳驢兒弄蹄行（san jiao lver nong ti xing，三腳驢子跑得歡），杖林山下竹筋鞭（zhanglin shan xia zhu jin bian，用竹條做的鞭子），請和尚說一句。』壽昌禪師說：『你說一句看看。』禪師說：『說也不難，只恐怕泄露了無用之處。』壽昌禪師說：『須有轉身吐氣才行。』壽昌禪師又問：『如何是佛？』禪師掩耳而出。禪師坐禪時，壽昌禪師巡視禪堂問道：『在這裡做什麼？』禪師不回答。壽昌禪師說：『啞巴嗎？』禪師還是不回答。壽昌禪師說：『真的啞巴嗎？』禪師下禪床說：『和尚也不可向體中覓骨（xiang ti zhong mi gu，不要執著于外在形式）。』壽昌禪師說：『到底怎麼樣？』禪師說：『銚柄杓杷（diao bing biao pa，都是一些日常用具）。』壽昌禪師說：『三十棒且放過。』一天，禪師告訴壽昌禪師說：『某甲根基最差。』

【English Translation】 English version Come, let me tell you. The monk retreated upon seeing the cliff. In the third year of Chongzhen, the master suddenly fell ill. The master pointed to the bottom of the rock and said to the attendant, 'This place can bury me.' The attendant said, 'Suppose he dies, what will be done after burial?' The master laughed loudly and said, 'Exactly!' No more questions were asked, and he had already transformed and departed. His worldly age was fifty-four, and his monastic age was twenty-six. He was buried under the stone rock he had pointed to.

Chan Master Qiran Yuanmi of Shouchang (Shouchang Qiran Yuanmi Chanshi)

He was the son of the Wang family of Nanchang. Initially, he followed Shouchang (Shouchang Chanshi) at Emei Peak, contemplating 'the original face before parents were born' (fumu weisheng qian mianmu, referring to one's original nature). One day, while pushing a millstone, he accidentally hit the millstone and suddenly had an awakening. He presented a verse saying, 'The original face need not be sought, a point of spiritual light pervades the ages. The abbot asks me about the original face, (jin zhen bin zhen xin lin ren).' Shouchang said, 'I won't ask about the first three lines, what is the meaning of the last line?' The master said, 'Don't add frost to snow.' Shouchang said, 'I'll let you off today.' Sitting in the vegetable garden at night, he accidentally heard the sound of a toad, and immediately felt that his life was like empty space, and there was really no Dharma that could be compared to it. The verse said, 'Empty space is filled with the sound of a frog, water birds and sentient beings share a family. At the crossroads, see with your own eyes, singing and dancing (li lian hua).' Another day, he presented a verse on Linji's (Linji) visit to Huangbo (Huangbo), saying, 'Where to ask is the key, compassion leaves no trace. A man holding stolen goods and crying injustice, where exactly does he reside?' Shouchang nodded in agreement. The master then asked, 'Three pounds of flax (ma san jin, a Zen koan), a three-legged donkey trots along (san jiao lver nong ti xing, a three-legged donkey runs happily), a bamboo whip under Zhanglin Mountain (zhanglin shan xia zhu jin bian, a whip made of bamboo strips), please, Abbot, say a word.' Shouchang said, 'You say a word and see.' The master said, 'It's not difficult to say, but I'm afraid it will reveal something useless.' Shouchang said, 'There must be a turning and exhaling to succeed.' Shouchang then asked, 'What is Buddha?' The master covered his ears and went out. When the master was sitting in meditation, Shouchang patrolled the meditation hall and asked, 'What are you doing here?' The master did not answer. Shouchang said, 'Are you mute?' The master still did not answer. Shouchang said, 'Are you really mute?' The master got off the meditation bed and said, 'The abbot should not seek bones in the body (xiang ti zhong mi gu, do not cling to external forms).' Shouchang said, 'What exactly is it?' The master said, '(diao bing biao pa, all are daily utensils).' Shouchang said, 'I'll let you off thirty blows.' One day, the master told Shouchang, 'My foundation is the worst.'

幸值和尚得出苦海。猶恐夙習難以屏除。昨對護法前祝願曰。某此生福輕慧淺不敢妄生節目。使我終身居於學地。生生不離知識。具足福智報佛師恩。是所愿也。昌曰。子深知其源。欲興利濟。若非兩足雖悟莫能為也。自爾二十餘年潛行密用。如愚若魯。因黃端伯匡廬有省。常以偈頌酬和輒藏之篋中。一日覺浪禪師令侍者竊出。浪曰。今日捉獲師伯贓物了矣。師曰。賊聻。浪曰。洞上者枝花影子。自有人承當在。足現雙趺頌曰。伸不伸。縮不縮。亦非驢頭並馬腳。設有人道似冬瓜。抱頭笑倒空王閣。笑倒且置。的的當當一句作么生道。彈指一下曰。確。

福州鼓山永覺元賢禪師

建寧建陽蔡氏子。幼習儒。二十補邑庠。讀書山剎偶聞僧唱曰。我爾時為現清凈光明身。忽得一歡喜。急請經。閱之茫然。后參壽昌于董巖。呈南泉斬貓頌。昌曰。此事不可於一機一境上取則。須是百匝千重垂手直過尚當遇人。所謂身雖已在青霄外。猶更將身入眾藏。是參學眼也。因勉看雲門乾屎橛。至四十歲棄家。往壽昌落髮。一日遇昌田中歸。逆問曰。如何是清凈光明身。昌振衣而立。師曰。祇此更別有。昌拂衣便行。師入方丈禮拜。不及啟口。昌連折三棒曰。向後不得草草作禮而退。次年昌遷化。入博山進戒。還閩住靜舟。

【現代漢語翻譯】現代漢語譯本：慶幸這位和尚能夠脫離苦海。但仍然擔心他長久以來的習氣難以去除。昨天在護法面前祝願說：『我此生福報淺薄，智慧也不夠，不敢胡亂生出事端。只願我終身都處於學習的階段，生生世世不離開善知識（指可以引導人們向善、解脫煩惱的人），具足福德和智慧，以報答佛的恩情。』這就是我的願望。昌（指壽昌禪師）說：『你深深地瞭解其中的根源。想要興辦利益眾生的事業，如果不是福慧雙足，即使有所領悟也無法做到。』從此以後二十多年，他默默地修行，暗中用功，看起來好像愚笨遲鈍一樣。因為黃端伯在匡廬山有所領悟，（永覺元賢禪師）常常用偈頌與他酬唱應和，但都藏在箱子里。有一天，覺浪禪師讓侍者偷偷地拿了出來。覺浪禪師說：『今天捉到了師伯的贓物了！』（永覺元賢禪師）說：『賊在哪裡？』覺浪禪師說：『洞山（指洞山良價禪師）的枝花影子，自然有人來承擔。』於是顯現雙足，並作頌說：『伸也非，縮也非，既不是驢頭也不是馬腳。如果有人說像冬瓜，（那隻會讓人）抱頭在空王閣里笑倒。』笑倒且先放在一邊，這的的確確、明明白白的一句該怎麼說呢？』（永覺元賢禪師）彈了一下手指說：『確！』

福州鼓山永覺元賢禪師

建寧建陽蔡氏之子。年幼時學習儒學。二十歲考取了縣學的學生。在山裡的寺廟讀書時，偶然聽到僧人唱誦：『我爾時為現清凈光明身。』忽然感到非常歡喜，急忙請來經書閱讀，卻茫然不解。後來到董巖參拜壽昌禪師，呈上自己寫的《南泉斬貓頌》。壽昌禪師說：『這件事不能只從一個機鋒、一個境界上去理解。必須經過成百上千次的錘鍊，垂手直過，尚且需要遇到合適的人。這就是所謂的「身雖已在青霄外，猶更將身入眾藏」，是參學者的眼光。』於是勉勵他參看雲門禪師的「乾屎橛」。到四十歲時，（永覺元賢禪師）捨棄家庭，前往壽昌禪師處剃度出家。有一天，遇到壽昌禪師從田里回來，（永覺元賢禪師）迎上去問道：『如何是清凈光明身？』壽昌禪師抖了抖衣服站立在那裡。（永覺元賢禪師）說：『只有這個，還是另外還有？』壽昌禪師拂袖而去。（永覺元賢禪師）進入方丈室禮拜，還沒來得及開口，壽昌禪師就連打了三棒，說：『以後不許這樣草率地作禮就退下。』第二年，壽昌禪師圓寂。（永覺元賢禪師）到博山受戒，回到福建住在安靜的船上。

【English Translation】 English version: Fortunately, this monk was able to escape the sea of suffering. However, there was still concern that his long-standing habits would be difficult to eliminate. Yesterday, in front of the Dharma protectors, he made a vow, saying: 'My blessings in this life are meager, and my wisdom is shallow, so I dare not rashly create problems. I only wish to remain in a state of learning throughout my life, never to be separated from wise teachers (referring to those who can guide people towards goodness and liberation from afflictions), and to be endowed with both merit and wisdom, in order to repay the Buddha's kindness.' This is my wish. Chang (referring to Zen Master Shouchang) said: 'You deeply understand the root of this. If you want to undertake the work of benefiting sentient beings, if you do not have both blessings and wisdom, even if you have some understanding, you will not be able to do it.' From then on, for more than twenty years, he practiced silently, working diligently in secret, appearing as if he were foolish and dull. Because Huang Duanbo had an awakening on Mount Kuanglu, (Zen Master Yongjue Yuanxian) often composed verses to correspond with him, but he kept them hidden in a box. One day, Zen Master Juelang had a attendant secretly take them out. Zen Master Juelang said: 'Today, we have caught our grand-uncle's stolen goods!' (Zen Master Yongjue Yuanxian) said: 'Where is the thief?' Zen Master Juelang said: 'The branch and flower shadow of Dongshan (referring to Zen Master Dongshan Liangjie) will naturally have someone to take responsibility for.' Then he manifested both feet and composed a verse, saying: 'Neither stretching nor shrinking, neither a donkey's head nor a horse's foot. If someone says it's like a winter melon, (it will only make people) hold their heads and laugh in the Empty King's Pavilion.' Putting aside the laughing for now, how should one speak this truly, clearly, and distinctly?' (Zen Master Yongjue Yuanxian) snapped his fingers and said: 'Exactly!'

Zen Master Yongjue Yuanxian of Gushan Mountain in Fuzhou

A son of the Cai family from Jianning Jianyang. He studied Confucianism in his youth. At the age of twenty, he passed the examination to become a student in the county school. While studying at a mountain temple, he happened to hear a monk chanting: 'At that time, I manifested a pure and radiant body.' Suddenly, he felt very joyful and hurriedly asked for scriptures to read, but he was at a loss. Later, he went to Dongyan to pay respects to Zen Master Shouchang and presented his own 'Ode to Nanquan Cutting the Cat.' Zen Master Shouchang said: 'This matter cannot be understood from just one koan or one state of mind. It must be tempered hundreds and thousands of times, passing through directly, and still needing to meet the right person. This is what is meant by "Although the body is already outside the blue sky, it must still enter the multitude of collections," which is the eye of a Zen student.' So he encouraged him to contemplate Zen Master Yunmen's 'dried dung stick.' At the age of forty, (Zen Master Yongjue Yuanxian) abandoned his family and went to Zen Master Shouchang to be ordained as a monk. One day, he encountered Zen Master Shouchang returning from the fields, and (Zen Master Yongjue Yuanxian) went up to him and asked: 'What is the pure and radiant body?' Zen Master Shouchang shook his clothes and stood there. (Zen Master Yongjue Yuanxian) said: 'Is it only this, or is there something else?' Zen Master Shouchang brushed his sleeves and left. (Zen Master Yongjue Yuanxian) entered the abbot's room to pay respects, but before he could speak, Zen Master Shouchang struck him three times, saying: 'In the future, you are not allowed to retreat after making such a hasty bow.' The following year, Zen Master Shouchang passed away. (Zen Master Yongjue Yuanxian) went to Boshan to receive the precepts and returned to Fujian to live on a quiet boat.

次延津。聞僧誦曰。諸佛謦欬俱共彈指。乃徹見壽昌用處。有偈曰。金雞啄破碧琉璃。萬歇千休祇自知。穩臥片帆天正朗。前山無復雨鳩啼。崇禎七年住鼓山。示眾。一陽來複。諸陽積而成干。一陰初姤。諸陰積而成坤。動靜如環。無端造化。由茲闔辟。祇如大易曰。復其見天地之心乎。大眾作么生會。先儒曰。動見天地之心。或曰靜見天地之心。或曰動靜見天地之心。或曰非動非靜見天地之心。諸人試道看。四語那一語較親。今日鼓山未免為諸人注破去。以拂子擊案左曰。動見天地之心。擊案右曰。靜見天地之心。擊案中曰。動靜之間見天地之心。收拂子曰。非靜非動見天地之心。驀拈拂子曰。還見么。喝一喝。莫道鼓山習氣重。今日猶向人前誦易經好。次主泉州之開元。杭之真寂。僧問。洞山三十年鬼神尋不見。安平真人卻來和尚處乞戒。此與古人是同是別。師曰。振溺須臨水。嘯月卻登峰。

青原下三十六世

雲門澄禪師法嗣

指南明徹禪師

金華永康應氏子。宿稟靈機。幼歲厭俗。嘗欲出家。父母留難。年二十二逃至崇德禮古卓禪師為師。始得從愿。示以萬法歸一話。日夜參叩竟無所入。向佛前自勵立誓。兩斷其指。走雙徑天臺。遍叩名宿。嘗依聞谷無擇諸師游。漸有所入。而終是

【現代漢語翻譯】現代漢語譯本：後來，他到了延津。聽到僧人誦經說：『諸佛謦欬（qǐng kài，咳嗽）都一起彈指。』於是徹底明白了壽昌的用心之處。他作了一首偈語：『金雞啄破碧琉璃，萬歇千休祇自知。穩臥片帆天正朗，前山無復雨鳩啼。』崇禎七年，他住在鼓山，向大眾開示：『一陽來複，諸陽積累而成干（qián，八卦之一，代表天）。一陰初姤（gòu，相遇），諸陰積累而成坤（kūn，八卦之一，代表地）。動靜如環，無端造化，由此開始閉合。正如《大易》所說：『復，其見天地之心乎？』大眾如何理解？先儒說：『動見天地之心。』或說：『靜見天地之心。』或說：『動靜見天地之心。』或說：『非動非靜見天地之心。』各位試著說說看，這四句話哪一句更貼切？』今天鼓山不得不為各位註釋一番。』他用拂子敲擊案幾左邊說：『動見天地之心。』敲擊案幾右邊說：『靜見天地之心。』敲擊案幾中間說：『動靜之間見天地之心。』收起拂子說：『非靜非動見天地之心。』突然拿起拂子說：『還見嗎？』喝一聲。『莫說鼓山習氣重，今天仍然在人前誦讀《易經》！』後來，他主持了泉州的開元寺和杭州的真寂寺。有僧人問：『洞山三十年鬼神都找不到他，安平真人卻來和尚這裡乞求受戒，這與古人是相同還是不同？』師父說：『拯救溺水的人必須到水邊，對著月亮長嘯卻要登上山峰。』

青原下第三十六世

雲門澄禪師的法嗣

指南明徹禪師

金華永康應氏之子。天生聰慧，從小厭惡世俗。曾經想要出家，父母阻攔。二十二歲時逃到崇德，拜古卓禪師為師，才得以如願。古卓禪師用『萬法歸一』的話來開示他，他日夜參悟，卻始終無法領悟。於是向佛前發誓，斷了兩根手指，前往雙徑和天臺，遍訪名宿。曾經跟隨聞谷無擇等諸位禪師遊學，漸漸有所領悟，但最終還是沒有完全開悟。

【English Translation】 English version: Later, he arrived at Yanjin. He heard a monk chanting, 'All Buddhas clear their throats (qing kai, cough) and snap their fingers together.' Thereupon, he thoroughly understood Shouchang's intention. He composed a verse: 'The golden rooster pecks open the green glass, ten thousand rests and a thousand pauses, only oneself knows. Steadily lying on a single sail, the sky is bright, and on the front mountain, there is no longer the rain dove's cry.' In the seventh year of Chongzhen, he resided at Gushan, instructing the assembly: 'One yang returns, and all yang accumulate to form Qian (one of the eight trigrams, representing heaven). One yin initially meets, and all yin accumulate to form Kun (one of the eight trigrams, representing earth). Movement and stillness are like a ring, and causeless creation begins to open and close from this. Just as the Great Book of Changes says: 'Return, do you see the heart of heaven and earth?' How does the assembly understand this? Former Confucians said: 'Movement sees the heart of heaven and earth.' Or said: 'Stillness sees the heart of heaven and earth.' Or said: 'Movement and stillness see the heart of heaven and earth.' Or said: 'Neither movement nor stillness sees the heart of heaven and earth.' Everyone, try to say, which of these four statements is more appropriate?' Today, Gushan cannot avoid annotating for everyone.' He struck the table to the left with a whisk and said: 'Movement sees the heart of heaven and earth.' He struck the table to the right and said: 'Stillness sees the heart of heaven and earth.' He struck the middle of the table and said: 'Between movement and stillness sees the heart of heaven and earth.' He put away the whisk and said: 'Neither stillness nor movement sees the heart of heaven and earth.' Suddenly, he picked up the whisk and said: 'Do you see it yet?' He shouted once. 'Don't say that Gushan's habits are heavy; today, I am still reciting the Book of Changes in front of people!'' Later, he presided over Kaiyuan Temple in Quanzhou and Zhenji Temple in Hangzhou. A monk asked: 'For thirty years, even ghosts and spirits could not find Dongshan, but the Anping Real Person came to the abbot to beg for precepts. Is this the same as the ancients or different?' The master said: 'To save a drowning person, you must go to the water's edge; to howl at the moon, you must climb the peak.'

Thirty-sixth Generation under Qingyuan

Dharma Successor of Zen Master Yunmen Cheng

Zen Master Zhinan Mingche

A son of the Ying family of Yongkang, Jinhua. He was born with spiritual intelligence and disliked the secular world from a young age. He once wanted to become a monk, but his parents prevented him. At the age of twenty-two, he fled to Chongde and took Zen Master Guzhuo as his teacher, and only then was he able to fulfill his wish. Zen Master Guzhuo used the words 'The myriad dharmas return to one' to enlighten him, and he meditated on it day and night, but he was never able to comprehend it. So he vowed before the Buddha, cut off two of his fingers, and went to Shuangjing and Tiantai, visiting famous masters everywhere. He once traveled with Zen Masters Wengu Wuzhe and others, and gradually gained some understanding, but in the end, he was not fully enlightened.

礙膺。後過常州依幻有禪師數月。疑情愈覺綿密。發狂者一月。死而復甦者三次。雖蒙幻公開示。意不能自安。后參雲門于梅墅。師以平日所做工夫逐一吐露。門知其所詣真實。但未有人明示安樂法門。甚憫之。直指心要。其時豁然透脫。疑慮冰消。門詰之曰。僧問法眼如何是佛。眼曰即汝便是。其僧禮拜。倘有問汝作么生答。師曰。但向他道。清風度廊下。門曰。未在。更道。師曰。叫某道個甚麼即得。門心肯之。后付以偈曰。心是本來心。法亦無他法。心法祇如是。源源不可絕。時萬曆四十年壬子重陽前一日也。一日同麥浪禪師侍次。門召師曰。老僧四大不和。汝能療之否。師曰。蒼天蒼天。門召浪曰。汝能療之否。浪曰。譫語作么。門曰。不如者個不識字的。后住靜苕溪。偶至土橋示疾。僧問。大師得力宗門。今日何如。師震威一喝而逝。

麥浪明懷禪師

越之山陰王氏子。五歲入天王寺出家。十七往云棲受戒。遍游講肆。聞禪宗有奇特處。未能無疑。遂參雲門。門曰。見見之時見非是見。見猶離見。見不能及。如何是見不及處。師下語不契。求示旨要。門曰。汝向後但看個見不及處。慇勤參叩無有入處。一日見云棲舉海底泥牛話問眾。門推出傍僧曰。大眾證明。師於此有省。往見門。門即席上拈

【現代漢語翻譯】現代漢語譯本：礙膺（法號）。後來到常州依止幻有禪師數月，疑情更加綿密。曾發狂一個月，死而復甦三次。雖然得到幻有禪師的開示，內心仍然不能安定。後來在梅墅參拜雲門禪師，將平日所做的功夫一一吐露。雲門禪師知道他所達到的境界真實不虛，只是沒有人明白地指示他安樂的法門，非常憐憫他，直接指點心要。當時礙膺豁然透脫，疑慮冰消瓦解。雲門禪師詰問道：『有僧人問法眼禪師什麼是佛，法眼禪師回答說『即汝便是』（就是你）。那僧人聽后禮拜。倘若有人問你，你打算怎麼回答？』礙膺回答說：『我只會對他說：清風度廊下。』雲門禪師說：『還不到位，再說。』礙膺說：『叫我說個什麼才行呢？』雲門禪師內心認可了他的回答。後來，雲門禪師授予他偈語說：『心是本來心，法亦無他法。心法祇如是，源源不可絕。』當時是萬曆四十年壬子年重陽節前一天。一天，礙膺禪師與麥浪禪師一同侍奉雲門禪師，雲門禪師召喚礙膺禪師說：『老僧四大不調，你能醫治嗎？』礙膺禪師回答說：『蒼天蒼天。』雲門禪師又召喚麥浪禪師說：『你能醫治嗎？』麥浪禪師回答說：『胡說八道什麼？』雲門禪師說：『還不如這個不識字的。』後來，礙膺禪師住在靜苕溪。偶然到了土橋，示現疾病。有僧人問：『大師得力于宗門，今日如何？』礙膺禪師震威一喝，隨即逝世。

麥浪明懷禪師

是越地山陰王氏的兒子。五歲時到天王寺出家，十七歲前往云棲寺受戒。廣泛遊歷于講經場所，聽說禪宗有奇特之處，但心中未能無疑。於是參拜雲門禪師。雲門禪師說：『見見之時見非是見，見猶離見，見不能及。如何是見不及處？』麥浪禪師的回答不契合禪意，於是請求開示旨要。雲門禪師說：『你以後只管看個見不及處。』麥浪禪師慇勤參叩，卻始終沒有入門之處。一天，麥浪禪師見到云棲禪師舉海底泥牛的話來問大眾，雲門禪師推出旁邊的僧人說：『大眾證明。』麥浪禪師因此有所領悟，前去拜見雲門禪師，雲門禪師當即在席上拈...

【English Translation】 English version: Ai Ying (Dharma name). Later, he stayed with Chan Master Huan You in Changzhou for several months, and his doubts became even more intense. He went mad for a month and revived from death three times. Although he received guidance from Chan Master Huan You, his mind could not find peace. Later, he visited Yunmen Chan Master at Meishu, and revealed all the efforts he had made in his daily practice. Yunmen knew that his attainment was genuine, but no one had clearly pointed out the Dharma gate of peace and happiness to him, so he felt great compassion and directly pointed out the essentials of the mind. At that moment, Ai Ying suddenly broke through, and his doubts vanished like melting ice. Yunmen questioned him, saying, 'A monk asked Dharma Eye Chan Master, 'What is Buddha?' Dharma Eye replied, 'It is you.' The monk bowed after hearing this. If someone were to ask you, how would you answer?' Ai Ying replied, 'I would simply say to him: 'The clear breeze passes through the corridor.'' Yunmen said, 'Not quite there yet, say more.' Ai Ying said, 'What exactly do you want me to say?' Yunmen inwardly approved of his answer. Later, Yunmen gave him a verse, saying: 'The mind is the original mind, the Dharma is also no other Dharma. The mind and Dharma are just like this, the source is inexhaustible.' This was the day before the Double Ninth Festival in the Renzi year of the Wanli reign (1612). One day, while Ai Ying Chan Master and Mai Lang Chan Master were attending Yunmen, Yunmen summoned Ai Ying and said, 'This old monk's four elements are not in harmony, can you cure it?' Ai Ying replied, 'Heaven, heaven.' Yunmen then summoned Mai Lang and said, 'Can you cure it?' Mai Lang replied, 'What nonsense are you talking about?' Yunmen said, 'Not as good as this illiterate one.' Later, Ai Ying lived in seclusion in Jingxi. He happened to be at Tuqiao, showing signs of illness. A monk asked, 'Master, having gained strength from the Chan school, what is it like today?' Ai Ying gave a powerful shout and then passed away.

Chan Master Mai Lang Ming Huai

Was a son of the Wang family of Shanyin, Yue. At the age of five, he entered Tianwang Temple to become a monk. At seventeen, he went to Yunqi Temple to receive the precepts. He traveled extensively to lecture halls, hearing that Chan Buddhism had something unique, but he could not be without doubt. So he visited Yunmen. Yunmen said, 'When seeing sees, seeing is not seeing. Seeing is still apart from seeing. Seeing cannot reach. What is the place where seeing cannot reach?' Mai Lang's answer did not accord with Chan meaning, so he asked for guidance on the essential point. Yunmen said, 'In the future, just look at the place where seeing cannot reach.' Mai Lang diligently sought and knocked, but never found an entry point. One day, Mai Lang saw Yunqi raise the story of the mud ox at the bottom of the sea to ask the assembly, and Yunmen pushed out a monk beside him, saying, 'The assembly bears witness.' Mai Lang had some understanding of this, and went to see Yunmen. Yunmen immediately picked up...

一盤胡桃曰。我用處不換機。你喚他做甚麼。師即一掌打于地。門曰。適才汝道。諸佛諸祖舌頭。一總瞞汝不得。我拈起一盤故胡桃。汝便被我瞞過了也。師曰。卻是和被某甲瞞過了也。門曰。你檢點話頭看。師曰。胡桃只是胡桃。及門主壽聖。師問。如何是臨七事事隨身。門答。云云。師以手掩門口曰。休將閑學解。埋沒祖師心。門大恕曰。汝探頭太過了。師驚疑。后入云棲。眾以書招師。師即以白紙一幅封固如柬式。上寫偈曰。上覆雲門老古錐。陳年故紙謾躊躇。假饒透過三千則。猶有云棲一紙書。眾罔措。門即拈來。中扯一孔曰。大眾證明。老僧透過去也。時門應徑山東塔請。命師主雲門法席。於三載中拈提無虛日。后師至東塔。值定林參次。師問。大德尊號。定曰。定林。師曰。葉落歸根時如何。定曰。某甲早已葉落歸根了也。師曰。未在。何不道本來無枝節。到底赤條條。定曰。大德尊號。師曰。麥浪。定曰。無風時向何處安身立命。師于定面上輕搖一扇。定曰。某甲怕風。師曰。無風時遍界定林。一扇處戽面塵埃。定曰。未在。師曰。三尺浪高魚化龍。癡人猶戽夜塘水。定曰。未在。師曰。語不知偏正。理不識倒斜。為人則禍生。門曰。雖然麥浪善行劍刃上事。若無後語二人都成布袋里老鴉。何故。機不

【現代漢語翻譯】一盤胡桃（一種點心）說：『我的用處不亞於禪機。你叫它做什麼？』師父隨即一掌打在地上。門人說：『剛才你說，諸佛諸祖的舌頭，總瞞不過你。我拿起一盤舊胡桃，你就被我瞞過了。』師父說：『確實是被我瞞過了。』門人說：『你檢查一下話頭看看。』師父說：『胡桃只是胡桃。』後來門人做了壽聖寺的住持。師父問：『什麼是臨七（指人臨終前的第七天）事事隨身？』門人回答，說了很多。師父用手遮住門口說：『不要用世俗的學理解釋，埋沒了祖師的心意。』門人大怒說：『你探頭探得太過分了。』師父感到驚訝和疑惑。後來師父去了云棲寺。寺里的僧眾用書信邀請師父。師父用一張白紙封好，像書信一樣，上面寫了一首偈語：『上覆雲門（寺名）老古錐（指老禪師），陳年舊紙還猶豫什麼。假如你通透了三千則公案，還有云棲寺這一紙書。』眾僧不知所措。門人拿起書信，在中間扯了一個孔說：『大眾證明，老僧我穿過去了。』當時門人應徑在山東東塔寺當住持，師父主持雲門寺的法席，三年中每天說法，沒有一天是虛度的。後來師父到了東塔寺，正趕上定林寺的僧人來參訪。師父問：『大德的尊號是什麼？』定林回答：『定林。』師父說：『葉落歸根時如何？』定林說：『我早已葉落歸根了。』師父說：『還不到時候。為什麼不說本來就沒有枝節，到底赤條條的。』定林問：『大德的尊號是什麼？』師父說：『麥浪。』定林問：『沒有風的時候，在哪裡安身立命？』師父在定林的臉上輕輕搖著扇子。定林說：『我怕風。』師父說：『沒有風的時候，整個世界都是定林，一扇扇動處都是灰塵。』定林說：『還不到時候。』師父說：『三尺浪高魚化龍，癡人還在戽夜塘水。』定林說：『還不到時候。』師父說：『說話不知偏正，理不識倒斜，為人處世就會招來禍患。』門人說：『雖然麥浪善於在刀刃上行走，如果沒有後來的話，我們兩個都成了布袋里的老鴉。為什麼呢？』禪機不...

【English Translation】 A plate of walnuts (a kind of snack) said, 'My use is no less than a Zen opportunity. What do you call it for?' The master immediately slapped the ground. The disciple said, 'Just now you said that the tongues of all Buddhas and Patriarchs could not deceive you. I picked up a plate of old walnuts, and you were deceived by me.' The master said, 'Indeed, I was deceived.' The disciple said, 'Check the topic of conversation and see.' The master said, 'Walnuts are just walnuts.' Later, the disciple became the abbot of Shousheng Temple. The master asked, 'What is it that accompanies you in everything during the seventh day before death (referring to the seventh day before a person's death)?' The disciple answered, saying a lot. The master covered the entrance with his hand and said, 'Do not use worldly learning to explain, burying the intention of the Patriarch.' The disciple was furious and said, 'You are sticking your head out too far.' The master was surprised and doubtful. Later, the master went to Yunqi Temple. The monks in the temple invited the master with letters. The master sealed it with a piece of white paper, like a letter, with a verse written on it: 'Respectfully replying to the old Gu Chui (referring to an old Zen master) of Yunmen (temple name), why hesitate over old paper from years ago. Even if you understand three thousand koans, there is still this piece of paper from Yunqi Temple.' The monks were at a loss. The disciple picked up the letter, tore a hole in the middle and said, 'The assembly testifies that this old monk has passed through.' At that time, the disciple Yingjing was the abbot of Dongta Temple in Shandong. The master presided over the Dharma seat of Yunmen Temple, expounding the Dharma every day for three years without a single day of emptiness. Later, the master arrived at Dongta Temple, just in time for the monk Dinglin Temple to visit. The master asked, 'What is the honorable name of the great virtue?' Dinglin replied, 'Dinglin.' The master said, 'What about when the leaves fall and return to their roots?' Dinglin said, 'I have already returned to my roots.' The master said, 'It's not time yet. Why not say that there are no branches from the beginning, and it is bare to the end.' Dinglin asked, 'What is the honorable name of the great virtue?' The master said, 'Wheat waves.' Dinglin asked, 'Where do you settle down when there is no wind?' The master gently waved a fan on Dinglin's face. Dinglin said, 'I am afraid of the wind.' The master said, 'When there is no wind, the whole world is Dinglin, and dust is everywhere with a fan.' Dinglin said, 'It's not time yet.' The master said, 'The fish turns into a dragon when the waves are three feet high, and the foolish man is still scooping water from the night pond.' Dinglin said, 'It's not time yet.' The master said, 'Speaking without knowing the right and wrong, not knowing the upside down of reason, will bring disaster to people.' The disciple said, 'Although the wheat waves are good at walking on the edge of a sword, if there are no later words, both of us will become old crows in a bag. Why?' The Zen opportunity does not...

離位。墮在毒海。師於前壽聖之疑從此豁然頓釋。命師為第一座。時埭山虛席請師主之。後過雲門付以偈曰。如是之法宗說兼備。汝今得之。其善保芘。又曰。能如是行。到如來地。示眾。洛陽牛犢食禾頭。荊益田疇減半收。舜若多神枵腹死。江河淮濟淚長流。大眾委悉去。示眾。昨日雨。今日風。非空非色。天臺來。徑山去。是聖是凡。孟八郎漢檢點得七穿八穴。猶是隔靴抓癢。其或未然。一任鉆象打瓦。

杭州佛日石雨明方禪師

嘉興嘉善陳氏子。禱定光古佛而生。年二十二禮杭之南高峰西筑宗禪師為師。一日唸佛真切。忽擲魚子大笑曰。不特西方可生。東方亦可生矣。參雲門于石佛。呈所得。門曰。此信心真切。塵勞暫息耳。復寓承天。閱楞嚴至如汝文殊更有文殊是文殊者。便覺身心世界打成一片。同參扭住曰。道道。師滿口逼抑不能加答。時門住東塔。又如請益次。謁博山憨山諸尊復宿。回顯聖打七。門上堂曰。放下著。忽覺通身慶快。呈偈曰。平空一擲絕躊躇。轉眼風波徹太虛。會得竿頭舒捲意。放生原是釣來魚。門問。如何是一口道不盡的句。師曰。晨昏禮拜和尚也是尋常事。門曰。趙州道無意作么生。師曰。和尚喜著棋。某甲粗知。門曰。他道有又作么生。師信口頌曰。家家有幅遮羞布。

【現代漢語翻譯】現代漢語譯本離開原來的位置，墮入充滿毒害的苦海。禪師先前對於前世聖人的疑惑，至此完全頓悟消解。於是任命他為第一座（寺院中職位名，通常指禪堂內的首座僧人）。當時埭山（地名）的住持位置空缺，眾人邀請禪師前去主持。後來，禪師經過雲門（寺院名），雲門禪師將偈語傳授給他，說：『這樣的佛法，宗門和教理都具備了。你現在得到了它，要好好地守護它。』又說：『能夠這樣修行，就能到達如來的境界。』禪師開示大眾說：『洛陽的小牛吃禾苗的頂端，荊州和益州的田地收成減少一半。舜若多神（Śūnyatā，空神）空腹而死，長江、黃河、淮河、濟水，淚水長流。』大眾都明白了禪師的意思，離開了。禪師又開示大眾說：『昨天下雨，今天颳風。非空非色（既不是空，也不是色，指超越二元對立的境界）。從天臺山（地名）來，到徑山（地名）去。是聖人還是凡人。孟八郎漢（人名）檢查得七穿八孔，仍然是隔靴搔癢（比喻不中要害）。如果不是這樣，就任憑你鉆木取火，擊打瓦片。』

杭州佛日石雨明方禪師

嘉興嘉善（地名）陳氏的兒子。祈禱定光古佛（佛名）而出生。二十二歲時，在杭州南高峰（地名）拜西筑宗禪師為師。一天，唸佛非常懇切，忽然扔掉魚子，大笑著說：『不只是西方可以往生，東方也可以往生啊！』在石佛（地名）參拜雲門禪師，呈上自己的心得。雲門禪師說：『這是信心真切，只是暫時的平息了塵勞而已。』後來，禪師住在承天寺（寺院名）。閱讀《楞嚴經》到『如汝文殊更有文殊是文殊者』（就像你文殊菩薩之外還有文殊菩薩才是真正的文殊菩薩）時，便覺得身心世界打成一片。同參（一起參禪的人）扭住他說：『說！說！』禪師滿口阻塞，不能回答。當時雲門禪師住在東塔（地名）。又如請益（請求開示）時，拜謁博山（地名）、憨山（人名）等尊宿，然後返回顯聖寺（寺院名）打七（禪修七天）。雲門禪師上堂說法：『放下！』禪師忽然覺得通身慶快。呈上偈語說：『平空一擲絕躊躇，轉眼風波徹太虛。會得竿頭舒捲意，放生原是釣來魚。』雲門禪師問：『如何是一口道不盡的句？』禪師說：『早晚禮拜和尚也是尋常事。』雲門禪師問：『趙州禪師說「無」是什麼意思？』禪師說：『和尚喜歡下棋，我略知一二。』雲門禪師問：『他說「有」又是什麼意思？』禪師信口頌道：『家家有幅遮羞布。』

【English Translation】 English version Leaving his position, he fell into the sea of poison. The master's previous doubts about the sage of the past life were completely resolved at once. He was then appointed as the first seat (a position in the monastery, usually referring to the head monk in the meditation hall). At that time, the position of abbot at Daishan (place name) was vacant, and everyone invited the master to preside over it. Later, when the master passed by Yunmen (temple name), Zen Master Yunmen transmitted a verse to him, saying: 'This Dharma is complete with both the Zen school and the teachings. Now that you have obtained it, you must protect it well.' He also said: 'If you can practice in this way, you can reach the realm of the Tathagata.' The Zen master addressed the assembly, saying: 'The calf in Luoyang eats the top of the seedlings, and the harvest in the fields of Jingzhou and Yizhou is reduced by half. Śūnyatā (Śūnyatā, the god of emptiness) dies with an empty stomach, and the Yangtze River, the Yellow River, the Huai River, and the Ji River flow with tears.' The assembly understood the Zen master's meaning and departed. The Zen master further addressed the assembly, saying: 'Yesterday it rained, today it is windy. Neither empty nor form (neither empty nor form, referring to a state beyond dualistic opposition). Coming from Tiantai Mountain (place name), going to Jingshan (place name). Is it a sage or a mortal? Meng Balang Han (person's name) examines it with seven holes and eight holes, but it is still scratching an itch from outside the boot (a metaphor for not hitting the point). If it is not so, then let you drill wood to make fire and hit tiles.'

Zen Master Mingfang of Shiyu, Fori Temple, Hangzhou

He was the son of the Chen family of Jiaxing Jiashan (place name). He was born after praying to the ancient Buddha Dingguang (Buddha's name). At the age of twenty-two, he became a disciple of Zen Master Xizhu Zong at Nan Gaofeng (place name) in Hangzhou. One day, while reciting the Buddha's name with great sincerity, he suddenly threw away the fish roe and laughed loudly, saying: 'Not only can one be reborn in the West, but one can also be reborn in the East!' He visited Zen Master Yunmen at Shifo (place name) and presented his insights. Zen Master Yunmen said: 'This is true faith, but it is only a temporary cessation of worldly troubles.' Later, the Zen master stayed at Chengtian Temple (temple name). When reading the Śūraṅgama Sūtra to 'Like your Mañjuśrī, there is another Mañjuśrī who is the real Mañjuśrī,' he felt that his body, mind, and world were all integrated into one. A fellow practitioner grabbed him and said: 'Speak! Speak!' The Zen master was speechless and could not answer. At that time, Zen Master Yunmen was staying at the East Pagoda (place name). Also, during a request for instruction, he visited venerable masters such as Boshan (place name) and Hanshan (person's name), and then returned to Xiansheng Temple (temple name) for a seven-day retreat. Zen Master Yunmen ascended the hall and said: 'Let go!' The Zen master suddenly felt joyful all over his body. He presented a verse saying: 'A sudden throw with no hesitation, in the blink of an eye, the storm sweeps through the vast emptiness. Understanding the meaning of stretching and retracting at the tip of the pole, releasing life is originally fishing for fish.' Zen Master Yunmen asked: 'What is a phrase that cannot be expressed in one breath?' The Zen master said: 'Morning and evening worship of the abbot is also a common thing.' Zen Master Yunmen asked: 'What does Zen Master Zhaozhou mean by saying 'no'?' The Zen master said: 'The abbot likes to play chess, and I know a little about it.' Zen Master Yunmen asked: 'What does he mean by saying 'yes'?' The Zen master spontaneously chanted: 'Every family has a piece of cloth to cover their shame.'

放下便能當雨露。獨怪當年老趙州。擲卻頭巾頂卻褲。門笑以偈印曰。分明識得趙州狗。拾得鼻孔失卻口。莫于萬丈峰頭立。且向叢林陸沉走。時天啟三年佛成道日也。旋謁黃檗。養靜鷂兒山下。南入香柏作活埋計。辛未冬象田堅請。不得已而起。崇禎五年出住越之天華。次雲門。再遷杭之寶壽。閩之長慶。雪峰汀之靈山。建之普明靈峰。復回寶壽。再住天華中興龍門。甲申冬住東塔。晚住佛日。上堂。坐斷十方。山僧自肯。密移一步。分付諸人。還會么。補出蒲團秋月現。列開五位照人難。游鼓山上堂。敲空作響。擊木無聲。喚甚麼作聲。喚甚麼作響。還有道理商量么。若有安得有今日事。若無安得有今日事。且道如何是今日事。莫是拈捶豎拂要接續晏國即聖箭么。屴崱峰高滄海近。片帆早已透錢塘。莫是語言三昧。要起博山遺香么。遊人不坐忘歸石。水盡山窮總是愁。莫是為張道人因齋助薦么。昨夜面然親口說。鬼王早已自知羞。恁么則總不幹今日事也。雖然要會今日事也不難。大家汲鼓山水。烹鼓山茶。吹鼓山笛。喝鼓山歌。興鼓山叢林。作鼓山佛事。只不要打鼓山鼓。何故聻。恐落在今日故。上堂。道無可道。孔子無知。達磨不識。一個墮地行舟。一個水中走馬。一個當道栽荊棘。普明者里則不然。以一言三

【現代漢語翻譯】現代漢語譯本放下便能如同甘霖雨露。只怪當年老趙州（唐代禪宗大師趙州從諗）。拋棄頭巾卻反過來戴上褲子。山門笑著以偈語印證說：『分明識得趙州狗，拾得鼻孔失卻口。莫于萬丈峰頭立，且向叢林陸沉走。』時值天啟三年佛陀成道之日。之後拜訪黃檗（唐代禪宗大師黃檗希運）。在養靜鷂兒山下。南下香柏，做了如同活埋一樣的打算。辛未年冬天，像田堅誠邀請，不得已才出來。崇禎五年，開始住在越地（今浙江紹興）的天華寺。之後又到雲門寺，再遷到杭州的寶壽寺，福建的長慶寺，雪峰，汀州的靈山寺，建州的普明靈峰寺，又回到寶壽寺，再次住持天華寺，中興龍門寺。甲申年冬天，住持東塔寺，晚年住持佛日寺。上堂說法時說：『截斷十方，山僧自己認可。悄悄地移動一步，分付給各位。明白了嗎？補好蒲團，秋月顯現；列開五位，照亮他人很難。』在鼓山上堂說法：『敲擊虛空，發出響聲；擊打木頭，卻沒有聲音。用什麼來稱作聲音？用什麼來稱作響聲？還有道理可以商量嗎？如果有，怎麼會有今天的事情？如果沒有，怎麼會有今天的事情？那麼，什麼是今天的事情？莫非是拿起鐵錘，豎起拂塵，想要接續晏國（春秋時期小國）的聖箭嗎？屴崱峰高，滄海臨近，一片帆船早已穿過錢塘江。莫非是語言三昧，想要燃起博山爐的遺香嗎？遊人沒有坐在忘歸石上，水盡山窮，總是令人發愁。莫非是為張道人因齋飯而助其超度嗎？昨夜面然（餓鬼）親自說，鬼王早已自覺羞愧。』『既然如此，就總是不關今天的事情了。雖然要領會今天的事情也不難。大家汲取鼓山的水，烹煮鼓山的茶，吹奏鼓山的笛子，唱起鼓山的歌，興盛鼓山的叢林，做鼓山的佛事。只是不要敲打鼓山的鼓。為什麼呢？恐怕落入今天的緣故。』上堂說法：『道，無可言說；孔子，一無所知；達摩，無法認識。一個在陸地上行船，一個在水中跑馬，一個在道路上栽種荊棘。普明這裡則不然，用一言三……』

【English Translation】 English version To let go is to be like sweet dew. Only blaming old Zhao Zhou (Zen master Zhao Zhou Congshen of the Tang Dynasty) of that year. Discarding the headscarf but putting on the pants instead. The gate laughs and seals it with a verse: 'Clearly recognizing Zhao Zhou's dog, picking up the nose but losing the mouth. Do not stand on the peak of ten thousand fathoms, but rather sink and walk into the jungle.' It was the day of the Buddha's enlightenment in the third year of Tianqi. Afterwards, he visited Huangbo (Zen master Huangbo Xiyun of the Tang Dynasty). Under the Yangjing Harrier Mountain. Going south to Xiangbai, making plans like being buried alive. In the winter of Xinwei year, Xiang Tianjian sincerely invited him, and he had no choice but to come out. In the fifth year of Chongzhen, he began to live in Tianhua Temple in Yue (now Shaoxing, Zhejiang). After that, he went to Yunmen Temple, then moved to Baoshou Temple in Hangzhou, Changqing Temple in Fujian, Xuefeng, Lingshan Temple in Tingzhou, Puming Lingfeng Temple in Jianzhou, and returned to Baoshou Temple again, and once again presided over Tianhua Temple, revitalizing Longmen Temple. In the winter of Jiashen year, he presided over Dongta Temple, and in his later years, he presided over Furi Temple. When preaching, he said: 'Cutting off the ten directions, this mountain monk acknowledges it himself. Quietly moving one step, entrusting it to everyone. Do you understand? Patching up the futon, the autumn moon appears; arranging the five positions, it is difficult to illuminate others.' Preaching at Gushan: 'Striking the void, making a sound; striking the wood, but there is no sound. What is called sound? What is called resonance? Is there any reason to discuss? If there is, how can there be today's affairs? If there is not, how can there be today's affairs? So, what is today's affair? Could it be picking up the hammer and raising the whisk, wanting to continue the sacred arrow of Yan State (a small state in the Spring and Autumn Period)? The peak of Luyi is high, the sea is near, and a single sail has already passed through the Qiantang River. Could it be the samadhi of language, wanting to ignite the remaining fragrance of the Boshan furnace? Tourists do not sit on the Wanggui Stone, the water is exhausted and the mountains are poor, which is always worrying. Could it be for Zhang Daoren to help him transcend because of the vegetarian meal? Last night, Mianran (hungry ghost) personally said that the ghost king already felt ashamed.' 'Since this is the case, then it is not related to today's affairs at all. Although it is not difficult to understand today's affairs. Everyone draws water from Gushan, cooks tea from Gushan, plays the flute from Gushan, sings the songs of Gushan, prospers the jungle of Gushan, and does the Buddhist affairs of Gushan. Just don't beat the drum of Gushan. Why? I am afraid of falling into the cause of today.' Preaching: 'The Dao cannot be spoken; Confucius knows nothing; Dharma cannot be recognized. One sails a boat on land, one rides a horse in the water, one plants thorns on the road. It is not like this here in Puming, using one word three...'

石。馬驟千山。會三歸一。泥牛奔大澤。到者里得之即失。失之即得。得失分明。天地懸隔不懸隔。儒冠道履釋袈裟。一擔擔來當面擲。乃四顧大眾曰。向甚麼處去也。一僧曰。好個訊息。師曰。只是難委悉。送湛和尚入徑山祖堂。上堂。拈鏡花。捉水月。祖禰不了殃及兒孫。吹龜毛。擲兔角。兒孫不了還及祖禰。到者里撮土為香。恩仇莫辯。揚歌當哭。慶弔難明。須是披雙徑圓雙目。列五峰開五位的。方能斟酌。設或大人峰無大人相。宴坐峰只圖晏坐。那肯管鵬搏峰展翅不展翅。此事且置。祇如有僧問國一祖師。如何是道。答曰。山上有鯉魚海底起蓬塵。且道是答他話還是別行一路。還是格外提撕。還是直指人心。還是無意味語。此等見解盡屬知解宗徒。畢竟如何理會。若理會得。方不負我徑山法兄救時救弊一番苦心。如或未然。裂開片石成三位賓主。何妨分不分。喝一喝下座。杭州司理黃端伯參問曰。明頭來時如何。師曰。耶溪不許扁舟宿。曰。暗頭來時如何。師曰。此去錢塘尚隔程。公與師坐次論物不遷旨。師遽拈核桃從卓東過西曰。東已無此。西已有此。何名不遷。公曰。大師見有核桃那。師曰。不見核桃將何立論。公曰。師意如何。師曰。我見有核桃。但不見全核桃耳。公踴躍。師在報國院與石車和尚同座

【現代漢語翻譯】現代漢語譯本石（石頭）。馬驟千山（馬快速地奔跑在無數山峰之間）。會三歸一（將儒釋道三家融合歸於一體）。泥牛奔大澤（泥做的牛奔跑在廣闊的沼澤中）。到者里得之即失，失之即得（在這裡，得到即是失去，失去即是得到）。得失分明（得失分明）。天地懸隔不懸隔（天地之間既有隔閡又沒有隔閡）。儒冠道履釋袈裟（儒家的帽子，道家的鞋子，佛家的袈裟）。一擔擔來當面擲（一併挑來，當面扔掉）。乃四顧大眾曰（於是環顧眾人說）。向甚麼處去也（要到哪裡去呢）？一僧曰（一個僧人說）。好個訊息（真是個好訊息）。師曰（禪師說）。只是難委悉（只是難以完全理解）。送湛和尚入徑山祖堂（送湛和尚進入徑山祖堂）。上堂（開始講法）。拈鏡花，捉水月（鏡中花，水中月）。祖禰不了殃及兒孫（祖先不明白，禍殃及子孫）。吹龜毛，擲兔角（吹龜的毛，扔兔子的角）。兒孫不了還及祖禰（子孫不明白，禍殃及祖先）。到者里撮土為香（在這裡，撮起泥土當香來供奉）。恩仇莫辯（恩情和仇恨難以分辨）。揚歌當哭（唱歌當哭泣）。慶弔難明（喜慶和喪事難以分清）。須是披雙徑圓雙目，列五峰開五位的（必須是具備雙徑山的智慧，睜開明亮的雙眼，瞭解五峰的排列和五位的開示）。方能斟酌（才能正確判斷）。設或大人峰無大人相，宴坐峰只圖晏坐（假如大人峰沒有大人應有的氣象，宴坐峰只想著安逸地坐著）。那肯管鵬搏峰展翅不展翅（哪裡會管鵬搏峰是否展翅高飛）。此事且置（這件事暫且放下）。祇如有僧問國一祖師（如果有個僧人問國一祖師）。如何是道（什麼是道）？答曰（回答說）。山上有鯉魚海底起蓬塵（山上出現鯉魚，海底揚起灰塵）。且道是答他話還是別行一路（請問這是回答他的話，還是另闢蹊徑）？還是格外提撕（還是特別的提醒）？還是直指人心（還是直接指向人心）？還是無意味語（還是沒有意義的話）？此等見解盡屬知解宗徒（這種見解都屬於靠知識理解的宗派）。畢竟如何理會（到底應該如何理解）？若理會得（如果理解了）。方不負我徑山法兄救時救弊一番苦心（才不辜負我徑山法兄拯救時弊的一番苦心）。如或未然（如果不是這樣）。裂開片石成三位賓主（將一片石頭劈開，形成三位賓主）。何妨分不分（又何妨分與不分）。喝一喝下座（大喝一聲，走下座位）。杭州司理黃端伯參問曰（杭州司理黃端伯前來參問）。明頭來時如何（光明的一面來時如何）？師曰（禪師說）。耶溪不許扁舟宿（耶溪不允許小船停靠）。曰（黃端伯說）。暗頭來時如何（黑暗的一面來時如何）？師曰（禪師說）。此去錢塘尚隔程（從這裡到錢塘還有一段路程）。公與師坐次論物不遷旨（黃端伯和禪師坐著討論物體不移動的道理）。師遽拈核桃從卓東過西曰（禪師拿起一個核桃，從桌子的東邊移到西邊說）。東已無此，西已有此（東邊已經沒有這個核桃，西邊已經有了這個核桃）。何名不遷（這怎麼能叫不移動呢）？公曰（黃端伯說）。大師見有核桃那（大師看見有核桃嗎）？師曰（禪師說）。不見核桃將何立論（如果沒看見核桃，用什麼來立論）？公曰（黃端伯說）。師意如何（大師的意思如何）？師曰（禪師說）。我見有核桃，但不見全核桃耳（我看見有核桃，但沒有看見完整的核桃）。公踴躍（黃端伯非常高興）。師在報國院與石車和尚同座（禪師在報國院與石車和尚同座）。

【English Translation】 English version Stone. Horses gallop across thousands of mountains (Mǎ zhòu qiān shān). Meeting of the three schools returning to one (Huì sān guī yī) (referring to the integration of Confucianism, Taoism, and Buddhism into a unified whole). A mud ox runs into a vast swamp (Ní niú bēn dà zé). To those who arrive here, gaining is losing, and losing is gaining (Dào zhě lǐ dé zhī jí shī, shī zhī jí dé). Gain and loss are distinct (Dé shī fēn míng). Heaven and earth are both separated and not separated (Tiāndì xuángé bù xuángé). Confucian hat, Taoist shoes, Buddhist kasaya (Rú guān dào lǚ shì jiāshā). Carrying them all on a shoulder pole, I throw them down before your faces (Yī dàn dàn lái dāng miàn zhì). Then, looking around at the assembly, he said (Nǎi sì gù dàzhòng yuē): 'Where are you going (Xiàng shénme chù qù yě)?' A monk said (Yī sēng yuē): 'What good news (Hǎo gè xiāoxī)!' The master said (Shī yuē): 'It is just difficult to fully understand (Zhǐshì nán wěi xī).' Sending Zen Master Zhan into the ancestral hall of Jing Mountain (Sòng Zhàn héshàng rù Jìngshān zǔ táng). Ascending the platform (Shàng táng). Picking up a flower in a mirror, grasping the moon in water (Niān jìng huā, zhuō shuǐ yuè). If ancestors do not understand, the calamity will befall their descendants (Zǔ nǐ bùliǎo yāng jí ér sūn). Blowing on tortoise hair, throwing rabbit horns (Chuī guī máo, zhì tù jiǎo). If descendants do not understand, it will still befall the ancestors (Ér sūn bùliǎo hái jí zǔ nǐ). Arriving here, taking a handful of earth as incense (Dào zhě lǐ cuō tǔ wèi xiāng). Kindness and hatred cannot be distinguished (Ēn chóu mò biàn). Singing in place of crying (Yáng gē dāng kū). Celebration and condolences are difficult to discern (Qìng diào nán míng). One must wear the eyes of Shuangjing, round and clear, arrange the five peaks and open the five positions (Xū shì pī Shuāngjìng yuán shuāng mù, liè Wǔfēng kāi Wǔ wèi de). Only then can one deliberate (Fāng néng zhēnzhuó). Suppose the Great Man Peak has no appearance of a great man, and the Seated Meditation Peak only seeks to sit in peace (Shè huò Dàrén fēng wú dàrén xiàng, yànzuò fēng zhǐ tú yànzuò). How can they care whether the Peng Bird Peak spreads its wings or not (Nǎ kěn guǎn Péngbó fēng zhǎnchì bù zhǎnchì). Let this matter be set aside for now (Cǐ shì qiě zhì). If a monk asks Zen Master Guoyi (Zhǐ rú yǒu sēng wèn Guóyī zǔshī): 'What is the Dao (Rúhé shì dào)?' He answers (Dá yuē): 'There are carp on the mountain, and dust rises from the bottom of the sea (Shānshàng yǒu lǐyú hǎidǐ qǐ péng chén).' Tell me, is this answering his question or taking a different path (Qiě dào shì dá tā huà háishì bié xíng yī lù)? Is it a special reminder (Háishì géwài tísī)? Is it directly pointing to the human mind (Háishì zhí zhǐ rénxīn)? Or is it meaningless words (Háishì wú yìwèi yǔ)? Such views all belong to the followers of intellectual understanding (Cǐ děng jiànjiě jìn shǔ zhī jiě zōngtú). After all, how should one understand it (Bìjìng rúhé lǐhuì)? If you understand it (Ruò lǐhuì dé), then you will not fail the painstaking efforts of my Dharma brother of Jing Mountain to save the times and correct the abuses (fāng bù fù wǒ Jìngshān fǎxiōng jiùshí jiùbì yī fān kǔxīn). If not (Rú huò wèirán), split a piece of stone into three positions of guest and host (liè kāi piànshí chéng sān wèi bīnzhǔ). What harm is there in dividing or not dividing (Héfáng fēn bù fēn)? A shout and then descend from the seat (Hè yī hè xià zuò). Huang Duanbo, the magistrate of Hangzhou, asked (Hángzhōu sīlǐ Huáng Duānbó cān wèn yuē): 'What about when the bright side comes (Míng tóu lái shí rúhé)?' The master said (Shī yuē): 'The Ye Creek does not allow small boats to stay overnight (Yē xī bùxǔ piānzhōu sù).' Huang Duanbo said (Yuē): 'What about when the dark side comes (Àn tóu lái shí rúhé)?' The master said (Shī yuē): 'There is still a distance to Qian Tang from here (Cǐ qù Qiántáng shàng gé chéng).' While the magistrate and the master were sitting and discussing the principle of the immovability of things (Gōng yǔ shī zuò cì lùn wù bù qiān zhǐ), the master suddenly picked up a walnut and moved it from the east side of the table to the west side, saying (Shī jù niān hétao cóng zhuō dōng guò xī yuē): 'The east no longer has this, and the west now has this (Dōng yǐ wú cǐ, xī yǐ yǒu cǐ). What is called immovability (Hé míng bù qiān)?' The magistrate said (Gōng yuē): 'Does the master see a walnut (Dàshī jiàn yǒu hétao nà)?' The master said (Shī yuē): 'If I didn't see a walnut, what would I use to argue (Bùjiàn hétao jiāng hé lìlùn)?' The magistrate said (Gōng yuē): 'What is the master's intention (Shī yì rúhé)?' The master said (Shī yuē): 'I see a walnut, but I do not see a complete walnut (Wǒ jiàn yǒu hétao, dàn bùjiàn quán hétao ěr).' The magistrate was overjoyed (Gōng yǒngyuè). The master sat with Zen Master Shiche in Baoguo Temple (Shī zài Bàoguó yuàn yǔ Shíchē héshàng tóng zuò).

分。問車曰。往天童還到雲門否。車曰。且看。公曰。雨大。師不放過時如何。車曰。與他一頓棒。師曰。居士還甘么。公曰。天意和尚在背後。師曰。元來不甘。公又問車曰。兩石相磕時如何。車曰。一囅便死。公顧師曰。和尚如何。師曰。只可自怡悅。不堪持則君。問。如何是主中主。師曰。滯南不曾帶得來。曰。為甚麼不曾帶得來。師曰。也虧你一日。師為監院祝壽上堂。侍者問。七九六十三且止。父母未生前還許學人會也無。師曰。問即不得。曰。恁么則不弄啼鶯舌解吟無字碑。師曰。易拾爐中雪。難分海底燈。曰。肯諾不全蒙師指。不犯師顏請借賓。師曰。好炊無米飯。供養莫將來。曰祇如將來又作么生。師曰。恐裘我兒孫。者作女人拜曰。恁么則借他香燭稱他壽去也。師曰。新荔枝新荔枝。僧問。學人在問外來。請師向門裡接。師曰。老僧不在門裡。曰。為甚麼不在門裡。師曰。不接客。曰。也是和尚慈悲。問。古人道出門便是草。不出門亦是草。請問和尚為什麼不出門亦是草。師曰。喚什麼作門。曰。恁么則三世諸佛曆代祖師儘是草里漢也。師曰。說三世諸佛曆代祖師的請出來與老僧相見看。曰。相逢不拈出。且道是具眼不是具眼。師曰。直饒舉意。便知有的。亦未許他具眼在。曰。畢竟是什麼人才許

【現代漢語翻譯】現代漢語譯本分。有個人問趕車的人：『去天童寺后還會回到雲門寺嗎？』趕車的人說：『到時候看情況。』這人說：『如果下大雨，雲門文偃禪師不放過時機怎麼辦？』趕車的人說：『給他一頓棒打。』這人問：『居士您還甘心嗎？』趕車的人說：『天意和尚在背後撐腰。』雲門文偃禪師說：『原來是不甘心。』這人又問趕車的人：『兩塊石頭相撞時會怎麼樣？』趕車的人說：『一笑就死了。』這人回頭問雲門文偃禪師：『和尚您怎麼看？』雲門文偃禪師說：『只可獨自欣賞，不能拿去給別人看。』有人問：『什麼是主中主？』雲門文偃禪師說：『在湖南的時候沒能帶過來。』這人說：『為什麼沒能帶過來？』雲門文偃禪師說：『也多虧你今天問起。』雲門文偃禪師為監院祝壽上堂說法，侍者問：『七九六十三就到此為止，父母未生我之前，還允許學人領會嗎？』雲門文偃禪師說：『問就不行。』侍者說：『這樣說來，就是不用黃鶯的巧舌，也能吟誦沒有文字的碑文。』雲門文偃禪師說：『容易拾起爐中的雪，難以分辨海底的燈。』侍者說：『我不敢完全依賴您的指點，也不冒犯您的尊嚴，請允許我以賓客的身份提問。』雲門文偃禪師說：『即使沒有米，也要做好飯來，供養就不用拿來了。』侍者說：『如果拿來又怎麼樣呢？』雲門文偃禪禪師說：『恐怕會玷污我的子孫。』有個人扮作女人拜見雲門文偃禪師說：『這樣說來，就借用他的香燭來祝壽吧。』雲門文偃禪師說：『新荔枝，新荔枝。』有僧人問：『學人從外面來，請和尚到門裡來迎接。』雲門文偃禪師說：『老僧不在門裡。』僧人說：『為什麼不在門裡？』雲門文偃禪師說：『不接客。』僧人說：『這也是和尚的慈悲。』有人問：『古人說出門便是草，不出門也是草，請問和尚為什麼不出門也是草？』雲門文偃禪師說：『你把什麼叫做門？』這人說：『這樣說來，三世諸佛（過去、現在、未來三世的一切佛），歷代祖師（禪宗的歷代祖師）都是草里漢了。』雲門文偃禪師說：『說三世諸佛、歷代祖師的，請出來與老僧相見看看。』這人說：『相逢不拈出，且說是有眼力還是沒有眼力？』雲門文偃禪師說：『即使剛一動念，就知道有這麼回事，也不允許他有眼力。』這人說：『到底是什麼樣的人才允許有眼力？』

【English Translation】 English version A person asked the driver, 'After going to Tiantong Temple (Tiantong Temple), will you return to Yunmen Temple (Yunmen Temple)?' The driver said, 'We'll see when the time comes.' The person said, 'What if it rains heavily and Zen Master Yunmen Wenyan (Yunmen Wenyan) doesn't let the opportunity pass?' The driver said, 'I'll give him a beating.' The person asked, 'Layman, are you willing to accept that?' The driver said, 'Reverend Tianyi (Tianyi) is backing me up.' Zen Master Yunmen Wenyan said, 'So you're not willing.' The person then asked the driver, 'What happens when two stones collide?' The driver said, 'They die with a laugh.' The person turned to Zen Master Yunmen Wenyan and asked, 'What do you think, Reverend?' Zen Master Yunmen Wenyan said, 'It's only for personal enjoyment, not to be shown to others.' Someone asked, 'What is the master of masters?' Zen Master Yunmen Wenyan said, 'I couldn't bring it from Hunan (Hunan).』 The person said, 'Why couldn't you bring it?' Zen Master Yunmen Wenyan said, 'Thanks to you for asking today.' Zen Master Yunmen Wenyan was giving a Dharma talk for the abbot's birthday. An attendant asked, 'Seven times nine is sixty-three, let's stop there. Before my parents gave birth to me, is it still permissible for students to understand?' Zen Master Yunmen Wenyan said, 'Asking is not allowed.' The attendant said, 'In that case, without the nightingale's clever tongue, one can still recite the inscription on the wordless stele.' Zen Master Yunmen Wenyan said, 'It's easy to pick up snow from the stove, but difficult to distinguish the lamp at the bottom of the sea.' The attendant said, 'I dare not completely rely on your guidance, nor do I offend your dignity. Please allow me to ask as a guest.' Zen Master Yunmen Wenyan said, 'Even without rice, one must cook a good meal. There's no need to bring offerings.' The attendant said, 'What if they are brought?' Zen Master Yunmen Wenyan said, 'I'm afraid it would defile my descendants.' A person dressed as a woman bowed to Zen Master Yunmen Wenyan and said, 'In that case, let's borrow his incense and candles to celebrate his birthday.' Zen Master Yunmen Wenyan said, 'Fresh lychees, fresh lychees.' A monk asked, 'The student comes from outside, please come to the door to greet me.' Zen Master Yunmen Wenyan said, 'The old monk is not at the door.' The monk said, 'Why aren't you at the door?' Zen Master Yunmen Wenyan said, 'I don't receive guests.' The monk said, 'This is also the Reverend's compassion.' Someone asked, 'The ancients said that going out is grass, and not going out is also grass. Please tell me, Reverend, why is not going out also grass?' Zen Master Yunmen Wenyan said, 'What do you call a door?' The person said, 'In that case, all the Buddhas of the three worlds (past, present, and future), and the ancestral teachers of all generations (the ancestral teachers of Zen Buddhism) are all grass people.' Zen Master Yunmen Wenyan said, 'Those who speak of the Buddhas of the three worlds and the ancestral teachers of all generations, please come out and let the old monk see them.' The person said, 'Meeting without revealing, tell me, is it having eyes or not having eyes?' Zen Master Yunmen Wenyan said, 'Even if you just have a thought, you know there is such a thing, but you are not allowed to have eyes.' The person said, 'What kind of person is allowed to have eyes after all?'

他具眼。師曰。腦後見腮莫與往來。因裱瑞白和尚像次。僧問。和尚終日上堂。為什麼弁山和尚口掛壁上。師曰。恰如。曰。祇如弟全歸兄一句作么生道。師曰。更須歸父。曰。歸后又如何歸。曰。同時不識祖。師天性仁慈。容止修雅。應機接物循循善誘。行道十有九年。屢遷名剎。去留信緣毫無留礙。是冬結制宿衲響臻。師有厭世意。乃擇開春三日解制。眾驚訝。蓋師歷坐道場凡結冬俱于正月廿九日解。因師以是日誕辰。諸禪德必申慶祝而後去也。眾白師請如舊例。師不許。三之日解制上堂。人人藤斗笠。個個水云包。出門踏著草。途路轉迢遙。到者里不倒斷得一回。直饒說個回途得妙就路還家。便是千里萬里。昔洞山辭云巖。巖問甚麼處去。山曰雖離和尚未卜所止。巖曰莫湖南去。山曰無。巖曰莫還鄉去。山曰無。巖曰早晚卻回。山曰待和尚有住處即來。巖曰此去難得相見。山曰難得不相見。今日若道難得相見便生幾多情見了也。祇因洞山是個得的。便道個難得不相見。看他何等穩密。何等把細。佛日期中豈少一知半解。只是到者些原委處未免走作。即今你要東去西去。不見古人道。直須向萬里無寸草處去。又曰出門便是草。又曰直饒不出門亦是草漫漫地。便見舉措不得。只因你不能向異類中行。且道異類又如何

【現代漢語翻譯】現代漢語譯本『他具眼。』僧人說。師父說：『腦後長著腮幫子的人，不要與他交往。』因為裝裱瑞白和尚的畫像時，有僧人問：『和尚整日上堂說法，為什麼弁山和尚的口卻掛在墻上？』師父說：『恰如其分。』僧人說：『如果說『弟全歸兄』這句話，該怎麼說呢？』師父說：『更須歸父。』僧人說：『歸父之後又如何歸呢？』師父說：『同時不識祖。』師父天性仁慈，容貌舉止文雅，應機接物，循循善誘。行道十九年，多次遷往名剎，去留隨緣，毫無留戀。這年冬天結制安居，宿衲紛紛前來。師父有厭世之意，於是選擇開春三日解制。眾人都很驚訝，因為師父歷來主持道場，凡是結冬安居都在正月二十九日解制，因為這天是師父的誕辰，各位禪德必定前來祝賀之後才離開。眾人稟告師父，請像往常一樣。師父不答應。三日解制上堂，『人人藤斗笠，個個水云包。出門踏著草，途路轉迢遙。』到這裡不斷絕念頭是不行的，縱然說個回途得妙，就路還家，便是千里萬里。從前洞山辭別云巖，云巖問他去哪裡。洞山說：『雖然離開和尚，尚未決定去處。』云巖說：『莫非去湖南？』洞山說：『不是。』云巖說：『莫非還鄉？』洞山說：『不是。』云巖說：『什麼時候回來？』洞山說：『等待和尚有了住處就來。』云巖說：『此去難得相見。』洞山說：『難得不相見。』今天如果說難得相見，便會生出許多情見。只因爲洞山是個得道之人，便說『難得不相見』。看他多麼穩妥周密，多麼細緻。佛日期中難道缺少一知半解的人嗎？只是到了那些原委之處，未免有所走失。如今你要東去西去，不見古人說：『直須向萬里無寸草處去。』又說：『出門便是草。』又說：『縱然不出門，也是草漫漫地。』便可見舉措不得。只因爲你不能向異類中行。且說異類又如何？』

【English Translation】 English version 『He has eyes.』 A monk said. The Master said, 『Do not associate with those whose cheeks you can see behind their ears.』 Because it was time to mount the portrait of Monk Ruibai, a monk asked, 『The monk ascends the hall to preach all day long, why is Monk Bianshan』s mouth hanging on the wall?』 The Master said, 『Exactly so.』 The monk said, 『If one says, 『The younger brother completely returns to the elder brother,』 how should it be said?』 The Master said, 『It must further return to the father.』 The monk said, 『After returning to the father, how does one return again?』 The Master said, 『At the same time, one does not recognize the ancestor.』 The Master was naturally kind and compassionate, with refined manners and appearance. He responded to opportunities and treated people with patient guidance. He practiced the Way for nineteen years, repeatedly moving to famous monasteries, leaving and staying according to circumstances, without any attachment. This winter, during the retreat, many senior monks gathered. The Master had a sense of world-weariness, so he chose to end the retreat on the third day of spring. Everyone was surprised because the Master had always ended the winter retreat on the 29th day of the first month, as that was his birthday, and all the Chan (Zen) masters would come to celebrate before leaving. The monks reported to the Master, requesting that he follow the usual practice. The Master did not allow it. On the third day, he ascended the hall to end the retreat, 『Everyone wears a rattan hat, each carries a water-cloud bag. Stepping out the door onto the grass, the road turns distant and far.』 Arriving here, it is impossible not to cut off thoughts; even if one speaks of a wonderful return journey, returning home on the road, it is like a thousand or ten thousand miles. In the past, Dongshan (Tung-shan) bid farewell to Yunyan (Yun-yen). Yunyan asked him where he was going. Dongshan said, 『Although I am leaving the monk, I have not yet decided where to go.』 Yunyan said, 『Perhaps to Hunan?』 Dongshan said, 『No.』 Yunyan said, 『Perhaps returning home?』 Dongshan said, 『No.』 Yunyan said, 『When will you return?』 Dongshan said, 『I will come when the monk has a place to stay.』 Yunyan said, 『It will be difficult to see each other after this.』 Dongshan said, 『It will be difficult not to see each other.』 If today one says it is difficult to see each other, many emotional views will arise. Only because Dongshan was an enlightened person did he say, 『It will be difficult not to see each other.』 See how steady and meticulous he is. Are there few people with partial understanding during the Buddha』s Dharma assembly? It is just that when one arrives at those original causes, one inevitably goes astray. Now you want to go east or west, don』t you see the ancients said, 『You must go to a place where there is not an inch of grass for ten thousand miles.』 It is also said, 『Stepping out the door is grass.』 It is also said, 『Even if you don』t go out the door, it is still grass everywhere.』 Then you can see that actions are not allowed. It is only because you cannot walk among different kinds. And what are different kinds like?'

行。乃屈指曰。一雞二犬三豬四羊五牛六馬。為甚麼七人不道參。至晚復升座示眾。誡語諄諄。作末後分付。次日辭眾。初六柱首座問曰。和尚幾時回。師曰。初八九日便回。初六日至寶壽。囑付事宜。初七日上龍門。是日山風甚厲。師有寒色遂泄瀉示疾。至晚付託後事。屆旦命具湯沐浴。謂侍者曰。扶老僧起來。師端坐不語。門弟子環侍。察師有去意。亟問曰。和尚還有分付也無。師曰。我無甚麼分付。時諸檀護來問侯。師一見合掌微笑遂坐脫。時八之日申時也。停龕九日容貌如生。筮塔于龍門悟空寺案山金龜巖下。世壽五十有六。僧臘三十有五。

紹興府化山三宜明盂禪師

杭州仁和丁氏子。出家真寂院。參雲門。因結同志者十人在堂打七有省。一日同佛日入室。門踞座問曰。如何是一口道不盡底句。師曰。問取典座。門喜之。復問趙州道狗子佛性無意作么生。師呈偈曰。佛性無。佛性無。秤錘落井不曾浮。知得趙州端的意。拍手終朝唱鷓鴣。遂與佛日同承印記。時天啟三年佛成道日也。崇禎癸未年主顯聖。上堂。若論第一義。花擘了也。向山僧未痾已前薦取。早已落七落八。況在文字語言。白雲萬里。除此二途。君子可八萬不得已借路經過。聊塞一時之責。驀豎拳曰。者是老和尚一生用不盡底餿殘

【現代漢語翻譯】現代漢語譯本：於是他屈指一算說：『一雞二犬三豬四羊五牛六馬。』為什麼第七個不說『參』呢？到了晚上又升座向眾人開示，諄諄告誡，如同最後的囑託。第二天，他向眾人告別。初六那天，柱首座問：『和尚您什麼時候回來？』禪師說：『初八九日便回。』初六日到達寶壽寺，囑咐相關事宜。初七日前往龍門。當天山風非常猛烈，禪師面露寒色，於是腹瀉示疾。到了晚上，他安排後事。第二天早上，命人準備熱水沐浴。對侍者說：『扶老僧起來。』禪師端坐不語，門下弟子環繞侍奉。察覺禪師有離世之意，急忙問道：『和尚還有什麼要吩咐的嗎？』禪師說：『我沒有什麼要吩咐的。』這時，各位檀越護法前來問候，禪師一見，合掌微笑，隨即坐化。時間是初八日的申時。停龕九日，容貌如生。在龍門悟空寺案山金龜巖下選擇塔址。世壽五十六歲，僧臘三十五年。

紹興府化山三宜明盂禪師

杭州仁和丁氏之子。在真寂院出家。參訪雲門禪師。因為與十位志同道合的人在禪堂打七而有所領悟。一日與佛日禪師一同入室請益。雲門禪師踞座問道：『如何是一口道不盡底句？』禪師回答說：『問取典座。』雲門禪師聽后非常高興。又問：『趙州禪師說狗子無佛性，是什麼意思？』禪師呈偈曰：『佛性無，佛性無，秤錘落井不曾浮。知得趙州端的意，拍手終朝唱鷓鴣。』於是與佛日禪師一同得到雲門禪師的印可。當時是天啟三年佛成道日。崇禎癸未年主持顯聖寺。上堂開示：『若論第一義，花擘了也。』向山僧未生病以前領會，早已落七落八。況且還在文字語言上？白雲萬里。除了這兩條路，君子可八萬不得已借路經過，聊且塞一時之責。』猛然豎起拳頭說：『這是老和尚一生用不盡底餿殘。』

【English Translation】 English version: Then he counted on his fingers and said, 'One chicken, two dogs, three pigs, four sheep, five cows, six horses.' Why doesn't the seventh say '參 (cān, to participate or refer to)'? In the evening, he ascended the seat again to instruct the assembly, giving earnest admonitions, as if making his final arrangements. The next day, he bid farewell to the assembly. On the sixth day, the head monk Zhu asked, 'When will the Abbot return?' The Master said, 'I will return on the eighth or ninth day.' On the sixth day, he arrived at Baoshou Temple and gave instructions on relevant matters. On the seventh day, he went to Longmen. That day, the mountain wind was very strong, and the Master looked cold and then had diarrhea, showing signs of illness. In the evening, he arranged his affairs. The next morning, he ordered hot water to be prepared for bathing. He said to the attendant, 'Help this old monk up.' The Master sat upright and remained silent, surrounded by his disciples. Noticing that the Master intended to depart, they hurriedly asked, 'Does the Abbot have any final instructions?' The Master said, 'I have nothing to instruct.' At this time, various benefactors and protectors came to inquire, and upon seeing them, the Master put his palms together, smiled, and then passed away while seated. The time was the shen hour (3-5 pm) on the eighth day. The body was kept in the coffin for nine days, and his appearance remained lifelike. The site for the pagoda was chosen below the Golden Turtle Rock on the Anshan Mountain of Longmen Wukong Temple. His age was fifty-six, and his monastic age was thirty-five.

Chan Master Sanyi Mingyu of Huashan Mountain, Shaoxing Prefecture

He was a son of the Ding family of Renhe, Hangzhou. He left home at Zhenji Temple. He visited Yunmen (Yúnmén, a Chan master). Because he and ten like-minded people practiced diligently in the meditation hall for seven days, he had some understanding. One day, he and Chan Master Foriji went to the abbot's room for instruction. Chan Master Yunmen sat on the seat and asked, 'What is the phrase that cannot be completely expressed in one breath?' The Master replied, 'Ask the cook.' Chan Master Yunmen was very pleased. He then asked, 'Chan Master Zhaozhou said that a dog has no Buddha-nature, what does that mean?' The Master presented a verse: 'Buddha-nature is not, Buddha-nature is not, a weight sinks into the well and never floats. Knowing Zhaozhou's true meaning, I clap my hands and sing like a partridge all day long.' Thereupon, he and Chan Master Foriji both received the seal of approval from Chan Master Yunmen. At that time, it was the day of Buddha's enlightenment in the third year of the Tianqi era. In the year Guiwei of the Chongzhen era, he presided over Xiansheng Temple. In his Dharma talk, he said, 'If we talk about the First Principle, the flower is already broken.' To understand before this old monk gets sick, it is already falling apart. Moreover, it is still in words and language? White clouds are ten thousand miles away. Apart from these two paths, a gentleman may have to borrow the road as a last resort, just to fulfill his responsibility for a while.' Suddenly raising his fist, he said, 'This is the old monk's inexhaustible leftovers.'

。盂上座貴買賤賣。不妨奇特。屈指曰。一二三四五。南贍部州普請。北俱盧洲打鼓。七金山下乾闥婆．阿修羅．迦樓羅聳身起舞。須彌山頂帝釋天主高聲唱道。汝等佛子各各本有靈明妙智。與剎等。世界等。諸佛等。菩薩羅漢賢聖僧等。眾生等。神通等。妙用等。說法等。壽量等。相好等。光明功德等。拂一拂云。者一落索。向甚麼處去也。水向石邊流出冷。風從花里過來香。祈雨上堂。拈拄杖曰。震法雷兮鳴法鼓。山門頭彌勒開眉。佈慈云兮灑甘露。塔尖上商竿起舞。四海龍王腦門裂。三十三天叫冤苦。云鎖趙州關。雨打雲門普。拈起一毫端。塵剎無焦土。於此作佛法商量。笑諸君從頭莽鹵。所以者一著子大似龍王行雨。不從龍王身出。不從心出。不自云生。亦非空有。以不思議力時行雨事。成熟谷稼繁長草木。大眾既不從身心中出。且道雨自何來。卓拄杖曰。赫連皇甫。僧問。帶水拖泥即不問。如何是向上金提句。師曰。從來有事不謾人。曰。祇如雲門道。扇子𨁝跳上三十三天。觸著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。又作么生。師曰。莫要打濕老僧拂子。僧禮拜曰。一點周沙界。萬木盡沾恩。師曰。看取下梢頭。師誕日建五百羅漢堂。上堂。漢聲浩浩。松風匝匝。雲端里見出金碧交輝五百尊。大阿羅漢堂

【現代漢語翻譯】現代漢語譯本盂上座（一位僧人的尊稱）低價買進高價賣出，這不妨說是一種奇特的行為。屈指一算：一、二、三、四、五。南贍部洲（我們所居住的大洲）普遍請求，北俱盧洲（四大部洲之一，以享樂著稱）敲鑼打鼓。七金山下，乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）聳身起舞。須彌山頂，帝釋天主（佛教的護法神）高聲唱道：『你們這些佛子，各自本有靈明妙智，與剎土相等，與世界相等，與諸佛相等，與菩薩、羅漢、賢聖僧相等，與眾生相等，與神通相等，與妙用相等，與說法相等，與壽量相等，與相好相等，與光明功德相等。』拂一拂云，這一下落到哪裡去了呢？水向石邊流出冷意，風從花裡帶來香氣。祈雨上堂，拿起拄杖說：『震動法雷啊，鳴響法鼓！山門頭的彌勒（未來佛）展開笑顏。佈下慈雲啊，灑下甘露！塔尖上的商竿（一種旗桿）起舞。四海龍王腦門破裂，三十三天（欲界六天之一）叫喊冤屈。』云鎖趙州關，雨打雲門普。拈起一毫端，塵剎（極多的世界）沒有焦土。於此作佛法商量，笑諸位從頭開始就莽撞鹵莽。所以這一著子，很像龍王行雨，不從龍王身中而出，不從心中而出，不從雲中自生，也不是空或有。以不可思議的力量，按時行雨，成熟穀物，繁茂草木。大眾既然說雨不從身心中而出，那麼請問雨從何來？卓拄杖說：『赫連皇甫（指一種力量或現象）。』僧人問：『帶水拖泥（指不乾淨利落的狀態）暫且不問，如何是向上金提句（指更深層次的佛法）？』師父說：『從來有事不欺騙人。』僧人說：『比如雲門（雲門文偃禪師）說，扇子𨁝跳上三十三天，觸著帝釋（天主）的鼻孔，東海鯉魚打一棒，雨似盆傾，又該怎麼理解？』師父說：『不要打濕老僧的拂子。』僧人禮拜說：『一點雨露周遍沙界，萬木都沾染恩澤。』師父說：『看取下梢頭（注意最終的結果）。』師父誕辰日，建造五百羅漢堂，上堂說法。漢聲浩浩，松風匝匝，雲端里顯現出金碧交輝的五百尊大阿羅漢堂。

【English Translation】 English version The Venerable Yu bought cheap and sold dear, which might be considered a peculiar behavior. Counting on his fingers: one, two, three, four, five. The Jambudvipa (the continent we inhabit) universally requests, the Uttarakuru (one of the four continents, known for its enjoyment) beats drums. Below the Seven Golden Mountains, the Gandharvas (celestial musicians), Asuras (a type of warring deity), and Garudas (a large bird) rise up and dance. On the summit of Mount Sumeru, Lord Indra (the protector deity of Buddhism) loudly proclaims: 'You, the Buddha's disciples, each inherently possess a bright and wondrous wisdom, equal to the Buddha-lands, equal to the worlds, equal to the Buddhas, equal to the Bodhisattvas, Arhats, virtuous monks, equal to the sentient beings, equal to the supernatural powers, equal to the wondrous functions, equal to the Dharma teachings, equal to the lifespan, equal to the excellent marks, equal to the light and merits.' Flicking away a cloud, where has this fallen to? The water flows cold from the side of the stone, the wind brings fragrance from the flowers. At the rain-praying Dharma assembly, he picked up his staff and said: 'Shake the Dharma thunder, sound the Dharma drum! Maitreya (the future Buddha) at the mountain gate unfolds his smiling face. Spread the clouds of compassion, sprinkle the sweet dew! The merchant's pole (a type of flagpole) on the pagoda dances. The Dragon Kings of the Four Seas have their foreheads split, the Thirty-three Heavens (one of the six heavens of the desire realm) cry out in grievance.' Clouds lock Zhao Prefecture, rain strikes Yunmen Temple. Picking up a tip of a hair, the dust-lands (countless worlds) have no scorched earth. Here, we discuss the Buddha-dharma, laughing at you all for being reckless and hasty from the beginning. Therefore, this move is very much like the Dragon King causing rain, not coming from the Dragon King's body, not coming from the mind, not self-generating from the clouds, nor is it emptiness or existence. With inconceivable power, it rains at the right time, ripening the grains and flourishing the vegetation. Since the assembly says that the rain does not come from the body or mind, then from where does the rain come? He struck the staff and said: 'Helian Huangfu (referring to a force or phenomenon).' A monk asked: 'Leaving aside the muddy and messy state, what is the upward-pointing golden phrase (referring to a deeper level of the Buddha-dharma)?' The master said: 'I have never deceived anyone.' The monk said: 'For example, Yunmen (Zen Master Yunmen Wenyan) said, the fan jumps up to the Thirty-three Heavens, touching the nose of Indra (the Lord of Heaven), the carp of the Eastern Sea is struck with a stick, and the rain pours down like a basin, how should this be understood?' The master said: 'Don't wet the old monk's whisk.' The monk bowed and said: 'A drop of dew pervades the realms of sand, and all trees are blessed with grace.' The master said: 'Look at the end result (pay attention to the final outcome).' On the master's birthday, the Five Hundred Arhat Hall was built, and he ascended the Dharma seat to preach. The Han sounds are vast, the pine winds are all around, and in the clouds, the Five Hundred Great Arhat Hall, resplendent in gold and jade, appears.

一半男菩薩。一半女菩薩。各各相好莊嚴。坐享太平之福。為天人師法。壽量與柏樹子同庚。且道渠年多少聻。數珠一百八。山僧恁么告報拄杖子。不覺失笑道。盂上座。我道你薄彭祖而卑陳摶。等虛空而並華岳。元來只是凡夫常算。殊不可以為法拄杖子。我且問你年多少。乃擊案擿下曰。問取從地涌出諸大菩薩。送湛和尚入徑山祖堂。上堂。未有此山先有其人。未有此位先有其道。是其人則山道兩忘。契乎道則人位雙泯。然後可以坐斷十方。凌爍古今。諸佛到者里不敢正坐。祖師祇可傍居。若萬仞懸崖相似。既不許你攀仰。況遊歷乎。萬不得已說有個絕頂句子如凌霄峰。只可從偏徑而入。有般漢才到得半山亭。便恁么去。更不知有向上一路在。審如是則何處見有空中樓閣幻化樓臺。森圍翠繞松杉古寺。規月為池碣石成川。所幸有徑山法兄。公天下無我之心。定古今不易之論。越阡度陌互為賓主。左手提綱右手張目。向高高山頂打個漫天綱子。盡大地魚龍蝦蟹無地藏竄。山僧恁么道。有個漢出衆高聲曰。祇如龍門顯聖又作么生。大眾云幙幙水滔滔。只見樹老不見天高。就是顧虎頭吳道子王右丞李龍眠有筆難描。師以手招曰。大眾大眾。飯後閑行。何處不凌霄。喝一喝。下座。

紹興府東山爾密明澓禪師

【現代漢語翻譯】現代漢語譯本：一半是男菩薩（Bodhisattva，指追求覺悟的修行者），一半是女菩薩。他們各自相貌莊嚴美好，安享太平的福報，作為天人和世間的導師。他們的壽命和柏樹的壽命一樣長。那麼，請問他們究竟有多少歲呢？就像一百零八顆的念珠一樣。老衲我這樣告訴你，連手中的拄杖子都忍不住失笑。盂上座啊，我說你輕視彭祖（傳說中的長壽之人）而看不起陳摶（宋朝道士，以長壽著稱），（你的想法）等同於虛空一樣空洞，和華岳（西嶽華山）一樣高不可攀，原來只是凡夫俗子的尋常算計，實在不能作為（參禪）的法杖啊。我且問你，（他們）有多少歲？（禪師）於是敲擊禪床，擲下拄杖說：『去問問那些從地涌出的諸大菩薩吧！』（眾人）護送湛和尚進入徑山祖堂。和尚升座說法：『未有此山，先有其人；未有此位，先有其道。是其人，則山與道兩相忘懷；契合于道，則人與位一同泯滅。然後才可以坐斷十方，超越古今。諸佛來到這裡，也不敢端坐；祖師也只能在旁邊居住。』如果像萬仞懸崖一樣，既不允許你們攀登仰望，更何況是遊歷呢？萬不得已要說有個絕頂的句子，就像凌霄峰一樣，只可以從偏僻的小路進入。有的人才到半山亭，就那樣離開了，更不知道還有向上的一條路。如果真是這樣，那麼在哪裡才能見到空中的樓閣、幻化的樓臺？周圍環繞著茂密的松樹和古老的寺廟，規劃月亮作為池塘，用碣石堆成河川。所幸有徑山法兄，有為天下著想、不考慮自己的心，確立了古今不變的論斷，跨越田埂互相作為賓主，左手提著綱領，右手張開眼睛（比喻抓住要點）。向高高的山頂打下一張漫天大網，讓整個大地的魚、龍、蝦、蟹都無處藏身。老衲我這樣說，有個人從人群中高聲問道：『如果龍門顯聖，又該如何解釋呢？』大眾說：『雲霧瀰漫，水流滔滔，只見樹老，不見天高。』就算是顧虎頭（顧愷之）、吳道子、王右丞（王維）、李龍眠（李公麟）這樣的畫家，也難以用筆描繪啊！禪師用手招呼說：『大眾，大眾，飯後閑暇散步，哪裡不是凌霄峰呢？』（禪師）大喝一聲，走下禪座。紹興府東山爾密明澓禪師

【English Translation】 English version: Half are male Bodhisattvas (Bodhisattva, referring to practitioners pursuing enlightenment), and half are female Bodhisattvas. Each of them has a dignified and beautiful appearance, enjoying the blessings of peace and prosperity, serving as teachers for gods and humans. Their lifespan is as long as that of cypress trees. Now, how old are they exactly? It's like a rosary with one hundred and eight beads. This old monk tells you this, and even the staff in my hand can't help but laugh. Venerable Yu, I say that you despise Pengzu (a legendary figure known for his longevity) and look down on Chen Tuan (a Taoist of the Song Dynasty, known for his longevity). (Your thoughts) are as empty as the void and as unattainable as Mount Hua (the Western Great Mountain), originally just the ordinary calculations of ordinary people, and cannot really be used as a staff (for Chan practice). Let me ask you, how old are they? (The Zen master) then struck the Zen bed and threw down his staff, saying: 'Go ask the great Bodhisattvas who emerged from the earth!' (The crowd) escorted Zen Master Zhan into the ancestral hall of Jing Mountain. The Zen master ascended the seat and preached: 'Before there was this mountain, there was the person; before there was this position, there was the Way. If it is the person, then the mountain and the Way are both forgotten; if it is in accordance with the Way, then the person and the position are both extinguished. Only then can one cut off the ten directions and surpass the past and the present. Even the Buddhas dare not sit upright when they come here; the patriarchs can only reside beside them.' If it is like a cliff of ten thousand ren (a unit of length), you are not allowed to climb and look up, let alone travel around? If it is absolutely necessary to say there is a supreme sentence, it is like the Lingxiao Peak, which can only be entered from a remote path. Some people leave after only reaching the halfway pavilion, and do not know that there is still an upward path. If this is really the case, then where can one see the pavilions in the air, the illusory buildings? Surrounded by dense pine trees and ancient temples, planning the moon as a pond, and piling up Jieshi (a place name) into a river. Fortunately, there is Dharma Brother Jingshan, who has a heart for the world and does not consider himself, and has established an unchanging argument from ancient times to the present, crossing the fields and acting as guests and hosts to each other, holding the outline in the left hand and opening the eyes in the right hand (metaphorically grasping the key points). Casting a net over the high mountain, so that the fish, dragons, shrimps, and crabs of the entire earth have nowhere to hide. This old monk says this, and someone from the crowd asked loudly: 'If the Dragon Gate manifests its holiness, how should it be explained?' The crowd said: 'The clouds are misty, the water is滔滔(Tāotāo, a sound of flowing water), only the old trees are seen, and the sky is not seen.' Even painters like Gu Hutou (Gu Kaizhi), Wu Daozi, Wang Youcheng (Wang Wei), and Li Longmian (Li Gonglin) would find it difficult to describe with their brushes! The Zen master beckoned and said: 'Everyone, everyone, take a leisurely walk after dinner, where is not Lingxiao Peak?' (The Zen master) shouted loudly and stepped down from the Zen seat. Zen Master Ermi Mingfu of Dongshan, Shaoxing Prefecture

會稽王氏子。生而雄偉力能仆牯。家貧未嘗讀書。然日誦金剛經。不由師訓似解其理。[言*里]貞白珊和尚于大慈。決志力參。殆忘𥨊食。偶往德清探友。舟中聞鑼聲。豁然有省。偈曰。鑼震空身世。觀音獨露身。泥牛銜月走。木馬報新春。時年二十七。猶羈俗也。次年父兄逼以親迎。潛往開元剃髮。服勤于貞白者數載。性相二宗咸領微旨。嗣參雲門恍有宿契。師呈聞鑼因緣。門曰。汝夙有善根。故得隨觀音入道。命充維那。一日門上堂曰。放下著。師因此全身脫落。作偈曰。夜半霜寒月忽低。行人到此盡遲疑。翻身踏著來時路。默默星輝斗柄垂。門佳其幽玄綿密。付以偈曰。鑼鳴與鼓響。觀音塞耳門。真得圓通意。騎月上崑崙。蓋天啟三年佛成道后之吉日也。師自是晦跡東山。一日抵金陵。適博山開法天界。師謁之。山與論物不遷旨。徴辨竟日了無窒礙。山曰。江南佛法洵自有人。既而東山國慶寺延師為中興第一代。崇禎九年冬御史祁彪佳請開法于彌陀寺。解制后即令諸弘護請住顯聖。仍歸隱東山。上堂。心生則種種法生。心滅則種種法滅。且道今日事出奇逢緣成偶作。還是心生法生心法雙忘。良久曰。紅葉舞空難辨數。白雲迷嶂昧高低。上堂。達磨九載面壁言滿天下。釋迦四十九年說法未曾道著一字。與么看來

【現代漢語翻譯】現代漢語譯本：會稽王氏之子，生來就雄壯威武，力氣大到可以制服牛。家境貧寒，沒有讀過書，然而每天誦讀《金剛經》，沒有老師教導，似乎也能理解其中的道理。在[言里]貞白珊和尚于大慈寺，立下決心努力參禪，幾乎忘記了吃飯睡覺。偶然前往德清拜訪朋友，在船中聽到鑼聲，忽然有所領悟。作偈說：『鑼聲震醒空幻的世事，觀音菩薩獨自顯露真身。泥做的牛銜著月亮走，木頭做的馬報著新春的到來。』當時二十七歲，還被世俗所束縛。第二年，父親和兄長逼迫他迎娶，他偷偷前往開元寺剃度出家，在貞白和尚處服侍了幾年，對性宗和相宗都領悟了精微的要旨。後來參拜雲門禪師，彷彿有前世的緣分。禪師呈上聞鑼的因緣，雲門禪師說：『你前世有善根，所以能夠跟隨觀音菩薩入道。』命令他擔任維那（寺院中的職務）。一天，雲門禪師上堂說法，說：『放下！』禪師因此全身脫落（指開悟）。作偈說：『半夜霜寒，月亮忽然低垂，行人到此都遲疑不前。翻身踏上來的路，默默地星光照耀著北斗星柄。』雲門禪師讚賞他的幽深玄妙和綿密，贈送偈語說：『鑼聲鳴響，鼓聲敲擊，觀音菩薩堵塞了耳門。真正得到了圓通的意境，騎著月亮登上崑崙山。』那是天啟三年佛成道后的吉日。禪師從此隱居在東山。一天到達金陵，正趕上博山禪師在天界寺開法，禪師前去拜見。博山禪師與他討論萬物不遷的宗旨，辯論了一整天，沒有絲毫阻礙。博山禪師說：『江南的佛法確實有人才啊。』不久，東山國慶寺邀請禪師擔任中興的第一代住持。崇禎九年冬天，御史祁彪佳請求他在彌陀寺開法。解制后，就讓各位護法居士請他住在顯聖寺，之後仍然歸隱東山。上堂說法：『心生起，種種法就生起；心滅，種種法就滅。那麼，今天的事情是奇特的相逢，還是偶然的促成？是心生法生，還是心法雙忘？』停頓了很久，說：『紅葉在空中飛舞，難以辨別數量；白雲遮蔽山峰，難以分辨高低。』上堂說法：『達磨祖師九年面壁，言語傳遍天下；釋迦牟尼佛四十九年說法，未曾說出一個字。這樣看來……』會稽王氏子（Wang Shi's son from Kuaiji），生而雄偉力能仆牯（born strong and able to subdue bulls）。家貧未嘗讀書（poor and never studied），然日誦金剛經（Diamond Sutra）（but recited the Diamond Sutra daily）。不由師訓似解其理（seemed to understand its principles without instruction）。[言里]貞白珊和尚于大慈（Zhenbai Shan, a monk, at Daci Temple），決志力參（determined to diligently practice Chan meditation）。殆忘𥨊食（almost forgot to eat and sleep）。偶往德清探友（went to Deqing to visit a friend）。舟中聞鑼聲（heard a gong on the boat），豁然有省（suddenly enlightened）。偈曰（said in a verse）：鑼震空身世（the gong shakes the empty world），觀音（Guanyin, Avalokiteśvara）獨露身（reveals itself alone）。泥牛銜月走（a clay ox walks with the moon in its mouth），木馬報新春（a wooden horse announces the new spring）。時年二十七（was twenty-seven years old），猶羈俗也（still bound by worldly ties）。次年父兄逼以親迎（the next year, his father and brothers forced him to marry），潛往開元剃髮（secretly went to Kaiyuan Temple to be ordained）。服勤于貞白者數載（served Zhenbai for several years）。性相二宗咸領微旨（understood the subtle principles of the two schools of thought, nature and characteristics）。嗣參雲門（Yunmen）（later visited Yunmen）。恍有宿契（seemed to have a past connection）。師呈聞鑼因緣（presented the cause of hearing the gong）。門曰（Yunmen said）：汝夙有善根（you have good roots from the past），故得隨觀音入道（so you can follow Guanyin into the path）。命充維那（appointed him as the director of the monastery）。一日門上堂曰（one day, Yunmen said in the Dharma hall）：放下著（let go）。師因此全身脫落（the master thus completely detached）。作偈曰（said in a verse）：夜半霜寒月忽低（the moon suddenly hangs low in the frosty midnight），行人到此盡遲疑（travelers hesitate when they arrive here）。翻身踏著來時路（turning around and stepping on the path they came from），默默星輝斗柄垂（silently, the starlight shines on the handle of the Big Dipper）。門佳其幽玄綿密（Yunmen praised its profound and subtle nature），付以偈曰（gave him a verse）：鑼鳴與鼓響（the gong rings and the drum sounds），觀音塞耳門（Guanyin blocks the ear gate）。真得圓通意（truly obtained the meaning of perfect penetration），騎月上崑崙（rides the moon to Mount Kunlun）。蓋天啟三年佛成道后之吉日也（it was an auspicious day after the Buddha's enlightenment in the third year of Tianqi）。師自是晦跡東山（the master then concealed himself in Dongshan）。一日抵金陵（one day arrived in Jinling），適博山開法天界（Boshan was giving a Dharma talk at Tianjie Temple）。師謁之（the master visited him）。山與論物不遷旨（Boshan discussed the principle of the immovability of things），徴辨竟日了無窒礙（debated all day without any hindrance）。山曰（Boshan said）：江南佛法洵自有人（the Buddha Dharma in Jiangnan truly has talented people）。既而東山國慶寺延師為中興第一代（later, Dongshan Guoqing Temple invited the master to be the first generation of revitalization）。崇禎九年冬御史祁彪佳請開法于彌陀寺（in the winter of the ninth year of Chongzhen, Censor Qi Biaojia requested him to give a Dharma talk at Amitabha Temple）。解制后即令諸弘護請住顯聖（after the retreat, he ordered the protectors to invite him to live in Xiansheng Temple）。仍歸隱東山（still returned to seclusion in Dongshan）。上堂（in the Dharma hall）：心生則種種法生（when the mind arises, all kinds of dharmas arise），心滅則種種法滅（when the mind ceases, all kinds of dharmas cease）。且道今日事出奇逢緣成偶作（moreover, is today's event a strange encounter or an accidental occurrence），還是心生法生心法雙忘（is it the arising of the mind and dharmas, or the forgetting of both mind and dharmas）。良久曰（after a long pause, said）：紅葉舞空難辨數（red leaves dance in the sky, difficult to count），白雲迷嶂昧高低（white clouds obscure the peaks, difficult to distinguish the height）。上堂（in the Dharma hall）：達磨（Bodhidharma）九載面壁言滿天下（Bodhidharma faced the wall for nine years, his words filled the world），釋迦（Shakyamuni）四十九年說法未曾道著一字（Shakyamuni spoke for forty-nine years, never uttering a single word）。與么看來（looking at it this way...）

【English Translation】 English version: A son of the Wang family of Kuaiji, he was born strong and imposing, with the strength to subdue bulls. His family was poor, and he had never studied, yet he recited the Diamond Sutra daily and seemed to understand its principles without a teacher's instruction. At Daci Temple, the monk Zhenbai Shan resolved to diligently practice Chan meditation, almost forgetting to eat and sleep. He happened to visit a friend in Deqing and, hearing the sound of a gong on the boat, suddenly experienced enlightenment. He composed a verse: 'The gong shakes the empty world, Guanyin (Avalokiteśvara) reveals herself alone. A clay ox walks with the moon in its mouth, a wooden horse announces the new spring.' At that time, he was twenty-seven years old and still bound by worldly ties. The following year, his father and brothers forced him to marry, but he secretly went to Kaiyuan Temple to be ordained. He served Zhenbai for several years, understanding the subtle principles of both the nature and characteristics schools of thought. Later, he visited Yunmen, feeling as if they had a past connection. He presented the cause of hearing the gong to Yunmen, who said, 'You have good roots from the past, so you can follow Guanyin into the path.' He was appointed as the director of the monastery. One day, Yunmen said in the Dharma hall, 'Let go!' The master thus completely detached (enlightened). He composed a verse: 'The moon suddenly hangs low in the frosty midnight, travelers hesitate when they arrive here. Turning around and stepping on the path they came from, silently, the starlight shines on the handle of the Big Dipper.' Yunmen praised its profound and subtle nature and gave him a verse: 'The gong rings and the drum sounds, Guanyin blocks the ear gate. Truly obtained the meaning of perfect penetration, rides the moon to Mount Kunlun.' It was an auspicious day after the Buddha's enlightenment in the third year of Tianqi. The master then concealed himself in Dongshan. One day, he arrived in Jinling, just as Boshan was giving a Dharma talk at Tianjie Temple. The master visited him. Boshan discussed the principle of the immovability of things with him, and they debated all day without any hindrance. Boshan said, 'The Buddha Dharma in Jiangnan truly has talented people.' Later, Dongshan Guoqing Temple invited the master to be the first generation of revitalization. In the winter of the ninth year of Chongzhen, Censor Qi Biaojia requested him to give a Dharma talk at Amitabha Temple. After the retreat, he ordered the protectors to invite him to live in Xiansheng Temple, but he still returned to seclusion in Dongshan. In the Dharma hall, he said, 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. Moreover, is today's event a strange encounter or an accidental occurrence? Is it the arising of the mind and dharmas, or the forgetting of both mind and dharmas?' After a long pause, he said, 'Red leaves dance in the sky, difficult to count; white clouds obscure the peaks, difficult to distinguish the height.' In the Dharma hall, he said, 'Bodhidharma faced the wall for nine years, his words filled the world; Shakyamuni spoke for forty-nine years, never uttering a single word. Looking at it this way...'

多不在添少不在減。是以東山數欲踢翻二老窠[穴/臼]。也不刻華文。也不書梵字。從來是個無文印子。尋嘗逢逆則譏呵怒罵。遇順則四海春風。現前兄弟猶言個老子麵皮少黃黑在。且道今日與么提持。還是添多還是減少。倘有兄弟緇素得出。許他具一隻眼。緇素不出。亦許具一隻眼。恁么批今判古。非特現前甘伏。要且賞罰分明。吊先弁山。上堂。朔風初剪翠諸實。斯存小陽重吐萼。真機獨露。現前兄弟須別轉關棙始得。不隨四序變現八荒。直教七十二候候候趁時及節。三百餘度度度合轍隨宜。果能如是則先弁山滅本無滅。如杲日麗乎長空。新弁山生亦無生。似膠青恒存色里。此時此際。不特東山老子無處弔古慶今。要且現前倩誰圓案結座。靠拄杖曰。今時逸韻多華藻。且染髭鬚學後生。小參。洞山云。秋初夏末各各向東去西去。直須萬里無寸草處去。有曰出門便是草。有曰直得不出門亦是草。洞山老祖與二尊宿忘卻自家四大五臟。盡力提持。恐人入草。今日東山解制。臘節初臨春氣未至。正值燒痕滿界。眾兄弟直須向干茅叢里信手拈來。寸寸瓊枝縷縷玉葉。不妨和身臥在荊棘林中。累地輥他十七八輥。起來通身棘刺。非但佛祖難親。饒他舜若多神擬著則鮮血淋漓。縱使臘月三十索債盈門難以近傍。東山如是告報

【現代漢語翻譯】現代漢語譯本多不在添，少不在減：意指真理的本質不在於增加或減少什麼，而是超越了這些相對的概念。因此，東山（Dōngshān）幾乎要踢翻二老（指佛陀和達摩）的窠[穴/臼]（kē [xué/jiù]，老巢，比喻傳統）。也不刻華文，也不書梵字：既不刻寫華麗的辭藻，也不書寫神聖的梵文。說明真理不依賴於文字。從來是個無文印子：真理原本就是一個沒有文字的印記，直接顯現，不假外求。尋嘗逢逆則譏呵怒罵，遇順則四海春風：平常遇到違逆的情況就譏諷呵斥怒罵，遇到順從的情況就如同四海春風般和煦。形容對待不同情況的不同態度。現前兄弟猶言個老子麵皮少黃黑在：現在的同修們還說老子的麵皮缺少一些黃黑的顏色。比喻對真理的認識還不夠深入。且道今日與么提持，還是添多還是減少：那麼請問今天這樣提持，是增加了什麼還是減少了什麼？倘有兄弟緇素得出，許他具一隻眼：如果各位同修，不論是出家還是在家，能夠領悟其中的道理，就允許他具有一隻慧眼。緇素不出，亦許具一隻眼：即使不能領悟，也允許他具有一隻眼，鼓勵大家去思考和體悟。恁么批今判古，非特現前甘伏，要且賞罰分明：這樣評判現在，判斷過去，不僅現在心甘情願地信服，而且賞罰分明，因果不虛。吊先弁山（Xiān Biàn Shān，山名，也代指已故的禪師），上堂：在追悼先弁山禪師的法會上開示。朔風初剪翠諸實，斯存小陽重吐萼：北風剛剛剪去了翠綠的果實，小陽春的氣息又重新吐出花萼。形容季節的更替和生命的循環。真機獨露：真正的機鋒獨自顯露。現前兄弟須別轉關棙始得：各位同修必須另外轉換思路才能領悟。不隨四序變現八荒：不隨著四季的變化而改變，顯現在四面八方。直教七十二候候候趁時及節，三百餘度度度合轍隨宜：要讓七十二候每一候都順應時節，三百多度每一度都符合規律，適應環境。果能如是則先弁山滅本無滅，如杲日麗乎長空：如果能夠這樣，那麼先弁山的示寂實際上並沒有消失，就像太陽高懸在天空一樣。新弁山生亦無生，似膠青恒存色里：新弁山的出生實際上也沒有真正的出生，就像膠青（Jiāo qīng，一種顏料）始終存在於顏色之中一樣。此時此際，不特東山老子無處弔古慶今，要且現前倩誰圓案結座：此時此刻，不僅東山老子（Dōngshān lǎozi，指自己）沒有地方去憑弔古人，慶賀現在，而且現在要請誰來總結陳詞呢？靠拄杖曰：依靠著拄杖說。今時逸韻多華藻，且染髭鬚學後生：現在的隱逸之士大多追求華麗的辭藻，還不如染黑鬍鬚學學年輕人。小參：簡短的參禪開示。洞山（Dòngshān，禪師名）云：洞山禪師說。秋初夏末各各向東去西去，直須萬里無寸草處去：初秋夏末，各自向東去向西去，必須到萬里沒有一根草的地方去。比喻要超越一切執著。有曰出門便是草，有曰直得不出門亦是草：有人說出門就是草，有人說即使不出門也是草。比喻處處都是障礙。洞山老祖與二尊宿忘卻自家四大五臟，盡力提持，恐人入草：洞山老祖和兩位尊宿忘記了自己的四大五臟，盡力提持，唯恐人們陷入草中。比喻竭力引導人們超越障礙。今日東山解制，臘節初臨春氣未至，正值燒痕滿界：今天東山解除結制，臘月初臨，春天的氣息還未到來，正是燒過的痕跡遍佈大地的時候。眾兄弟直須向干茅叢里信手拈來，寸寸瓊枝縷縷玉葉：各位同修必須在乾枯的茅草叢中信手拈來，寸寸都是美玉，縷縷都是珍寶。比喻在困境中也能發現真理。不妨和身臥在荊棘林中，累地輥他十七八輥：不妨全身躺在荊棘林中，在地上翻滾十七八圈。比喻經歷磨難。起來通身棘刺，非但佛祖難親，饒他舜若多神擬著則鮮血淋漓：起來后全身都是荊棘刺，不僅佛祖難以親近，即使是舜若多神（Shùn ruò duō shén，一種神）碰到也會鮮血淋漓。比喻徹底打破執著。縱使臘月三十索債盈門難以近傍：即使是臘月三十債主盈門也難以靠近。比喻無所畏懼。東山如是告報：東山就這樣告訴大家。

【English Translation】 English version 'More is not in adding, less is not in subtracting': This means that the essence of truth does not lie in adding or subtracting anything, but transcends these relative concepts. Therefore, Dongshan (Dōngshān) almost kicks over the nest [hole/mortar] (kē [xué/jiù], old nest, metaphor for tradition) of the two elders (referring to Buddha and Bodhidharma). 'Neither carving ornate words, nor writing Sanskrit': Neither carving ornate rhetoric, nor writing sacred Sanskrit. This illustrates that truth does not depend on words. 'From the beginning, it is a wordless seal': Truth is originally a wordless seal, directly manifested, not sought externally. 'Usually, encountering adversity brings ridicule, scolding, and anger; encountering compliance brings the spring breeze of the four seas': Usually, encountering adversity brings ridicule, scolding, and anger; encountering compliance is like the spring breeze of the four seas. Describes different attitudes towards different situations. 'The present brothers still say that the old man's face lacks some yellow and black': The present fellow practitioners still say that the old man's face lacks some yellow and black color. A metaphor for not having a deep enough understanding of the truth. 'Then tell me, is today's upholding adding more or subtracting less?': Then tell me, is today's upholding adding more or subtracting less? 'If any brother, whether monastic or lay, can understand it, he is allowed to have one eye': If any of you fellow practitioners, whether monastic or lay, can understand the principle, he is allowed to have one eye of wisdom. 'If neither monastic nor lay can understand, he is also allowed to have one eye': Even if one cannot understand, he is also allowed to have one eye, encouraging everyone to think and experience. 'Thus judging the present and judging the past, not only is the present willingly convinced, but also rewards and punishments are clear': Thus judging the present and judging the past, not only is the present willingly convinced, but also rewards and punishments are clear, and cause and effect are not false. 'Mourning the late Bian Shan (Xiān Biàn Shān, mountain name, also refers to the deceased Chan master), ascending the hall': Giving a Dharma talk at the memorial service for the late Chan Master Bian Shan. 'The north wind has just cut the green fruits, and the small sun's breath is re-sprouting calyxes': The north wind has just cut the green fruits, and the breath of the small sun is re-sprouting calyxes. Describes the changing of seasons and the cycle of life. 'The true opportunity is uniquely revealed': The true opportunity is uniquely revealed. 'The present brothers must turn the key separately to obtain it': You fellow practitioners must change your thinking to understand. 'Not following the four seasons to manifest the eight wildernesses': Not changing with the changes of the four seasons, manifesting in all directions. 'Directly causing the seventy-two seasons to seize the time and festival, and the three hundred and sixty degrees to fit the track and adapt to the situation': To make every one of the seventy-two seasons follow the seasons, and every one of the three hundred and sixty degrees conform to the rules and adapt to the environment. 'If one can be like this, then the extinction of the late Bian Shan is originally without extinction, like the bright sun shining in the long sky': If one can be like this, then the passing away of the late Bian Shan is actually not gone, just like the sun hanging high in the sky. 'The birth of the new Bian Shan is also without birth, like the glue blue always existing in the color': The birth of the new Bian Shan is actually not truly born, just like glue blue (Jiāo qīng, a kind of pigment) always exists in the color. 'At this time, not only does the old man of Dongshan (Dōngshān lǎozi, referring to oneself) have nowhere to mourn the past and celebrate the present, but who should be asked to conclude the case and end the session?': At this moment, not only does the old man of Dongshan (referring to oneself) have nowhere to mourn the past and celebrate the present, but who should be asked to summarize and conclude the session? 'Leaning on the staff, he said': Leaning on the staff, he said. 'Today's reclusive rhymes are mostly ornate, it is better to dye the beard and learn from the younger generation': Today's hermits mostly pursue ornate rhetoric, it is better to dye the beard black and learn from the younger generation. 'Small consultation': A short Chan consultation and instruction. 'Dongshan (Dòngshān, name of a Chan master) said': Chan Master Dongshan said. 'In early autumn and late summer, each goes east and west, one must go to a place where there is not an inch of grass for ten thousand miles': In early autumn and late summer, each goes east and west, one must go to a place where there is not an inch of grass for ten thousand miles. A metaphor for transcending all attachments. 'Some say that going out is grass, and some say that not going out is also grass': Some say that going out is grass, and some say that not going out is also grass. A metaphor for obstacles everywhere. 'The old ancestor Dongshan and the two venerable monks forgot their own four elements and five viscera, and tried their best to uphold, fearing that people would enter the grass': The old ancestor Dongshan and the two venerable monks forgot their own four elements and five viscera, and tried their best to uphold, fearing that people would fall into the grass. A metaphor for trying to guide people to transcend obstacles. 'Today Dongshan lifts the restriction, the Laba Festival is approaching and the spring air has not yet arrived, it is the time when the burnt marks are all over the world': Today Dongshan lifts the restriction, the Laba Festival is approaching and the spring air has not yet arrived, it is the time when the burnt marks are all over the world. 'You brothers must pick it up at will in the dry thatch bushes, every inch is jade branches and every strand is jade leaves': You fellow practitioners must pick it up at will in the dry thatch bushes, every inch is jade branches and every strand is jade leaves. A metaphor for discovering truth in adversity. 'It is okay to lie down in the thorn forest with your whole body, and roll him seventeen or eight times on the ground': It is okay to lie down in the thorn forest with your whole body, and roll him seventeen or eight times on the ground. A metaphor for experiencing hardship. 'When you get up, your whole body is covered with thorns, not only is it difficult to be close to the Buddha, but even if the Shun Ruo Duo God (Shùn ruò duō shén, a kind of god) touches it, it will be bloody': When you get up, your whole body is covered with thorns, not only is it difficult to be close to the Buddha, but even if the Shun Ruo Duo God (a kind of god) touches it, it will be bloody. A metaphor for completely breaking attachments. 'Even if the debt collectors are at the door on the thirtieth day of the twelfth lunar month, it is difficult to get close': Even if the debt collectors are at the door on the thirtieth day of the twelfth lunar month, it is difficult to get close. A metaphor for being fearless. 'Dongshan reports like this': Dongshan reports like this.

。大似出客顛狂。自露通身醜惡。雖然。也不得錯舉。僧問。如何是向。師曰。不打者鼓笛。曰。如何是奉。師曰。一向不恁么。曰。如何是功。師曰。吃飯穿衣。曰。如何是共功。師曰。山僧阇黎相對面。曰。如何是功功。師曰。打殺阇黎遺累老僧。崇禎十五年夏示微疾。儼然而化。世壽五十三。僧臘二十四。塔于顯聖之南山。

紹興府香雪庵具足明有禪師

會稽楊氏子。弱齡時事親至孝。因父病危常割股救之。年二十二出家便參唸佛是誰。謁雲門。聞門拈提宗教屢有發明。次年聞僧舉北斗南看話。疑情頓發。一日在殿經行次。舉首見前山豁然大悟。偈曰。虛空粉碎無偏正。大地平沉孰是親。從今了卻相思債。石虎泥牛笑轉新。門付以偈曰。孝為致道之先。孰能於此兩兼。時中護念如是。諸佛慧命可全。時天啟四年也。出住上虞之香雪。僧問。久滯不通時如何。師曰。數珠在手。曰。音聲未息時如何。師曰。葶藶子。曰。六窗未凈時如何。師曰。相見了也。佛日問。堪與佛祖為師。佛祖又學個甚麼。師曰。佛祖聻。日曰。與佛祖為師聻。師曰。王山谷後園種菜。日曰。不問佛不問祖。不管你佛不管你祖。速道速道。師曰。東村桃樹西隴梅花。示寂日。像田現禪師問。古人云病有不病者。如何是不病者。

【現代漢語翻譯】現代漢語譯本：好比出外行客瘋瘋癲癲，自己暴露通身的醜陋惡習。雖然如此，也不可錯誤地舉用（此事）。有僧人問：『如何是向？』（『向』指趨向、方向）師父說：『不打鼓笛。』僧人問：『如何是奉？』（『奉』指奉行、遵循）師父說：『一向不這樣。』僧人問：『如何是功？』（『功』指功用、作用）師父說：『吃飯穿衣。』僧人問：『如何是共功？』（『共功』指共同的功用）師父說：『山僧與阇黎（梵語，意為弟子）相對面。』僧人問：『如何是功功？』（『功功』指功用之功用）師父說：『打殺阇黎，遺累老僧。』崇禎十五年夏天，師父略微示現疾病，安詳圓寂。世壽五十三歲，僧臘二十四年。塔葬于顯聖寺的南山。

紹興府香雪庵具足明有禪師

會稽（地名，今浙江紹興）楊氏之子。年幼時侍奉父母非常孝順，因父親病危，常割自己的肉來救治。二十二歲出家后，便參究『唸佛是誰』。拜謁雲門宗師，聽聞雲門宗師提點宗教，屢有領悟。第二年，聽聞僧人說『北斗南看』的話，疑情頓發。一日在殿中經行時，抬頭看見前山，豁然大悟。作偈說：『虛空粉碎無偏正，大地平沉孰是親。從今了卻相思債，石虎泥牛笑轉新。』雲門宗師以偈語印可：『孝為致道之先，孰能於此兩兼。時中護念如是，諸佛慧命可全。』時為天啟四年。出任上虞（地名，今浙江紹興上虞區）香雪庵住持。有僧人問：『久滯不通時如何？』師父說：『數珠在手。』僧人問：『音聲未息時如何？』師父說：『葶藶子（一種草藥）。』僧人問：『六窗未凈時如何？』師父說：『相見了也。』佛日禪師問：『堪與佛祖為師，佛祖又學個甚麼？』師父說：『佛祖聻（語氣詞，相當於「呢」）。』佛日禪師說：『與佛祖為師聻？』師父說：『王山谷（人名，即王安石）後園種菜。』佛日禪師說：『不問佛不問祖，不管你佛不管你祖，速道速道。』師父說：『東村桃樹西隴梅花。』示寂之日，像田現禪師問：『古人云病有不病者，如何是不病者？』

【English Translation】 English version: It's like a traveler going mad, exposing all his ugly and evil habits. However, one should not misapply (this matter). A monk asked, 'What is 'towards'?' (向, 'towards' refers to direction or inclination). The master said, 'Not beating drums and flutes.' The monk asked, 'What is 'to uphold'?' (奉, 'to uphold' refers to following or adhering to). The master said, 'Never like that.' The monk asked, 'What is merit?' (功, 'merit' refers to function or effect). The master said, 'Eating and wearing clothes.' The monk asked, 'What is shared merit?' (共功, 'shared merit' refers to common function). The master said, 'The mountain monk and the Shramana (阇黎, a Sanskrit term for disciple) face each other.' The monk asked, 'What is merit of merit?' (功功, 'merit of merit' refers to the merit of function). The master said, 'Killing the Shramana, leaving trouble for the old monk.' In the summer of the fifteenth year of Chongzhen (崇禎, reign title of the last emperor of the Ming dynasty), the master showed a slight illness and passed away peacefully. He was fifty-three years old, with twenty-four years as a monk. His stupa was built on the south mountain of Xiansheng Temple (顯聖寺).

Zen Master Juzu Mingyou of Xiangxue Temple (香雪庵) in Shaoxing Prefecture (紹興府).

He was a son of the Yang family from Kuaiji (會稽, a place name, now Shaoxing, Zhejiang). He was very filial to his parents from a young age, often cutting his own flesh to save his father when he was critically ill. After becoming a monk at the age of twenty-two, he began to investigate 'Who is reciting the Buddha's name?' He visited Yunmen (雲門, a Zen school) and had many insights after hearing Yunmen's instructions on religion. The following year, he heard a monk say 'Looking at the Big Dipper from the South,' and doubts arose. One day, while walking in the hall, he looked up and saw the mountain in front of him, and he suddenly realized the truth. He composed a verse: 'The void is shattered without bias, the earth is submerged, who is close? From now on, the debt of longing is settled, the stone tiger and mud ox laugh anew.' Yunmen approved with a verse: 'Filial piety is the first to attain the Way, who can combine both? Constantly protect and contemplate like this, the wisdom life of all Buddhas can be complete.' It was the fourth year of Tianqi (天啟, reign title of an emperor of the Ming dynasty). He became the abbot of Xiangxue Temple in Shangyu (上虞, a place name, now Shangyu District, Shaoxing, Zhejiang). A monk asked, 'What if it's been stagnant for a long time?' The master said, 'Prayer beads in hand.' The monk asked, 'What if the sound hasn't stopped?' The master said, 'Lepidium seed (葶藶子, a kind of herb).' The monk asked, 'What if the six windows are not clean?' The master said, 'We have met.' Zen Master Foritsu (佛日) asked, 'Worthy to be a teacher of Buddhas and Patriarchs, what else do Buddhas and Patriarchs learn?' The master said, 'Buddhas and Patriarchs, huh?' Zen Master Foritsu said, 'To be a teacher of Buddhas and Patriarchs, huh?' The master said, 'Wang Anshi's (王安石, a person's name) backyard grows vegetables.' Zen Master Foritsu said, 'Don't ask about Buddhas, don't ask about Patriarchs, I don't care about your Buddhas or your Patriarchs, speak quickly, speak quickly.' The master said, 'Peach trees in the east village, plum blossoms on the west ridge.' On the day of his passing, Zen Master Xiangtianxian (象田現) asked, 'The ancients said that there is sickness that is not sickness, what is not sickness?'

師默然。田曰。恁么便是那。師曰。三十棒領出自打。田曰。臨沒梢頭一句作么生。師喝一喝。田曰。不會。師曰。不會會取好。田曰。會後又如何。師曰。南山云。北山雨。時未有繼嗣。乃以如意法衣法卷寄佛日為求法器。偈曰。香柏支分秀。隨掾折一枝。花開香雪遠。何必異苗為。示寂。塔于顯聖之南山。

南昌府百丈瑞白明雪禪師

桐城楊氏子。從九華聚龍庵剃落。往云樓受具。參雲門于壽聖。門問。向來作甚麼。師曰。持毗舍偈。門曰。四大是假。妄心是空。阿誰拖你者死屍來。師鈍置疑甚。一日門舉斬貓話。師于言下知有。將蒲團拋出門曰。一語下徐州。會從橋上過。門曰。溪水潺潺汝等道看。師曰。敲空有響。擊木無聲。門笑而頷之。越六日聞鐘聲大徹。遍謁博山黃檗諸尊宿。歸省雲門為第二座。門上堂。師問。石傘峰頭即不問。萬竹林中事若何。門曰。三莖四莖斜。師曰。祇如石傘峰頭又作么生。門曰。七莖八莖曲。師曰。萬竹林中與石傘峰頭是同是別。門曰。三莖四莖斜。七莖八莖曲。師曰。還有向上事也無。門曰。有。師曰。如何是向上事。門曰。七莖八莖曲。三莖四莖斜。師曰。佛法已蒙師指示。正偏不落有無機。門曰。不落正偏。你作么生道。師便問訊歸位。參天童悟禪師于金粟

【現代漢語翻譯】現代漢語譯本師父沉默不語。田地（人名，或指某種身份）說：『這麼說就是這樣了嗎？』師父說：『三十棒自己領受，自己打。』田地說：『臨近結束時最後一句該怎麼說？』師父大喝一聲。田地說：『不會。』師父說：『不會就好好去體會。』田地說：『體會之後又如何？』師父說：『南山有云，北山有雨。』當時沒有繼承人，於是將如意、法衣、法卷寄託給佛日（人名，或指寺廟）作為求法的器物。偈語說：『香柏樹枝分外秀美，隨意攀折一枝。花開香氣飄向遠方，何必一定要是別的苗木呢？』圓寂后，塔建在顯聖寺的南山。

南昌府百丈瑞白明雪禪師

是桐城楊氏的兒子。在九華山聚龍庵剃度出家，前往云樓受戒。在壽聖寺參拜雲門禪師。雲門問：『你向來做什麼？』禪師說：『持誦毗舍偈。』雲門說：『四大皆是虛假的，妄心也是空無的，是誰拖著你這具死屍來的？』禪師感到困惑，疑慮很深。一天，雲門禪師舉起斬貓的故事。禪師在言語之下有所領悟，將蒲團拋出門外說：『一句話就傳遍了徐州，領會的人從橋上經過。』雲門說：『溪水潺潺，你們說說看。』禪師說：『敲擊空處有響聲，敲擊木頭沒有聲音。』雲門笑著點頭認可。過了六天，聽到鐘聲后徹底領悟。普遍拜訪了博山、黃檗等各位尊宿。返回雲門寺作為第二座。雲門上堂說法，禪師問：『石傘峰頂暫且不問，萬竹林中的事情怎麼樣？』雲門說：『三莖四莖斜。』禪師說：『那麼石傘峰頂又怎麼樣呢？』雲門說：『七莖八莖曲。』禪師說：『萬竹林中與石傘峰頂是相同還是不同？』雲門說：『三莖四莖斜，七莖八莖曲。』禪師說：『還有向上提升的事情嗎？』雲門說：『有。』禪師說：『如何是向上提升的事情？』雲門說：『七莖八莖曲，三莖四莖斜。』禪師說：『佛法已經蒙受師父指示，正偏都不落入有無的機巧。』雲門說：『不落入正偏，你又怎麼說？』禪師於是行禮后回到自己的位置。後來在金粟寺參拜天童悟禪師。

【English Translation】 English version The master remained silent. Tian (a name, or referring to a certain status) said, 'Is that how it is?' The master said, 'Receive thirty blows yourself, and strike yourself.' Tian said, 'What should be said in the final phrase near the end?' The master shouted. Tian said, 'I don't understand.' The master said, 'If you don't understand, try to comprehend it well.' Tian said, 'What happens after understanding?' The master said, 'Clouds over the Southern Mountain, rain over the Northern Mountain.' At that time, there was no successor, so he entrusted the Ruyi (a ceremonial scepter), Dharma robe, and Dharma scroll to Fori (a name, or referring to a temple) as instruments for seeking the Dharma. The verse says: 'The branches of the fragrant cypress are exceptionally beautiful, freely pluck a branch. The fragrance of the flowers drifts far away, why must it be a different seedling?' After passing away, the pagoda was built on the Southern Mountain of Xiansheng Temple.

Zen Master Baizhang Ruibai Mingxue of Nanchang Prefecture

He was the son of the Yang family of Tongcheng. He was tonsured at Julong Hermitage on Mount Jiuhua and received the precepts at Yunlou. He visited Yunmen at Shousheng Temple. Yunmen asked, 'What have you been doing all along?' The Zen master said, 'Reciting the Visakha Gatha.' Yunmen said, 'The four elements are false, and the deluded mind is empty. Who is dragging your corpse here?' The Zen master felt confused and had deep doubts. One day, Yunmen raised the story of cutting the cat. The Zen master had some understanding under the words, threw the cattail cushion out the door and said, 'One sentence spread throughout Xuzhou, those who understand pass over the bridge.' Yunmen said, 'The stream murmurs, what do you all say?' The Zen master said, 'Striking emptiness has a sound, striking wood has no sound.' Yunmen smiled and nodded in approval. After six days, he had a thorough understanding after hearing the bell. He universally visited all the venerable monks of Boshan, Huangbo, etc. He returned to Yunmen Temple as the second seat. Yunmen ascended the hall to preach, and the Zen master asked, 'The peak of the Stone Umbrella is not asked for now, what about the affairs in the Ten Thousand Bamboo Forest?' Yunmen said, 'Three stalks, four stalks slant.' The Zen master said, 'Then what about the peak of the Stone Umbrella?' Yunmen said, 'Seven stalks, eight stalks curve.' The Zen master said, 'Are the Ten Thousand Bamboo Forest and the peak of the Stone Umbrella the same or different?' Yunmen said, 'Three stalks, four stalks slant, seven stalks, eight stalks curve.' The Zen master said, 'Is there anything to improve upon?' Yunmen said, 'Yes.' The Zen master said, 'What is the matter of improving upon?' Yunmen said, 'Seven stalks, eight stalks curve, three stalks, four stalks slant.' The Zen master said, 'The Dharma has already been instructed by the master, neither right nor biased falls into the mechanism of existence or non-existence.' Yunmen said, 'Not falling into right or biased, how do you say it?' The Zen master then bowed and returned to his seat. Later, he visited Zen Master Tiantong Wu at Jin Su Temple.

。值抬船次。師曰。虛空駕鐵船時如何。童便打。師接住拄杖曰。波浪涌千尋時如何。童欲打脫拄杖不得。師曰。和尚無下手處。童曰。且道承誰人力。師鳴指一下。童微笑而歸。留師為第二座。天啟六年秋復歸雲門。遂承印記。迨門遷化請師繼席。未幾移錫湖之弁山。次延慶蕺山白雀臺之護國。上堂。開疆展土。彌勒樓現於當處。伐木誅茅。普光殿建於日前。宇宙高人出出入入。乾坤道者往往來來。性海悟于剎那。行門成於頃爾。煙霞散彩。日月舒光。正恁么時。成家樂業一句作么生道。良久曰。四海衲僧明正化。十方檀越助無為。解制示眾。月鉤云餌整常拋。湛水澄潭正寂寥。有時浪里吞鉤去。收卷絲綸喜氣高。大眾且道。收綸卷釣一句作么生道。良久曰。柳條橫串花籃里。街坊高叫賣新鮮。僧問。金鉤玉線將收挽。鯨鯢忽現時如何。師曰。虛空撒下漫天網。縱使飛鰲爭出頭。曰。拏雲攫霧去也。師曰。霹靂一聲魂膽碎。曰。三級浪高魚化龍。漁翁空捕夜江水。師曰。已被柳條穿卻。雲門先和尚九週年。上堂。先師自丙寅年臘月初四日去世。遂屈指曰。丁卯年臘月一週年。戊辰己巳。庚午辛未。壬申癸酉。甲戌乙亥。卻有九週年也。雖去世九年。元不曾離今日。雖不離今日。不妨又去世九週年。且作么生話會。若

【現代漢語翻譯】現代漢語譯本值抬船次。師問：『虛空駕鐵船時如何？』（虛空：佛教術語，指沒有實體存在；鐵船：比喻堅固的修行；如何：怎麼樣）童子便打。師父接住拄杖說：『波浪涌千尋時如何？』（波浪涌千尋：比喻巨大的挑戰和考驗）童子想要打脫拄杖卻沒有辦法。師父說：『和尚無下手處。』（和尚：指僧人；無下手處：沒有辦法下手）童子說：『且道承誰人力？』（且道：且說；承誰人力：依靠誰的力量）師父鳴指一下。童子微笑而歸。留下師父為第二座。天啟六年秋天，師父又回到雲門，於是繼承了印記。等到雲門遷化后，請師父繼任主持。不久后，師父移居到湖州的弁山，之後又到延慶、蕺山、白雀臺的護國寺。上堂說法時說：『開疆展土，彌勒樓現於當處；伐木誅茅，普光殿建於日前。』（開疆展土：比喻開創新的修行境界；彌勒樓：彌勒菩薩居住的樓閣；伐木誅茅：比喻清除修行中的障礙；普光殿：佛殿）『宇宙高人出出入入，乾坤道者往往來來。性海悟于剎那，行門成於頃爾。煙霞散彩，日月舒光。』（性海：指自性；剎那：極短的時間；行門：指修行的方法；頃爾：很短的時間）『正恁么時，成家樂業一句作么生道？』（正恁么時：正在這個時候；成家樂業：指完成修行，安身立命；作么生道：怎麼說）良久后說：『四海衲僧明正化，十方檀越助無為。』（衲僧：指僧人；正化：正確的教化；檀越：指施主；無為：不求回報的奉獻）解制示眾時說：『月鉤云餌整常拋，湛水澄潭正寂寥。有時浪里吞鉤去，收卷絲綸喜氣高。』（解制：解除禁制，指結束閉關修行；月鉤云餌：比喻巧妙的誘導；湛水澄潭：比喻平靜的心境；絲綸：指釣魚線）大眾且道：『收綸卷釣一句作么生道？』良久后說：『柳條橫串花籃里，街坊高叫賣新鮮。』僧人問：『金鉤玉線將收挽，鯨鯢忽現時如何？』（金鉤玉線：比喻珍貴的修行方法；鯨鯢：比喻巨大的煩惱和障礙）師父說：『虛空撒下漫天網，縱使飛鰲爭出頭。』（飛鰲：比喻強大的力量）僧人說：『拏雲攫霧去也。』（拏雲攫霧：比喻氣勢磅礴）師父說：『霹靂一聲魂膽碎。』（霹靂：比喻突然的覺悟）僧人說：『三級浪高魚化龍，漁翁空捕夜江水。』（魚化龍：比喻修行的飛躍）師父說：『已被柳條穿卻。』雲門先和尚九週年，上堂說法。先師從丙寅年臘月初四日去世，於是屈指計算說：『丁卯年臘月一週年，戊辰、己巳、庚午、辛未、壬申、癸酉、甲戌、乙亥，卻有九週年了。』雖然去世九年，原本不曾離開今日。雖不離開今日，不妨又去世九週年。且作么生話會？（話會：體會）若...

【English Translation】 English version Once, while carrying a boat, the master asked, 'What is it like when riding an iron boat in the void?' (Void: Buddhist term, referring to the absence of inherent existence; Iron boat: a metaphor for solid practice; What is it like: How is it) The novice immediately struck. The master caught the staff and said, 'What is it like when waves surge a thousand fathoms?' (Waves surge a thousand fathoms: a metaphor for great challenges and trials) The novice tried to knock the staff away but couldn't. The master said, 'This monk has no way to start.' (Monk: refers to a member of the Sangha; No way to start: no way to begin) The novice said, 'Then tell me, whose power are you relying on?' (Then tell me: Just say; Whose power are you relying on: depending on whose strength) The master snapped his fingers. The novice smiled and left. The master was asked to be the second seat. In the autumn of the sixth year of Tianqi, the master returned to Yunmen and thus inherited the seal. When Yunmen passed away, the master was invited to succeed as abbot. Soon after, the master moved to Mount Bian in Huzhou, and then to Yanging, Jishan, and Huguo Temple at Baiquetai. During the Dharma talk, he said, 'Expanding the territory, Maitreya's Pavilion appears at this very place; cutting down trees and clearing the brush, the Puguang Hall is built before our eyes.' (Expanding the territory: a metaphor for creating new realms of practice; Maitreya's Pavilion: the pavilion where Maitreya Bodhisattva resides; Cutting down trees and clearing the brush: a metaphor for removing obstacles in practice; Puguang Hall: a Buddhist hall) 'Cosmic figures come and go, Daoists of heaven and earth frequently arrive. Enlightenment of the nature-sea happens in an instant, the practice gate is accomplished in a short while. The mist and clouds scatter their colors, the sun and moon spread their light.' (Nature-sea: refers to self-nature; Instant: extremely short time; Practice gate: refers to the method of practice; Short while: very short time) 'At just this moment, how do you say the phrase 'achieving family and establishing a career'?' (At just this moment: right at this moment; Achieving family and establishing a career: refers to completing practice and settling down; How do you say: How to express) After a long silence, he said, 'Monks from all over the world understand the correct transformation, benefactors from the ten directions assist in non-action.' (Monks: refers to members of the Sangha; Correct transformation: correct teaching; Benefactors: refers to donors; Non-action: selfless dedication) When releasing the restrictions and showing the assembly, he said, 'The moon hook and cloud bait are always cast, the clear water and still pool are truly silent and lonely. Sometimes the hook is swallowed in the waves, reeling in the line brings great joy.' (Releasing the restrictions: lifting the restrictions, referring to the end of closed-door practice; Moon hook and cloud bait: a metaphor for skillful guidance; Clear water and still pool: a metaphor for a calm state of mind; Line: refers to fishing line) The assembly then asked, 'How do you say the phrase 'reeling in the line and winding the fishing'?' After a long silence, he said, 'Willow branches are strung across the flower basket, vendors shout loudly in the streets selling freshness.' A monk asked, 'The golden hook and jade line are about to be reeled in, what if a whale suddenly appears?' (Golden hook and jade line: a metaphor for precious practice methods; Whale: a metaphor for great troubles and obstacles) The master said, 'A net is cast across the void, even if flying turtles compete to come out.' (Flying turtles: a metaphor for powerful forces) The monk said, 'Grasping clouds and seizing mist, they leave.' (Grasping clouds and seizing mist: a metaphor for magnificent momentum) The master said, 'A thunderclap shatters the soul.' (Thunderclap: a metaphor for sudden enlightenment) The monk said, 'Three levels of waves rise high, the fish transforms into a dragon, the fisherman catches only the night river water in vain.' (Fish transforms into a dragon: a metaphor for the leap in practice) The master said, 'It has already been pierced by the willow branch.' On the ninth anniversary of the late Yunmen monk, he gave a Dharma talk. The late master passed away on the fourth day of the twelfth month of the Bingyin year, so he counted on his fingers and said, 'The twelfth month of the Dingmao year is the first anniversary, Wuchen, Jisi, Gengwu, Xinwei, Renshen, Guiyou, Jiaxu, Yihai, it is indeed the ninth anniversary.' Although he has passed away for nine years, he has never left today. Although he has not left today, it does not prevent him from passing away for another nine years. How do we talk about this meeting? (Meeting: experience) If...

也未會。病朽為汝舉揚正偏五位以報先師恩德。遂喝一喝曰。病朽未出法堂原無此一喝。既登此座方有此一喝。是正中偏也。即此一喝當處寂然。是偏中正也。即此一喝不帶名言。是正中來也。今對諸人有此一喝。你等諸人因此一喝得知本有。是兼中至也。我此一喝聖凡情盡能所兩忘妙盡有無。是兼中到也。以濟宗論之。正中偏奪人也。偏中正奪境也。正中來人境俱奪也。兼中至人境俱不奪也。兼中到即玄要妙旨也。以雲門宗論之。即此一喝應彼來機。謂之涵蓋乾坤句。即此一喝凡聖掃除絕彼知解。謂之截斷眾流句。即此一喝問事答事問理答理。謂之隨波逐浪句。以溈仰宗論之。即此一喝直顯大月輪三昧。謂之圓相。即此一喝示向上一機。謂之暗機。即此一喝元從自心流出。謂之意語。即此一喝見者聞者默默知歸。謂之默論。即此一喝無量妙義一時收盡。謂之義海。即此一喝四十二字母及世間文字無不統攝。謂之字海。以法眼宗論之。即此一喝直示一真法界。謂之總。即此一喝有照有用有收有放有賞有罰。謂之別。雖縱奪賞罰之別總歸一心。謂之同。雖同一心縱不是奪賞不是罰。謂之異。雖賞罰收放之異咸成一個自己。謂之成。雖成一體不妨殺活縱奪各住本位。謂之壞。非唯一喝如然。至於一棒一拂一句一字。乃至揚

【現代漢語翻譯】現代漢語譯本：我也未曾領會。我這衰朽之身要為你們舉揚正偏五位，以此報答先師的恩德。於是喝了一聲，說道：『我這衰朽之身未出法堂時，原本沒有這一喝。既然登上這個座位，才有了這一喝。』這是正中偏。即此一喝，當下寂然，這是偏中正。即此一喝，不帶任何名言，這是正中來。現在對著你們各位有這一喝，你們各位因此一喝得知本有，這是兼中至。我這一喝，聖凡之情全部消盡，能所兩忘，妙盡有無，這是兼中到。以臨濟宗的觀點來說，正中偏是奪人，偏中正是奪境，正中來是人境俱奪，兼中至是人境俱不奪，兼中到則是玄要妙旨。以雲門宗的觀點來說，即此一喝應和對方的來機，叫做涵蓋乾坤句。即此一喝掃除凡聖，斷絕對方的知解，叫做截斷眾流句。即此一喝問事答事，問理答理，叫做隨波逐浪句。以溈仰宗的觀點來說，即此一喝直接顯現大月輪三昧，叫做圓相。即此一喝指示向上一機，叫做暗機。即此一喝原本從自心流出，叫做意語。即此一喝見者聞者默默知歸，叫做默論。即此一喝無量妙義一時收盡，叫做義海。即此一喝四十二字母及世間文字無不統攝，叫做字海。以法眼宗的觀點來說，即此一喝直接指示一真法界，叫做總。即此一喝有照有用，有收有放，有賞有罰，叫做別。雖然有縱奪賞罰的區別，總歸於一心，叫做同。雖然同一心，縱不是奪，賞不是罰，叫做異。雖然賞罰收放的差異，都成就一個自己，叫做成。雖然成一體，不妨殺活縱奪，各自安住本位，叫做壞。不僅僅是一喝如此，至於一棒一拂，一句一字，乃至揚眉瞬目，都是如此。

【English Translation】 English version: I have not yet fully understood. This decaying body of mine will expound the Five Ranks of Right and Deviating to repay the kindness of the late teacher. Thereupon, I let out a shout and said, 'Before this decaying body of mine left the Dharma hall, there was originally no such shout. Now that I have ascended this seat, this shout has come into being.' This is the Deviating within the Right. This very shout, in its immediate stillness, is the Right within the Deviating. This very shout, without any names or words, is the Coming from within the Right. Now, facing all of you, there is this shout, and all of you, through this shout, come to know the Original Being. This is the Arrival within the Inclusive. This shout of mine exhausts all sentiments of the sacred and the mundane, forgets both subject and object, and perfectly exhausts being and non-being. This is the Reaching within the Inclusive. From the perspective of the Linji (Rinzai) school, the Deviating within the Right seizes the person; the Right within the Deviating seizes the environment; the Coming from within the Right seizes both person and environment; the Arrival within the Inclusive seizes neither person nor environment; and the Reaching within the Inclusive is the profound and essential meaning. From the perspective of the Yunmen (Ummon) school, this very shout responds to the other's incoming potential, and is called the 'Phrase that Covers Heaven and Earth'. This very shout sweeps away the sacred and the mundane, and cuts off the other's understanding, and is called the 'Phrase that Cuts Off the Flow of the Crowd'. This very shout answers questions about events and principles, and is called the 'Phrase that Follows the Waves'. From the perspective of the Weiyang (Igyo) school, this very shout directly reveals the Great Moon Wheel Samadhi, and is called the 'Complete Image'. This very shout points to the upward opportunity, and is called the 'Hidden Opportunity'. This very shout originally flows out from one's own mind, and is called the 'Intentional Word'. This very shout causes those who see and hear it to silently know where to return, and is called the 'Silent Discourse'. This very shout gathers all the immeasurable wonderful meanings at once, and is called the 'Sea of Meanings'. This very shout encompasses all forty-two letters and worldly writings, and is called the 'Sea of Letters'. From the perspective of the Fayan (Hogen) school, this very shout directly points to the One True Dharma Realm, and is called the 'Total'. This very shout has illumination and function, has gathering and releasing, has reward and punishment, and is called the 'Particular'. Although there are distinctions of seizing and releasing, rewarding and punishing, all return to the One Mind, and is called the 'Same'. Although it is the Same One Mind, seizing is not seizing, and reward is not punishment, and is called the 'Different'. Although there are differences of reward, punishment, gathering, and releasing, all become one's own self, and is called the 'Becoming'. Although it becomes one body, it does not hinder killing and giving life, seizing and releasing, each abiding in its original position, and is called the 'Decaying'. It is not only this shout that is so, but also a staff, a whisk, a phrase, a word, and even raising an eyebrow or blinking an eye.

眉瞬目折旋俯仰。莫不皆然。復喝一喝曰。且道此一喝是正耶偏耶。人耶境耶。三句耶。圓相耶。六義耶。若簡點得出。則參學事畢。其或未然。可到先師座前觸禮三拜。先師為汝說破。后住贑州之崆峒。　建安王欽師道望請住百丈。師入院整清規。時復荷鍤與作務人俱。人謂大智再來也。崇禎辛巳三月十九遲明起浴。手書偈曰。來亦無一物。去亦無一物。若知端的意。百丈花梢月。擲筆吉祥而逝。世壽五十有八。坐夏三十有八。迎全身塔于弁山龍華寺之北。即所筮也。

雁田柳湞居士

山陰人也。參雲門。門示先以定動后以智㧞之語。一日問趙州狗子因緣謂。復實有佛性也無。門曰。是甚麼因緣。士才曰趙州。門起步歸方丈。士隨後入曰。適來不是湞幾蹉過老師。又以日用不得力請益。門曰。但舉個是甚麼。舉來舉去忽地放心始得安樂。他日問世尊上堂意旨為復是升座處。為復是白槌處。門應聲一掌。士曰。分明勾賊破家。門曰。還要第二頓那。士再舉張天覺頌本因緣。門曰。如何是頌本。士舉頌。門應聲一喝曰。喚作頌本得么。一日有省。呈偈曰。是甚麼是甚麼。對著家親莫問爺。金不換金隨處使。從來常遇白牛車。門曰。且道趙州勘破婆子。甚處是勘破處。士曰。壁外蓋茅屋。門曰。不是。更道。

【現代漢語翻譯】現代漢語譯本眉毛的閃動，眼睛的轉動，身體的彎曲和仰起，沒有一樣不是如此（自然而然）。又大喝一聲說：『且說這一喝是正呢還是偏呢？是人呢還是境呢？是三句呢？是圓相呢？還是六義呢？』如果能簡別得出，那麼參學之事就完畢了。如果還不能明白，可以到先師的座前，恭敬地磕三個頭，先師會為你說明白。後來住在贑州（今江西省贛州市）的崆峒山。建安王（官名或人名）欽佩他的道望，請他住在百丈山。他入院后整頓清規。時常扛著鋤頭和勞作的人一起工作。人們說他是大智禪師再來。崇禎辛巳年（1641年）三月十九日天亮時起床沐浴，親手寫下偈語說：『來時沒有一樣東西，去時也沒有一樣東西。如果知道真正的意思，百丈山的花梢上掛著月亮。』扔下筆，吉祥圓寂。世壽五十八歲，坐夏三十八年。將他的全身塔迎到弁山（山名）龍華寺的北面，就是他之前占卜的地方。

雁田柳湞（人名，居士）山陰（今浙江省紹興市）人。參拜雲門禪師。雲門禪師先用『定動』，後用『智拔』之語開示他。一天，他問趙州狗子的因緣，說：『狗子究竟有沒有佛性？』雲門禪師說：『是什麼因緣？』柳湞說：『趙州說的。』雲門禪師起身走回方丈。柳湞隨後進入方丈說：『剛才不是柳湞幾乎錯過了老師。』又因為日常用功不得力而請教。雲門禪師說：『只管舉出一個「是甚麼」。舉來舉去，忽然放下心，才能得到安樂。』他日問雲門禪師：『世尊上堂的意旨，究竟是升座之處，還是白槌之處？』雲門禪師應聲打了他一掌。柳湞說：『分明是勾結賊人來敗壞家業。』雲門禪師說：『還要第二下嗎？』柳湞再次舉出張天覺頌本的因緣。雲門禪師說：『什麼是頌本？』柳湞舉頌。雲門禪師應聲大喝一聲說：『叫作頌本可以嗎？』一天，他有所領悟，呈偈語說：『是什麼？是什麼？對著家親不要問爹。金不換的金，隨處都可以使用，從來常常遇到白牛車。』雲門禪師說：『且說趙州勘破婆子，哪裡是勘破之處？』柳湞說：『墻外蓋茅屋。』雲門禪師說：『不是，再說。』

【English Translation】 English version The flickering of eyebrows, the turning of eyes, the bending and raising of the body, none of these are not so (natural). Then he shouted again, saying, 'Tell me, is this shout right or biased? Is it person or environment? Is it the three sentences? Is it the complete circle? Or is it the six meanings?' If you can distinguish it, then the matter of studying is finished. If you still don't understand, you can go to the late teacher's seat and respectfully kowtow three times, and the late teacher will explain it to you. Later, he lived in Kongtong Mountain in Ganzhou (now Ganzhou City, Jiangxi Province). King Jian'an (official title or personal name) admired his virtuous reputation and invited him to live in Baizhang Mountain. After entering the monastery, he reorganized the monastic rules. He often carried a hoe and worked with the laborers. People said he was the reincarnation of Great Wisdom Zen Master. On the nineteenth day of the third month of the Xinsi year of Chongzhen (1641), he got up at dawn to bathe and personally wrote a verse saying: 'Coming, there is not a single thing; going, there is not a single thing. If you know the true meaning, the moon hangs on the treetops of Baizhang Mountain.' He threw down his pen and passed away peacefully. He lived to be fifty-eight years old and spent thirty-eight summers in monastic retreat. His complete body pagoda was moved to the north of Longhua Temple on Bian Mountain (mountain name), which was the place he had divined earlier.

Layman Yantian Liu Zhen (personal name, layman) He was from Shanyin (now Shaoxing City, Zhejiang Province). He visited Zen Master Yunmen. Zen Master Yunmen first used the words 'fixing movement' and then 'wisdom extraction' to enlighten him. One day, he asked about the cause and condition of Zhaozhou's dog, saying, 'Does the dog actually have Buddha-nature or not?' Zen Master Yunmen said, 'What is the cause and condition?' Liu Zhen said, 'Zhaozhou said it.' Zen Master Yunmen got up and walked back to his abbot's room. Liu Zhen followed him into the abbot's room and said, 'Just now, wasn't it Liu Zhen who almost missed the teacher?' He also asked for instruction because he was not effective in his daily practice. Zen Master Yunmen said, 'Just bring up a "What is it". Bring it up again and again, and suddenly let go of your mind, and then you can find peace.' Another day, he asked Zen Master Yunmen, 'What is the meaning of the World Honored One ascending the hall, is it the place of ascending the seat, or the place of striking the gavel?' Zen Master Yunmen slapped him in response. Liu Zhen said, 'It is clearly colluding with thieves to ruin the family business.' Zen Master Yunmen said, 'Do you want a second one?' Liu Zhen again brought up the cause and condition of Zhang Tianjue's verse. Zen Master Yunmen said, 'What is the verse?' Liu Zhen recited the verse. Zen Master Yunmen shouted in response, 'Is it okay to call it a verse?' One day, he had an epiphany and presented a verse saying, 'What is it? What is it? Don't ask Dad in front of your family. Gold that cannot be exchanged for gold can be used everywhere, and you always encounter a white bullock cart.' Zen Master Yunmen said, 'Tell me, where is the place where Zhaozhou exposed the old woman?' Liu Zhen said, 'A thatched hut outside the wall.' Zen Master Yunmen said, 'No, say it again.'

士曰。雷聲甚大雨點全無。門曰。不通道。

葉曇茂居士

南昌人。始為大僧。從雲門參禪有省。一日茶次。士出問。昨日遍眾解制了。特來謝和尚。門合掌曰。恭喜恭喜。士曰。和尚不得謗某甲。門曰。如何是解制的道理。士曰。仲冬嚴寒請和尚萬福。門曰。似則也似。是則未是。再道一句來。士曰。請和尚且喫茶。門曰。不是不是。士曰。大眾散去。遂和聲歸眾。門乃笑。后以母老歸養遂蓄髮焉。徑山盛禪師寓上藍開法。士過訪。山問曰。當年雲門得力句還記么。士曰。總是不唧𠺕。山曰。如今又作么生。士曰。拖泥帶水。山曰。太煞切也。士曰。作家。山微笑。

博山來禪師法嗣

廣信府瀛山雪關智訚禪師

本郡上饒傳氏子。八歲辭寡母。依景德傳公出家。傳矜師體羸教以頂禮觀音大士。忽夢手摩其頂肢骨漸強。泛覽群書𠁗然意解。一日見壇經火燒海底句。疑之。參博山默究船子藏身公案。偶見槽廠拽磨。忽然磨鼻拽脫。遂有省。呈偈曰。直下相逢處。由來絕覆藏。舌頭元是肉。嚼破也無妨。山曰。子可參得禪也。吾助汝喜。示偈。有未及朝天子。回機卻有妨之句。因矢志久依服役無違。一日侍次。山指衲衣謂師曰。此是壽昌老漢底。我曾以一偈博得。子能似我。我當不惜。師

【現代漢語翻譯】現代漢語譯本：士說：『雷聲很大，卻一點雨點都沒有。』雲門（Yunmen，禪宗大師）說：『你不相通道。』

葉曇茂居士（Ye Tanmao，在家修行的佛教信徒）

南昌人。起初是位僧人，跟隨雲門（Yunmen，禪宗大師）參禪有所領悟。一天喝茶時，葉曇茂（Ye Tanmao）出來問道：『昨天寺里所有人都解除夏安居的禁制了，特來感謝和尚。』雲門（Yunmen）合掌說：『恭喜恭喜。』葉曇茂（Ye Tanmao）說：『和尚您不要誹謗我。』雲門（Yunmen）說：『什麼是解除夏安居禁制的道理？』葉曇茂（Ye Tanmao）說：『仲冬嚴寒，請和尚萬福。』雲門（Yunmen）說：『有點像，但還不是。再說一句來聽聽。』葉曇茂（Ye Tanmao）說：『請和尚先喝茶。』雲門（Yunmen）說：『不對不對。』葉曇茂（Ye Tanmao）說：『大眾都散去了。』於是應和著大家的聲音回到人群中。雲門（Yunmen）於是笑了。後來因為母親年老回家奉養，於是蓄髮還俗。徑山盛禪師（Jingshan Sheng Chanshi）住在上藍寺開壇說法，葉曇茂（Ye Tanmao）前去拜訪。徑山盛禪師（Jingshan Sheng Chanshi）問道：『當年你在雲門（Yunmen）處得力的那句話還記得嗎？』葉曇茂（Ye Tanmao）說：『總是不中用。』徑山盛禪師（Jingshan Sheng Chanshi）說：『如今又怎麼樣呢？』葉曇茂（Ye Tanmao）說：『拖泥帶水。』徑山盛禪師（Jingshan Sheng Chanshi）說：『太貼切了。』葉曇茂（Ye Tanmao）說：『真像個行家。』徑山盛禪師（Jingshan Sheng Chanshi）微笑。

博山來禪師（Boshan Lai Chanshi）的法嗣

廣信府瀛山雪關智訚禪師（Yingshan Xueguan Zhiyin Chanshi）

本郡上饒人，姓傳。八歲時告別寡母，跟隨景德傳公（Jingde Chuan Gong）出家。傳公（Chuan Gong）憐憫他身體虛弱，教他頂禮觀音大士（Guanyin Dashi）。忽然夢見手摩他的頭頂，肢骨漸漸強壯。廣泛閱讀各種書籍，忽然領悟其中的意思。一天看到《壇經》中『火燒海底』這句話，心生疑惑。參拜博山（Boshan，禪宗大師），默默研究船子藏身公案。偶然看到槽廠拽磨，忽然磨鼻拽脫，於是有所領悟。呈偈語說：『直下相逢處，由來絕覆藏。舌頭元是肉，嚼破也無妨。』博山（Boshan）說：『你可以參禪了。我為你感到高興。』示偈語，有『未及朝天子，回機卻有妨』之句。因此立志長久依隨服侍，沒有違背。一天侍奉時，博山（Boshan）指著衲衣對智訚禪師（Zhiyin Chanshi）說：『這是壽昌老漢（Shouchang Laohan）的，我曾經用一首偈語換得。你能像我一樣，我就不吝惜。』

【English Translation】 English version: A scholar said, 'The thunder is very loud, but there are no raindrops at all.' Yunmen (雲門, a Chan master) said, 'You do not believe in the Dao.'

Layman Ye Tanmao (葉曇茂, a Buddhist devotee)

A native of Nanchang. He was initially a monk and had some understanding of Chan Buddhism after studying with Yunmen (雲門, a Chan master). One day, during tea, Ye Tanmao (葉曇茂) came out and asked, 'Yesterday, everyone in the monastery was released from the summer retreat restrictions. I have come specifically to thank the abbot.' Yunmen (雲門) put his palms together and said, 'Congratulations, congratulations.' Ye Tanmao (葉曇茂) said, 'Abbot, you must not slander me.' Yunmen (雲門) said, 'What is the principle of releasing the summer retreat restrictions?' Ye Tanmao (葉曇茂) said, 'In the severe cold of midwinter, may the abbot have ten thousand blessings.' Yunmen (雲門) said, 'It seems like it, but it is not quite right. Say another sentence.' Ye Tanmao (葉曇茂) said, 'Please have some tea, Abbot.' Yunmen (雲門) said, 'No, no.' Ye Tanmao (葉曇茂) said, 'The assembly has dispersed.' Then, echoing the voices of the crowd, he returned to the group. Yunmen (雲門) then smiled. Later, because his mother was old, he returned home to care for her and grew his hair back. Chan Master Jingshan Sheng (徑山盛禪師) resided at Shanglan Temple and opened a Dharma assembly. Ye Tanmao (葉曇茂) visited him. Chan Master Jingshan Sheng (徑山盛禪師) asked, 'Do you still remember the effective phrase you gained at Yunmen's (雲門) place?' Ye Tanmao (葉曇茂) said, 'It's always useless.' Chan Master Jingshan Sheng (徑山盛禪師) said, 'What about now?' Ye Tanmao (葉曇茂) said, 'Dragging mud and water.' Chan Master Jingshan Sheng (徑山盛禪師) said, 'That's very apt.' Ye Tanmao (葉曇茂) said, 'A true master.' Chan Master Jingshan Sheng (徑山盛禪師) smiled.

Dharma heir of Chan Master Boshan Lai (博山來禪師)

Chan Master Zhiyin of Xueguan, Yingshan, Guangxin Prefecture (廣信府瀛山雪關智訚禪師)

A native of Shangrao in this prefecture, surnamed Chuan. At the age of eight, he bid farewell to his widowed mother and became a monk under Chuan Gong of Jingde Temple (景德傳公). Chuan Gong (傳公) pitied his weak body and taught him to prostrate to the Bodhisattva Guanyin (觀音大士). Suddenly, he dreamed that a hand was stroking the top of his head, and his limbs gradually became stronger. He extensively read various books and suddenly understood their meaning. One day, he saw the phrase 'fire burns the bottom of the sea' in the Platform Sutra and became doubtful. He visited Boshan (博山, a Chan master) and silently investigated the public case of Boatman hiding himself. Accidentally, he saw the millstone being pulled in the mill and suddenly the mill nose was pulled off, and he had an awakening. He presented a verse saying, 'Where we meet directly, there is originally no concealment. The tongue is originally flesh, chewing it to pieces is no problem.' Boshan (博山) said, 'You can now practice Chan. I rejoice for you.' He showed a verse with the line 'Before reaching the Son of Heaven, turning the mechanism back is obstructive.' Therefore, he vowed to serve and attend to him for a long time without disobedience. One day, while attending, Boshan (博山) pointed to the patched robe and said to Zhiyin (智訚禪師), 'This belongs to Old Man Shouchang (壽昌老漢). I once exchanged it for a verse. If you can do as I did, I will not be stingy.'

曰。莫是師翁睡著被和尚竊來。山笑曰。汝試竊看。師援筆立成五頌。山閱罷置案曰。據子見處。天下人把你不住。我者里未肯點頭在。師曰。何謂也。山曰。汝偈皆佳。但患風骨太露。須知宗門語句如滿口含冰不曾道出水字。復曰。汝根利。當鈍汝利。使死卻全心始得。師拜受。即閉關六載。關中置大鏡一面。日對跏趺。才覺業識心起無明發現。便指鏡中人唾罵。既久收放自由。作雪關歌。山見之擊節稱善。乃為師開關。曰。始行大事六年雪。頓入圓明一片冰。今日幸親無逢塔。掣開關鎖萬千層。命師秉拂。晚率眾入室。山問。堂中首座人天眼目。如何是人天眼目。師曰。頂門上。山曰。還假鑑照也無。師曰。君不見。山曰。不虛參。見作家來。師掩耳而出。一日受瀛山請。山乃堅留。師因問。把住時如何。山曰。放開一綿。師曰。放開時如何。山曰。把住不容行。師曰。如何是放行中把住。山曰。阇黎看腳下。師曰。如何是把住中放行。山曰。拂子在我手裡。師曰。大善知識也要讓人出得羅籠入得羅籠。山曰。爭奈老僧何。師曰。博山缽袋子。請付當家兒。愿放還山去。逍遙得自如。山曰。從來不見有真血脈。師曰。春風解凍。洞水逆流。且道是血脈不是血脈。山曰。此是浴龍池。未解曹溪意。師曰。衝霄須綵鳳

【現代漢語翻譯】現代漢語譯本：問：『莫非是師父您睡著了，被和尚偷來的？』博山（Boshan）笑著說：『你試試偷看。』師父拿起筆立刻寫了五首偈頌。博山（Boshan）看完後放在桌上說：『依你的見解，天下人奈何不了你。但我這裡還不肯點頭認可。』師父問：『為什麼呢？』博山（Boshan）說：『你的偈頌都很好，但缺點是鋒芒太露。要知道宗門（Zen school）的語句，要像滿口含著冰，不曾說出一個『水』字。』又說：『你根器很好，應當磨鈍你的鋒利，使全心死寂才能成功。』師父拜謝接受教誨，就閉關六年。關中放置一面大鏡子，每天對著鏡子跏趺而坐。才覺得業識心起，無明（ignorance）顯現，就指著鏡中人唾罵。時間久了，收放自如。作了《雪關歌》。博山（Boshan）見了，拍手稱讚，就為師父打開關門，說：『開始修行大事六年雪，頓時進入圓明一片冰。今天有幸親臨無縫塔，打開關鎖萬千層。』命令師父秉拂。晚上率領眾人進入方丈室。博山（Boshan）問：『堂中首座是人天眼目，如何是人天眼目？』師父說：『頂門上。』博山（Boshan）說：『還須要鑑照嗎？』師父說：『你沒看見嗎？』博山（Boshan）說：『不虛此參，見到行家了。』師父掩耳而出。一天，接受瀛山（Yingshan）的邀請。瀛山（Yingshan）於是堅決挽留。師父因此問：『把住時如何？』瀛山（Yingshan）說：『放開一綿。』師父說：『放開時如何？』瀛山（Yingshan）說：『把住不容行。』師父說：『如何是放行中把住？』瀛山（Yingshan）說：『阇黎（Ajari，梵語，意為導師）看腳下。』師父說：『如何是把住中放行？』瀛山（Yingshan）說：『拂子在我手裡。』師父說：『大善知識也要讓人出得了羅籠入得了羅籠。』瀛山（Yingshan）說：『奈何老僧？』師父說：『博山（Boshan）的缽袋子，請交給當家的人。愿放你還山去，逍遙得自如。』瀛山（Yingshan）說：『從來不見有真血脈。』師父說：『春風解凍，洞水逆流。且道是血脈不是血脈？』瀛山（Yingshan）說：『這是浴龍池，未解曹溪（Caoxi）意。』師父說：『衝霄須綵鳳。』

【English Translation】 English version: He asked: 'Could it be that the master was asleep and it was stolen by the monk?' Boshan (博山, Mountain Boshan) laughed and said: 'Try stealing it and see.' The master picked up a pen and immediately wrote five verses. Boshan (博山) read them, placed them on the table, and said: 'According to your understanding, no one in the world can restrain you. But I am not yet willing to nod in agreement here.' The master asked: 'Why?' Boshan (博山) said: 'Your verses are all good, but the flaw is that your sharpness is too exposed. You must know that the words of the Zen school (宗門) should be like holding ice in your mouth, without ever uttering the word 'water'.' He also said: 'Your potential is great, you should blunt your sharpness, and only by making your whole heart die can you succeed.' The master bowed and accepted the teaching, and then entered seclusion for six years. A large mirror was placed in the seclusion, and he sat in the lotus position facing the mirror every day. As soon as he felt the arising of karmic consciousness and the manifestation of ignorance (無明), he would point at the person in the mirror and curse. After a long time, he could freely control it. He composed the 'Snow Gate Song'. When Boshan (博山) saw it, he clapped his hands and praised it, and then opened the gate for the master, saying: 'Beginning to cultivate great matters, six years of snow, suddenly entering a complete and bright piece of ice. Today, I am fortunate to personally visit the seamless pagoda, opening thousands of layers of locks.' He ordered the master to hold the whisk. In the evening, he led the crowd into the abbot's room. Boshan (博山) asked: 'The chief seat in the hall is the eye of humans and gods, what is the eye of humans and gods?' The master said: 'On the top of the head.' Boshan (博山) said: 'Is it still necessary to examine and illuminate?' The master said: 'Have you not seen it?' Boshan (博山) said: 'This visit was not in vain, I have seen an expert.' The master covered his ears and went out. One day, he accepted an invitation from Yingshan (瀛山, Mountain Ying). Yingshan (瀛山) then insisted on keeping him. The master therefore asked: 'What about when holding on?' Yingshan (瀛山) said: 'Release a thread.' The master said: 'What about when releasing?' Yingshan (瀛山) said: 'Holding on does not allow movement.' The master said: 'What is holding on within releasing?' Yingshan (瀛山) said: 'Ajari (阇黎, Sanskrit for teacher) look at your feet.' The master said: 'What is releasing within holding on?' Yingshan (瀛山) said: 'The whisk is in my hand.' The master said: 'A great wise teacher must also allow people to leave the cage and enter the cage.' Yingshan (瀛山) said: 'What about this old monk?' The master said: 'Boshan's (博山) alms bowl, please hand it over to the head of the household. I wish to release you to return to the mountain, to be free and at ease.' Yingshan (瀛山) said: 'I have never seen true bloodline.' The master said: 'The spring breeze thaws, the cave water flows upstream. Tell me, is it bloodline or not bloodline?' Yingshan (瀛山) said: 'This is the bathing dragon pool, not understanding the meaning of Caoxi (曹溪).' The master said: 'A colorful phoenix must soar into the sky.'

。透網是金鱗。山曰。阇梨猶在網裡。師曰。網破也久矣。山曰。前途猶有絆腳索在。師曰。太多生。山曰。大似敗陣將軍。師曰。元為把關老漢。小參。釋迦老子解捏怪。向無生處說生。破院道人不曾生。無生可說。釋迦老子會裝巧。向無滅處說滅。破院道人不曾滅。無滅可說。與么道釋迦老子金身墮在生滅之中。破院道人全身跳出生滅之外。且道跳出底是。墮落底是。不見古德道。他人住處我不住。他人行處我不行。不是與人難共住。大都緇素要分明。諸禪德曏者里緇素得出。便知得跳出中不妨墮落。墮落處不妨跳出。搊住釋迦老子鼻孔。一任轉身吐氣。[厘-厘+力]破破院道人面門。豈礙簇錦攢花。何以故。無生猶是末。聲色本非生。不因荷葉動。那識有魚行。其或未然。三十年後莫道破院道人對你諸人說夢。上堂。溈山大師道。欲識佛法義。當觀時節因緣。時節若至其理自彰。諸禪德。今夜是除夕。明旦是元朝。時節已至。作么生是自彰之理訚。上座。二十年前如個木偶相似。寒不知寒。熱不知熱。桃符換不管春來。爆竹響那知臘盡。恁么過日子。渾身不沾俗氣。雖則如癡似懵。要且世法瞞我一點不得。二十年後依然業識從頭。寒即知寒。熱即知熱。迎新歲也貼門神。送殘冬還燒榾柮。如此過日子。到也有

【現代漢語翻譯】現代漢語譯本透網是金鱗。（透網：穿過漁網；金鱗：指珍貴的魚）山曰：『阇梨（Acharya，阿阇梨：梵語，意為導師）猶在網裡。』師曰：『網破也久矣。』山曰：『前途猶有絆腳索在。』師曰：『太多生。』山曰：『大似敗陣將軍。』師曰：『元為把關老漢。』小參。釋迦老子解捏怪，向無生處說生。破院道人不曾生，無生可說。釋迦老子會裝巧，向無滅處說滅。破院道人不曾滅，無滅可說。與么道釋迦老子金身墮在生滅之中，破院道人全身跳出生滅之外。且道跳出底是，墮落底是。不見古德道：『他人住處我不住，他人行處我不行。不是與人難共住，大都緇素要分明。』諸禪德曏者里緇素得出，便知得跳出中不妨墮落，墮落處不妨跳出。搊住釋迦老子鼻孔，一任轉身吐氣。[厘-厘+力]破破院道人面門，豈礙簇錦攢花。何以故？無生猶是末，聲色本非生。不因荷葉動，那識有魚行。其或未然，三十年後莫道破院道人對你諸人說夢。上堂。溈山大師（潙山大師：唐代禪宗大師）道：『欲識佛法義，當觀時節因緣。時節若至其理自彰。』諸禪德。今夜是除夕，明旦是元朝。時節已至。作么生是自彰之理訚？上座。二十年前如個木偶相似，寒不知寒，熱不知熱。桃符換不管春來，爆竹響那知臘盡。恁么過日子，渾身不沾俗氣。雖則如癡似懵，要且世法瞞我一點不得。二十年後依然業識從頭。寒即知寒，熱即知熱。迎新歲也貼門神，送殘冬還燒榾柮。如此過日子，到也有

【English Translation】 English version 'The fish that slips through the net is a golden carp.' The monk Shan said, 'But the Acharya (Acharya: Sanskrit for teacher) is still in the net.' The master said, 'The net has been broken for a long time.' Shan said, 'There are still stumbling blocks ahead.' The master said, 'Too much birth.' Shan said, 'Much like a defeated general.' The master said, 'Originally, I was an old gatekeeper.' Small Dharma talk. Shakyamuni (釋迦老子) is good at creating wonders, speaking of birth in the place of no-birth. The abbot of the dilapidated monastery was never born, so there is no no-birth to speak of. Shakyamuni is good at feigning cleverness, speaking of extinction in the place of no-extinction. The abbot of the dilapidated monastery was never extinguished, so there is no no-extinction to speak of. Saying it this way, Shakyamuni's golden body falls into the cycle of birth and death, while the abbot of the dilapidated monastery leaps out of birth and death entirely. But tell me, which is leaping out, and which is falling? Haven't you seen the words of the ancient worthies: 'I do not live where others live, I do not walk where others walk. It's not that it's difficult to live with others, but that monks and laypeople must be clearly distinguished.' If you Chan practitioners can distinguish between monks and laypeople here, then you will know that leaping out does not hinder falling, and falling does not hinder leaping out. Grab Shakyamuni by the nose and let him turn around and exhale. [厘-厘+力] Break through the face of the abbot of the dilapidated monastery, what obstacle is there to the gathered brocade and clustered flowers? Why? No-birth is still the end, sound and form are not inherently born. If not for the movement of the lotus leaf, how would one know there are fish swimming? If it is not so, thirty years from now, don't say that the abbot of the dilapidated monastery is telling you all a dream. Ascending the hall. Great Master Weishan (潙山大師: Chan master of the Tang Dynasty) said, 'If you want to know the meaning of the Buddha-dharma, you should observe the conditions of time and circumstance. When the time comes, the principle will naturally manifest.' All you Chan practitioners, tonight is New Year's Eve, and tomorrow is the first day of the New Year. The time has come. How is the principle of self-manifestation? Senior monk, twenty years ago, you were like a wooden puppet, not knowing cold or heat. You didn't care about the changing of the peach charms in spring, and you didn't know the year was ending when the firecrackers sounded. Living like that, your whole body was untouched by worldly air. Although you seemed foolish and muddled, worldly affairs couldn't deceive you at all. Twenty years later, karmic consciousness starts all over again. You know cold when it's cold, and you know heat when it's hot. You paste door gods to welcome the New Year, and you burn firewood to send off the end of winter. Living like this, there is also

些快活。雖則隨波逐浪。要且佛法瞞我一點不得。諸禪德。山僧跛跛挈挈只與么過時光。如今說知也得。說不知也得。說知不知總得。何故。不萌枝上從來暗辨春秋。無影峰前幾番明占氣候。別古今。定是非。勘邪正。自有一雙緇素眼在。祇如年更歲換。臘去春來。在諸人分上還是知耶不知耶。若道知。未免順俗違真。不子佛法邊事。喚作毛道凡夫。謾道花枝偏有色。空勞鶯語為誰嬌。若道不知。又是順真違俗。不了世法邊事。坐在凈白窠臼里。只為冰堅難躍鯉。卻緣水淺不藏龍。去此違順二途。畢竟作么生。說個真俗雙彰底道理還會么。鶻臭布衫都脫卻。穿婆帔子拜婆年。次主博山閩之鼓山杭之虎跑。僧問。如何是寶鏡三昧。師曰。不照閑光影。還他舊麵皮。問。如何是不借借。師曰。背手摸著枕。逢人轉送伊。問。鴛鴦繡出從君看。不把金針度與人。如何是鴛鴦。師曰。一雙撲地恁孤飛。曰。如何是金針。師曰。從來不度。問。倩女離魂事若何。師曰。月淡花移影。曰。未審他是業識是意生。師曰。風搖水作波。曰。畢竟是一個是兩個。師曰。形影不須彰。便脫狐窠臼。曰。脫卻後如何。師曰。急急如律令。尋移妙行經營歲余。莊嚴佛事獨冠東南。師曰。吾今可以謝喻彌陀矣。丁丑冬抵瀛山。病體尪羸群心洶洶。

【現代漢語翻譯】現代漢語譯本這些多麼快樂啊！雖然隨波逐流，但是佛法一點也瞞不了我。各位禪師，老衲我蹣跚地就這樣度過時光。現在說知道也可以，說不知道也可以，說知道和不知道都可以。為什麼呢？在不萌芽的樹枝上，也能暗中分辨春秋時節；在沒有影子的山峰前，也能多次明確地佔卜氣候變化。辨別古今，判定是非，勘驗邪正，我自有一雙出家人的眼睛在。比如年復一年，辭舊迎新，在各位的份上，到底是知道還是不知道呢？如果說知道，未免順應世俗而違背真理，不瞭解佛法的事情，可以稱作懵懂的凡夫。白白地說花枝格外有顏色，白白地讓鶯鳥的鳴叫爲了誰而嬌媚。如果說不知道，又是順應真理而違背世俗，不瞭解世間法的事情，坐在清凈潔白的窠臼里。只因爲冰凍堅硬難以讓鯉魚跳躍過去，卻因為水淺而不能藏龍。去掉這違背和順應兩種途徑，到底該怎麼做呢？說一個真諦和俗諦都彰顯的道理，你們能明白嗎？像老鷹一樣臭的破布衫都脫掉，穿上老太婆的衣服來拜老太婆的年。接下來，主持了博山、閩之鼓山、杭之虎跑（均為寺廟）。有僧人問：『什麼是寶鏡三昧（一種禪宗境界）？』師父說：『不照閑散的光和影子，還它本來的面目。』問：『什麼是不借借（一種禪宗用語，指不假外求）？』師父說：『揹著手摸著枕頭，遇到人就轉送給他。』問：『鴛鴦繡出來任憑人看，不把金針傳授給人，什麼是鴛鴦？』師父說：『一雙鴛鴦撲騰著翅膀，如此孤單地飛翔。』問：『什麼是金針？』師父說：『從來不傳授。』問：『倩女離魂（出自《倩女離魂記》）這件事怎麼樣？』師父說：『月光暗淡，花影移動。』問：『不知道她是業識所生，還是意念所生？』師父說：『風搖動水面，形成波浪。』問：『到底是一個還是兩個？』師父說：『形和影都不需要彰顯，就能脫離狐貍的窠臼。』問：『脫離之後怎麼樣？』師父說：『急急如律令。』尋移妙行經營了一年多，莊嚴佛事，在東南地區獨佔鰲頭。師父說：『我現在可以感謝阿彌陀佛（Amitabha）了。』丁丑年冬天到達瀛山，病體衰弱，眾人心神不寧。

【English Translation】 English version How joyful these are! Although drifting with the waves, the Buddha's teachings cannot hide anything from me. All you Zen masters, this old monk stumbles along, just passing the time like this. Now, saying 'knowing' is fine, saying 'not knowing' is also fine, saying 'knowing and not knowing' are both fine. Why? On branches that have not yet sprouted, one can secretly discern the seasons of spring and autumn; before shadowless peaks, one can clearly divine the changes in climate many times. Distinguishing ancient and modern, determining right and wrong, examining what is heretical and what is orthodox, I have my own pair of monastic eyes. For example, as the years pass and the old is replaced by the new, in your case, do you know or do you not know? If you say you know, you inevitably conform to the mundane and go against the truth, not understanding the affairs of the Buddha's teachings, and can be called ignorant mortals. Vainly saying that the flower branches have special colors, vainly letting the oriole's song be charming for whom? If you say you do not know, you are conforming to the truth and going against the mundane, not understanding the affairs of worldly laws, sitting in a pure white rut. Just because the ice is hard and difficult for the carp to leap over, and because the water is shallow and cannot hide dragons. Removing these two paths of conformity and opposition, what should one do after all? Can you understand the principle of revealing both truth and convention? Take off the tattered robe that smells like a hawk, put on the old woman's clothes and celebrate the old woman's New Year. Next, I presided over Boshan, Gushan of Min, and Hupao of Hangzhou (all temples). A monk asked: 'What is the Samadhi (a state of meditative consciousness) of the Precious Mirror?' The master said: 'It does not reflect idle light and shadows, returning its original face.' Asked: 'What is 'not borrowing borrowing' (a Zen term referring to not seeking externally)?' The master said: 'Touching the pillow with your hands behind your back, and giving it away to anyone you meet.' Asked: 'The mandarin ducks are embroidered for people to see, but the golden needle is not passed on to them. What are the mandarin ducks?' The master said: 'A pair of mandarin ducks flutter their wings, flying so lonely.' Asked: 'What is the golden needle?' The master said: 'It is never passed on.' Asked: 'What about the story of Qian Nü leaving her soul (from 'The Story of Qian Nü's Soul')?' The master said: 'The moonlight is dim, and the flower shadows move.' Asked: 'I don't know if she is born of karmic consciousness or of thought?' The master said: 'The wind shakes the water, forming waves.' Asked: 'Is it ultimately one or two?' The master said: 'The form and shadow do not need to be manifested, and one can escape the fox's den.' Asked: 'What happens after escaping?' The master said: 'Hurry, hurry, as the law commands.' Xunyi Miaohang managed for more than a year, and the solemn Buddhist affairs were the best in Southeast China. The master said: 'Now I can thank Amitabha (Amitabha)'. In the winter of Dingchou, I arrived at Yingshan, my body was weak, and everyone was disturbed.

闃然禪師問曰。和尚安否。師彈指一聲。闃曰。末後句也須分付。師曰。且道我生耶死耶。遂微笑而逝。坐三十七夏。享年五十三。迎歸博山。建塔蓮花峰之西原。

開府集生余大成居士

參博山於法堂中。抬頭睹對聯。至密移一步話有省。后與博山書曰。自參和尚后。覺向來胸臆雜毒。被少分醍醐洗髮頓盡。歸來筆硯付之祖龍。書籍付之㹠犢。丈室而外一物不將。獨是生斷十方密移一步。粗知奉教而行。而長安甚鬧我國晏然。且喜歸原有路。中間自信得力處。是去冬解組而歸於凍舟。中結八十日不語之期。所謂佛也沒奈何。良然良然。若問某甲見個甚麼。才開口便自肉麻了也。一日與同參爭一公案。互不肯。士乃曰。我最喜長慶道。唯人自肯乃方親。同參曰。此個公案曾被和尚改了也。他道。惟人不肯乃方親。士聞之吐。香雪關禪師問。閉門作活為何事。士曰。出賣𨍏轢鉆。問。補網張風成何用。士曰。添個黑撈波。問。八卦正位如何排。士曰。切忌當頭。問。路逢猛虎如何避。師曰。一任𨁝跳。問。一條直路如何入。士曰。巍巍堂堂。問。斜街曲巷如何通。士曰。婆婆和和。問。中心樹子如何斫。士曰。亞父空勞樽俎計。問。關津把斷如何過。士曰。蘇卿元是漢朝臣。問。如何是透頂人。士曰。腳跟

【現代漢語翻譯】現代漢語譯本：闃然禪師問道：『和尚您身體安好嗎？』博山禪師彈指一聲。闃然禪師說：『最後的緊要關頭也需要交代清楚。』博山禪師說：『你說說，我是活著還是死了？』於是微笑去世。坐禪三十七個夏天，享年五十三歲。迎回博山，在蓮花峰的西邊山坡上建造佛塔。

開府集生余大成居士：在法堂中參拜博山禪師，抬頭看到對聯，因為『至密移一步』這句話有所領悟。之後給博山禪師寫信說：『自從參拜和尚您之後，覺得向來胸中的各種雜念和毒素，被少許醍醐灌頂洗滌得乾乾淨淨。回來后把筆墨紙硯交給祖龍（指秦始皇，比喻焚書），把書籍交給豬牛（比喻不識字的人，糟蹋書籍）。除了丈室之外，什麼東西都不帶走。唯獨是生生截斷十方，秘密地移動一步。粗略地知道奉行教誨。而且長安非常熱鬧，我國卻很安寧。可喜的是迴歸本源有路可走。中間自己覺得得力的地方，是去年辭官回家，在冰凍的船上，進行了八十天不說話的約定。』所謂佛也沒辦法。真是這樣，真是這樣。如果問我看到了什麼，才開口就覺得渾身不自在了。』有一天，與同參爭論一個公案，互相不肯讓步。余大成居士於是說：『我最喜歡長慶禪師說的，只有自己肯認才能親近。』同參說：『這個公案曾經被和尚改過了。』他說：『只有人不肯認才能親近。』余大成居士聽了就吐了。香雪關禪師問：『閉門修行是爲了什麼？』余大成居士說：『出賣𨍏轢鉆。』問：『補網張風有什麼用？』余大成居士說：『添個黑撈波。』問：『八卦的正位如何排列？』余大成居士說：『切忌當頭。』問：『路上遇到猛虎如何躲避？』余大成居士說：『任憑它跳躍。』問：『一條直路如何進入？』余大成居士說：『巍巍堂堂。』問：『斜街曲巷如何通過？』余大成居士說：『婆婆和和。』問：『中心的樹木如何砍伐？』余大成居士說：『亞父（范增）白白地勞累了酒宴上的計謀。』問：『關津把守如何通過？』余大成居士說：『蘇卿（蘇武）原本是漢朝的臣子。』問：『如何是透頂的人？』余大成居士說：『腳跟不著地。』 English version: Quiran (Quiran, a Zen master) Zen Master asked: 'Is the Abbot well?' The Master (Boshan, a Zen master) snapped his fingers once. Quiran (Quiran, a Zen master) said: 'The last crucial point must also be explained.' The Master (Boshan, a Zen master) said: 'Tell me, am I alive or dead?' Then he smiled and passed away. He sat in meditation for thirty-seven summers, and his age was fifty-three. He was welcomed back to Boshan (Boshan, a place name), and a pagoda was built on the western slope of Lotus Peak.

Kaifu Jisheng Yu Dacheng (Yu Dacheng, a lay Buddhist) Layman: He visited Boshan (Boshan, a Zen master) in the Dharma Hall. He looked up and saw the couplet, and he had an understanding from the phrase 'Utmost secrecy moves one step.' Later, he wrote a letter to Boshan (Boshan, a Zen master) saying: 'Since visiting the Master (Boshan, a Zen master), I feel that the various impurities and toxins in my chest have been completely washed away by a little bit of nectar. After returning, I handed over the writing instruments to Zulong (Zulong, refers to Qin Shi Huang, a metaphor for burning books), and the books to pigs and cattle (pigs and cattle, a metaphor for illiterate people, wasting books). Apart from the room, I will not take anything. The only thing is to cut off the ten directions and secretly move one step. I roughly know how to follow the teachings. Moreover, Chang'an (Chang'an, ancient capital of China) is very lively, but our country is peaceful. It is gratifying that there is a way to return to the origin. The place where I feel most empowered is that I resigned from office last year and returned home, and on the frozen boat, I made an agreement not to speak for eighty days.' So-called Buddha can't help it. It is true, it is true. If you ask me what I saw, I feel uncomfortable as soon as I open my mouth.' One day, he argued with a fellow practitioner about a koan, and neither of them would give in. Yu Dacheng (Yu Dacheng, a lay Buddhist) then said: 'I like what Zen Master Changqing (Changqing, a Zen master) said the most, only when you admit it yourself can you be close.' The fellow practitioner said: 'This koan has been changed by the Master (Boshan, a Zen master).' He said: 'Only when people don't admit it can they be close.' Yu Dacheng (Yu Dacheng, a lay Buddhist) vomited after hearing this. Zen Master Xiangxueguan (Xiangxueguan, a Zen master) asked: 'What is the purpose of practicing behind closed doors?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Selling 𨍏轢鉆.' Asked: 'What is the use of mending the net and spreading the wind?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Add a black scoop.' Asked: 'How should the correct positions of the Bagua be arranged?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Avoid being at the head.' Asked: 'How to avoid a fierce tiger on the road?' The Master (Yu Dacheng, a lay Buddhist) said: 'Let it jump.' Asked: 'How to enter a straight road?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Majestically.' Asked: 'How to pass through crooked streets and alleys?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Harmoniously.' Asked: 'How to cut down the central tree?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Ya Fu (Fan Zeng) labored in vain with his plans at the banquet.' Asked: 'How to pass through the guarded passes?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Su Qing (Su Wu) was originally a minister of the Han Dynasty.' Asked: 'What is a person who has penetrated to the top?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'His heels are not on the ground.'

【English Translation】 English version: Quiran (Quiran, a Zen master) Zen Master asked: 'Is the Abbot well?' The Master (Boshan, a Zen master) snapped his fingers once. Quiran (Quiran, a Zen master) said: 'The last crucial point must also be explained.' The Master (Boshan, a Zen master) said: 'Tell me, am I alive or dead?' Then he smiled and passed away. He sat in meditation for thirty-seven summers, and his age was fifty-three. He was welcomed back to Boshan (Boshan, a place name), and a pagoda was built on the western slope of Lotus Peak. Kaifu Jisheng Yu Dacheng (Yu Dacheng, a lay Buddhist) Layman: He visited Boshan (Boshan, a Zen master) in the Dharma Hall. He looked up and saw the couplet, and he had an understanding from the phrase 'Utmost secrecy moves one step.' Later, he wrote a letter to Boshan (Boshan, a Zen master) saying: 'Since visiting the Master (Boshan, a Zen master), I feel that the various impurities and toxins in my chest have been completely washed away by a little bit of nectar. After returning, I handed over the writing instruments to Zulong (Zulong, refers to Qin Shi Huang, a metaphor for burning books), and the books to pigs and cattle (pigs and cattle, a metaphor for illiterate people, wasting books). Apart from the room, I will not take anything. The only thing is to cut off the ten directions and secretly move one step. I roughly know how to follow the teachings. Moreover, Chang'an (Chang'an, ancient capital of China) is very lively, but our country is peaceful. It is gratifying that there is a way to return to the origin. The place where I feel most empowered is that I resigned from office last year and returned home, and on the frozen boat, I made an agreement not to speak for eighty days.' So-called Buddha can't help it. It is true, it is true. If you ask me what I saw, I feel uncomfortable as soon as I open my mouth.' One day, he argued with a fellow practitioner about a koan, and neither of them would give in. Yu Dacheng (Yu Dacheng, a lay Buddhist) then said: 'I like what Zen Master Changqing (Changqing, a Zen master) said the most, only when you admit it yourself can you be close.' The fellow practitioner said: 'This koan has been changed by the Master (Boshan, a Zen master).' He said: 'Only when people don't admit it can they be close.' Yu Dacheng (Yu Dacheng, a lay Buddhist) vomited after hearing this. Zen Master Xiangxueguan (Xiangxueguan, a Zen master) asked: 'What is the purpose of practicing behind closed doors?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Selling 𨍏轢鉆.' Asked: 'What is the use of mending the net and spreading the wind?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Add a black scoop.' Asked: 'How should the correct positions of the Bagua be arranged?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Avoid being at the head.' Asked: 'How to avoid a fierce tiger on the road?' The Master (Yu Dacheng, a lay Buddhist) said: 'Let it jump.' Asked: 'How to enter a straight road?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Majestically.' Asked: 'How to pass through crooked streets and alleys?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Harmoniously.' Asked: 'How to cut down the central tree?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Ya Fu (Fan Zeng) labored in vain with his plans at the banquet.' Asked: 'How to pass through the guarded passes?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'Su Qing (Su Wu) was originally a minister of the Han Dynasty.' Asked: 'What is a person who has penetrated to the top?' Yu Dacheng (Yu Dacheng, a lay Buddhist) said: 'His heels are not on the ground.'

點地。問。如何是透底人。士曰。鼻孔撩天。

東苑鏡禪師法嗣

杭州徑山覺浪道盛禪師

建寧浦城張氏子。十九歲見大父歸寂。自疑曰。者一點靈明向甚麼處去。一日聞貓叫有省。遂往瑞巖剃落。隨師住夢筆山。誓死閉關。因見百丈再參公案。頓徹馬祖機用。參博山于董巖受具。是冬謁東苑。苑問。子在董巖曾聞博山提唱維摩經否。師曰。曾聞。苑曰。彌勒得一生受記作么生。師曰。大有人疑著。苑曰。你又恁么去。師異之。向火次因舉僧問古德劫火洞然者個壞不壞。有曰壞。有曰不壞。此意如何。苑曰。你又恁么來。師遂打節過冬。苑細究其生平參證處。及徴詰五家門堂差別之旨。師恣意披其所見。苑感嘆曰。不期子乃能深入此秘密法門。吾壽昌者技慧命屬子流佈去也。遂付以偈曰。道盛群英祖。德尊萬古師。欽承諸聖旨。啟我永懷思。師拜受。明日隨苑禮壽昌。及見昌。勘問之次。昌笑奇之問曰。子在何處與東苑相見。師曰。不在別處。昌曰。在那裡。師曰。和尚眼聻。昌良久。師珍重而出。明日又問。東苑曾與子說甚麼。師曰。曾被他賺了一上。昌曰。作么生被他賺。師曰。者老漢又恁么去也。昌笑曰。子作怪那。師曰。是和尚自致得。因復問昌曰。聞東苑當時答和尚一語。如何滿口便許

【現代漢語翻譯】現代漢語譯本點地。問：『如何是透底人？』（如何才能成為一個徹底覺悟的人？）士曰：『鼻孔撩天。』（他的鼻孔朝天。形容其自由自在，不受拘束的狀態。）

東苑鏡禪師法嗣

杭州徑山覺浪道盛禪師

建寧浦城張氏之子。十九歲時，看到祖父去世，心中疑惑：『這一點靈明（指人的覺性）究竟去了哪裡？』一天，聽到貓叫聲，有所領悟。於是前往瑞巖寺剃度出家，跟隨師父住在夢筆山，發誓閉關修行。因為參究百丈禪師的『再參公案』，徹底領悟了馬祖禪師的機鋒妙用。在董巖禪師處參學，並受具足戒。當年冬天，拜見東苑禪師。東苑禪師問：『你在董巖禪師那裡，有沒有聽博山禪師講《維摩經》？』道盛禪師說：『聽過。』東苑禪師說：『彌勒菩薩得到一生補處的授記，這件事你怎麼看？』道盛禪師說：『很多人對此感到疑惑。』東苑禪師說：『你又這樣去理解了。』道盛禪師對此感到詫異。在烤火的時候，道盛禪師舉了一個例子：有僧人問古德（古代的禪師），『劫火洞然（世界末日的火災）時，這個（指萬法）是壞還是不壞？』有人說『壞』，有人說『不壞』，這個意思是什麼？東苑禪師說：『你又這樣來理解了。』道盛禪師於是打節（指安心修行）度過冬天。東苑禪師仔細考察道盛禪師的生平參證之處，以及考問五家宗派（禪宗的五個主要流派）門庭差別的宗旨。道盛禪師隨意地闡述自己的見解。東苑禪師感嘆地說：『沒想到你竟然能深入這秘密法門。我壽昌一脈的技藝慧命，要靠你來流佈下去了。』於是寫了一首偈頌傳給他：『道盛是群英的祖師，德行是萬古的導師。恭敬地繼承諸佛菩薩的旨意，開啟我永恒的懷念。』道盛禪師拜受。第二天，跟隨東苑禪師禮拜壽昌禪師。見到壽昌禪師后，壽昌禪師勘驗提問，笑著稱奇，問道：『你在哪裡與東苑禪師相見的？』道盛禪師說：『不在別處。』壽昌禪師說：『在哪裡？』道盛禪師說：『和尚的眼睛在哪裡？』壽昌禪師沉默良久。道盛禪師珍重地離開了。第二天，壽昌禪師又問：『東苑禪師曾經跟你說了些什麼？』道盛禪師說：『曾經被他騙了一次。』壽昌禪師說：『怎麼被他騙的？』道盛禪師說：『這個老漢又這樣去了。』壽昌禪師笑著說：『你真奇怪。』道盛禪師說：『是和尚您自己造成的。』於是反問壽昌禪師：『聽說東苑禪師當時回答了和尚您一句話，為什麼您立刻就認可了他？』

【English Translation】 English version Striking the ground. Question: 'What is a person who has seen through to the bottom?' (How does one become a person who has thoroughly awakened?) The master said: 'Nostrils turned to the sky.' (His nostrils point to the sky. This describes a state of freedom and unconstraint.)

Successor of Zen Master Jing of Dongyuan

Zen Master Juelang Daosheng of Jingshan, Hangzhou

A son of the Zhang family of Pucheng, Jianning. At the age of nineteen, he saw his grandfather pass away and wondered: 'Where does this point of spiritual clarity (referring to one's inherent awareness) go?' One day, upon hearing a cat meow, he had an awakening. He then went to Ruiyan Temple to be tonsured and ordained, following his teacher to live on Mengbi Mountain, vowing to practice in solitary retreat. Because of investigating Zen Master Baizhang's 're-investigation case,' he thoroughly understood Zen Master Mazu's dynamic and subtle teachings. He studied with Zen Master Boshan at Dongyan and received the full precepts. That winter, he visited Zen Master Dongyuan. Zen Master Dongyuan asked: 'At Zen Master Dongyan's place, did you ever hear Zen Master Boshan lecture on the Vimalakirti Sutra?' Zen Master Daosheng said: 'I heard it.' Zen Master Dongyuan said: 'How do you view Maitreya Bodhisattva receiving the prediction of becoming a Buddha in his next life?' Zen Master Daosheng said: 'Many people have doubts about this.' Zen Master Dongyuan said: 'You understand it that way again.' Zen Master Daosheng felt surprised by this. While warming himself by the fire, Zen Master Daosheng cited an example: A monk asked an ancient master, 'When the fire at the end of the kalpa (world-ending fire) is blazing, is this (referring to all phenomena) destroyed or not destroyed?' Some said 'destroyed,' and some said 'not destroyed.' What is the meaning of this? Zen Master Dongyuan said: 'You understand it that way again.' Zen Master Daosheng then spent the winter in meditation (referring to practicing diligently). Zen Master Dongyuan carefully examined Zen Master Daosheng's life experiences and insights, as well as questioning him on the differences in the teachings of the five houses of Zen (the five major schools of Chan Buddhism). Zen Master Daosheng freely expressed his views. Zen Master Dongyuan exclaimed: 'I didn't expect that you could deeply penetrate this secret Dharma gate. The skill and wisdom of my Shouchang lineage will depend on you to propagate it.' He then wrote a verse to transmit to him: 'Daosheng is the ancestor of outstanding talents, his virtue is the teacher of all ages. Reverently inheriting the will of all Buddhas and Bodhisattvas, he awakens my eternal remembrance.' Zen Master Daosheng received it respectfully. The next day, he followed Zen Master Dongyuan to pay respects to Zen Master Shouchang. After seeing Zen Master Shouchang, Zen Master Shouchang examined him and asked questions, smiling in amazement, and asked: 'Where did you meet Zen Master Dongyuan?' Zen Master Daosheng said: 'Not in another place.' Zen Master Shouchang said: 'Where is it?' Zen Master Daosheng said: 'Where are the eyes of the abbot?' Zen Master Shouchang was silent for a long time. Zen Master Daosheng respectfully took his leave. The next day, Zen Master Shouchang asked again: 'What did Zen Master Dongyuan say to you?' Zen Master Daosheng said: 'I was once deceived by him.' Zen Master Shouchang said: 'How were you deceived?' Zen Master Daosheng said: 'That old man went that way again.' Zen Master Shouchang laughed and said: 'You are strange.' Zen Master Daosheng said: 'It is caused by the abbot himself.' Then he asked Zen Master Shouchang in return: 'I heard that Zen Master Dongyuan answered you with one sentence at that time, why did you immediately approve of him?'

可他。若是某甲決不輕易放過。昌曰。祇如他道和尚莫作怪。在你當作么生。師才開口。被昌劈面一掌。師曰。也是賊過後張弓。昌曰。且喜有人吃掌在。自是與昌多有詰問機緣。昌特深喜而密囑之曰。尚慎哉。正先聖所謂得此法者命如懸絲也。昌乃示偈曰。信知自有那一著。直俟機緣純湊泊。不假思議聖凡安。樂忘斟酌受用寬。廓崇禎八年秋會冢宰李長庚請寶筏開堂。值寇亂。辭往壽昌掃塔。闃然禪師請主其席。明秋主福船。又明秋主圓通。上堂。黃端伯居士問。法雷震地。佛日昇天。萬象森羅。呵呵大笑。斬新慶讚一句作么生。師曰。拾得驪珠光透脫。相將攜手上高峰。曰。旻古佛再來也。便禮拜。師乃𦘕一圓相曰。會么。靈山花發。親示別傳。少室雪寒。全提正令。坐斷十方無間石筍橫空。洞明一道無殊泥牛出海。所以八萬四千非鳳毛。獨許三十三人入虎穴。由來此事奇特非常。數百年來紹續不易今日壽昌杖人特登匡岳入圓通禪院已全身披露。與十方塵剎諸沒巴鼻老古錐及一切黧奴白牯覿面相見了也。且道開堂祝聖一句作么生道。天開瑞色光河嶽。萬國謳歌賀太平。珍重。上堂。偶向江頭采白蘋。閑隨女伴賽江神。眾中不敢分明說。暗擲金錢卜遠人。既對眾不敢明說。則是心上底人。既是心上底人。即鬼神有所

【現代漢語翻譯】現代漢語譯本可他（指某人）。若是某甲（指我）決不輕易放過。昌（指昌禪師）曰：『比如他說和尚莫作怪，在你看來當作什麼？』師（指寶筏禪師）才開口，被昌劈面一掌。師曰：『也是賊過後張弓。』昌曰：『且喜有人吃掌在。』自此與昌多有詰問機緣。昌特別高興，私下囑咐他說：『務必謹慎啊！這正是先聖所說的，得到此法的人，性命如懸絲一般。』昌於是示偈曰：『信知自有那一著，直俟機緣純湊泊。不假思議聖凡安，樂忘斟酌受用寬。』廓崇禎八年秋，會同冢宰李長庚，請寶筏開堂。適逢寇亂，辭別前往壽昌掃塔。闃然禪師請他主持法席。明年秋天，主持福船。又明年秋天，主持圓通。上堂時，黃端伯居士問：『法雷震地，佛日昇天，萬象森羅，呵呵大笑。斬新慶讚一句，該怎麼說？』師曰：『拾得驪珠光透脫，相將攜手上高峰。』曰：『旻古佛再來也。』便禮拜。師乃畫一圓相曰：『會么？靈山花開，親示別傳。少室雪寒，全提正令。坐斷十方無間，石筍橫空。洞明一道無殊，泥牛入海。所以八萬四千非鳳毛，獨許三十三人入虎穴。由來此事奇特非常，數百年來紹續不易。今日壽昌杖人特登匡岳，入圓通禪院，已全身披露。與十方塵剎諸沒巴鼻老古錐，及一切黧奴白牯覿面相見了也。且道開堂祝聖一句作么生道？天開瑞色光河嶽，萬國謳歌賀太平。珍重。』上堂。偶向江頭采白蘋，閑隨女伴賽江神。眾中不敢分明說，暗擲金錢卜遠人。既對眾不敢明說，則是心上底人。既是心上底人，即鬼神有所...

【English Translation】 English version But him (referring to someone). If it were I (referring to myself), I would never let it go easily. Chang (referring to Zen Master Chang) said, 'For example, he says that the monk shouldn't act strangely. What do you think it is?' As soon as the Master (referring to Zen Master Baofa) opened his mouth, Chang slapped him in the face. The Master said, 'It's like drawing a bow after the thief has gone.' Chang said, 'Fortunately, someone has been slapped.' From then on, there were many opportunities for questioning with Chang. Chang was particularly happy and secretly instructed him, 'Be careful! This is exactly what the ancient sages said: 'For those who obtain this Dharma, their lives are like a thread hanging.' Chang then showed a verse, saying, 'Believe that there is that one move, just waiting for the opportunity to be fully ripe. Without thinking, the holy and the ordinary are at peace, and joy forgets deliberation, and enjoyment is wide.' In the autumn of the eighth year of the Chongzhen era, together with the Grand Secretary Li Changgeng, he invited Baofa to open the hall. Coincidentally, there was a rebellion, so he bid farewell and went to Shouchang to sweep the pagoda. Zen Master Qùrán invited him to preside over the Dharma seat. In the autumn of the following year, he presided over Fu Chuan. In the autumn of the following year, he presided over Yuantong. When he ascended the hall, layman Huang Duanbo asked, 'The Dharma thunder shakes the earth, the Buddha's sun rises in the sky, and all phenomena are arrayed, laughing heartily. How should a brand new celebratory verse be said?' The Master said, 'Picking up the black pearl, its light shines through, hand in hand, let's go to the high peak.' He said, 'The ancient Buddha Mín has come again.' Then he bowed. The Master then drew a circle, saying, 'Do you understand? At Ling Mountain, the flowers bloom, personally showing a separate transmission. At Shaoshi, the snow is cold, fully raising the correct decree. Sitting and cutting off the ten directions without gaps, stone bamboo shoots stand in the air. Clearly understanding the one path without difference, a mud ox enters the sea. Therefore, eighty-four thousand are not phoenix feathers, only thirty-three are allowed to enter the tiger's den. From the beginning, this matter has been extremely peculiar, and it has not been easy to continue for hundreds of years. Today, the staff-bearer of Shouchang specially ascends Kuangyue and enters Yuantong Zen Monastery, having already fully revealed himself. He has met face to face with all the old dullards without nostrils in the ten directions of dust and kalpas, and all the black slaves and white cows. Now, how should the opening hall's prayer for the sage be said? The heavens open auspicious colors, illuminating the rivers and mountains, and all nations sing praises for peace. Treasure it.' Ascending the hall. Occasionally picking white artemisia by the river, idly following female companions to worship the river god. Not daring to speak clearly in the crowd, secretly throwing money to divine a distant person. Since one dares not speak clearly in front of the crowd, then it is the person in one's heart. Since it is the person in one's heart, then the ghosts and gods have something...

不知。何更向外卜慶乎。噫。無限相思空自委。尋常觸著最難禁。珍重。師往麻城道經蘄州。　荊王請于內庭為　世子宮眷授記說法。庚辰夏應泰定席。　建安王請上藍開法。　王問。法王與國王還有同別也無。師曰。在法為法王中尊。在國為國王中尊。　王曰。即國王必須以法為尊。師曰。　殿下一賽兩彩也。　王問。永寧古剎馬祖道場。今朝大師升座人天瞻仰。設何權巧方便接引。師曰。今幸殿下親自證明。曰。鳴鐘擊鼓說法已竟。大師莫是重下注腳么。師曰。　殿下已向聲前具得者隻眼么。曰。臨濟一喝有賓有主。賓主且置。如何是一喝。師曰。也須當機承領始得。曰。千聖籠罩不住的。萬魔窺伺不得的。還有壞時也無。師曰。且喜話頭猶在。曰。玄沙要一擔無底桶子。不知要他作么。師曰。縱有者擔子。祇恐玄沙無安置處。曰。有拄杖子。又與個拄杖子。未審還與個甚麼。師曰。圓通者個如意。從來無人疑著。　王大喜曰。不特江西從此立宗風。將令震旦從此開佛國去也。及入閩主鼓山黃巖諸處。后歸圓通。值寇破武昌。因到金陵。眾宰官延于靈谷祖堂。結制千秋節上堂。以如意𦘕圓相曰。會么。迥日輪而葉夢。夜半正明。乘象駕以投機。曉來不露。天然貴胤才生即指顧稱尊。正位青宮初立便紹承大統。優曇

【現代漢語翻譯】現代漢語譯本：不知。又何必向外尋求慶幸呢？唉，無限的相思之情只能白白地埋藏，尋常的觸動都難以抑制。珍重。禪師前往麻城，途中經過蘄州。荊王在內庭邀請禪師為世子宮眷授記說法。庚辰年夏天，禪師應邀在泰定寺開講。建安王邀請禪師在上藍寺開法。王問：『法王與國王之間，還有什麼相同和不同的地方嗎？』禪師說：『在佛法中，法王是最尊貴的；在國家中，國王是最尊貴的。』王說：『那麼國王必須以佛法為尊。』禪師說：『殿下真是一舉兩得啊。』王問：『永寧古剎是馬祖的道場，今天大師升座，人天瞻仰，請問用什麼權巧方便來接引大眾？』禪師說：『今天幸好有殿下親自證明。』王說：『鳴鐘擊鼓說法已經完畢，大師莫非要再加註解嗎？』禪師說：『殿下已經能在聲音之前就具備那隻眼了嗎？』王說：『臨濟的一喝有賓有主，賓主暫且不論，如何是一喝？』禪師說：『也必須當機領會才行。』王說：『千聖籠罩不住的，萬魔窺伺不得的，還有壞的時候嗎？』禪師說：『可喜的是，話頭還在。』王說：『玄沙要一擔無底的桶子，不知道他要來做什麼？』禪師說：『縱然有這擔子，恐怕玄沙也沒有地方安置。』王說：『有了拄杖子，又給一個拄杖子，不知道還給個什麼？』禪師說：『圓通的如意，從來沒有人懷疑過。』王非常高興地說：『不僅江西從此樹立宗風，還將使整個震旦（中國）從此開啟佛國啊。』禪師後來進入福建，在鼓山、黃巖等地弘法，最後回到圓通寺。適逢寇兵攻破武昌，禪師因此到了金陵。眾位宰官在靈谷祖堂邀請禪師，在千秋節上堂說法。禪師用如意畫了一個圓相，說：『會嗎？太陽西沉而夢見樹葉，夜半時分光明正大。乘象駕車來投機，黎明時分卻不顯露。天然高貴的後代，才出生就被人指著稱尊。正位東宮，剛一確立就繼承大統。優曇（優曇花，佛經中常用來比喻難得一見的事物）』

【English Translation】 English version: I do not know. Why seek good fortune externally? Alas, endless longing is left to waste, and ordinary touches are the hardest to restrain. Farewell. The master went to Macheng, passing through Qizhou. The Prince of Jing requested the master to bestow predictions and preach Dharma to the crown prince's consorts in the inner court. In the summer of the Gengchen year, the master accepted the invitation to preside over the Taiding Temple. The Prince of Jian'an invited the master to open the Dharma at Shanglan Temple. The Prince asked, 'Are there similarities and differences between a Dharma King (Fa Wang) and a King?' The master said, 'In the Dharma, the Dharma King is the most honored. In the country, the King is the most honored.' The Prince said, 'Then the King must respect the Dharma.' The master said, 'Your Highness achieves two things with one move.' The Prince asked, 'Yongning Ancient Temple is Mazu's (Mazu Daoyi) place of practice. Today, the great master ascends the seat, and humans and gods look up in admiration. What skillful means are used to guide them?' The master said, 'Fortunately, Your Highness is personally witnessing this.' The Prince said, 'The ringing of bells and beating of drums to preach the Dharma is complete. Is the master going to add footnotes?' The master said, 'Has Your Highness already acquired that eye before the sound?' The Prince said, 'Linji's (Linji Yixuan) shout has guest and host. Let's put aside the guest and host. What is a shout?' The master said, 'One must receive it at the opportune moment.' The Prince said, 'What the thousand sages cannot cover, and the ten thousand demons cannot spy on, will it ever be destroyed?' The master said, 'Fortunately, the topic is still there.' The Prince said, 'Xuan Sha (Luohan Guichen) wants a load of bottomless buckets. I don't know what he wants them for.' The master said, 'Even if there is such a load, I fear Xuan Sha has no place to put them.' The Prince said, 'There is a staff, and another staff is given. I wonder what else is given?' The master said, 'The wish-fulfilling scepter of perfect understanding has never been doubted by anyone.' The Prince was overjoyed and said, 'Not only will Jiangxi establish its lineage from this, but it will also cause the entire Zhen Dan (China) to open a Buddhist kingdom from this!' Later, the master entered Fujian and propagated the Dharma in Gushan, Huangyan, and other places. He eventually returned to Yuantong Temple. When the bandits broke through Wuchang, the master went to Jinling. The officials invited the master to the Linggu Ancestral Hall to give a Dharma talk on the Qiangqiu Festival. The master drew a circle with the Ruyi (a ceremonial scepter) and said, 'Do you understand? The setting sun and dreaming of leaves, midnight is bright and clear. Riding an elephant to seize the opportunity, dawn does not reveal it. A naturally noble descendant is pointed at and honored from birth. The crown prince is established and inherits the great lineage. Udumbara (a rare flower, often used in Buddhist scriptures to symbolize something rarely seen)'

示現長春之花萼方新。寶祚隆膺億代之本支遠茂。紹天地祖宗之慧命。啟朝廷社稷之光輝。今當　皇太子睿誕之辰。且作么生舉揚慶贊。永祝千秋同日月。常瞻萬壽等乾坤。甲申秋到西湖。值吳江諸護法會餘杭。鄒明府請主徑山。上堂。舉妙喜禪師曰。金佛不度爐。木佛不度火。泥佛不度水。真佛屋裡坐。趙州和尚吐心吐膽恁么告報。也還有知恩報恩者么。師曰。大小妙喜不識好惡。盡大地人被趙州老漢刳了眼睛鼻孔。將個無位真人推下萬丈深坑。至今求出頭不得。徑山別出隻手救㧞他去。且作么生救㧞他。金佛須度爐。木佛須度火。泥佛須度水。真佛不許他在黑山下作鬼家活計。直教他劍刃上行火𦦨里走。入生死流辟聖凡路。顯全機大用。向如意子頭上續佛慧命去。會么。換骨洗腸重整頓。通身手眼更須參。供奉八十一代住持湛然澄禪師木主入祖堂。師以如意𦘕一圓相曰。會么。古祖堂中曾無異旨。諸宗社內已有同風。位次不用安排。前後天然恰好。相看剔起雙眉笑。偏界華敷劫外春。珍重。

五燈會元續略卷第一下

音釋

鬲(郎狄切)　坼(知格切。分開也)　赟(卑民切。美好貌)　俶(式竹切。作也。夏書俶擾天紀)　溽(而六切。濕熱)　炟(丹入聲。爆也)　拌(鋪官切。棄也。俗

作𢬵非)　剜(烏勸切。刻削)　墅(承與切。村也)　逴(尺約切。行貌)　埂(古杏切。堤封)　謦(棄挺切。謦欬之聲。輕曰謦。重曰欬)　姤(居后切。遇也。陰陽相遇也)　譫(之廉切。言言也)　戽(荒故切。舟中抒水器)　珊(師奸切)　蕺(側入切)　𠁗(施職切)　厘-厘+力　榾柮(上。古忽切。下。當沒切。榾拙。短木) 卍新續藏第 80 冊 No. 1566 五燈會元續略

五燈會元續略卷第二上

明支提山嗣祖沙門　凈柱　輯

臨濟宗

南嶽下十六世

黃龍忠禪師法嗣

袁州慈化寺普庵印肅禪師

宜春余氏子。生而祥光燭天。蓮產道周。長師壽隆賢公。賢授以法華。師曰。諸佛玄旨貴悟於心。數目循行何益於道。謁牧庵于溈山。問曰。萬法歸一一歸何處。庵豎拂示之。有省。歸壽隆。使牒請主慈化寺。一日誦華嚴論至達本情亡知心體合。豁然大悟曰。我今親契華嚴法界矣。遂說偈曰。捏不成團撥不開。何須南嶽又天臺。六根門首無人用。惹得胡僧特地來。后劉長者請住慈化。上堂。三界唯心唯佛解。萬法唯識更誰知。迷悟本無權立化。恰如黃葉止兒啼。涅槃生死猶如夢。十聖三賢是阿誰。有物先天無相貌。言詮

【現代漢語翻譯】現代漢語譯本：作𢬵非（zuò niè fēi）：製造罪惡。剜（wān）：刻削。墅（shù）：村莊。逴（chuò）：行走的樣子。埂（gěng）：堤壩。謦（qǐng）：輕聲咳嗽。姤（gòu）：相遇，陰陽相遇。譫（zhān）：胡言亂語。戽（hù）：船上用來舀水的工具。珊（shān）：（無解釋）。蕺（jí）：（無解釋）。𠁗（yì）：（無解釋）。 [厘-厘+力]（lí）：割。榾柮（gǔ duò）：短木。

卍新續藏第 80 冊 No. 1566 五燈會元續略

五燈會元續略卷第二上

明支提山嗣祖沙門凈柱輯

臨濟宗

南嶽下十六世

黃龍忠禪師法嗣

袁州慈化寺普庵印肅禪師

宜春余氏之子。出生時祥光照亮天空，蓮花從中生長。長大后師從壽隆賢公。賢公傳授他《法華經》。禪師說：『諸佛的玄妙旨意在於領悟內心，按部就班地誦讀經文對修行有什麼益處呢？』於是前往溈山拜見牧庵禪師，問道：『萬法歸於一，這一歸於何處呢？』牧庵禪師豎起拂塵來開示他。禪師有所領悟。回到壽隆后，被舉薦主持慈化寺。一天，誦讀《華嚴論》至『達本情亡知心體合』時，豁然大悟，說：『我現在親身體會到了華嚴法界了。』於是說偈語道：『捏合不成團，撥弄也撥不開，何須再去南嶽和天臺？六根門首無人會用，惹得胡人禪師特地跑來。』後來劉長者請他住持慈化寺。上堂說法：『三界唯心，唯佛才能理解。萬法唯識，又有誰能知道？迷和悟本來就沒有設立教化的必要，就像用黃葉來哄小孩停止啼哭一樣。涅槃和生死就像一場夢，十聖三賢又是誰呢？有個東西先天存在，沒有相貌，言語無法表達。

【English Translation】 English version: 作𢬵非 (zuò niè fēi): Creating evil. 剜 (wān): Carving and cutting. 墅 (shù): Village. 逴 (chuò): The appearance of walking. 埂 (gěng): Embankment. 謦 (qǐng): Light coughing. 姤 (gòu): Encounter, the encounter of yin and yang. 譫 (zhān): Nonsense. 戽 (hù): A tool for bailing water out of a boat. 珊 (shān): (No explanation). 蕺 (jí): (No explanation). 𠁗 (yì): (No explanation). [厘-厘+力] (lí): To cut. 榾柮 (gǔ duò): Short wood.

卍 New Continued Tripitaka Volume 80 No. 1566 Continued Supplement to the Five Lamps Meeting

Continued Supplement to the Five Lamps Meeting, Volume 2, Part 1

Compiled by Jingzhu, a Successor Disciple of Mount Zhiti in the Ming Dynasty

Linji School

Sixteenth Generation from Nanyue

Dharma Successor of Zen Master Zhong of Huanglong

Zen Master Pu'an Yin Su of Cihua Temple in Yuanzhou

A son of the Yu family in Yichun. At birth, auspicious light illuminated the sky, and a lotus flower grew. When he grew up, he studied with the Venerable Xian of Shoulung. Xian transmitted the Lotus Sutra to him. The Zen master said, 'The profound meaning of all Buddhas lies in understanding the mind; what benefit is there to practice from reciting scriptures by rote?' Thereupon, he went to Mount Wei to visit Zen Master Mu'an and asked, 'All dharmas return to one; where does this one return?' Zen Master Mu'an raised his whisk to instruct him. The Zen master had some understanding. After returning to Shoulung, he was recommended to preside over Cihua Temple. One day, while reciting the Avatamsaka Sutra to 'reaching the root, emotions cease, knowing the mind and body unite,' he suddenly had a great enlightenment, saying, 'I have now personally experienced the Dharmadhatu of the Avatamsaka Sutra.' Thereupon, he spoke a verse: 'Cannot be kneaded into a ball, cannot be pushed open, why is there a need to go to Nanyue and Tiantai again? No one uses the entrances of the six senses, attracting the barbarian monk to come here specifically.' Later, Elder Liu invited him to preside over Cihua Temple. In his Dharma talk, he said: 'Only the mind of the Three Realms, only the Buddha can understand. All dharmas are only consciousness, who else can know? Fundamentally, there is no need to establish teachings for delusion and enlightenment, just like using yellow leaves to stop a child from crying. Nirvana and samsara are like a dream, who are the ten saints and three sages? There is something that exists innately, without appearance, that cannot be expressed in words.'

不及體阿彌。祇者阿彌是汝心。不勞逐相外邊尋。三僧祇劫隨時立。心心心即是如今。若人不了心非相。執境迷真著色聲。了色通聲無二體。山河大地說真經。敢問說人真經作么生說。良久曰。今古妙音無間歇。除非迦葉不聞聞。師自是廣津樑崇塔廣御災捍患。天動物與鬼神莫能測其變化。諸異跡不可勝紀。或問。修何行業而得此。即當空畫一畫曰會么。曰不會。師曰。止止不須說。嘗自讚曰。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。乾道五年七月二十一日書偈曰。乍雨乍晴寶象明。東西南北亂云橫。失珠無限人遭劫。幻應權機為汝清。書畢跏趺而逝。

南嶽下十七世

東林顏禪師法嗣

成都府昭覺紹淵禪師

上堂。舉僧問雲門樹凋葉落時如何。門曰。體露金風。師曰。要明陷虎之機。須是本色衲子。始得雲門大師具逸群三昧。擊節扣關於閦電光中。出一隻手與人解粘去縛。㧞楔抽釘不妨好手。子細檢點將來。大似與賊過梯。昭覺即不然。忽有僧問。樹凋葉落時如何。只答他道。落霞與孤鶩齊飛。秋水共長天一色。且道與雲門是同是別。復曰。止止不須說。我法妙難思。上堂。镕瓶盤釵釧作一金。攪酥酪醍醐成一味。如是賓主道合。內外安和。五位君臣

【現代漢語翻譯】現代漢語譯本：不及體阿彌（Amitabha，阿彌陀佛）。祇者阿彌是汝心。不要徒勞地追逐外在的表象去尋找。三僧祇劫（asamkhya kalpas，極長的時間單位）隨時可以成就。唸唸當下即是如今。如果有人不明白心不是外在的表象，執著于外境，迷惑于真實，執著於色和聲。明白了色和聲沒有二體之分，山河大地都在宣說真經。請問說法的人如何宣說真經？良久后說：自古至今，微妙的聲音沒有間斷過。除非像迦葉（Kasyapa，摩訶迦葉，佛陀的十大弟子之一）那樣不聞不聽。禪師自己是廣闊的津樑，崇尚建塔來廣泛地防禦災難和抵禦禍患。他的行動和變化，天神動物和鬼神都無法測度。各種奇異的事蹟數不勝數。有人問：修習什麼行業才能得到這些？禪師就在空中畫了一畫，說：明白了嗎？那人說：不明白。禪師說：停止，停止，不必說了。禪師曾經自己讚歎說：蒼天啊蒼天。我領悟了無生之法。談論不說禪。張開兩片嘴唇，概括天地。什麼是佛？十萬八千。乾道五年七月二十一日，禪師寫下偈語說：時而下雨時而晴，寶象顯現光明。東西南北，亂云縱橫。丟失寶珠的人遭遇劫難無數，幻化應機的權宜之計是爲了給你澄清。寫完后，禪師結跏趺坐而逝。南嶽下十七世東林顏禪師的法嗣成都府昭覺紹淵禪師禪師上堂說法。舉例說，有僧人問雲門文偃禪師：樹木凋零，葉子飄落的時候，怎麼樣？雲門禪師說：體露金風。紹淵禪師說：想要明白陷虎的玄機，必須是本色的衲子（僧人）才能做到。雲門大師具有超越常人的三昧（samadhi，禪定）。擊節叩關，在閃電的光芒中，伸出一隻手來為人解開束縛。拔除木楔，抽出釘子，真是好手段。仔細檢查起來，很像是給賊人遞梯子。昭覺禪寺的禪師我就不是這樣。如果忽然有僧人問：樹木凋零，葉子飄落的時候，怎麼樣？我就只回答他說：落霞與孤鶩一同飛翔，秋水與長天融為一色。請問這和雲門禪師的回答是相同還是不同？又說：停止，停止，不必說了。我的佛法微妙難以思議。上堂說法。把瓶子、盤子、釵子、鐲子熔化成一樣的黃金。把酥油、酪、醍醐攪拌成一樣的味道。像這樣賓主之道相合，內外安寧平和。五位君臣（佛教用語）...

【English Translation】 English version: Inadequate to embody Amitabha (Amitabha, the Buddha of Infinite Light). This Amitabha is your own mind. Do not laboriously chase after external appearances to seek him. Three asamkhya kalpas (asamkhya kalpas, extremely long units of time) can be accomplished at any moment. Each thought, each moment, is precisely now. If one does not understand that the mind is not an external appearance, clinging to external circumstances, deluded by the truth, and attached to form and sound. Understanding that form and sound have no separate existence, the mountains, rivers, and great earth are all expounding the true sutra. May I ask, how does the speaker expound the true sutra? After a long pause, he said: From ancient times to the present, the subtle sound has never ceased. Unless one is like Kasyapa (Kasyapa, Mahakasyapa, one of the Buddha's ten great disciples) who does not hear. The Chan master himself is a vast ferry, advocating the building of pagodas to widely defend against disasters and resist calamities. His actions and transformations are beyond the comprehension of gods, animals, and spirits. Various extraordinary deeds are too numerous to recount. Someone asked: What kind of practice does one cultivate to attain these? The Chan master then drew a stroke in the air and said: Do you understand? The person said: I do not understand. The Chan master said: Stop, stop, no need to speak. The Chan master once praised himself, saying: Azure sky, azure sky. I have realized the Dharma of no-birth. Speaking without speaking of Chan. Opening two lips, encompassing heaven and earth. What is Buddha? One hundred and eight thousand. On the twenty-first day of the seventh month of the fifth year of the Qiandao era, the Chan master wrote a verse, saying: Sometimes raining, sometimes sunny, the precious elephant manifests its light. East, west, north, and south, chaotic clouds stretch across. Countless people who have lost their precious pearl encounter劫難 (kalpas, eons of suffering), the expedient means of illusory responses are to clarify it for you. After writing, the Chan master sat in full lotus posture and passed away. Seventeenth generation below Nanyue Dharma successor of Chan Master Yan of Donglin Chan Master Shaoyuan of Zhaojue Monastery in Chengdu Prefecture The Chan master ascended the platform to preach. He cited the example of a monk asking Chan Master Yunmen Wenyan: When the trees wither and the leaves fall, what is it like? Chan Master Yunmen said: The body reveals the golden wind. Chan Master Shaoyuan said: To understand the mechanism of trapping a tiger, one must be a true monk. Great Master Yunmen possesses extraordinary samadhi (samadhi, meditative absorption). Knocking on the gate with rhythm, in the flash of lightning, he extends a hand to untie bonds for people. Removing wedges and pulling out nails is truly a good skill. Upon careful examination, it is very much like handing a ladder to a thief. I, the Chan master of Zhaojue Monastery, am not like this. If suddenly a monk asks: When the trees wither and the leaves fall, what is it like? I would simply answer him: The falling霞 (xiá, sunset clouds) fly together with the lone wild duck, the autumn water merges into one color with the long sky. Please tell me, is this the same or different from Chan Master Yunmen's answer? He also said: Stop, stop, no need to speak. My Dharma is subtle and difficult to fathom. Ascending the platform to preach. Melting bottles, plates, hairpins, and bracelets into the same gold. Stirring ghee, yogurt, and醍醐 (tíhú, clarified butter) into the same flavor. Like this, the way of guest and host merges, inner and outer peace and harmony. Five ranks of sovereign and ministers (Buddhist terminology)...

齊透。四種料揀一串。放行則細雨濛濛秋風颯颯。把住則空空如也。誰敢正眼覷著。且道放行為人好。把住為人好。復曰。等閑一似秋風至。無意涼人人自涼。

育王光禪師法嗣

臨安府靈隱妙峰之善禪師

湖州劉氏子。十三祝髮。經論一見輒了大意。參佛照于鄮山。以風幡語直箭鋒機。印以偈曰。今日與君通一線。斬釘截鐵起吾宗。遂入匡廬。卓錫妙高峰下。面壁十年。初住慧因。晚住靈隱。上堂。應物現形如水中月。信手拈來一時漏泄。以拂子擊禪床左邊曰。者里是鑊湯爐炭。擊右邊曰。者里是劍樹刀山。前面是觀音勢至。後面是文殊普賢。中間一著還知落處么。又擊曰。毗婆尸佛早留心。直至如今不得妙。上堂。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。示眾。汾陽云。識得拄杖子。行腳事畢。錯。三角云。識得拄杖子。入地獄如箭。錯。老僧則不然。識得拄杖子。錯。妙峰三個錯。不是無病藥。龐公賣笊籬。清平道木杓。將示寂書偈曰。來也如是。去也如是。來去一如。清風萬里。遂逝。

臨安府凈慈北澗居簡禪師

潼川龍氏子。依邑之廣福院得度。參別峰涂毒。沉默自

【現代漢語翻譯】現代漢語譯本：齊透。四種料揀一串（指對事物進行各種辨別和選擇）。放行則細雨濛濛秋風颯颯（如果放開，則如細雨濛濛，秋風瑟瑟）。把住則空空如也（如果抓住不放，則一切皆空）。誰敢正眼覷著（誰敢用正眼去看它）。且道放行為人好，把住為人好（那麼，放開對人好，還是抓住對人好）？復曰（回答說）：等閑一似秋風至，無意涼人人自涼（就像秋風吹來，無意使人感到涼爽，人自然就感到涼意）。

育王光禪師法嗣（育王山光禪師的弟子）

臨安府靈隱妙峰之善禪師（臨安府靈隱寺的妙峰之善禪師）

湖州劉氏子。十三祝髮（是湖州劉氏之子，十三歲出家）。經論一見輒了大意（對於經書理論，一看就能明白大概意思）。參佛照于鄮山（在鄮山參拜佛照禪師）。以風幡語直箭鋒機（用風幡的典故，言語像箭鋒一樣直指核心）。印以偈曰（佛照禪師用偈語印證他）：今日與君通一線，斬釘截鐵起吾宗（今天與你打通一線，要以斬釘截鐵的氣勢振興我的宗派）。遂入匡廬（於是前往匡山）。卓錫妙高峰下（在妙高峰下安頓下來）。面壁十年（面壁十年）。初住慧因（最初住在慧因寺）。晚住靈隱（後來住在靈隱寺）。上堂（上堂說法）。應物現形如水中月（應物而顯現的形象就像水中的月亮）。信手拈來一時漏泄（隨手拈來，一時全部泄露）。以拂子擊禪床左邊曰（用拂塵敲擊禪床左邊說）：者里是鑊湯爐炭（這裡是煮人的油鍋和燃燒的炭爐）。擊右邊曰（敲擊右邊說）：者里是劍樹刀山（這裡是劍樹刀山）。前面是觀音勢至（前面是觀音菩薩和勢至菩薩）。後面是文殊普賢（後面是文殊菩薩和普賢菩薩）。中間一著還知落處么（那麼，中間這一著，你們知道落在哪裡嗎）？又擊曰（又敲擊說）：毗婆尸佛早留心，直至如今不得妙（毗婆尸佛早就留心，直到現在也沒有得到精妙之處）。上堂（上堂說法）。久參高士（長期參訪高僧大德）。眼空四海鼻孔撩天（眼界開闊，心高氣傲）。見也見得親，說也說得親，行也行得親，用也用得親（見也見得很真切，說也說得很真切，行也行得很真切，用也用得很真切）。只是未識老僧拄杖子在（只是還不認識老僧的拄杖子）。何故（為什麼呢）？將成九仞之山，不進一簣之土（好比要堆成九仞高的山，卻不肯再添一筐土）。示眾（向大眾開示）。汾陽云（汾陽善昭禪師說）：識得拄杖子，行腳事畢（認識了拄杖子，雲遊參學的事情就結束了）。錯（錯了）。三角云（三角禪師說）：識得拄杖子，入地獄如箭（認識了拄杖子，下地獄像箭一樣快）。錯（錯了）。老僧則不然（老僧卻不這樣認為）。識得拄杖子（認識了拄杖子）。錯（錯了）。妙峰三個錯（妙峰說了三個錯）。不是無病藥（不是沒有病時的藥）。龐公賣笊籬（龐蘊賣竹笊籬）。清平道木杓（清平禪師說木杓）。將示寂書偈曰（臨近圓寂時寫下偈語說）：來也如是，去也如是，來去一如，清風萬里（來的時候是這樣，去的時候也是這樣，來去都是一樣，就像清風吹遍萬里）。遂逝（於是圓寂）。

臨安府凈慈北澗居簡禪師（臨安府凈慈寺的北澗居簡禪師）

潼川龍氏子。依邑之廣福院得度（是潼川龍氏之子，在當地的廣福院出家）。參別峰涂毒（參拜別峰涂毒禪師）。沉默自（沉默寡言）

【English Translation】 English version: Completely penetrating. Four kinds of materials are selected and strung together (referring to various discriminations and choices made about things). If released, it's like drizzling rain and rustling autumn wind. If held onto, it's utterly empty. Who dares to look at it with proper eyes? Tell me, is releasing better for people, or is holding on better for people? He replied: 'Casually, it's like the autumn wind arriving, unintentionally cooling people, and people naturally feel the coolness.'

A Dharma successor of Zen Master Guang of Mount Yuwang (Mount Yuwang Guang Zen Master's disciple)

Zen Master Zhishan of Miaofeng at Lingyin Temple in Lin'an Prefecture (Zen Master Zhishan of Miaofeng at Lingyin Temple in Lin'an Prefecture)

A son of the Liu family of Huzhou. He shaved his head at thirteen (was a son of the Liu family of Huzhou and became a monk at the age of thirteen). He understood the general meaning of scriptures and treatises at a glance. He visited Fozhao at Mount Mao (visited Zen Master Fozhao at Mount Mao). Using the wind and banner story, his words were like arrows pointing directly to the core. Fozhao sealed his understanding with a verse: 'Today I connect a single line with you, with the force of cutting nails and slicing iron, I will revive my school.' Then he entered Kuanglu (went to Mount Kuang). He settled at the foot of Miaogao Peak. He faced the wall for ten years. He first resided at Huixin Temple. Later he resided at Lingyin Temple. Ascending the hall (giving a Dharma talk). Responding to things and manifesting forms is like the moon in the water. Picking it up casually, it's all leaked out at once. He struck the left side of the Zen bed with a whisk and said: 'Here is the cauldron of boiling water and the charcoal furnace.' He struck the right side and said: 'Here are the sword trees and knife mountains.' In front are Avalokiteśvara (Guanyin) and Mahāsthāmaprāpta (Shizhi). Behind are Mañjuśrī (Wenshu) and Samantabhadra (Puxian). Do you know where the middle point falls? He struck again and said: 'Buddha Vipashyin (Pí婆尸佛) took it to heart early on, but still hasn't grasped the subtlety.' Ascending the hall (giving a Dharma talk). Having long visited eminent monks, their eyes are empty of the four seas, and their nostrils point to the sky (broad vision and high aspirations). Seeing is very intimate, speaking is very intimate, acting is very intimate, using is very intimate. But they still don't recognize the old monk's staff. Why? Like building a mountain of nine ren (an ancient unit of length), but not adding a basket of earth. Showing the assembly (instructing the assembly). Fenyang (Zen Master Fenyang Shanzhao) said: 'Recognizing the staff, the matter of pilgrimage is finished.' Wrong. Triangle (Zen Master Sanjiao) said: 'Recognizing the staff, entering hell is like an arrow.' Wrong. The old monk is not like that. Recognizing the staff. Wrong. Miaofeng's three wrongs are not medicine for no illness. Old Man Pang sold bamboo strainers. Qingping spoke of wooden ladles. As he was about to pass away, he wrote a verse: 'Coming is like this, going is like this, coming and going are the same, a clear breeze for ten thousand miles.' Then he passed away.

Zen Master Jujian of Beijian at Jingci Temple in Lin'an Prefecture (Zen Master Jujian of Beijian at Jingci Temple in Lin'an Prefecture)

A son of the Long family of Tongchuan. He was ordained at Guangfu Temple in his hometown. He visited Biefeng Tudu (visited Zen Master Biefeng Tudu). Silent and reserved.

究。一日閱卍庵語有省。再參佛照機契。自是往來其門者十五年。走江西訪仲溫于羅湖。與師議論。大奇之。遂以大慧居洋嶼庵竹篦付之。師巽焉。久之出世臺之報恩。晚遷凈慈。上堂。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。上堂。舉密師伯與洞山在餅店。密于地上畫一圓相。謂洞山曰。把將去。山曰拈將來。後來保寧勇和尚曰。非但二人提不起。盡大地人亦提不起。北澗敢道。保寧計窮力盡。上堂。舉趙州入僧堂曰有賊有賊。見一僧便捉曰賊在者里。僧曰不是某甲。州托開曰是即是不肯承當。師曰。趙州收處太寬。放去太急。凈慈則不然。家賊難防家財必喪。卓拄杖曰。只可錯捉不可錯放。淳祐丙午春示疾。索筆書偈于紙尾。復書曰四月一日珍重六字。至期假𥧌而逝。

臨安府徑山浙翁如琰禪師

臺州周氏子。上堂。拈拄杖曰。蔣山喚者個作拄杖子。諸人亦喚者個作拄杖子。還有緇素也無。闌干雖共倚。山色不同觀。

慶元府天童無際派禪師

題郁山主像曰。策蹇溪橋蹉跌時。誤將豌豆作珍珠。兒曹不解藏家醜。笑倒楊岐老古錐。

東禪性空觀禪師

上堂。舉鹽官國師因僧問如何是本身盧舍那。官曰與老僧過凈瓶來。僧將凈瓶至

。官曰卻安舊處著。僧復來問。官曰古佛過去久矣。師曰。盲者難以與乎文彩。聵者難以與乎音聲。者僧既不薦來機。國師只成虛設。雲門道。無朕跡扶國師不起。雪竇云。一手指天一手指地。爭得無也。扶國師不起。以拂子畫一畫曰。前來葛藤一時劃斷。且道畢竟如何是來身盧舍那。擲拂子下座。

上方樸翁铦禪師

贊達磨曰。一言已出駟難追。賴得君王放過伊。楊子江心般折葦。浪頭何似問頭危。

慶元府育王秀巖師瑞禪師

上堂。舉演化大師問報慈曰。如何是真如佛性。慈曰誰無化。不契。遂請益護國。國曰誰有化。于言下契悟。師曰。誰無誰有全機道。言下翻身不唧𠺕。直饒未舉已先行。錯認簸箕作熨斗。阿呵呵。若人便解倒騎驢。一生不著隨人後。

慶元府育王孤雲權禪師

上堂。舉僧問雪峰古澗寒泉時如何。峰曰瞪目不見底。僧曰飲者如何。峰曰不從口入。又問趙州古澗寒泉時如何。州曰苦。僧曰飲者如何。州曰死。師曰。一人隨波逐浪。一人截斷眾流。檢點將來總欠會在。今日有問育王古澗寒泉時如何。只對他道。須是親見雪峰飲者。如何問取趙州。

臨安府凈慈退谷義云禪師

福州閩清黃氏子。世為士。既冠游國學。因讀論語中庸有所悟入。后從

【現代漢語翻譯】現代漢語譯本：官員說：『還是安住在原來的地方吧。』僧人又來問。官員說：『古佛（Gufuo，指過去的佛）已經過去很久了。』禪師說：『對於盲人，難以與他談論文采；對於耳聾的人，難以與他談論聲音。』這個僧人既然不理解來問的機鋒，國師（Guoshi，皇帝冊封的佛教領袖）也只是虛設。雲門（Yunmen，禪宗大師）說：『沒有朕跡，扶不起國師。』雪竇（Xuedou，禪宗大師）說：『一手指天，一手指地，怎能說沒有呢？扶不起國師。』用拂塵畫了一下說：『以前的葛藤（Geteng，比喻糾纏不清的事務）一時劃斷。』且說究竟什麼是來身的盧舍那（Lushena，報身佛）？』擲下拂塵，下座。

上方樸翁铦禪師（Shangfang Puweng Xian Chanshi，禪師名號）

讚頌達磨（Damo，菩提達摩，禪宗初祖）說：『一句話說出口，駟馬難追。幸虧君王放過了他。楊子江（Yangzijiang，長江）心中折斷蘆葦，浪頭哪裡比得上問頭危險？』

慶元府育王秀巖師瑞禪師（Qingyuanfu Yuwang Xiuyan Shirui Chanshi，禪師名號）

上堂說法。舉演化大師（Yanhua Dashi，禪師名號）問報慈（Bao Ci，禪師名號）說：『什麼是真如佛性（Zhenru Foxing，佛教術語，指事物本來的真實面目）？』報慈說：『誰沒有化？』演化大師不契合。於是請教護國（Huguo，禪師名號）。護國說：『誰有化？』演化大師在言下契悟。禪師說：『誰無誰有，是全盤的機鋒。言下翻身，不落俗套。即使還沒舉起，已經先行一步。錯把簸箕當熨斗。阿呵呵。如果有人能夠理解倒騎驢，一生都不會跟在別人後面。』

慶元府育王孤雲權禪師（Qingyuanfu Yuwang Guyun Quan Chanshi，禪師名號）

上堂說法。舉僧人問雪峰（Xuefeng，禪師名號）：『古澗寒泉（Gujian Hanquan，比喻清凈的境界）時如何？』雪峰說：『瞪大眼睛也看不見底。』僧人說：『飲者如何？』雪峰說：『不從口入。』又問趙州（Zhaozhou，禪師名號）：『古澗寒泉時如何？』趙州說：『苦。』僧人說：『飲者如何？』趙州說：『死。』禪師說：『一個人隨波逐浪，一個人截斷眾流。檢查起來，都欠缺領會。今天有人問育王（Yuwang，寺廟名）古澗寒泉時如何？只對他說道：必須親自看見雪峰飲者，如何問取趙州？』

臨安府凈慈退谷義云禪師（Lin'anfu Jingci Tuigu Yiyun Chanshi，禪師名號）

福州閩清黃氏之子，世代為士人。成年後遊學國學，因為閱讀論語中庸有所領悟。

【English Translation】 English version: The official said, 'Just stay where you are.' The monk came to ask again. The official said, 'The ancient Buddha (Gufuo, referring to Buddhas of the past) has long passed.' The Zen master said, 'It is difficult to discuss literary talent with the blind; it is difficult to discuss sound with the deaf.' Since this monk did not understand the coming opportunity, the National Teacher (Guoshi, a Buddhist leader appointed by the emperor) is just a formality. Yunmen (Yunmen, a Zen master) said, 'Without imperial traces, the National Teacher cannot be supported.' Xuedou (Xuedou, a Zen master) said, 'One finger pointing to the sky, one finger pointing to the earth, how can you say there is nothing? The National Teacher cannot be supported.' He drew a line with the whisk and said, 'The previous entanglements (Geteng, a metaphor for complicated matters) are cut off at once.' Now, what exactly is the coming body of Vairocana (Lushena, the Reward Body Buddha)?' He threw down the whisk and descended from the seat.

Zen Master Puweng Xian of Shangfang (Shangfang Puweng Xian Chanshi, Zen master's title)

Praising Bodhidharma (Damo, Bodhidharma, the first patriarch of Zen) he said, 'Once a word is spoken, a team of horses cannot catch it. Fortunately, the king let him go. Breaking a reed in the heart of the Yangtze River (Yangzijiang, the Yangtze River), how can the wave be as dangerous as the question?'

Zen Master Shirui of Xiuyan, Yuwang Temple, Qingyuan Prefecture (Qingyuanfu Yuwang Xiuyan Shirui Chanshi, Zen master's title)

Ascending the hall to preach. He cited Zen Master Yanhua (Yanhua Dashi, Zen master's title) asking Bao Ci (Bao Ci, Zen master's title), 'What is true suchness Buddha-nature (Zhenru Foxing, a Buddhist term referring to the true nature of things)?' Bao Ci said, 'Who has no transformation?' Zen Master Yanhua did not agree. So he asked Huguo (Huguo, Zen master's title) for instruction. Huguo said, 'Who has transformation?' Zen Master Yanhua had an awakening upon hearing these words. The Zen master said, 'Who has not, who has, is the complete opportunity. Turning around upon hearing the words, not being conventional. Even if it hasn't been raised, it's already one step ahead. Mistaking a dustpan for an iron. Ah ha ha. If someone can understand riding a donkey backwards, they will never follow behind others in their life.'

Zen Master Guyun Quan of Yuwang Temple, Qingyuan Prefecture (Qingyuanfu Yuwang Guyun Quan Chanshi, Zen master's title)

Ascending the hall to preach. He cited a monk asking Xuefeng (Xuefeng, Zen master's title), 'What is it like at the time of the cold spring in the ancient ravine (Gujian Hanquan, a metaphor for a pure state)?' Xuefeng said, 'Staring eyes cannot see the bottom.' The monk said, 'What about the drinker?' Xuefeng said, 'It doesn't enter through the mouth.' He also asked Zhaozhou (Zhaozhou, Zen master's title), 'What is it like at the time of the cold spring in the ancient ravine?' Zhaozhou said, 'Bitter.' The monk said, 'What about the drinker?' Zhaozhou said, 'Death.' The Zen master said, 'One person follows the waves, one person cuts off the flow. Examining them, they both lack understanding. Today, if someone asks Yuwang (Yuwang, temple name), 'What is it like at the time of the cold spring in the ancient ravine?' Just tell him, 'You must personally see Xuefeng's drinker, how can you ask Zhaozhou?'

Zen Master Yiyun of Tuigu, Jingci Temple, Lin'an Prefecture (Lin'anfu Jingci Tuigu Yiyun Chanshi, Zen master's title)

A son of the Huang family of Minqing, Fuzhou, whose family had been scholars for generations. After coming of age, he studied at the National Academy and had some understanding from reading the Analects and the Doctrine of the Mean.

山堂淳禪師祝髮。至吳見鐵庵。庵留入侍司。一日室中問國師三喚侍者話。師亟舉手掩其口。又問侍者三應又作么生。師拂袖徑出。庵大喜。時佛照唱道靈隱。師往依之。及佛照移育王命師分座。照聞其說法嘆曰。此子提唱宛如雪堂行和尚。吾缽袋有所付矣。出住香山育王諸大剎。而朝命又起師說法凈慈。僧問。三聖道我逢人則出。出則不為人。意旨如何。師曰。東斗西移。曰。興化道我逢人則不出。出則便為人。又作么生。師曰。南斗北轉。上堂。奔流度刃。疾𦦨過風。啐啄同時。崖州萬里。有底道。如人學射久習則巧。殊不知末彀已前中的。早涉迂迴了也。趙州到茱萸靠卻拄杖即且置。只如孚上座道聖箭折也。意作么生。喝一喝曰。若不同床睡。焉知被底穿。開禧二年五月師示微疾。作偈別眾曰。意烏猝猝。萬人氣索。佛法向上何曾蹋著。臨行業識茫茫。一任諸方卜度。遂寂。

慶元府育王空叟宗印禪師

舉僧問長沙如何是上上人行履處。沙曰如死人眼。僧曰上上人相見時如何。沙曰如死人手。師頌曰。死人眼。死人手。金烏飛。玉兔走。直截根源。取之左右。張翁醉倒臥官街。元是李翁吃私酒。

金陵鐘山鐵牛印禪師

示眾曰。若是大丈夫漢。興決烈之志。屏浮濫之行。從腳跟下一刀

兩段。向佛祖外一覷便透。身心俱了亦不為難。亦不患護身符子不入手。所以道。高山流水深深意。自有知音笑點頭。

東禪岳禪師法嗣

福州鼓山石庵知玿禪師

示眾。舉鎮州蘿蔔話曰。些兒活計口皮邊。點著風馳與電旋。謾說鎮州蘿蔔大。何曾親見老南泉。

天童全禪師法嗣

慶元府育王笑翁妙堪禪師

四明慈溪毛氏子。參無用於天童。用曰。行腳僧遊山僧。師曰。行腳僧。用曰。如何是行腳事。師以坐具便摵。用曰。此僧敢來者里將虎鬚。參堂去。室中常示以狗子無佛性話。師擬開口。用以竹篦劈口便打。師應聲呈偈曰。大荼毒鼓。轟天震地。轉腦回頭。橫屍萬里。用頷之。出世妙勝。晚徙育王。上堂。膏雨及時。江山如洗。幽鳥語喬林。殘紅隨遠水。可憐盲聾瘖啞人。不識此方真教體。一日示疾。辭眾偈曰。業鏡高懸七十二年。一槌擊碎。大道坦然。置筆而逝。

臨安府靈隱石鼓希夷禪師

上堂。舉南泉曰文殊普賢昨夜三更相打。每人與二十棒趁出院了也。趙州曰和尚棒教誰吃。泉曰王老師過在甚麼處。州作禮而出。頌曰。春風吹落碧桃花。一片流經十萬家。誰在畫棲沽酒處。相邀來吃趙州茶。

雪峰然禪師法嗣(師嗣大慧。會元不載)

如

【現代漢語翻譯】向佛祖稍微看一眼就能領悟，身心都達到寂滅的境界也不難，也不用擔心護身符得不到手。所以說，『高山流水』蘊含著深深的意境，只有知音才會笑著點頭。

東禪岳禪師的法嗣

福州鼓山石庵知玿禪師

示眾時，引用鎮州蘿蔔的話說：『這點兒活計就在嘴皮子上，一點就如風馳電掣般迅速。』別說鎮州的蘿蔔有多大，你可曾親眼見過老南泉（Nanquan，禪師名）？』

天童全禪師的法嗣

慶元府育王笑翁妙堪禪師

四明慈溪毛氏之子，參學無用於天童。無用（Wuyong，禪師名）問：『行腳僧遊山僧。』禪師答：『行腳僧。』無用問：『如何是行腳事？』禪師用坐具便打。無用說：『此僧敢在這裡捋虎鬚。參堂去。』在禪房中常以『狗子無佛性』的話來開示。禪師剛要開口，無用用竹篦劈頭便打。禪師應聲呈偈說：『大荼毒鼓，轟天震地，轉腦回頭，橫屍萬里。』無用點頭認可。出世于妙勝，晚年遷居育王。上堂時說：『膏雨及時，江山如洗。幽鳥語喬林，殘紅隨遠水。可憐盲聾瘖啞人，不識此方真教體。』一日示疾，辭眾偈說：『業鏡高懸七十二年，一槌擊碎，大道坦然。』擱下筆就去世了。

臨安府靈隱石鼓希夷禪師

上堂時，引用南泉（Nanquan，禪師名）的話說：『文殊（Manjusri，菩薩名）、普賢（Samantabhadra，菩薩名）昨夜三更相打，每人與二十棒，趕出院子了。』趙州（Zhaozhou，禪師名）問：『和尚的棒子教誰吃？』南泉說：『王老師過錯在哪裡？』趙州作禮而出。頌曰：『春風吹落碧桃花，一片流經十萬家。誰在畫棲沽酒處，相邀來吃趙州茶。』

雪峰然禪師法嗣（禪師師承大慧（Dahui，禪師名），《會元》中沒有記載）

如

【English Translation】 A mere glance towards the Buddha reveals all. Achieving complete liberation of body and mind is not difficult, nor is there worry about not obtaining a protective amulet. Therefore, it is said, 'High mountains and flowing waters' contain profound meaning; only a kindred spirit will smile and nod in understanding.

Successor of Chan Master Dongchan Yue

Chan Master Shian Zhishao of Gushan in Fuzhou

In an assembly, he cited the story of the Zhenzhou radish, saying: 'This little bit of activity is just on the surface. It ignites with the speed of wind and lightning. Don't just talk about how big the Zhenzhou radish is; have you ever personally seen old Nanquan (Nanquan, name of a Chan master)?'

Successor of Chan Master Tiantong Quan

Chan Master Xiaoweng Miaokan of Yuwang Monastery in Qingyuan Prefecture

A son of the Mao family from Cixi in Siming, he studied with Wuyong at Tiantong. Wuyong (Wuyong, name of a Chan master) asked, 'A traveling monk, a mountain-visiting monk.' The master replied, 'A traveling monk.' Wuyong asked, 'What is the affair of a traveling monk?' The master struck him with his sitting cloth. Wuyong said, 'This monk dares to stroke the tiger's whiskers here. Go to the meditation hall.' In the room, he often instructed with the saying 'A dog has no Buddha-nature.' As the master was about to speak, Wuyong struck him across the mouth with a bamboo staff. The master responded with a verse, saying: 'The great poison drum, thundering and shaking the earth, turning the head, corpses stretching ten thousand miles.' Wuyong nodded in approval. He first appeared in the world at Miaosheng, and later moved to Yuwang. In an assembly, he said: 'Nourishing rain is timely, the rivers and mountains are as if washed clean. Hidden birds sing in the tall forest, fading reds follow the distant water. Pitiful are the blind, deaf, and mute, not recognizing the true essence of this land's teaching.' One day, showing signs of illness, he bid farewell to the assembly with a verse, saying: 'The mirror of karma hangs high for seventy-two years; with one strike, it is shattered, the great path is clear.' He put down his brush and passed away.

Chan Master Shiguyi of Lingyin Stone Drum in Lin'an Prefecture

In an assembly, he cited Nanquan (Nanquan, name of a Chan master), saying: 'Manjusri (Manjusri, name of a Bodhisattva) and Samantabhadra (Samantabhadra, name of a Bodhisattva) were fighting last night at midnight. Each was given twenty blows and chased out of the monastery.' Zhaozhou (Zhaozhou, name of a Chan master) asked, 'Who will receive the abbot's blows?' Nanquan said, 'Where was Teacher Wang at fault?' Zhaozhou bowed and left. A verse says: 'The spring breeze blows down the green peach blossoms, a piece flows through ten thousand homes. Who is at the painted perch selling wine, inviting others to come and drink Zhaozhou tea?'

Successor of Chan Master Xuefeng Ran (The master was a successor of Dahui (Dahui, name of a Chan master); the 'Huiyuan' does not record this)

Like

如顏丙居士

頌趙州有主沙彌話曰。解把一莖野草。喚作丈六金身。會得頭頭皆是道。眼中瞳子面前人。

凈慈一禪師法嗣

慶元府天童息庵達觀禪師

示眾。舉南泉曰江西馬祖說即心即佛。王老師不恁么道。不是心不是佛不是物。恁么有過么。趙州禮拜而出。僧隨問州曰。上座禮拜便出。意作么生。州曰你卻問取和尚。僧乃問適來諗上座意作么生。泉曰他卻領得老僧意旨。頌曰。慣弄瑤琴與琵琶。清音歷歷遍天涯。堪嗟不入聾人耳。空使西山日又斜。

焦山禮禪師法嗣

慶元府天童癡鈍智穎禪師

頌達磨見武帝因緣曰。提起須彌第一槌。玉關金鎖擊難開。重施背踏空勞力。應悔迢迢萬里來。

大洪證禪師法嗣

萬壽月林師觀禪師

頌玄沙三種病曰。盲聾瘖啞捉敗了。也更問。如何盲聾瘖啞。

南嶽下十八世

鼓山永禪師法嗣

臨安府凈慈晦翁悟明禪師

福州人。上堂。舉夾山會下一僧到高亭。才禪拜亭便打。僧曰特來禮拜何得打某甲。僧再拜亭又打趁。僧回舉似夾山。山曰會么。僧曰不會。山曰。賴汝不會。汝若會即夾山口啞。應庵指曰。高亭一期忍后不禁。爭奈拄杖放行太速。者僧當時若是個漢。莫道高亭夾山。便是達

【現代漢語翻譯】現代漢語譯本顏丙居士

讚頌趙州禪師關於小沙彌的一段話：『竟然能把一根野草，說成是丈六金身（比喻佛的莊嚴法相）。領會了，就會明白一切事物皆是道，眼中所見的就是面前之人。』

凈慈一禪師的法嗣

慶元府天童息庵達觀禪師

開示大眾。引用南泉禪師的話：『江西馬祖（指馬祖道一禪師）說即心即佛。王老師（指南泉普愿禪師自己）不這麼說，說不是心，不是佛，也不是物。』這樣說有什麼過錯嗎？趙州禪師聽后禮拜而出。有僧人隨後問趙州禪師：『您禮拜后就出來，是什麼意思？』趙州禪師說：『你卻去問你的和尚。』僧人於是問南泉禪師：『剛才趙州禪師禮拜是什麼意思？』南泉禪師說：『他卻領會了老僧的意旨。』讚頌說：『慣於彈弄瑤琴和琵琶，清妙的音樂傳遍天涯。可惜不入聾人的耳朵，白白地讓西山的太陽又一次西斜。』

焦山禮禪師的法嗣

慶元府天童癡鈍智穎禪師

讚頌達磨祖師（菩提達摩）與梁武帝見面的因緣：『提起須彌山（佛教中的聖山）般的第一槌，玉關金鎖也難以擊開。再次施展背離正道的行為只是徒勞，應該後悔迢迢萬里來到這裡。』

大洪證禪師的法嗣

萬壽月林師觀禪師

讚頌玄沙禪師的三種病：『盲、聾、瘖啞都被抓住了把柄。』還要問：『什麼是盲、聾、瘖啞？』

南嶽下第十八世

鼓山永禪師的法嗣

臨安府凈慈晦翁悟明禪師

福州人。上堂說法。引用夾山禪師會下的一位僧人到高亭，剛禪拜高亭就被打。僧人說：『特意來禮拜，為何要打我？』僧人再次拜，高亭又打併趕走了他。僧人回去告訴夾山禪師。夾山禪師問：『會么？』僧人說：『不會。』夾山禪師說：『幸虧你不會。你如果會了，夾山我就口啞了。』應庵禪師評論說：『高亭一時忍不住，之後又後悔，只是拄杖放行太快了。』這位僧人當時如果是個有擔當的人，莫說高亭和夾山，就是達磨祖師（菩提達摩）來了，也要吃他一頓棒打。』

【English Translation】 English version Layman Yan Bing

A eulogy on Zhao Zhou's (Zhao Zhou Congshen) words about a young novice: 'He can even call a blade of wild grass a sixteen-foot golden body (referring to the majestic form of the Buddha). If you understand this, you will realize that everything is the Way, and what you see in your eyes is the person in front of you.'

A Dharma heir of Zen Master Jingci

Zen Master Xi'an Daguan of Tiantong Monastery, Qingyuan Prefecture

Instructing the assembly. Quoting Nan Quan (Nanquan Puyuan): 'The Jiangxi Mazu (referring to Mazu Daoyi) said, 'Mind is Buddha.' Teacher Wang (referring to Nanquan Puyuan himself) doesn't say it that way, saying it's not mind, not Buddha, and not a thing.' Is there anything wrong with saying it like that? Zhao Zhou (Zhao Zhou Congshen) bowed and left. A monk followed and asked Zhao Zhou: 'You bowed and left, what did you mean?' Zhao Zhou said: 'You should ask your teacher.' The monk then asked Nan Quan: 'What did Zhao Zhou mean by bowing just now?' Nan Quan said: 'He understood the old monk's intention.' A eulogy says: 'Accustomed to playing the Yaoqin and Pipa, the clear sound spreads throughout the heavens. It's a pity it doesn't enter the ears of the deaf, making the setting sun on the western mountains set in vain again.'

A Dharma heir of Zen Master Jiao Shan Li

Zen Master Chi Dun Zhiying of Tiantong Monastery, Qingyuan Prefecture

A eulogy on the encounter between Bodhidharma (Damo) and Emperor Wu: 'Raising the first mallet like Mount Sumeru (the sacred mountain in Buddhism), the jade gate and golden lock are difficult to open. Repeatedly applying actions that go against the truth is just a waste of effort, one should regret coming ten thousand miles.'

A Dharma heir of Zen Master Dahong Zheng

Zen Master Yuelin Shiguan of Wanshou Monastery

A eulogy on the three illnesses of Xuan Sha (Xuansha Shibei): 'Blindness, deafness, and muteness have all been caught. 'Still asking: 'What are blindness, deafness, and muteness?''

The 18th generation under Nanyue

A Dharma heir of Zen Master Yong of Gushan Monastery

Zen Master Huiweng Wuming of Jingci Monastery, Lin'an Prefecture

A person from Fuzhou. Ascending the hall to preach. Quoting a monk under Zen Master Jia Shan (Jiashan Shanhui) who went to Gaoting, and was struck as soon as he prostrated before the pavilion. The monk said: 'I came specifically to pay respects, why did you hit me?' The monk prostrated again, and Gaoting hit him again and chased him away. The monk returned and told Zen Master Jia Shan. Zen Master Jia Shan asked: 'Do you understand?' The monk said: 'I don't understand.' Zen Master Jia Shan said: 'Fortunately, you don't understand. If you understood, Jia Shan would be mute.' Zen Master Ying'an commented: 'Gaoting couldn't restrain himself for a moment, and then regretted it, but the staff was released too quickly.' If this monk had been a capable person at the time, not to mention Gaoting and Jia Shan, even if Bodhidharma (Damo) had come, he would have received a beating from him.'

磨大師出來也斬為三斷。何故。家肥生孝子。國霸有謀臣。師曰。高亭夾山門庭施設各得其宜。但中間一人較些子。應庵與么道也是鞏縣茶瓶師。纂修禪燈會要傳於叢林。

靈隱善禪師法嗣

福州雪峰藏叟善珍禪師

泉州南安呂氏子。謁妙峰于靈隱。入室悟旨。出世里之光孝。升承天雪峰。上堂。盡大地是紫磨金身。諸人終日開眼覷見釋迦老子心肝。舉步筑著釋迦老子鼻孔。說有說無是誑。說生說滅是謗。說即心非心是妄。不誑不謗不妄。春風吹落桃李花。淡煙疏雨籠青嶂。嘗自題其像曰。參禪無悟。識字有數。眼三角似燕山愁胡。面百折如趙婆呷醋。一著高出諸方。敢道飯是米做。除夜小參。舉僧問古德年窮歲盡時如何。德曰依舊孟春猶寒。師曰。古德恁么答話。只怕諸人忘卻。今日忽有人問年窮歲盡時如何。拈棒便打。待他道因甚麼打某甲。即向他曰。更要我道孟春猶寒那(南石琇云。古德曾為浪。子偏憐客藏。叟老祖。愛向人前恣拍盲。有問北山。即向他道。但得雪消去。自然春到來)。后以朝命移徑山。嘉定丁丑示寂。

吉安府龍濟山友云宗鍪禪師

廬陵王氏子。初依妙峰。一日峰上堂拈拄杖曰。釋迦老子來也。諸人還見么。微妙凈法身具相三十二。放下拄杖曰。你諸人不會

【現代漢語翻譯】現代漢語譯本：磨真大師出來也會被斬為三段。為什麼呢？家境富裕容易出孝子，國家強大需要有謀略的大臣。雪峰藏叟善珍禪師說：高亭和夾山的門庭佈置都各自適宜，但中間那個人稍微差了點。應庵禪師這樣說，也是鞏縣的茶瓶禪師。纂修禪燈會要，流傳於叢林。靈隱善禪師的法嗣福州雪峰藏叟善珍禪師泉州南安呂氏之子。在靈隱拜見妙峰禪師，入室領悟禪旨。在故鄉的光孝寺開法傳道，后升座于承天雪峰寺。上堂說法：整個大地都是紫磨金身（形容佛身的莊嚴）。各位終日睜眼所見，就是釋迦老子的心肝。舉步踩著的，就是釋迦老子的鼻孔。說有說無是欺騙，說生說滅是誹謗，說即心非心是虛妄。不欺騙，不誹謗，不虛妄，就像春風吹落桃李花，淡淡的煙霧和稀疏的雨籠罩著青色的山峰。曾自題畫像說：參禪沒有領悟，識字倒是有點數。三角眼像燕山的愁苦的胡人，滿臉皺紋像趙婆喝醋。有一點高出其他地方，敢說飯是米做的。除夕小參時，舉例說有僧人問古德：『年窮歲盡時如何？』古德回答說：『依舊孟春猶寒。』雪峰藏叟善珍禪師說：『古德這樣回答，只怕各位忘記了。今天如果有人問年窮歲盡時如何，拿起棒子就打。等他問我為什麼打他，就對他說：還要我說孟春猶寒嗎？』（南石琇云說：古德曾經放浪不羈，我偏愛像客人一樣漂泊的藏叟老祖。喜歡在人前隨意賣弄。有人問北山，就對他說：只要雪融化了，春天自然會到來）。後來因為朝廷的命令移居徑山。嘉定丁丑年圓寂。吉安府龍濟山友云宗鍪禪師廬陵王氏之子。最初依止妙峰禪師。一天，妙峰禪師上堂，拿起拄杖說：『釋迦老子來了！各位看見了嗎？微妙凈法身，具相三十二。』放下拄杖說：『你們這些人不會。』

【English Translation】 English version: Even if Great Master Mo came out, he would be cut into three pieces. Why? A wealthy family easily produces filial sons; a powerful nation needs resourceful ministers. Zen Master Cangsou Shanzhen of Xuefeng said: The arrangements of Gaoting and Jiashan's gates and courtyards are each suitable, but the person in the middle is slightly lacking. If Zen Master Ying'an said so, he is also a Gongxian tea bottle Zen master. The 'Essentials of Compiling the Zen Lamp Records' is passed down in the monasteries. Successor of Zen Master Shan of Lingyin Zen Master Cangsou Shanzhen of Xuefeng Temple, Fuzhou A son of the Lü family of Nan'an, Quanzhou. He visited Zen Master Miaofeng at Lingyin Temple and attained enlightenment in the abbot's room. He began preaching at Guangxiao Temple in his hometown and later ascended the seat at Chengtian Xuefeng Temple. In his Dharma talk, he said: 'The entire earth is a body of Jingsu gold (describing the solemnity of the Buddha's body). All of you open your eyes all day long and see the heart and liver of old Shakyamuni. Every step you take treads on old Shakyamuni's nostrils. To say 'exists' or 'does not exist' is deceit; to say 'birth' or 'death' is slander; to say 'mind is mind, not mind' is delusion. Without deceit, without slander, without delusion, it is like the spring breeze blowing down peach and plum blossoms, and light smoke and sparse rain shrouding the green peaks.' He once inscribed on his portrait: 'No enlightenment in Chan practice, but some knowledge of characters. Triangular eyes like the sorrowful barbarians of Yanshan, a face full of wrinkles like Granny Zhao drinking vinegar. One thing stands out above all others: daring to say that rice is made of rice.' During the New Year's Eve Dharma talk, he cited a monk asking an ancient worthy: 'What is it like when the year ends and the age is exhausted?' The worthy replied: 'Still early spring, still cold.' Zen Master Cangsou Shanzhen said: 'The ancient worthy answered like that, I'm afraid you all have forgotten. If someone asks today, 'What is it like when the year ends and the age is exhausted?' I'll pick up the stick and hit him. When he asks me why I hit him, I'll say to him: 'Do you still want me to say 'Still early spring, still cold'?' (Nanshi Xiuyun said: 'The ancient worthies were once dissolute, but I prefer the wandering old ancestor Cangsou like a guest. He likes to show off in front of people. If someone asks about North Mountain, just tell him: 'As long as the snow melts, spring will naturally come.') Later, he moved to Jingshan Temple by imperial decree. He passed away in the Dingchou year of Jiading. Zen Master Youyun Zongmou of Longji Mountain, Ji'an Prefecture A son of the Wang family of Luling. He initially followed Zen Master Miaofeng. One day, Zen Master Miaofeng ascended the Dharma hall, picked up his staff, and said: 'Old Shakyamuni is here! Do you all see him? The subtle and pure Dharma body, with thirty-two characteristics.' He put down the staff and said: 'None of you understand.'

。入涅槃去也。師于言下豁然。后登吉水之佛頂峰。得修山主古寺以居焉。木食澗飲。夙夜危坐。或雪寒無宿火啖。昌獨數寸度日。嘗口占以自遣曰。山僧有分住煙蘿。無米無錢莫管他。水似琉璃山似王。眼前盡有許來多。妙峰寄法衣竹篦並其肖像以付師。峰自題其像曰。妙峰孤頂草離離。橫按竹篦三尺鐵。只許佛頂龍濟知。父子不傳真秘訣。師嘗書門以示來參曰。除卻眼耳鼻舌身意。那個是你自己。若也道得。許你親見龍濟來。其或未然。且居門外。雪巖和尚見而問曰。曾接得幾人。師曰。山僧從來不會按牛頭吃草。僧問。臘月三十日到來時如何。師曰。門前無索債人。忽示疾。集眾囑後事。復彈指一聲曰。只此是別眾語也。侍僧請留頌。不答。至夜分遽索筆書曰。一燈在望。更無言說。大地平泥。虛空迸裂。

杭州凈慈東叟仲穎禪師

上堂。切忌隨他覓。無勞向己求。縱橫活潑潑。有放還有收。是甚麼。一葉落。天下秋。

凈慈簡禪師法嗣

慶元府育王物初大觀禪師

明之鄞縣陸氏子。初依北澗于南屏。一日入室次。機語契合遂大發明。后出世。屢遷名剎。晚坐育王。上堂。一冬二冬。你儂我儂。暗中偷笑。當面脫空。雖是尋常茶飯。誰知米里有蟲。夜來好風。吹折門前一枝松。

【現代漢語翻譯】現代漢語譯本：入涅槃去了。禪師聽了這話，頓時開悟。後來登上吉水的佛頂峰（Foding Peak），得到修山主古寺居住。吃的是樹上的果實，喝的是山澗的泉水，日夜端坐。有時遇到下雪天寒冷，沒有可以取暖的火，昌禪師每天只吃幾寸長的食物度日。他曾經隨口吟詩來排遣自己：『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，山像國王一樣雄偉，眼前到處都是美好的景象。』妙峰禪師寄來法衣、竹篦以及自己的畫像交給禪師。妙峰禪師在自己的畫像上題寫道：『妙峰孤零零的山頂上草木稀疏，橫著拿著三尺長的鐵竹篦。只允許佛頂峰的龍濟禪師知道，父子之間也不傳授真正的秘訣。』禪師曾經在門上寫字來開示前來參禪的人：『除去眼、耳、鼻、舌、身、意，哪個是你自己？如果能說得出來，就允許你親眼見到龍濟禪師。如果說不出來，就先在門外待著。』雪巖和尚看到后問道：『曾經接引過多少人？』禪師說：『山僧從來不會強迫牛吃草。』有僧人問：『臘月三十日到來時怎麼樣？』禪師說：『門前沒有討債的人。』忽然生病，召集眾人囑咐後事，又彈指一聲說：『這就是我最後的遺言了。』侍者請求禪師留下遺偈，禪師沒有回答。到了深夜，忽然要來筆寫道：『一盞燈在望，再也沒有什麼可說的了。大地變成平地，虛空也崩裂了。』杭州凈慈東叟仲穎禪師上堂說法。切記不要隨別人去尋找，也不要向自己內心去尋求。縱橫自在，活潑潑地，有放開也有收回。這是什麼？一片葉子落下，天下就知道秋天來了。凈慈簡禪師法嗣慶元府育王物初大觀禪師是明朝鄞縣陸氏的兒子。起初跟隨北澗禪師在南屏山修行。一天進入方丈室請教，禪機和語言相互契合，於是大徹大悟。後來出世弘法，多次遷往名寺。晚年住在育王寺。上堂說法。『一冬又一冬，你儂我儂，暗地裡偷笑，當面卻說空話。』雖然是尋常的茶飯，誰知道米里有蟲。昨夜好風，吹斷了門前的一枝松樹。

【English Translation】 English version: He entered Nirvana. The master was enlightened upon hearing these words. Later, he ascended Foding Peak (Buddha's Crown Peak) in Jishui and obtained the ancient temple of Master Xiu to reside in. He ate wood and drank from the mountain streams, sitting upright day and night. Sometimes, when it was snowy and cold, he had no fire to warm himself, and Chang ate only a few inches of food a day. He once composed a poem to express himself: 'The mountain monk is destined to live in the misty forest, no rice, no money, don't worry about it. The water is like crystal, the mountain is like a king, there are many beautiful scenes in front of you.' Zen Master Miaofeng sent his Dharma robe, bamboo staff, and portrait to the master. Zen Master Miaofeng inscribed on his portrait: 'Miaofeng's lonely peak is sparsely covered with grass, holding a three-foot iron bamboo staff horizontally. Only Longji of Foding Peak is allowed to know, the true secret is not passed down between father and son.' The master once wrote on the door to instruct those who came to practice Zen: 'Apart from the eyes, ears, nose, tongue, body, and mind, which one is yourself? If you can say it, you are allowed to see Zen Master Longji in person. If you can't say it, stay outside the door for now.' Monk Xueyan saw it and asked: 'How many people have you received?' The master said: 'The mountain monk never forces a cow to eat grass.' A monk asked: 'What will happen when the thirtieth day of the twelfth lunar month arrives?' The master said: 'There are no debt collectors in front of the door.' Suddenly, he fell ill, gathered the crowd to entrust the aftermath, and snapped his fingers, saying: 'This is my final words.' The attendant asked the master to leave a death verse, but the master did not answer. In the middle of the night, he suddenly asked for a pen and wrote: 'A lamp is in sight, there is nothing more to say. The earth becomes flat, and the void collapses.' Zen Master Dongsou Zhongying of Jingci Temple in Hangzhou Ascending the hall to preach. Remember not to follow others to seek, nor to seek within yourself. Free and lively, there is release and there is return. What is this? A leaf falls, and the world knows that autumn has come. Dharma Successor of Zen Master Jian of Jingci Zen Master Wuchu Daguan of Yuwang Temple in Qingyuan Prefecture He was a son of the Lu family of Yin County in the Ming Dynasty. He initially followed Zen Master Beijian at Nanping Mountain. One day, when he entered the abbot's room to ask for instruction, the Zen opportunity and language matched each other, and he was greatly enlightened. Later, he went out to propagate the Dharma and moved to famous temples many times. In his later years, he lived in Yuwang Temple. Ascending the hall to preach. 'One winter after another, you and I, secretly laughing, but speaking empty words to each other.' Although it is ordinary tea and rice, who knows that there are worms in the rice. Last night, a good wind broke a pine branch in front of the door.'

上堂。用黑豆法換人眼睛如恒河沙。會火爐頭話能有幾個。九九九。三世諸佛不知有翻身踢倒五須彌。何用法身藏北斗。藏北斗。分明向外揚家醜。上堂。塵劫來事只在今時。當斷不斷斗換星移。拈拄杖卓一下曰。花須連夜發。莫待曉風吹。上堂。舉龐居士問馬大師不與萬法為侶是甚麼人。大師曰待汝一口吸盡西江水即向汝道。師曰。大小祖師只知開口易。不覺舌頭長。當時若問。育王但曰。若要向汝道。直待虛空落地。自然出他一頭。何故。車不橫推。理無曲斷。上堂。達磨正宗。衲僧巴鼻。充塞虛空。無處迴避。堪笑迷流。白日青天。開卻眼只管瞌睡。更有黃面老人不識好惡。入泥入水。卻道我于然燈佛所無一法可得。而為我授記。何異好肉剜瘡空花求蒂。畢竟如何。悉唎悉唎。既順世。塔于寺之西庵。

徑山琰禪師法嗣

臨安府凈慈偃淡廣聞禪師

福州侯官林氏子。參浙翁。翁笑迎曰汝來耶。一夕坐檐間。聞更三轉。入室曳履而蹶。如夢忽醒。翌朝造室。翁舉趙州洗缽盂話。師將啟吻。翁遽止。平生疑礙冰釋。紹定戊子出世凈慈。上堂。舉趙州示眾曰。老僧三十年前在南方火爐頭有個無賓主話。直至如今無人舉著。師拈曰。森羅萬象。明暗色空。日夜舉揚。趙州古佛不是不知。只為貪程太速

【現代漢語翻譯】現代漢語譯本：上堂說法。用黑豆變幻他人眼睛，數量如恒河沙那麼多。（這）會用火爐邊的話語（來開悟人）的能有幾個？九九歸一。三世諸佛都不知道（我）有翻身踢倒五座須彌山的力量。如何用法身藏匿於北斗星之中？藏匿於北斗星之中，分明是向外宣揚家醜啊！上堂說法。塵劫以來的事情只在當下這一刻。當斷不斷，就會像斗星轉移一樣（錯過時機）。拈起拄杖敲擊一下說：『花朵必須連夜開放，不要等到曉風吹拂。』上堂說法。舉龐居士問馬祖大師：『不與萬法為侶的是什麼人？』馬祖說：『等你一口吸盡西江水，我就告訴你。』我說，大小祖師只知道開口容易，不覺得舌頭太長了。當時如果問育王，育王只要說：『如果要告訴你，除非等到虛空落地，自然會露出他的頭。』為什麼呢？車子不能橫著推，道理不能彎曲地判斷。上堂說法。達摩的正宗，是衲僧的根本。它充塞虛空，無處迴避。可笑那些迷惑的眾生，在光天化日之下，睜開眼睛卻只顧打瞌睡。更有那黃面老人（指佛陀）不識好壞，入泥入水，卻說『我在然燈佛那裡沒有得到任何法，所以他為我授記。』這和在好肉上挖瘡，在空花中尋找花蒂有什麼區別？到底如何是好？悉唎悉唎（咒語）。既已順應世俗，（將）塔建在寺廟的西庵。

徑山琰禪師的法嗣

臨安府凈慈偃淡廣聞禪師

（禪師是）福州侯官林氏之子。參拜浙翁禪師。浙翁笑著迎接說：『你來了啊！』一天晚上（禪師）坐在屋檐下，聽到打更三下，進入室內拖著鞋子跌倒了，像從夢中忽然醒來。第二天早上拜訪浙翁，浙翁舉趙州洗缽盂的話。禪師剛要開口，浙翁立刻制止。平生所有的疑惑都像冰一樣融化了。紹定戊子年（禪師）在凈慈寺開堂說法。上堂說法。舉趙州對大眾說：『老僧三十年前在南方火爐邊有個無賓主的話，直到現在沒有人提起。』禪師拈起話頭說：『森羅萬象，明暗色空，日夜都在舉揚。趙州古佛不是不知道，只是因為貪圖路程太快。』

【English Translation】 English version: Entering the hall. Using black bean magic to transform people's eyes, as numerous as the sands of the Ganges. How many can truly understand the 'no host, no guest' talk by the stove? Nine, nine, nine (returning to the origin). The Buddhas of the three worlds are unaware of my power to flip over and kick down the five Mount Sumerus. How can the Dharmakaya be hidden within the Big Dipper? Hidden within the Big Dipper, it's clearly exposing family shame to the outside! Entering the hall. The events of countless kalpas are only in this present moment. If you don't make a decision when you should, it will be like the shifting of stars (missing the opportunity). Raising the staff and striking it once, saying: 'Flowers must bloom overnight, don't wait for the morning breeze to blow them away.' Entering the hall. Citing Layman Pang asking Master Ma: 'What kind of person is not a companion to the myriad dharmas?' Master Ma said: 'When you swallow the entire West River in one gulp, I will tell you.' I say, the great and small patriarchs only know that opening their mouths is easy, not realizing their tongues are too long. If you had asked Yuwang at that time, Yuwang only needed to say: 'If I am to tell you, it will only be when the void falls to the ground, and naturally his head will emerge.' Why? A cart cannot be pushed sideways, and reason cannot be twisted. Entering the hall. The true lineage of Bodhidharma is the fundamental basis for monks. It fills the void, leaving no place to avoid it. It's laughable how deluded beings, in broad daylight, open their eyes but only care to doze off. Furthermore, that yellow-faced old man (referring to the Buddha) doesn't know good from bad, entering mud and water, yet says, 'I received no dharma from Dipamkara Buddha, so he predicted my enlightenment.' How is this different from carving a wound on good flesh, or seeking the stem of a flower in empty space? What is the ultimate truth? Siddhi, Siddhi (mantra). Having conformed to the world, the pagoda is built in the west hermitage of the temple.

Dharma successor of Chan Master Yan of Jingshan

Chan Master Yan Dan Guangwen of Jingci Temple in Lin'an Prefecture

(The Chan Master was) a son of the Lin family of Houguan, Fuzhou. He visited Chan Master Zhe Weng. Zhe Weng greeted him with a smile, saying: 'You've come!' One night, (the Chan Master) sat under the eaves, heard the third watch, entered the room, dragged his shoes, and fell, as if suddenly awakened from a dream. The next morning, he visited Zhe Weng, Zhe Weng raised the story of Zhaozhou washing the bowl. As the Chan Master was about to speak, Zhe Weng immediately stopped him. All the doubts of his life melted away like ice. In the year Wuzi of Shaoding (the Chan Master) opened the hall to preach at Jingci Temple. Entering the hall. Citing Zhaozhou saying to the assembly: 'Thirty years ago, this old monk had a 'no host, no guest' talk by the stove in the south, but until now no one has mentioned it.' The Chan Master picked up the topic and said: 'The myriad phenomena, light and darkness, form and emptiness, are being proclaimed day and night. Ancient Buddha Zhaozhou is not unaware, but only because he was too greedy for speed on the journey.'

。上堂。雲門放洞山三頓棒。嚼飯餵嬰兒。黃檗打臨濟三頓棒。按牛頭吃草。只今不犯絲毫。有個方便。良久曰。大事為你不得。小事自家擔當。上堂。十字街頭石幢子。無你遮護處。一聲江上侍郎來。無你迴避處。衲僧家朝出暮入。腳前腳后也須仔細。忽然筑著磕著。凈慈拄杖別有分付。上堂。繞禪床一匝。揮香案一下。轉藏已竟。講經已竟。若具看經眼目。方知落處。其或未然。依經解義三世佛冤。離經一字還同魔說。上堂。趙州喫茶去。金牛吃飯來。龍門多上客。有人續得末後句。許你入阿字法門。景定四年六月十四日示寂。壽七十五。夏五十八。

臨安府靈隱大川普濟禪師

明州奉化人。題世尊出山相曰。龍章鳳質出王宮。肘露衣穿下雪峰。智愿必空諸有界。不知諸有幾時空。師纂修五燈會元二十卷行世。

臨安府徑山淮海原肇禪師

楊之通州潘氏子。參浙翁。翁問何處人。師曰淮人。曰泗州大聖為甚麼在楊州出現。師曰今日又在杭州撞著。曰且得沒交涉。師曰自遠趨風。翁以師警敏。欲大激發。未容其參堂。才見便曰。下一轉語來。師擬開口。翁即喝。師以頌呈。末句有曰。空教回首望長安。翁曰者里是甚麼所在。師曰謝和尚拄搭。始就入室之列。

婺州雙林介石朋禪師

【現代漢語翻譯】上堂。雲門（Yunmen，禪師名）放洞山（Dongshan，禪師名）三頓棒。這是嚼飯餵嬰兒，比喻用簡單的方法教導初學者。黃檗（Huangbo，禪師名）打臨濟（Linji，禪師名）三頓棒。這是按牛頭吃草，比喻強迫別人接受。如今我不犯絲毫這樣的錯誤，有個方便法門。良久之後說，『大事我為你做不了，小事你自己擔當。』上堂。十字街頭的石幢子，沒有你遮護的地方。一聲『江上侍郎來』，沒有你迴避的地方。我們這些衲僧早出晚歸，腳前腳后也要仔細。忽然筑著磕著，凈慈（Jingci，寺名）的拄杖另有分付。上堂。繞禪床一匝，揮香案一下。轉藏已經完畢，講經已經完畢。如果具有看經的眼目，才能知道落腳之處。如果不是這樣，依經解義，三世諸佛都會喊冤；離經一字，就如同魔說。上堂。趙州（Zhaozhou，禪師名）說『喫茶去』，金牛（Jinniu，地名）吃飯來。龍門（Longmen，地名）有很多上客，如果有人能續上末後一句，就允許你進入阿字法門。景定四年六月十四日示寂，享年七十五歲，僧臘五十八年。

臨安府靈隱大川普濟禪師

明州奉化人。題世尊出山相曰：『龍章鳳質出王宮，肘露衣穿下雪峰。智愿必空諸有界，不知諸有幾時空。』師纂修《五燈會元》二十卷行世。

臨安府徑山淮海原肇禪師

楊之通州潘氏子。參浙翁（Zheweng，禪師名）。浙翁問：『哪裡人？』師說：『淮人。』浙翁說：『泗州大聖（Sizhou Dasheng，菩薩名）為什麼在揚州出現？』師說：『今天又在杭州撞著。』浙翁說：『且得沒交涉。』師說：『自遠趨風。』浙翁認為他警敏，想要大大激發他，不讓他參堂，才見面就說：『下一轉語來。』師剛要開口，浙翁就喝止。師以頌呈，末句有『空教回首望長安』。浙翁說：『這裡是什麼地方？』師說：『謝和尚拄搭。』這才被允許進入入室弟子之列。

婺州雙林介石朋禪師

【English Translation】上堂 (Ascending the Hall). Yunmen (Yunmen, name of a Chan master) gave Dongshan (Dongshan, name of a Chan master) three blows with his staff. This is like chewing food to feed an infant, a metaphor for teaching beginners with simple methods. Huangbo (Huangbo, name of a Chan master) gave Linji (Linji, name of a Chan master) three blows with his staff. This is like forcing a cow's head to eat grass, a metaphor for forcing others to accept something. Now I do not commit such errors in the slightest. There is a convenient Dharma gate. After a long pause, he said, 'I cannot do the big things for you; you must take responsibility for the small things yourself.' Ascending the Hall. The stone pillar at the crossroads has no place for you to hide. At the sound of 'The Vice Minister of the Board of War is coming!', there is no place for you to avoid. We monks go out in the morning and return in the evening, and must be careful with each step. If you suddenly stumble and bump into something, the staff of Jingci (Jingci, name of a temple) has a separate instruction. Ascending the Hall. Circling the meditation platform once, waving the incense table once. The turning of the Tripitaka is complete, the lecturing on the sutras is complete. If you have the eyes to see the sutras, you will know where to land. If not, explaining the meaning according to the sutras will cause the Buddhas of the three worlds to cry out in injustice; deviating from the sutras by a single word is the same as demonic speech. Ascending the Hall. Zhaozhou (Zhaozhou, name of a Chan master) said, 'Go drink tea,' and the Golden Ox (Jinniu, place name) comes to eat rice. Longmen (Longmen, place name) has many upper-class visitors. If someone can continue the last line, I will allow you to enter the 'A' character Dharma gate. He passed away on the fourteenth day of the sixth month of the fourth year of Jingding, at the age of seventy-five, with fifty-eight years as a monk.

Chan Master Dachuan Puji of Lingyin Temple in Lin'an Prefecture

A native of Fenghua in Mingzhou. He inscribed on a portrait of Shakyamuni Buddha emerging from the mountain: 'With the dragon's pattern and phoenix's substance, he left the royal palace; with elbows exposed and clothes torn, he descended from Snow Mountain. Wisdom and vows must empty all realms of existence; I wonder when all realms of existence will be emptied.' The master compiled and edited the 'Wudeng Huiyuan' (Compendium of Five Lamps) in twenty volumes, which was circulated in the world.

Chan Master Yuanzhao of Huaihai at Jingshan Temple in Lin'an Prefecture

A son of the Pan family of Tongzhou in Yang. He studied with Zheweng (Zheweng, name of a Chan master). Zheweng asked, 'Where are you from?' The master said, 'From Huai.' Zheweng said, 'Why did the Great Sage of Sizhou (Sizhou Dasheng, name of a Bodhisattva) appear in Yangzhou?' The master said, 'Today I encountered him again in Hangzhou.' Zheweng said, 'That's irrelevant.' The master said, 'I came from afar, drawn by the wind.' Zheweng considered him alert and wanted to greatly inspire him. Without allowing him to participate in the meditation hall, he said as soon as he saw him, 'Give me a turning phrase.' As the master was about to open his mouth, Zheweng shouted. The master presented a verse, the last line of which was 'In vain, I turn my head to look towards Chang'an.' Zheweng said, 'What place is this?' The master said, 'Thank you, venerable monk, for your staff.' Only then was he allowed to enter the ranks of intimate disciples.

Chan Master Peng of Jieshi at Shuanglin Temple in Wuzhou

因見郁山主𦘕像。傍僧索贊。師信手書曰。拾得驪珠笑眼開。為言塵盡轉生埃。若無直下承當者。孤負阇黎一撲來。

東山源禪師

頌蜆子和尚曰。紙錢堆里可憐生。臭口才開便葛藤。蕩盡鬼家窮活計。至今古廟絕人行。

弁山阡禪師

頌李翱參藥山因緣曰。貴耳而賤目。背手抽金鏃。仰面看青天。箭過新羅國。

育王瑞禪師法嗣

慶元府瑞巖無量崇壽禪師

因僧問世尊睹明星悟道此意如何。師答以偈曰。明星一見眼皮穿。漢語胡言萬萬千。暴富乞兒休說夢。誰家灶里火無煙。

天童派禪師法嗣

無境徹禪師

舉巖頭因僧問塵中如何辦主。頭曰銅砂鑼里滿盛油。師頌曰。百萬雄兵入漢關。威如猛虎陣如山。單刀直取顏良首。不是關公也大難。

天童觀禪師法嗣

平江府虎丘[仁-二+幻]堂善濟禪師

贊魚籃觀音像曰。云𩯭濃妝苦強顏。為他間事入塵寰。攜來活底無人買。只作尋常死貨看。

天童穎禪師法嗣

臨安府靈隱荊叟如玨禪師

婺州人。參癡鈍。嘗呈偈曰。鐘山白刃赤身挨。幾度曾經被活埋。一自人亡家破后。了知無位可安排。住後上堂。新歲擊新鼓。普施新法雨。萬物盡從新。一一就規矩。普

【現代漢語翻譯】現代漢語譯本因見到郁山主（Yushan Lord）的畫像，旁邊的僧人索要題贊，禪師隨意寫道：『拾得驪珠笑眼開，為言塵盡轉生埃。若無直下承當者，孤負阇黎（Dheli）一撲來。』

東山源禪師

頌揚蜆子（Xianzi）和尚說：『紙錢堆里可憐生，臭口才開便葛藤。蕩盡鬼家窮活計，至今古廟絕人行。』

弁山阡禪師

頌揚李翱（Li Ao）參訪藥山（Yaoshan）的因緣說：『貴耳而賤目，背手抽金鏃。仰面看青天，箭過新羅國。』

育王瑞禪師法嗣

慶元府瑞巖無量崇壽禪師

有僧人問：『世尊（釋迦摩尼佛）睹明星悟道，此意如何？』禪師以偈回答說：『明星一見眼皮穿，漢語胡言萬萬千。暴富乞兒休說夢，誰家灶里火無煙。』

天童派禪師法嗣

無境徹禪師

舉巖頭（Yantou）禪師的例子，有僧人問：『塵中如何辦主？』巖頭說：『銅砂鑼里滿盛油。』禪師頌揚說：『百萬雄兵入漢關，威如猛虎陣如山。單刀直取顏良（Yan Liang）首，不是關公（Guan Gong）也大難。』

天童觀禪師法嗣

平江府虎丘[仁-二+幻]堂善濟禪師

讚頌魚籃觀音（Fish Basket Guanyin）像說：『雲鬢濃妝苦強顏，為他間事入塵寰。攜來活底無人買，只作尋常死貨看。』

天童穎禪師法嗣

臨安府靈隱荊叟如玨禪師

婺州人。參訪癡鈍禪師。曾經呈偈說：『鐘山白刃赤身挨，幾度曾經被活埋。一自人亡家破后，了知無位可安排。』住持後上堂說法：『新歲擊新鼓，普施新法雨。萬物盡從新，一一就規矩。』

【English Translation】 English version Upon seeing a portrait of Yushan Lord (Yushan Lord), a monk beside him requested a eulogy. The Chan master casually wrote: 'Picking up the pearl, a smiling eye opens wide, saying that dust is exhausted and reborn as mote. If there is no one to directly take on the responsibility, it would be a waste of Dheli's (Dheli) one strike.'

Chan Master Dongshan Yuan

Praising Monk Xianzi (Xianzi), he said: 'Pitifully born in a pile of paper money, a stinking mouth opens only to create entanglements. Sweeping away the poor livelihood of the ghost family, to this day, the ancient temple is deserted.'

Chan Master Bianshan Qian

Praising the karmic connection of Li Ao (Li Ao) visiting Yaoshan (Yaoshan), he said: 'Valuing the ear and despising the eye, drawing a golden arrow from behind the back. Looking up at the blue sky, the arrow passes over the country of Silla.'

Successor of Chan Master Yuwang Rui

Chan Master Wuliang Chongshou of Ruiyan Temple in Qingyuan Prefecture

A monk asked: 'The World-Honored One (Sakyamuni Buddha) attained enlightenment upon seeing the morning star, what is the meaning of this?' The Chan master replied with a verse: 'The morning star is seen and the eyelids are pierced, Chinese and barbarian words are countless. The newly rich beggar should stop dreaming, whose stove has smoke without fire?'

Successor of the Tiantong Sect Chan Master

Chan Master Wujing Che

Citing the example of Chan Master Yantou (Yantou), a monk asked: 'How to manage the self in the midst of dust?' Yantou said: 'The copper sand gong is filled with oil.' The Chan master praised: 'Millions of soldiers enter the Han Pass, as majestic as fierce tigers, their formations like mountains. Taking Yan Liang's (Yan Liang) head with a single blade, even Guan Gong (Guan Gong) would find it difficult.'

Successor of Chan Master Tiantong Guan

Chan Master Shanjii of Huqiu [仁-二+幻] Hall in Pingjiang Prefecture

Praising the Fish Basket Guanyin (Fish Basket Guanyin) image, he said: 'Cloudy hair and heavy makeup, forcing a smile, entering the mortal world for other people's affairs. Bringing a live one, no one buys it, only treating it as ordinary dead goods.'

Successor of Chan Master Tiantong Ying

Chan Master Rujue of Jingsou at Lingyin Temple in Lin'an Prefecture

A native of Wuzhou. He visited Chan Master Chidun. He once presented a verse saying: 'Zhongshan's white blades press against the naked body, having been buried alive several times. Since the death of the person and the destruction of the family, I know that there is no position to arrange.' After residing at the temple, he ascended the hall to preach: 'The new year strikes the new drum, universally bestowing the new Dharma rain. All things are completely new, each and every one according to the rules.'

賢大士忻歡。乘時打開門戶。放出白象王。遍地無尋處。拈拄杖曰。惟有者個不屬故新。等閑開口。吞卻法身。擲下曰。是甚麼。千年桃核里。元是舊時仁。僧問如何是佛。師曰爛冬瓜。

萬壽觀禪師法嗣

杭州黃龍無門慧開禪師

杭州梁氏子。參月林。看無字話六年無省。乃奮志克責誓曰。若去睡眠爛卻我身。一日在法座邊立。忽聞齋鼓聲有省。偈曰。青天白日一聲雷。大地群生眼豁開。萬象森羅齊稽首。須彌𨁝跳舞三臺。次日入室欲通所得。林遽曰。何處見神見鬼了也。師便喝。林亦喝。師又喝。自此機語吻合。淳祐六年奉旨開山護國仁王寺。上堂。是非長知耳邊風。切莫于中覓異同。要得八風吹不動。放教心地等虛空。慈雲老人只解順水張帆不能逆風把柁。黃龍又且不然。是非都去了。是非里薦取。何故聻。幾度黑風翻大浪。未曾聞道釣舟傾。屬歲大旱。宋理宗召師祈雨。還而默坐。帝遣內侍問之。師曰寂然不動感而後通。既而大雨。賜號佛眼禪師。

潭州石霜竹巖妙印禪師

對月看經。偈曰。未動舌頭文彩露。五千余卷一時周。若言待月重開卷。敢保驢年未徹頭。

南嶽下十九世

徑山珍禪師法嗣

杭州徑山元叟行端禪師

臺之臨海何氏子。初參藏

【現代漢語翻譯】賢大士忻歡。乘時打開門戶。放出白象王（比喻大乘佛法）。遍地無尋處。拈拄杖曰。惟有者個不屬故新。等閑開口。吞卻法身（佛的化身）。擲下曰。是甚麼。千年桃核里。元是舊時仁。僧問如何是佛。師曰爛冬瓜。

萬壽觀禪師法嗣

杭州黃龍無門慧開禪師

杭州梁氏子。參月林。看無字話六年無省。乃奮志克責誓曰。若去睡眠爛卻我身。一日在法座邊立。忽聞齋鼓聲有省。偈曰。'一一聲雷。大地群生眼豁開。萬象森羅齊稽首。須彌（佛教中的山名）𨁝跳舞三臺。' 次日入室欲通所得。林遽曰。'何處見神見鬼了也。' 師便喝。林亦喝。師又喝。自此機語吻合。淳祐六年奉旨開山護國仁王寺。上堂。'是非長知耳邊風。切莫于中覓異同。要得八風吹不動。放教心地等虛空。' 慈雲老人只解順水張帆不能逆風把柁。黃龍又且不然。是非都去了。是非里薦取。何故聻。'幾度黑風翻大浪。未曾聞道釣舟傾。' 屬歲大旱。宋理宗召師祈雨。還而默坐。帝遣內侍問之。師曰'寂然不動感而後通。' 既而大雨。賜號佛眼禪師。

潭州石霜竹巖妙印禪師

對月看經。偈曰。'未動舌頭文彩露。五千余卷一時周。若言待月重開卷。敢保驢年未徹頭。'

南嶽下十九世

徑山珍禪師法嗣

杭州徑山元叟行端禪師

臺之臨海何氏子。初參藏

【English Translation】 Venerable great beings rejoice. Taking the opportunity to open the gate, releasing the White Elephant King (metaphor for Mahayana Buddhism). Nowhere to be found. Raising his staff, he said, 'Only this one does not belong to the old or new. Casually opening his mouth, he swallows the Dharmakaya (Buddha's embodiment).' Throwing it down, he said, 'What is this? In a thousand-year-old peach pit, there is the original benevolence.' A monk asked, 'What is Buddha?' The master said, 'A rotten winter melon.'

Successor of Chan Master Wanshou Guan

Chan Master Wumen Huikai of Huanglong, Hangzhou

A man from the Liang family of Hangzhou. He studied with Yuelin, contemplating the 'Wu' character for six years without enlightenment. He then resolved to push himself, vowing, 'If I go to sleep, may my body rot.' One day, standing by the Dharma seat, he suddenly became enlightened upon hearing the drum for the meal. He composed a verse: 'A single thunderclap, the eyes of all beings on earth open wide. All phenomena respectfully bow, Sumeru (name of a mountain in Buddhism) leaps and dances on the Three Platforms.' The next day, he entered the room wanting to communicate what he had attained. Lin abruptly said, 'Where have you seen gods and ghosts?' The master then shouted. Lin also shouted. The master shouted again. From then on, their interactions were perfectly aligned. In the sixth year of Chunyou, he was ordered to open the Huguo Renwang Temple. Ascending the hall, he said, 'Right and wrong are just the wind passing by the ear. Do not seek differences within them. If you want to be unmoved by the eight winds, let your mind be equal to emptiness.' Old man Ciyun only knows how to raise the sail with the current, but cannot steer against the wind. Huanglong is not like that. Right and wrong are all gone. Recognize within right and wrong. Why? 'Several times the black wind has overturned great waves, but I have never heard of a fishing boat capsizing.' That year there was a great drought. Emperor Lizong of Song summoned the master to pray for rain. Returning, he sat in silence. The emperor sent a eunuch to ask him. The master said, 'Stillness and non-movement, then feeling and communication.' Soon after, there was heavy rain. He was bestowed the title Chan Master Foyan (Buddha Eye).

Chan Master Miaoyin of Zhuyan, Shishuang, Tanzhou

Looking at the scriptures by the moonlight, he composed a verse: 'Before the tongue moves, the literary brilliance is revealed. Five thousand volumes are read at once. If you say you'll wait for the moon to reopen the book, I dare guarantee you won't understand it even in the year of the donkey.'

19th Generation under Nanyue

Successor of Chan Master Zhen of Jingshan

Chan Master Yuansou Xingduan of Jingshan, Hangzhou

A man from the He family of Linhai, Tai. He initially studied with Cang

叟于徑山。叟問你是甚處人。師曰臺州。叟便喝。師展坐具。叟又喝。師收坐具。叟曰。放汝三十棒。參堂去。師于言下豁然頓悟。一日侍次。叟曰我泉南無僧。即曰和尚聻。叟便棒。師接住曰。莫道無僧好。叟頷之。即延入侍司。及叟告寂。即至凈慈依石林鞏禪師。林處以記室。復參雪巖。巖問何處來。師曰兩浙。巖曰因甚語音不同。師曰合取臭口。巖曰。獺徑橋高。集云峰峻。未識書記在。師拍手曰。鴨吞螺螄。眼睛突出。巖笑顧謂侍者曰點好茶來。師曰也不消得。大德四年庚子出世湖之資福。學徒奔輳名聞京國。特旨賜慧文正辯禪師。次主中天竺。皇慶壬子遷靈隱。有旨設水陸大會於金山。命師升座說法。加賜佛日普照。至治壬戌補徑山師。至是三被金襕之賜。開堂日。僧問未到鳳山時如何。師曰一徑松衫老。曰到后如何。師曰千峰氣象雄。問如何是正法眼藏。師曰十字街頭石敢當。曰莫只者便是么。師曰月似彎弓少雨多風。僧參。師問曰。何方聖者。甚處靈祇。曰臨朕砧。師曰。杜撰禪和如麻似粟。參堂去。又勘一僧曰。棋盤石斫破你腦門缽盂池浸爛你腳板。僧擬答。師便喝。(南石琇曰。著甚來由)又勘一僧曰。劈開華岳連天秀。放出黃河徹底清。即且置。平實地上道將一句來。僧擬開口。師便打。上堂。

秋風涼。秋夜長。未歸客。思故鄉。拍禪床曰。自是不歸歸便得。五湖煙水有誰爭。上堂。舉達磨大師曰。我本求心不求佛。了知三界空無物。不如端坐靜觀心。只此心心心是佛。師曰。坐殺達磨大師了也。上堂。三世諸佛拈向一邊。六代祖師置之一壁。十二時中且要識取自家主人翁。隨處作主。立處皆真。五欲八風搖撼不動。四生九有籠罩不住。方有少分相應。我且問你。著衣吃飯屙屎送溺。行住坐臥見聞覺知。且阿那個是你主人翁。有般漢便向第八識里妄生卜度。便道呼之有聲不見其形。只今言談祇對歷歷孤明。豈不是我自家主人翁。錯了也。此是無量劫來生死根本。無始劫來業識癡團。使得你七顛八倒。役得你萬苦千辛。豈可認以為實。除此之外。畢竟阿那個是你自家主人翁。復高聲喚曰。主人翁。惺惺著。上堂。古戍朝鳴角。空山夜答鐘。時人皆共聽。何處不圓通。上堂。僧問丹霞燒木佛為甚麼院主眉須墮落。師曰一家有事百家忙。僧回首召曰大眾記取。師曰老僧今日不著便。乃曰。若論此事。不可以有心求。不可以無心得。不可以語言造。不可以寂默通。十二時中且作么生。得相應去。者里風頭稍硬。待歸暖處商量。元宵上堂。並謝監收浴主維那。千粒萬粒從一粒生。只者一粒從甚麼處生。千燈萬燈從一燈

【現代漢語翻譯】現代漢語譯本：秋風涼爽，秋夜漫長。尚未歸家的遊子，思念著故鄉。拍打著禪床說：『本來就是不想回去，如果想回去隨時都可以。』五湖煙波浩渺，有誰會與我爭奪？上堂說法時，引用達磨大師的話說：『我本來是求心，不是求佛。瞭解三界皆空，沒有實在的東西。不如端坐靜觀自心，這顆心就是佛。』師父說：『這樣就等於坐殺了達磨大師。』上堂說法時說：『把過去、現在、未來三世諸佛放到一邊，把禪宗六代祖師放到墻壁邊。十二時辰中，最重要的是認識自己的主人翁。』無論在哪裡都要做自己的主人，所站之處皆是真實。不被五欲八風所動搖，不被四生九有（四生：胎生、卵生、濕生、化生；九有：地獄、畜生、餓鬼、人、阿修羅、天、色界、無色界）所籠罩，這樣才能有少許相應。『我且問你們，穿衣吃飯，拉屎撒尿，行走坐臥，見聞覺知，那麼，哪一個是你的主人翁？』有些人便在第八識（阿賴耶識）里胡亂猜測，便說：『呼喚它有聲音，卻看不見它的形體，如今言談應對，清清楚楚，難道不是我自己的主人翁嗎？』錯了！這是無量劫以來的生死根本，是無始劫以來的業識癡團，使得你七顛八倒，役使你萬苦千辛，怎麼可以認為它是真實的呢？『除此之外，到底哪一個是你們自己的主人翁？』又高聲呼喚說：『主人翁，清醒著！』上堂說法時說：『古老的邊塞早晨響起號角，空曠的山谷夜晚迴應鐘聲。世人都一起聽聞，哪裡不是圓融通達？』上堂說法時，有僧人問：『丹霞禪師焚燒木佛，為什麼院主的眉毛鬍鬚都掉落了？』師父說：『一家有事，百家都忙。』僧人回頭招呼說：『大眾記住。』師父說：『老僧今天不落入俗套。』於是說：『如果談論這件事，不可以有心去求，不可以無心去得，不可以語言來構造，不可以寂默來通達。十二時辰中，要怎樣才能相應呢？』『這裡風頭稍硬，等回到溫暖的地方再商量。』元宵節上堂說法，並感謝監收、浴主、維那：『千粒萬粒從一粒生，那麼這一粒是從什麼地方生的呢？千燈萬燈從一燈

【English Translation】 English version: The autumn wind is cool, and the autumn night is long. An unreturned traveler yearns for his hometown. He pats the Zen bed and says, 'Originally, I didn't want to return, but if I wanted to, I could return at any time.' Who would contend with me for the misty waters of the Five Lakes? When ascending the hall to preach, he quoted Dharma Master Bodhidharma, saying, 'Originally, I sought the mind, not the Buddha. Understanding that the three realms are empty and without substance, it is better to sit upright and quietly observe the mind. This very mind is the Buddha.' The master said, 'This is equivalent to killing Dharma Master Bodhidharma by sitting.' When ascending the hall to preach, he said, 'Put the Buddhas of the past, present, and future aside, and place the six patriarchs of Zen against the wall. In the twelve periods of the day, the most important thing is to recognize your own master. Wherever you are, be the master; wherever you stand, be true.' Not to be moved by the five desires and eight winds, not to be encompassed by the four births and nine existences (four births: womb-born, egg-born, moisture-born, transformation-born; nine existences: hell, animals, hungry ghosts, humans, asuras, heavens, form realm, formless realm), only then can there be a slight correspondence. 'I ask you, wearing clothes and eating food, defecating and urinating, walking, standing, sitting, and lying down, seeing, hearing, perceiving, and knowing, then which one is your master?' Some people then wildly speculate in the eighth consciousness (Alaya-vijnana), saying, 'Calling it has a sound, but you cannot see its form. Now, speaking and answering are clear and distinct. Isn't this my own master?' Wrong! This is the root of birth and death from countless kalpas, the mass of karmic ignorance from beginningless kalpas, causing you to be upside down and making you suffer ten thousand hardships. How can you consider it to be real? 'Apart from this, which one is your own master?' Then he shouted loudly, 'Master, be awake!' When ascending the hall to preach, he said, 'The ancient fortress sounds the horn at dawn, and the empty mountain answers the bell at night. All people hear it together. Where is there not perfect understanding?' When ascending the hall to preach, a monk asked, 'Why did Zen Master Danxia burn a wooden Buddha, causing the abbot's eyebrows and beard to fall off?' The master said, 'When one family has trouble, all families are busy.' The monk turned around and called out, 'Everyone, remember this.' The master said, 'The old monk will not fall into convention today.' Then he said, 'If you talk about this matter, you cannot seek it with intention, you cannot obtain it without intention, you cannot construct it with language, and you cannot penetrate it with silence. In the twelve periods of the day, how can you correspond to it?' 'The wind is a bit strong here; let's discuss it when we return to a warmer place.' When ascending the hall on the Lantern Festival, and thanking the supervisor, bath master, and director: 'A thousand grains and ten thousand grains come from one grain, then where does this one grain come from? A thousand lamps and ten thousand lamps come from one lamp.'

起。只者一燈從甚麼處起。識得一燈。千燈萬燈燈燈不疑。識得一粒。千粒萬粒粒粒無礙。三腳驢子弄蹄行。踏破無邊香水海。拈拄杖卓一卓曰。頂門也少者一粒不得。至正辛巳八月四日書偈訣眾曰。本無生滅。焉有去來。水河發焰。鐵樹花開。投筆垂一足而化。奉全身窆于寂照塔院。

凈慈穎禪師法嗣

溫州江心一山了萬禪師

撫州臨川金氏子。年十五業程文有聲。然素志出家。莫奪去從金溪常樂院祝髮。東叟領南屏擇師掌記。師偶經神祠見紙灰隨風旋起者。脫然忘所證。亟以白叟。叟詰之終無疑滯。遂蒙印可。后游天臺。眾請開法寒巖。遷紫籜疏山開先。升住江心。少不適意輒棄去。會廬山月澗明禪師遣舟迎歸東溪。及明示寂。開先之眾復請。皇慶元年冬遘疾。書訣坐逝。

明州岳林栯堂益禪師

溫州人。上堂。古者道我者里無法與人。只是據疑結案。彰聖者里亦無法與人。亦不據疑結案。拈拄杖曰。如何是佛。赤腳踏蓮花。如何是佛向上事。雕樑書棟。擲下拄杖便歸方丈。二月十五日上堂。擊拂一下曰。彰聖今日將三十年前冷灰中爆出烏豆換老胡眼睛去也。喝一喝曰。設有一法過於涅槃。此一喝不作一喝用。

育王觀禪師法嗣

洪州仰山晦機元熙禪師

南昌

【現代漢語翻譯】現代漢語譯本：起。就這一個燈從哪裡開始的呢？如果認識了一個燈，那麼千燈萬燈，燈燈之間就不會有疑惑。如果認識了一粒，那麼千粒萬粒，粒粒之間就沒有阻礙。三腳驢子踢著蹄子行走，踏破無邊的香水海。拿起拄杖敲一下說：『頂門上也少不得這一粒。』至正辛巳年八月初四寫下偈語告誡眾人說：『本來就沒有生滅，哪裡會有去來？水中河流發焰光，鐵樹也能開出花。』說完便放下筆，垂下一隻腳而化去。將全身安葬在寂照塔院。

凈慈穎禪師的法嗣

溫州江心一山了萬禪師

撫州臨川金氏人。十五歲時學程文就很有名聲，然而一向有出家的志向，無法阻止，於是到金溪常樂院剃度。東叟帶領他到南屏擇師處掌管文書。禪師偶然經過神祠，看見紙灰隨著風旋轉而起，忽然忘記了自己所證悟的。急忙把這件事告訴東叟，東叟盤問他，最終沒有疑慮和滯礙，於是得到東叟的認可。後來遊歷天臺山，眾人請他在寒巖開法，之後遷到紫籜疏山開先。升座住持江心寺。稍微有些不順心就拋棄離去。適逢廬山月澗明禪師派船迎接他回到東溪。等到月澗明禪師圓寂，開先寺的僧眾又來請他回去。皇慶元年冬天得了疾病，寫下訣別書，坐著去世。

明州岳林栯堂益禪師

溫州人。上堂說法：『古人說我這裡沒有法可以給人，只是根據疑點來判決案件。彰聖說我這裡也沒有法可以給人，也不根據疑點來判決案件。』拿起拄杖說：『什麼是佛？赤腳踏蓮花。什麼是佛向上之事？雕樑畫棟。』說完放下拄杖就回到方丈室。二月十五日上堂說法，擊拂塵一下說：『彰聖今天將三十年前冷灰中爆出的烏豆換了老胡的眼睛。』喝一聲說：『假設有一法超過涅槃，這一喝也不當做一喝來用。』

育王觀禪師的法嗣

洪州仰山晦機元熙禪師

南昌人。

【English Translation】 English version: Arise. Where does this one lamp originate? If you recognize one lamp, then you will have no doubt among thousands and ten thousands of lamps. If you recognize one grain, then you will have no obstruction among thousands and ten thousands of grains. The three-legged donkey walks kicking its hooves, trampling the boundless fragrant water sea. He picked up his staff and struck it once, saying, 'Even on the crown of the head, this one grain is indispensable.' On the fourth day of the eighth month of the Xin Si year of the Zhizheng era, he wrote a verse to instruct the assembly, saying, 'Originally there is no birth or death, so how can there be coming or going? Flames arise in the river of water, and iron trees bloom.' After saying this, he put down his pen, lowered one foot, and passed away. His entire body was buried in the Jizhao Pagoda Courtyard.

Dharma heir of Zen Master Jingci Ying

Zen Master Yishan Liaowan of Jiangxin, Wenzhou

A native of Jin of Linchuan, Fuzhou. At the age of fifteen, he was renowned for his proficiency in Cheng essays, but he had always aspired to leave home. Unable to resist, he had his head shaved at Changle Monastery in Jinxi. Dong Sou led him to Nanping to serve as a scribe for Master Ze. The Master happened to pass by a shrine and saw paper ashes swirling in the wind. He suddenly forgot what he had realized. He hurriedly told Dong Sou about it, and Dong Sou questioned him, ultimately finding no doubt or obstruction. Thus, he received Dong Sou's approval. Later, he traveled to Mount Tiantai. The assembly invited him to open the Dharma at Hanyan, and later he moved to Zizhuo Shushan Kaixian. He ascended to the abbotship of Jiangxin Monastery. He would abandon the monastery at the slightest displeasure. It happened that Zen Master Yuejian Ming of Mount Lu sent a boat to welcome him back to Dongxi. When Ming passed away, the assembly of Kaixian again invited him back. In the winter of the first year of the Huangqing era, he fell ill. He wrote a farewell verse and passed away while sitting.

Zen Master Yutang Yi of Yuelin, Mingzhou

A native of Wenzhou. In his Dharma talk, he said, 'The ancients said that I have no Dharma to give to others, but only judge cases based on doubts. Zhang Sheng said that I have no Dharma to give to others, nor do I judge cases based on doubts.' He picked up his staff and said, 'What is Buddha? Barefoot, treading on lotus flowers. What is the matter beyond Buddha? Carved beams and painted pillars.' He threw down his staff and returned to his abbot's room. On the fifteenth day of the second month, in his Dharma talk, he struck the whisk once and said, 'Today, Zhang Sheng has taken the black beans that burst out of the cold ashes thirty years ago and exchanged them for the eyes of the old barbarian.' He shouted once and said, 'Even if there is a Dharma that surpasses Nirvana, this shout is not used as a shout.'

Dharma heir of Zen Master Guan of Yuwang

Zen Master Huiji Yuanxi of Yangshan, Hongzhou

A native of Nanchang.

唐氏子。與兄元齡俱從進士業。元齡既登第。師遂祝髮。聞物初闡化玉幾。往依之。初與語。大驚異之。留侍左右。朝夕咨扣。盡發其秘。元貞二年出世百丈。遷凈慈。上堂。雲門道個普字。盡大地人不奈何。殊不知雲門四棱塌地。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。非圖救取此老。亦能振起雲門綱宗。雖然。口是禍門。結制上堂。以手作結布袋勢曰。南山今日結布袋口了也。汝等諸人各各于中身心安居平等性智。忽有個衝開碧落撞倒須彌的。莫道結子不堅密。須知縵天綱子百千重。遷徑山閱三月。師杖䇿歸南山之下。復起之。不往也。江西學者聞師退閑。咸傾誠法味。以致百丈大仰之徒爭來請師。師辭不獲已遂還仰山。居三年將示寂。作偈示眾。擲筆化去。大仰山之下有金雞石者。應馬大師懸讖。故葬焉。

凈慈聞禪師法嗣

杭州徑山云峰妙高禪師

福寧州人。參偃溪。一日溪舉譬如牛過窗欞頭角四蹄都過了因甚尾巴過不得。師劃然有省。答曰。鯨吞海水盡。露出珊瑚枝。溪可之。后出世嘗之大蘆。至元庚辰遷徑山。上堂。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。𠢐破面皮。旱是遭人描邈。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。新蔣山迫不得已。跨他船舷入他界分。新官不理舊事。畢竟如何。拍禪床曰。成樓靜貯千峰月。塞草閑鋪萬里秋。上堂。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。衲僧活計何曾變遷。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。萬拜樂業。正恁么時。功歸何所。車書自古同。文軌四海如。今共一家時。有贊毀禪宗。師嘆曰。此宗門大專吾當忍此爭之。遂趨京。有旨集諸宗徒廷辯。上問。禪以何為宗。師奏曰。凈智妙圓。體自空寂。非見聞覺知思慮分別所能到。宣問再三。師歷舉西天東土諸祖以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。執有過於禪。詞指明顯餘二千言。又宣進楊前同百法論師仙林賜坐。使各持論。林曰。始從鹿野苑終至䟦提河。於是二中間未嘗談一字。五千余卷自何而來。師曰。一代時教如標月指。了知所標畢竟非月。林曰如何是禪。師以手打一圓相。林曰何得動手動腳。師曰。只者一圈尚透不過。說甚千經萬論。林無語。上大悅。陛辭南歸示眾曰。我本深藏巖竇隱遁過時。不謂萬照天臨難逃至化

【現代漢語翻譯】現代漢語譯本乘著根器（指眾生的根性），迢迢十萬里而來，意在參與競爭，直接使得鳳堂的鼓聲敲響，阿閣的鐘聲鳴叫。然而，在言語上有所冒犯，行動上無處落腳，整個國家都難以追趕，再次遭到揭發。新蔣山（指新的環境）迫不得已，跨上別人的船舷，進入別人的地界。新官不理舊事，那麼，究竟該如何是好？拍著禪床說：『成就的樓閣靜靜地貯藏著千峰的月色，邊塞的草地閒適地鋪展開萬里的秋色。』上堂說法：『五峰峭拔聳立，到達這裡的人必須是真正有根器的人。明鏡高懸天空，沒有什麼事物不被它的光芒照耀。祖師的基業依然存在，衲僧（指僧人）的活計何曾改變？無從下手的地方，正是要提起精神的地方；無處落腳的時候，才可以真正地踐行。』直到山間的雲霧消散，澗水潺潺流動，一曲歌唱沒有私心，萬次禮拜安樂於自己的事業。正在這個時候，功勞歸於何處呢？車同軌，書同文，自古以來就是這樣，文軌四海相同。如今共為一家的時候，有人讚美也有人詆譭禪宗。師父嘆息說：『這個宗門的事情重大，我應當忍受這些爭論。』於是前往京城。皇帝下旨召集各宗派的僧徒進行辯論。皇帝問：『禪以什麼為宗旨？』師父回答說：『清凈智慧，玄妙圓融，本體本來就是空寂的，不是見聞覺知思慮分別所能達到的。』皇帝再三詢問，師父歷數西天（指印度）和東土（指中國）的各位祖師，以及德山、臨濟的棒喝因緣，大意是說禪是正法眼藏，涅槃妙心，趨向最上乘。執著于有，超過了禪。言辭指明，有兩千多字。又宣召楊前同《百法論》的論師仙林，賜予座位，讓他們各自陳述自己的理論。仙林說：『從鹿野苑開始，到跋提河結束，在這二者之間，（佛陀）未曾談論一個字，那麼五千余卷經書是從哪裡來的呢？』師父說：『一代時教，如同指示月亮的手指，瞭解了所指示的，最終明白手指並非月亮。』仙林問：『什麼是禪？』師父用手畫了一個圓圈。仙林說：『為什麼要動手動腳？』師父說：『僅僅這一個圓圈，你尚且無法看透，還說什麼千經萬論？』仙林無話可說。皇帝非常高興。師父告辭，南歸后告訴眾人說：『我本來深深地藏在巖洞里，隱遁度日，不料萬丈光芒的天空照臨，難以逃脫至高的教化。』

【English Translation】 English version Riding on the root capacity (referring to the inherent potential of sentient beings), coming from a distant ten thousand miles, with the intention of participating in the competition, directly causing the drums of the Phoenix Hall to sound and the bells of the A Pavilion to ring. However, there was offense in speech and no place to set foot in action, making it difficult for the entire country to catch up, and once again being exposed. Xin Jiangshan (referring to a new environment) was forced to board someone else's ship and enter someone else's territory. The new official does not care about old matters, so what should be done? Patting the Zen bed, he said: 'The accomplished building quietly stores the moon of a thousand peaks, and the grass of the borderland leisurely spreads out the autumn of ten thousand miles.' Ascending the hall to preach: 'The five peaks stand tall and steep, and those who arrive here must be truly qualified people. The bright mirror hangs high in the sky, and there is nothing that is not illuminated by its light. The foundation of the ancestral master still exists, and the livelihood of the monks (referring to monks) has never changed? The place where there is no way to start is precisely the place where you need to cheer up; when there is no place to set foot, you can truly practice.' Until the mountain clouds dissipate and the streams flow gurgling, a song sings without selfishness, and ten thousand bows are content with one's own career. At this very moment, where does the merit go? The tracks of the vehicles are the same, and the writing is the same, as it has been since ancient times, and the writing is the same throughout the world. Now that we are all one family, some people praise and some people slander Zen. The master sighed and said: 'This matter of the sect is important, and I should endure these disputes.' So he went to the capital. The emperor issued an edict to summon monks of various sects to debate. The emperor asked: 'What is the purpose of Zen?' The master replied: 'Pure wisdom, mysterious and perfect, the essence is originally empty and silent, and cannot be reached by seeing, hearing, feeling, knowing, thinking, and discriminating.' The emperor asked again and again, and the master enumerated the ancestral masters of the Western Heavens (referring to India) and the Eastern Land (referring to China), as well as the causes and conditions of Deshan and Linji's shouts and blows, the general idea being that Zen is the treasury of the true Dharma eye, the wonderful mind of Nirvana, and tends towards the supreme vehicle. Attachment to existence surpasses Zen. The words were clear, with more than two thousand words. He also summoned Yang Qian, the master of the 'Hundred Dharmas' theory, Xianlin, and granted him a seat, allowing them to state their theories. Xianlin said: 'Starting from Deer Park and ending at the Baqi River, in between these two, (the Buddha) never spoke a word, so where did the five thousand volumes of scriptures come from?' The master said: 'The teachings of a generation are like a finger pointing at the moon, and understanding what is pointed at ultimately understands that the finger is not the moon.' Xianlin asked: 'What is Zen?' The master drew a circle with his hand. Xianlin said: 'Why move your hands and feet?' The master said: 'You can't even see through this one circle, what are you talking about thousands of scriptures and theories?' Xianlin was speechless. The emperor was very happy. The master bid farewell, and after returning south, he told the crowd: 'I was originally deeply hidden in the cave, living in seclusion, but unexpectedly the sky of ten thousand rays of light shone down, making it difficult to escape the supreme teaching.'

。又曰。衲被業頭萬事休。此時山僧都不會。示寂。塔于寺之西麓。

明州天童止泓鑒禪師

頌太陽無相道場話曰。真空無相絕名模。立底精兮畫底粗。道即不難辭上紙。西天鬍子絕髭鬚。

雙林朋禪師法嗣

杭州靈隱悅堂祖訚禪師

南康周氏子。一日閱華嚴。至惟一堅密身一切塵中現。忽有省。往見別山。山問近離何處。師曰江西。山曰馬大師安樂否。師叉手曰起居和尚。參斷橋。問臨濟三遭黃檗痛棒是否。師曰是。曰因甚大愚肋下筑三拳。師曰得人一牛還人一馬。橋頷之。橋逝而介石補其處。一日室中舉柏樹子話。師擬議。石杭聲曰何不道黃鶴樓前鸚鵡洲。師于言下頓悟。久之歸廬山。出世西林。大德九年住靈隱。嘗勘一僧曰。微塵諸佛在汝舌上。三藏聖教在你腳底。何不瞥地。僧罔措。師便喝。又勘一僧曰。釋迦彌勒是他奴。他是阿誰。僧擬對。師便打。一僧新到。師問。何處來。曰閩中。師曰彼處佛法如何住持。曰饑即吃飯困即打睡。師曰錯。曰未審和尚此問如何住持。師拂袖歸方丈。居四歲。訣眾偈曰。緣會而來。緣散而去。撞倒須彌。虛空獨露。遂逝。

靈隱濟禪師法嗣

慶元府雪竇野翁炳同禪師

新昌張氏子。首從癡絕於天童。次造大川之室。川舉

【現代漢語翻譯】現代漢語譯本：又說：『穿上衲衣，放下一切事務。』此時山僧什麼都不會。』之後示寂（圓寂）。塔建在寺廟的西邊山腳下。

明州天童止泓鑒禪師

頌太陽無相道場的話說：『真空無相，超越一切名相。』立起來的精細，畫出來的粗糙。『道』並不難寫在紙上，西天的鬍子沒有鬍鬚。

雙林朋禪師的法嗣

杭州靈隱悅堂祖訚（yín）禪師

是南康周氏的兒子。一天閱讀《華嚴經》，讀到『惟一堅密身一切塵中現』時，忽然有所領悟。前去拜見別山禪師。別山禪師問：『最近從哪裡來？』禪師說：『江西。』別山禪師問：『馬大師（馬祖道一）安樂嗎？』禪師拱手說：『起居和尚。』參訪斷橋禪師，問：『臨濟（臨濟義玄）三次挨黃檗（黃檗希運）的痛打，是這樣嗎？』禪師說：『是。』（斷橋禪師）說：『為什麼大愚（大愚守芝）在（臨濟義玄）肋下打了三拳？』禪師說：『得到別人一頭牛，還別人一匹馬。』斷橋禪師點頭認可。斷橋禪師去世后，介石禪師接替了他的位置。一天，（介石禪師）在禪房裡舉起柏樹子的話頭。禪師正在思量，介石禪師大聲說：『為什麼不說黃鶴樓前的鸚鵡洲？』禪師在言下頓悟。過了很久，回到廬山，在西林寺開法傳道。大德九年，住持靈隱寺。曾經考問一個僧人說：『微塵諸佛在你的舌頭上，三藏聖教在你的腳底下，為什麼不瞥見？』僧人不知所措。禪師便喝斥。又考問一個僧人說：『釋迦（釋迦牟尼佛）彌勒（彌勒菩薩）是他的奴僕，他是誰？』僧人想要回答，禪師便打他。一個新來的僧人，禪師問：『從哪裡來？』（僧人）說：『閩中。』禪師說：『那裡佛法如何住持？』（僧人）說：『餓了就吃飯，困了就睡覺。』禪師說：『錯。』（僧人）說：『不知道和尚這裡如何住持？』禪師拂袖回到方丈。住了四年，臨終時對眾人說偈語：『因緣聚合而來，因緣離散而去。撞倒須彌山（須彌山，佛教宇宙觀中的中心山），虛空獨自顯露。』於是去世。

靈隱濟禪師的法嗣

慶元府雪竇野翁炳同禪師

是新昌張氏的兒子。先跟隨癡絕禪師在天童寺，後來拜訪大川禪師的禪房。大川禪師舉起...

【English Translation】 English version: He also said, 'Wearing the patched robe, all affairs cease.' At this time, this mountain monk knows nothing.' Then he entered nirvana (passed away). His stupa (pagoda) is located at the western foot of the temple.

Zen Master Zhihong Jian of Tiantong Temple in Mingzhou

A verse on the topic of the Sun's Formless Bodhimanda (place of enlightenment) says: 'True emptiness is formless, beyond all names and forms. What is established is refined, what is painted is coarse. The 'Tao' is not difficult to write on paper, the Western barbarian has no mustache.'

Dharma heir of Zen Master Peng of Shuanglin Temple

Zen Master Yuetang Zuyin of Lingyin Temple in Hangzhou

He was a son of the Zhou family of Nankang. One day, while reading the Avatamsaka Sutra (Flower Garland Sutra), when he reached the line 'The one solid and firm body manifests in all dust motes,' he suddenly had an awakening. He went to see Zen Master Bieshan. Zen Master Bieshan asked, 'Where have you come from recently?' The Zen Master said, 'Jiangxi.' Zen Master Bieshan asked, 'Is Great Master Ma (Mazu Daoyi) at peace?' The Zen Master bowed and said, 'Greetings, Abbot.' He visited Zen Master Duanqiao and asked, 'Is it true that Linji (Linji Yixuan) received painful blows from Huangbo (Huangbo Xiyun) three times?' The Zen Master said, 'It is.' (Zen Master Duanqiao) said, 'Why did Dayu (Dayu Shouzhi) strike (Linji Yixuan) three times under the ribs?' The Zen Master said, 'Receiving a cow from someone, returning a horse.' Zen Master Duanqiao nodded in approval. After Zen Master Duanqiao passed away, Zen Master Jieshi took his place. One day, (Zen Master Jieshi) raised the topic of the cypress tree seeds in the meditation hall. As the Zen Master was contemplating, Zen Master Jieshi exclaimed, 'Why not say Parrot Isle in front of Yellow Crane Tower?' The Zen Master had a sudden enlightenment upon hearing these words. After a long time, he returned to Mount Lu and began to propagate the Dharma at Xilin Temple. In the ninth year of Dade, he became the abbot of Lingyin Temple. He once examined a monk, saying, 'The Buddhas of dust motes are on your tongue, the Tripitaka (Three Baskets) of sacred teachings are under your feet, why don't you catch a glimpse?' The monk was at a loss. The Zen Master then shouted. He also examined a monk, saying, 'Shakyamuni (Shakyamuni Buddha) and Maitreya (Maitreya Bodhisattva) are his servants, who is he?' As the monk was about to answer, the Zen Master struck him. A newly arrived monk, the Zen Master asked, 'Where do you come from?' (The monk) said, 'From Minzhong.' The Zen Master said, 'How is the Buddha Dharma upheld there?' (The monk) said, 'When hungry, we eat; when sleepy, we sleep.' The Zen Master said, 'Wrong.' (The monk) said, 'I don't know how the Abbot upholds it here?' The Zen Master flicked his sleeve and returned to his abbot's quarters. After residing there for four years, he said a farewell verse to the assembly: 'Coming together by karmic conditions, departing as karmic conditions disperse. Knocking down Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology), emptiness alone is revealed.' Then he passed away.

Dharma heir of Zen Master Ji of Lingyin Temple

Zen Master Ye Weng Bingtong of Xuetou Temple in Qingyuan Prefecture

He was a son of the Zhang family of Xinchang. He first followed Zen Master Chijue at Tiantong Temple, and later visited Zen Master Dachuan's meditation hall. Zen Master Dachuan raised...

臘月火燒山話。師擬對。川拈竹篦遽拄之。有省。隱跡仗錫閉戶書法華經。有老來非厭客。靜里欲書經之句。時雪竇虛席。眾堅請。師乃赴。壬寅八月十五日昇座。語眾勸勵極慈切。蓋示別也。眾請留偈。笑而不應。至夕而逝。

薦福燦禪師法嗣

福寧州支提山愚叟澄鑒禪師

本州寧德張氏子。依政和龍山剃落。參無文燦禪師。遂入其室。初住白雲。至元二十年世祖來賜住持支提。賜號通悟明印大師。后示寂書偈曰。八十二年落賺世緣。躍翻筋斗應跡西干。沐浴更衣趺坐而逝。

華藏凈禪師法嗣

慶元府天童西江謀禪師

示眾。春日晴。黃鸝鳴。最親切。誰解聽。一日將入滅。顧侍僧曰。一笑翻身。日面月面。閣筆而逝。

徑山玨禪師法嗣

杭州中天竺空巖有禪師

室中垂語曰。黃金鑄就鐵真人。東海涌頌曰。錦衣公子醉田家。熟睡柴床日未鈄。熱湯呼漿無所得。便將玉帶換甌茶。

黃龍開禪師法嗣

杭州護國臭庵宗禪師

上堂。舉岳林振禪師示眾曰。布袋口開還有買的么。僧曰有。林曰。不作貴。不作賤。作么生買。僧無語。林曰老僧失利。師曰。岳林說個問端也甚奇特。及至被人道個有字。直得東遮西掩。囊藏不迭。護國今日布袋口

【現代漢語翻譯】現代漢語譯本：臘月火燒山（地名）開示。禪師準備應對。川禪師拿起竹篦，立刻拄地，有所領悟。於是隱居，拄著錫杖，閉門書寫《法華經》。有『老來非厭客，靜里欲書經』的詩句。當時雪竇寺住持之位空缺，眾人堅決請求他去。禪師於是前往。壬寅年八月十五日昇座，對眾人勸勉，極其慈悲懇切，這實際上是告別。眾人請求他留下偈語，禪師笑著沒有迴應，當晚圓寂。

薦福燦禪師的法嗣

福寧州支提山愚叟澄鑒禪師

是本州寧德縣張氏之子。依從政和龍山剃度出家。參拜無文燦禪師，於是進入他的門下。最初住在白雲寺，至元二十年，世祖皇帝賜予他住持支提寺，賜號通悟明印大師。後來示寂時寫下偈語說：『八十二年落賺世緣，躍翻筋斗應跡西干（指西方）。』沐浴更衣，趺坐而逝。

華藏凈禪師的法嗣

慶元府天童西江謀禪師

開示大眾說：『春日晴朗，黃鸝鳴叫，最為親切，誰能理解這聲音？』有一天將要圓寂，回頭對侍者說：『一笑翻身，日面月面。』放下筆而逝。

徑山玨禪師的法嗣

杭州中天竺空巖有禪師

在室內開示說：『黃金鑄就鐵真人。』東海涌禪師作頌說：『錦衣公子醉倒在農家，熟睡在柴床上，太陽還沒偏西。想喝熱湯要碗漿卻什麼也得不到，只好把玉帶換一碗粗茶。』

黃龍開禪師的法嗣

杭州護國臭庵宗禪師

上堂說法，舉岳林振禪師開示大眾說：『布袋口打開，還有人買嗎？』僧人說：『有。』岳林禪師說：『不抬高價格，也不降低價格，怎麼買？』僧人無語。岳林禪師說：『老僧失利了。』臭庵宗禪師說：『岳林禪師提出這個問題也甚是奇特，等到被人說出一個「有」字，就只能東遮西掩，藏都藏不住。護國寺今日布袋口……』

【English Translation】 English version: An instruction at Huosha Mountain (place name) in the twelfth month. The Master prepared to respond. Chan Master Chuan picked up a bamboo staff and immediately struck the ground with it, gaining enlightenment. He then lived in seclusion, carrying his tin staff, and writing the Lotus Sutra behind closed doors. He had the line, 'In old age, it's not that I dislike guests, but in stillness, I want to write the sutra.' At that time, the position of abbot at Xuědòu Temple was vacant, and the community earnestly requested him to go. The Master then went. On the fifteenth day of the eighth month of the renyin year, he ascended the seat and exhorted the community with extreme compassion and sincerity, which was actually a farewell. The community requested him to leave a verse, but the Master smiled and did not respond, passing away that evening.

Dharma heir of Chan Master Jianfu Can

Chan Master Yúsǒu Chéngjiàn of Zhītí Mountain in Fùníng Prefecture

He was a son of the Zhāng family of Níngdé County in this prefecture. He shaved his head and left home at Lóngshān Temple in Zhènghé. He visited Chan Master Wúwén Càn, and then entered his room. He first lived at Báiyún Temple. In the twentieth year of Zhiyuan, Emperor Shizu bestowed upon him the abbacy of Zhītí Temple, bestowing the title 'Great Master Tōngwù Míngyìn'. Later, when he was about to pass away, he wrote a verse saying, 'Eighty-two years, falling into the trap of worldly affairs, leaping and somersaulting, responding to traces in the Western Land (referring to the West).' He bathed, changed his clothes, sat in the lotus position, and passed away.

Dharma heir of Chan Master Huázàng Jìng

Chan Master Xījiāng Móu of Tiāntóng in Qìngyuán Prefecture

He instructed the assembly, saying, 'A clear spring day, orioles singing, most intimate, who can understand this sound?' One day, as he was about to pass away, he turned to the attendant monk and said, 'A smile, a flip of the body, sun-face, moon-face.' He put down his pen and passed away.

Dharma heir of Chan Master Jìngshān Jué

Chan Master Kōngyán Yǒu of Zhōng Tiānzhú Temple in Hángzhōu

In his room, he gave a teaching, saying, 'A golden cast iron true man.' Chan Master Dōnghǎi Yǒng composed a verse, saying, 'A brocade-clad young master, drunk in a farmer's house, sound asleep on a wood bed, the sun not yet setting. Wanting hot soup and calling for broth, but getting nothing, he simply exchanges his jade belt for a bowl of coarse tea.'

Dharma heir of Chan Master Huánglóng Kāi

Chan Master Chòu'ān Zōng of Hùguó Temple in Hángzhōu

Ascending the hall, he cited Chan Master Yuèlín Zhèn's instruction to the assembly, saying, 'The mouth of the cloth bag is open, is there anyone buying?' A monk said, 'Yes.' Chan Master Yuèlín said, 'Not raising the price, not lowering the price, how to buy?' The monk was speechless. Chan Master Yuèlín said, 'The old monk has lost profit.' Chan Master Chòu'ān Zōng said, 'Chan Master Yuèlín's question is indeed very peculiar, but when someone says the word 'yes', he can only cover up here and there, unable to hide it. Today, the mouth of the cloth bag at Hùguó Temple...'

開。還有買得么。良久曰。欄桿雖共倚。山色不同觀。

溫州瞎驢無見禪師

頌興化打克賓曰。興化打克賓。言親語不親。棒頭如雨點。敲出玉麒麟。

放牛余居士

古杭人。淳祐間參無門。凡問被門劈面截住曰。不是不是。及見臭庵問曰。吾師甚麼見解。敢對人天顛倒是非。庵曰。我在無門座下無法可得。無道可傳。只得兩個字。士曰兩字如何說。庵曰不是不是。士言下始知無門為人處。述是非關。其言曰。直指人心。見性成佛。迴光返照。迥絕遮攔。才擬思量。白雲萬里。逢人品藻。遇物雌黃。重古輕今。貴耳賤目。任伊卜度。沉吟未夢見是非關在。作么生透。且看如何是第一義。對答不得打折齒。卻逞神通暗渡江。有分奔波不近貴。將心求。與你安。大痛無聲徹骨寒。摘葉尋枝非好手。西天依舊黑漫漫。有佛處不得住。燕子銜將春色去。杜宇鳴時雪滿天。落紅萬點相思雨。無佛處急走過。覺皇寶殿不肯坐。修行六載出山來。方信斧頭是鐵做。安吉州沈道婆問是非關有幾句。士曰有四句。婆曰四句作么舉。士曰。第一句有是有非則不可。第二句無是無非又不可。第三句是是非非也不可。第四句非是是非亦不可。若離得此四句。始見本地風光。曰我離得否。士曰汝離不得。曰人人有分我何

離不得。士曰。嫁雞逐雞飛。嫁狗逐狗走。曰如何是本地風光。士曰。月子灣灣照幾洲。幾人歡喜幾人愁。曰不問者個風光。士曰問那個本地風光。曰無男女相底。士曰。既無男女相。問甚是非關。曰別有向上事也無。士曰有。曰如何是向上事。士曰。馬蝗丁住鷺鷥腳。你上天時我上天。

孤峰秀禪師法嗣

福州鼓山皖山正凝禪師

舒州太湖人。姓李氏。蒙山參。師問。光明寂照遍河沙。豈不是張拙秀才語。山欲開口。師便打喝出。次年山得悟。覆上方丈。師問。光明寂照遍河沙。豈不是張拙秀才語。山便掀倒禪床。師乃擒住曰。那裡是話墮處。山以手掩師口。師曰誵訛在甚麼處。山曰再犯不容。師曰更頌來。山即頌曰。雲門捏怪。不堪自敗。獅子咬人。韓盧逐塊。師曰。拄杖不在。別日與你一頓。山曰。和尚要用借你。師拈起竹篦打三下。山便拜出。師入閩三十餘年。四眾敬慕。終身布衣紙衾。一無所染。

婺州雙林一衲介禪師

頌傅大士披衲頂冠因緣曰。非儒非道亦非禪。杜撰修行忒可憐。擔閣一身三不了。至今八百有餘年。

容庵海禪師法嗣

燕京慶壽中和璋禪師

一夕夢異僧䇿杖徑趨方丈踞師子座。天明謂知客曰。今日但有旦過當令來見老僧。及晚海云至

【現代漢語翻譯】現代漢語譯本離不得。問：『嫁雞隨雞飛，嫁狗隨狗走。』答：『如何是本地風光？』士答：『月兒彎彎照幾洲，幾人歡喜幾人愁。』問：『不問這個風光。』士答：『問哪個本地風光？』問：『無男女相的。』士答：『既無男女相，問什麼是非關？』問：『別有向上事嗎？』士答：『有。』問：『如何是向上事？』士答：『螞蟥叮住鷺鷥腳，你上天時我上天。』

孤峰秀禪師法嗣

福州鼓山皖山正凝禪師

舒州太湖人。姓李氏。蒙山參。師問：『光明寂照遍河沙，豈不是張拙秀才語？』山欲開口，師便打喝出。次年山得悟。覆上方丈。師問：『光明寂照遍河沙，豈不是張拙秀才語？』山便掀倒禪床。師乃擒住曰：『哪裡是話墮處？』山以手掩師口。師曰：『誵訛在甚麼處？』山曰：『再犯不容。』師曰：『更頌來。』山即頌曰：『雲門捏怪，不堪自敗。獅子咬人，韓盧逐塊。』師曰：『拄杖不在，別日與你一頓。』山曰：『和尚要用借你。』師拈起竹篦打三下。山便拜出。師入閩三十餘年。四眾敬慕。終身布衣紙衾，一無所染。

婺州雙林一衲介禪師

頌傅大士披衲頂冠因緣曰：『非儒非道亦非禪，杜撰修行忒可憐。擔閣一身三不了，至今八百有餘年。』

容庵海禪師法嗣

燕京慶壽中和璋禪師

一夕夢異僧䇿杖徑趨方丈踞師子座。天明謂知客曰：『今日但有旦過當令來見老僧。』及晚海云至

【English Translation】 English version Cannot be separated. Question: 'Marry a chicken, follow the chicken to fly; marry a dog, follow the dog to run.' Answer: 'What is the local scenery?' The monk replied: 'The crescent moon shines over several continents; some are happy, some are sad.' Question: 'I'm not asking about this scenery.' The monk replied: 'Which local scenery are you asking about?' Question: 'Without male and female characteristics.' The monk replied: 'Since there are no male and female characteristics, what right and wrong are you asking about?' Question: 'Is there anything beyond this?' The monk replied: 'Yes.' Question: 'What is beyond this?' The monk replied: 'A leech clings to the heron's leg; when you ascend to heaven, I ascend to heaven.'

Disciple of Zen Master Gufeng Xiu

Zen Master Zhengning of Gushan Wanshan in Fuzhou

From Taihu, Shuzhou, with the surname Li. Studied with Mengshan. The master asked: 'The light of stillness shines throughout the rivers and sands; isn't that the language of scholar Zhang Zhuo?' Shan was about to speak, but the master struck and shouted. The following year, Shan attained enlightenment and returned to the abbot's room. The master asked: 'The light of stillness shines throughout the rivers and sands; isn't that the language of scholar Zhang Zhuo?' Shan overturned the Zen bed. The master then seized him and said: 'Where did the words fall?' Shan covered the master's mouth with his hand. The master said: 'Where is the mistake?' Shan said: 'No further offenses will be tolerated.' The master said: 'Recite it again.' Shan then recited: 'Yunmen (Yunmen Wenyan) fabricates strangeness, unable to defeat himself. The lion bites people, the Korean hound chases after clumps.' The master said: 'The staff is not here; I'll give you a beating another day.' Shan said: 'The abbot wants to use it; I'll lend it to you.' The master picked up the bamboo staff and struck him three times. Shan then bowed and left. The master entered Min (Fujian) for more than thirty years. The four assemblies revered and admired him. He wore cloth garments and paper bedding throughout his life, and was unstained by anything.

Zen Master Yina Jie of Shuanglin, Wuzhou

In praise of the Great Scholar Fu's wearing a robe and a hat: 'Neither Confucian nor Taoist nor Zen, a fabricated practice is truly pitiful. Burdening oneself with three unfulfilled things, it has been more than eight hundred years to this day.'

Disciple of Zen Master Rongan Hai

Zen Master Zhonghe Zhang of Qingshou in Yanjing (Beijing)

One night, he dreamed of an unusual monk walking directly to the abbot's room with a staff and sitting on the lion throne. At dawn, he said to the guest prefect: 'Today, if anyone arrives for a meal, have them come to see this old monk.' In the evening, Haiyun (a monk's name) arrived.

。師笑曰此衲子乃夜來所夢者。云曰。某不來而來。作么生相見。師曰。參須實參。悟須實悟。莫打野榸。云曰。某甲因擊火迸散乃知眉橫鼻直。師曰吾此處別。云曰如何表信。師曰。牙是一具骨。耳是兩片皮。云曰將謂別有。師曰錯。云喝曰草賊大敗。師休去。次日師舉臨濟兩堂首座齊下喝。僧問還有賓主也無。濟曰賓主歷然。汝作么生會。云曰。打破秦時鏡。磨尖上古錐。龍飛霄漢外。何勞更下椎。師曰。你只得其機。不得其用。云便掀倒禪床。師曰。路途之樂終未到家。云與一掌曰。精靈千載野狐魅。看破如今不直錢。師打一拂子曰。汝只得其用。不得其體。云進前曰。青山聳寒色。月照一溪云。師曰。汝只得其體。不得其智。云曰。流水自西東。落花無向背。師曰。汝雖善語言三昧。要且沒交涉。云豎起拳復拍一拍。當時丈室振動。師曰如是如是。云拂袖便出。明日命掌記。復以向上鉗錘勘驗。應答皆契。一日謂曰。汝今已到大安樂地。宜善護持。吾有如來正法眼藏。祖師涅槃妙心。密付于汝。毋令湮沒。云掩耳而出。即授以偈曰。天地同根無異殊。家山何處不逢渠。吾今付你空王印。萬法光輝總一如。

五燈會元續略卷第二上

五燈會元續略卷第二下

明支提山嗣祖沙門　凈柱　輯

【現代漢語翻譯】現代漢語譯本：師父笑著說：『這位衲子（指云，即僧人）是昨晚我夢見的人。』云說：『我不來而來，要如何相見？』師父說：『參禪要實在地參，開悟要實在地悟，不要胡亂猜測。』云說：『我因為擊火迸散，才知道眉毛是橫的，鼻子是直的。』師父說：『我這裡不一樣。』云說：『如何表明信任？』師父說：『牙齒是一具骨頭，耳朵是兩片皮。』云說：『我以為有什麼特別的。』師父說：『錯了。』云大喝一聲說：『草寇大敗！』師父停止了對話。第二天，師父舉臨濟（Linji）的兩堂首座（首席僧人）同時大喝的公案。僧人問：『還有賓主（賓客和主人）之分嗎？』臨濟說：『賓主分明，你如何理解？』云說：『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？』師父說：『你只得到了它的機巧，沒有得到它的作用。』云便掀翻禪床。師父說：『路途的快樂終究沒有到家。』云給了一掌說：『精靈千年的野狐魅，看破瞭如今一文不值。』師父打了一下拂子說：『你只得到了它的作用，沒有得到它的本體。』云上前說：『青山聳立著寒冷之色，月光照耀著一溪的云。』師父說：『你只得到了它的本體，沒有得到它的智慧。』云說：『流水自西向東流，落花沒有方向。』師父說：『你雖然擅長語言三昧（Samadhi，一種禪定狀態），但終究沒有交涉。』云豎起拳頭又拍了一下，當時丈室（方丈的房間）震動。師父說：『如是如是。』云拂袖便出。第二天，師父命令掌記（負責記錄的人），再次用向上鉗錘（比喻嚴格的考驗）勘驗，云的應答都契合。一天，師父對云說：『你現在已經到達大安樂地，應該好好守護。我有如來正法眼藏（Tathagata』s Eye-Treasury of the True Dharma），祖師涅槃妙心（Wonderful Mind of Nirvana of the Patriarchs），秘密地傳付給你，不要讓它湮沒。』云掩耳而出，師父隨即授予他偈語說：『天地同根沒有差異，家山何處不相逢。我今付你空王印（Seal of the Empty King），萬法光輝總是一如。』《五燈會元續略》卷第二上《五燈會元續略》卷第二下明支提山嗣祖沙門凈柱輯

【English Translation】 English version: The master smiled and said, 'This monk (referring to Yun) is the one I dreamed of last night.' Yun said, 'I come without coming, how should we meet?' The master said, 'Practice Chan (Zen) sincerely, awaken sincerely, do not make wild guesses.' Yun said, 'Because of striking fire and scattering sparks, I know that eyebrows are horizontal and the nose is straight.' The master said, 'It is different here.' Yun said, 'How to show trust?' The master said, 'Teeth are a set of bones, ears are two pieces of skin.' Yun said, 'I thought there was something special.' The master said, 'Wrong.' Yun shouted, 'The bandit army is utterly defeated!' The master stopped the conversation. The next day, the master cited the case of Linji (Linji) where the two chief monks (chief monks) of the hall shouted at the same time. A monk asked, 'Is there still a distinction between guest and host (guest and host)?' Linji said, 'The guest and host are clear, how do you understand it?' Yun said, 'Break the mirror of the Qin Dynasty, sharpen the awl of ancient times. The dragon flies beyond the heavens, why bother using a hammer again?' The master said, 'You only got its skill, not its function.' Yun overturned the Zen bed. The master said, 'The joy of the journey has not yet reached home.' Yun gave a palm and said, 'A thousand-year-old fox spirit, seen through now is worthless.' The master struck the whisk and said, 'You only got its function, not its substance.' Yun stepped forward and said, 'The green mountains stand tall with cold colors, the moonlight shines on a stream of clouds.' The master said, 'You only got its substance, not its wisdom.' Yun said, 'The flowing water flows from west to east, the fallen flowers have no direction.' The master said, 'Although you are good at language Samadhi (Samadhi, a state of meditation), you ultimately have no involvement.' Yun raised his fist and clapped it again, and the abbot's room (the abbot's room) shook at that time. The master said, 'So it is, so it is.' Yun flicked his sleeves and left. The next day, the master ordered the recorder (the person in charge of recording) to examine Yun again with the upward tongs (a metaphor for strict examination), and Yun's answers were all in agreement. One day, the master said to Yun, 'You have now reached the land of great bliss, you should protect it well. I have the Tathagata』s Eye-Treasury of the True Dharma (Tathagata』s Eye-Treasury of the True Dharma), the Wonderful Mind of Nirvana of the Patriarchs (Wonderful Mind of Nirvana of the Patriarchs), secretly entrusted to you, do not let it be submerged.' Yun covered his ears and left, and the master then gave him a verse saying, 'Heaven and earth share the same root without difference, where can you not meet your home mountain? I now give you the Seal of the Empty King (Seal of the Empty King), the glory of all dharmas is all one as such.' Continued Supplement to the Record of the Five Lamps, Volume 2, Part 1 Continued Supplement to the Record of the Five Lamps, Volume 2, Part 2 Compiled by Jingzhu, a Successor Monk of Mount Zhiti in the Ming Dynasty

南嶽下二十世

徑山端禪師法嗣

杭州靈隱性原慧明禪師

臺州黃巖夏氏子。既長不甘處俗。往依樂清寶冠寺出家。后謁元叟。叟曰東嶺來西嶺來。師指草鞋曰。此是三文錢買底。叟曰未在更道。師曰。某甲只恁么。和尚作么生。叟曰。念汝新到。放汝三十棒。師乃悟旨。久之究盡底蘊。乃曰。才涉思惟皆為剩法。初住鄞之五峰。洪武五年　詔建佛會於鐘山。召高行沙門。師與季潭泐公與焉。后住靈隱。上堂舉香嚴和尚曰。去年貧未是貧。今年貧始是貧。去年貧猶有卓錐之地。今年貧錐也無。眾中忽有個漢出來問。長老錯了也。今朝四月八是佛生日。如何舉此公案。山僧只對道。住持事繁。浴佛上堂。舉藥山儼禪師因遵布衲浴佛次。山問汝祇浴得者個還浴得那個么。遵曰把將那個來。山休去。師曰。者一個那一個。一一從頭都浴過。藥山布衲謾商量。仔細看來成話墮。成話墮。將誵訛。拍禪床曰。武林春已老。臺榭綠陰多。師室中垂語曰。蓮華峰被蜉蝣食卻半邊。因甚麼不知。又曰。泠泉亭吞卻壑雷亭即不問。南高峰與北高峰斗額是第幾機。十九年遭無妄之災逮捕。或勸師早自為計。師不顧。怡然詣所司。未鞠即廡下說偈。端坐而逝。

海鹽州天寧楚石梵琦禪師

寧波象山朱氏子

【現代漢語翻譯】現代漢語譯本南嶽下二十世

徑山端禪師法嗣

杭州靈隱性原慧明禪師

臺州黃巖夏氏之子。長大后不甘心過平凡的生活，前往樂清寶冠寺出家。之後拜謁元叟（禪師名號）。元叟問：『從東嶺來？還是從西嶺來？』慧明禪師指著草鞋說：『這是用三個銅錢買的。』元叟說：『還未說到點子上，再說。』慧明禪師說：『我只能這樣說，和尚您怎麼說？』元叟說：『念在你剛來，放你三十棒。』慧明禪師因此領悟了禪宗的宗旨。過了很久，他徹底領悟了禪宗的精髓，於是說：『只要稍微動用思慮，就都是多餘的法。』最初住在鄞縣的五峰。洪武五年，皇帝下詔在鐘山建立佛會，召集有高尚品行的僧人，慧明禪師與季潭泐公（兩位僧人的法號）也參與了。後來住持靈隱寺。上堂說法時，慧明禪師引用香嚴和尚的話說：『去年貧窮還不是真正的貧窮，今年貧窮才是真正的貧窮。去年貧窮，尚有立錐之地，今年貧窮，連錐子都沒有了。』聽眾中忽然有個人出來問：『長老您說錯了。今天四月八日是佛誕日，為何要引用這個公案？』慧明禪師只回答說：『住持事務繁忙。』浴佛上堂時，慧明禪師引用藥山儼禪師因為遵布衲浴佛的事情。藥山問：『你只給『這個』洗澡，能給『那個』洗澡嗎？』遵布衲說：『把『那個』拿來。』藥山便不再說話。慧明禪師說：『這一個，那一個，都從頭到尾洗過。藥山和布衲只是在隨便商量，仔細看來，卻成了落入言語的把柄。落入言語的把柄，就是胡說八道。』拍了一下禪床說：『武林的春天已經老去，亭臺樓閣間綠樹成蔭。』慧明禪師在禪房中開示說：『蓮花峰被蜉蝣吃掉了一半，為什麼不知道？』又說：『泠泉亭吞掉了壑雷亭暫且不問，南高峰與北高峰爭鬥，這又是第幾等機鋒？』洪武十九年，慧明禪師遭受無妄之災被逮捕。有人勸他早做打算，慧明禪師不理會，安然地前往官府。還沒開始審問，就在廊下說了偈語，然後端坐而逝。

海鹽州天寧楚石梵琦禪師

寧波象山朱氏之子

【English Translation】 English version The 20th Generation from Nan Yue

Dharma Successor of Chan Master Duan of Jing Shan

Chan Master Xingyuan Huiming of Lingyin Temple, Hangzhou

A native of the Xia family in Huangyan, Taizhou. As he grew older, he was unwilling to live a secular life. He went to Baoguan Temple in Yueqing to become a monk. Later, he visited Yuansou (Chan master's name). Yuansou asked, 'Did you come from the East Ridge or the West Ridge?' The master pointed to his straw sandals and said, 'These were bought for three coins.' Yuansou said, 'Not yet to the point, say more.' The master said, 'I can only say this, what does the abbot say?' Yuansou said, 'Considering you are newly arrived, I will give you thirty blows.' The master then understood the meaning. After a long time, he thoroughly understood the essence and said, 'Any involvement of thought is superfluous Dharma.' He first lived in Wufeng in Yin County. In the fifth year of Hongwu, the emperor ordered the establishment of a Buddhist assembly at Zhongshan, summoning monks of high conduct. The master and Jitan Le Gong (two monks' Dharma names) participated. Later, he resided at Lingyin Temple. During the Dharma talk, the master quoted Zen Master Xiangyan, saying, 'Last year's poverty was not true poverty; this year's poverty is true poverty. Last year's poverty still had a place to stand; this year's poverty has no awl at all.' Suddenly, someone in the crowd came out and asked, 'Elder, you are mistaken. Today, April 8th, is the Buddha's birthday. Why quote this case?' The mountain monk only replied, 'The abbot's affairs are busy.' During the bathing Buddha Dharma talk, the master quoted Zen Master Yaoshan Yan because of Zun, a coarse-clothed monk, bathing the Buddha. Yaoshan asked, 'You only bathe 'this one', can you bathe 'that one'?' Zun said, 'Bring 'that one' here.' Yaoshan stopped speaking. The master said, 'This one, that one, all bathed from beginning to end. Yaoshan and the coarse-clothed monk were just casually discussing, but upon closer inspection, it became a trap of words. Falling into the trap of words is nonsense.' He slapped the Zen bed and said, 'The spring in Wulin is old, and the pavilions are shaded by green trees.' The master said in his room, 'Half of Lotus Peak has been eaten by mayflies, why don't you know?' He also said, 'I won't ask about Lengquan Pavilion swallowing Helei Pavilion for now. What level of Zen exchange is it when South Peak and North Peak fight?' In the nineteenth year of Hongwu, the master suffered an unexpected disaster and was arrested. Someone advised him to plan ahead, but the master ignored it and went to the authorities calmly. Before the interrogation began, he spoke a verse under the corridor and passed away while sitting upright.

Chan Master Chushi Fanqi of Tianning Temple, Haiyan Prefecture

A native of the Zhu family in Xiangshan, Ningbo

。生在襁褓。有僧見而謂其父曰。此佛日也。必當振佛法。照曜濁世。九歲授經。十六為僧。二十因閱楞嚴至緣見因明暗成無見不明。自發則諸暗相永不能昏。於此有省。參元叟于徑山。問。如何是言發非聲。色前不物。叟遽曰。言發非聲色前不物。速道速道。師擬進語。叟振威一喝。師乃錯愕而退。已而應書大藏之選至京師崇天門。一夕聞綵樓上鼓聲。豁然大悟。述偈曰。崇天門外鼓騰騰。驀劄虛空就地崩。拾得紅爐一片雪。卻是黃河六月冰。冬歸再參叟。叟迎笑曰。且喜大事了畢。命分座。未幾出世海鹽之福臻。次報國。再遷本覺。帝師錫號佛日普照慧辯禪師。丁酉主郡之天寧。開堂日。僧問。我本無心有所希求。今此法王大寶自然而至。如何是法王大寶。師曰。有眼者見。有耳者聞。曰莫祇者便是么。師曰擊碎髑髏拽脫鼻孔。曰如何受用。師曰直待雨淋頭。上堂。舉僧問乾峰十方薄伽梵一路涅槃門未審路頭在甚麼處。峰以拄杖畫一畫曰在者里。師曰白雲萬里。僧舉前話問雲門。門曰扇子𨁝跳上三十三天筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。師曰。白雲萬里。忽有人出來問。天寧與么批判。還愜得二大老意么。向他道。白雲萬里呵呵呵。啰啰哩啰啰哩。剎剎塵塵知幾幾。十字街頭石敢當。忽然吸竭滄溟水。

【現代漢語翻譯】現代漢語譯本生下來還在襁褓中時，有一位僧人看見他，對他的父親說：『這孩子是佛日（Buddha-sun，比喻佛法如日普照）啊，必定能夠振興佛法，照亮這污濁的世間。』他九歲開始學習經書，十六歲出家為僧。二十歲時，因為閱讀《楞嚴經》，讀到『緣見因明暗成無見不明』（因攀緣能見的明性，反而形成不能見的昏暗），自己領悟到如果能從根本上發起明性，那麼一切昏暗之相就永遠不能遮蔽光明。因此有所領悟。他到徑山參拜元叟（Yuansou，禪師名號），問道：『如何是言語發出卻不是聲音，形色顯現之前不是實物？』元叟立刻說：『言語發出卻不是聲音，形色顯現之前不是實物，快說！快說！』禪師正要開口說話，元叟大喝一聲，禪師驚愕地退了回來。之後，他應徵參加書寫大藏經的選拔，來到京師崇天門。一天晚上，聽到綵樓上的鼓聲，豁然大悟。於是寫了一首偈頌：『崇天門外鼓聲騰騰，一下子將虛空擊碎，崩裂于地。拾起紅爐中的一片雪花，卻原來是黃河六月的堅冰。』冬天回去再次參拜元叟，元叟笑著迎接他說：『可喜可賀，大事已經了結完畢。』於是命他分座說法。不久之後，他開始住持海鹽的福臻寺，之後又住持報國寺，再次遷往本覺寺。皇帝賜予他『佛日普照慧辯禪師』的稱號。丁酉年，他住持郡中的天寧寺。開堂之日，有僧人問道：『我本來無心有所希求，如今這法王大寶自然而至，如何是法王大寶？』禪師說：『有眼睛的人就能看見，有耳朵的人就能聽見。』僧人說：『莫非就是這個嗎？』禪師說：『擊碎你的頭顱，拽掉你的鼻孔。』僧人說：『如何受用？』禪師說：『直接等待雨淋濕你的頭。』上堂時，禪師舉了僧人問乾峰（Qianfeng，禪師名號）的話：『十方諸佛通往涅槃的道路，不知路頭在什麼地方？』乾峰用拄杖畫了一下，說：『就在這裡。』禪師說：『白雲萬里。』僧人又舉了前面的話問雲門（Yunmen，禪師名號），雲門說：『扇子𨁝跳上三十三天，撞著帝釋（Indra，佛教護法神）的鼻孔。東海的鯉魚捱了一棒，下雨如同盆潑。』禪師說：『白雲萬里。』忽然有人出來問：『天寧你這樣評判，還符合二位大老的意圖嗎？』就對他說：『白雲萬里，哈哈哈。啰啰哩啰啰哩。剎剎塵塵，知有幾幾。十字街頭的石敢當（Shigandang，鎮邪用的石碑），忽然吸乾了滄溟之水。』

【English Translation】 English version He was born in swaddling clothes. A monk saw him and said to his father, 'This is Buddha-sun (a metaphor for the Buddha's teachings shining like the sun), he will surely revitalize the Buddha's teachings and illuminate this turbid world.' At the age of nine, he began studying scriptures, and at sixteen he became a monk. At the age of twenty, while reading the Surangama Sutra, he came across the passage 'clinging to the seeing nature causes darkness and obscures true vision' (relying on the perceived clarity of sight leads to the inability to see true clarity), and he realized that if one could fundamentally awaken the luminous nature, then all obscurations would be forever unable to conceal the light. He had an awakening from this. He went to Mount Jing to visit Yuansou (a Chan master's name) and asked, 'What is it that when words are spoken, it is not sound, and before form appears, it is not an object?' Yuansou immediately said, 'When words are spoken, it is not sound, and before form appears, it is not an object, speak quickly! Speak quickly!' The Chan master was about to speak when Yuansou shouted loudly, and the Chan master retreated in astonishment. Later, he was selected to write the Great Treasury of Scriptures and went to the Chongtian Gate in the capital. One night, he heard the sound of drums on the decorated tower and had a sudden enlightenment. He then wrote a verse: 'Outside Chongtian Gate, the drums beat loudly, instantly shattering the void and collapsing to the ground. Picking up a snowflake from the red furnace, it turns out to be the ice of the Yellow River in June.' In winter, he returned to visit Yuansou again, and Yuansou greeted him with a smile, saying, 'Congratulations, the great matter has been completed.' He was then ordered to share the seat and expound the Dharma. Soon after, he began to preside over Fuzhen Temple in Haiyan, then Baoguo Temple, and then moved to Benjue Temple. The emperor bestowed upon him the title 'Buddha-sun Universally Illuminating Wise and Eloquent Chan Master'. In the year of Dingyou, he presided over Tianning Temple in the prefecture. On the day of the opening ceremony, a monk asked, 'I originally had no intention of seeking anything, but now this Dharma King's great treasure has naturally arrived, what is the Dharma King's great treasure?' The Chan master said, 'Those with eyes can see, and those with ears can hear.' The monk said, 'Is it just this?' The Chan master said, 'Smash your skull and tear off your nostrils.' The monk said, 'How to enjoy it?' The Chan master said, 'Just wait for the rain to wet your head.' During the Dharma talk, the Chan master cited the words of a monk who asked Qianfeng (a Chan master's name), 'The path to Nirvana for all Buddhas in the ten directions, I don't know where the path begins?' Qianfeng drew a line with his staff and said, 'It is right here.' The Chan master said, 'White clouds for ten thousand miles.' The monk then cited the previous words and asked Yunmen (a Chan master's name), Yunmen said, 'The fan jumps up to the thirty-third heaven and bumps into the nose of Indra (the Buddhist protector deity). The carp of the East Sea is struck with a stick, and the rain pours down like a basin.' The Chan master said, 'White clouds for ten thousand miles.' Suddenly someone came out and asked, 'Tianning, your judgment, does it meet the intentions of the two great elders?' He said to him, 'White clouds for ten thousand miles, ha ha ha. Rala lila rala lila. How many grains of dust are there in each moment? The stone guardian (Shigandang, a stone tablet used to ward off evil) at the crossroads suddenly sucks up all the water of the vast ocean.'

你輩茄子瓠子那裡知得。拍禪床便起。上堂。上大人丘乙己化三千七十士。爾小生八九子佳作仁可知禮也。召眾曰。是甚麼語話。孔門弟子無人識。碧眼胡僧笑點頭。上堂。汝等諸人見我開口便作說法會。見我無言便作默然會。總向兩頭覓我。爭知不在兩頭。你道尋常在甚麼處。莫是高高峰頭立不露頂么。深深海底行不濕腳么。若恁么。早被伊尋著也。還知山僧有隱身訣么。終朝不見長相見。盡日相逢卻不逢。有念盡為煩惱鎖。無心端是水晶宮。喝一喝。上堂。聞茶板喫茶去。聞浴板洗浴去。聞壽山道。你諸人休去歇去。為甚麼不肯與么去。忽有人出來道。和尚怪某甲不得。向他道。未到壽山與汝三十棒了也。上堂。三乘十二分教。大似屎窖子。你無端刺頭入里許作么。來來我共你葛藤。拈拄杖曰。百千諸佛。天下老和尚。到者里亡鋒結舌。你試吐露看。眾皆罔措。師曰。賺殺人。上堂。一向面壁。道絕人荒。一向貪程。眼瞤耳熱。未有長行而不住。未有長住而不行。或時十字街頭拈起拄杖。和其光同其塵。灼然一切處。光明燦爛去。或時孤峰頂上放下缽囊。杜其溪塞其穴。灼然一切處放教枯澹去。即心即佛也不得。非心非佛也不得。不是心不是佛不是物也不得。我見兩個泥牛斗入海。直至如今無訊息。喝一喝。一日

【現代漢語翻譯】現代漢語譯本：你們這些傢伙，哪裡懂得這些道理！一拍禪床就起身。上堂說法。『上大人丘乙己化三千七十士。爾小生八九子佳作仁可知禮也。』（這是舊時一種文字遊戲，沒有實際意義）召集大家說：『這是什麼話？孔子的弟子沒有一個人認識，碧眼的胡僧卻笑著點頭。』上堂說法。『你們這些人，見我開口就認為是說法會，見我沉默不語就認為是默然會。總是向兩頭尋找我，怎麼知道我不在兩頭呢？』你們說平常我在什麼地方？莫非是站在高高的山峰上卻不露出頭頂嗎？在深深的海底行走卻不濕腳嗎？如果這樣，早就被他找到了。還知道老僧有隱身的秘訣嗎？整天不見卻又常常相見，整天相逢卻又不相逢。心中有念頭，全都被煩惱鎖住；沒有雜念，內心就是水晶宮。』喝一聲。上堂說法。『聽到茶板響就去喝茶，聽到浴板響就去洗浴。』壽山說：『你們這些人休息去吧。』為什麼不肯這樣去呢？忽然有人出來說：『和尚你不能怪我。』向他說：『還沒到壽山，就先給你三十棒了！』上堂說法。『三乘十二分教（佛教的各種教義），就像個糞坑。你無緣無故地把頭扎進去幹什麼？來來來，我和你辯論一番。』拿起拄杖說：『成千上萬的諸佛，天下的老和尚，到了這裡都張口結舌。你試著吐露一下看看。』眾人不知所措。師父說：『騙死人！』上堂說法。『一味地面壁，道路斷絕人煙稀少；一味地趕路，眼睛發花耳朵發熱。沒有一直行走而不停止的，沒有一直居住而不行走的。』有時在十字街頭拿起拄杖，和光同塵，到處都光明燦爛。有時在孤峰頂上放下缽囊，堵塞溪流，封閉洞穴，到處都放任枯燥平淡。『即心即佛』也不可以，『非心非佛』也不可以，『不是心不是佛不是物』也不可以。我看見兩個泥牛打鬥著進入大海，直到如今也沒有訊息。喝一聲。有一天。

【English Translation】 English version: What do you fellows know about this? He slapped the meditation bed and rose. Ascended the hall. 'Superior adult Qiu Yi-ji transformed into three thousand and seventy scholars. You little students, eight or nine sons, good works, benevolence, can know propriety.' (This is an old word game with no practical meaning.) He summoned the assembly, saying, 'What kind of talk is this? None of Confucius' disciples recognize it, but the blue-eyed barbarian monk smiles and nods.' Ascended the hall. 'All of you, when you see me speak, you think it's a Dharma assembly; when you see me silent, you think it's a silent assembly. You always seek me at both ends, how do you know I'm not in between? 'You say, where am I usually? Could it be standing on a high peak without revealing the top? Walking in the deep sea without getting your feet wet? If so, he would have found me long ago. Do you know the secret of the old monk's invisibility? All day long we don't see each other, yet we often meet; all day long we meet, yet we don't meet. Every thought is locked by the chains of affliction; without thoughts, the mind is a crystal palace.' He shouted. Ascended the hall. 'When you hear the tea board, go drink tea; when you hear the bath board, go bathe.' Shoushan said, 'All of you, go rest.' Why are you unwilling to go like that? Suddenly someone came out and said, 'Monk, you can't blame me.' He said to him, 'Before you even reach Shoushan, I'll give you thirty blows!' Ascended the hall. 'The Three Vehicles and Twelve Divisions of Teachings (various Buddhist doctrines) are like a cesspool. Why do you stick your head in there for no reason? Come, come, I'll debate with you.' He picked up his staff and said, 'Ten thousand Buddhas, old monks of the world, when they come here, they are speechless. Try to reveal something.' The crowd was at a loss. The master said, 'Deceived to death!' Ascended the hall. 'Single-mindedly facing the wall, the road is cut off and people are scarce; single-mindedly hurrying on, the eyes are blurred and the ears are hot. There is no continuous walking without stopping, no continuous dwelling without walking.' Sometimes, in the crossroads, he picks up his staff, harmonizing with the light and mingling with the dust, everywhere is bright and radiant. Sometimes, on the peak of a solitary mountain, he puts down his bowl and bag, blocking the streams and closing the caves, everywhere is allowed to be dry and plain. 'Mind is Buddha' is not permissible, 'Not mind, not Buddha' is not permissible, 'Not mind, not Buddha, not thing' is not permissible. I saw two mud oxen fighting and entering the sea, and until now there is no news. He shouted. One day.

因施主送楊梅。僧就盒拈起問曰。一般楊梅。為甚麼有赤有白。師以盒子合卻曰。見個甚麼。僧無語。(磬山代。便翻轉盒子曰。請和尚鑒)師又開盒曰聻。僧又無語。(磬山代云。和尚用赤的也好。用白的也好)師曰你只是個無開合漢。問大悲菩薩用許多手眼作么。師曰春風不裹頭。一夕望月次。僧指月問師曰。一半得恁么明。者一半得恁么暗。師曰。明者從他明。暗者從他暗。曰。十五夜圓。暗暗向甚麼處去。師曰也與三十不較多。曰恁么則全無明暗也。師曰還見真月么。曰如何是真月。師曰不照燭。曰照燭時如何。師曰多少人撈天摹地。曰莫祇者便是么。師曰猶是影在。僧擬進語。師便喝。一僧送拄杖。師曰從甚處得來。僧度拄杖。師豎起曰是體是用。曰。拈也從體起用。放也攝用歸體。師曰。你與么來。只得其體不得其用。曰。和尚與么舉。只得其用不得其體。師卓一下。靠拄杖曰。體用一齊收。洪武元年九月十一日徴師說法于蔣山。廷臣奏其說。　上大悅。二年三月複用元年故事召師說法如初。錫宴文樓下。親承　顧問。暨還出內府白銀以賜。三年之秋　上以鬼神之理甚幽意遣經必有明文妙。揀僧中通三藏之說者問焉。師與夢堂行中等十六人應　召而至。館于大天界寺。　上命儀曹勞之。既而援據經論完成的書

【現代漢語翻譯】現代漢語譯本因施主送來楊梅，僧人從盒子裡拿起楊梅問道：『同樣是楊梅，為什麼有紅色的有白色的？』師父將盒子蓋上，反問道：『你看到了什麼？』僧人無言以對。（磬山禪師代答說：『便將盒子翻轉過來，說：請和尚鑑察。』）師父又打開盒子問道：『怎麼樣？』僧人再次無語。（磬山禪師代答說：『和尚用紅色的也好，用白色的也好。』）師父說：『你只是個不會開合的人。』問：『大悲菩薩用這麼多手眼做什麼？』師父說：『春風不裹頭。』一夜望月時，僧人指著月亮問師父說：『一半顯得那麼明亮，這一半顯得那麼昏暗。』師父說：『明亮的任它明亮，昏暗的任它昏暗。』僧人說：『十五的月亮圓滿，昏暗的部分到哪裡去了？』師父說：『也與三十的月亮相差無幾。』僧人說：『這麼說來，就完全沒有明暗之分了。』師父說：『還見到真正的月亮了嗎？』僧人說：『如何是真正的月亮？』師父說：『不照燭。』僧人說：『照燭時如何？』師父說：『多少人撈天摸地。』僧人說：『莫非就是這個嗎？』師父說：『仍然是影子。』僧人想要進一步說話，師父便喝止了他。一個僧人送來拄杖，師父說：『從哪裡得來的？』僧人遞過拄杖。師父豎起拄杖說：『是體還是用？』僧人說：『拿起是從體起用，放下是攝用歸體。』師父說：『你這樣理解，只得到了體，沒有得到用。』僧人說：『和尚這樣舉起，只得到了用，沒有得到體。』師父用拄杖敲了一下地面，靠著拄杖說：『體用一齊收。』洪武元年九月十一日，皇帝徵召師父到蔣山說法，廷臣將師父的說法上奏，皇帝非常高興。洪武二年三月，再次沿用元年的故事，召師父說法如初，在文樓下設宴款待，親自聽取師父的顧問，並賞賜內府白銀。洪武三年秋天，皇帝認為鬼神之理非常幽深，認為經書必然有明確的闡述，於是挑選僧人中通曉三藏（Tripitaka，佛教經典的總稱）的人來詢問。師父與夢堂行中等十六人應召而至，住在天界寺，皇帝命令禮部官員慰勞他們，之後他們援引經論，著書立說。

【English Translation】 English version A patron offered some Chinese bayberries (Yangmei). A monk picked one up from the box and asked, 'These are all Chinese bayberries, so why are some red and some white?' The master closed the box and asked, 'What do you see?' The monk was speechless. (Qingshan substituted, saying, 'He then turned the box over and said, 'Please, venerable monk, examine it.') The master opened the box again and asked, 'Well?' The monk was again speechless. (Qingshan substituted, saying, 'It's good whether the venerable monk uses the red ones or the white ones.') The master said, 'You are just someone who doesn't know how to open and close.' He asked, 'What does the Great Compassion Bodhisattva (Mahakaruna Bodhisattva, the Bodhisattva of Great Compassion) do with so many hands and eyes?' The master said, 'The spring breeze doesn't wrap its head.' One night, while gazing at the moon, a monk pointed at the moon and asked the master, 'One half appears so bright, while the other half appears so dark.' The master said, 'Let the bright be bright, and let the dark be dark.' The monk said, 'On the fifteenth night, the moon is full. Where does the darkness go?' The master said, 'It's not much different from the thirtieth.' The monk said, 'In that case, there is no brightness or darkness at all.' The master said, 'Have you seen the true moon?' The monk said, 'What is the true moon?' The master said, 'It does not illuminate.' The monk said, 'What about when it illuminates?' The master said, 'How many people try to grasp the sky and trace the earth?' The monk said, 'Could it be just this?' The master said, 'It's still a shadow.' The monk was about to speak further, but the master shouted at him. A monk presented a staff. The master said, 'Where did you get it?' The monk handed over the staff. The master held up the staff and said, 'Is it substance (tǐ) or function (yòng)?' The monk said, 'Picking it up is using function arising from substance, putting it down is gathering function returning to substance.' The master said, 'If you understand it that way, you only get the substance and not the function.' The monk said, 'If the venerable monk raises it like that, you only get the function and not the substance.' The master struck the ground once with the staff, leaned on the staff, and said, 'Substance and function are gathered together.' On the eleventh day of the ninth month of the first year of Hongwu (Hongwu, the era name of the Ming Dynasty), the emperor summoned the master to expound the Dharma at Jiangshan. The court officials reported the master's teachings, and the emperor was very pleased. In the third month of the second year of Hongwu, the story of the first year was used again, and the master was summoned to expound the Dharma as before. A banquet was held under the Wenlou, and he personally listened to the master's advice and bestowed silver from the inner treasury. In the autumn of the third year of Hongwu, the emperor thought that the principles of ghosts and gods were very profound, and that the scriptures must have clear explanations, so he selected monks who were proficient in the Tripitaka (Tripitaka, the complete collection of Buddhist texts) to ask them. The master and Mengtang Xingzhong and sixteen others responded to the summons and arrived, staying at the Datianjie Temple. The emperor ordered the officials of the Ministry of Rites to comfort them, and then they cited scriptures and treatises to write books.

。將入朝敷奏。忽示微疾。跏趺書偈曰。真性圓明。本無生滅。木馬夜鳴。西方日出。書畢謂夢堂曰。師兄我將去矣。堂曰何處去。師曰西方去。堂曰。西方有佛。東方無佛耶。師振威一喝而逝。時七月二十六日也。弟子奉遺骸及諸不壞者歸海鹽。塔于西齊。壽七十五。臘六十二。

杭州徑山愚庵智及禪師

蘇之吳縣顧氏子。生而靈異發祥。及入海云院為童子。釋書儒典並進。其師嘉之。使其祝髮受具。聞賢首家講法界觀往聽之。未及終章莞爾而笑曰。一真法界圓同太虛。但涉言辭即成剩法。縱獲天雨寶花。於我奚益哉。遂往建業參笑隱於龍翔。隱以文章道德傾動一世。師微露文采交相延譽。同袍嶼上座呵曰。子才俊爽若此。不思負荷大法。甘作詩騷奴僕乎。無盡鐙偈所謂黃葉飄飄者不知作何見解。師舌噤不能加答。即歸海云。目不交睫者逾月。忽見秋葉墮于庭。豁然有省。謁元叟于徑山。遂得法焉。至正壬午宣政院舉師出世昌國之隆教。上堂。師召大眾。眾皆仰視。師曰。鷂子過新羅。便下座。上堂。僧問。釋迦已滅。彌勒未生。正當今日佛法委付何人。師曰。老僧打退鼓。曰。前無釋迦。后無彌勒。還有參學分也無。師曰風不來樹不動。乃曰。目前無法。心外無機。皇風蕩蕩。民物熙熙。花霏霏。日

【現代漢語翻譯】現代漢語譯本：將要入朝奏事時，忽然略感不適，便跏趺而坐，寫下偈語說：『真性圓滿光明，本來就沒有生滅。木馬在夜晚嘶鳴，太陽從西方升起。』寫完后，對夢堂說：『師兄，我將要走了。』夢堂問：『去哪裡？』智及禪師說：『去西方。』夢堂問：『西方有佛，東方就沒有佛嗎？』智及禪師威嚴地大喝一聲，便圓寂了。當時是七月二十六日。弟子們將他的遺骸以及沒有腐壞的部分送回海鹽，建塔于西齊。享年七十五歲，僧臘六十二年。

杭州徑山愚庵智及禪師

是蘇州吳縣顧家的兒子。出生時就顯現出靈異的祥瑞。到海云院做童子時，佛經和儒家經典一起學習，他的老師很讚賞他，讓他剃度受戒。聽說賢首宗講《法界觀》，便前去聽講。還沒聽完，便莞爾一笑說：『一真法界圓融如同太虛空，只要涉及言語文字，就成了多餘的法。縱然天上下寶花，對我又有什麼益處呢？』於是前往建業，參拜龍翔寺的笑隱禪師。笑隱禪師以文章道德傾倒一時。智及禪師稍微顯露出文采，人們交相讚譽。同袍嶼上座呵斥他說：『你如此才華橫溢，不想著承擔弘揚佛法的大任，甘願做詩詞歌賦的奴僕嗎？無盡鐙偈所說的「黃葉飄飄」你不知作何見解？』智及禪師一時語塞，無法回答。便回到海云院，不眠不休超過一個月。忽然看到一片秋葉落在庭院裡，豁然開悟。於是前往徑山拜見元叟禪師，最終得法。至正壬午年，宣政院推舉智及禪師出任昌國隆教寺住持。上堂時，智及禪師呼喚大眾，大眾都仰頭看著他。智及禪師說：『鷂子飛過新羅。』便走下法座。又一次上堂，有僧人問：『釋迦牟尼佛已經涅槃，彌勒佛尚未降生，正當此時，佛法應該託付給誰？』智及禪師說：『老僧敲退堂鼓。』僧人說：『前無釋迦，后無彌勒，還有參學的份嗎？』智及禪師說：『風不來，樹不動。』於是說：『目前沒有法，心外沒有機。皇風浩蕩，人民安樂。花紛紛飄落，陽光

【English Translation】 English version: He was about to enter the court to present memorials when he suddenly showed a slight illness. He sat in the lotus position and wrote a verse saying: 'The true nature is perfectly clear and bright, originally without birth or death. The wooden horse neighs at night, and the sun rises in the West.' After finishing writing, he said to Mengtang (name of a monk): 'Elder brother, I am about to leave.' Mengtang asked: 'Where are you going?' Zhiji (name of the monk) said: 'Going to the West.' Mengtang asked: 'There is Buddha in the West, is there no Buddha in the East?' Zhiji gave a majestic shout and passed away. It was the twenty-sixth day of the seventh month. His disciples took his remains and the parts that did not decay back to Haiyan, and built a pagoda for them in Xiqi. He lived to the age of seventy-five, with sixty-two years as a monk.

Chan Master Zhiji of Yu'an in Jingshan, Hangzhou

He was the son of the Gu family in Wuxian, Suzhou. He showed auspicious signs of intelligence from birth. When he entered Haiyun Monastery as a young boy, he studied both Buddhist scriptures and Confucian classics. His teacher praised him and had him tonsured and ordained. Hearing that the Xianshou school was lecturing on the 'Contemplation of the Dharmadhatu' (Fa Jie Guan), he went to listen. Before the end of the chapter, he smiled and said: 'The One True Dharmadhatu (Yi Zhen Fa Jie) is perfectly integrated like the great void. As soon as words are involved, it becomes superfluous Dharma. Even if it rains precious flowers from the sky, what benefit would it be to me?' So he went to Jianye and visited Xiaoyin (name of a monk) at Longxiang Monastery. Xiaoyin moved the world with his writing and morality. Zhiji slightly revealed his literary talent, and people praised him in turn. The monk Yu on the same platform scolded him, saying: 'You are so talented and intelligent, don't you think about bearing the great Dharma, but willingly become a slave to poetry? What is your understanding of the 'Yellow Leaves Fluttering' (Huang Ye Piao Piao) in the Endless Lamp Verse?' Zhiji was speechless and could not answer. He returned to Haiyun Monastery and did not close his eyes for more than a month. Suddenly, he saw an autumn leaf falling in the courtyard and had a sudden awakening. He then visited Yuansou (name of a monk) at Jingshan and finally attained the Dharma. In the year Renwu of the Zhizheng era, the Xuanzheng Yuan recommended Zhiji to become the abbot of Longjiao Monastery in Changguo. In the Dharma hall, Zhiji called out to the assembly. The assembly all looked up at him. Zhiji said: 'The hawk flies over Silla.' Then he stepped down from the seat. In another Dharma hall, a monk asked: 'Shakyamuni (Shi Jia) has already passed away, and Maitreya (Mi Le) has not yet been born. To whom should the Buddha-dharma be entrusted at this very moment?' Zhiji said: 'The old monk beats the retreat drum.' The monk said: 'There is no Shakyamuni before, and no Maitreya after. Is there still a share for those who seek to learn?' Zhiji said: 'If the wind does not come, the tree does not move.' Then he said: 'There is no Dharma before the eyes, and no opportunity outside the mind. The imperial wind is vast, and the people are happy. Flowers are falling, and the sun is

遲遲。高下林巒錦繡圍卻。怪當時杜䳌子。春山無限好。猶道不如歸。上堂。時維三月節屆清明。不寒不熱半陰半晴。落花啼鳥一聲聲。驀拈拄杖曰。穿卻解空皇孔。散瞎達磨眼睛。踏破草鞋。赤腳走好。山猶在最高層。解制謝都寺藏主上堂。咬破鐵酸𨢝。百味具足。演出大藏教。一句該通。三腳驢子弄蹄行。萬里無寸草。上堂。四大本空佛依何住。青青翠竹儘是法身。若悟無依。佛亦無得。鬱鬱黃花無非般若。諸人信也好。不信也好。三千里外遇著本色道流。輒不得道徑山從來柳下惠。善權通長老嗣書到。上堂。自從胡亂后。三十年不少鹽醬。雪后始知松柏操。任汝非心非佛。我只管即心即佛。事難方見丈夫心。有底便道江西資訊通也。大梅梅子熟也。善權方便固當如是。只如石頭道。書亦不達。信亦不通。諸人如何話會。直下道得鈯斧子。未到你在。師一日入園見典座割瓜。師問割得幾個祖師頭。座曰三十個。師曰那個皮下有血。座曰和尚何得重重相戲。師曰好心不得好報。僧問。如何是清凈法身。師曰。月色知云白。松聲帶雨寒。問藥山示眾。曰。我有一句子。待特牛生兒即向汝道。未審是那一句。師曰。千手大悲提不起。曰時有僧出雲。特牛生兒也。祇是和尚不道。山喚侍者將燈來。僧便抽身歸眾。意旨如何

【現代漢語翻譯】現代漢語譯本遲遲。高低的山巒像錦繡一樣環繞著。怪不得當時的杜鵑鳥，（杜鵑：鳥名）說春山有無限美好，還說不如歸去。上堂。（上堂：禪宗術語，指住持登上法堂說法）時值三月，正當清明時節，不冷不熱，半陰半晴。落花和啼叫的鳥兒一聲聲傳來。驀然拿起拄杖說：『穿透了那些自以為理解空性的人的孔竅，驅散了那些瞎了眼的達摩（達摩：禪宗始祖）的眼睛。踏破了草鞋，赤腳走好路。山仍然在最高處。』解制謝都寺藏主上堂。（解制：指僧侶結束閉關修行。都寺藏主：寺院的負責人）咬破鐵酸𨢝（𨢝：一種味道），百味俱全。演出大藏教（大藏教：佛教經典的總稱），一句就能概括貫通。三腳驢子也能踢著蹄子行走，萬里之內寸草不生。上堂。四大本空，佛又依何而住？青翠的竹子都是法身（法身：佛的真身）。如果領悟到無所依賴，就連佛也無所得。茂盛的黃色花朵無一不是般若（般若：智慧）。諸位相信也好，不相信也好。三千里之外遇到本色的修行人，也不得說徑山（徑山：山名，寺廟所在地）的住持是柳下惠（柳下惠：古代以德行著稱的人）。善權通長老（善權通長老：人名）的信到了。上堂。自從胡亂之後，三十年也沒少了柴米油鹽。雪后才知道松柏的節操。任憑你說非心非佛，我只管即心即佛。事情艱難才能顯出大丈夫的心。有人便說江西（江西：地名）的訊息靈通，大梅（大梅：地名）的梅子熟了。善巧方便固然應當如此。只是石頭（石頭：指石頭希遷禪師）說，書信也無法傳達，資訊也無法溝通，諸位如何理解？直接說出鈯斧子（鈯斧子：一種工具），還沒輪到你。』師父有一天進入園中，看見典座（典座：寺院中負責飲食的僧人）在切瓜。師父問：『切了幾個祖師（祖師：指禪宗的歷代祖師）的頭？』典座說：『三十個。』師父說：『哪個瓜的皮下有血？』典座說：『和尚您怎麼一再戲弄我？』師父說：『好心沒好報。』僧人問：『什麼是清凈法身？』師父說：『月色讓人知道云是白的，松濤帶著雨的寒意。』問藥山（藥山：指藥山惟儼禪師）向大眾開示說：『我有一句話，等特牛（特牛：比喻不可能的事）生了兒子就告訴你們。』不知道是哪一句？師父說：『千手大悲（千手大悲：指千手觀音）也提不起來。』當時有僧人出來說：『特牛生兒子了，只是和尚您不說。』藥山叫侍者拿燈來，僧人便抽身回到人群中。這其中的意思是什麼？

【English Translation】 English version Leisurely, leisurely. Lofty and low mountains and hills are surrounded like brocade. No wonder the cuckoo (cuckoo: a type of bird) at that time said that the spring mountains have infinite beauty, yet still said it's better to return home. Entering the hall. (Entering the hall: a Zen term, referring to the abbot ascending the Dharma hall to give a sermon) The time is March, just at the Qingming Festival, neither cold nor hot, half cloudy and half sunny. Falling flowers and singing birds come in waves. Suddenly picking up the staff, he said: 'Pierce through the orifices of those who think they understand emptiness, and scatter the eyes of the blind Bodhidharma (Bodhidharma: the founder of Zen Buddhism). Having worn out the straw sandals, walk barefoot on the good road. The mountain is still at the highest point.' Upon the end of the retreat, Abbot Xie of Du Temple ascended the hall. (End of retreat: refers to monks ending their closed-door practice. Abbot of Du Temple: the person in charge of the temple) 'Biting through the iron sourness (sourness: a taste), all flavors are complete. Performing the Great Treasury Teaching (Great Treasury Teaching: the general term for Buddhist scriptures), one sentence can summarize and connect everything. Even a three-legged donkey can walk kicking its hooves, and not a blade of grass grows within ten thousand miles.' Entering the hall. 'The four great elements are fundamentally empty, so where does the Buddha reside? The green bamboo is all the Dharma body (Dharma body: the true body of the Buddha). If you realize that there is nothing to rely on, then even the Buddha cannot be obtained. The lush yellow flowers are all Prajna (Prajna: wisdom). Whether you believe it or not, it's up to you. If you meet a true practitioner three thousand miles away, you must not say that the abbot of Jingshan (Jingshan: mountain name, location of the temple) is Liu Xiahui (Liu Xiahui: an ancient person known for his virtue). Elder Shanquan Tong's (Elder Shanquan Tong: a person's name) letter has arrived.' Entering the hall. 'Since the chaos, thirty years have not lacked firewood, rice, oil, and salt. Only after the snow do you know the integrity of pine and cypress. No matter what you say, whether it's not-mind or not-Buddha, I only care about mind-is-Buddha. Only in difficult times can you see the heart of a great man. Someone then said that the news from Jiangxi (Jiangxi: a place name) is well-informed, and the plums of Damei (Damei: a place name) are ripe. Skillful means should indeed be like this. But Shitou (Shitou: refers to Zen Master Shitou Xiqian) said that letters cannot be conveyed, and information cannot be communicated, how do you all understand this? Directly say the adze (adze: a tool), it's not your turn yet.' One day, the master entered the garden and saw the cook (cook: the monk in charge of food in the temple) cutting a melon. The master asked: 'How many heads of patriarchs (patriarchs: refers to the successive patriarchs of Zen Buddhism) have you cut?' The cook said: 'Thirty.' The master said: 'Which melon has blood under its skin?' The cook said: 'How can you repeatedly tease me, monk?' The master said: 'Good intentions are not rewarded.' A monk asked: 'What is the pure Dharma body?' The master said: 'The moonlight lets people know that the clouds are white, and the sound of the pines carries the coldness of the rain.' Asked Yaoshan (Yaoshan: refers to Zen Master Yaoshan Weiyan) to give a public instruction, saying: 'I have a sentence, I will tell you when a sterile cow (sterile cow: a metaphor for an impossible thing) gives birth to a son.' I don't know which sentence it is? The master said: 'Even the thousand-handed compassionate one (thousand-handed compassionate one: refers to the thousand-handed Guanyin) cannot lift it.' At that time, a monk came out and said: 'The sterile cow has given birth to a son, it's just that you, monk, don't say it.' Yaoshan called the attendant to bring a lamp, and the monk withdrew back into the crowd. What is the meaning of this?

。師曰。一對鴛鴦畫不成。問。竺土大仙心。東西密相付。如何是密付底心。師曰。九秋黃葉亂飄金。曰和尚莫將境示人。師曰老僧罪過。問。天上無彌勒。地下無彌勒。未審誰與安名。師曰。我行荒草里。汝又入深村。問。凈法界身本無出沒。因甚釋迦老子今日降生。師曰。知而故犯。曰遵布衲浴佛次。藥山問你只浴得者個還浴得那個么。遵曰把那個來。如何是那個。師曰擔枷過狀。問如何是本身盧舍那。師曰不離阇梨所問。曰如何保任。師曰彼自無瘡勿傷之也。問如何是一句中具三玄。師曰萬仞峰頭駕鐵船。曰如何是一玄中具三要。師曰眼裡瞳人吹木叫。曰如何是和尚家風。師曰吹折門前一株松。曰學人不問者個風。師曰汝問甚麼風。曰家風。師曰我者里大功不豎賞。問既是一真法界為甚麼卻有萬別千差。師曰。甜瓜徹蒂甜。苦瓠連根苦。問。道遠乎哉觸事而真。喚甚麼作真。師曰千年無影樹。曰。聖遠乎哉體之即神。喚甚麼作神。師曰今時沒底鞭。曰。群陰欲去未去之際。一陽欲生未生之。時還有佛法也無。師曰。鐘作鐘鳴。鼓作鼓響。曰。今古應無墜。分明在目前。師曰莫眼花。洪武癸丑　詔有道浮屠十人集京師天界寺。而師實居其首。以病不及　召對。乙卯　賜還海云。戊午八月忽示微疾。至九月四日索筆

【現代漢語翻譯】師父說：『一對鴛鴦畫不成。』問：『竺土（zhú tǔ，指印度）大仙心，東西密相付，如何是密付底心？』師父說：『九秋黃葉亂飄金。』問：『和尚莫將境示人。』師父說：『老僧罪過。』問：『天上無彌勒（Mílè，未來佛），地下無彌勒，未審誰與安名？』師父說：『我行荒草里，汝又入深村。』問：『凈法界身本無出沒，因甚釋迦老子（Shìjiā lǎozi，指釋迦牟尼佛）今日降生？』師父說：『知而故犯。』問：『遵布衲浴佛次，藥山問你只浴得者個還浴得那個么？』遵曰：『把那個來。』問：『如何是那個？』師父說：『擔枷過狀。』問：『如何是本身盧舍那（Lúshènà，報身佛）？』師父說：『不離阇梨（shélí，梵語，意為親教師）所問。』問：『如何保任？』師父說：『彼自無瘡勿傷之也。』問：『如何是一句中具三玄？』師父說：『萬仞峰頭駕鐵船。』問：『如何是一玄中具三要？』師父說：『眼裡瞳人吹木叫。』問：『如何是和尚家風？』師父說：『吹折門前一株松。』問：『學人不問者個風。』師父說：『汝問甚麼風？』問：『家風。』師父說：『我者里大功不豎賞。』問：『既是一真法界，為甚麼卻有萬別千差？』師父說：『甜瓜徹蒂甜，苦瓠連根苦。』問：『道遠乎哉？觸事而真。喚甚麼作真？』師父說：『千年無影樹。』問：『聖遠乎哉？體之即神。喚甚麼作神？』師父說：『今時沒底鞭。』問：『群陰欲去未去之際，一陽欲生未生之時，還有佛法也無？』師父說：『鐘作鐘鳴，鼓作鼓響。』問：『今古應無墜，分明在目前。』師父說：『莫眼花。』洪武癸丑（Hóngwǔ guǐchǒu，明洪武六年），詔有道浮屠十人集京師天界寺，而師實居其首，以病不及召對。乙卯（yǐmǎo，明洪武八年），賜還海云。戊午（wùwǔ，明洪武十一年）八月忽示微疾，至九月四日索筆。

【English Translation】 The master said, 'A pair of mandarin ducks cannot be perfectly painted.' Asked, 'The mind of the great sage of Zhutu (Zhútǔ, India), secretly transmitted from east to west, what is the mind that is secretly transmitted?' The master said, 'In the ninth autumn, yellow leaves flutter and scatter like gold.' Asked, 'Monk, do not show people the realm.' The master said, 'This old monk is at fault.' Asked, 'There is no Maitreya (Mílè, the future Buddha) in heaven, and no Maitreya on earth. I wonder, who gives the name?' The master said, 'I walk in the wild grass, and you enter the deep village.' Asked, 'The pure Dharmadhatu body originally has no arising or ceasing. Why is it that Shakyamuni Buddha (Shìjiā lǎozi, referring to Shakyamuni Buddha) is born today?' The master said, 'Knowingly committing an offense.' Asked, 'When the monk Zun was bathing the Buddha, Yaoshan asked you, 'Can you only bathe this one, or can you bathe that one?' Zun said, 'Bring that one here.' Asked, 'What is that one?' The master said, 'Carrying a cangue past the court.' Asked, 'What is the Dharmakaya Vairocana (Lúshènà, the Sambhogakaya Buddha) itself?' The master said, 'It does not depart from what the Acharya (shélí, Sanskrit for preceptor) asks.' Asked, 'How to maintain it?' The master said, 'Since it has no wound itself, do not harm it.' Asked, 'What is it to have three mysteries in one sentence?' The master said, 'Sailing an iron boat on the top of a ten-thousand-仞 peak.' Asked, 'What is it to have three essentials in one mystery?' The master said, 'The pupils in the eyes blow a wooden whistle.' Asked, 'What is the family style of the abbot?' The master said, 'Blowing down a pine tree in front of the gate.' Asked, 'The student does not ask about this wind.' The master said, 'What wind do you ask about?' Asked, 'Family style.' The master said, 'Here, great merit is not rewarded.' Asked, 'Since it is the one true Dharmadhatu, why are there ten thousand differences?' The master said, 'Sweet melon is sweet to the core, bitter gourd is bitter to the root.' Asked, 'Is the Tao far away? It is true in all things. What is called true?' The master said, 'A thousand-year-old shadowless tree.' Asked, 'Is the sage far away? Embody it and it is divine. What is called divine?' The master said, 'A bottomless whip in this time.' Asked, 'When the multitude of yin is about to depart but has not yet departed, and the one yang is about to be born but has not yet been born, is there still the Buddha-dharma?' The master said, 'The bell rings as a bell, the drum sounds as a drum.' Asked, 'It should not be lost from ancient times to the present, it is clearly before our eyes.' The master said, 'Do not be deceived by your eyes.' In the year Guichou (Hóngwǔ guǐchǒu, the sixth year of Hongwu in the Ming Dynasty), an imperial decree summoned ten virtuous Buddhist monks to gather at Tianjie Temple in the capital, and the master was actually at their head, but he was unable to attend the imperial audience due to illness. In the year Yimao (yǐmǎo, the eighth year of Hongwu in the Ming Dynasty), he was granted permission to return to Haiyun. In the year Wuwu (wùwǔ, the eleventh year of Hongwu in the Ming Dynasty), in the eighth month, he suddenly showed slight illness, and on the fourth day of the ninth month, he asked for a pen.

書偈而逝。其徒分爪發塔于徑山。

蘇州府萬壽寺行中至仁禪師

饒之番陽吳氏子。自幼識見卓穎。參元叟。叟曰仁書記虎而翼者也。出世德章崇報萬壽等剎。辭萬壽歸松林。示眾。幻軀將逼從心年。松下經行石上眠。珍重。北山龍象眾。普通年話幾時圓。洪武初。　上問以鬼神之理。師以佛旨為書而　上大悅。臨終書偈而逝。

紹興府天衣天鏡元凈禪師

越之會稽倪氏子。上堂。即心即佛。嘉州牛吃禾。非心非佛。益州馬腹脹。不是心不是佛。天下覓醫人。灸豬左膊上。良久曰。啼到血流無用處。不如緘口過殘春。上堂。聲不是聲。觀音三昧。色不是色。文殊法門。聲色無礙。普賢境界。拈拄杖畫一畫曰。大鵬展翅蓋十洲。籬邊燕雀空啾啾。明興建會鐘山。師與璧峰被　召入內。從容問道。洪武九年主靈隱。以無罪被謫陜西。至寶應夜宿寧國寺。端坐而逝。

臺州國清夢堂曇噩禪師

慈溪王氏子也。祖父皆官。洎長窮覽儒籍。徹其義髓。嘗嘆曰。攻書修辭。此世間相爾。曷若求出世間法乎。參元叟。叟風規嚴峻。非宿學之士莫敢闞其門。師直前咨叩。機鋒交觸情想路絕。叟頷之。至元五年出世保聖。再遷開壽。三轉國清。錫佛真文懿之號。洪武二年　詔徴有道僧。而師與焉。

【現代漢語翻譯】現代漢語譯本：書寫偈語后圓寂。他的弟子們在徑山為他分建爪發塔。

蘇州府萬壽寺行中至仁禪師

饒州番陽吳氏之子。自幼就展現出卓越的見識和穎悟。參訪元叟（禪師名）。元叟說仁是既有虎的威猛又有翼的飛翔之人。先後住持德章、崇報、萬壽等寺。辭去萬壽寺后回到松林。向大眾開示：『幻化的軀體將要逼近從心所欲之年，在松樹下經行，在石頭上安眠。珍重啊，北山的龍象之眾，普通年的話語何時才能圓滿？』洪武初年，皇上詢問關於鬼神的道理，禪師用佛的旨意作答，皇上非常高興。臨終時書寫偈語后圓寂。

紹興府天衣天鏡元凈禪師

越州會稽倪氏之子。上堂說法：『即心即佛，嘉州的牛吃稻禾。非心非佛，益州的馬肚子脹。不是心不是佛，天下尋找醫生，在豬的左肩上施灸。』良久后說：『啼哭到血流也無濟於事，不如閉口度過殘餘的春天。』上堂說法：『聲不是聲，是觀音三昧（觀音菩薩的禪定）。色不是色，是文殊法門（文殊菩薩的修行法門）。聲色無礙，是普賢境界（普賢菩薩的境界）。』拿起拄杖畫了一下說：『大鵬展翅覆蓋十洲，籬笆邊的燕雀空自啾啾。』明朝興建會鐘山，禪師與璧峰一同被召入宮內。皇上從容地問道。洪武九年，住持靈隱寺，因無罪而被貶謫到陜西。到達寶應，夜晚在寧國寺住宿，端坐而逝。

臺州國清夢堂曇噩禪師

慈溪王氏之子。祖父都是官員。長大后廣泛閱讀儒家典籍，徹底領悟其中的精髓。曾經嘆息道：『攻讀書籍，修飾辭藻，這只是世間的表象罷了。何不如尋求出世間的佛法呢？』參訪元叟（禪師名）。元叟的風格規矩嚴峻，不是有深厚學問的人不敢去拜訪他的門下。禪師直接上前請教，機鋒相對，斷絕了情識思慮的道路。元叟點頭認可了他。至元五年，開始住持保聖寺，之後又遷往開壽寺，第三次轉到國清寺。被賜予錫佛真文懿的稱號。洪武二年，朝廷下詔徵召有道的僧人，禪師也在其中。

【English Translation】 English version: He passed away after writing a verse. His disciples divided his nails and hair to build pagodas at Jing Mountain.

Zen Master Xingzhong Zhiren of Wanshou Temple in Suzhou Prefecture

He was the son of the Wu family of Fanyang, Raozhou. From a young age, he displayed outstanding insight and intelligence. He visited Yuansou (Zen master's name). Yuansou said that Ren was like a tiger with wings. He successively resided at temples such as Dezhang, Chongbao, and Wanshou. After resigning from Wanshou Temple, he returned to Songlin. He instructed the assembly: 'The illusory body is approaching the age of following one's heart's desires, walking under the pine trees, sleeping on the stones. Cherish this, you dragon and elephant assembly of North Mountain, when will the ordinary year's words be fulfilled?' In the early years of Hongwu, the Emperor asked about the principles of ghosts and spirits, and the master answered with the Buddha's teachings, which greatly pleased the Emperor. He passed away after writing a verse at his death.

Zen Master Yuanjing of Tianyi Tianjing Temple in Shaoxing Prefecture

He was the son of the Ni family of Kuaiji, Yuezhou. In his Dharma talk, he said: 'The mind is the Buddha, the Jiazhou ox eats the rice. The mind is not the Buddha, the Yizhou horse's belly is bloated. Neither mind nor Buddha, seeking doctors all over the world, applying moxibustion on the pig's left shoulder.' After a long pause, he said: 'Crying until blood flows is useless, better to shut your mouth and pass the remaining spring.' In his Dharma talk, he said: 'Sound is not sound, it is the Samadhi of Avalokiteshvara (Guanyin Bodhisattva's meditation). Form is not form, it is the Dharma gate of Manjushri (Manjushri Bodhisattva's practice). Sound and form are unobstructed, it is the realm of Samantabhadra (Samantabhadra Bodhisattva's realm).' He picked up his staff and drew a line, saying: 'The Peng bird spreads its wings and covers ten continents, the sparrows by the fence chirp in vain.' During the Ming Dynasty's construction of Huizhong Mountain, the master and Bifeng were summoned into the palace together. The Emperor calmly asked questions. In the ninth year of Hongwu, he resided at Lingyin Temple and was demoted to Shaanxi without any crime. Arriving at Baoying, he stayed overnight at Ningguo Temple and passed away in a seated posture.

Zen Master Tan'e of Mengtang, Guoqing Temple in Taizhou

He was the son of the Wang family of Cixi. His grandfather and father were both officials. After growing up, he extensively read Confucian classics and thoroughly understood their essence. He once sighed: 'Studying books and embellishing words, these are merely worldly appearances. Why not seek the Dharma beyond the world?' He visited Yuansou (Zen master's name). Yuansou's style was strict and disciplined, and those without profound knowledge dared not visit his door. The master went straight forward to inquire, and their interactions cut off the path of emotional thoughts. Yuansou nodded in approval. In the fifth year of Zhiyuan, he began to reside at Baosheng Temple, then moved to Kaishou Temple, and for the third time transferred to Guoqing Temple. He was granted the title of Xifo Zhenwenyi. In the second year of Hongwu, the imperial court issued an edict to summon virtuous monks, and the master was among them.

既奏對。　上憫其年耄。放令還山。一旦無疾謂弟子曰。三界空花如風捲煙。六塵幻影如湯澆雪。亙古亙今惟一性獨存。吾將入滅聽吾偈曰。吾有一物無頭無尾。要得分明涅槃后看。言訖危坐而逝。

杭州府徑山古鼎祖銘禪師

四明奉化應氏子。初謁元叟。一日入室扣以黃龍見慈明機緣。叟詰之曰。只如趙州雲臺山婆子被我勘破與。慈明笑曰。是罵耶。你且道二老漢為復肝膽相似。為復鼻孔不同。師曰。一對無孔鐵錘。曰黃龍當下悟去又且如何。師曰病眼見空花。叟曰不是不是。師擬進。叟便喝。自是坦然無礙。命居記室。晨夕警發益臻閫奧。元統元年始自徑山出。住昌國之隆教。尋主徑山。號慧性文敏宏學普濟禪師僧問如何是佛。師曰秤錘蘸醋。曰如何是佛向上事。師曰仰面不見天。曰。記得僧問雲門如何是佛。門曰乾屎橛。又作么生。師曰云門不是好心。曰乾屎橛與秤錘蘸醋相去多少。師曰鑊湯無冷處。僧擬進。師便喝。一日微疾。書偈曰。生死鈍真。太虛純滿。七十九年。搖籃繩斷。擲筆而逝。

杭州靈隱竹泉法林禪師

臺州寧海黃氏子。參元叟于中天竺。叟問何處來。師曰天臺。叟曰曾見寒山拾得么。師叉手向前曰今日親見和尚。叟曰脫空謾語漢參堂去。看經次。叟曰看經那。師曰

【現代漢語翻譯】現代漢語譯本：

他奏明情況后，皇上憐憫他年老，放他回山。有一天，他沒有生病，對弟子們說：『三界（欲界、色界、無色界）的空花，就像風捲殘煙；六塵（色、聲、香、味、觸、法）的幻影，就像湯澆在雪上。亙古至今，只有一性（佛性）獨自存在。我將要入滅（涅槃），聽我的偈（偈頌）語：我有一物，無頭無尾，想要分明，涅槃后看。』說完，端坐而逝。杭州府徑山古鼎祖銘禪師

四明（寧波的舊稱）奉化（寧波市下屬縣級市）應氏之子。最初拜謁元叟（元叟行端禪師）。一天進入方丈室，請教黃龍（黃龍慧南禪師）見慈明（慈明楚圓禪師）的機緣。元叟詰問道：『就像趙州（趙州從諗禪師）雲臺山（地名）婆子被我勘破了嗎？』慈明笑著說：『這是罵人嗎？』你且說說兩位老漢是肝膽相照，還是鼻孔不同？禪師說：『一對無孔鐵錘。』元叟說：『黃龍當下領悟又該如何？』禪師說：『病眼見空花。』元叟說：『不是，不是。』禪師想要進一步說，元叟便喝斥。從此坦然無礙，被任命為記室。早晚警醒啓發，更加深入堂奧。元統元年（公元1333年）開始從徑山出來，住在昌國的隆教寺。不久主持徑山，號慧性文敏宏學普濟禪師。僧人問：『如何是佛？』禪師說：『秤錘蘸醋。』問：『如何是佛向上事？』禪師說：『仰面不見天。』問：『記得僧人問雲門（雲門文偃禪師）如何是佛，雲門說乾屎橛（擦屁股的木片），又該怎麼說？』禪師說：『雲門不是好心。』問：『乾屎橛與秤錘蘸醋相去多少？』禪師說：『鑊湯（沸水）無冷處。』僧人想要進一步說，禪師便喝斥。一天，略微生病，寫下偈語說：『生死鈍真，太虛純滿，七十九年，搖籃繩斷。』擲筆而逝。杭州靈隱竹泉法林禪師

臺州寧海黃氏之子。在中天竺寺參拜元叟。元叟問：『從哪裡來？』禪師說：『天臺（天臺山）。』元叟說：『曾見過寒山（寒山子）拾得（拾得和尚）嗎？』禪師叉手向前說：『今日親見和尚。』元叟說：『脫空謾語漢，參堂去。』看經時，元叟說：『看經呢？』禪師說：

【English Translation】 English version:

After he reported the situation, the Emperor, taking pity on his old age, allowed him to return to the mountain. One day, without any illness, he said to his disciples: 'The empty flowers of the Three Realms (Desire Realm, Form Realm, Formless Realm) are like smoke swept away by the wind; the illusory shadows of the Six Dusts (form, sound, smell, taste, touch, dharma) are like snow melted by hot water. From eternity to eternity, only the One Nature (Buddha-nature) exists alone. I am about to enter Nirvana, listen to my verse (gatha): I have a thing, without head or tail, if you want to understand it clearly, look after Nirvana.' Having said this, he sat upright and passed away. Zen Master Gu Ding Zuming of Jing Shan in Hangzhou Prefecture

The son of the Ying family of Fenghua (county-level city under Ningbo) in Siming (old name of Ningbo). He initially visited Yuan Sou (Zen Master Yuan Sou Xingduan). One day, he entered the abbot's room and inquired about the opportunity of Huanglong (Zen Master Huanglong Huinan) meeting Ciming (Zen Master Ciming Chuyuan). Yuan Sou questioned him, saying: 'Is it like the old woman of Yuntai Mountain (place name) in Zhao Zhou (Zen Master Zhao Zhou Congshen) being seen through by me?' Ciming smiled and said: 'Is this scolding?' You tell me, are the two old men like liver and gallbladder, or are their nostrils different? The Zen Master said: 'A pair of iron hammers without holes.' Yuan Sou said: 'How should Huanglong understand it at that moment?' The Zen Master said: 'Diseased eyes see empty flowers.' Yuan Sou said: 'No, no.' The Zen Master wanted to say more, but Yuan Sou shouted. From then on, he was unhindered and was appointed as secretary. Morning and evening, he was awakened and enlightened, and he went deeper into the inner sanctum. In the first year of the Yuantong era (1333 AD), he began to leave Jing Shan and lived in Longjiao Temple in Changguo. Soon he presided over Jing Shan, with the title of Zen Master Huixing Wenmin Hongxue Puji. A monk asked: 'What is Buddha?' The Zen Master said: 'A weight dipped in vinegar.' Asked: 'What is the matter beyond Buddha?' The Zen Master said: 'Looking up, one cannot see the sky.' Asked: 'Remember when a monk asked Yunmen (Zen Master Yunmen Wenyan) what is Buddha, and Yunmen said a dried dung spatula (a wooden stick for wiping the buttocks), what should be said?' The Zen Master said: 'Yunmen is not kind-hearted.' Asked: 'How far apart are a dried dung spatula and a weight dipped in vinegar?' The Zen Master said: 'There is no cold place in the cauldron of boiling water.' The monk wanted to say more, but the Zen Master shouted. One day, slightly ill, he wrote a verse saying: 'Birth and death are dull and true, the great void is pure and full, seventy-nine years, the cradle rope is broken.' He threw down his pen and passed away. Zen Master Zhuquan Falin of Lingyin Temple in Hangzhou

The son of the Huang family of Ninghai (county under Taizhou) in Taizhou. He visited Yuan Sou at Zhongtianzhu Temple. Yuan Sou asked: 'Where do you come from?' The Zen Master said: 'Tiantai (Mount Tiantai).' Yuan Sou said: 'Have you seen Hanshan (Hanshanzi) and Shide (Monk Shide)?' The Zen Master bowed and said: 'Today I personally see the Abbot.' Yuan Sou said: 'Empty talker, go to the meditation hall.' While reading the scriptures, Yuan Sou said: 'Reading the scriptures?' The Zen Master said:

是。叟曰將甚麼看。師曰將眼看。叟豎起拳曰何不道將者個看。師曰放下拳頭將甚麼看。叟微笑。至元四年主靈隱。上堂。法是常法。道是常道。拶破面門。點即不到。雪峰一千七百人善知識。朝夕只輥三個木毬。趙州七百甲子老禪和。見人只道喫茶去。中峰居常見兄弟相訪只是敘通寒溫燒香叉手。若是金毛獅子子。三千里外定誵訛。上堂。舉趙州布衫話。師曰。趙州雖則善用太阿。截斷者僧舌頭。未免自揚家醜。靈隱則不然。忽有僧問萬法歸一一歸何處。只向他道。今日熱如昨日。上堂。古杭管內靈隱名山。肇建於東晉咸和年間。慧理法師為第一祖。今日上元令節諸處放燈。知事直歲各各照管風燭。便下座。至正十五年二月二日示疾。書偈曰。七十二年虛空釘橛。末後一句不說不說。遂奄然而化。

杭州徑山復原福報禪師

臺之寧海方氏子。參元叟。叟問近離甚虛。師曰凈慈。叟曰來作甚麼。師曰久慕和尚道風特來禮拜。叟曰趙州見南泉作么生。師曰頭頂天腳踏地。叟曰見后如何。師曰饑來吃飯困來眠。叟曰何處學得者虛頭來。師曰今日親見和尚。叟頷之。出住東山。上堂。舉一不得舉二。放過一著落在第二。古人恁么說話。正是抱贓叫屈。東山即不然。舉二不得舉一。放過一著落在第七。到者里須知

【現代漢語翻譯】現代漢語譯本是。老者問：『你用什麼看？』禪師說：『用眼睛看。』老者舉起拳頭說：『為何不說用這個看？』禪師說：『放下拳頭，你又用什麼看？』老者微笑。至元年間四年，禪師主持靈隱寺。上堂說法：『法是永恒不變的法，道是永恒不變的道。即使你打破了面門，也無法觸及真理。』雪峰義存（Xuefeng Yicun）有一千七百位有見識的弟子，早晚只是玩弄三個木球。趙州從諗（Zhaozhou Congshen）活了七百歲，見到人就說『喫茶去』。中峰明本（Zhongfeng Mingben）經常見到兄弟來訪，只是敘說寒溫，燒香作揖。如果是真正的金毛獅子，三千里外也能辨別出真偽。』上堂說法，舉趙州和尚的布衫公案。禪師說：『趙州雖然善用太阿劍（指鋒利的智慧），截斷了僧人的舌頭，但未免自曝家醜。靈隱寺則不然，如果有僧人問『萬法歸一一歸何處？』，只對他說『今日熱如昨日』。』上堂說法：『古杭州管轄內的靈隱寺是名山，始建於東晉咸和年間，慧理法師（Huili Fashi）是第一代祖師。今日是上元節，各處都在放燈，知事和值歲的人各自照看好風燭。』隨即下座。至正十五年二月初二示疾，寫下偈語：『七十二年虛空釘橛，末後一句不說不說。』於是安詳圓寂。

杭州徑山復原福報禪師

臺州寧海人方氏之子。參拜元叟行端（Yuansou Xingduan）禪師。元叟問：『你從哪裡來？』禪師說：『凈慈寺。』元叟問：『來這裡做什麼？』禪師說：『久仰和尚的道風，特來禮拜。』元叟問：『趙州和尚見南泉普愿（Nanquan Puyuan），是怎麼做的？』禪師說：『頭頂天，腳踏地。』元叟問：『見面之後如何？』禪師說：『饑來吃飯，困來眠。』元叟問：『從哪裡學來的這些虛頭？』禪師說：『今日親見和尚。』元叟點頭認可。後來禪師去東山主持寺院。上堂說法：『舉一不能舉二，放過一著就落在第二。』古人這樣說話，正是做了賊還喊冤。東山則不然，舉二不能舉一，放過一著就落在第七。到了這裡要知道......

【English Translation】 English version Yes. The old man asked, 'What do you use to see?' The master said, 'I use my eyes to see.' The old man raised his fist and said, 'Why don't you say you use this to see?' The master said, 'If you put down your fist, what do you use to see?' The old man smiled. In the fourth year of the Zhiyuan era, the master presided over Lingyin Temple. He ascended the hall and said, 'The Dharma is the constant Dharma, and the Tao is the constant Tao. Even if you break through the face, you cannot reach it.' Xuefeng Yicun (Xuefeng Yicun) had 1,700 knowledgeable disciples who only played with three wooden balls morning and evening. Zhaozhou Congshen (Zhaozhou Congshen) lived for 700 years and would say 'Go have tea' to anyone he met. Zhongfeng Mingben (Zhongfeng Mingben) often saw brothers visiting, only exchanging pleasantries, burning incense, and bowing. If it is a true golden-haired lion, it can distinguish between true and false from three thousand miles away.' Ascending the hall, he cited the case of Zhaozhou's cloth robe. The master said, 'Although Zhaozhou was good at using the Tai'a sword (referring to sharp wisdom) to cut off the tongues of monks, he inevitably exposed his own shortcomings. Lingyin Temple is not like that. If a monk asks, 'Where do the myriad dharmas return to one, and where does the one return to?', just tell him, 'Today is as hot as yesterday.'' Ascending the hall, he said, 'Lingyin Temple in the ancient Hangzhou area is a famous mountain, built in the Xianhe period of the Eastern Jin Dynasty. Master Huili (Huili Fashi) was the first patriarch. Today is the Shangyuan Festival, and lanterns are being lit everywhere. The stewards and those on duty should take care of the candles.' Then he descended from the seat. On the second day of the second month of the fifteenth year of the Zhizheng era, he showed signs of illness and wrote a verse: 'Seventy-two years nailing pegs in the void, the last sentence is not spoken, not spoken.' Then he passed away peacefully.

Zen Master Fuyuan of Jing Mountain in Hangzhou

He was a son of the Fang family from Ninghai, Taizhou. He visited Zen Master Yuansou Xingduan (Yuansou Xingduan). Yuansou asked, 'Where did you come from recently?' The master said, 'Jingci Temple.' Yuansou asked, 'What are you here for?' The master said, 'I have long admired the abbot's Taoist style and have come to pay my respects.' Yuansou asked, 'How did Zhaozhou see Nanquan Puyuan (Nanquan Puyuan)?' The master said, 'Head on the sky, feet on the ground.' Yuansou asked, 'What happened after the meeting?' The master said, 'Eat when hungry, sleep when tired.' Yuansou asked, 'Where did you learn these empty tricks?' The master said, 'Today I have personally seen the abbot.' Yuansou nodded in agreement. Later, the master went to Dongshan to preside over the temple. Ascending the hall, he said, 'You cannot cite two when you cite one, and if you let one go, you will fall into the second.' The ancients spoke like this, which is like a thief crying 'stop thief'. Dongshan is not like that, you cannot cite one when you cite two, and if you let one go, you will fall into the seventh. When you get here, you must know...

有向上一路始得。如何是向上一路。良久曰。莫守寒巖異草青。坐卻白雲宗不妙。洪武初。驛召道行沙門。師赴京。屢入　內庭應對。稱　旨留三年　賜還。兩住徑山。一日得疾甚。革侍者請偈。師叱曰。吾世壽尚有三年。已而果然。及化之日。忽拍手曰。阿呵呵。大眾。是甚麼。看取意寂。

仰山熙禪師法嗣

金陵龍翔笑隱大欣禪師

南昌陳氏子。參晦機。機問曰。黃龍向泐潭得旨領徒遊方。及見慈明氣索污下。過在甚麼處。師曰千年桃核里覓甚舊時仁。又一日。以百丈野狐話詰之。且道不落因果便墮野狐身。不昧因果便脫野狐身。利害在甚麼處。師擬答。機喝一喝。師始豁然。出世吳興烏回。遷鳳山天竺天曆。己巳文宗以金陵潛宮為龍翔集慶寺。詔師開山。上堂。釋迦世尊舍金輪而登佛位。今上皇帝從佛位而御金輪。收攝三千剎海於一印中。具足八萬法門於一毫上。如華嚴會上菩薩得無盡福德藏解脫門。於一器中出生種種美味餘食。又于眾會仰觀空中而雨種種珍寶。隨眾生心悉令滿足。然後得其寶者盡證法門。食其味者咸成妙道。無一塵而不具足佛事。無一法而不圓滿正宗。即今崇建寶坊闡揚法施。諸天音樂不鼓自鳴。梵唄詠歌自然敷奏。十方菩薩咸集道場。八部天龍同伸慶贊。還有不歷化城

【現代漢語翻譯】現代漢語譯本：有通往更高境界的道路嗎？什麼是通往更高境界的道路？（禪師）沉默良久，然後說：『不要留戀寒冷巖石上的奇異草木，如果只是靜坐于白雲之中，宗門就無法興盛。』洪武初年，朝廷驛站召見有道行的沙門，禪師前往京城，多次進入內廷應對（皇帝的提問），因受皇帝賞識而被留下三年，之後被賜還。他兩次住在徑山。一天，他病得很重，侍者請求他留下偈語。禪師斥責說：『我還有三年的壽命。』後來果然應驗。到他圓寂的那天，忽然拍手說：『阿呵呵，各位，這是什麼？看取意寂（看取他的意念歸於寂靜）。』

仰山熙禪師的法嗣

金陵龍翔笑隱大欣禪師

禪師是南昌陳氏之子，參訪晦機禪師。晦機禪師問道：『黃龍禪師在泐潭獲得頓悟后，帶領徒弟四處遊方，但當他見到慈明禪師時，卻氣餒退縮。他的過錯在哪裡？』禪師回答說：『在千年的桃核里尋找什麼舊時的仁義？』又有一天，晦機禪師用百丈禪師的野狐公案來詰問他，並且問道：『且說不落入因果就墮入野狐身，不昧於因果就脫離野狐身，這其中的利害關係在哪裡？』禪師正要回答，晦機禪師大喝一聲，禪師才豁然開悟。之後，禪師在吳興烏回開法傳道，後來又遷往鳳山天竺。天曆年間，己巳年，文宗皇帝將金陵的潛宮改為龍翔集慶寺，詔令禪師開山說法。禪師上堂說法時說：『釋迦世尊捨棄金輪王的地位而登上佛位，如今的皇帝陛下從佛位而執掌金輪王的權力，將三千大千世界的剎海收攝於一個印記之中，將八萬四千法門具足於一根毫毛之上。』如同華嚴法會上菩薩們得到無盡福德藏解脫門，於一個器皿中出生種種美味的剩餘食物，又在眾會上仰觀空中而降下種種珍寶，隨著眾生的心願而使他們都得到滿足。然後得到珍寶的人都證悟了法門，吃到美味的人都成就了妙道。沒有一粒微塵不具足佛事，沒有一法不圓滿正宗。如今崇建寶坊，闡揚佛法，諸天的音樂不敲自鳴，梵唄的詠唱自然奏響，十方菩薩都聚集在道場，八部天龍一同表達慶賀讚歎。還有沒有不經歷化城的（就直接到達寶所的）？

【English Translation】 English version: Is there a path beyond the ultimate? What is the path beyond the ultimate? (The Chan master) remained silent for a long time, then said: 'Do not cling to the strange grasses on the cold rocks; sitting idly amidst the white clouds is not the essence of our school.' In the early years of Hongwu, the imperial post summoned a virtuous Shramana. The master went to the capital and frequently entered the inner court to answer (the emperor's questions). He was favored by the emperor and stayed for three years before being granted permission to return. He resided at Jingshan twice. One day, he became seriously ill, and the attendant asked him to leave a verse. The master scolded, 'I still have three years of life.' Later, it indeed came to pass. On the day of his passing, he suddenly clapped his hands and said, 'A-he-he! Everyone, what is this? Observe the stillness of intention (observe his intention returning to stillness).'

A Dharma descendant of Zen Master Yangshan Xi

Zen Master Xiaoyin Daxin of Longxiang Monastery in Jinling (Nanjing)

The Zen master was a son of the Chen family in Nanchang. He visited Zen Master Huiji. Zen Master Huiji asked: 'Zen Master Huanglong attained enlightenment at Letan and led his disciples to travel around, but when he saw Zen Master Ciming, he was discouraged and retreated. What was his fault?' The Zen master replied: 'What old benevolence are you seeking in a thousand-year-old peach pit?' One day, Zen Master Huiji questioned him using the wild fox koan of Zen Master Baizhang, and asked: 'Tell me, if one does not fall into causality, one will be reborn as a wild fox; if one is not ignorant of causality, one will be liberated from the wild fox body. Where does the advantage or disadvantage lie?' As the Zen master was about to answer, Zen Master Huiji shouted, and the Zen master suddenly became enlightened. Afterwards, the Zen master opened the Dharma and preached in Wuhui, Wuxing, and later moved to Fengshan Tianzhu. During the Tianli era, in the year of Jisi, Emperor Wenzong converted the Qian Palace in Jinling into Longxiang Jiqing Monastery and ordered the Zen master to establish the monastery and preach the Dharma. The Zen master said in his Dharma talk: 'Shakyamuni Buddha abandoned the position of the Golden Wheel King and ascended to the Buddha's seat. Now, His Majesty the Emperor holds the power of the Golden Wheel King from the Buddha's seat, gathering the lands of three thousand great thousand worlds into one seal, and fully possessing the eighty-four thousand Dharma gates on one hair. 'It is like the Bodhisattvas in the Avatamsaka Assembly obtaining the inexhaustible treasure of liberation, producing various delicious leftover foods in one vessel, and raining down various treasures in the assembly, fulfilling the wishes of all beings. Then, those who obtain the treasures all realize the Dharma, and those who eat the delicious food all achieve the wonderful path. There is not a single dust that does not fully possess the Buddha's work, and there is not a single Dharma that does not perfectly fulfill the orthodox tradition. Now, we are building a precious monastery and propagating the Dharma. The music of the heavens plays without being struck, and the chanting of the Brahmas naturally resounds. Bodhisattvas from the ten directions gather in the Dharma place, and the eight classes of gods and dragons express their congratulations and praise. Is there anyone who does not experience the illusory city (and directly reaches the treasure land)?

徑登寶所者么。擊拂子曰。四海已歸皇化里。時清體唱太平歌。文宗皇帝聖忌滿散藏經。上堂。尊而無上高超象帝之先。貴不可名坐斷鬼盧之頂。其頂之大則容攝十虛。其用之廣則包括萬類。如月涵眾水無分凈穢之殊。春在百華不見正偏之相。妙有不有。真空不空。所以道無邊剎境自他不隔于毫端。十世古今始終不離於當念。擲大千于方外。納須彌于芥中。於斯見得便見文宗皇帝。昔從佛地示現王宮。撫治邦家又安宗社。化導已周復歸佛位。寂然不動智。普應於十方。廓爾無私化。已周于沙界。龍翔與么讚揚。且道還契聖意也無。良久曰。優缽天花吹不斷。又從兜率下閻浮。上堂。言發非聲。色前不物。著甚來由。聲色里睡眠。聲色里坐臥。卻較些子。所以道即此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分。驀拈拄杖曰。水流黃葉來。何處牛帶寒。鴉過別村。卓拄杖。至正甲申五月示寂。

金陵保寧仲方天倫禪師

明之象山張氏子。參晦機。機問曰。湖山藹藹。湖水洋洋。浸爛你鼻孔。塞破你眼睛。因甚不知。師曰。通身無影像。步步絕行蹤。機曰未在更道。師拂袖便出。遂依座下。屢以此事扣問。機終不說。乃往吳興桃花塢結茆。一日聞雷有省。徹見晦機用處。出世東泉佛巖保寧

【現代漢語翻譯】現代漢語譯本：如何才能直接到達寶藏所在之處呢？（禪師）拿起拂塵說：『天下已經歸順於皇家的教化之中，天下太平，人們歌唱著太平之歌。』文宗皇帝的忌日，（寺院）舉行完畢散藏經的儀式后，（禪師）登上法堂。（禪師說，）至尊無上，超越于天地之前；尊貴不可言說，佔據鬼神和人類世界的頂端。它的頂端之大，可以容納整個宇宙；它的作用之廣，可以包含萬事萬物。如同月亮倒映在眾多的水中，不區分乾淨和污穢；春天降臨在各種花朵上，不顯現正與偏的區別。奇妙的存在並非實有，真正的空性並非空無。所以說，無邊的佛國凈土，自身與他者之間沒有絲毫的隔閡；過去、現在、未來，始終不離於當下的念頭。將大千世界拋擲于方外，將須彌山納入芥子之中。如果能在此處領悟，便能見到文宗皇帝。過去從佛的境界示現於王宮，治理國家，安定宗廟社稷，教化已經圓滿，又迴歸于佛的果位。寂靜不動的智慧，普遍應現於十方世界；廣闊無私的教化，已經周遍于無盡的沙界。龍翔這樣讚揚，那麼，（你們）覺得（我）是否契合了文宗皇帝的聖意呢？（禪師）停頓了很久說：『優缽羅花（Uptala，藍色蓮花）的香氣吹不斷，（文宗皇帝）又從兜率天（Tushita Heaven，欲界第四天）降生到閻浮提（Jambudvipa，我們所居住的這個世界）。』（禪師）登上法堂。（禪師說，）言語發出之前不是聲音，色相顯現之前不是事物，執著于什麼來由呢？（人們）在聲色之中睡眠，在聲色之中坐臥，卻要比較些微的差別。所以說，當下所見所聞並非真正的見聞，沒有剩餘的聲色可以呈獻給你。如果能明白其中的道理，就完全沒有事情，本體和作用不妨分開或不分開。（禪師）突然拿起拄杖說：『流水帶來黃葉，哪裡有牛帶著寒鴉飛過別的村莊？』（禪師）放下拄杖。（禪師）在至正甲申年五月圓寂。金陵保寧仲方天倫禪師（天倫禪師）是明朝象山張氏的兒子，參拜晦機禪師。晦機禪師問道：『湖山是如此的茂盛，湖水是如此的浩蕩，浸爛你的鼻孔，塞破你的眼睛，為什麼你不知道呢？』（天倫禪師）回答說：『通身沒有影像，每一步都斷絕了行蹤。』晦機禪師說：『還沒有說到點子上，再說一句。』（天倫禪師）拂袖便離開了。於是留在晦機禪師的座下，多次用這件事請教，晦機禪師始終沒有說破。於是前往吳興桃花塢結茅隱居。一天，聽到雷聲有所領悟，徹底明白了晦機禪師的用意。後來出世，住持東泉佛巖保寧寺。

【English Translation】 English version: How does one directly ascend to the place where the treasure is? (The Chan master) picked up the whisk and said, 'The four seas have already submitted to the Emperor's teachings; in this peaceful time, people sing songs of peace.' After the ceremony of reciting and storing the scriptures on the anniversary of Emperor Wenzong's death, (the Chan master) ascended the Dharma hall. (The Chan master said,) 'Supreme and unsurpassed, it transcends even the heavens; noble and beyond description, it sits atop the realm of ghosts and humans. Its summit is so vast that it can contain the entire universe; its function is so broad that it encompasses all things. Like the moon reflected in numerous waters, it does not distinguish between clean and impure; like spring arriving on various flowers, it does not reveal the difference between right and wrong. The wondrous existence is not truly existent; the true emptiness is not truly empty. Therefore, it is said that in the boundless Buddha-lands, there is no separation between oneself and others, even at the tip of a hair; the past, present, and future are always inseparable from the present moment. Throw the great thousand worlds beyond the realm of consideration; contain Mount Sumeru (Mount Meru, the central world-mountain in Buddhist cosmology) within a mustard seed. If one can realize this, one can see Emperor Wenzong. In the past, he manifested from the realm of the Buddha in the royal palace, governed the country, and secured the ancestral temples and altars. His teachings were complete, and he returned to the state of Buddhahood. The wisdom of stillness and non-movement universally responds to the ten directions; the vast and selfless transformation has pervaded the endless realms of sand. Long Xiang praises in this way, so, do you think (I) am in accord with the Emperor Wenzong's holy intention?' (The Chan master) paused for a long time and said, 'The fragrance of the Uptala flower (Uptala, blue lotus) cannot be blown away; (Emperor Wenzong) descended again from Tushita Heaven (Tushita Heaven, the fourth heaven of the desire realm) to Jambudvipa (Jambudvipa, the world we live in).' (The Chan master) ascended the Dharma hall. (The Chan master said,) 'Before words are spoken, there is no sound; before form appears, there is no thing. What is there to be attached to? (People) sleep in sound and form, sit and lie in sound and form, yet they compare slight differences. Therefore, it is said that what is seen and heard at this moment is not true seeing and hearing; there are no remaining sounds and forms to present to you. If one understands the truth within, there is nothing at all; the essence and function may or may not be separated.' (The Chan master) suddenly picked up the staff and said, 'The flowing water brings yellow leaves; where is the ox carrying the cold crows flying over another village?' (The Chan master) put down the staff. (The Chan master) passed away in the fifth month of the Jia Shen year of the Zhizheng era. Chan Master Zhongfang Tianlun of Baoning Temple in Jinling (Chan Master Tianlun) was the son of the Zhang family of Xiangshan in the Ming Dynasty. He visited Chan Master Huiji. Chan Master Huiji asked, 'The mountains and lakes are so lush, the lake water is so vast, rotting your nostrils, blocking your eyes, why don't you know?' (Chan Master Tianlun) replied, 'The whole body has no image, every step cuts off traces.' Chan Master Huiji said, 'Not yet to the point, say another sentence.' (Chan Master Tianlun) flicked his sleeve and left. Then he stayed under Chan Master Huiji's seat, repeatedly asking about this matter, but Chan Master Huiji never revealed it. So he went to Taohuawu in Wuxing to build a hermitage. One day, he had an awakening upon hearing thunder, and thoroughly understood Chan Master Huiji's intention. Later, he came into the world and became the abbot of Dongquan Foyan Baoning Temple.

。臘八上堂。昨夜見明星悟道。後園風打籬笆倒。曉來無跡可追尋。雪山依舊生青草。上堂。初三十一。中九下七。七九六十三。九九八十一。朝往西天暮歸唐土。一馬生三寅。石牛欄古路。參。上堂。修多羅教如標月指。昨日有人從西州來。接得東州信。報道大食國里人。在眼睫上賣香藥。喝一喝。

杭州中天竺一關正逵禪師

饒之鄱陽方氏子。參晦機。機問甚處人。師曰鄱陽人。機曰鄱陽湖水深多少。師曰瞪目不見底。機曰恁么則浸爛衲僧鼻孔也。師曰終不借和尚鼻孔出氣。機曰畢竟借誰鼻孔出氣。師曰恭惟和尚萬福。機肯之。住后示眾。心不是佛。智不是道。一念涉思惟。全身入荒草。所以道目前無法。意在目前。不是目前法。非耳目之所到。古今天地。古今日月。古今山河。古今人倫。頭頭顯露。物物全彰。不從千聖借。不向萬機求。內外絕承當。古今無處所。恁么解會猶是錯認驢鞍橋作阿爺下頷。雖然。既是泗州大聖。因甚在楊州出現。良久曰。參。

明州育王石室祖瑛禪師

蘇之吳江陳氏子。齠年出家。即䇿杖遊方。聞晦機道化亟往投之。一見契合。出住隆教育王。謝平石砥禪師問疾偈曰。是身無我病根深。慚愧文殊遠訪臨。自有巖花談不二。青燈相對笑吟吟。臨終示眾曰。五

【現代漢語翻譯】現代漢語譯本

臘月初八上堂說法。昨夜見明星而悟道，如同後園的風吹倒了籬笆。清晨醒來，已無跡可尋，雪山依舊生長著青草。上堂說法。初三十一，中九下七，七九六十三，九九八十一。早上前往西天，傍晚迴歸唐土。一馬生三寅，石牛欄是古老的道路。參！上堂說法。《修多羅教》（Sūtra，佛經）如同指示月亮的手指。昨日有人從西州來，接到了東州的信，說大食國（Arabia）的人，在眼睫上賣香藥。喝！杭州中天竺寺的一關正逵禪師饒州鄱陽人，姓方。參拜晦機禪師。晦機問：『你是哪裡人？』禪師說：『鄱陽人。』晦機說：『鄱陽湖水有多深？』禪師說：『瞪大眼睛也看不見底。』晦機說：『這樣說來，豈不是要浸爛衲僧的鼻孔？』禪師說：『我終究不借和尚的鼻孔出氣。』晦機說：『那畢竟借誰的鼻孔出氣？』禪師說：『恭祝和尚萬福。』晦機認可了他。住持後向大眾開示：『心不是佛，智不是道。一念之間涉入思惟，全身便陷入荒草。』所以說，『目前無法，意在目前。不是目前法，非耳目之所到。』古往今天地，古往今日月，古往今山河，古往今人倫，頭頭顯露，物物全彰。不從千聖借，不向萬機求。內外斷絕承當，古今無處所。』這樣理解，仍然是錯認了驢鞍橋作阿爺的下巴。雖然如此，既然是泗州大聖（僧伽大師），為何在揚州出現？良久后說：『參！』明州育王寺的石室祖瑛禪師蘇州吳江人，姓陳。年幼出家，便拄著枴杖四處遊方。聽聞晦機禪師的道化，急忙前去投奔，一見如故。後來住持隆教育王寺。謝平石砥禪師的問疾偈說：『是身無我病根深，慚愧文殊（Mañjuśrī）遠訪臨。自有巖花談不二，青燈相對笑吟吟。』臨終時向大眾開示：『五

【English Translation】 English version

Sermon on the eighth day of the twelfth lunar month. Last night, I attained enlightenment upon seeing the morning star, like the wind in the back garden blowing down the fence. Waking up in the morning, there is no trace to be found, and the snow mountain still grows green grass. Sermon. The first of the month is thirty or thirty-one days, the middle is nine, the end is seven, seven times nine is sixty-three, nine times nine is eighty-one. In the morning, I go to the Western Heaven, and in the evening, I return to the Tang Dynasty. One horse gives birth to three Yin, and the stone cattle pen is an ancient road. Chan! Sermon. The Sūtra teaching is like a finger pointing at the moon. Yesterday, someone came from Xizhou and received a letter from Dongzhou, reporting that people in Arabia are selling incense and medicine on their eyelashes. Drink! Zen Master Yiguan Zhengkui of Zhongtianzhu Temple in Hangzhou A native of Poyang, Raozhou, surnamed Fang. He visited Zen Master Huiji. Huiji asked, 'Where are you from?' The Zen master said, 'From Poyang.' Huiji said, 'How deep is the water in Poyang Lake?' The Zen master said, 'I can't see the bottom even with my eyes wide open.' Huiji said, 'In that case, wouldn't it rot the nostrils of the monks?' The Zen master said, 'I will never borrow the abbot's nostrils to breathe.' Huiji said, 'Then whose nostrils will you borrow to breathe?' The Zen master said, 'I respectfully wish the abbot ten thousand blessings.' Huiji acknowledged him. After taking charge, he addressed the assembly: 'The mind is not the Buddha, and wisdom is not the Dao. A single thought involving contemplation, and the whole body falls into the wilderness.' Therefore, it is said, 'There is no Dharma before the eyes, the meaning is in the present. It is not the Dharma of the present, beyond the reach of ears and eyes.' Ancient and present heaven and earth, ancient and present sun and moon, ancient and present mountains and rivers, ancient and present human relations, everything is revealed, everything is fully manifested. Do not borrow from a thousand sages, do not seek from ten thousand machines. Sever all acceptance inside and out, there is no place in ancient and present.' Such an understanding is still mistaking the donkey saddle for the abbot's chin. Although so, since it is the Great Sage of Sizhou (Saṃghārāma), why does he appear in Yangzhou? After a long while, he said, 'Chan!' Zen Master Shishi Zuying of Yuwang Temple in Mingzhou A native of Wujiang, Suzhou, surnamed Chen. He became a monk at a young age and traveled around with a staff. Hearing of Zen Master Huiji's teachings, he hurried to join him and was immediately compatible. Later, he took charge of Longjiao Yuwang Temple. He thanked Zen Master Shiping Shidi's sick-visiting verse, saying: 'This body is without self, the root of the disease is deep, ashamed that Mañjuśrī visits from afar. Naturally, the rock flowers discuss non-duality, facing the green lamp, smiling and chanting.' On his deathbed, he addressed the assembly: 'Five'

十三年弄巧成拙。踏破虛空赤腳行。萬象森羅笑不徹。

嘉興府祥符寺梅屋念常禪師

世居華亭。黃姓。年十二依平江圓明院剃髮。至大戊申晦機自百丈遷凈慈。師往參。值機上堂舉太原孚上座聞角聲因緣頌曰。琴生入滄海。太史游名山。從此楊州城外路。令嚴不許早開關。有省于言下。投丈室呈所解。智頷之。俾掌記室。服勤七年。延祐丙辰主祥符。著佛祖通載二十二卷。行於叢林。

靈隱訚禪師法嗣

江州東林無外宗廓禪師

南昌魏氏子。初參悅堂。堂問溪聲儘是廣長舌因緣。機語相契。遂承印記。初遷云居。晚住東林。臨終偈曰。吾年七十一。世緣今已畢。挨倒五須彌。夜半日頭出。倏然而逝。

鼓山凝禪師法嗣

蒙山異禪師

參皖山看個無字。未有省入。往承天謁孤蟾瑩禪師。一日坐次。首座入堂燒香。打香盒作聲。有省。頌曰。沒興路頭窮。踏翻波是水。超群　老趙州。面目只如此。次依虛堂。堂指瓶梅曰做得頌者　歸堂。師曰。戰退群陰得意回。百花頭上作春魁。看他方便為人處。放出春風和氣來。堂曰歸堂去。復參皖山。一日上石梯子廓然大悟。(語見皖山章)示眾。蘇州有。常州有。八角磨盤空里走。日面佛。月面佛。覿面和盤都托出。便與么掀

【現代漢語翻譯】現代漢語譯本十三年來的努力最終弄巧成拙。赤腳行走，踏破虛空。面對世間萬象，卻無法真正開懷一笑。

嘉興府祥符寺的梅屋念常禪師

俗家住在華亭，姓黃。十二歲時在平江圓明院剃度出家。至大戊申年，晦機禪師從百丈遷到凈慈寺，念常禪師前去參拜。正趕上晦機禪師上堂說法，舉太原孚上座聽聞角聲的因緣，並作頌說：『琴聲融入滄海，太史游歷名山。從此楊州城外的道路，嚴令禁止過早開關。』念常禪師在言語之下有所領悟，便到晦機禪師的丈室呈上自己的理解，晦機禪師點頭認可，讓他掌管記室，勤懇地工作了七年。延祐丙辰年，主持祥符寺。著有《佛祖通載》二十二卷，在叢林中流傳。

靈隱訚禪師的法嗣

江州東林無外宗廓禪師

南昌魏氏之子。最初參拜悅堂禪師，悅堂禪師問『溪聲儘是廣長舌』的因緣，宗廓禪師的回答與禪機相合，於是得到悅堂禪師的印可。最初遷往云居山，晚年住在東林寺。臨終時作偈說：『我年七十一，世間的緣分如今已經了結。推倒五座須彌山，半夜裡太陽升起。』說完便溘然長逝。

鼓山凝禪師的法嗣

蒙山異禪師

參皖山時，參「無」字話頭，但沒有領悟。前往承天寺拜見孤蟾瑩禪師。一天坐禪時，首座進入佛堂燒香，香盒發出聲響，蒙山異禪師因此有所領悟，作頌說：『毫無興致的道路走到了盡頭，踏翻波浪才知道原來還是水。超越眾人之上的老趙州（Zhaozhou），面目本來就是這樣。』之後依止虛堂禪師，虛堂禪師指著瓶中的梅花說：『誰能為這梅花作頌，就讓他回寮房休息。』蒙山異禪師說：『戰勝了所有陰暗，得意地歸來，在百花之上成為春天的魁首。看看他方便接引人的地方，放出春風般的和氣。』虛堂禪師說：『回寮房休息去吧。』又再次參皖山，一天登上石梯時，廓然大悟。（語見皖山章）開示大眾說：『蘇州有，常州有，八角磨盤在空中行走。日面佛（Rimian Fo），月面佛（Yuemian Fo），當面將一切都托出。』說完便掀...

【English Translation】 English version Thirteen years of meticulous effort culminated in a clumsy failure. Walking barefoot, shattering the void. Facing the myriad phenomena, yet unable to truly laugh.

Zen Master Meiwu Nianchang of Xiangfu Temple in Jiaxing Prefecture

Originally from Huating, with the surname Huang. At the age of twelve, he was tonsured at Yuanming Temple in Pingjiang. In the year of Wushen during the Zhida era, when Zen Master Huiji moved from Baizhang to Jingci Temple, Nianchang went to pay his respects. He happened to be present when Zen Master Huiji ascended the Dharma hall, citing the story of Upadhyaya Fu of Taiyuan hearing the sound of a horn, and composed a verse saying: 'The sound of the zither merges into the vast sea, the historian travels to famous mountains. From now on, the roads outside Yangzhou city, are strictly forbidden to open early.' Nianchang had some understanding from these words, and presented his interpretation to Zen Master Huiji's chamber. Zen Master Huiji nodded in approval and appointed him to manage the records room, where he diligently worked for seven years. In the year Bingchen during the Yanyou era, he became the abbot of Xiangfu Temple. He authored 'Comprehensive Records of Buddhas and Patriarchs' in twenty-two volumes, which circulated among the monastic community.

Dharma heir of Zen Master Yin of Lingyin Temple

Zen Master Wuwai Zongkuo of Donglin Temple in Jiangzhou

A son of the Wei family from Nanchang. He initially visited Zen Master Yuetang, who asked about the cause and condition of 'The sound of the stream is entirely the long, broad tongue.' Zongkuo's response resonated with the Zen opportunity, and he received Yuetang's seal of approval. He initially moved to Yunju Mountain and later resided at Donglin Temple. At the time of his death, he composed a verse saying: 'I am seventy-one years old, my worldly affinities are now complete. Toppling the five Mount Sumerus (Sumeru), the sun rises in the middle of the night.' After saying this, he passed away suddenly.

Dharma heir of Zen Master Ning of Gushan Temple

Zen Master Yi of Mengshan

When contemplating the 'Wu' (無, 'no' or 'nothingness') character at Wanshan, he had no realization. He went to Chengtian Temple to visit Zen Master Guchan Ying. One day during meditation, the head monk entered the hall to burn incense, and the sound of the incense box triggered an awakening in Zen Master Yi, who composed a verse saying: 'The path of no interest reaches its end, overturning the waves reveals that it is still water. The old Zhaozhou (Zhaozhou) who surpasses the crowd, his face is just like this.' Later, he relied on Zen Master Xutang, who pointed to the plum blossoms in a vase and said, 'Whoever can compose a verse for these plum blossoms can return to their room to rest.' Zen Master Yi said, 'Having defeated all darkness, he triumphantly returns, becoming the leader of spring above all flowers. Look at his expedient means of guiding people, releasing the harmony of the spring breeze.' Zen Master Xutang said, 'Go back to your room to rest.' He then visited Wanshan again, and one day while climbing the stone steps, he had a great enlightenment. (The saying is found in the chapter on Wanshan.) He instructed the assembly, saying: 'Suzhou has it, Changzhou has it, the octagonal millstone walks in the void. The Sun-faced Buddha (Rimian Fo), the Moon-faced Buddha (Yuemian Fo), face to face, everything is offered up.' Then he overturned...

倒禪床拂袖散去。法門幸甚。或有猶預之者。只得把手牽汝歸家。聞聲悟道見色明心。豎拂子曰。見么。見么是色。那個是心。喝一喝曰。聞么。聞底是聲。那個是道。直下正眼豁開方得入門。猶是脫白沙彌。要與衲僧齊驅並駕。更進竿頭一步。真性湛然離諸名相。虛而靈寂而妙。悟之者號大法王。才出母胎便乃周行七步目顧四方。一手指天一手指地。天上天下唯吾獨尊。且道明甚麼邊事。者里薦得便見時時有諸佛下生。唸唸有諸佛成道。師垂三關語以驗學者。曰。蟭螟蟲吸乾滄海。魚龍蝦蟹向何處安身立命。又曰。水母飛上色究竟天。入摩醯眼裡作舞。因甚不見。又曰。蓮湖橋為一切人直指。明眼人因甚落井。

金牛真禪師法嗣

舒州太湖無用寬禪師

一源參。師問何處來。源曰通州。師曰淮海近日盈虛若何。源曰沃日滔天不存涓滴。師曰不著漕道。源曰請和尚道。師便喝。又一日舉證道偈問曰。掣電飛來全身不顧。擬議之間聖凡無路。速道速道。源曰。火迸星飛有何擬議。覿面當機不是不是。師振威一喝。源曰喝作么。師曰。東瓜山前吞扁擔。捉住清風剝了皮。源不覺通身汗下。亟五體投地曰。今日方知和尚用處。師曰閉著口。

慶壽璋禪師法嗣

燕京慶壽寺海云印簡禪師

【現代漢語翻譯】現代漢語譯本倒禪床，拂袖離去。佛法真是值得慶幸啊！如果還有猶豫不決的人，我只好牽著你的手帶你回家。聽聞聲音就能領悟真理，見到事物就能明白心性。豎起拂塵說：『看見了嗎？看見的就是色（rupa，物質現象）。哪個是心（citta，精神現象）？』喝一聲說：『聽見了嗎？聽見的就是聲（shabda，聲音）。哪個是道（marga，道路，真理）？』直接以正眼豁然開悟才能入門。即使這樣也只是脫離了白衣沙彌的身份，想要和僧侶們並駕齊驅，還要更進一步。真性湛然，超越一切名相，空虛而靈妙，寂靜而玄奧。領悟它的人被稱為大法王。就像佛陀才從母親的胎中出來，就能行走七步，目光環視四方，一手指天，一手指地，宣稱『天上天下，唯我獨尊』。且說這表明了什麼？在這裡領會了，就能見到時時有諸佛降生，唸唸有諸佛成道。師父垂示三關語來檢驗學人，說：『蟭螟蟲吸乾滄海，魚龍蝦蟹向何處安身立命？』又說：『水母飛上色究竟天（Akanistha，佛教宇宙觀中色界的最高層），在摩醯首羅天（Maheshvara，印度教主神濕婆的別名）的眼裡跳舞，為什麼看不見？』又說：『蓮湖橋本為一切人直接指引，明眼人為什麼還會落井？』

金牛真禪師法嗣

舒州太湖無用寬禪師

一源參拜。禪師問：『從哪裡來？』一源答：『通州。』禪師問：『淮海近日的收成怎麼樣？』一源答：『大水滔天，顆粒無收。』禪師說：『不走漕運的道路。』一源說：『請和尚說。』禪師便喝一聲。又有一天，禪師舉證道偈問：『閃電飛來，全身不顧，擬議之間，聖凡無路。速說！速說！』一源答：『火星飛濺，有什麼可擬議的？當面直對，不是！不是！』禪師威嚴地喝一聲。一源問：『喝什麼？』禪師說：『東瓜山前吞扁擔，捉住清風剝了皮。』一源不覺全身汗下，連忙五體投地，說：『今天才知道和尚的用心之處。』禪師說：『閉上你的嘴。』

慶壽璋禪師法嗣

燕京慶壽寺海云印簡禪師

【English Translation】 English version He overturned the meditation bed and departed with a flick of his sleeve. How fortunate for the Dharma! If there are still those who hesitate, I will have to take your hand and lead you home. Hearing a sound, one awakens to the Tao; seeing a form, one understands the mind. He raised the whisk and said, 'Do you see it? What you see is rupa (form, material phenomena). Which is the citta (mind, mental phenomena)?' He shouted, 'Do you hear it? What you hear is shabda (sound). Which is the marga (path, truth)?' Only by directly opening the eye of truth can one enter the gate. Even then, one has only shed the status of a lay novice. If you want to ride alongside the monks, you must take another step forward. The true nature is serene, transcending all names and forms, empty yet spiritual, silent yet wondrous. Those who realize it are called Great Dharma Kings. Just like the Buddha, as soon as he emerged from his mother's womb, he walked seven steps, looked around in all directions, pointed one finger to the sky and one finger to the earth, and proclaimed, 'Above and below the heavens, I alone am the honored one.' Now, what does this signify? If you understand it here, you will see that Buddhas are born at every moment, and Buddhas attain enlightenment in every thought. The master presented three critical phrases to test the students, saying, 'If a gnat sucks the ocean dry, where will the fish, dragons, shrimp, and crabs find a place to settle down?' He also said, 'If a jellyfish flies up to Akanistha (the highest heaven in the Form Realm in Buddhist cosmology) and dances in the eye of Maheshvara (another name for the Hindu god Shiva), why can't you see it?' He also said, 'The Lotus Lake Bridge is meant to directly guide everyone, so why do those with clear eyes still fall into the well?'

Successor of Chan Master Jinniu Zhen

Chan Master Wuyong Kuan of Taihu, Shuzhou

Yi Yuan paid respects. The master asked, 'Where do you come from?' Yi Yuan replied, 'Tongzhou.' The master asked, 'How is the harvest in Huaihai recently?' Yi Yuan replied, 'The floodwaters are overwhelming, and not a single grain remains.' The master said, 'Not taking the waterway route.' Yi Yuan said, 'Please, Master, speak.' The master then shouted. Another day, the master raised a verse on attaining the Tao and asked, 'Like lightning flashing, one disregards the whole body; in the midst of deliberation, there is no path for the sacred or the mundane. Speak quickly! Speak quickly!' Yi Yuan replied, 'Sparks fly and stars scatter; what is there to deliberate? Face to face, directly confronting, not! Not!' The master shouted sternly. Yi Yuan asked, 'Why shout?' The master said, 'Swallowing a carrying pole in front of Donggua Mountain, catching the clear wind and peeling off its skin.' Yi Yuan was covered in sweat and immediately prostrated himself, saying, 'Today I finally understand the master's intention.' The master said, 'Close your mouth.'

Successor of Chan Master Qingshou Zhang

Chan Master Haiyun Yinjian of Qingshou Temple, Yanjing

山西寧遠宋氏子。生而神悟。七歲父授以孝經開宗明義章。師曰。開者何宗。明者何義。父驚異。於是禮中觀沼為師。一日扶觀行。觀曰。法燈禪師道。看他家事忙。且道承誰力。汝作么生會。師將觀手一掣。觀曰者野狐精。師曰喏喏。觀曰更須別參。后䇿杖之燕。過鬆鋪值雨。宿于巖下。因擊火大悟。自捫面曰。今日始知眉橫鼻直。通道天下老和尚不𥧌語。謁中和璋禪師。遂承記莂(語見中和章)。辛卯師主慶壽。一日于廊下逢數僧。師問第一僧曰那裡去。曰賞花去。師便打。問第二僧那裡去。曰禮佛去。師亦打。問第三僧那裡去。曰那裡去。師亦打。問第四僧那裡去。僧無語。師亦打。問第五僧那裡去。曰覓和尚去。師曰覓他作么。曰待打與一頓。師曰將甚麼來打。曰不將棒來打。師連打四下曰者掠虛漢。眾皆走。師召曰諸上座。眾回首。師曰是甚麼。后示寂。謚佛日圓明大佛。

南嶽下二十一世

萬壽仁禪師法嗣

杭州徑山南石文琇禪師

蘇之崑山李氏子。出家邑之紹隆院。嘗問法要于虎丘行中禪師。得言外旨。洪武五年住蘇州普門。開堂日。僧問。世尊出世天雨四花。和尚出世有何祥瑞。師曰一牛飲水五馬不嘶。曰。恁么則熙怡的旨傳千古。寂照宗風播四方。師曰好事不如無。遷

【現代漢語翻譯】現代漢語譯本：宋氏子，山西寧遠人。天生聰慧，七歲時，父親教他《孝經》的開宗明義章。他問老師：『開宗是什麼宗？明義是什麼義？』父親感到驚異，於是讓他拜中觀沼為師。一天，他攙扶觀沼行走，觀沼說：『法燈禪師說，看他家事忙，且道承誰力？你作何理解？』他一把掣開觀沼的手。觀沼說：『你這個野狐精！』他說：『喏喏。』觀沼說：『更須別參。』後來他拄著枴杖前往燕地，路過鬆鋪時遇到下雨，便在巖石下住宿。因為擊火而大悟，自己摸著臉說：『今日始知眉橫鼻直，相信天下老和尚不誑語。』他拜謁中和璋禪師，於是承接了印可（語見中和章）。辛卯年，他主持慶壽寺。一天，在廊下遇到幾個僧人。他問第一個僧人：『哪裡去？』答：『賞花去。』他便打。問第二個僧人：『哪裡去？』答：『禮佛去。』他也打。問第三個僧人：『哪裡去？』答：『哪裡去。』他也打。問第四個僧人：『哪裡去？』僧人無語，他也打。問第五個僧人：『哪裡去？』答：『覓和尚去。』他說：『覓他作甚麼？』答：『待打與一頓。』他說：『將甚麼來打？』答：『不將棒來打。』他連打四下說：『者掠虛漢。』眾人都跑了。他召呼說：『諸上座。』眾人回頭。他說：『是甚麼？』後來他示寂，謚號佛日圓明大佛。

南嶽下二十一世

萬壽仁禪師法嗣

杭州徑山南石文琇禪師

蘇州崑山李氏之子。在崑山紹隆院出家。曾經向虎丘行中禪師請教佛法要義，領會了言語之外的旨趣。洪武五年，住持蘇州普門寺。開堂之日，僧人問：『世尊（釋迦摩尼佛）出世時，天雨四花，和尚出世有何祥瑞？』禪師說：『一牛飲水五馬不嘶。』僧人說：『如此說來，熙怡的宗旨傳遍千古，寂照的宗風播揚四方。』禪師說：『好事不如無。』后遷

【English Translation】 English version: Song's son, from Ningyuan, Shanxi Province. He was born with divine understanding. At the age of seven, his father taught him the opening chapter of the Classic of Filial Piety. He asked his teacher, 'What is the 'opening' of the 'sect'? What is the 'clarification' of 'righteousness'?' His father was astonished, so he had him study under Zhongguan Zhao as his teacher. One day, he was helping Guan Zhao walk when Guan said, 'Zen Master Fadeng said, 'Seeing him busy with family affairs, tell me, whose strength does he rely on?' How do you understand this?' He pulled Guan Zhao's hand away. Guan Zhao said, 'You wild fox spirit!' He said, 'Yes, yes.' Guan Zhao said, 'You need to seek further instruction.' Later, he traveled to Yan with a staff. Passing through Songpu, he encountered rain and stayed under a rock. Because of striking fire, he had a great enlightenment. He touched his face and said, 'Today I know that my eyebrows are horizontal and my nose is straight. I believe that the old monks of the world do not speak falsely.' He visited Zen Master Zhonghe Zhang and then received his seal of approval (as mentioned in Zhonghe's chapter). In the year Xinmao, he presided over Qingshou Temple. One day, he met several monks in the corridor. He asked the first monk, 'Where are you going?' The monk replied, 'To admire the flowers.' He struck him. He asked the second monk, 'Where are you going?' The monk replied, 'To worship the Buddha.' He also struck him. He asked the third monk, 'Where are you going?' The monk replied, 'Where are you going.' He also struck him. He asked the fourth monk, 'Where are you going?' The monk was silent, and he struck him as well. He asked the fifth monk, 'Where are you going?' The monk replied, 'To find the abbot.' He said, 'What are you looking for him for?' The monk replied, 'To give him a beating.' He said, 'What will you use to beat him?' The monk replied, 'I won't use a stick to beat him.' He struck him four times in a row and said, 'You who grasp at emptiness!' Everyone ran away. He called out, 'All of you seated here.' The crowd turned their heads. He said, 'What is it?' Later, he passed away and was posthumously named Buddha Sun Perfect Illumination Great Buddha.

Twenty-first generation under Nanyue

Dharma successor of Zen Master Wanshou Ren

Zen Master Nanshi Wenxiu of Jingshan, Hangzhou

A son of the Li family of Kunshan, Suzhou. He left home at Shaolong Monastery in Kunshan. He once asked Zen Master Xingzhong of Tiger Hill about the essentials of the Dharma and understood the meaning beyond words. In the fifth year of Hongwu, he resided at Pumen Temple in Suzhou. On the day of his opening sermon, a monk asked, 'When the World-Honored One (Sakyamuni Buddha) appeared in the world, the heavens rained four flowers. What auspicious signs are there when the abbot appears in the world?' The Zen master said, 'One ox drinks water, five horses do not neigh.' The monk said, 'In that case, the principles of Xi Yi will be passed down through the ages, and the style of Jizhao will be spread in all directions.' The Zen master said, 'Good things are better than nothing.' Later, he moved

靈巖。上堂。正法眼藏亙古亙今。般若真燈照天照地。當陽無向背。直下絕承當。靈然獨露。透色透聲。廓爾現前。絕聞絕見。常在一切處。不為一切處所拘。非離一切時。不為一切時所攝。者里見得無迷無悟。非后非先。百千法門無量妙義不假思惟悉皆具足。建化法中斯為可矣。若是衲僧門下。直須向百尺竿頭闊步。蟭螟眼裡藏身。娑婆擲去他方。妙喜拈來此土。不知承甚麼恩力。得恁么奇特。良久曰。慣從五鳳樓前過。手握金鞭賀太平。未幾退隱吳松之上。永樂初　詔天下儒釋道流之深通文義者纂修永樂大典。師應　詔而起。留京三載。七年夏住徑山。上堂。森羅及萬象。一法之所印。前面是缽盂峰。中間是佛殿。喚甚麼作一法。良久曰。國一祖師元是崑山人。越四載。師以老病退歸於蘇之北山松院。無疾而逝。

徑山銘禪師法嗣

喜興府天寧西白力金禪師

吳郡姚氏子。幼依寶積院祝髮。初謁古鼎。鼎示以德山見龍潭話。從而有契。至正丁酉住瑞光。會天寧寺災。師為起廢。帝師授以圓通普濟之號。師自幼喪父惟有母存。乃去城東一舍筑孤雲庵以奉養焉。或譏之。師呵曰。你不見編蒲陳尊宿乎。何言之易易也。洪武初為凈慈主席。四年春　詔住天界。五年冬　詔建大會。　大駕幸臨。命師闡

【現代漢語翻譯】現代漢語譯本：靈巖禪師上堂說法：正法眼藏（Dharma Eye Treasury）亙古亙今，般若真燈（Prajna True Lamp）照天照地。當下一刻沒有方向和背離，直接截斷任何承受和擔當。靈明澄澈獨自顯露，穿透色相和聲音。廓然開闊地顯現在眼前，超越聽聞和見解。它常在一切處，卻不被一切處所拘束；並非離開一切時，也不被一切時所攝取。在這裡見到，就沒有迷惑和覺悟，沒有先後之分。百千法門、無量妙義，無需思惟，全部具足。在建立教化的方法中，這可以說是最好的了。如果是衲僧門下，就必須在百尺竿頭更進一步，在蟭螟（一種小蟲）眼裡藏身，將娑婆世界（Saha World）拋擲到其他方，將妙喜世界（Abhirati World）拈來此土。不知承受了什麼恩力，得到如此奇特的能力。良久之後說：『慣從五鳳樓前過，手握金鞭賀太平。』不久之後退隱到吳松之上。永樂初年，皇帝詔令天下精通文義的儒釋道人士纂修《永樂大典》。靈巖禪師應詔而起，留在京城三年。永樂七年夏天，住持徑山寺。上堂說法：森羅萬象，都由一法所印證。前面是缽盂峰，中間是佛殿。用什麼來稱作『一法』呢？良久之後說：『國一祖師（Guoyi Zen Master）原本是崑山人。』四年之後，靈巖禪師因為年老多病，退隱回到蘇州的北山松院，無疾而逝。

徑山銘禪師（Jingshan Ming Zen Master）的法嗣：

喜興府天寧西白力金禪師（Xiqingfu Tianning Xibai Lijing Zen Master）：

吳郡姚氏之子。年幼時依附寶積院剃度出家。最初拜謁古鼎禪師（Guding Zen Master），古鼎禪師用德山（Deshan）見龍潭（Longtan）的公案來開示他，他因此有所領悟。至正丁酉年，住持瑞光寺。當時天寧寺遭遇火災，禪師主持重建。帝師賜予他『圓通普濟』的稱號。禪師自幼喪父，只有母親尚在，於是去城東一舍的地方，建造孤雲庵來奉養母親。有人譏諷他，禪師呵斥道：『你沒看見編蒲陳尊宿（Bianpu Chen Zuns宿）嗎？怎麼能輕易地說這種話呢？』洪武初年，擔任凈慈寺的主席。洪武四年春天，皇帝詔令他住持天界寺。洪武五年冬天，皇帝詔令舉辦大法會，皇帝親自駕臨，命令禪師闡揚佛法。

【English Translation】 English version: Lingyan Zen Master's Dharma talk: The Dharma Eye Treasury is eternal, illuminating the past and present. The Prajna True Lamp shines upon heaven and earth. In this very moment, there is no direction or deviation, directly cutting off any acceptance or responsibility. Clear and bright, it reveals itself alone, penetrating form and sound. Vast and open, it appears before you, transcending hearing and seeing. It is always in all places, yet not bound by any place; it is not apart from any time, nor is it captured by any time. Seeing here, there is no delusion or enlightenment, no before or after. A hundred thousand Dharma gates, countless wonderful meanings, are all complete without thinking. In establishing the methods of teaching, this can be said to be the best. If you are a disciple of a monastic, you must take a further step from the top of a hundred-foot pole, hide yourself in the eye of a gnat (a tiny insect), throw the Saha World to other directions, and bring the Abhirati World to this land. I wonder what grace and power we have received to gain such extraordinary abilities. After a long pause, he said: 'Accustomed to passing in front of the Five Phoenix Tower, holding a golden whip to celebrate peace.' Soon after, he retired to the Wu Song River. In the early years of Yongle, the emperor ordered Confucian, Buddhist, and Taoist scholars who were well-versed in literature to compile the Yongle Encyclopedia. Lingyan Zen Master responded to the imperial decree and stayed in the capital for three years. In the summer of the seventh year of Yongle, he resided at Jingshan Temple. Giving a Dharma talk: All phenomena in the universe are sealed by one Dharma. In front is Bowl Peak, and in the middle is the Buddha Hall. What do you call 'one Dharma'? After a long pause, he said: 'Guoyi Zen Master was originally from Kunshan.' Four years later, Lingyan Zen Master retired to the Song Retreat on North Mountain in Suzhou due to old age and illness, and passed away without illness.

Dharma successor of Jingshan Ming Zen Master:

Xiqingfu Tianning Xibai Lijing Zen Master:

A son of the Yao family in Wujun. He became a monk at Baoji Temple at a young age. He first visited Guding Zen Master, who used the story of Deshan meeting Longtan to enlighten him, and he gained some understanding from it. In the year Dingyou of the Zhizheng era, he became the abbot of Ruiguang Temple. At that time, Tianning Temple suffered a fire, and the Zen Master presided over its reconstruction. The Imperial Teacher bestowed upon him the title 'Perfectly Penetrating Universal Salvation'. The Zen Master lost his father at a young age, and only his mother remained, so he went to a place one house away from the east of the city and built Guyun Hermitage to support his mother. Someone ridiculed him, and the Zen Master scolded: 'Have you not seen the Venerable Bianpu Chen? How can you say such things so easily?' In the early years of Hongwu, he served as the chairman of Jingci Temple. In the spring of the fourth year of Hongwu, the emperor ordered him to reside at Tianjie Temple. In the winter of the fifth year of Hongwu, the emperor ordered a grand Dharma assembly to be held, and the emperor personally attended, ordering the Zen Master to expound the Dharma.

揚第一義諦。自公侯以下庶僚環而聽之。靡不悅服。一日忽示弟子曰。吾有夙因未了。必當酬之。汝等勿以世相逼我。未幾示微疾委順而化。塔于嘉興城西環翠蘭若。

杭州徑山象源仁淑禪師

臺州人。一日趨入門曰。殺來了殺來了。作么生避。遂坐脫。

龍翔訴禪師法嗣

南京天界覺原慧曇禪師

天臺楊氏子。母夢吞明珠而娠。及生容貌嶷然。幼不與群童狎。長依越之法果寺出家。尋受具戒。華嚴止觀無不貫練。時笑隱唱道于中天竺。師往造焉。隱問何處來。師曰遊山來。隱曰笠子下拶破洛浦遍參底作么生。師曰未入門時呈似了也。隱曰即今因甚不拈出。師擬議。隱便喝。師當下脫然有省。他日隱展兩手示師曰。八字打開了也。因甚不肯承當。師曰休來鈍置。隱曰近前來為汝說。師即掩耳而出。隱頷之。初住牛首之祖堂石城之清涼。繼遷保寧蔣山。來改龍翔為天界詔師住持。特授演梵善世利國崇教大禪師。上堂。一句子。黑漆黑。無把柄。有準則。良久曰。會么。碓搗東南。磨推西北。上堂。少室峰前。曹溪門下。燈燈相繼。的的相傳。自古自今。絲毫不易。且以何為驗。樓臺上下火照火。車馬往來人看人。上堂。長者長法身。短者短法身。即今現前一眾坐立。儼然有長有短。諸人

盡知盡見。畢竟阿那個是法身。若也會得。捧缽盂向香積世界吃飯。若也不會。長連床且吃粥吃飯。上堂。經有經師。論有論師。龍河放一線道分科列段去也。拈拄杖卓一下曰。且道是何章句。上堂。只個現成公案。眾中領解者極多。錯會者不少。所以金瑜不辨。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。上堂。威音王已前。彌勒佛已后。有個現成公案。未敢與汝說破。何故。心不負人。面無慚色。示眾。春風浩浩。春日遲遲。黃鸚啼在百花枝。箇中無限意。訊息有誰知。語未畢有僧出問曰。心意識遏捺不住時如何。師厲聲曰是誰遏捺。室中謂僧。曰。二六時無你㗖啄分。無你趣向分。會么。僧罔措。師曰。未明三八九。難免自沉吟。洪武三年奉使西域至僧伽羅國。其王事師于佛山精舍。明年九月示眾袝葬辟支佛塔。先是彼佛懸記。今之開袝適符其言。尚書回奏。　上來賜遺衣。葬于雨花臺之左。

南京天界寺季譚宗泐禪師

臺之臨海周氏子。始生坐即跏趺。人異之。八歲從笑隱學佛。經藏過目成誦。一日隱問。國師三喚。侍者三應。于意云何。師曰何得卦肉作瘡。隱曰。將謂汝奇特。今故無所得也。師一喝。隱擬

【現代漢語翻譯】現代漢語譯本：完全知曉、完全看見。究竟哪個是法身（Dharmakaya，佛的法性之身）？如果能夠領會，就可以拿著缽盂到香積世界（充滿香氣的世界）去吃飯。如果不能領會，就在長連床上吃粥吃飯。上堂說法時說，經典有講經的法師，論著有研究論著的法師，龍河（禪師自稱）放開一條道路，分門別類地講解。拿起拄杖敲了一下說，『且說這是什麼章句？』上堂說法時說，『這個現成的公案（公案，禪宗用語，指禪師的開示或問題），眾人中領悟理解的人很多，錯誤理解的人也不少。所以金子和美玉不能分辨，玉石不能區分。我龍河這裡就要分辨清楚。張上座，李上座，一個手臂長，一個眼睛大，總好像今日的達磨（Bodhidharma，禪宗初祖）一宗，教什麼人來承擔？』噓一聲，下座。上堂說法時說，『威音王佛（過去佛名）之前，彌勒佛（Maitreya，未來佛）之後，有個現成的公案，我不敢與你們說破。為什麼？因為心不虧欠於人，面無慚愧之色。』向大眾開示，『春風浩蕩，春日舒緩，黃鶯啼叫在百花枝頭。這其中無限的意蘊，訊息有誰知道？』話未說完，有僧人出來問道：『心意識（心靈的各種功能）遏制不住的時候該怎麼辦？』禪師厲聲說：『是誰在遏制？』在室內對僧人說：『一天二十四小時沒有你插嘴的份，沒有你追求的方向。明白嗎？』僧人茫然不知所措。禪師說：『不明白三八九，難免獨自沉吟。』洪武三年，奉命出使西域，到達僧伽羅國（今斯里蘭卡）。國王在佛山精舍供養禪師。第二年九月，向大眾告別后安葬在辟支佛塔（Pratyekabuddha，緣覺）旁。先前那座佛塔有懸記，說現在開啟安葬正符合預言。尚書回朝稟告皇上，皇上賜予遺衣，安葬在雨花臺的左邊。

南京天界寺季譚宗泐禪師

宗泐禪師是臺州臨海周氏的兒子。剛出生時就結跏趺坐（佛教坐禪姿勢），人們都覺得奇異。八歲時跟隨笑隱禪師學習佛法，經書看過一遍就能背誦。一天，笑隱禪師問：『國師三喚，侍者三應，你覺得怎麼樣？』禪師說：『怎麼能把好肉當瘡來對待？』笑隱禪師說：『本以為你有什麼奇特之處，現在看來還是沒有什麼領悟。』禪師一聲棒喝，笑隱禪師想要有所動作。

【English Translation】 English version: Fully knowing and fully seeing. After all, which one is the Dharmakaya (the Dharma body of the Buddha)? If you can understand it, you can take a bowl and go to the Fragrant Accumulation World (a world full of fragrance) to eat. If you cannot understand it, then just eat porridge and rice on the long meditation bed. When giving a Dharma talk, he said, 'The sutras have sutra masters, and the treatises have treatise masters. Longhe (the Zen master referring to himself) opens up a path, dividing and classifying to explain.' He picked up his staff and struck it once, saying, 'Tell me, what is this verse?' When giving a Dharma talk, he said, 'This ready-made koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation) has many who understand it among the crowd, but not a few who misunderstand it. Therefore, gold and jade cannot be distinguished, and jade and stone cannot be differentiated. I, Longhe, am here to distinguish them clearly. Abbot Zhang, Abbot Li, one has long arms, and the other has big eyes, both resembling the lineage of Bodhidharma (the first patriarch of Zen Buddhism) today. Who will bear the burden?' He made a 'hush' sound and descended from the seat. When giving a Dharma talk, he said, 'Before Buddha Weiyinwang (a past Buddha), and after Maitreya (the future Buddha), there is a ready-made koan, but I dare not reveal it to you. Why? Because my heart does not fail people, and my face has no shame.' He instructed the assembly, 'The spring breeze is vast, the spring day is slow, the yellow orioles sing on the branches of a hundred flowers. The infinite meaning within, who knows the message?' Before he finished speaking, a monk came out and asked, 'What should I do when the mind-consciousness (the various functions of the mind) cannot be suppressed?' The Zen master sternly said, 'Who is suppressing it?' In the room, he said to the monk, 'You have no part to peck at, no direction to pursue, in the twenty-four hours of the day. Do you understand?' The monk was at a loss. The Zen master said, 'If you don't understand three, eight, nine, you can't avoid murmuring to yourself.' In the third year of Hongwu, he was sent as an envoy to the Western Regions and arrived in the country of Simhala (present-day Sri Lanka). The king supported the Zen master at the Buddhist Mountain Vihara. In the ninth month of the following year, he bid farewell to the assembly and was buried next to the Pratyekabuddha (a self-enlightened Buddha) pagoda. Previously, that pagoda had a prophecy that the current opening and burial would perfectly match the prediction. The Minister reported back to the Emperor, and the Emperor bestowed posthumous robes and had him buried to the left of Yuhuatai.

Zen Master Jitan Zongle of Tianjie Temple in Nanjing

Zen Master Zongle was the son of the Zhou family of Linhai, Taizhou. He sat in the lotus position (a Buddhist meditation posture) from birth, which people found strange. At the age of eight, he followed Zen Master Xiaoyin to study Buddhism, and he could recite the scriptures after reading them once. One day, Zen Master Xiaoyin asked, 'The National Teacher called three times, and the attendant responded three times. What do you think?' The Zen master said, 'How can you treat good flesh as a sore?' Zen Master Xiaoyin said, 'I thought you had something special, but now it seems you still have no understanding.' The Zen master gave a shout, and Zen Master Xiaoyin wanted to make a move.

拈棒。師拂袖而出。元末隱徑山。洪武元年遷中竺。上堂。金剛王劍橫揮。千妖屏跡。爍迦羅眼洞照。萬物潛形。到此卷舒在己。殺活臨時。直得千歲巖申夭𨁝跳。錢塘水東流逆流。諸人還知有也無。遂豎拂子曰。庭前石筍抽條也。會見高枝宿鳳凰。　太祖高皇帝詔致天下高僧有學行者。師首應。　詔至主天界。丁巳奉使西域。十五年還朝。凡對皆稱　上旨。　高皇后薨。臨葬期風雨雷電。　帝甚不樂。忽召師至曰。太后將就葬。汝其宣偈焉。師即應聲曰。雨落天垂淚。雷鳴地舉哀。西天諸佛子。同送馬如來。　上大悅。遂起輀。詔賜白金百兩。后以胡黨獲譴。著住鳳陽槎丫峰。十九年取歸居無何。以老退。渡江至江浦之石佛寺示疾。喚侍者曰。者個聻。者茫然。師曰苦。遂寂。時洪武二十四年。壽七十有四。塔于天界欣公之後。

九江府圓通約之崇𥙿禪師

毗陵陳氏子。謁笑隱。隱舉臨濟無位真人話詰之曰。你還知么。師不覺下拜。隱曰你何所見而作禮。師曰拜者非是他人。隱曰從門入者不是家珍。師曰和尚慎毋欺人。隱首肯之。初住南禪。次圓通。適符道濟塔紅之讖。又遷育王。洪武五年秋　上建法會於鐘山。師應　召至。　便殿問以佛法大意。師以偈獻　上大悅賜食。　上前師或假𥧌鼻息微有聲。

【現代漢語翻譯】現代漢語譯本拈棒。 (禪宗用語，指禪師拿起禪杖) 師拂袖而出。(禪師甩動衣袖離開) 元末隱徑山。(元朝末年隱居在徑山) 洪武元年遷中竺。(洪武元年遷到中竺) 上堂。(禪宗用語，指禪師升座說法) 金剛王劍橫揮，千妖屏跡。(金剛王的寶劍橫掃，所有的妖魔都消失了) 爍迦羅眼洞照，萬物潛形。(爍迦羅的眼睛明察秋毫，萬物都隱藏了形跡) 到此卷舒在己，殺活臨時。(到了這個境界，收放自如，殺與活都在一念之間) 直得千歲巖申夭𨁝跳，錢塘水東流逆流。(甚至使得千年的巖石上的猴子也上躥下跳，錢塘江的水也倒流) 諸人還知有也無？(各位還知道有這個境界嗎？) 遂豎拂子曰：庭前石筍抽條也，會見高枝宿鳳凰。(於是豎起拂塵說：庭院前的石筍也抽出了新條，將會看到高高的樹枝上棲息著鳳凰) 太祖高皇帝詔致天下高僧有學行者，師首應。(明太祖詔令召見天下有學問有德行的高僧，禪師首先應召) 詔至主天界。(詔書到達，禪師主持天界寺) 丁巳奉使西域。(丁巳年奉命出使西域) 十五年還朝。(洪武十五年回朝) 凡對皆稱上旨。(凡是回答都說是皇上的旨意) 高皇后薨，臨葬期風雨雷電。(高皇后去世，臨近安葬的時候，風雨雷電交加) 帝甚不樂。(皇帝很不高興) 忽召師至曰：太后將就葬，汝其宣偈焉。(忽然召禪師來說：太后將要安葬，你為她宣讀偈語吧) 師即應聲曰：雨落天垂淚，雷鳴地舉哀，西天諸佛子，同送馬如來。(禪師立刻應聲說：下雨是天在流淚，打雷是地在哀嚎，西天的諸佛弟子，一同送別馬皇后) 上大悅，遂起輀。(皇帝非常高興，於是起靈) 詔賜白金百兩。(詔令賞賜白銀一百兩) 后以胡黨獲譴，著住鳳陽槎丫峰。(後來因為胡黨事件受到牽連，被安置在鳳陽的槎丫峰) 十九年取歸居無何，以老退。(洪武十九年被召回，居住了一段時間，因為年老而退隱) 渡江至江浦之石佛寺示疾。(渡江到江浦的石佛寺示現疾病) 喚侍者曰：者個聻？者茫然。(叫來侍者說：這個是什麼？這個茫然無知) 師曰苦，遂寂。(禪師說：苦啊，於是圓寂) 時洪武二十四年，壽七十有四。(當時是洪武二十四年，享年七十四歲) 塔于天界欣公之後。(塔建在天界寺欣公之後) 九江府圓通約之崇𥙿禪師毗陵陳氏子。(毗陵陳氏的兒子) 謁笑隱。(拜見笑隱禪師) 隱舉臨濟無位真人話詰之曰：你還知么？(笑隱禪師舉臨濟宗無位真人的話來詰問他說：你還知道嗎？) 師不覺下拜。(禪師不知不覺地跪拜) 隱曰：你何所見而作禮？(笑隱禪師說：你看到了什麼而行禮？) 師曰：拜者非是他人。(禪師說：跪拜的不是別人) 隱曰：從門入者不是家珍。(笑隱禪師說：從門進來的不是家裡的珍寶) 師曰：和尚慎毋欺人。(禪師說：和尚您可不要欺騙人) 隱首肯之。(笑隱禪師點頭認可了他) 初住南禪，次圓通。(最初住在南禪寺，後來住在圓通寺) 適符道濟塔紅之讖。(恰好應驗了道濟塔變紅的預兆) 又遷育王。(又遷到育王寺) 洪武五年秋上建法會於鐘山，師應召至。(洪武五年秋天，皇上在鐘山建立法會，禪師應召前往) 便殿問以佛法大意。(在便殿詢問佛法的大意) 師以偈獻上大悅賜食。(禪師用偈語獻給皇上，皇上非常高興，賜予食物) 上前師或假𥧌鼻息微有聲。(皇上面前，禪師有時假裝入定，鼻息微微有聲)

【English Translation】 English version He raised his staff. The master flicked his sleeve and left. At the end of the Yuan Dynasty, he lived in seclusion on Jing Mountain. In the first year of Hongwu, he moved to Zhongzhu. Ascending the hall (Zen term for a master ascending the platform to give a Dharma talk): The Vajra King's sword sweeps horizontally, and a thousand demons disappear. The eye of Sakra (Śakra) clearly illuminates, and all things conceal their forms. Arriving at this point, contraction and expansion are in oneself, killing and giving life are temporary. It even makes the thousand-year-old monkeys on the rocks jump up and down, and the Qiantang River flow eastward in reverse. Do you all know if this exists or not? Then he raised his whisk and said: The stone bamboo shoots in front of the courtyard are sprouting, and you will see phoenixes roosting on the high branches. Emperor Taizu (Hongwu Emperor) issued an edict to summon learned and virtuous monks from all over the world, and the master was the first to respond. The edict arrived at the Heavenly Realm Temple. In the year of Dingsi, he was sent as an envoy to the Western Regions. In the fifteenth year of Hongwu, he returned to the court. In all his responses, he referred to the Emperor's will. When Empress Gao (Hongwu Emperor's wife) passed away, there was wind, rain, thunder, and lightning during the funeral period. The Emperor was very unhappy. He suddenly summoned the master and said: The Empress Dowager is about to be buried, you should recite a verse for her. The master immediately responded: Rain falls, the heavens shed tears; thunder roars, the earth mourns. All the Buddha's disciples in the Western Heaven together send off Empress Ma (Empress Gao). The Emperor was very pleased and started the funeral procession. He issued an edict to bestow one hundred taels of white silver. Later, he was implicated in the Hu Dang affair and ordered to reside at Chaya Peak in Fengyang. In the nineteenth year of Hongwu, he was brought back to live for a while, and then retired due to old age. He crossed the river to Shifo Temple in Jiangpu and showed signs of illness. He called his attendant and said: What is this? This is ignorance. The master said: Suffering. Then he passed away. It was the twenty-fourth year of Hongwu, and he was seventy-four years old. His stupa was built after that of Xin Gong at the Heavenly Realm Temple. Zen Master Chong𥙿 Yuezhi of Yuantong Temple in Jiujiang Prefecture He was a son of the Chen family in Piling. He visited Master Xiaoyin. Xiaoyin raised the story of the 'No-Rank True Person' of Linji and questioned him, saying: Do you know this? The master unconsciously bowed. Xiaoyin said: What did you see that made you bow? The master said: The one who bows is not someone else. Xiaoyin said: What enters through the gate is not a family treasure. The master said: Master, please don't deceive people. Xiaoyin nodded in agreement. He first resided at N禪 Temple, then at Yuantong Temple. It coincided with the prophecy of the red pagoda of Daoji. He then moved to Yuwang Temple. In the autumn of the fifth year of Hongwu, the Emperor established a Dharma assembly at Zhongshan, and the master responded to the summons. In the side hall, he was asked about the general meaning of the Buddha Dharma. The master presented a verse to the Emperor, who was very pleased and bestowed food. In front of the Emperor, the master sometimes feigned meditation, and his breathing was slightly audible.

鄰坐引裾覺之。　上笑曰此老人無機心誠善知識也。后示寂。塔于石耳峰。

杭州靈隱用貞輔良禪師

蘇州吳縣人。范文正公十葉孫。十五剃髮。受具乃曰學佛將以明心。心非師無以示肯綮。遂參笑隱於龍翔。隱一見器之。他日再有所問。師發言愈厲。隱笑曰得則得矣終歸第二義也。久之遂契心法。后出世嘉興資聖寺。晚住靈隱。示眾。達磨一宗陵夷殆盡。汝等用力如救頭然可也。然百千法門無量妙義。於一毫端可以周知。如知之變大地為黃金。受之當無所讓。否則貽素餐之愧矣。歲月流電。向上之事汝等急自進修。洪武四年正月十有六日示寂。

紹興府寶相寺清遠懷渭禪師

南昌魏氏子。笑隱之甥也。生有靈芝產于庭槐。已而英發誦書不待師授。時隱住龍翔。聞而喜曰此吾宗千里駒也。挽致座下。龍翔為東南都會四方名紳俱與隱游。或發天人性命之秘。文辭開合之法。師得與聞之學問大進。爭歆慕之曰。此文中虎也。師曰公等謂吾專攻是業耶。佛法與世法不相違背。故以餘力及之。將光潤其宗教爾。茍用此相夸豈知我哉。一日隱驚勵。諸徒眾未有對。師直前肆言。隱振威一喝。師氣不少沮。往返詰難。隱笑曰汝可入吾室矣。命為記室。隱瀕沒召師曰。吾據師位四十餘年。接人非不伙。能弘

【現代漢語翻譯】現代漢語譯本：鄰座的人拉他的衣袖提醒他，皇上笑著說：『這位老人家沒有機心，真是善知識啊。』後來他圓寂了，塔建在石耳峰。

杭州靈隱寺的用貞輔良禪師

是蘇州吳縣人，范文正公（范仲淹，北宋政治家、文學家）的十世孫。十五歲剃度出家。受戒后說：『學佛是爲了明心見性。心性沒有老師就無法指示關鍵。』於是參訪龍翔寺的笑隱禪師。笑隱禪師一見就器重他。後來再次請教問題，禪師的言辭更加嚴厲。笑隱禪師笑著說：『得到是得到了，終究還是第二義。』過了很久，終於契合心法。後來出任嘉興資聖寺住持。晚年住在靈隱寺，開示大眾說：『達磨（菩提達摩，禪宗始祖）一宗衰落殆盡，你們要像救頭一樣努力才行。然而百千法門，無量妙義，在一毫端就可以完全瞭解。如果知道這個道理，就能把大地變成黃金。接受了這個道理，就應當毫不謙讓。否則就會白白浪費糧食，感到慚愧了。』歲月如流水，向上之事你們要趕緊自己努力進修。洪武四年（1371年）正月十六日圓寂。

紹興府寶相寺的清遠懷渭禪師

是南昌魏氏的兒子，笑隱禪師的外甥。出生時有靈芝生長在庭院的槐樹上。長大后聰穎好學，讀書不用老師教。當時笑隱禪師住在龍翔寺，聽到這件事後高興地說：『這是我宗門的千里馬啊。』把他叫到座下。龍翔寺是東南的大都會，四方名流都和笑隱禪師交往。有人談論天人性命的奧秘，文章辭藻開合的方法。禪師得以聽聞，學問大進。人們爭相羨慕地說：『這是文章中的老虎啊。』禪師說：『你們認為我專門研究這個嗎？佛法和世法並不互相違背，所以用剩餘的精力來研究它，是爲了光大潤澤我的宗教罷了。如果用這個來互相誇耀，怎麼能瞭解我呢？』有一天，笑隱禪師考問激勵眾弟子，沒有人能回答。禪師直接上前暢所欲言。笑隱禪師威嚴地呵斥一聲，禪師的氣勢毫不減弱。往返詰問辯難。笑隱禪師笑著說：『你可以進入我的房間了。』命他為記室。笑隱禪師臨終時召見禪師說：『我佔據師位四十多年，接引的人不少，能夠弘揚』

【English Translation】 English version: The person sitting next to him nudged his sleeve to alert him. The Emperor smiled and said, 'This old man has no guile; he is truly a good spiritual friend.' Later, he passed away peacefully, and a pagoda was built for him at Stone Ear Peak.

Chan Master Yongzhen Fuliang of Lingyin Temple in Hangzhou

He was a native of Wuxian County, Suzhou, and a tenth-generation descendant of Fan Wenzheng Gong (Fan Zhongyan, a politician and writer of the Northern Song Dynasty). He shaved his head at the age of fifteen. After receiving the precepts, he said, 'Studying Buddhism is to understand the mind and see its nature. Without a teacher, the key to the mind cannot be shown.' Therefore, he visited Chan Master Xiaoyin at Longxiang Temple. Xiaoyin admired him at first sight. Later, when he asked questions again, the Chan Master's words became even stricter. Chan Master Xiaoyin smiled and said, 'You have attained it, but it is still the second meaning.' After a long time, he finally attained the mind-dharma. Later, he became the abbot of Zisheng Temple in Jiaxing. In his later years, he lived at Lingyin Temple and instructed the assembly, saying, 'The lineage of Dharma (Bodhidharma, the first patriarch of Zen) is almost extinct. You must work hard as if saving your own head. However, the myriad of Dharma gates and the immeasurable wonderful meanings can be fully understood in a single hair-tip. If you know this principle, you can turn the earth into gold. If you accept this principle, you should not be humble. Otherwise, you will be ashamed of wasting food.' Time flows like electricity. You must quickly cultivate and advance yourselves in the matter of upward progress. On the sixteenth day of the first month of the fourth year of Hongwu (1371), he passed away peacefully.

Chan Master Qingyuan Huaiwei of Baoxiang Temple in Shaoxing Prefecture

He was the son of the Wei family of Nanchang and the nephew of Chan Master Xiaoyin. When he was born, a lingzhi mushroom grew on the pagoda tree in the courtyard. As he grew up, he was intelligent and studious, learning to read without a teacher. At that time, Chan Master Xiaoyin lived at Longxiang Temple. Upon hearing this, he happily said, 'This is a thousand-mile horse of my lineage.' He summoned him to his seat. Longxiang Temple was a major metropolis in the southeast, and famous scholars from all directions associated with Chan Master Xiaoyin. Some discussed the secrets of human nature and life, and the methods of opening and closing literary compositions. The Chan Master was able to hear these discussions, and his learning greatly improved. People vied to admire him, saying, 'This is a tiger in literature.' The Chan Master said, 'Do you think I specialize in this? The Buddha-dharma and worldly dharma do not contradict each other, so I use my spare energy to study it in order to glorify and enrich my religion. If I use this to boast to each other, how can you understand me?' One day, Chan Master Xiaoyin tested and encouraged the disciples, but no one could answer. The Chan Master stepped forward and spoke freely. Chan Master Xiaoyin sternly rebuked him, but the Chan Master's momentum did not diminish. He questioned and debated back and forth. Chan Master Xiaoyin smiled and said, 'You can enter my room.' He appointed him as his secretary. When Chan Master Xiaoyin was on his deathbed, he summoned the Chan Master and said, 'I have occupied the teacher's seat for more than forty years, and I have received many people, but I have been able to promote'

大慧之道使不墜者唯汝與宗泐爾。汝其懋哉。後主會稽之寶相杭之報國湖之道場。洪武年主凈慈。師行化時有陳氏婦求師開示。其婦恍若有悟。師行未百步而婦與家人別。坐脫而去。

竺田霖禪師法嗣

安吉州道場孤峰明德禪師

姓朱氏。家世明之昌國。父與普陀玠公交。玠聞雞聲入道。凡說法必鼓翅為雞號。玠亡已久。母夢玠來托宿。覺而有娠。十四月而生。在童幼好趺坐。問將何求。師曰欲學坐禪求作佛爾。及長為僧。首謁竺西。西問汝從何方來。師曰金鵝來。曰金鵝山高多少。師曰不見頂。西斥之。一日西舉世尊拈花因緣。師忽若有解。復如凈慈見晦機。機問什麼人恁么來。師曰胡張三黑李四。機曰汝從朝至暮著衣吃飯還認自己否。師曰胡張三黑李四。機拈棒。師拂袖而出。一日抵雪竇。值竺田上堂舉隱山泥牛入海話。師於是群疑頓釋。后住松江之東禪。遷保寧凈慈。洪武初謝歸道場竹林庵。一日戒徒曰。吾身雖微。一真圓性與如來等。世相起滅無異石火電光。晝夜勤行毋生退轉。吾沒後當遵佛制付之荼毗。勿令四眾衣麻而哭也。言畢而逝。

天池信禪師法嗣

杭州大慈止巖成禪師

杰峰參。師曰那裡見神見鬼來。峰曰捉得賊了也。師曰贓在甚麼處。峰一喝。師曰。開口

【現代漢語翻譯】現代漢語譯本：大慧（Dahui，禪師名）的道能夠使人不墮落的，只有你和宗泐（Zongle，禪師名）了。你要努力啊。後主（指錢俶）在會稽（Kuaiji）的寶相寺、杭州（Hangzhou）的報國寺和湖之道場都曾居住過。洪武年間主持凈慈寺。禪師在弘法時，有一位陳氏婦人請求禪師開示。那位婦人好像有所領悟。禪師走了不到百步，那位婦人就和家人告別，坐化而逝。

竺田霖（Zhutian Lin，禪師名）禪師的法嗣

安吉州（Anji Zhou）道場孤峰明德（Gufeng Mingde）禪師

姓朱，家世是明朝的昌國人。父親和普陀（Putuo）的玠公（Jie Gong）相交。玠公聽到雞叫聲而悟道。凡是說法，必定拍打翅膀學雞叫。玠公去世很久了。母親夢見玠公來托宿，醒來后就懷孕了。懷孕十四個月才生下他。小時候喜歡跏趺坐。問他將來想要求什麼，禪師說：『想學坐禪，求成佛罷了。』長大后出家為僧。首先拜訪竺西（Zhuxi）。竺西問：『你從哪裡來？』禪師說：『金鵝（Jin'e）來。』（竺西）說：『金鵝山有多高？』禪師說：『不見頂。』竺西斥責他。一天，竺西舉世尊拈花（Shizun nianhua）的因緣，禪師忽然好像有所理解。又像在凈慈寺見到晦機（Huiji）。晦機問：『什麼人這樣來？』禪師說：『胡張三黑李四。』晦機說：『你從早到晚穿衣吃飯還認識自己嗎？』禪師說：『胡張三黑李四。』晦機拿起棒子，禪師拂袖而出。一天到達雪竇寺，正趕上竺田上堂，舉隱山泥牛入海（Yinshan niuniu ruhai）的話。禪師於是所有的疑惑都消除了。後來住在松江（Songjiang）的東禪寺，遷到保寧凈慈寺。洪武初年告老還鄉，回到道場的竹林庵。一天告誡徒弟說：『我的身體雖然微小，一真圓性與如來相等。世間萬物的生滅，無異於石火電光。晝夜勤奮修行，不要產生退轉之心。我死後應當遵照佛制，用荼毗（tupi，火葬）的方式處理。不要讓四眾弟子穿麻衣哭泣。』說完就去世了。

天池信（Tianchi Xin）禪師的法嗣

杭州（Hangzhou）大慈止巖成（Zhiyan Cheng）禪師

杰峰（Jiefeng）參拜。禪師說：『在哪裡見神見鬼來？』杰峰說：『捉到賊了。』禪師說：『贓物在哪裡？』杰峰一喝。禪師說：『開口……』

【English Translation】 English version: Only you and Zongle (Zongle, a Chan master) are capable of upholding Dahui's (Dahui, a Chan master) teachings without falling astray. Strive diligently. The Later Ruler (referring to Qian Chu) resided in Baoxiang Temple in Kuaiji, Baoguo Temple in Hangzhou, and the Taoist temple by the lake. During the Hongwu era, he presided over Jingci Temple. While the Chan master was propagating the Dharma, a woman named Chen sought his guidance. The woman seemed to have gained some insight. Before the Chan master had walked a hundred steps, the woman bid farewell to her family and passed away in a seated posture.

A Dharma successor of Chan Master Zhutian Lin (Zhutian Lin, a Chan master).

Chan Master Gufeng Mingde (Gufeng Mingde) of Daocheng in Anji Prefecture (Anji Zhou).

His surname was Zhu, and his family was from Changguo in the Ming dynasty. His father was acquainted with Duke Jie (Jie Gong) of Putuo (Putuo). Duke Jie attained enlightenment upon hearing the crowing of a rooster. Whenever he preached, he would flap his wings and imitate a rooster's crow. Duke Jie had passed away long ago. His mother dreamed that Duke Jie came to lodge with her, and upon waking up, she was pregnant. She gave birth to him after fourteen months of pregnancy. As a child, he enjoyed sitting in the lotus position. When asked what he sought in the future, the Chan master said, 'I wish to learn seated meditation and seek to become a Buddha.' When he grew up, he became a monk. He first visited Zhuxi (Zhuxi). Zhuxi asked, 'Where do you come from?' The Chan master said, 'From Jin'e (Jin'e).' (Zhuxi) said, 'How high is Jin'e Mountain?' The Chan master said, 'I cannot see the top.' Zhuxi rebuked him. One day, Zhuxi cited the story of the World-Honored One holding up a flower (Shizun nianhua), and the Chan master suddenly seemed to understand something. It was also like when he met Huiji (Huiji) at Jingci Temple. Huiji asked, 'Who comes in such a way?' The Chan master said, 'Hu Zhangsan, Hei Lisi.' Huiji said, 'From morning till night, do you still recognize yourself while wearing clothes and eating?' The Chan master said, 'Hu Zhangsan, Hei Lisi.' Huiji picked up a stick, and the Chan master flicked his sleeves and left. One day, he arrived at Xuedou Temple, just in time for Zhutian's lecture, citing the story of Yinshan's mud ox entering the sea (Yinshan niuniu ruhai). The Chan master's doubts were then completely dispelled. Later, he lived in Dongchan Temple in Songjiang (Songjiang), and moved to Baoning Jingci Temple. In the early years of Hongwu, he retired and returned to Zhulin Hermitage in Daocheng. One day, he warned his disciples, 'Although my body is small, my true and perfect nature is equal to that of the Tathagata. The arising and ceasing of worldly phenomena are no different from sparks struck from flint or flashes of lightning. Practice diligently day and night, and do not give rise to thoughts of retreat. After my death, follow the Buddhist tradition and cremate me (tupi, cremation). Do not allow the fourfold assembly to wear mourning clothes and weep.' After speaking, he passed away.

A Dharma successor of Chan Master Tianchi Xin (Tianchi Xin).

Chan Master Zhiyan Cheng (Zhiyan Cheng) of Daci Temple in Hangzhou (Hangzhou).

Jiefeng (Jiefeng) paid a visit. The Chan master said, 'Where did you see ghosts and spirits?' Jiefeng said, 'I have caught the thief.' The Chan master said, 'Where is the stolen goods?' Jiefeng shouted. The Chan master said, 'Opening the mouth...'

合口都不是向上道。將一句來。峰曰遍界明明不覆藏。師舉竹篦曰。喚作竹篦則觸。不喚作竹篦則背。你喚作甚麼。峰便掀倒禪床。師打竹篦三下曰瞎漢敢來者里捋虎鬚。峰便禮拜。隨侍三載。一日師曰。古人尋師擇友不可蕩喪光陰。子雖得佛祖應佛之道。未能向上翻身。因舉汾陽見首山曰。萬古碧潭空界月。再三撈捷始應知。峰始得瞥然。

建寧府天寶山鐵關法樞禪師

溫州平陽林氏子。十七詣華藏禮竺西為師。受具參中峰及庵不契。遂見元翁于石門。教看三不是話。一旦齋後下床忽大悟。作頌曰。不是心佛物。拶出虛空骨。金毛獅子兒。豈戀野狐窟。咄咄。即詣方丈。翁問作么。師曰南泉被我捉敗了也。翁曰不是心不是佛不是物是個甚麼。師曰。牙齒一具骨。耳朵兩片皮。翁曰。不是。別道。師曰鶯啼燕語鵲噪鴉鳴。翁曰錯。師亦曰錯。翁曰南泉即今在甚麼處。師便喝。翁曰離卻者一喝南泉在甚麼處。師拂袖而出。由是遍參。復歸石門。留侍巾拂十五載。南遊建州郡將請主天寶。再住松溪之普載。上堂。弗弗弗。莫莫莫。錯錯錯。顧侍者曰。老僧舌頭在么。三年謝歸天寶。至元六年八月十五書偈曰。本無來去一句金。提紅霞。穿碧落。白日繞須彌。擲筆而逝。

蒙山異禪師法嗣

鐵山瓊

【現代漢語翻譯】現代漢語譯本：合口都不能算是向上之道。說一句來聽聽。高峰禪師說：『遍界明明，沒有絲毫隱藏。』禪師舉起竹篦說：『如果叫它竹篦就落入了執著，不叫它竹篦就違背了事實。你叫它什麼？』高峰禪師隨即掀翻禪床。禪師打了竹篦三下，說：『瞎漢，竟敢在這裡捋虎鬚！』高峰禪師便禮拜。隨後侍奉了三年。一天，禪師說：『古人尋師訪友，不可虛度光陰。你雖然得到了佛祖應化之道的道理，但未能向上翻身。』於是舉汾陽禪師見首山禪師的公案說：『萬古碧潭空界月，再三撈捷始應知。』高峰禪師才有所領悟。

建寧府天寶山鐵關法樞禪師

溫州平陽林氏之子。十七歲時到華藏寺拜竺西禪師為師。受具足戒后參訪中峰禪師和庵禪師，但未能契合。於是到石門拜見元翁禪師。元翁禪師教他參『三不是』的話頭。一天齋飯後下床時忽然大悟。作偈說：『不是心，不是佛，不是物，拶出虛空骨。金毛獅子兒，豈戀野狐窟。咄咄！』隨即到方丈室。元翁禪師問：『作什麼？』禪師說：『南泉禪師被我捉敗了也。』元翁禪師說：『不是心，不是佛，不是物，是個什麼？』禪師說：『牙齒一具骨，耳朵兩片皮。』元翁禪師說：『不是，再說。』禪師說：『鶯啼燕語，鵲噪鴉鳴。』元翁禪師說：『錯。』禪師也說：『錯。』元翁禪師說：『南泉禪師如今在什麼地方？』禪師便喝一聲。元翁禪師說：『離開這一喝，南泉禪師在什麼地方？』禪師拂袖而出。由此遍參諸方。又回到石門，侍奉元翁禪師十五年。后南遊到建州，郡將請他住持天寶寺。又住持松溪的普載寺。上堂說法時說：『弗弗弗，莫莫莫，錯錯錯。』回頭問侍者說：『老僧的舌頭還在嗎？』三年後辭歸天寶寺。至元六年八月十五日寫偈說：『本無來去一句金，提紅霞，穿碧落。白日繞須彌（Mount Sumeru）。』擲筆而逝。

蒙山異禪師法嗣

鐵山瓊

【English Translation】 English version: Mouths closed cannot reach the upward path. Speak a phrase! Feng (Peak) said: 'The entire realm is bright and clear, with nothing concealed.' The master raised a bamboo staff and said: 'To call it a bamboo staff is to cling. Not to call it a bamboo staff is to turn away. What do you call it?' Feng (Peak) then overturned the Zen bed. The master struck the bamboo staff three times and said: 'Blind man, daring to come here and stroke the tiger's whiskers!' Feng (Peak) then bowed. He attended for three years. One day, the master said: 'The ancients sought teachers and friends, not to waste time. Although you have attained the Buddha's responsive path, you have not been able to turn yourself upward.' He then cited Fen-yang's (Fen-yang Shanzhao) meeting with Shou-shan (Shou-shan Shengnian), saying: 'The moon in the empty realm of the eternal blue pool; only after repeated attempts to scoop it up will you begin to understand.' Feng (Peak) then had a glimpse of understanding.

Zen Master Tie-guan Fa-shu of Tian-bao Mountain in Jianning Prefecture

A son of the Lin family of Pingyang in Wenzhou. At seventeen, he went to Hua-zang Temple to pay respects to Zhu-xi (Bamboo West) as his teacher. After receiving full ordination, he visited Zhong-feng (Middle Peak) and An (庵), but did not find accord. He then saw Yuan-weng (Old Man Yuan) at Shi-men (Stone Gate). Yuan-weng taught him to contemplate the 'three not' saying. One day, after the midday meal, he got out of bed and suddenly had a great enlightenment. He composed a verse saying: 'Not mind, not Buddha, not thing, squeezing out the bones of emptiness. A golden-haired lion cub, how could he love a fox den? Tut, tut!' He then went to the abbot's room. Yuan-weng asked: 'What are you doing?' The master said: 'I have captured Nan-quan (Nanquan Puyuan)!' Yuan-weng said: 'Not mind, not Buddha, not thing, what is it?' The master said: 'A set of teeth, two pieces of skin for ears.' Yuan-weng said: 'No, say something else.' The master said: 'Orioles sing, swallows speak, magpies chatter, crows caw.' Yuan-weng said: 'Wrong.' The master also said: 'Wrong.' Yuan-weng said: 'Where is Nan-quan right now?' The master then shouted. Yuan-weng said: 'Apart from this shout, where is Nan-quan?' The master flung his sleeves and left. From then on, he visited everywhere. He returned to Shi-men and served as an attendant for fifteen years. Later, he traveled south to Jianzhou, where the prefect invited him to be the abbot of Tian-bao Temple. He also resided at Pu-zai Temple in Song-xi. When he ascended the hall to preach, he said: 'Fff, mmm, wrong, wrong, wrong.' He turned to the attendant and said: 'Is the old monk's tongue still there?' Three years later, he resigned and returned to Tian-bao Temple. On the fifteenth day of the eighth month of the sixth year of Zhiyuan, he wrote a verse saying: 'Originally there is no coming or going, a golden phrase, lifting the red clouds, piercing the blue sky. The white sun circles Mount Sumeru.' He threw down his pen and passed away.

Successor of Zen Master Meng-shan Yi

Tie-shan Qiong

禪師

參雪巖。巖曰有甚麼事。師曰門前好五鳳樓。巖連打二三十棒曰未在更去做工夫。以紙求得法語曰。風吹林葉。四窗虛明。獨坐一楊。萬象鏡清。汝撐得鐵船來。載鐵山下得海。然後向汝道。一一現成猶是錯認定盤星。佛法如大海。前面洪濤際天。轉入轉深。偈曰。一拶虛空粉碎時。花開鐵樹散瓊枝。紹隆佛種向上事。腦後依前欠一捶。偶頭痛欲煎藥。手提瓶子。遇見覺赤鼻曰。你須是那吒太子。柝肉還母柝骨還父。然後為父母說法始得。忽然打破疑團。偈曰。一莖草上現瓊樓。識破古今閑話頭。拈起集云峰頂月。人前拋作百花毬。值巖示寂。遂至東林。因東巖入室次。舉問心不是佛。智不是道。作么生會。師曰抱贓叫屈。曰不是心不是佛不是物是如何。師曰眉間逆出遼天鶻。後到蒙山。每遇入室只道欠在。後於定中觸著欠字。於是身心豁然徹骨徹髓。捉住山曰。我少欠個甚麼。山打三掌。師禮三拜。又曰。啞鐵山者著子幾年。今日方了。次年作首座。冬節秉拂曰。冬在月頭賣被買牛。冬在月尾賣牛買被。卓拄杖曰。者里無尾。中道齊休。行也休休。住也休休。坐也休休。臥也休休。睡眠豁開。五云現瑞。光風霽月。無處不周。梅綻枯枝。古渡頭風前。時復暗香浮。雖然到此向上一路。萬里崖州何以見得

【現代漢語翻譯】現代漢語譯本：禪師去參訪雪巖禪師。雪巖禪師問：『你有什麼事？』禪師回答：『門前有座壯麗的五鳳樓。』雪巖禪師隨即打了二三十棒，說：『你還沒入門，再去用功。』禪師用紙條求得了雪巖禪師的法語：『風吹動林間的樹葉，四面的窗戶顯得格外明亮。獨自端坐，心如止水，世間萬象都如鏡中般清晰。你若能撐著鐵船，載著鐵山駛向大海，我才能告訴你，一一現成的東西，若執著於此，仍然是錯認了定盤星。佛法如大海般深邃，前方是滔天巨浪，越深入越感到其深不可測。』禪師還寫了一首偈語：『一拶虛空粉碎時，花開鐵樹散瓊枝。紹隆佛種向上事，腦後依前欠一捶。』有一次禪師頭痛，想煎藥，手裡拿著瓶子，遇見覺赤鼻禪師，覺赤鼻禪師說：『你必須是那吒太子，剔肉還給母親，剔骨還給父親，然後才能為父母說法。』禪師忽然打破了疑團，寫了一首偈語：『一莖草上現瓊樓，識破古今閑話頭。拈起集云峰頂月，人前拋作百花毬。』後來雪巖禪師圓寂，禪師便去了東林寺。一次，趁著東巖禪師入室的時候，禪師舉出『心不是佛，智不是道』來請教，該如何理解。東巖禪師回答：『這是抱贓叫屈。』禪師又問：『不是心，不是佛，不是物，那又是什麼？』東巖禪師回答：『眉間逆出遼天鶻。』之後禪師到了蒙山，每次入室參禪都只說『欠在』。後來在禪定中觸及到『欠』字，於是身心豁然開朗，徹骨徹髓地領悟了。他抓住蒙山禪師說：『我少欠了什麼？』蒙山禪師打了他三掌，禪師便恭敬地行了三個禮拜。禪師又說：『啞鐵山者著子幾年，今日方了。』第二年，禪師做了首座。在冬至這天秉拂說法：『冬至在月初，賣掉被子買牛；冬至在月末，賣掉牛買被子。』說完，便拄著拄杖說：『這裡沒有頭尾，中道而止。』走也停止，住也停止，坐也停止，臥也停止。睡眠中豁然開朗，五彩祥雲顯現瑞兆，清風明月，無處不周遍。梅花在枯枝上綻放，古老的渡口，風中時常飄來淡淡的暗香。雖然到了這裡，但向上之路，仍然有萬里之遙的崖州，又該如何才能見到呢？』專有名詞解釋：雪巖 (Xueyan): 禪師名五鳳樓 (Wufenglou): 樓名那吒太子 (Nezha): 神話人物東林 (Donglin): 寺廟名東巖 (Dongyan): 禪師名蒙山 (Mengshan): 禪師名遼天鶻 (Liaotianhu): 一種鳥集云峰 (Jiyunfeng): 山峰名

【English Translation】 English version: The Zen master visited Zen Master Xueyan (name of a Zen master). Xueyan (name of a Zen master) asked, 'What is the matter?' The Zen master replied, 'There is a magnificent Five Phoenix Tower (name of a tower) in front of the gate.' Xueyan (name of a Zen master) immediately struck him twenty or thirty times, saying, 'You have not yet entered, go and work harder.' The Zen master obtained Xueyan's (name of a Zen master) Dharma words on a piece of paper: 'The wind blows the leaves in the forest, and the four windows appear particularly bright. Sitting alone, the mind is like still water, and all things in the world are as clear as in a mirror. If you can steer an iron boat and carry an iron mountain to the sea, then I can tell you that clinging to things that are readily available is still mistaking the polestar.' The Buddha-dharma is as deep as the sea, with towering waves in front, and the deeper you go, the more unfathomable it becomes.' The Zen master also wrote a verse: 'When a single squeeze shatters the void, iron trees bloom and scatter jade branches. To carry on the Buddha-seed upward, there is still a blow missing behind the head.' Once, the Zen master had a headache and wanted to decoct medicine. Holding the bottle in his hand, he met Zen Master Jue Chibi (name of a Zen master), who said, 'You must be Prince Nezha (mythological figure), returning the flesh to your mother and the bones to your father, and then you can preach the Dharma to your parents.' The Zen master suddenly broke through the cloud of doubt and wrote a verse: 'A single blade of grass reveals a jade tower, discerning the idle talk of ancient and modern times. Picking up the moon from the peak of Jiyun (name of a peak), throwing it in front of people as a ball of a hundred flowers.' Later, when Zen Master Xueyan (name of a Zen master) passed away, the Zen master went to Donglin Temple (name of a temple). Once, taking advantage of Zen Master Dongyan's (name of a Zen master) entry into the room, the Zen master raised the question of 'The mind is not the Buddha, wisdom is not the Way,' asking how to understand it. Zen Master Dongyan (name of a Zen master) replied, 'This is like crying out injustice while holding stolen goods.' The Zen master then asked, 'If it is not the mind, not the Buddha, not a thing, then what is it?' Zen Master Dongyan (name of a Zen master) replied, 'A Liaotian falcon (a type of bird) emerges from between the eyebrows.' Afterwards, the Zen master went to Mount Meng (name of a mountain), and each time he entered the room for meditation, he only said 'Owed.' Later, in meditation, he touched upon the word 'owed,' and his body and mind suddenly opened up, realizing it thoroughly. He grabbed Zen Master Mengshan (name of a Zen master) and said, 'What am I short of?' Zen Master Mengshan (name of a Zen master) slapped him three times, and the Zen master respectfully bowed three times. The Zen master also said, 'The mute Iron Mountain (name of a mountain) has been playing chess for years, and today it is finally over.' The following year, the Zen master became the head seat. On the winter solstice, he held the whisk and preached the Dharma: 'At the beginning of the month of the winter solstice, sell the quilt to buy an ox; at the end of the month of the winter solstice, sell the ox to buy a quilt.' After speaking, he leaned on his staff and said, 'There is no beginning or end here, stop in the middle.' Walking also stops, dwelling also stops, sitting also stops, lying down also stops. Suddenly awakened in sleep, five-colored auspicious clouds appeared, a clear breeze and bright moon, pervading everywhere. Plum blossoms bloom on withered branches, and at the ancient ferry, a faint fragrance floats in the wind from time to time. Although we have arrived here, the path upward is still ten thousand miles away in Yazhou (place name), how can we see it?' Explanation of proper nouns: Xueyan (name of a Zen master): Name of a Zen master Wufenglou (name of a tower): Name of a tower Nezha (mythological figure): A mythological figure Donglin (name of a temple): Name of a temple Dongyan (name of a Zen master): Name of a Zen master Mengshan (name of a mountain): Name of a mountain Liaotianhu (a type of bird): A type of bird Jiyunfeng (name of a peak): Name of a peak

。靠拄杖曰。休休。

無能教禪師法嗣

西湖妙果竺源水盛禪師

饒之樂平范氏子。首謁月庭忠於蔣山。時孤舟濟為第一座。以皖山示蒙山語示之。越五載有省。濟曰。蒙山常言。哉松道者不具二緣而生。達磨葬熊耳後只履西歸。果神通耶。抑法如是耶。師曰此形神俱妙而已。濟曰。不然。子他日當自知之。師往無為州見無能。以濟所舉質之。能曰為汝弗解故也。師忽大省。天曆己巳主西湖之妙果。至正丁亥夏示寂。

無用寬禪師法嗣

重慶府縉雲山如海真禪師

碧峰參。師于地上畫一圓相。峰以袖拂去之。師復畫一圓相。峰于中增一畫。又拂去之。師再畫如前。峰又增一畫成十字。又拂去之。師復畫如前。峰於十字加四隅成卍文。又拂去之。師乃總畫三十圓相。峰一一具答。師曰汝今方知佛法宏勝如此。宣往朔方。其道大行。

常州龍池一源永寧禪師

淮東通州朱氏子。世為宦族。九歲懇求離俗。依利和州廣慧寺出家。寺乃州之望剎。宋有淮海肇禪師說法度人聲聞當時。前一夕寺眾同夢迎淮海。次日而師至。識者異之。參無用於太湖。用門庭高峻。師方入。門厲聲叱出之。師作禮于門外。合爪而立。久之乃許入見。師退就禪堂徹夜不𥧌。一日聞用舉雲門一念不起

【現代漢語翻譯】現代漢語譯本：靠著枴杖說：『算了算了。』

無能教禪師的法嗣

西湖妙果寺的竺源水盛禪師

是饒州樂平縣范家的兒子。最初在蔣山的月庭忠禪師處參學。當時孤舟濟禪師是第一座（寺院中職位最高的僧人）。孤舟濟禪師用皖山禪師開示蒙山禪師的語句來開示他。過了五年有所領悟。孤舟濟禪師說：『蒙山禪師常說，哉松道者不具備二緣而生，達磨（Bodhidharma）葬在熊耳山後只穿著一隻鞋子西歸。是神通嗎？還是法本來就是這樣？』水盛禪師說：『這是形神都達到了微妙的境界而已。』孤舟濟禪師說：『不是這樣的。你將來自然會知道的。』水盛禪師前往無為州拜見無能禪師，用孤舟濟禪師所說的話請教他。無能禪師說：『因為你不理解的緣故。』水盛禪師忽然大悟。天曆己巳年主持西湖的妙果寺。至正丁亥年夏天圓寂。

無用寬禪師的法嗣

重慶府縉雲山的如海真禪師

碧峰禪師參學。如海真禪師在地上畫一個圓相（佛教術語，象徵圓滿）。碧峰禪師用袖子拂去它。如海真禪師又畫一個圓相。碧峰禪師在圓相中增加一筆。又拂去它。如海真禪師再次畫圓相如前。碧峰禪師又增加一筆成為十字。又拂去它。如海真禪師再次畫圓相如前。碧峰禪師在十字的四個角上加上筆畫成為卍（Svastika）字。又拂去它。如海真禪師於是總共畫了三十個圓相。碧峰禪師一一作答。如海真禪師說：『你現在才知道佛法是如此的宏大殊勝。』於是宣揚佛法到朔方，他的佛法得到大力的弘揚。

常州龍池寺的一源永寧禪師

是淮東通州朱家的兒子，世代都是官宦人家。九歲時懇求出家，依利和州廣慧寺出家。廣慧寺是通州有名的寺院。宋朝有淮海肇禪師在那裡說法度人，聲名遠播。在前一天晚上，寺里的僧眾一同夢見迎接淮海禪師。第二天一源永寧禪師就到了。知情的人都覺得很奇異。一源永寧禪師在太湖參拜無用禪師。無用禪師的門庭非常高峻。一源永寧禪師剛入門，無用禪師就厲聲呵斥讓他出去。一源永寧禪師在門外作禮，合掌而立。很久之後才允許他進去拜見。一源永寧禪師退回禪堂徹夜不睡。一天，聽到無用禪師舉雲門禪師的『一念不起』...

【English Translation】 English version: Leaning on his staff, he said, 'Enough, enough.'

Successor of Chan Master Wuneng

Chan Master Zhuyuan Shuisheng of Miaoguo Temple in West Lake

He was a son of the Fan family in Leping, Raozhou. He first visited Yueting Zhong at Jiangshan. At that time, Gzhou Ji was the first seat (the highest-ranking monk in the monastery). Ji used the words of Wanshan to instruct Mengshan to instruct him. After five years, he had some understanding. Ji said, 'Chan Master Mengshan often said, 'The Taoist Zaisong was born without two conditions, and after Damo (Bodhidharma) was buried in Xiong'er Mountain, he returned to the West with only one shoe. Is it supernatural power? Or is the Dharma like this?'' Shuisheng said, 'This is just the perfection of both form and spirit.' Ji said, 'No. You will know it yourself one day.' Shuisheng went to Wuwu Prefecture to see Wuneng, and asked him about what Ji had said. Neng said, 'It's because you don't understand.' Shuisheng suddenly had a great realization. In the year of Jisi in the Tianli era, he presided over Miaoguo Temple in West Lake. He passed away in the summer of Dinghai in the Zhizheng era.

Successor of Chan Master Wuyong Kuan

Chan Master Ruhai Zhen of Jinyun Mountain in Chongqing Prefecture

He studied with Bifeng. The master drew a circle (a Buddhist term symbolizing perfection) on the ground. Bifeng brushed it away with his sleeve. The master drew another circle. Bifeng added a stroke in the middle. He brushed it away again. The master drew the circle again as before. Bifeng added a stroke to form a cross. He brushed it away again. The master drew the circle again as before. Bifeng added strokes to the four corners of the cross to form a swastika (Svastika). He brushed it away again. The master then drew a total of thirty circles. Bifeng answered each one. The master said, 'Now you know that the Buddha-dharma is so vast and supreme.' He then proclaimed the Dharma to Shuofang, and his Dharma was greatly promoted.

Chan Master Yiyuan Yongning of Longchi Temple in Changzhou

He was a son of the Zhu family in Tongzhou, Huaidong, and his family had been officials for generations. At the age of nine, he begged to leave the secular life and became a monk at Guanghui Temple in Lihezhou. Guanghui Temple was a famous temple in Tongzhou. In the Song Dynasty, Chan Master Huaihai Zhao preached and saved people there, and his reputation spread far and wide. The night before, the monks in the temple dreamed of welcoming Chan Master Huaihai together. The next day, Chan Master Yiyuan Yongning arrived. Those who knew about it felt it was strange. Yiyuan Yongning visited Wuyong at Taihu. Wuyong's gate was very high and steep. As soon as Yiyuan Yongning entered the gate, Wuyong sternly scolded him to leave. Yiyuan Yongning bowed outside the gate, put his palms together and stood there. After a long time, he was allowed to enter and see him. Yiyuan Yongning returned to the meditation hall and did not sleep all night. One day, he heard Wuyong mention Yunmen's 'not a single thought arises'...

語。聲未絕而有省。急趨入堂。用便打。知師頓悟。令頌趙州狗子話。師立成曰。趙州狗子無佛性。萬象森羅齊乞命。無底籃兒盛死蛇。多添少減無餘𠝶。用嗒然一笑。至治癸亥宜興之龍池請師建立禪林。擇絕巘作室以居。出主李山天寧諸剎。元順帝賜號佛心了悟大禪師。復歸龍池。洪武己酉六月示微疾。命弟子裁紙製內外衣。且曰吾將逝矣。移龕至絕巘所。居十七日。師起浴索筆書偈曰。七十八年守拙。明明一場敗闕。泥牛海底翻身。六月炎炎飛雪。書畢側臥而化。

南嶽下二十二世

雙林訚禪師法嗣

杭州徑山月江宗凈禪師

金華蘭溪倪氏子。誦楞嚴經至如標月指處豁然有省。參正庵。庵問黃檗打臨濟你作么生。師曰按牛頭吃草。后住徑山。臨寂書偈曰。祖師門下客。開口論無生。老我百不會。日午打三更。遂逝。

天界曇禪師法嗣

南京靈谷定巖凈戒禪師

參覺原。原舉桶箍爆因緣問之。師擬議未即答。原厲聲曰早遲八刻了也。師于言下大悟。師續刻頌古聯珠行於叢林。

大慈成禪師法嗣

衢州烏石山杰峰世愚禪師

郡之西安余氏子。初參古巖石門十數員知識佩受法語。次參止巖舉不是心不是佛不是物。一夕坐至夜分聞鄰僧舉證道歌曰。不除妄

【現代漢語翻譯】現代漢語譯本：語。聲音還未停止，他便有所領悟。急忙跑進禪堂，拿起工具就打。得知老師頓悟，便讓他頌趙州狗子的話。禪師立刻說：『趙州狗子沒有佛性，世間萬象都在乞求生命。無底的籃子里裝著死蛇，多一點少一點都沒有剩餘。』用禪師淡然一笑。至正癸亥年，宜興的龍池寺邀請禪師去建立禪林，選擇險峻的山峰建造住所。後來主持了李山、天寧等寺。元順帝賜號佛心了悟大禪師。之後又回到龍池寺。洪武己酉年六月，禪師略感不適，命弟子裁剪紙張製作內外衣，並說：『我將要離去了。』將禪龕移至絕巘所居住十七日。禪師起身沐浴，索要筆墨書寫偈語說：『七十八年都在堅守愚拙，明明是一場失敗。泥牛在海底翻身，六月炎熱的天氣卻飛雪。』寫完偈語後側臥而逝。

南嶽下二十二世

雙林訚禪師法嗣

杭州徑山月江宗凈禪師

金華蘭溪倪氏之子。誦讀《楞嚴經》至『如標月指』處，豁然開悟。參拜正庵禪師。正庵禪師問：『黃檗打臨濟，你作何感想？』禪師說：『按著牛頭讓它吃草。』後來住持徑山寺。臨終前書寫偈語說：『祖師門下的客人，開口就談論無生。老朽我什麼都不會，大白天卻說三更。』說完便去世了。

天界曇禪師法嗣

南京靈谷定巖凈戒禪師

參拜覺原禪師。覺原禪師舉『桶箍爆裂』的因緣來問他。禪師猶豫不決，沒有立刻回答。覺原禪師厲聲說：『已經遲了八刻了！』禪師在言語之下大悟。禪師繼續刻印《頌古聯珠》，在叢林中流傳。

大慈成禪師法嗣

衢州烏石山杰峰世愚禪師

郡之西安余氏之子。最初參拜古巖石門等十幾位知識，佩服並接受他們的法語。後來參拜止巖禪師，止巖禪師舉『不是心不是佛不是物』。一天晚上坐禪到深夜，聽到鄰僧唸誦《證道歌》說：『不除妄』

【English Translation】 English version: He was enlightened before the sound faded away. He rushed into the hall and started hitting things. Knowing that the master had attained enlightenment, he asked him to recite the words of Zhaozhou's dog. The Chan master immediately said: 'Zhaozhou's dog has no Buddha-nature; all phenomena in the universe are begging for life. A bottomless basket is filled with dead snakes; nothing remains whether you add or subtract.' Chan Master Yong smiled faintly. In the year Guihai of the Zhizheng era, Longchi Temple in Yixing invited the master to establish a Chan forest, choosing a precipitous peak to build a residence. Later, he presided over temples such as Lishan and Tianning. Emperor Yuan Shundi bestowed the title 'Buddha-Heart Thoroughly Enlightened Great Chan Master'. Afterwards, he returned to Longchi Temple. In the sixth month of the year Jiyou of the Hongwu era, the Chan master felt slightly unwell and ordered his disciples to cut paper to make inner and outer garments, saying, 'I am about to depart.' He moved the shrine to Jueyan and resided there for seventeen days. The Chan master got up, bathed, and asked for a brush to write a verse, saying: 'For seventy-eight years, I have guarded my clumsiness; it is clearly a complete failure. A mud ox turns over at the bottom of the sea; in the scorching heat of June, snow flies.' After writing the verse, he passed away lying on his side.

Twenty-second Generation under Nanyue

Lineage of Chan Master Shuanglin Yin

Chan Master Yuejiang Zongjing of Jingshan Temple in Hangzhou

He was a son of the Ni family in Lanxi, Jinhua. While reciting the Shurangama Sutra to the point of 'like pointing at the moon with a finger', he suddenly became enlightened. He visited Chan Master Zheng'an. Chan Master Zheng'an asked: 'Huangbo hitting Linji, what do you make of it?' The Chan master said: 'Pressing the ox's head to make it eat grass.' Later, he resided at Jingshan Temple. Before passing away, he wrote a verse saying: 'A guest under the ancestral master's gate, opens his mouth to discuss non-birth. Old me knows nothing, saying it's midnight at noon.' Then he passed away.

Lineage of Chan Master Tianjie Tan

Chan Master Dingyan Jingjie of Linggu Temple in Nanjing

He visited Chan Master Jueyuan. Chan Master Jueyuan raised the 'bursting of the bucket hoop' as a cause and condition to ask him about it. The Chan master hesitated and did not answer immediately. Chan Master Jueyuan said sternly: 'It is already eight quarters late!' The Chan master had a great enlightenment upon hearing these words. The Chan master continued to engrave and circulate the 'Collection of Praises of Ancient Cases' in the monastic community.

Lineage of Chan Master Daci Cheng

Chan Master Jiefeng Shiyu of Wushishan Mountain in Quzhou

He was a son of the Yu family in Xi'an, Quzhou. Initially, he visited more than a dozen knowledgeable teachers at Guyan Shimen, admiring and receiving their Dharma words. Later, he visited Chan Master Zhiyan, who raised 'not mind, not Buddha, not thing'. One night, while meditating until late, he heard a neighboring monk reciting the 'Song of Enlightenment', saying: 'Do not eliminate delusion'

想不求真。豁然如釋重負。偈曰。時時覿面不相逢。吃盡娘生氣力窮。夜半忽然忘月指。虛空迸出日輪紅。往見元翁問甚處來。曰大慈來。翁曰大慈鼻孔深多少。師卓拄杖一下。翁曰拗折拄杖把甚麼卓。便禮拜曰今朝親見老師公。翁曰念汝師孫放過三十棒。值巖回。師往禮。因夜舉汾陽見首山曰。萬古碧潭空界月。再三撈漉始應知。治得瞥然。住后。僧問。遠離烏石嶺。來住石溪山。開示天人路。如何透祖關。師曰。龍生金鳳子。衝破碧琉璃。曰。與么則覿面不相識。千里可同風。師曰重疊關山路。曰。達磨西來不立文字直指人心見性成佛。既然不立文字何得流傳至今。師曰。官不容針。私通車馬。曰。直指人心。指出那個心。師曰開口不在舌頭上。曰。見性成佛。性在甚麼處。師曰。太湖三萬六千頃。夜夜波心月色明。曰。記得蓮經中道。大富長者即是如來。為復是累劫中來。為復是今生契證。即曰澗深花落遠。山高樹影長。曰。昔日給孤布地建立精舍。今日居士捐貲營建道場。是同是別。師曰。獅子吼時芳草綠。像王行處百花紅。曰果然千載一遇。師曰耀古輝今。曰既然如是且道得何果報。師曰。生生歸佛地。世世樂人天。曰與么則四眾沾恩去也。師曰普天匝地。問。黃梅碓嘴花開日。夜半傳衣過嶺南。此事還端

的也無。師曰。一物本來無。兩肩擔不起。曰。不是風動不是幡動仁者心動。又作么生。師曰。知燈元是火。信水不離波。曰畢竟如何保任。師曰。路逢劍客須呈劍。不是詩人莫獻詩。曰和尚為人一句又且如何。師曰攔腮一掌腦後一捶。曰與恁則老婆心太切。師曰。不從白浪拋香餌。爭得金鱗上釣船。上堂。萬仞峰頭打一推。粉身碎首絕疑猜。忽然絕後重蘇起。萬象森羅笑眼開。且道畢竟笑個甚麼。者回識得來時路。更不將身入母胎。喝一喝。上堂。夫子以無言而言。言滿天下。世尊以無說而說。說遍人間。二大老舌拄梵天。眼空四海。猶且未具羅籠手在。石溪門下別有生機。無言而言。天寶峰頭云片片。無說而說。桐川澗下水潺潺。雖然如是。此猶是轉身句。未具全提底句。且道作么生是全提底句。卓拄杖曰。橫按鏌邪全正令。太平寰宇斬癡頑。上堂。布袋長。十方世界盡包藏。布袋短。大地山河盛不滿。布袋寬。百千諸佛體同觀。布袋窄。萬象森羅光顯赫。且道布袋不長不短不寬不窄又且如何。南北東西無向背。上窮圓蓋下風輪。因眼病上堂。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。許汝諸人具一隻眼。其或未然。老僧分明指出病源與諸人看

【現代漢語翻譯】現代漢語譯本問：『的也無』是什麼意思？師父說：『一物本來無，兩肩擔不起。』問：『不是風動，不是幡動，仁者心動』，又該如何理解？師父說：『知燈元是火，信水不離波。』問：『到底如何保任（保持和任運本性）？』師父說：『路逢劍客須呈劍，不是詩人莫獻詩。』問：『和尚為人一句又且如何？』師父說：『攔腮一掌，腦後一捶。』問：『與恁（你們）則老婆心太切（用心良苦）。』師父說：『不從白浪拋香餌，爭得金鱗上釣船。』師父上堂說法：『萬仞峰頭打一推，粉身碎首絕疑猜。忽然絕後重蘇起，萬象森羅笑眼開。』且道（請問）畢竟笑個甚麼？者回（這次）識得來時路，更不將身入母胎。喝一喝。師父上堂說法：夫子（孔子）以無言而言，言滿天下。世尊（釋迦牟尼佛）以無說而說，說遍人間。二大老舌拄梵天，眼空四海，猶且未具羅籠手在。石溪門下別有生機。無言而言，天寶峰頭云片片。無說而說，桐川澗下水潺潺。雖然如是，此猶是轉身句，未具全提底句。且道作么生是全提底句？卓拄杖曰：橫按鏌邪（古代寶劍名）全正令，太平寰宇斬癡頑。師父上堂說法：布袋長，十方世界盡包藏。布袋短，大地山河盛不滿。布袋寬，百千諸佛體同觀。布袋窄，萬象森羅光顯赫。且道布袋不長不短不寬不窄又且如何？南北東西無向背，上窮圓蓋下風輪。因眼病上堂說法：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（領會），許汝諸人具一隻眼。其或未然，老僧分明指出病源與諸人看。

【English Translation】 English version Question: What does 『的也無』 mean? The Master said: 『One thing is originally nothing, the two shoulders cannot bear it.』 Question: 『It is not the wind that moves, it is not the flag that moves, it is the mind of the benevolent that moves.』 How should this be understood? The Master said: 『Knowing the lamp is originally fire, believing water does not leave the wave.』 Question: 『How exactly does one maintain and let nature take its course (保任)?』 The Master said: 『Meeting a swordsman, one must present a sword; if not a poet, do not offer poetry.』 Question: 『What about the monk's one sentence for the sake of others?』 The Master said: 『A slap across the face, a strike behind the head.』 Question: 『You are being too kind (老婆心太切) to you all.』 The Master said: 『If you don't cast a fragrant bait from the white waves, how can you get the golden scales to board the fishing boat?』 The Master ascended the hall to preach: 『Push from the top of a ten-thousand-仞 (ren, ancient unit of length) peak, shatter body and bones to eliminate doubt. Suddenly, after ceasing, revive again, myriad phenomena laugh with open eyes.』 And what is it laughing at after all? This time, recognizing the road one came from, one will no longer enter the womb. A shout. The Master ascended the hall to preach: Confucius spoke without speaking, his words filled the world. Shakyamuni Buddha (世尊) spoke without speaking, his words spread throughout the human realm. The two great elders' tongues prop up the Brahma heaven, their eyes empty the four seas, yet they still do not possess the all-encompassing hand. Under the Stone Creek gate, there is a separate vitality. Speaking without speaking, clouds in patches on the peak of Tianbao. Speaking without speaking, the sound of flowing water in the Tongchuan stream. Although it is like this, this is still a turning phrase, not yet the phrase of complete uplift. What is the phrase of complete uplift? Striking the staff, he said: Holding the Mo Xie (鏌邪, ancient sword name) horizontally, fully rectify the order, in the peaceful universe, slay foolish stubbornness. The Master ascended the hall to preach: The cloth bag is long, encompassing all the ten directions of the world. The cloth bag is short, the great earth and mountains cannot be fully filled. The cloth bag is wide, the bodies of thousands of Buddhas are viewed as one. The cloth bag is narrow, the light of myriad phenomena is brilliantly revealed. What about the cloth bag that is neither long nor short, neither wide nor narrow? North, south, east, and west have no direction, reaching the top of the round sky and the bottom of the wind wheel. Due to an eye disease, he ascended the hall to preach: The Buddha's illness, the Patriarch's illness, the sentient beings' illness, set aside to one side. Elixir, miraculous medicine, immortal medicine, remove beyond one wall. Leaving aside the illusory body of the four great elements, what is the illness and what is the medicine? If you can understand this, I allow you all to have one eye. If not, the old monk will clearly point out the source of the illness for you all to see.

。四大分散時向何處安身立命。是有病無藥底句。鎮州蘿蔔柏樹子乾屎橛麻三斤。是有藥無病底句。萬法歸一一歸何處趙州云我在青州做一領布衫重七斤。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諸病。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。大都安講主來參。師問講主講甚麼經。曰。金剛經。曾於無所從來亦無所去處得個省處。師曰既是無來無去因甚得到者里。曰便是無來無去底。師曰即今在甚麼處。主一喝。師曰。下喝行拳都且止。四大分散時向何處安身立命。曰書大地那裡不是自己。師曰忽遇劫火洞然大千俱壞時如何。曰我到者里卻不會。師曰。六祖不會破柴踏碓。達磨不識九年面壁。你不會。見個甚麼。曰我只是不會。師曰瞎漢請坐喫茶。洪武三年十二月示微疾。書偈曰。生本不生。滅本不滅。撒手便行。一天明月。擲筆而逝。

天寶樞禪師法嗣

福州雪峰逆川智順禪師

溫州瑞安陳氏子。母塑智者像事之。一夕夢僧逆流而上招母曰我當爲汝子。窹而有娠。七歲出家。及

【現代漢語翻譯】現代漢語譯本四大分散時，你的身心將安放在哪裡？這是有病無藥的情況。鎮州的蘿蔔、柏樹子、乾屎橛、麻三斤，這是有藥無病的情況。萬法歸一，一歸何處？趙州禪師說：『我在青州做了一件布衫，重七斤。』這是藥病對治的情況。『不是心，不是佛，不是物』，『狗子無佛性』，這是藥病雙忘的情況。爲了治療眾生心中的五欲、八風、煩惱、塵勞、妄想、執著等一切諸病，整部大藏經都是濟世的醫方，一千七百位祖師的公案都是靈丹妙藥。有病就應該服藥，無病也要祛除藥性。大眾中如果有人出來說：『和尚您自己都不能治好，怎麼能治別人？』就對他說：『我留著一雙明亮的眼睛，笑著看無數來來往往的人。』大都安講主來參拜。禪師問講主講什麼經？講主說：《金剛經》。禪師問：『你曾經在無所從來亦無所去處得到過領悟嗎？』禪師說：『既然是無來無去，為什麼會到這裡？』講主說：『這就是無來無去。』禪師說：『那麼現在在哪裡？』講主大喝一聲。禪師說：『下喝行拳都停止吧，四大分散時，你的身心將安放在哪裡？』講主說：『整個大地哪裡不是我自己？』禪師說：『如果遇到劫火洞然，整個大千世界都毀滅時，又該如何？』講主說：『我到這裡卻不會了。』禪師說：『六祖慧能不會劈柴踏碓，達摩祖師不認識九年面壁。你不會，見到了什麼？』講主說：『我只是不會。』禪師說：『瞎漢，請坐喝茶。』洪武三年十二月，禪師示現微疾，寫下偈語說：『生本不生，滅本不滅，撒手便行，一天明月。』然後擲筆圓寂。

天寶樞禪師的法嗣

福州雪峰逆川智順禪師

是溫州瑞安陳氏的兒子。他的母親塑造智者大師的像來侍奉。一天晚上，母親夢見一位僧人逆流而上，招呼她說：『我將成為你的兒子。』醒來后就懷孕了。七歲時出家。及

【English Translation】 English version When the four elements (四大 - earth, water, fire, wind) disperse, where will you settle your body and mind? This is a case of having the illness but no medicine. The turnips of Zhenzhou, the cypress tree, the dried dung, three pounds of flax – these are cases of having the medicine but no illness. All dharmas return to one, where does the one return? Zhaozhou (趙州 - a famous Chan master) said: 'I made a cloth robe in Qingzhou (青州 - a place name), weighing seven pounds.' This is a case of medicine and illness treating each other. 'It is not mind, not Buddha, not things,' 'A dog has no Buddha-nature' – these are cases of both medicine and illness being forgotten. In order to cure all the illnesses in sentient beings' minds, such as the five desires (五欲 - the desires for wealth, sex, food and drink, fame, and sleep), the eight winds (八風 - gain, loss, defamation, praise, suffering, pleasure, fame, and ridicule), afflictions, defilements, deluded thoughts, attachments, the entire Tripitaka (一大藏教 - the complete collection of Buddhist scriptures) is a medical prescription for saving the world, and the 1,700 ancestral teachers' koans (公案 - paradoxical anecdotes or riddles used in Zen practice) are all miraculous medicines. If there is illness, one should take medicine; if there is no illness, the medicine should still be removed. If someone in the assembly comes out and says: 'Venerable, you cannot even cure yourself, how can you cure others?' Just say to him: 'I keep a pair of clear eyes to laugh at the countless people coming and going.' Dadu An, a lecturer, came to visit. The Chan master asked the lecturer what sutra he lectured on. The lecturer said: 'The Diamond Sutra (金剛經 - a Mahayana Buddhist sutra).' The Chan master asked: 'Have you ever attained enlightenment in the place where there is nowhere to come from and nowhere to go to?' The Chan master said: 'Since there is no coming and no going, why did you arrive here?' The lecturer said: 'This is precisely no coming and no going.' The Chan master said: 'Then where are you now?' The lecturer gave a loud shout. The Chan master said: 'Stop the shouting and fist-fighting. When the four elements disperse, where will you settle your body and mind?' The lecturer said: 'Where in the entire earth is not myself?' The Chan master said: 'If you encounter the fire of the kalpa (劫火 - the fire that destroys the world at the end of a cosmic cycle) blazing and the entire great chiliocosm (大千 - a vast cosmic system) is destroyed, what will you do?' The lecturer said: 'I don't know when I get here.' The Chan master said: 'The Sixth Patriarch (六祖 - Huineng, the Sixth Patriarch of Chan Buddhism in China) did not know how to chop firewood or tread a mortar, and Bodhidharma (達磨 - the founder of Zen Buddhism in China) did not recognize nine years of facing the wall. You don't know, what have you seen?' The lecturer said: 'I just don't know.' The Chan master said: 'Blind man, please sit down and have some tea.' In the twelfth month of the third year of Hongwu (洪武 - the reign title of the first emperor of the Ming dynasty), the Chan master showed a slight illness and wrote a verse saying: 'Birth is fundamentally not born, extinction is fundamentally not extinguished, let go and depart, a bright moon in the sky.' Then he threw down his pen and passed away.

Successor of Chan Master Tianbao Shu

Chan Master Zhishun of Xuefeng Nichuan in Fuzhou (福州雪峰逆川智順禪師)

Was the son of the Chen family of Ruian in Wenzhou (溫州瑞安陳氏). His mother sculpted an image of Zhiyi (智者 - a famous Buddhist monk) and served it. One night, his mother dreamed of a monk going upstream and calling to her, saying: 'I will become your son.' She awoke and was pregnant. He left home at the age of seven. And

長入閩參鐵關。授以心要。逾月因如廁睹園中匏瓜有省。舉所悟求證。關曰。此第入門耳。最上一乘大遠在。乃囑曰。汝可悉棄前解。專于參提上致力。則將自入閫奧矣。一日值關將晚參。擬離榻忽豁然。謂關曰南泉敗闕今已見矣。關曰不是心不是佛不是物是個甚麼。師曰地上磚鋪屋上瓦覆。關曰即今南泉在何處。師曰鷂子過新羅。關曰錯。師亦曰錯。關曰錯錯。師觸禮一拜。關集眾勘驗。師笑曰。未吐辭前已不相涉。和尚眼在甚麼處。又為此一場戲劇耶。關曰也要大家知。及關遷化。師嗣主院事。繼住報恩歸原。朝廷賜法衣及佛性圓辯之號。久之悉散其衣缽所蓄退居一室。掘地為爐。折竹為箸。淡如也。平章燕只不花出鎮閩省。請師住東禪雪峰。法武初　詔有道僧十人于鐘山建會。師升座說法。大駕幸臨慰問備至。南還住凈慈。適　中朝徴有道凈屠入京以備　顧問。眾咸推師。至京四閱月。沐浴書偈而逝。

鐵山瓊禪師法嗣

汝州香山無聞聦禪師

香山人。初參獨翁。令參三不是話。未有省發。一日敬上座謂曰。要知端的意。北斗面南看。一夕有省。遂尋敬。敬問來者何人。師曰非人非我。曰既非人非我畢竟是甚麼。師曰饑來吃飯困來眠。敬擲蒲團俾作頌。師曰。圓圓一片。人人要見。坐斷十方

。寒光掣電。敬又舉扇子曰速道速道。師曰。舉起分明甚妙哉。清風匝匝透人懷。箇中消息無多子。自有通身歡喜來。適鐵山從高麗回。在石霜聞師有發明處。乃問仙府何處。師曰汝州。曰風冗祖師面目如何。師曰。和尚且止須臾之間。將二十年工夫說一遍。鐵山把住噤喉問如何是無字義。師曰。近從潭州來。不得湖北信。山曰未是再道。曰和尚幾時離高麗。曰未是更道。師喝一聲拂袖便出。山曰。者兄弟都好只一件大病道發明了。師感激鐵山開示細大法門。后住光州。獨行獨坐十七年方得穎脫。普說曰。法無定相。遇緣即宗。秉金剛劍。吞栗棘蓬。截斷衲僧舌頭。坐卻毗盧正頂。豎一莖草作丈六金身。將丈六金身作一莖草。不是禾山鼓響。且非教外別傳。直教寸絲不掛。月冷秋空。寒灰髮焰。到者里喚作佛法墮地獄如箭射。不喚作佛法亦墮地獄如箭射。諸仁者。畢竟作么生會。開口喪身失命。不開口爛卻舌根。豈不見船子曰。吾于藥山二十年。藏身處沒軌跡。沒軌跡處莫藏身。雖然恁么舉唱。開佛知見。立大圓鏡。豎涅槃幢。舉揚般若。敲唱雙舉。兼帶葉通。照用同時。正眼觀來儘是閑傢俱。與我衲僧分上撩掉沒交涉。豎拂子曰。會么。

晉云真禪師法嗣

代州五臺靈鷲碧峰寶金禪師

乾州永壽

{ "translations": [ "現代漢語譯本：\n\n』寒光掣電。』（形容光芒如閃電般迅速。）敬和尚又舉起扇子說：』快說！快說！』禾山說：』舉起扇子，分明是多麼美妙啊！清風習習，吹透人的心懷。其中的訊息不多，自然有通身的歡喜到來。』\n\n適逢鐵山禪師從高麗回來，在石霜聽說禾山禪師有所發明，於是問：』仙府在哪裡？』禾山說：』汝州。』鐵山說：』風穴祖師（指風穴延沼禪師）的面目如何？』禾山說：』和尚暫且停止，須臾之間，將二十年的功夫說一遍。』鐵山抓住禾山的喉嚨問：』如何是無字義？』禾山說：』近來從潭州來，沒有收到湖北的信。』鐵山說：』還不是，再說！』禾山說：』和尚什麼時候離開高麗的？』鐵山說：』還不是，再說！』禾山大喝一聲，拂袖便出。鐵山說：』這些兄弟都好，只一件大病，說道發明了。』禾山感激鐵山開示細大法門，後來住在光州，獨行獨坐十七年才得以穎脫。\n\n禾山普說：』法無定相，遇緣即宗。秉持金剛劍，吞下栗棘蓬。截斷衲僧（指僧人）的舌頭，坐穩毗盧（指毗盧遮那佛）的正頂。豎起一根草當作丈六金身（指佛像），將丈六金身當作一根草。不是禾山鼓響，也不是教外別傳。直接教你寸絲不掛，月冷秋空，寒灰髮焰。到了這裡，說它是佛法，墮地獄如箭射；不說它是佛法，也墮地獄如箭射。諸位仁者，究竟要怎麼理解？開口喪身失命，不開口爛卻舌根。豈不見船子德誠禪師說：』我于藥山（指藥山惟儼禪師）二十年，藏身處沒軌跡，沒軌跡處莫藏身。』雖然這樣舉唱，開啟佛的知見，樹立大圓鏡智，豎起涅槃幢，舉揚般若，敲唱雙舉，兼帶葉通，照用同時，正眼看來儘是閑傢俱。與我衲僧分上撩掉沒交涉。』禾山豎起拂子說：』會么？』\n\n晉云真禪師法嗣\n\n代州五臺靈鷲碧峰寶金禪師\n\n乾州永壽", "English version:\n\n'The cold light flashes like lightning.' Venerable Jing then raised his fan and said, 'Speak quickly! Speak quickly!' He Shan said, 'Raising the fan, it is clearly so wonderful! The gentle breeze blows through one's heart. There is not much news within, and naturally, a whole-body joy arrives.'\n\nIt happened that Zen Master Tieshan returned from Goryeo (ancient Korean kingdom). Having heard at Shishuang that He Shan had some enlightenment, he asked, 'Where is the immortal's abode?' He Shan said, 'Ruzhou.' Tieshan said, 'What is the face of Patriarch Fengxue (referring to Zen Master Fengxue Yanzhao)?' He Shan said, 'Venerable, please stop for a moment; in an instant, I will speak of twenty years of effort.' Tieshan grabbed He Shan's throat and asked, 'What is the meaning of the word \'no\'?' He Shan said, 'Recently arrived from Tanzhou, I have not received news from Hubei.' Tieshan said, 'Not yet, say it again!' He Shan said, 'When did Venerable leave Goryeo?' Tieshan said, 'Not yet, say it again!' He Shan shouted loudly and flicked his sleeve, leaving. Tieshan said, 'These brothers are all good, but they have one big problem: they say they have enlightenment.' He Shan was grateful for Tieshan's guidance on the subtle Dharma, and later lived in Guang Prefecture, where he attained liberation after seventeen years of solitary practice.\n\nHe Shan universally said, 'The Dharma has no fixed form; it follows conditions. Holding the Vajra sword, swallowing the chestnut bur. Cutting off the tongues of monks (referring to monks), sitting firmly on the crown of Vairocana (referring to Vairocana Buddha). Erecting a blade of grass as a sixteen-foot golden body (referring to a Buddha statue), taking the sixteen-foot golden body as a blade of grass. It is not the sound of He Shan's drum, nor is it a special transmission outside the teachings. Directly teaching you to be without a thread hanging, the moon is cold in the autumn sky, and cold ashes emit flames. Arriving here, saying it is the Buddha-dharma is like shooting an arrow into hell; not saying it is the Buddha-dharma is also like shooting an arrow into hell. All you kind people, how do you ultimately understand? Opening your mouth loses your life, not opening your mouth rots your tongue. Have you not seen Zen Master Boatman Decheng say, \'For twenty years at Yaoshan (referring to Zen Master Yaoshan Weiyan), my hiding place has no trace, and where there is no trace, do not hide.\' Although chanting in this way, opening the Buddha's knowledge and vision, establishing the Great Perfect Mirror Wisdom, erecting the Nirvana banner, extolling Prajna, striking and chanting together, including the leaf and penetrating, illuminating and using simultaneously, viewed with the proper eye, it is all just idle furniture. It has nothing to do with the affairs of us monks.' He Shan raised his whisk and said, 'Do you understand?'\n\nSuccessor of Zen Master Jin Yunzhen\n\nZen Master Baojin of Lingjiu Bifeng, Wutai, Daizhou\n\nYongshou, Qianzhou" ] }

人。姓石氏。父母俱崇善。時有沙門以觀音像授其母囑曰。謹事之。當生智慧之男。未幾果生師。白光燁燁照室。幼多疾。父母疑之曰。此兒必歸釋氏。六歲遂舍云寂溫法師為弟子。及長受具。遍詣講肆。窮性相之旨。久之曰。是可以了生死耶。遂棄去。時如海真禪師開法于晉云。師往詣。示以道要。師大起疑情。偶攜筐隨海擷蔬于園。忽凝坐不動歷三時方窹。海曰你定耶。師曰動定不關。海曰定動不關是甚麼人。師舉筐。海不肯。師置筐于地叉手而立。海亦不肯。師一喝。海奮前揕胸曰速道。師筑海胸仆之。海笑曰。塵勞暫息。定力未能深也。必使心路絕。祖關透。然後大法可明耳。后憩錫峨眉。日啖松柏脅不沾席者三年。一日聞伐木聲大悟。先是師在定中見一山甚秀麗。重樓杰閣金碧絢爛。諸佛五十二菩薩行道其中。有招師謂曰。此五臺秘魔巖也。汝前身修道其中。靈骨猶在。何乃忘之。既窹遂游五臺山。道逢蓬首女子身被五彩敝衣赤足徐行。一黑獒隨其後。師問曰子何之。曰入山中爾。師曰將何為。曰一切不為。良久乃沒。叩之同行者皆莫之見。或謂文殊化身云。師乃就山結靈鷲庵。聲光日露。四方聞之。不遠千里負糇糧來獻者日繽紛也。至正戊子須帝遣使詔至京。甚敬之。命住海印寺。力以疾辭。賜寂照圓明

【現代漢語翻譯】現代漢語譯本：

此人姓石，父母都崇尚善良。當時有位沙門（出家人）將一尊觀音像交給他的母親，囑咐說：『要虔誠供奉它，會生下有智慧的男孩。』不久，果然生下了這位禪師。出生時，白光閃耀照亮了整個房間。他從小體弱多病，父母懷疑地說：『這孩子將來必定會歸於佛門。』六歲時，就捨身于云寂溫法師門下做了弟子。長大后，他受了具足戒，遍訪各處講堂，深入研究性相之旨。很久以後，他說：『這些能夠了脫生死嗎？』於是就離開了。當時，如海真禪師在晉云開壇講法，禪師前去拜訪，如海真禪師向他開示了修道的要領。禪師因此產生了極大的疑惑。有一次，他拿著竹筐跟隨如海真禪師在菜園裡摘菜，忽然凝神靜坐，一動不動地經歷了三個時辰才醒悟。如海真禪師問：『你入定了？』禪師說：『動與定互不相干。』如海真禪師說：『動與定互不相干，這是什麼人？』禪師舉起竹筐。如海真禪師不認可。禪師將竹筐放在地上，叉手而立。如海真禪師仍然不認可。禪師大喝一聲。如海真禪師衝上前去，用胸口撞擊他，說：『快說！』禪師用拳頭擊打如海真禪師的胸口，如海真禪師倒地。如海真禪師笑著說：『塵世的煩惱暫時止息了，但定力還不夠深。必須使心路斷絕，突破祖師的關隘，然後才能明白大法。』後來，禪師在峨眉山休息，每天吃松柏，身體三年不沾牀蓆。有一天，聽到伐木的聲音，他大徹大悟。此前，禪師在入定中看到一座山非常秀麗，重樓高閣，金碧輝煌，諸佛和五十二位菩薩在其中行走。有人招呼禪師說：『這是五臺山的秘魔巖啊！你前世就在這裡修行，靈骨還在那裡，為什麼忘記了呢？』醒悟后，禪師就遊歷五臺山。在路上遇到一位頭髮蓬亂的女子，身穿五彩破舊的衣服，赤腳慢慢地走著，一條黑色的獒犬跟在她的身後。禪師問：『您要去哪裡？』女子說：『進入山中。』禪師問：『將要做什麼？』女子說：『一切都不做。』過了一會兒，女子就消失了。詢問同路的人，大家都說沒有看見。有人說是文殊菩薩的化身。禪師就在山上結廬，取名靈鷲庵。聲名日益顯赫，四方的人們聽說了他，不遠千里揹著糧食來供養他，絡繹不絕。至正戊子年，元順帝派使者詔禪師到京城，對他非常尊敬，命他住在海印寺。禪師極力以生病為理由推辭。元順帝賜號寂照圓明。

【English Translation】 English version:

The person's surname was Shi, and both parents revered goodness. At that time, there was a Shramana (monk) who gave a Guanyin (Avalokiteśvara) statue to his mother, instructing her: 'Worship it diligently, and you will give birth to a son of wisdom.' Before long, she indeed gave birth to this Chan master. At birth, white light shone brightly, illuminating the entire room. He was frail and often ill as a child, and his parents suspected, saying: 'This child will surely return to the Buddhist order.' At the age of six, he was given to Dharma Master Yunji Wen as a disciple. When he grew up, he received the full precepts and visited various lecture halls, deeply studying the principles of nature and characteristics. After a long time, he said: 'Can these liberate one from birth and death?' So he left. At that time, Chan Master Ruhai Zhen was opening a Dharma assembly in Jinyun. The master went to visit, and Chan Master Ruhai instructed him on the essentials of cultivation. The master thus developed great doubt. Once, he carried a basket and followed Chan Master Ruhai to pick vegetables in the garden. Suddenly, he sat in meditation, unmoving for three periods of time before awakening. Chan Master Ruhai asked: 'Are you in Samadhi (meditative state)?' The master said: 'Movement and stillness are unrelated.' Chan Master Ruhai said: 'Movement and stillness are unrelated, what kind of person is this?' The master raised the basket. Chan Master Ruhai did not approve. The master placed the basket on the ground and stood with his hands clasped. Chan Master Ruhai still did not approve. The master shouted loudly. Chan Master Ruhai rushed forward and struck him in the chest, saying: 'Speak quickly!' The master struck Chan Master Ruhai's chest, and Chan Master Ruhai fell to the ground. Chan Master Ruhai laughed and said: 'The defilements of the world have temporarily ceased, but the power of Samadhi is not yet deep enough. You must cut off the path of the mind and penetrate the ancestral barrier, then the Great Dharma can be understood.' Later, the master rested at Mount Emei, eating pine and cypress berries daily, and not lying down to sleep for three years. One day, hearing the sound of felling trees, he had a great enlightenment. Before this, the master had seen in meditation a very beautiful mountain, with towering pavilions, splendid and magnificent, where Buddhas and fifty-two Bodhisattvas walked. Someone called to the master, saying: 'This is the Secret Demon Cliff of Mount Wutai! You cultivated here in your previous life, and your spiritual bones are still there. Why have you forgotten?' After awakening, the master traveled to Mount Wutai. On the road, he met a woman with disheveled hair, wearing tattered clothes of five colors, walking slowly barefoot, with a black mastiff following behind her. The master asked: 'Where are you going?' The woman said: 'Entering the mountain.' The master asked: 'What will you do?' The woman said: 'Doing nothing.' After a while, the woman disappeared. Asking the people traveling with him, everyone said they had not seen her. Some said it was an incarnation of Manjushri (Mañjuśrī) Bodhisattva. The master then built a hermitage on the mountain, naming it Lingjiu Hermitage. His reputation grew daily, and people from all directions, hearing of him, carried provisions from afar to offer to him, in an endless stream. In the year Wuzi of the Zhizheng era, Emperor Shundi (Toghon Temür) of the Yuan Dynasty sent an envoy to summon the master to the capital, treating him with great respect, and ordering him to reside at Haiyin Temple. The master strongly declined on the grounds of illness. Emperor Shundi bestowed upon him the title Jizhao Yuanming.

之號。　太祖高皇帝即位。詔師之南京。時見　上于內殿問佛法大意。　上設普濟會於鐘山。選高行僧十人蒞其事。師與焉。蒙寵賚甚渥。親御翰墨賜詩十二韻。未幾示微疾。弟子請留末後句。師曰。三藏法寶尚為故紙。吾言欲何為。夷然而逝。壽六十五。臘五十九。茶毗獲五色舍利。齒舌數珠皆不壞。

南嶽下二十三世

凈慈聯禪師法嗣

杭州慈光寺立中成禪師

錢塘孫氏子。首謁祖芳聯公。請益次。聯舉臘月火燒山話。師頌曰。白雲迷卻舊行蹤。臘月燒山火正紅。再得慈風來扇發。冷冰冰處暖烘烘。聯深器之。

烏石愚禪師法嗣

南京靈谷寺無涯非幻禪師

衢之西安人。從杰峰為僧。峰問何處來。師曰虛空無向背。峰指寺鐘俾作頌。師曰。百鍊爐中滾出來。虛空元不惹塵埃。如今掛在人頭上。撞著洪音遍九垓。時年十二。峰器之。即令祝髮。永樂丁亥　太宗文皇帝有事于　長陵。徴師入對稱　旨。大嘉賞賚。命住靈谷。庚子春　上建會。師若不經意。其徒問之。師笑曰。自家有一大事甚緊。何暇他及。乃書偈曰。生死悠悠絕世緣。蒙　恩永樂太平年。者回撒手空歸去。雪霽云消月正圓。遂逝。

羅陽三峰寺太初啟原禪師

日本國人。年十九參上國四十五

【現代漢語翻譯】現代漢語譯本：之號。（通常指僧人的別號）太祖高皇帝（明太祖朱元璋）即位后，下詔讓禪師前往南京。當時，皇上在內殿召見禪師，詢問佛法的大意。皇上在鐘山設立普濟會，選拔十位德行高尚的僧人來主管此事，禪師也參與其中，蒙受皇上的恩寵和賞賜非常豐厚。皇上親自提筆賜予十二韻的詩。不久，禪師示現輕微的疾病。弟子們請求禪師留下最後的遺言。禪師說：『三藏法寶（佛教經典）尚且成為故紙，我的話又有什麼用呢？』說完安詳地去世了，享年六十五歲，僧臘五十九年。荼毗（火化）后，獲得五色舍利（佛教聖物），牙齒、舌頭和數珠（念珠）都沒有損壞。南嶽（佛教宗派名）下二十三世凈慈聯禪師（僧人名號）的法嗣（繼承人）杭州慈光寺立中成禪師（僧人名號）錢塘（杭州古稱）孫氏之子。最初拜見祖芳聯公（僧人名號），請教佛法。聯公舉『臘月火燒山』的話頭（禪宗用語，指引發思考的語句）。禪師作頌說：『白雲遮蔽了舊時的行蹤，臘月里火燒山一片通紅。再次得到慈悲的風吹動扇發，冷冰冰的地方也變得暖烘烘。』聯公非常器重他。烏石愚禪師（僧人名號）的法嗣（繼承人）南京靈谷寺無涯非幻禪師（僧人名號）衢州西安人。跟隨杰峰（僧人名號）出家為僧。杰峰問他從哪裡來，禪師說：『虛空沒有方向和背面。』杰峰指著寺廟的鐘讓他作頌。禪師說：『百鍊爐中滾出來，虛空原本不沾染塵埃。如今掛在人的頭頂上，撞擊發出的洪亮聲音傳遍四面八方。』當時禪師十二歲，杰峰非常器重他，立即讓他剃度。永樂丁亥年，太宗文皇帝（明成祖朱棣）在長陵（陵墓名）舉行祭祀活動，徵召禪師入宮應對皇上的旨意，皇上非常嘉許並給予豐厚的賞賜，命他住持靈谷寺。庚子年春天，皇上舉辦佛事活動，禪師好像不放在心上。他的弟子問他原因，禪師笑著說：『我自己有一件非常重要的事情，哪裡有空閑顧及其他？』於是寫下偈語說：『生死悠悠斷絕塵世的緣分，蒙受皇恩永享太平的年景。這次撒手空空地歸去，雪后晴朗雲消霧散月亮正圓。』說完就去世了。羅陽三峰寺太初啟原禪師（僧人名號）日本國人，十九歲來到上國（指中國），四十五歲。

【English Translation】 English version: [Title omitted]. He was given the title 'Zhi Hao'. (Usually refers to a monk's alias). When Emperor Gao of the Ming Dynasty (Zhu Yuanzhang) ascended the throne, he issued an edict summoning the master to Nanjing. At that time, the Emperor summoned the master in the inner palace and inquired about the general meaning of the Buddha Dharma. The Emperor established the Universal Relief Assembly at Zhongshan, selecting ten monks of high virtue to manage the affairs, and the master participated in it, receiving great favor and rewards from the Emperor. The Emperor personally wrote a poem of twelve rhymes. Not long after, the master showed slight illness. The disciples requested the master to leave a final verse. The master said, 'The Tripitaka (Buddhist scriptures) is already old paper, what use are my words?' He passed away peacefully, at the age of sixty-five, with fifty-nine years of monastic life. After cremation, five-colored sariras (Buddhist relics) were obtained, and the teeth, tongue, and rosary remained intact. The twenty-third generation under Nanyue (name of a Buddhist sect). The Dharma successor of Chan Master Lian of Jingci (name of a monk). Chan Master Li Zhongcheng of Ciguang Temple in Hangzhou (name of a monk). The son of the Sun family of Qiantang (ancient name of Hangzhou). He first visited Master Lian of Zufang (name of a monk) and asked for instruction. Master Lian raised the topic of 'burning the mountain in the twelfth month'. The master composed a verse saying, 'White clouds obscure the old tracks, burning the mountain in the twelfth month is fiery red. Receiving the breeze of compassion again to fan and stir, the cold and icy place becomes warm and cozy.' Master Lian deeply valued him. The Dharma successor of Chan Master Yu of Wushi (name of a monk). Chan Master Wuya Feihuan of Linggu Temple in Nanjing (name of a monk). A native of Xi'an, Quzhou. He became a monk under Jiefeng (name of a monk). Jiefeng asked him where he came from, and the master said, 'Emptiness has no direction or back.' Jiefeng pointed to the temple bell and asked him to compose a verse. The master said, 'Rolled out from the furnace of a hundred refinements, emptiness originally does not attract dust. Now hanging on people's heads, the loud sound of striking it spreads throughout the nine realms.' At that time, the master was twelve years old, and Jiefeng valued him greatly, immediately having him tonsured. In the Dinghai year of Yongle, Emperor Wenzong of the Ming Dynasty (Zhu Di) held a memorial service at Changling (name of a mausoleum), summoning the master to the palace to respond to the Emperor's decree. The Emperor greatly praised him and gave him generous rewards, ordering him to reside at Linggu Temple. In the spring of the Gengzi year, the Emperor held Buddhist activities, and the master seemed indifferent. His disciples asked him the reason, and the master smiled and said, 'I have a very important matter of my own, how can I have time for other things?' So he wrote a verse saying, 'The cycle of birth and death severs worldly ties, receiving the Emperor's grace to enjoy years of peace. This time, letting go empty-handed to return, after the snow clears, the clouds dissipate and the moon is round.' Then he passed away. Chan Master Taichu Qiyuan of Luoyang Sanfeng Temple (name of a monk). A native of Japan, came to the Upper Kingdom (referring to China) at the age of nineteen, and was forty-five years old.

員知識。末于傑峰得法。后住三峰。一日書偈曰。生也鐵面皮。死也鐵面皮。一椎百雜碎。白日繞鐵圍。擲筆而逝。塔于院南。

禪門達者不出於世與世出而未詳法嗣者附此

青州佛覺禪師(系雲門宗。嗣法未詳)

頌仰山師子曰。一色無過指示人。白銀世界裡頻申超然。推倒還扶起。爭似東風煦日新。時佛日堯禪師提一扶臨濟禪。托跡聖安。分寮入室。一日自撾鼓上堂。抑揚雲門臨濟宗風。平分半眾。不辭而去。師恬不介意。

圓通善國師(系雲門宗。嗣佛覺)

佛日自江右至燕。寓大聖安。一夕與佛覺晦堂夜話次。時師年方十二。座右侍立。日曰。山僧自南方來。拄杖頭不撥著一個會佛法者。師叉手進曰。自是和尚拄杖短。日大驚曰。可乞此子續吾臨濟一宗。師曰云門臨濟豈有二邪。日稱賞不已。金世宗幸聖安瑞像殿。問師曰。禮則是。不禮則是。師曰。禮則相敬相重。不禮則各自稱尊。帝大悅。后住延聖。示眾。舉洞山云。秋初夏末兄弟或東去西去。直須向萬里無寸草處去。又曰。只如萬里無寸草處作么生去。石霜曰出門便是草。太陽曰直道不出門亦是草漫漫地。師曰。且道諸人即今腳跟下一句作么生道。若道無寸草許。你參見洞山。若道出門便是草。許你參見石霜。若道不出

【現代漢語翻譯】現代漢語譯本：員知識。末于傑峰得法。后住三峰。一日書偈曰：『生也鐵面皮，死也鐵面皮，一椎百雜碎，白日繞鐵圍。』擲筆而逝，塔于院南。

禪門達者不出於世與世出而未詳法嗣者附此

青州佛覺禪師（系雲門宗，嗣法未詳）

頌仰山師子曰：『一色無過指示人，白銀世界裡頻申超然。推倒還扶起，爭似東風煦日新。』時佛日堯禪師提一扶臨濟禪（Linji Chan）。托跡聖安。分寮入室。一日自撾鼓上堂。抑揚雲門臨濟宗風。平分半眾。不辭而去。師恬不介意。

圓通善國師（系雲門宗，嗣佛覺）

佛日自江右至燕。寓大聖安。一夕與佛覺晦堂夜話次。時師年方十二。座右侍立。日曰：『山僧自南方來，拄杖頭不撥著一個會佛法者。』師叉手進曰：『自是和尚拄杖短。』日大驚曰：『可乞此子續吾臨濟一宗。』師曰：『雲門臨濟豈有二邪？』日稱賞不已。金世宗幸聖安瑞像殿。問師曰：『禮則是，不禮則是？』師曰：『禮則相敬相重，不禮則各自稱尊。』帝大悅。后住延聖。示眾。舉洞山云：『秋初夏末兄弟或東去西去，直須向萬里無寸草處去。』又曰：『只如萬里無寸草處作么生去？』石霜曰：『出門便是草。』太陽曰：『直道不出門亦是草漫漫地。』師曰：『且道諸人即今腳跟下一句作么生道？若道無寸草許，你參見洞山（Dongshan）。若道出門便是草，許你參見石霜（Shishuang）。若道不出』

【English Translation】 English version: Yuan's knowledge. Finally, he obtained the Dharma from Jiefeng. Later, he resided at Three Peaks. One day, he wrote a verse saying: 'Alive, a face of iron; dead, a face of iron. One strike shatters into a hundred pieces; in broad daylight, circling Mount Iron Ring.' He threw down his pen and passed away, and his stupa was built south of the monastery.

Zen masters who did not emerge into the world or who emerged but whose Dharma heirs are unknown are appended here.

Chan Master Fojue of Qingzhou (belonging to the Yunmen school, succession of Dharma unknown)

He praised Yangshan Shizi, saying: 'One color is nothing more than pointing it out to people; in the silver world, he stretches himself freely. Pushing down and then helping up, how can it compare to the east wind and the warm sun bringing newness?' At that time, Chan Master Fori Yao upheld and supported Linji Chan. He entrusted himself to Sheng'an. He divided the quarters and entered the room. One day, he struck the drum himself and ascended the hall, praising and criticizing the Yunmen and Linji styles. He divided the congregation in half and left without saying goodbye. The master remained calm and unconcerned.

National Teacher Yuantong Shanguo (belonging to the Yunmen school, successor to Fojue)

Fori came from Jiangyou to Yan and stayed at Dasheng'an. One evening, he was having a late-night conversation with Fojue Huitang. At that time, the master was only twelve years old and stood in attendance to the right of the seat. Fori said, 'This mountain monk comes from the south, and my staff has not yet encountered anyone who understands the Buddha Dharma.' The master clasped his hands and stepped forward, saying, 'It is simply that the abbot's staff is too short.' Fori was greatly surprised and said, 'Can I beg this child to continue my Linji lineage?' The master said, 'Are Yunmen and Linji two different things?' Fori praised him endlessly. Emperor Shizong of the Jin Dynasty visited the auspicious image hall of Sheng'an and asked the master, 'Is it right to prostrate, or is it right not to prostrate?' The master said, 'Prostrating shows mutual respect and regard; not prostrating means each respects their own dignity.' The emperor was greatly pleased. Later, he resided at Yansheng and addressed the assembly, quoting Dongshan, saying, 'In early autumn and late summer, brothers either go east or go west; you must go to a place where there is not an inch of grass for ten thousand miles.' He also said, 'Just how do you go to a place where there is not an inch of grass for ten thousand miles?' Shishuang said, 'Going out the door is grass.' Taiyang said, 'Even if you don't go out the door, it is still a vast expanse of grass.' The master said, 'Tell me, what is the phrase beneath everyone's feet right now? If you say there is not an inch of grass, you should visit Dongshan (Dongshan). If you say going out the door is grass, I allow you to visit Shishuang (Shishuang). If you say not going out'

門亦是草漫漫地。許你參見太陽。若總道不得。許你參見延聖。何故。唯有好風來席上。更無閑語到人間。示眾。舉觀音糊餅話。師曰。韶陽老人可謂唱彌高而和彌寡。如今卻向延聖拂子頭上入方綱三昧。東方入定西方起。乃至男身入定女身起。還會么。野色更無山隔斷。月光直與水相通。昔有二僧同行。性急者在前呼在後者曰。光陰迅速。疾走上來。后僧曰。大道廣闊忙作甚麼。師頌曰。光陰迅速疾走上來。路頭踏著優缽花開。大道廣闊忙作甚麼。放開肚皮一時包裹。師見玄悟玉香山彝言涉嘲譃。責曰。總似汝輩。佛法豈到今日。

燕京慶壽玄悟玉禪師(系雲門宗。嗣圓通)

金顯宗令中使持紙一張書心佛二字。問師曰。者是甚麼字。時圓通在座應聲答曰。不是心不是佛。稱旨。次日令旨賜長短句曰。但能了凈。萬法因緣何足問。日用無為。十二時中更勿疑。常須自在識取。從來無掛礙。佛佛心心。心若依佛也是塵。師答謝曰。無為無作。認著無為還是縛。照用同時。電卷星流已太遲。非心非佛。喚作非心猶是物。人境俱空。萬像森羅一境中。

黃山趙文孺居士(系雲門宗。嗣圓通)

嘗作頌曰。妄想元來本自真。除時又起一重塵。言思動靜承誰力。子細看來無別人。

高郵定禪師

【現代漢語翻譯】現代漢語譯本門前也是草蔓蔓延延的樣子。允許你參拜太陽。如果總是說不出道理，就允許你參拜延聖（人名，此處指代某位禪師）。為什麼呢？因為只有美好的清風吹到蓆子上，再沒有閑雜的言語傳到人間。師父向大眾開示，舉了觀音糊餅的典故。師父說：『韶陽老人（指韶陽禪師）可以說是唱得越高，和的人越少。如今卻在延聖（人名，此處指代某位禪師）的拂子上進入方綱三昧（一種禪定狀態）。東方入定西方起，乃至男身入定女身起。』你們會了嗎？野外的景色再沒有山來阻隔，月光直接與水面相通。過去有兩個僧人同行，性子急的在前面呼喚在後面的僧人說：『光陰迅速，快走上來。』後面的僧人說：『大道廣闊，忙什麼呢？』師父作頌說：『光陰迅速，快走上來，路頭踏著優缽花（一種珍稀的花）開放。大道廣闊，忙什麼呢？放開肚皮一時全部包容。』師父見玄悟（人名，禪師法號）和玉香山彝（地名，人名）的言語涉及嘲諷虛誇，責備說：『都像你們這樣，佛法怎麼能傳到今天？』燕京慶壽玄悟玉禪師（屬於雲門宗，師承圓通）金顯宗（人名，皇帝名號）命令內侍拿著一張紙，寫上『心』、『佛』二字，問玄悟玉禪師說：『這是什麼字？』當時圓通（人名，禪師法號）在座，應聲回答說：『不是心，不是佛。』金顯宗表示讚許。次日，金顯宗下旨賜長短句說：『但能了凈，萬法因緣何足問。日用無為，十二時中更勿疑。常須自在識取，從來無掛礙。佛佛心心，心若依佛也是塵。』玄悟玉禪師答謝說：『無為無作，認著無為還是縛。照用同時，電卷星流已太遲。非心非佛，喚作非心猶是物。人境俱空，萬像森羅一境中。』黃山趙文孺居士（屬於雲門宗，師承圓通）曾經作頌說：『妄想元來本自真，除時又起一重塵。言思動靜承誰力，子細看來無別人。』高郵定禪師

【English Translation】 English version The gate is also covered with sprawling grass. You are allowed to pay homage to the sun. If you still can't explain the principle, you are allowed to pay homage to Yansheng (name of a person, referring to a certain Zen master here). Why? Because only the beautiful breeze blows onto the mat, and no idle words reach the human world. The master instructed the assembly, citing the anecdote of the Guanyin (Bodhisattva of Compassion) pancake. The master said: 'Old Man Shaoyang (referring to Zen Master Shaoyang) can be said to sing higher and higher, but fewer and fewer people harmonize. Now, he enters the Samadhi (state of meditative consciousness) of Fanggang (a framework or principle) on Yansheng's (name of a person, referring to a certain Zen master here) whisk. The East enters Samadhi and the West arises, even the male body enters Samadhi and the female body arises.' Do you understand? The wild scenery is no longer separated by mountains, and the moonlight directly connects with the water. In the past, two monks were traveling together. The impatient one in front called out to the one behind, saying: 'Time is swift, hurry up.' The monk behind said: 'The Great Path is vast, what's the rush?' The master composed a verse, saying: 'Time is swift, hurry up, stepping on the road where the Utpala flower (a rare flower) blooms. The Great Path is vast, what's the rush? Open your belly and encompass everything at once.' The master saw that the words of Xuanwu (name of a person, Zen master's Dharma name) and Yuxiangshan Yi (name of a place, name of a person) involved ridicule and exaggeration, and rebuked them, saying: 'If everyone is like you, how can the Dharma be transmitted to this day?' Zen Master Xuanwu Yu of Qingshou Temple in Yanjing (belonging to the Yunmen School, succeeding Yuantong) Emperor Jin Xianzong (name of a person, emperor's title) ordered an eunuch to bring a piece of paper with the words 'mind' and 'Buddha' written on it, and asked Zen Master Xuanwu Yu, 'What are these words?' At that time, Yuantong (name of a person, Zen master's Dharma name) was present and replied, 'Not mind, not Buddha.' Jin Xianzong expressed his approval. The next day, Jin Xianzong issued an imperial decree, bestowing a poem in varying line lengths, saying: 'If one can understand purity, why ask about the causes and conditions of all dharmas? Use non-action in daily life, and do not doubt it in the twelve periods of the day. Always be free and recognize it, there has never been any hindrance. Buddha-Buddha mind, if the mind relies on the Buddha, it is also dust.' Zen Master Xuanwu Yu replied, saying: 'Non-action and non-doing, clinging to non-action is still a bondage. Illumination and function are simultaneous, even lightning and shooting stars are too slow. Not mind, not Buddha, calling it not mind is still a thing. People and environment are both empty, all phenomena are arrayed within one realm.' Layman Zhao Wenru of Huangshan (belonging to the Yunmen School, succeeding Yuantong) Once composed a verse, saying: 'Delusion is originally true, removing it creates another layer of dust. Whose power do words, thoughts, movements, and stillness rely on? Looking closely, there is no one else.' Zen Master Ding of Gaoyou

(系雲門宗。嗣玄悟)

初參玄悟。室中舉僧問玄沙如何是清凈法身。沙曰膿滴滴地。師於是有省。僧問透網金鱗以何為食。師曰乾屎橛。

鄭州普照寶禪師

磁州武氏子。于滏陽造仰山寺。忽有題詩柱上者曰。人道斑鳩拙。我道斑鳩巧。一根兩根柴。便是家緣了。師大悟。即入西山結茅以居。遍歷諸山。往洪峪寶巖寺。一夕大風震地。晏坐而逝。

杭州徑山云庵慶禪師

建陽人也。舉僧問楊岐如何是佛。岐曰三腳驢兒弄蹄行。曰莫只者便長。岐曰湖南長老。師乃頌曰。楊岐一頭驢。眼光如電爍。踏殺天下人。說甚三隻腳。

竹林巨川海禪師

頌風鈴曰。銅唇鐵舌太尖新。樓角懸來不記春。言外百千三昧法。因風說與箇中人。

燕京慶壽寺虛明教亨禪師

濟州任城王氏子。先有汴京慈濟寺僧福安山居有年。于芒山村倚樹而化。夢求托宿遂生師焉。七歲出家。十五遊方。聞鄭州普照寶公法席之勝。遂往謁之。朝夕參叩未有所入。他日以事往雎陽。宿趙渡。忽于馬上憶擊板因緣。有省。疑情不散。將抵河津。同行驚曰。師兄此河津也。師下馬。悲喜交集至於隕涕。歸以語寶。寶曰。此僵臥人似欲轉動。示以日面佛公案。后聞板聲霍然親證。呈頌曰。日面月面。星

【現代漢語翻譯】現代漢語譯本 (屬於雲門宗，師承玄悟)

最初參拜玄悟，玄悟禪師在室內舉例說，有僧人問玄沙禪師，『什麼是清凈法身？』玄沙禪師回答說：『膿滴滴地。』禪師因此有所領悟。又有僧人問：『透網金鱗以什麼為食？』玄沙禪師回答說：『乾屎橛。』

鄭州普照寶禪師

是磁州武氏之子。在滏陽建造仰山寺。忽然有人在柱子上題詩說：『人說斑鳩笨，我說斑鳩巧。一根兩根柴，便是家當了。』禪師因此大悟，便進入西山結茅居住，遍游各山。前往洪峪寶巖寺，在一個夜晚，狂風震動大地，禪師安然坐化而逝。

杭州徑山云庵慶禪師

是建陽人。舉例說，有僧人問楊岐禪師，『什麼是佛？』楊岐禪師回答說：『三腳驢兒弄蹄行。』僧人說：『莫非只有這樣？』楊岐禪師回答說：『湖南長老。』禪師於是作頌說：『楊岐一頭驢，眼光如電爍。踏殺天下人，說什麼三隻腳。』

竹林巨川海禪師

作頌風鈴說：『銅唇鐵舌太尖新，樓角懸來不記春。言外百千三昧法，因風說與箇中人。』

燕京慶壽寺虛明教亨禪師

是濟州任城王氏之子。先前有汴京慈濟寺的僧人福安在山中居住多年，在芒山村倚靠樹木而圓寂。夢中請求託身，於是生下了禪師。七歲出家，十五歲開始遊歷四方。聽聞鄭州普照寶公的法席非常興盛，於是前去拜訪。早晚參拜請教，但沒有領悟。有一天因為有事前往雎陽，住在趙渡。忽然在馬背上回憶起擊板的因緣，有所領悟，但疑情沒有消散。將要抵達河津時，同行的人驚呼說：『師兄，這裡是河津啊！』禪師下馬，悲喜交加，甚至流下了眼淚。回去后將此事告訴普照寶禪師，普照寶禪師說：『這個僵臥的人似乎想要轉動。』於是向他展示了日面佛的公案。後來聽到板聲，忽然親身證悟。呈上頌詞說：『日面月面，星』

【English Translation】 English version (Belongs to the Yunmen School, succeeding Xuanwu)

Initially, he visited Xuanwu. In the room, Zen Master Xuanwu cited an example, a monk asked Zen Master Xuansha, 'What is the pure Dharma body?' Zen Master Xuansha replied, 'Dripping with pus.' The Zen master then had some understanding. Another monk asked, 'What does a golden fish that has passed through the net eat?' Zen Master Xuansha replied, 'A dried turd.'

Zen Master Puzhao Bao of Zhengzhou

He was the son of the Wu family of Cizhou. He built Yangshan Temple in Fuyang. Suddenly, someone wrote a poem on a pillar, saying, 'People say the turtledove is clumsy, I say the turtledove is clever. One or two pieces of firewood, and the home is complete.' The Zen master then had a great enlightenment, and went into the West Mountain to build a hut to live in, traveling all the mountains. He went to Baoyan Temple in Hongyu, and one night, a strong wind shook the earth, and the Zen master passed away peacefully in meditation.

Zen Master Qing of Yun'an Temple, Jingshan, Hangzhou

He was a native of Jianyang. He cited an example, a monk asked Zen Master Yangqi, 'What is Buddha?' Zen Master Yangqi replied, 'A three-legged donkey trots along.' The monk said, 'Is that all?' Zen Master Yangqi replied, 'The elder of Hunan.' The Zen master then composed a verse, saying, 'Yangqi's donkey, its eyes shine like lightning. Trampling all the people in the world, what's there to say about three legs?'

Zen Master Juchuan Hai of Zhulin

Composing a verse about a wind chime, he said, 'Copper lips and iron tongue are too sharp and new, hanging from the corner of the building, I don't remember the spring. Beyond the words are hundreds of thousands of Samadhi Dharmas, spoken by the wind to those in the midst.'

Zen Master Xuming Jiaoheng of Qingshou Temple, Yanjing

He was the son of the Wang family of Rencheng, Jizhou. Previously, there was a monk named Fu'an from Ciji Temple in Bianjing who lived in the mountains for many years, and passed away leaning against a tree in Mangshan Village. In a dream, he asked to be reborn, and the Zen master was born. He left home at the age of seven, and began traveling at the age of fifteen. Hearing that the Dharma seat of Puzhao Bao of Zhengzhou was very prosperous, he went to visit. He paid respects and asked for instruction morning and evening, but had no understanding. One day, he went to Juyang for business and stayed at Zhaodu. Suddenly, on horseback, he recalled the cause of striking the board, and had some understanding, but the doubt did not dissipate. When he was about to arrive at Hejin, his companion exclaimed, 'Brother, this is Hejin!' The Zen master dismounted, filled with sorrow and joy, and even shed tears. After returning, he told Zen Master Puzhao Bao about this, and Zen Master Puzhao Bao said, 'This stiff person seems to want to move.' So he showed him the case of the Sun-faced Buddha. Later, upon hearing the sound of the board, he suddenly personally realized it. He presented a verse, saying, 'Sun face, moon face, star'

流電轉。若更遲疑。面門著箭。咄。寶曰。吾瞞汝不得也。后五坐道場。復駐錫濟州之普照。奉章廟旨主慶壽興定。己卯秋七月十日索筆書頌。其末句曰。咦一二三四五六七。堅坐不動而逝。

鎮府嘉山來禪師

僧問鐵牛和尚塔何在。師以手指之。忽然省發。乃示頌曰。鐵牛鐵牛。更莫別求。有人問我。豎起指頭。

玉溪通玄庵圓通禪師

嘗著百問激勵學徒。一曰沒底船子為甚麼無漏堅固。豎起拂子曰。為你說禪了也。作么生會。又拈起拄杖曰。還有向拄杖頭上下得一轉語底么。又畫一圓相曰。三世諸佛六代祖師總在里許。作么生會。復以手空中點一點曰。且道者一點明甚麼邊事。豎起一指曰。俱胝和尚曏者里放大光明。轉大法輪。諸人還見么。又曰。折腳鐺兒為活許。穿心碗子作生涯。通玄庵內安然坐。不管山前事似麻。且道安然底是甚麼人。

五臺鐵勤院子范慧洪大師

因閱楞嚴至一人發真十方[歹*肖]殞忽悟。遂造河朔汶禪師陳所見。汶可之。臨終偈曰。六十春光又八年。浮雲收盡露青天。臨行踢倒須彌去。后夜山頭月正圓。更衣坐脫。

建寧府獎山慧空元模禪師

古田蘇氏子。大德庚子至政和一日入定游獎山。至玄獎禪師道場。有老人迎謁曰。吾為師守

【現代漢語翻譯】現代漢語譯本：流電般迅速轉變。如果再遲疑，就像面門中箭一樣。咄！寶禪師說：『我不能隱瞞你們了。』後來在五個道場坐禪，又在濟州的普照寺駐錫。奉章廟的旨意主持慶壽興定寺。己卯年秋七月十日，索要筆墨寫下頌詞，最後一句說：『咦，一二三四五六七。』然後堅坐不動而逝世。

鎮府嘉山來禪師

有僧人問：『鐵牛和尚（Tie Niu Heshang）的塔在哪裡？』禪師用手指指著。僧人忽然醒悟。於是禪師作頌說：『鐵牛鐵牛，更不要向別處尋求。有人問我，就豎起指頭。』

玉溪通玄庵圓通禪師

曾經寫了一百個問題來激勵學徒。其中一個問題是：『沒底的船子為什麼無漏堅固？』禪師豎起拂塵說：『我已經為你們說了禪了。』你們怎麼理解？又拿起拄杖說：『還有誰能在這拄杖頭上說出一句轉語嗎？』又畫了一個圓相說：『三世諸佛（San Shi Zhu Fo），六代祖師（Liu Dai Zushi）都在這裡面。』你們怎麼理解？又用手在空中點了一下說：『且說這一點，說明了什麼邊事？』豎起一根手指說：『俱胝和尚（Ju Zhi Heshang）在這裡放出大光明，轉大法輪。』你們還看見了嗎？又說：『折腳的鐺兒用來活命，穿心的碗子用來度日。在通玄庵內安然坐著，不管山前的事情像亂麻一樣。』且說安然坐著的是什麼人？

五臺鐵勤院子范慧洪大師

因為閱讀《楞嚴經》，讀到『一人發真，十方[歹*肖]殞』時忽然醒悟。於是去河朔拜見汶禪師，陳述自己的見解。汶禪師認可了他。臨終時作偈說：『六十年的春光又加八年，浮雲收盡，露出青天。臨行一腳踢倒須彌山（Xumi Shan）而去，後半夜山頭的月亮正圓。』然後更換衣服，坐著去世。

建寧府獎山慧空元模禪師

是古田蘇氏的兒子。大德庚子年到政和年間，有一天入定遊歷獎山，到了玄獎禪師（Xuan Jiang Chanshi）的道場。有一位老人迎接他說：『我為禪師守護』

【English Translation】 English version: It transforms as swiftly as flowing electricity. If you hesitate any longer, it's like being struck by an arrow in the face. 'Doh!' said Chan Master Bao: 'I cannot hide it from you.' Later, he sat in meditation at five monasteries and resided at Puzhao Temple in Jizhou. By order of Zhangmiao, he presided over Qingshou Xingding Temple. On the tenth day of the seventh month in the autumn of the year of Jimao, he requested brush and ink to write a verse, the last line of which said: 'Eeh, one, two, three, four, five, six, seven.' Then he sat firmly and passed away.

Chan Master Lai of Jiashan in Zhenfu

A monk asked: 'Where is the pagoda of Iron Ox Monk (Tie Niu Heshang)?' The master pointed with his finger. The monk suddenly awakened. Thereupon, the master composed a verse saying: 'Iron Ox, Iron Ox, seek no further elsewhere. If someone asks me, I raise my finger.'

Chan Master Yuantong of Tongxuan Hermitage in Yuxi

He once wrote a hundred questions to encourage his students. One question was: 'Why is the bottomless boat leak-proof and firm?' The master raised his whisk and said: 'I have already spoken Chan to you.' How do you understand it? Then he picked up his staff and said: 'Is there anyone who can utter a turning phrase on the head of this staff?' Then he drew a circle and said: 'The Buddhas of the Three Times (San Shi Zhu Fo) and the Six Patriarchs (Liu Dai Zushi) are all in here.' How do you understand it? Then he pointed in the air with his hand and said: 'Tell me, what matter does this point illuminate?' He raised a finger and said: 'Monk Juzhi (Ju Zhi Heshang) emits great light and turns the great Dharma wheel here.' Do you all see it? He also said: 'A broken-legged pot is for making a living, a bowl with a hole is for making a life. Sitting peacefully in Tongxuan Hermitage, not caring about the affairs before the mountain like tangled hemp.' Tell me, who is the one sitting peacefully?

Great Master Fanhui Hong of Tieqin Courtyard on Mount Wutai

Because he read the Shurangama Sutra, when he read 'When one person awakens to the truth, the [歹*肖] of the ten directions perish,' he suddenly awakened. Thereupon, he went to Hebei to see Chan Master Wen and presented his views. Chan Master Wen approved of him. On his deathbed, he composed a verse saying: 'Sixty years of spring plus eight more, the floating clouds have cleared, revealing the blue sky. Before leaving, I kick down Mount Sumeru (Xumi Shan) and depart, the moon on the mountain peak is perfectly round in the latter half of the night.' Then he changed his clothes and passed away while sitting.

Chan Master Huikong Yuanmo of Jiangshan in Jianning Prefecture

He was the son of the Su family of Gutian. In the year of Gengzi during the Dade era, he entered samadhi one day during the Zhenghe era and traveled to Jiangshan, arriving at the monastery of Chan Master Xuanjiang (Xuan Jiang Chanshi). An old man greeted him and said: 'I guard the monastery for the master.'

此山五百年矣。言畢化黑龍而去。既窹乃曰。吾當返本還元於此山也。遂卓庵。一日謂眾曰。吾于佛所。號慧空菩薩。今化緣既畢。即當入滅。因為眾說四諦法。復說偈曰。四十餘年寄俗塵。如今卻顯箇中尊。巖頭一夜東風起。吹得花開樹樹春。鐵船無舵亦無篷。撐入金蓮性海中。末後一機今說破。白雲元不離長空。大地山河覓無跡。虛空撞破見端的。縱教鐵輪頂上旋。本性圓明常不失。復曰。西天第三代商那和修尊者隱象白山。現龍奮迅三昧。說法調伏諸外道。然後化火自焚。吾今往象鼻巖前亦當如是。乃入龍奮迅三昧。時雲霧四起雷雨大作。繼而化火自焚。眾收靈骨。塔于庵之西。

鄭州普照寺佛光道悟禪師

臨洮府蘭州冠氏子。偶宿灣子店聞馬嘶豁然大悟。說偈曰。見也羅。見也羅。遍虛空只者個。歸告母曰某於途中拾一物。母曰何物。師曰無始來不見了的。母掌曰何喜之者。遂辭參方。母曰將何之。師曰。水流須到海。鶴出白雲頭。往參白雲海禪師。遂承印記。泰定二十四年出主普照。身著白衣。跨黃犢。吹短笛。游于洛中。嘗曰。道我凡耶。曾向聖位中來。道我聖耶。又向凡位中去。道我非凡非聖耶。卻向毗盧頂上別有行處。泰和五年入滅。

杭州靈隱普覺淳朋禪師

嘉祐五年奉

【現代漢語翻譯】現代漢語譯本：此山已經存在五百年了。說完，化作一條黑龍離去。醒悟后，他說：『我應當在這座山返本還元。』於是便在此山搭建茅庵。一日，他對眾人說：『我在佛那裡，號為慧空菩薩（智慧和空性的菩薩）。如今化緣已經完畢，就應當入滅了。』於是為眾人宣說四諦法（苦、集、滅、道四條真理）。又說偈語：『四十餘年寄身於世俗紅塵，如今卻顯現箇中的尊貴。巖頭一夜東風吹起，吹得花開滿樹，處處皆是春天。鐵船沒有舵也沒有篷，駛入金蓮所象徵的自性之海中。最後的一點玄機如今說破，白雲原本就不曾離開過長空。大地上山河都尋覓不到軌跡，虛空被撞破才能見到真實的。縱然鐵輪在頭頂上旋轉，本性圓滿光明，永遠不會失去。』又說：『西天第三代商那和修尊者（第三代祖師）隱居在象白山，示現龍奮迅三昧（一種禪定狀態），說法調伏各種外道，然後化火自焚。我如今前往象鼻巖前，也應當像他一樣。』於是進入龍奮迅三昧。當時雲霧四起，雷雨大作，隨後化火自焚。眾人收拾他的靈骨，建塔于茅庵的西邊。

鄭州普照寺佛光道悟禪師

是臨洮府蘭州冠氏人家的孩子。偶然在灣子店住宿，聽到馬嘶叫聲，豁然大悟。說偈語：『見到了，見到了，遍佈虛空就是這個。』回家告訴母親說：『我在途中拾到一件東西。』母親問：『是什麼東西？』禪師說：『是無始以來都不曾見到的。』母親打了他一巴掌說：『有什麼可高興的？』於是辭別母親去參訪各地。母親問：『你要去哪裡？』禪師說：『水流必定要到大海，鶴飛必定要出白雲之上。』前往參拜白雲海禪師，於是得到印可。泰定二十四年，出來主持普照寺。身穿白衣，騎著黃牛，吹著短笛，遊玩于洛陽一帶。曾經說過：『說我是凡人嗎？我曾經從聖位中來。說我是聖人嗎？我又向凡位中去。說我非凡非聖嗎？卻在毗盧佛（宇宙本體佛）的頂上有另外的去處。』泰和五年入滅。

杭州靈隱普覺淳朋禪師

嘉祐五年奉旨

【English Translation】 English version: This mountain has existed for five hundred years. After saying this, he transformed into a black dragon and departed. Upon awakening, he said, 'I should return to my origin and source on this mountain.' So he built a hermitage here. One day, he said to the assembly, 'In the Buddha's realm, I am known as Bodhisattva Huikong (Bodhisattva of Wisdom and Emptiness). Now that my karmic mission is complete, I should enter Parinirvana.' Then he expounded the Four Noble Truths (the four fundamental truths of suffering, its cause, its cessation, and the path to its cessation) for the assembly. He also recited a verse: 'For over forty years, I have dwelt in the mundane world, but now the inherent nobility is revealed. Overnight, a spring breeze arises at Yantou, blowing flowers into bloom on every tree, everywhere is spring. The iron boat has neither rudder nor sail, sailing into the lotus-like sea of self-nature. The final secret is now revealed, white clouds never leave the vast sky. Traces of mountains and rivers cannot be found on the earth, only by shattering the void can the truth be seen. Even if an iron wheel spins atop my head, the inherent nature is complete and bright, never lost.' He further said, 'The Third Ancestor of the Western Heavens, Venerable Sanakavasa (the Third Patriarch), concealed himself in Elephant White Mountain, manifesting the Dragon's Vigorous Samadhi (a state of meditative absorption), preaching the Dharma and subduing various heretics, and then immolated himself in fire. Now I will go to Elephant Nose Rock and do the same.' Then he entered the Dragon's Vigorous Samadhi. At that time, clouds and mist arose, thunder and rain poured down, and then he immolated himself in fire. The assembly collected his spiritual bones and built a pagoda to the west of the hermitage.

Chan Master Foguang Daowu of Puzhao Temple in Zhengzhou

Was a native of Guan clan in Lanzhou, Lintao Prefecture. He suddenly awakened upon hearing a horse neighing while lodging at Wanzi Inn. He recited a verse: 'Seen it, seen it, it pervades the entire void.' He returned home and told his mother, 'I picked up something on the road.' His mother asked, 'What is it?' The Chan Master said, 'It is what has not been seen since beginningless time.' His mother slapped him and said, 'What is there to rejoice about?' Then he bid farewell to his mother to visit various places. His mother asked, 'Where are you going?' The Chan Master said, 'Water must flow to the sea, and a crane must emerge from the white clouds.' He went to pay respects to Chan Master Baiyun Hai, and then received his seal of approval. In the twenty-fourth year of the Taiding era, he came out to preside over Puzhao Temple. He wore white clothes, rode a yellow ox, and played a short flute, wandering around Luoyang. He once said, 'Say I am an ordinary person? I once came from the position of a sage. Say I am a sage? I am also going to the position of an ordinary person. Say I am neither ordinary nor a sage? Yet on the head of Vairocana Buddha (the cosmic Buddha), there is another place to go.' He entered Nirvana in the fifth year of the Taihe era.

Chan Master Pucue Chunpeng of Lingyin Temple in Hangzhou

In the fifth year of Jiayou, by imperial decree

旨斷還九里松集慶古路。上堂。山前一片閑田地。曠大劫。來無界。至今朝恢復又歸來。坐斷腳頭並腳尾。東也是。西也是。南北東西無不是。畢竟酬恩作么生。十里荷花九里松。直指堂前香一炷。

九峰壽首座

臨終偈曰。七十二年者邊那邊。吃十方飯。參達磨禪。今朝一擲翻身去。笑破傍觀㭰半邊。

天臺上云峰無盡祖燈禪師

四明王氏子。參日溪詠公于天寧。問曰。生死事大。無常迅速。乞賜指示。溪曰。十二時中密密參究。忽然觸著卻來再問。師抗聲曰。無常迅速生死事大。語未終。溪便喝。師遽禮拜。溪曰見何道理便爾作禮。師曰開口即錯。師頷之。出參方山諸大老。尋卓錫上云峰。影不出山者五十春秋。洪武二年二月八日示微疾。夜將半。顧左右曰。天嚮明乎。曰未也。或曰和尚正當此際何如。師破顏笑曰。昔德山坐疾。僧問還有不病者么。德曰有。僧曰如何是不病者。德曰阿㖿阿㖿。師良久曰。如此喚作病得否。眾無語。師曰。色身無常早求證悟。時至。吾將去矣。侍者執紙乞偈。師曰。終不無偈。便未可死耶。侍者請益堅。乃書曰。生滅與去來。本是如來藏。拶倒五須彌。廓然無背向。投筆端坐而逝。

杭州仙林寺雪庭禪師

杭之仁和桂氏子。毀齒喪父。患疽

【現代漢語翻譯】現代漢語譯本：旨斷還九里松集慶古路。上堂：山前有一片空曠的田地，從曠劫（kalpa，極長的時間單位）以來，沒有邊際。直到今天，恢復了它的本來面目又回來了。我坐斷了腳的前面和後面，東方是它，西方也是它，無論南北東西，無處不是它。究竟要怎樣才能報答這恩情呢？十里荷花，九里松樹，我直指堂前的一炷香。

九峰壽首座（Shou，禪師名號）：臨終偈語說：活了七十二年，從這邊到那邊，吃著十方（四方、四維、上下）的供養，參究著達磨（Bodhidharma，禪宗始祖）的禪法。今天我一躍而起，翻身離去，笑破了旁邊觀看者的半邊臉。

天臺上云峰無盡祖燈禪師（Zudeng，禪師名號）：是四明（地名）王氏的兒子。他在天寧寺參拜日溪詠公（Yong，禪師名號），問道：『生死是頭等大事，無常迅速到來，請您指示。』日溪說：『十二時辰中，秘密地參究，忽然觸及到了，再來問我。』禪師高聲說：『無常迅速，生死事大！』話還沒說完，日溪就喝斥他。禪師立刻禮拜。日溪說：『你見到了什麼道理，就如此作禮？』禪師說：『開口就錯了。』日溪認可了他的說法。禪師出去參訪方山（地名）的各位大老。不久，他在上云峰（地名）駐錫，五十年間沒有離開過山。洪武二年二月八日，他略微感到不適。半夜時，他問左右的人：『天快亮了嗎？』回答說：『還沒有。』有人問：『和尚您正當此時，感覺如何？』禪師破顏一笑說：『過去德山（Deshan，禪師名號）生病時，有僧人問他還有不生病的人嗎？德山說有。僧人問如何是不生病的人？德山說：阿㖿阿㖿。』禪師沉默了很久說：『這樣叫做病了嗎？』眾人無語。禪師說：『色身無常，要早點尋求證悟。時間到了，我就要走了。』侍者拿著紙請求他寫偈語。禪師說：『難道沒有偈語，就不能死嗎？』侍者堅決請求。於是寫道：『生滅和去來，本來就是如來藏（Tathagatagarbha，如來法身）。傾倒五座須彌山（Mount Sumeru，佛教宇宙觀中的聖山），廓然廣大，沒有背向。』寫完后，放下筆，端坐而逝。

杭州仙林寺雪庭禪師（Xueting，禪師名號）：是杭州仁和（地名）桂氏的兒子。他因為父親去世而悲傷過度，毀壞了牙齒，又患了疽（carbuncle，一種面板病）。

【English Translation】 English version: Zhi Duan also returned to the Jiuli Song Jiqing Ancient Road. Ascending the hall: Before the mountain is a piece of idle land, vast and boundless since the kalpa (kalpa, an extremely long unit of time). Until today, it has been restored to its original state and returned. I sit firmly at the front and back of my feet, the East is it, the West is also it, whether North, South, East, or West, it is everywhere. How can I repay this kindness after all? Ten miles of lotus flowers, nine miles of pine trees, I point directly to a stick of incense in front of the hall.

Chief Seat Jiufeng Shou (Shou, a Chan master's title): His death verse says: Having lived for seventy-two years, from this side to that side, eating the offerings of the ten directions (four directions, four intermediate directions, above and below), studying the Chan of Bodhidharma (Bodhidharma, the founder of Zen Buddhism). Today, I leap up and turn away, laughing and breaking half the face of the onlookers.

Chan Master Zudeng Wujin of Yunfeng on Tiantai Mountain (Zudeng, a Chan master's title): He was the son of the Wang family of Siming (place name). He visited Yong Gong of Rixi (Yong, a Chan master's title) at Tianning Temple and asked: 'Birth and death are major events, impermanence comes quickly, please give me instructions.' Rixi said: 'Secretly investigate in the twelve periods of the day, and if you suddenly touch upon it, come and ask me again.' The Chan master said loudly: 'Impermanence is swift, birth and death are major events!' Before he finished speaking, Rixi scolded him. The Chan master immediately bowed. Rixi said: 'What principle did you see that you bowed like this?' The Chan master said: 'To speak is to be wrong.' Rixi acknowledged his statement. The Chan master went out to visit the elders of Fangshan (place name). Soon, he resided at Yunfeng (place name), and did not leave the mountain for fifty years. On the eighth day of the second month of the second year of Hongwu, he felt slightly unwell. In the middle of the night, he asked those around him: 'Is it almost dawn?' They replied: 'Not yet.' Someone asked: 'How does the monk feel at this moment?' The Chan master smiled and said: 'In the past, when Deshan (Deshan, a Chan master's title) was ill, a monk asked him if there were any who were not ill? Deshan said yes. The monk asked what is it to be not ill? Deshan said: Aha Aha.' The Chan master was silent for a long time and said: 'Is this called illness?' The crowd was silent. The Chan master said: 'The physical body is impermanent, seek enlightenment early. When the time comes, I will leave.' The attendant held paper and asked him to write a verse. The Chan master said: 'Can't I die without a verse?' The attendant insisted. So he wrote: 'Birth, death, coming, and going are originally the Tathagatagarbha (Tathagatagarbha, the Dharma body of the Tathagata). Overturning the five Mount Sumerus (Mount Sumeru, the sacred mountain in the Buddhist cosmology), vast and boundless, with no back or front.' After writing, he put down his pen, sat upright, and passed away.

Chan Master Xueting of Xianlin Temple in Hangzhou (Xueting, a Chan master's title): He was the son of the Gui family of Renhe (place name) in Hangzhou. He was so saddened by the death of his father that he ruined his teeth and suffered from carbuncles (carbuncle, a skin disease).

風。因雙目短視。抱疾弗瘳。數求出家。謁休。休于仙林一見契合。閱楞嚴至一毫端上現寶王剎有疑。后在江陰乾明寺。忽睹萬佛閣金碧崢嶸于眉宇間有省。弘治改元除夕聞鐘聲。數年行履忽爾活脫。偈曰。圓響心非聞。大千同一照。扶過上頭闕。更不存玄妙。乙卯休休應湖南凈寺請。師復依附詢究。乃蒙印可。師號梅雪隱人。又曰幻寄。嘗曰。夫幻即寄之蹤。寄乃幻之跡。幻起寄亡。全寄是幻。幻逐寄生。全幻是寄。翳目生華。山河大地。華翳不生。空真實際。幻之寄之。誠哉兒戲。師舉僧問雲門不起一念還有過也無。門曰須彌山幸遇此僧當機不薦蹉過雲門。真至於今欄街塞巷無存放處。此僧若也下得一語道。某甲者里安放不得。且請和尚掇過一邊。非唯自己千古之下作個自在快活閑人。抑且拶得雲門忙手忙腳。撒了收不得。收了撒不得。豈不丈夫。然雖幻寄與么也是勞神不少。且道還有安放處也無。自代曰。看取雲門道底。師舉百丈撥火溈山得悟因緣。指曰。家貧家富。父子方知。花落花開。春風不顧。應時應節則是未免傍觀者哂呵呵。老不歇心。少不努力。

少林匾囤無空悟頓禪師

開封錫州陳氏茂族。忽辭父母求出家。父曰此兒尋常引舌過鼻非常人相。令投少林。一日跪于師前請求法名。其師曰

【現代漢語翻譯】現代漢語譯本：風（法號）。因為雙目近視，身患疾病長期未癒，多次請求出家。拜見休（法號）禪師。休禪師在仙林寺一見如故，非常契合。閱讀《楞嚴經》至『一毫端上現寶王剎』時有所疑惑。後來在江陰乾明寺，忽然看到萬佛閣金碧輝煌的景象顯現在眉宇之間，若有所悟。弘治改元除夕，聽到鐘聲，數年的修行經歷忽然變得通透。他作偈說：『圓滿的鐘聲在心中，並非用耳朵聽聞；整個大千世界，都是同一光明照耀。扶持著越過頂上的缺失，更不必執著于玄妙。』乙卯年，休休（法號）禪師應湖南凈寺的邀請，風禪師再次依附他，請教探究，於是得到印可。風禪師自號梅雪隱人，又號幻寄。他曾說：『所謂幻，就是寄託的軌跡；所謂寄託，就是幻化的跡象。幻象生起，寄託就消失，全部的寄託都是幻象。幻象隨著寄託而生，全部的幻象都是寄託。就像眼睛有翳病而產生幻覺，看到山河大地。當幻覺不產生時，就是空寂真實的實際。幻象和寄託，真是像小孩子玩遊戲一樣。』風禪師舉了僧人問雲門禪師『不起一念還有過錯嗎？』雲門禪師回答說『須彌山』的公案。風禪師評論說：『這個僧人很幸運遇到了雲門禪師，可惜當時沒有領會，錯過了雲門禪師。真正說來，直到如今，大街小巷都沒有安放之處。』這個僧人如果能說出一句話，說『我這裡安放不得』，並且請和尚挪到一邊，不僅自己可以在千百年之後做一個自在快活的閑人，而且還能逼得雲門禪師手忙腳亂，放開了收不回來，收回來了又放不開，豈不是大丈夫？然而，即使是幻寄，也耗費了不少精神。那麼，還有安放之處嗎？』他自己回答說：『看看雲門禪師是怎麼說的。』風禪師又舉了百丈禪師撥火，溈山禪師因此開悟的因緣，並指出：『家境貧窮還是富裕，只有父子才知道。花開花落，春風不會特別在意。』應時應節，則難免被旁觀者嘲笑，『老了還不歇心，少了還不努力。』少林匾囤無空悟頓禪師開封錫州陳氏是名門望族。風禪師忽然辭別父母要求出家。他的父親說：『這個孩子經常能伸出舌頭碰到鼻子，不是普通人的相貌。』於是讓他去少林寺。一天，風禪師跪在師父面前請求賜予法名，他的師父說：

【English Translation】 English version: Feng (Dharma name). Due to myopia and chronic illness, he repeatedly sought to become a monk. He visited Zen Master Xiu (Dharma name). Zen Master Xiu found him very compatible at their first meeting in Xianlin Temple. When reading the Shurangama Sutra, he had doubts about 'a treasure king's land appearing on the tip of a hair.' Later, at Qianming Temple in Jiangyin, he suddenly saw the magnificent golden and green scene of the Ten Thousand Buddhas Pavilion appearing between his eyebrows, and he seemed to have an epiphany. On New Year's Eve of the Hongzhi era, he heard the sound of a bell, and his years of practice suddenly became clear. He composed a verse saying: 'The perfect sound is in the heart, not heard by the ears; the entire universe is illuminated by the same light. Supporting and crossing over the deficiency at the top, there is no need to cling to the mysterious.' In the year of Yimao, Zen Master Xiuxiu (Dharma name) responded to the invitation of Jing Temple in Hunan, and Zen Master Feng once again attached himself to him, seeking instruction and investigation, and thus received approval. Zen Master Feng called himself the Recluse of Plum and Snow, and also the Illusory Sojourner. He once said: 'What is called illusion is the trace of sojourn; what is called sojourn is the sign of illusion. When illusion arises, sojourn disappears; all sojourn is illusion. Illusion arises with sojourn; all illusion is sojourn. Like seeing flowers due to cataracts, one sees mountains, rivers, and the earth. When the illusion of flowers does not arise, it is the empty and true reality. Illusion and sojourn are truly like children's play.' Zen Master Feng cited the case of a monk asking Zen Master Yunmen, 'Is there still fault in not raising a single thought?' Zen Master Yunmen replied, 'Mount Sumeru.' Zen Master Feng commented: 'This monk was fortunate to meet Zen Master Yunmen, but unfortunately he did not understand at the time and missed Zen Master Yunmen. Truly speaking, until now, there is no place to put it in the streets and alleys.' If this monk could say a word, saying, 'I cannot put it here,' and ask the monk to move it aside, not only could he be a free and happy idler for thousands of years, but he could also force Zen Master Yunmen to be in a hurry, letting go and not being able to take it back, taking it back and not being able to let go, wouldn't that be a great man? However, even with illusory sojourn, it takes a lot of effort. So, is there still a place to put it?' He answered himself: 'Look at what Zen Master Yunmen said.' Zen Master Feng also cited the cause and effect of Zen Master Baizhang stirring the fire and Zen Master Weishan's enlightenment, and pointed out: 'Whether the family is poor or rich, only the father and son know. Flowers bloom and fall, the spring breeze does not particularly care.' In due course, it is inevitable that the onlookers will laugh, 'Old and not resting, young and not working hard.' Zen Master Wukong Wudun of Shaolin Biantuan Chen of Xizhou, Kaifeng, was from a prominent family. Zen Master Feng suddenly bid farewell to his parents and asked to become a monk. His father said, 'This child can often stick his tongue out and touch his nose, and he has the appearance of an extraordinary person.' So he sent him to Shaolin Temple. One day, Zen Master Feng knelt before his master and asked for a Dharma name. His master said:

道本無形何名之有。師曰三世諸佛皆有名號。其師授以心經。念至五蘊皆空豁然大悟。乃曰身尚是幻何處求名。一日其師手編大囤于師前。曰匾囤是汝名也。師答曰既名匾囤內也無空。其師曰教外別傳方契此語。后造神仙山大川處。酬答三日辯如懸河。川曰。真少林獅子。他日截斷眾流去在。後到峨眉結茅以居。一日至夔州江中曰。道曠無涯。逢人不盡。下岸端坐而逝。

金陵永寧古淵清禪師

聞雞鳴有省。偈曰。喔喔金雞報曉時。不因它響詎能知。三千世界渾如雪。井底泥蛇舞柘枝。呈古林香禪師。林喝曰多嘴漢。

伏牛無礙明理禪師

汾州和氏子。參松竹蔓大方和尚。隨眾打七。有一聲虛空碎獨露法中王之句。后同月庵大圓入終南。一日庵舉高峰銀山鐵壁語。師頓悟。述偈曰。一覺心空疑便消。拈來放去自逍遙。運水搬柴全體現。萬象森羅一性包。又曰。妙體如如本自空。更無一物可追尋。須彌頂上翻波浪。太陽終不離乾坤。過大方印證。方曰。伏牛打七即不問。終南靜室意如何。師曰。伏牛打七。泥團土塊。終南靜室。放大光明。方震威一喝曰。即今光明在何處。師向前一掌。方呵呵笑曰。如是如是。付偈曰。付汝金斕廣利生。空宗一震海河清。性包萬象人天仰。佛祖門中闡化機(大

【現代漢語翻譯】現代漢語譯本：道原本沒有形狀，哪裡會有名字呢？師父說：『三世諸佛（過去、現在、未來一切諸佛）都有名號。』其師父便傳授他《心經》。唸到『五蘊皆空』時，豁然大悟，於是說：『身體尚且是虛幻的，哪裡去尋求名字呢？』

一天，他的師父手工編織了一個大圓囤放在他面前，說：『扁囤就是你的名字。』禪師回答說：『既然名叫扁囤，裡面也沒有空。』他的師父說：『這是教外別傳，才能契合此語。』

後來他遊歷神仙山和大川等地，酬答辯論三天，口才如懸河一般。川說：『真是少林獅子。』他日截斷眾流，不知去向。後來到峨眉山結茅居住。一天到夔州江中說：『道曠遠無邊，逢人說不盡。』下岸端坐而逝。

金陵永寧古淵清禪師

聽到雞鳴聲有所領悟，作偈說：『喔喔金雞報曉時，不因它響詎能知。三千世界渾如雪，井底泥蛇舞柘枝。』呈給古林香禪師。古林香禪師喝道：『多嘴漢！』

伏牛無礙明理禪師

是汾州和氏之子，參拜松竹蔓大方和尚。跟隨大眾參加禪七。聽到『一聲虛空碎，獨露法中王』的句子。後來與月庵大圓一同進入終南山。一天，月庵舉高峰『銀山鐵壁』的話，禪師頓悟。述偈說：『一覺心空疑便消，拈來放去自逍遙。運水搬柴全體現，萬象森羅一性包。』又說：『妙體如如本自空，更無一物可追尋。須彌頂上翻波浪，太陽終不離乾坤。』

過大方印證，大方說：『伏牛打七暫且不問，終南靜室意如何？』禪師說：『伏牛打七，泥團土塊。終南靜室，放大光明。』大方震威一喝說：『即今光明在何處？』禪師向前打了一掌。大方呵呵笑說：『如是如是。』付偈說：『付汝金斕廣利生，空宗一震海河清。性包萬象人天仰，佛祖門中闡化機。』

【English Translation】 English version: The Dao (The Way) is originally without form, so what name could it have? The master said, 'All Buddhas of the three times (past, present, and future) have names.' His master then imparted the Heart Sutra to him. When he recited to 'the five skandhas are empty,' he suddenly attained great enlightenment. Thereupon, he said, 'Even the body is illusory, where can one seek a name?'

One day, his master hand-wove a large round granary and placed it before him, saying, 'Flat granary is your name.' The Chan master replied, 'Since it is named flat granary, there is no emptiness inside either.' His master said, 'This is a special transmission outside the teachings, only then can one accord with this saying.'

Later, he traveled to places like Mount Shenxian and great rivers, engaging in debates for three days, his eloquence like a cascading waterfall. Chuan said, 'Truly a Shaolin lion.' One day, he cut off the flow of the masses, and his whereabouts became unknown. Later, he went to Mount Emei and built a thatched hut to live in. One day, he said in the middle of the Yangtze River in Kuizhou, 'The Dao is vast and boundless, and cannot be fully expressed to people.' He went ashore, sat upright, and passed away.

Chan Master Guyuan Qing of Yongning Temple in Jinling

He had an awakening upon hearing a rooster crow, composing a verse: 'When the golden rooster crows at dawn, how could one know without its sound? The three thousand worlds are entirely like snow, a mud snake dances with a zhezhi branch at the bottom of a well.' He presented it to Chan Master Gulin Xiang. Chan Master Gulin Xiang shouted, 'Chatterbox!'

Chan Master Wuming Li of Funiu

He was a son of the He family in Fenzhou, and he paid respects to Abbot Songzhu Man Dafang. He participated in a Chan retreat with the assembly. He heard the phrase 'With one sound, the void shatters, the King of Dharma is uniquely revealed.' Later, he entered Zhongnan Mountain with Yue'an Dayuan. One day, Yue'an cited Gaofeng's words 'Silver Mountain, Iron Wall,' and the Chan master had a sudden enlightenment. He composed a verse saying, 'With one awakening, the mind empties and doubts vanish, picking it up and putting it down, one is at ease. Carrying water and chopping wood, the whole is manifested, myriad phenomena and forests encompass one nature.' He also said, 'The wondrous essence is thus, originally empty, there is nothing to be sought. Turning waves on the summit of Mount Sumeru, the sun never leaves the Qian and Kun.'

He went to Dafang for verification. Dafang said, 'The Funiu Chan retreat will not be asked about for now, what is the meaning of the Zhongnan quiet room?' The Chan master said, 'The Funiu Chan retreat is like mud balls and clods of earth. The Zhongnan quiet room radiates great light.' Dafang shouted with authority, 'Where is the light right now?' The Chan master stepped forward and gave a palm strike. Dafang laughed heartily and said, 'Thus it is, thus it is.' He bestowed a verse saying, 'Entrust you with the golden brocade to greatly benefit sentient beings, the emptiness sect shakes and the seas and rivers clear. Nature encompasses myriad phenomena, revered by humans and gods, expounding the transformative mechanism within the Buddha's gate.'

方乃臨濟二十六代孫。嗣法未詳)。

杭州府云樓蓮池袾宏大師

郡之仁和沉氏子。十七補邑庠。每書生死事大四字于案頭。一日失手碎茶甌有省。作七筆勾見志。投西山性天和尚祝髮。北遊參偏融。后謁笑巖于柳庵。求開示。巖曰。阿你三千里外求開示我。我有甚麼開示。師恍然。辭過東昌。道中聞譙樓鼓聲忽悟。偈曰。三十年前事可疑。三千里外遇何奇。焚香擲戟渾閒事。魔佛空爭是與非。后住云樓。侍郎王公宗沐問。夜來老鼠唧唧。說盡一部華嚴經。師曰貓兒突出時如何。王無語。師自代曰。走卻法師留下講案。遂頌曰。老鼠唧唧。華嚴歷歷。奇哉王侍郎。卻被畜生惑。貓兒突出𦘕堂前。床頭說法無訊息。無訊息。大方廣佛華嚴經世主妙嚴品第一。銓部虞公淳熙問慧日點五百病僧因緣。師曰。慧日自甘窮子。捨己從人。西院屈陷平民。將生就死。可惜五百僧只解點著便行。曾無一□高臥不起。令慧日顯異惑眾。禍及兒孫。郡主深切民瘼。我山僧急趨時難。倉卒中失帶了竹杖子。不免奮空拳向居士癰腫上劈地一下。敢保沉疴潰散。毒血淋漓。萬脈流通。百體舒暢。雖然如是。云何一人能令眾起。不見道。陽回片葉。春滿千林。者事且止。只如終日把竹杖子東指西揮。不如一直在木頭上朝持暮守。守來

【現代漢語翻譯】現代漢語譯本：方丈是臨濟宗第二十六代後裔（他的嗣法傳承未詳細記載）。

杭州府云樓蓮池袾宏大師：

是郡里仁和縣沉氏之子。十七歲時成為縣學的學生。他經常在書桌上寫『生死事大』四個字。一天，不小心打碎了茶杯，有所領悟，寫下『七筆勾』來表達自己的志向。他前往西山，在性天和尚處剃度出家。之後北遊參訪偏融。後來在柳庵拜見笑巖，請求開示。笑巖說：『你從三千里外來向我求開示，我有什麼可以開示你的？』大師恍然大悟。辭別后前往東昌，在路上聽到譙樓的鼓聲突然開悟。他作偈說：『三十年前的事令人懷疑，三千里外相遇多麼奇異。焚香擲戟都是閑事，魔和佛空自爭論是非。』後來住在云樓。侍郎王宗沐問：『夜裡老鼠唧唧叫，說盡了一部《華嚴經》。』大師說：『貓兒突然出現時會怎麼樣？』王宗沐無言以對。大師自己回答說：『跑了法師，留下了講案。』於是作頌說：『老鼠唧唧，華嚴歷歷。奇怪啊王侍郎，竟然被畜生迷惑。貓兒突然出現在畫堂前，床頭說法沒有訊息。沒有訊息。《大方廣佛華嚴經·世主妙嚴品第一》。』銓部虞淳熙問慧日點化五百病僧的因緣。大師說：『慧日甘願做窮人家的孩子，捨己爲人。西院屈打陷害平民，將生者置於死地。可惜五百僧只知道被點到就走，沒有一個能高臥不起，以致慧日顯異惑眾，禍及子孫。郡主深切關心百姓的疾苦，我山僧急於解決時下的困難，倉促中忘記帶竹杖子。不得已要奮起空拳，向居士的癰腫之處劈地一下，敢保證沉疴潰散，毒血淋漓，萬脈流通，百體舒暢。雖然如此，為什麼一個人能讓眾人奮起？沒聽過嗎？陽氣迴轉一片葉子，春意充滿整個樹林。』這件事暫且放下，不如終日把竹杖子東指西揮，不如一直守著木頭，早晚守護。

【English Translation】 English version: The abbot was a 26th-generation descendant of the Linji (Rinzai) school (his Dharma lineage is not detailed).

Great Master Zhuhong of Lotus Pond at Yunlou, Hangzhou Prefecture:

He was a son of the Shen family of Renhe County in the prefecture. At seventeen, he became a student of the county school. He often wrote the four characters '生死事大' (生死事大, 'the matter of birth and death is great') on his desk. One day, he accidentally broke a teacup and had an awakening, writing 'Seven Strokes' to express his aspirations. He went to West Mountain and had his head shaved by Monk Xing Tian. Later, he traveled north to visit Pian Rong. Later, he visited Xiaoyan at Liu'an, seeking instruction. Xiaoyan said, 'You have come three thousand miles to seek instruction from me, what instruction do I have to give you?' The master suddenly understood. After bidding farewell, he went to Dongchang, and on the way, he suddenly awakened upon hearing the sound of the drum tower. He composed a verse saying, 'The events of thirty years ago are doubtful, encountering each other three thousand miles away is so strange. Burning incense and throwing halberds are all idle matters, demons and Buddhas vainly argue over right and wrong.' Later, he lived in Yunlou. Attendant Wang Zongmu asked, 'At night, the mice squeak, reciting the entire Avatamsaka Sutra (華嚴經, Huayan Jing).' The master said, 'What happens when the cat suddenly appears?' Wang Zongmu was speechless. The master answered himself, 'The Dharma master runs away, leaving behind the lecture notes.' So he composed a eulogy saying, 'Mice squeak, the Avatamsaka Sutra is clear. Strange, Attendant Wang, actually being deceived by animals. The cat suddenly appears in front of the painted hall, there is no news of Dharma being spoken at the bedside. No news. The first chapter of the Avatamsaka Sutra, 'The Wondrous Adornments of the World Rulers'.' Minister Yu Chunxi asked about the cause and condition of Huiri (慧日, Wisdom Sun) healing five hundred sick monks. The master said, 'Huiri was willing to be the child of a poor family, sacrificing himself for others. The West Courtyard unjustly framed commoners, putting the living to death. It is a pity that the five hundred monks only knew to leave when they were touched, none of them could lie down and not get up, causing Huiri to display strange phenomena and deceive the masses, bringing disaster to his descendants. The prefect deeply cares about the suffering of the people, and I, the mountain monk, am eager to solve the current difficulties, and in a hurry, I forgot to bring my bamboo staff. I have no choice but to raise my empty fist and strike the layperson's carbuncle to the ground, daring to guarantee that the chronic illness will collapse, the poisonous blood will drip, all the veins will flow, and the whole body will be comfortable. Even so, how can one person make everyone rise up? Haven't you heard? When the yang energy returns to a single leaf, spring fills the entire forest.' Let's put this matter aside for now, it is better to point the bamboo staff east and west all day long, than to always guard the wood, guarding it morning and night.'

守去。忽然枯木重花。便是死人再活。說其么竹木管取盡大地。草木叢林悉皆成佛去也。何以故。青青物外虛空體。即是如今堅實心(嘗自讚曰。畫九不像。惱殺丹青匠。庶幾此近之。權留作供養。若道這便是。依然成兩樣。不兩樣。三十棒)。問參禪唸佛可用融通否。師曰。若然是兩物用得融通著。問。世尊默然良久。外道謂開我迷云。空生宴坐不言。帝釋云善說般若。師曰。良久處慾望開迷。陰霾萬里。宴坐邊擬聞般若。說竟多時。雖然如是。鞭頭得旨。空里飛花者。畢竟見個甚麼。新春日示眾。今日賀新春。歲時重換卻。明日作么生。十二月廿八臨終時。預於半月前別眾曰。吾將他往矣。人皆莫測。至期示微疾。面西而逝。

達觀真可紫柏大師

句曲沉氏子。性雄猛。忼慷激烈弱不好弄。不喜見婦人。十七剃髮遊方。聞誦張拙偈。至斷除妄想重增病。趨向真如亦是邪。大疑。一日齋次忽悟。乃曰。使我在臨濟德山座下。一掌便醒。安用如何若何。游京師。參偏融。萬曆癸卯秋忽妖書發。師罹難。先是　神宗皇帝手書金剛般若。偶汗下漬紙。疑更當易。亟遺近侍質于師。師以偈進曰。御汗一滴萬世津樑。無窮法藏從此于光。　上大悅。由是注意。適見章奏意甚憐之。在法不能免。因逮。及　旨下曰。

【現代漢語翻譯】現代漢語譯本：守候著，忽然枯木又開出了花，就像是死去的人又活了過來。說什麼竹木管領著整個大地，草木叢林都成佛去了。為什麼呢？青翠的物外虛空之體，就是如今這堅實的心。（曾自讚說：畫九不像，難壞了丹青匠。或許這還接近一點，暫且留下來作供養。如果說這就是了，依然成了兩樣。不兩樣，打三十棒。）

問：參禪和唸佛可以融合貫通嗎？師說：如果它們是兩樣東西，怎麼能用得融通呢？

問：世尊（釋迦牟尼佛）默然良久，外道（佛教以外的修行者）說（世尊）開啟了我的迷云。須菩提（空生，佛陀的弟子）靜坐不語，帝釋（佛教護法神）說（須菩提）善於宣說般若（智慧）。師說：在良久之處希望開啟迷云，卻如同陰霾籠罩萬里。在宴坐之時想要聽聞般若，說完已經過了很久。雖然如此，在鞭子上領悟旨意，在空中飛花的人，到底看見了什麼？

新春時向大眾開示：今日慶賀新春，歲月時節重新更換。明日又該如何呢？

十二月二十八日臨終時，提前半個月向大家告別說：我將要到別處去了。人們都無法猜測。到了那天，略微示現疾病，面向西方圓寂。

達觀真可（紫柏大師）

句曲（地名）沉氏之子，性格雄猛，剛強激烈，不喜歡玩耍。不喜歡見到婦人。十七歲剃髮出家，四處遊歷。聽到有人誦讀張拙的偈語，聽到『斷除妄想重增病，趨向真如亦是邪』，心中大疑。一天齋飯時忽然開悟，於是說：如果我在臨濟（禪宗大師）德山（禪宗大師）座下，一巴掌就打醒了，哪裡用得著如何若何。

遊歷京師，參訪偏融（禪師）。萬曆癸卯年秋天，忽然發生妖書事件，大師受到牽連。起初，神宗皇帝親手書寫《金剛般若經》，偶然有汗水浸濕了紙張，懷疑是否應該更換。急忙派近侍去詢問大師。大師用偈語進獻說：御汗一滴，是萬世的津樑，無窮的法藏從此發揚光大。皇上非常高興，因此對他很關注。恰好看到奏章，對大師非常憐憫。但在法律上不能免罪，因此被逮捕。等到皇上的旨意下達時說：

【English Translation】 English version: Guarding and waiting, suddenly the withered tree blooms again, just like a dead person coming back to life. What about saying that bamboo and wood govern the entire earth, and all the grass and trees become Buddhas? Why is that? The verdant body of emptiness beyond things is precisely this solid heart now. (He once praised himself: 'Painting something that looks like nothing, frustrating the painters. Perhaps this is close to it, temporarily kept as an offering. If you say this is it, it still becomes two different things. Not two different things, give thirty blows.')

Question: Can Chan (Zen meditation) and Buddha recitation be integrated? Master said: If they are two different things, how can they be used in an integrated way?

Question: The World-Honored One (Sakyamuni Buddha) remained silent for a long time, and the heretics (practitioners outside of Buddhism) said (the World-Honored One) opened my clouds of delusion. Subhuti (Sunyata, Buddha's disciple) sat silently, and Indra (Buddhist protector deity) said (Subhuti) was good at expounding Prajna (wisdom). Master said: Hoping to open the clouds of delusion in the silence, it is like dark clouds covering thousands of miles. Wanting to hear Prajna during the silent sitting, it has been a long time since it was said. Even so, those who understand the meaning from the whip and those who fly flowers in the air, what exactly have they seen?

Showing the assembly on New Year's Day: Today we celebrate the New Year, and the seasons are renewed. What will happen tomorrow?

On the twenty-eighth day of the twelfth month, when approaching death, he bid farewell to everyone half a month in advance, saying: I am going elsewhere. People could not guess. On that day, he showed a slight illness and passed away facing west.

Daguan Zhenke (Master Zibo)

The son of the Shen family of Juqu (place name), with a heroic and fierce character, strong and intense, and did not like to play. He did not like to see women. He shaved his head at the age of seventeen and traveled around. Hearing someone reciting Zhang Zhuo's verse, hearing 'Cutting off delusions increases illness, and approaching Suchness is also evil,' he was greatly doubtful. One day, during a vegetarian meal, he suddenly realized and said: If I were under the seat of Linji (Chan master) or Deshan (Chan master), I would be awakened with a slap, why would I need to ask how or what.

Traveling to the capital, he visited Pianrong (Chan master). In the autumn of the Gui Mao year of the Wanli era, a demon book incident suddenly occurred, and the master was implicated. Initially, Emperor Shenzong personally wrote the Diamond Prajna Sutra, and accidentally sweat soaked the paper, and he wondered if it should be replaced. He hurriedly sent a close attendant to ask the master. The master presented a verse saying: A drop of imperial sweat is a bridge for ten thousand generations, and infinite Dharma treasures will be promoted from this. The emperor was very happy and paid close attention to him. It happened that he saw the memorial and felt very pity for the master. However, he could not be exempted from the law, so he was arrested. When the emperor's decree was issued, it said:

著審而已。栲訊時神色自如。持議甚正。以衰老殘軀備嘗笞楚。抵死不屈。十二月初五日入獄。法司定罪欲死師。師說偈曰。一笑繇來別有因。那知大塊不容塵。從茲收拾娘生足。鐵橛花開不待春。又曰。世法若此。久住何為。乃索浴罷。囑侍者曰。吾去矣。幸謝江南諸護法。說偈曰。事來方見英雄骨。達老吳生豈夙緣。我自西歸君自北。多生晤語更冷然。端坐而逝。

光州黃檗無念深有禪師

黃州麻城熊氏子。披剃遊蕩山。有名宿謂曰。十方一粒光。重如須彌山。若還不了道。披毛戴角還。師聞說。密走參方。聞僧舉僧問大休如何是西來意。休曰黃瓜茄子。師大疑。遂往五臺伏牛。遍叩名宿。至廬山參大安。安曰汝號甚麼。師曰無念。安曰那個是無念。師茫然無對。復回本山。對友敘數年行腳。友曰何不問你自家。師曰如何是自家。曰。拿物非手。吃飯非口。一夕聞哭笑二聲相觸有省。他日坐次。偶見面一盆。掇起送至柜中。不覺失手。柜蓋打頭。渾身汗流。撫掌笑曰。遍大地是個無念。何疑之有。入龍湖。一日同卓吾居士到駟馬山。會有講主至。士問曰。清凈本然。云何忽生山河大地。法師講罷。士曰無念你說看。師將開口。士將師膝上一推曰者個聻。師忽大豁。偈曰。四十餘年不住功。窮來窮去轉

【現代漢語翻譯】現代漢語譯本：僅僅是審問罷了。栲訊時神色自如，持有的見解非常正當。以衰老殘缺的身體，飽嘗鞭打，至死也不屈服。十二月初五日入獄。法司判定罪行要處死師父。師父說偈語道：『一笑，由來另有原因，哪裡知道廣闊的大地不容納纖塵。從此收拾娘生之足，鐵樹開花不必等待春天。』又說：『世間法如果是這樣，長久住世又有什麼意義？』於是要求沐浴完畢，囑咐侍者說：『我要走了，請代我感謝江南的各位護法。』說偈語道：『事情來臨方才顯現英雄氣概，到達年老的吳生難道是前世的緣分？我自西歸，你自北去，多生相遇，言語更加冷淡。』端坐而逝。

光州黃檗無念深有禪師

黃州麻城熊氏之子。出家后四處遊歷。有位老修行對他說：『十方一粒光（指佛性），重如須彌山（佛教名山，比喻極重）。如果還不瞭解道，披毛戴角（指轉生為畜生）來償還。』禪師聽了這話，秘密地去各處參訪。聽到僧人舉例說僧人問大休什麼是西來意（禪宗用語，指達摩祖師從西天來到東土的意圖）。大休回答說黃瓜茄子。禪師非常疑惑，於是前往五臺山、伏牛山，遍訪名宿。到廬山參訪大安。大安問：『你叫什麼名字？』禪師說：『無念。』大安說：『哪個是無念？』禪師茫然無對。又回到本山，對朋友敘述數年行腳的經歷。朋友說：『為什麼不問你自家？』禪師說：『如何是自家？』朋友說：『拿東西不是手，吃飯不是口。』一天晚上聽到哭笑兩種聲音相觸，有所領悟。他日坐禪時，偶然看見一面盆，拿起送到柜中，不覺失手，柜蓋打到頭，渾身汗流。拍手笑道：『遍大地都是個無念，還有什麼可懷疑的？』進入龍湖。一日同卓吾居士到駟馬山。正好有講經的法師來到。居士問道：『清凈本然，為什麼忽然產生山河大地？』法師講完后，居士說：『無念你說說看。』禪師將要開口，居士將禪師膝上一推說：『這個是什麼？』禪師忽然大徹大悟。偈語說：『四十餘年不住功，窮來窮去轉。』

【English Translation】 English version: It was merely an interrogation. During the questioning, he appeared calm and composed, holding steadfastly to his righteous views. With his aged and frail body, he endured beatings, unyielding until death. He entered prison on the fifth day of the twelfth month. The judicial authorities determined his crime warranted death. The master spoke in verse, saying: 'A smile, from the beginning, has its own cause; who knows that the vast earth cannot tolerate a speck of dust. From now on, I gather my birth-given feet; the iron tree blooms without waiting for spring.' He also said: 'If the ways of the world are like this, what is the point of dwelling long?' Thereupon, he requested a bath and, after finishing, instructed his attendant, saying: 'I am leaving; please thank all the Dharma protectors in Jiangnan on my behalf.' He spoke in verse, saying: 'Only when events arise does one see the bones of a hero; is the arrival of old Wu a predestined fate? I return west, you go north; after many lifetimes of meeting, words are even colder.' He passed away while sitting upright.

Zen Master Wunian Shenyou of Huangbo in Guang Prefecture

He was a son of the Xiong family of Macheng in Huang Prefecture. After tonsure, he wandered about. A renowned elder said to him: 'One particle of light in the ten directions (referring to Buddha-nature) is as heavy as Mount Sumeru (a Buddhist mountain, a metaphor for extreme weight). If you still do not understand the Way, you will repay by wearing fur and horns (referring to being reborn as a beast).' Upon hearing this, the Zen master secretly went to various places to seek instruction. He heard a monk cite a case of a monk asking Daxiu what the meaning of the coming from the West was (Zen term, referring to Bodhidharma's intention in coming from India to China). Daxiu replied, 'Cucumber and eggplant.' The Zen master was greatly puzzled, so he went to Mount Wutai and Mount Funiu, visiting famous elders everywhere. He visited Daan at Mount Lu. Daan asked, 'What is your name?' The Zen master said, 'Wunian (No-thought).' Daan said, 'Which one is No-thought?' The Zen master was at a loss for words. He returned to his original mountain and recounted his years of pilgrimage to a friend. The friend said, 'Why don't you ask your own self?' The Zen master said, 'What is my own self?' The friend said, 'Grasping things is not the hand, eating is not the mouth.' One night, hearing the sounds of crying and laughter touching each other, he had an awakening. Another day, while sitting in meditation, he happened to see a washbasin, picked it up, and sent it to the cabinet, inadvertently losing his grip. The cabinet lid hit his head, and he was covered in sweat. He clapped his hands and laughed, saying: 'The entire earth is No-thought, what is there to doubt?' He entered Longhu. One day, he went to Simma Mountain with layman Zhuowu. It happened that a sutra-lecturing Dharma master arrived. The layman asked: 'The pure and original nature, why does it suddenly produce mountains, rivers, and the great earth?' After the Dharma master finished speaking, the layman said: 'Wunian, you say something.' As the Zen master was about to speak, the layman pushed the Zen master's knee and said: 'What is this?' The Zen master suddenly had a great enlightenment. He said in verse: 'For over forty years, I have not stopped working, becoming poorer and poorer, turning.'

無蹤。而今窮到無依倚。始悔從前錯用功。住后謂眾曰。參學須要知己。莫在公案言句上求明白。我前數十年只在黃瓜茄子公案上求明白。便是向外覓。後來聽說拿物非手吃飯非口。回頭返己。方知公案黃瓜茄子不是外頭的。又曰。只教汝別求易。若教汝休歇最難。問。師和李卓吾者一起人。又無傳授。糊來糊塗的。是那一宗下的人。師曰。若有傳授便是邪法。我也不是五宗門下人。三世諸佛曆代祖師皆從者一宗而出。問。道果有耶。果無耶。師曰。從有說無。二俱成謗。曰如何即得。師曰無求即得。曰如何是道之體。師曰滿口道不著。曰四大離散時如何。師豎起拳曰者個不屬四大。問。古人除卻咽㗋唇吻道將一句來。者一句如何道。師曰。我不除卻咽㗋唇吻。你且道一句看。僧無對。師曰你被音聲塞卻口。問見性成佛是否。師曰是。曰性是無形的如何得見。師曰性是有形的只你不見。曰請和尚指出我看。師曰我說汝不見。問如何出離生死。師召僧。僧應諾。師曰從者里出。曰和尚說的話我不曉得。師曰等你曉得堪作甚麼。曰何故瞞人。師曰你夢不醒反怪別人。

夔州白馬寺儀峰方彖禪師

達州羅氏子。參金佛山云庵令看如何是鬼神覷不破之機。三年有省。出峽遍謁知識。結茅雙溪。一日午炊聞甑中作聲

【現代漢語翻譯】現代漢語譯本無蹤。而今窮困潦倒，無所依靠。才後悔從前用錯了功夫。住持后對大眾說：『參學必須要認識自己，不要在公案的言語文字上尋求明白。我前幾十年只在『黃瓜茄子』的公案上尋求明白，這就是向外尋找。後來聽說『拿東西的不是手，吃飯的不是口』，回頭反觀自己，才知道公案、黃瓜茄子不是外在的。』又說：『只教你別處尋求容易，若教你停止妄想最難。』問：『師父和李卓吾（明代思想家）是一類人，又沒有傳授，糊里糊塗的，是哪一宗派下的人？』師說：『若有傳授便是邪法。我也不是五宗（禪宗五家）門下的人，三世諸佛、歷代祖師都從這一宗而出。』問：『道果真有嗎？還是沒有呢？』師說：『從有說無，從無說有，兩種說法都成了誹謗。』說：『如何才能得到呢？』師說：『無所求就得到了。』說：『如何是道的本體？』師說：『滿口說也說不著。』說：『四大（地、水、火、風）離散時如何？』師豎起拳頭說：『這個不屬於四大。』問：『古人除去咽喉、嘴唇，說一句來，這一句如何說？』師說：『我不除去咽喉、嘴唇，你且說一句看。』僧人無言以對。師說：『你被音聲塞住了口。』問：『見性成佛是這樣嗎？』師說：『是。』說：『性是無形的，如何得見？』師說：『性是有形的，只是你看不見。』說：『請和尚指出來給我看。』師說：『我說你看不見。』問：『如何出離生死？』師召喚僧人。僧人應諾。師說：『從這裡出。』說：『和尚說的話我不明白。』師說：『等你明白了又能做什麼？』說：『為什麼瞞人？』師說：『你夢不醒反而怪別人。』

夔州白馬寺儀峰方彖禪師

達州羅氏之子。參學于金佛山云庵令，看『如何是鬼神也看不破的玄機』。三年後有所領悟。出川后遍訪各地知識。在雙溪結茅居住。一日午飯時聽到甑（古代蒸食用具）中發出聲響。

【English Translation】 English version Without a trace. Now impoverished and without reliance, only now do I regret misusing my efforts in the past. After residing here, the master said to the assembly: 'Studying Zen requires knowing oneself; do not seek understanding in the words and phrases of koans. For decades, I sought understanding only in the koan of 'cucumbers and eggplants,' which was seeking externally. Later, upon hearing that 'it is not the hand that takes things, nor the mouth that eats,' I turned back to myself and realized that koans, cucumbers, and eggplants are not external.' He also said, 'It is easy to teach you to seek elsewhere, but most difficult to teach you to cease your deluded thoughts.' Someone asked, 'Is the master the same kind of person as Li Zhuowu (a thinker of the Ming Dynasty), without any transmission, muddled and confused? Which school does he belong to?' The master said, 'If there were a transmission, it would be a heretical teaching. I am not a member of the Five Houses (of Zen). All Buddhas of the three worlds and all patriarchs throughout history have emerged from this one school.' Someone asked, 'Does the Dao really exist, or does it not?' The master said, 'To say it exists when it doesn't, or to say it doesn't when it does, both become slander.' The person said, 'How can one attain it?' The master said, 'Attain it by seeking nothing.' The person said, 'What is the substance of the Dao?' The master said, 'You cannot speak of it fully.' The person said, 'What happens when the four elements (earth, water, fire, wind) disintegrate?' The master raised his fist and said, 'This does not belong to the four elements.' Someone asked, 'The ancients, setting aside the throat and lips, spoke a phrase; how is this phrase to be spoken?' The master said, 'I do not set aside the throat and lips; you try to speak a phrase.' The monk was speechless. The master said, 'Your mouth is blocked by sound.' Someone asked, 'Is it true that seeing one's nature is becoming a Buddha?' The master said, 'It is.' The person said, 'If nature is formless, how can it be seen?' The master said, 'Nature has form, but you simply do not see it.' The person said, 'Please, Master, point it out for me to see.' The master said, 'I say you do not see it.' Someone asked, 'How does one escape birth and death?' The master called out to a monk. The monk responded. The master said, 'Escape from here.' The person said, 'I do not understand what the Master is saying.' The master said, 'What good would it be if you did understand?' The person said, 'Why do you deceive people?' The master said, 'You do not wake up from your dream and instead blame others.'

Chan Master Yifeng Fang Tuan of Baima Temple in Kuizhou

A son of the Luo family in Dazhou. He studied with Yun'an Ling of Jinfo Mountain, contemplating 'What is the mechanism that even ghosts and spirits cannot see through?' After three years, he had an awakening. After leaving the gorge, he visited teachers everywhere. He built a hut in Shuangxi. One day, while preparing lunch, he heard a sound coming from the steamer.

忽大悟。作頌曰。三玄三要沒來由。用盡機思無處求。窗前移步灶前下。白雲青峰齊點頭。齊點頭。南嶽天臺共一籌。又曰。二八女子嫁新郎。績麻捻線一如常。稱家豐儉隨時過。賴插堂前者炷香。無幻聞之曰此人曾作細密工夫來。萬曆壬辰秋歸達州中興句馬。僧問如何是西來意。師曰兩頭燒火一頭煙。手中常執一鼗鼓。一面書矗字。一面書奔字。凡答話多舉而搖之。示寂塔于龍神山。

廣信府鵝湖養庵心禪師

郡都上饒朱氏子。偶過戚屬會道者談四生之義。師于言下洞了物我平等大意。往洛之太平落髮。南歸焦山度臘。聞江中推船有省。偈曰。夜靜江空闊。推船㘞㘞聲。不知何所往。擔子半邊輕。謁華山。聞山拈一段生涯六不收話猛提。七日身心脫然。尋歸里中住靈山。畫大圓相於壁間曰。內寫莫教塗黑。外寫勿使復白。有人向圈裡圈外下得註腳者。許汝學道無疑。不然總是懡㦬。后住鵝湖十年不立座元。博山參以趙州無字話相契。請居厥職。贈以偈曰。鵝湖十載虛元位。一旦緣何立少年。兩個眉毛八個繓。須知佛祖不容前。嘗置無門鎖置丈壁以驗諸方。偈曰。上古留傳鎖。憑君智鑰開。若無開鎖法。相見不須來萬曆丁卯二月晦日上堂說法置齋。作別示偈曰。八十餘年幻夢中。鐵牛耕破太虛空。臨行一

【現代漢語翻譯】現代漢語譯本忽然徹底醒悟。於是作了一首頌：『三玄三要，沒有來由。用盡心思，無處尋求。窗前移步，灶前落下，白雲青峰，一齊點頭。』又說：『齊點頭，南嶽天臺，見解相同。』又說：『二八女子嫁新郎，績麻捻線一如常。持家節儉，隨遇而安，多虧堂前，那炷香。』無幻聽聞后說：『此人曾下過細密的功夫。』萬曆壬辰年秋天，回到達州中興句馬。有僧人問：『如何是西來意（Bodhidharma從西方帶來的禪宗真諦）？』禪師說：『兩頭燒火，一頭冒煙。』手中常常拿著一個鼗鼓（一種撥浪鼓），一面寫著『矗』字，一面寫著『奔』字。凡是回答問題，大多舉起鼗鼓搖動。在龍神山建塔安葬。

廣信府鵝湖養庵心禪師

是廣信府上饒縣朱家的兒子。偶然路過親戚家，遇到道士談論『四生』（卵生、胎生、濕生、化生）的道理。禪師在言語之下，徹底領悟了物我平等的深意。前往洛陽的太平寺剃度出家，南歸焦山度過一冬。聽到江中推船的聲音有所領悟，作偈說：『夜靜江空闊，推船㘞㘞聲。不知何所往，擔子半邊輕。』拜訪華山，聽到華山『拈一段生涯六不收』的話，猛然提起精神，七日後身心脫然。於是回到家鄉住在靈山。在墻壁上畫了一個大圓相，說：『內里寫東西莫要塗黑，外邊寫東西不要使其變白。有人能在這個圈裡圈外下得註腳的，就允許你學道無疑。不然總是茫然不知所措。』後來住在鵝湖十年，不設立座元（寺院中主持禪席的僧人）。博山禪師用趙州『無』字話與他相契合，於是請他擔任座元。贈送偈語說：『鵝湖十年空置元位，一旦為何立了少年？兩個眉毛八個辮，須知佛祖不容在前。』曾經設定無門鎖和丈高的墻壁來檢驗各方禪者。作偈說：『上古留傳一把鎖，憑藉你的智慧鑰匙打開。如果沒有開鎖的辦法，相見也不必來。』萬曆丁卯年二月最後一天，上堂說法，設定齋飯，作別時留下偈語說：『八十餘年幻夢中，鐵牛耕破太虛空。臨行一

【English Translation】 English version Suddenly, he had a great enlightenment. He composed a verse saying: 'The three mysteries and three essentials have no origin. Exhausting all thoughts, there is nowhere to seek. Moving a step from the window, landing before the stove, white clouds and green peaks, all nod together.' He also said: 'All nod together, Nan Yue (Mount Heng) and Tian Tai (Mount Tiantai), share the same view.' He further said: 'A sixteen-year-old girl marries a new husband, spinning hemp and twisting thread as usual. Managing the household frugally, living according to circumstances, all thanks to the incense stick before the hall.' When Wu Huan heard this, he said: 'This person has put in meticulous effort.' In the autumn of the Ren Chen year of the Wanli era, he returned to Juma in Dazhou. A monk asked: 'What is the meaning of the Bodhidharma's arrival from the West (the essence of Zen Buddhism brought by Bodhidharma from the West)?' The master said: 'Burning fire at both ends, smoke at one end.' He often held a taogu (pellet drum) in his hand, with the character 'Chu (矗)' written on one side and the character 'Ben (奔)' on the other. Whenever answering questions, he would often raise and shake it. He was entombed in a pagoda on Dragon Spirit Mountain.

Zen Master Yang'an Xin of Ehu in Guangxin Prefecture

He was a son of the Zhu family in Shangrao County, Guangxin Prefecture. He happened to pass by a relative's house and encountered a Daoist discussing the meaning of the 'four births' (oviparous, viviparous, moisture-born, and metamorphic). The master, upon hearing these words, thoroughly understood the profound meaning of the equality of things and self. He went to Taiping Temple in Luoyang to be tonsured and ordained, and returned south to Jiao Mountain to spend the winter. Hearing the sound of boats being pushed in the river, he had an awakening and composed a verse saying: 'The night is quiet, the river vast and empty, the sound of pushing boats. Not knowing where to go, the burden is half lighter.' He visited Hua Mountain and, upon hearing Hua Mountain's words 'picking up a piece of life, not accepting six,' he suddenly roused his spirit, and after seven days, his body and mind were liberated. He then returned to his hometown and lived on Spirit Mountain. He drew a large circle on the wall and said: 'When writing inside, do not blacken it; when writing outside, do not whiten it. If anyone can add a footnote inside or outside this circle, I will allow you to study the Way without doubt. Otherwise, you will always be at a loss.' Later, he lived in Ehu for ten years without establishing a head seat (the monk who presides over the Zen seat in the monastery). Zen Master Boshan resonated with him using the Zhaozhou 'Wu (無)' word, so he invited him to take the position of head seat. He presented a verse saying: 'Ehu has left the original position vacant for ten years, why establish a young man all of a sudden? Two eyebrows, eight braids, you must know that the Buddhas and ancestors do not allow you to be in front.' He once set up a gateless lock and a ten-foot wall to test the Zen practitioners from all directions. He composed a verse saying: 'An ancient lock has been passed down, rely on your wisdom key to open it. If there is no way to unlock it, there is no need to come to see each other.' On the last day of the second month of the Dingmao year of the Wanli era, he ascended the hall to preach the Dharma, set up a vegetarian meal, and left a verse when saying goodbye: 'Eighty years in a dream, an iron ox plows through the empty space. On the verge of departure, a

句相分付。半夜金烏帶日紅。端坐而逝。

五燈會元續略卷第二下

音釋

啐(即律切。聲也)　猝(倉沒切。暴也)　窆(悲驗切。下棺也)　榸(卓皆切。枯木根見)　剩(時正切。余也)　峪(餘六切)　洮(余招切)　囤(俗屯字)　罹(鄰溪切。遭也) 卍新續藏第 80 冊 No. 1566 五燈會元續略

五燈會元續略卷第三上

明支提山嗣祖沙門　凈柱　輯

臨濟宗

南嶽下十八世

天童杰禪師法嗣

夔州臥龍山破庵祖先禪師

廣安州王氏子。初參密庵。聞上堂語有省。后庵住靈隱。命師分座。有道者請益曰胡孫捉不住時如何。師曰。用捉他作甚麼。如風吹水自然成紋。住后。上堂。不是心不是佛不是物。忍俊不禁為諸人作個撇脫。拈拄杖卓一下曰。流水暗消溪畔石。勸人除卻是非難。

臨安府靈隱松源崇岳禪師

處州龍泉吳氏子。早歲慕出世法。見大慧于徑山慧[阿-可+桀]堂稱應庵為人徑捷。師聞之不待旦而行。既至朝夕咨請。應庵舉世尊有密語迦葉不覆藏。師曰鈍置秋尚。庵震威一喝。師有省。庵大喜以為法器。隆興初師始得度。入閩見木庵。庵舉有句無句如藤倚樹。師曰裂破。庵曰瑯玡道好一堆爛

【現代漢語翻譯】現代漢語譯本：句相分付：言語難以表達，只能心領神會地傳遞。半夜金烏帶日紅：比喻在最黑暗的時刻，頓悟真理，如太陽般照亮。端坐而逝：安詳地坐著圓寂。

五燈會元續略卷第二下

音釋：啐(即律切。聲也) 猝(倉沒切。暴也) 窆(悲驗切。下棺也) 榸(卓皆切。枯木根見) 剩(時正切。余也) 峪(餘六切) 洮(余招切) 囤(俗屯字) 罹(鄰溪切。遭也) 卍新續藏第 80 冊 No. 1566 五燈會元續略

五燈會元續略卷第三上

明支提山嗣祖沙門凈柱輯

臨濟宗

南嶽下十八世

天童杰禪師法嗣

夔州臥龍山破庵祖先禪師

廣安州王氏子。最初參訪密庵禪師（Mi'an）。聽到密庵禪師上堂說法，有所領悟。後來密庵禪師住持靈隱寺，命破庵禪師分座說法。有求道者請教說：『猢猻（húsūn，猴子）捉不住時如何？』破庵禪師說：『用捉他作甚麼？（捉它做什麼？）如風吹水自然成紋。』住持寺院后，上堂說法：『不是心不是佛不是物。』忍不住為諸位作個撇脫（piētuō，解脫），拈起拄杖卓一下說：『流水暗消溪畔石，勸人除卻是非難。』

臨安府靈隱松源崇岳禪師

處州龍泉吳氏子。早年就仰慕出世之法。見大慧禪師（Dahui）在徑山慧[阿-可+桀]堂稱讚應庵禪師（Ying'an）為人敏捷。松源禪師聽聞后，不等到天亮就出發前往。到達后，早晚都去請教。應庵禪師舉世尊（Shizun，釋迦摩尼佛）有密語迦葉（Jiāyè，摩訶迦葉）不覆藏的公案。松源禪師說：『鈍置秋尚（dùnzhì qiū shàng，比喻錯失時機）。』應庵禪師震威一喝。松源禪師有所領悟。應庵禪師非常高興，認為他是法器。隆興初年，松源禪師才得以剃度。入閩地拜見木庵禪師（Mu'an）。木庵禪師舉『有句無句如藤倚樹』。松源禪師說：『裂破（lièpò，打破）。』木庵禪師說：『瑯玡（Lángyá）道好一堆爛……』

【English Translation】 English version: Sentences are entrusted: Words are difficult to express, and can only be understood and passed on tacitly. The golden crow carries the sun red at midnight: A metaphor for realizing the truth in the darkest moment, illuminating like the sun. Passing away in a seated posture: Passing away peacefully while sitting in meditation.

Continuation of the Records of the Five Lamps, Volume 2, Part 2

Phonetic Annotations: 啐 (cuì, sound of spitting) 猝 (cù, sudden) 窆 (biǎn, lowering the coffin) 榸 (zhāi, exposed roots of a dead tree) 剩 (shèng, surplus) 峪 (yù) 洮 (táo) 囤 (dùn, common form of 屯) 罹 (lí, to encounter) Supplement to the Wanxu Zang, Volume 80, No. 1566, Continuation of the Records of the Five Lamps

Continuation of the Records of the Five Lamps, Volume 3, Part 1

Compiled by Jingzhu, a Successor-Abbot Monk of Mount Zhiti in the Ming Dynasty

Linji School

Eighteenth Generation under Nanyue

Successor of Chan Master Tiantong Jie

Chan Master Po'an Zuxian of Wolong Mountain in Kuizhou

A son of the Wang family in Guang'an Prefecture. He initially visited Chan Master Mi'an (密庵). He had an awakening upon hearing Mi'an's Dharma talk. Later, when Mi'an resided at Lingyin Temple, he instructed Po'an to share the Dharma seat. A seeker of the Way asked: 'What if the monkey (húsūn, monkey) cannot be caught?' The Master said: 'What is the use of catching him? Like the wind blowing on water, patterns naturally form.' After residing at the temple, he gave a Dharma talk: 'It is not mind, not Buddha, not a thing.' Unable to resist, he offered a release for everyone, raised his staff and struck it once, saying: 'The flowing water silently erodes the stones by the stream, urging people to eliminate the difficulty of right and wrong.'

Chan Master Songyuan Chongyue of Lingyin Temple in Lin'an Prefecture

A son of the Wu family in Longquan, Chuzhou. He admired the Dharma of transcending the world from an early age. Seeing Dahui (大慧) at Huiju Hall in Jingshan praising Ying'an (應庵) as being quick-witted, Songyuan set out without waiting for dawn. Upon arriving, he consulted him morning and evening. Ying'an cited the case of the World Honored One (Shizun, Shakyamuni Buddha) having a secret word that Kashyapa (Jiāyè, Mahākāśyapa) did not conceal. Songyuan said: 'Dull placement of autumn still (dùnzhì qiū shàng, a metaphor for missing the opportunity).' Ying'an gave a forceful shout. Songyuan had an awakening. Ying'an was very pleased, considering him a vessel of the Dharma. In the early years of the Longxing era, Songyuan was finally ordained. He entered Min and visited Chan Master Mu'an (木庵). Mu'an cited 'With a phrase or without a phrase, like a vine relying on a tree.' Songyuan said: 'Tear it apart (lièpò, break it).' Mu'an said: 'Langya (Lángyá) says, a good pile of rotten...'

柴聻。師曰矢上加尖。如是應酬數反。庵曰。吾兄下語老僧不能過。其如未在。他日拂柄在手。為人不得。驗人不得。師曰為人者使博地凡夫一超入聖域固難矣。驗人者打向面前過不待開口已知渠骨髓何難之有。庵舉手曰。明明向汝道開口不在舌頭上。后當自知。逾年見密庵于西山。隨問即答。庵微笑而已。師切于究竟至忘𥨊食。會密庵入室次問僧。不是心不是佛不是物話。師侍側豁然大悟乃曰。今日方會木庵道開口不在舌頭上。自然機辯縱橫。旋出世于平江澄照。徙光孝冶父薦福香山虎丘。慶元三年被旨補靈隱。上堂。大凡扶豎宗乘須具頂門正眼懸肘后靈符。只如寶壽開堂三聖推出一僧寶壽便打。三聖道與么為人瞎卻鎮州一城人眼去在。寶壽擲下拄杖便歸方丈。二尊宿等閑一挨一拶便乃發明臨濟心體。只是不知性命總在者僧手裡。還有檢點得出者么。昔年覓火和煙得。今日擔泉帶月歸。示眾。古者道。拈起也天回地轉。放下也草偃風行。冶父則不然。拈起也乾坤黯黑。放下也瓦礫生光。忽有一個半個驀然[翟*支]瞎頂門。達磨一宗未至寂寥在。示眾。舉臨濟如蒿枝拂相似公案。雪竇曰。臨濟放處太危。收來太速。師拈拄杖曰。臨濟據令而行。不知孤負黃檗。雪竇盡力擔荷。也只見得一邊。且道薦福節文在甚麼處。

【現代漢語翻譯】現代漢語譯本柴聻（音chái nǐ）。木庵（指密庵禪師）說：『矢上加尖。』這樣應酬了多次，木庵說：『你（指柴聻）的見解，老僧我不能超過，但終究還未到家。』後來，柴聻手持拂塵，（心想）為人接引不得其法，考驗人也不得其法。木庵說：『為人接引，要使一個普通的凡夫一下子進入聖人的境界，固然很難。考驗人，對著他的面打過去，不用他開口，就知道他的骨髓，這有什麼難的？』木庵舉起手說：『明明告訴你，開口不在舌頭上。』後來柴聻才明白。過了一年，柴聻在西山見到密庵禪師，（他）隨問即答，密庵只是微笑。柴聻急於徹底明白，甚至忘記了吃飯。一次，密庵禪師在方丈室內，問僧人：『不是心，不是佛，不是物』的話是什麼意思？柴聻在旁邊侍立，忽然大悟，於是說：『今天才明白木庵說的『開口不在舌頭上』是什麼意思。』從此以後，他自然而然地機智善辯，後來在平江澄照寺出任住持，又先後遷往光孝寺、冶父寺、薦福寺、香山寺、虎丘寺。慶元三年，奉旨出任靈隱寺住持。（柴聻）上堂說法：『大凡要扶持宗門，必須具備頂門正眼，懸掛肘后靈符。比如寶壽禪師開堂說法，三聖禪師推出一個僧人，寶壽禪師就打。三聖禪師說：『這樣為人，瞎了鎮州一城人的眼睛。』寶壽禪師扔下拄杖，就回方丈室了。這兩位尊宿，隨便一推一擠，就發明了臨濟宗的心體。只是不知道性命總在這個僧人手裡。還有能檢查得出來的人嗎？』『往年覓火和煙得，今日擔泉帶月歸。』（柴聻）向大眾開示：『古人說：『拈起也天回地轉，放下也草偃風行。』冶父（指柴聻自己）則不然，拈起也乾坤黯黑，放下也瓦礫生光。如果有一個半個忽然[翟*支]瞎頂門，達磨一宗就不會寂寞了。』（柴聻）向大眾開示：『舉臨濟禪師如蒿枝拂相似的公案，雪竇禪師說：『臨濟放處太危，收來太速。』柴聻拈起拄杖說：『臨濟據令而行，不知辜負了黃檗禪師。雪竇禪師盡力承擔，也只看得到一邊。且說薦福寺的節文在什麼地方？』

【English Translation】 English version Chai Ni (name of a monk). The master (Mu'an, referring to Chan Master Mi'an) said: 'Add a sharp point to the arrow.' After responding in this way several times, Mu'an said: 'Your (referring to Chai Ni) understanding, this old monk cannot surpass, but ultimately it has not yet reached home.' Later, Chai Ni held a whisk, (thinking) that he could not properly guide people, nor could he properly test them. Mu'an said: 'To guide people, to make an ordinary mortal enter the realm of the saints in one leap, is certainly difficult. To test people, to strike them in the face, without them even opening their mouths, to know their marrow, what difficulty is there in that?' Mu'an raised his hand and said: 'I clearly tell you, opening the mouth is not on the tongue.' Later, Chai Ni understood. A year later, Chai Ni saw Chan Master Mi'an at West Mountain, (he) answered immediately when asked, Mi'an just smiled. Chai Ni was eager to understand thoroughly, even forgetting to eat. Once, Chan Master Mi'an was in the abbot's room, asking the monks: 'What is the meaning of the words 'not mind, not Buddha, not things'?' Chai Ni was standing beside him, suddenly enlightened, and then said: 'Today I understand what Mu'an meant by 'opening the mouth is not on the tongue'.' From then on, he naturally became witty and eloquent, and later became the abbot of Cheng Zhao Temple in Pingjiang, and then moved to Guangxiao Temple, Yefu Temple, Jianfu Temple, Xiangshan Temple, and Huqiu Temple. In the third year of Qingyuan, he was ordered to become the abbot of Lingyin Temple. (Chai Ni) ascended the hall to preach: 'In general, to support the Dharma, one must have the true eye on the top of the head and hang the spiritual talisman behind the elbow. For example, when Chan Master Baoshou opened the hall to preach, Chan Master Sansheng pushed out a monk, and Chan Master Baoshou hit him. Chan Master Sansheng said: 'To guide people in this way blinds the eyes of the people of Zhenzhou.' Chan Master Baoshou threw down his staff and returned to the abbot's room. These two venerable monks, with a casual push and squeeze, revealed the mind-essence of the Linji school. It's just that they don't know that life and death are all in the hands of this monk. Is there anyone who can examine it?' 'In the past, I sought fire and got it with smoke, today I carry spring water and return with the moon.' (Chai Ni) instructed the assembly: 'The ancients said: 'When picked up, the sky turns and the earth revolves, when put down, the grass bends and the wind blows.' Yefu (referring to Chai Ni himself) is not like that, when picked up, the universe is dark, when put down, the tiles shine. If there is one or two who suddenly [翟*支] blind the top of their heads, the Dharma school of Bodhidharma will not be lonely.' (Chai Ni) instructed the assembly: 'Referring to the case of Chan Master Linji's whisk like a wormwood branch, Chan Master Xuedou said: 'Linji's release is too dangerous, and his retrieval is too fast.' Chai Ni picked up his staff and said: 'Linji acted according to orders, not knowing that he had failed Chan Master Huangbo. Chan Master Xuedou tried his best to bear it, but he only saw one side. And where is the festival text of Jianfu Temple?'

擲下拄杖。示眾。舉汾陽曰識得拄杖子行腳事畢。師曰。汾陽雖是開口見膽。未免落在第二頭。驀拈拄杖曰。者個不得喚作拄杖子漆桶。參室中垂語曰。是風動是幡動。僧擬議。師便打出。又曰。不是風動不是幡動。僧擬議。師便打出。又曰。有力量人因甚抬腳不起。又曰。開口不在舌頭上。又曰。明眼衲僧因甚打失鼻孔。有賊無贓○僧問如何是一同一質。師曰裂破。曰如何是二同大事。師曰一毛頭上定乾坤。曰如何是三總同參。師曰蝦䗫蚯蚓蚾鱉盲龜。曰如何是四同真智。師曰一不成二不是。曰如何是五同偏普。師曰大地撮來無寸土。曰如何是六同具足。師曰猶欠一著。曰如何是七同得失。師曰入泥入水。曰如何是八同生殺。師曰自救不了。曰如何是九同音吼。師曰八角磨盤空里走。曰如何是十同得入。師曰寒山逢拾得。曰與甚麼人同得入。師曰胡張三黑李四。曰與誰同音吼。師曰貍奴白牯。曰作么生同生殺。師曰德山棒臨濟喝。曰甚麼物同得失。師曰草里輥。曰阿那個同具足。師曰信手拈來著著親。曰是甚麼同偏普。師曰。針鋒影里騎大鵬。等閑挨落天邊月。曰何人同真智。師曰黑山鬼窟。曰孰與總同參。師曰燈籠入露柱。曰那個同大事。師曰嘉州大象陜府鐵牛。曰何物同一質。師曰碗脫丘。師退居東庵。俄屬微

【現代漢語翻譯】現代漢語譯本放下手中的拄杖，向大眾展示。引用汾陽善昭禪師的話說：『認識了這拄杖子，行腳參學的事就完畢了。』師父說：『汾陽雖然是開門見山，直截了當，但未免落入了第二義。』隨即拿起拄杖說：『這個東西不能叫做拄杖子，簡直是個漆桶。』在禪堂中開示說：『是風在動，還是幡在動？』有僧人稍作思量，師父就打了他。又說：『不是風在動，也不是幡在動。』僧人稍作思量，師父又打了他。又說：『有力量的人為什麼抬不起腳？』又說：『開口說話不在舌頭上。』又說：『明眼的僧人為什麼會丟失鼻孔？』有賊卻沒有贓物。（這是指追究根本，卻無從下手）有僧人問：『如何是同一質？』師父說：『裂破。』僧人問：『如何是二同大事？』師父說：『一毛頭上定乾坤。』僧人問：『如何是三總同參？』師父說：『蝦蟆（há má，青蛙）蚯蚓（qiū yǐn，環節動物）蚾鱉（pí biē，一種水生動物）盲龜（máng guī，瞎了眼的烏龜）。』僧人問：『如何是四同真智？』師父說：『一不成，二不是。』僧人問：『如何是五同偏普？』師父說：『大地撮來無寸土。』僧人問：『如何是六同具足？』師父說：『猶欠一著。』僧人問：『如何是七同得失？』師父說：『入泥入水。』僧人問：『如何是八同生殺？』師父說：『自救不了。』僧人問：『如何是九同音吼？』師父說：『八角磨盤空里走。』僧人問：『如何是十同得入？』師父說：『寒山（Hán Shān，唐代詩人）逢拾得（Shí Dé，唐代和尚）。』僧人問：『與什麼人同得入？』師父說：『胡張三，黑李四。』僧人問：『與誰同音吼？』師父說：『貍奴（lí nú，貓）白牯（bái gǔ，白色母牛）。』僧人問：『作么生同生殺？』師父說：『德山（Dé Shān，唐代禪師）棒，臨濟（Lín Jì，唐代禪師）喝。』僧人問：『什麼物同得失？』師父說：『草里輥（gǔn，滾動）。』僧人問：『阿那個同具足？』師父說：『信手拈來著著親。』僧人問：『是甚麼同偏普？』師父說：『針鋒影里騎大鵬，等閑挨落天邊月。』僧人問：『何人同真智？』師父說：『黑山鬼窟。』僧人問：『孰與總同參？』師父說：『燈籠入露柱。』僧人問：『那個同大事？』師父說：『嘉州（Jiā Zhōu，地名）大象，陜府（Shǎn Fǔ，地名）鐵牛。』僧人問：『何物同一質？』師父說：『碗脫丘。』師父退居東庵，不久遭遇...'

【English Translation】 English version He cast down his staff to demonstrate to the assembly. He quoted Fenyang (Fényáng, a Chan master) saying, 'To recognize this staff, the matter of traveling and studying is complete.' The Master said, 'Although Fenyang is straightforward and direct, he inevitably falls into the secondary meaning.' Immediately, he picked up the staff and said, 'This thing cannot be called a staff; it is simply a lacquer bucket.' In the meditation hall, he gave instructions, saying, 'Is it the wind that moves, or is it the banner that moves?' When a monk hesitated, the Master struck him. Again, he said, 'It is not the wind that moves, nor is it the banner that moves.' When a monk hesitated, the Master struck him again. He also said, 'Why can't a strong person lift his foot?' He also said, 'Speaking does not depend on the tongue.' He also said, 'Why does a clear-eyed monk lose his nostrils?' There is a thief but no stolen goods. (This refers to pursuing the root cause but finding nothing to grasp.) A monk asked, 'What is the same substance?' The Master said, 'Torn apart.' The monk asked, 'What is the great matter of duality?' The Master said, 'To settle the universe on the tip of a single hair.' The monk asked, 'What is the total participation of the three?' The Master said, 'Toads (há má, frogs), earthworms (qiū yǐn, segmented worms), pí biē (a type of aquatic animal), and blind turtles (máng guī, turtles without sight).' The monk asked, 'What is the true wisdom of the four?' The Master said, 'One is not achieved, two are not correct.' The monk asked, 'What is the universal pervasiveness of the five?' The Master said, 'The entire earth gathered up, not an inch of soil remains.' The monk asked, 'What is the complete sufficiency of the six?' The Master said, 'Still lacking one move.' The monk asked, 'What is the gain and loss of the seven?' The Master said, 'Entering mud, entering water.' The monk asked, 'What is the birth and death of the eight?' The Master said, 'Unable to save oneself.' The monk asked, 'What is the sound roar of the nine?' The Master said, 'An eight-cornered millstone runs in the empty sky.' The monk asked, 'What is the attainment of entry of the ten?' The Master said, 'Hanshan (Hán Shān, a Tang dynasty poet) meets Shide (Shí Dé, a Tang dynasty monk).' The monk asked, 'With whom does one attain entry?' The Master said, 'Hu Zhangsan, Hei Lisi.' The monk asked, 'With whom does one roar in sound?' The Master said, 'A cat (lí nú, cat) and a white cow (bái gǔ, white cow).' The monk asked, 'How does one share birth and death?' The Master said, 'Deshan's (Dé Shān, a Tang dynasty Chan master) stick, Linji's (Lín Jì, a Tang dynasty Chan master) shout.' The monk asked, 'What things share gain and loss?' The Master said, 'Rolling (gǔn, rolling) in the grass.' The monk asked, 'Which one is completely sufficient?' The Master said, 'Picking it up casually, each touch is intimate.' The monk asked, 'What is the universal pervasiveness?' The Master said, 'Riding a roc in the shadow of a needlepoint, casually knocking down the moon at the edge of the sky.' The monk asked, 'Who shares true wisdom?' The Master said, 'The black mountain ghost cave.' The monk asked, 'Who participates in the total?' The Master said, 'A lantern enters a pillar.' The monk asked, 'Which one is the great matter?' The Master said, 'The great elephant of Jia Zhou (Jiā Zhōu, place name), the iron ox of Shan Fu (Shǎn Fǔ, place name).' The monk asked, 'What things share the same substance?' The Master said, 'A broken bowl hill.' The Master retired to the Eastern Hermitage and soon encountered...'

疾。因書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。跏趺而寂。奉全身塔于北高峰之原。

慶元府天童枯禪自鏡禪師

福州高氏子。上鐘示眾。一模脫就轉風流。平地教他不肯休。要得洪音喧宇宙。直須更上一層樓。

饒州薦福曹原生禪師

南劍人。詠靈雲石曰。云去云來非有意。云來云去亦無心。有無截斷靈何在。突兀一峰青到今。

太平府隱靜萬庵致柔禪師

潮州陳氏子。上堂舉天衣懷禪師雁過長空影沉寒水話。頌曰。長空孤雁一聲秋。獻寶波斯鼻似鉤。風捲白雲歸別嶂。黃昏月掛柳絲頭。

臨安府凈慈潛庵慧光禪師

化鹽偈曰。合水和泥一處烹。水乾泥盡雪花生。乘時索起撩天價。公驗分明孰敢爭。

侍郎張镃居士

號約齊。字功甫。忠烈王諸孫。官直秘閣學士。造密庵籌室。蒙庵垂示。因舉狗子話忽聞鐘聲悟入。偈曰。鐘一撞。耳根塞。赤肉團邊去個賊。有人問我解何宗。舜若多神面門黑。以書告其悟由尋掃軌林間相羊南湖之小園。或幅巾曳林嘯歌往來。澹然忘歸。嘗曰。昔賢有云。不為俗情所染。方能說法度人。蓋光明藏中孰非遊戲。若心常清凈離諸取著。于有差別境中而能常入無差別定。則淫坊酒肆遍歷道場。鼓樂音聲皆談般若

【現代漢語翻譯】現代漢語譯本：

（禪師）病重。於是寫下偈語說：『來沒有從哪裡來，去沒有到哪裡去。稍微轉動玄關（xuanguan，佛教術語，指修行中的關鍵之處），佛和祖師都感到茫然不知所措。』然後結跏趺坐而圓寂。人們將他的全身塔安奉在北高峰的原野上。慶元府天童枯禪自鏡禪師（Zijing，禪師名）：是福州高氏的兒子。上堂開示眾人說：『一模脫出，自然風流倜儻。平地上教導他，他卻不肯罷休。想要洪亮的聲音響徹宇宙，必須更上一層樓。』饒州薦福曹原生禪師（Yuansheng，禪師名）：是南劍人。吟詠靈雲石（Lingyun Stone）說：『云去云來並非有意，云來云去也無心。有和無都截斷了，靈性在哪裡呢？突兀的一座山峰，青翠到如今。』太平府隱靜萬庵致柔禪師（Zhirou，禪師名）：是潮州陳氏的兒子。上堂時舉天衣懷禪師（Tianyi Huai，禪師名）的『雁過長空，影子沉入寒水』的話頭。並作頌說：『長空孤雁一聲秋，獻寶的波斯人鼻子像鉤。風捲白雲歸向別的山峰，黃昏時月亮掛在柳絲頭。』臨安府凈慈潛庵慧光禪師（Huiguang，禪師名）：化鹽偈說：『合水和泥一起烹煮，水乾泥盡，雪白的鹽就產生了。趁著時機索取，要價高得能觸到天，公開驗證，誰敢爭辯？』侍郎張镃（Zhang Zi）居士：號約齊（Yueqi），字功甫（Gongfu），是忠烈王的後代。官至直秘閣學士。建造密庵（Mian）和籌室（Chou Shi），蒙庵（Meng'an）為他開示。因為舉『狗子有無佛性』的話頭，忽然聽到鐘聲而悟入。作偈說：『鐘一撞，耳根塞，赤肉團邊跑了個賊。有人問我解什麼宗，舜若多神（Shunruoduo，佛教中的神名）面門黑。』他把悟道的經過寫完成的書信。之後便在林間掃地，在南湖的小園中漫步。有時戴著頭巾，在林中吟嘯歌唱，悠然自得，忘記了回家。曾經說：『以前的賢人說過，不被世俗情感所沾染，才能說法度人。因為在光明藏中，誰不是在遊戲呢？如果心常清凈，遠離各種執著，在有差別的境界中，也能常入無差別的禪定。那麼，即使出入妓院酒館，也如同遍歷道場，鼓樂音聲也都在談論般若（Bore，智慧）。』

【English Translation】 English version:

(The Chan master) was seriously ill. Thereupon, he wrote a verse saying: 'Coming from nowhere, going to nowhere. A slight turn of the mysterious pass (xuanguan, a Buddhist term referring to a crucial point in practice), Buddhas and Patriarchs are at a loss.' Then he sat in full lotus posture and passed away. People enshrined his complete body pagoda in the wilderness of North Peak. Chan Master Zijing (Zijing, Chan master's name) of Tiantong Ku Chan Monastery in Qingyuan Prefecture: He was a son of the Gao family in Fuzhou. Ascending the hall to instruct the assembly, he said: 'Cast from a single mold, naturally elegant and unrestrained. Teaching him on level ground, yet he refuses to stop. If you want a resounding voice to shake the universe, you must ascend another level.' Chan Master Yuansheng (Yuansheng, Chan master's name) of Jianfu Monastery in Raozhou: He was a native of Nan Jian. He chanted about the Lingyun Stone (Lingyun Stone), saying: 'Clouds come and go without intention, clouds come and go also without mind. With existence and non-existence cut off, where is the spirit? An abrupt peak, green to this day.' Chan Master Zhirou (Zhirou, Chan master's name) of Yin Jing Wan'an Monastery in Taiping Prefecture: He was a son of the Chen family in Chaozhou. When ascending the hall, he cited Chan Master Tianyi Huai's (Tianyi Huai, Chan master's name) saying, 'A wild goose flies across the long sky, its shadow sinks into the cold water.' He composed a verse saying: 'A lone goose cries in the long autumn sky, the Persian presenting treasure has a hooked nose. The wind rolls white clouds back to separate peaks, at dusk the moon hangs on willow branches.' Chan Master Huiguang (Huiguang, Chan master's name) of Jingci Qian'an Monastery in Lin'an Prefecture: The verse on transforming salt says: 'Combine water and mud and cook them together, when the water dries and the mud is gone, white salt is produced. Taking the opportunity to demand a sky-high price, with public verification, who dares to argue?' Layman Zhang Zi (Zhang Zi), Vice Minister: Styled Yueqi (Yueqi), named Gongfu (Gongfu), he was a descendant of the Loyal and Fierce King. He held the official position of Academician of the Direct Secretarial Pavilion. He built the Mian hermitage (Mian) and the Chou chamber (Chou Shi), and Meng'an (Meng'an) gave him instructions. Because of raising the topic of 'Does a dog have Buddha-nature or not?', he suddenly heard the sound of a bell and attained enlightenment. He composed a verse saying: 'The bell rings once, the ears are blocked, a thief runs away from the lump of red flesh. If someone asks me what sect I understand, Shunruoduo's (Shunruoduo, a deity in Buddhism) face is black.' He wrote a letter explaining his enlightenment. Afterwards, he swept the grounds in the forest and strolled in the small garden of South Lake. Sometimes wearing a turban, he chanted and sang in the forest, leisurely forgetting to return home. He once said: 'The sages of the past said, only by not being contaminated by worldly emotions can one preach the Dharma and save people. Because in the treasury of light, who is not playing a game? If the mind is always pure, free from all attachments, in the realm of differences, one can always enter the samadhi of non-difference. Then, even going in and out of brothels and taverns is like visiting the dojo, and the sounds of drums and music are all talking about Prajna (Bore, wisdom).'

。倘情知物隔境逐源移。如鳥黏黐動傷軀命。又烏知所謂說法度人者哉。聖朝中興七十餘載。故家流風淪落幾盡。有聞前輩典型。識南湖之清狂者必長哦曰。人生不滿百常懷千歲憂。晝短苦夜長。何不乘燭游。一旦相逢不為生客。后舍宅建慧云寺。請密庵開山。

南嶽下十九世

臥龍先禪師法嗣

臨安府徑山無準師範禪師

劍州椊潼雍氏子。九歲出家請益老宿坐禪之法。宿曰禪是何物坐底是誰。師晝夜體究。一日如廁提前話有省。謁育王佛照。照問何處人。師曰劍州。照曰帶得劍來么。師隨聲便喝。照笑曰者烏頭子也亂作。至靈隱時破庵為第一座。同遊石筍。庵有道者請益胡孫子話。師于侍旁大悟。初住明州清源。后受詔主徑山。上堂。靈山指月。曹溪話月。遞代相傳。證龜成鱉。范上座尋常有一張口掛在壁上。未曾動著。今日無端入者行戶。事到如今只得東簸西簸。未免拈起多年曆日。于中點出些子。誤賺處說似諸人。且要郭大李二鄧四張三知得江南兩浙春寒秋熱。雖然如是。黃河三千年一度清。上堂。若論個事。直是省要易會。多是諸人自作艱難。自作障礙。所以有時東廊西廊見諸人和南問訊。山僧便乃低頭相接。其實無他。只要諸人識得長老是西川隆慶府人氏。若識得去。便與諸人打

【現代漢語翻譯】倘若情識執著于外物，追逐于外境，就像鳥兒被黏膠粘住一樣，動彈就會傷害身體和性命。又怎麼會知道所謂的說法度人呢？聖朝中興七十餘年，過去的世家風範幾乎都淪落殆盡。有人聽到前輩的典型事蹟，瞭解南湖和尚的清高和狂放，一定會長嘆吟誦：『人生不滿百，常懷千歲憂。晝短苦夜長，何不秉燭游。』一旦相逢，就不再是陌生人。後來在後舍宅建立了慧云寺，請密庵禪師來開山。

南嶽下十九世

臥龍先禪師法嗣

臨安府徑山無準師範禪師

劍州椊潼雍氏之子。九歲出家，請教老修行坐禪的方法。老修行說：『禪是什麼東西？坐的是誰？』禪師日夜體悟研究，一天上廁所時，因為之前的話頭而有所領悟。去拜見育王佛照禪師。佛照禪師問：『哪裡人？』禪師說：『劍州人。』佛照禪師說：『帶劍來了嗎？』禪師隨即大喝一聲。佛照禪師笑著說：『這個烏頭子也胡亂作為。』到靈隱寺時，被破庵禪師任命為第一座。一同遊覽石筍時，破庵禪師有位道友請教關於胡孫子（猢猻子，指心猿意馬）的話題。禪師在旁邊侍奉時大悟。起初住在明州清源寺，後來奉詔主持徑山寺。上堂開示說：『靈山（Lingshan，指靈鷲山，釋迦牟尼佛說法之地）指月，曹溪（Caoxi，指六祖慧能弘法之地）話月，一代代相傳，（結果）證龜成鱉（比喻弄巧成拙）。』范上座我尋常有一張嘴掛在墻上，未曾動用。今天無端端地進入這個行業，事到如今，只好東簸西簸，免不了拿起多年的黃曆，從中點出一些誤導之處說給你們聽。且要郭大、李二、鄧四、張三知道江南兩浙春寒秋熱。雖然如此，黃河三千年才清一次。』上堂開示說：『若論這件事，實在是簡要易懂，多是你們自己製造艱難，自己設定障礙。所以有時在東廊西廊看見你們，有人向我問訊，我便低頭回應。其實沒有別的意思，只是要你們認得長老我是西川隆慶府人氏。若能認得，便與你們打成一片。』

【English Translation】 If feelings and knowledge cling to external objects and chase after external realms, it's like a bird caught in glue; movement only harms its body and life. How could it understand what it means to expound the Dharma and liberate others? More than seventy years have passed since the resurgence of the Holy Dynasty, and the customs of the old aristocratic families have almost completely disappeared. Those who have heard of the exemplary deeds of their predecessors and understand the noble eccentricity of Monk Nanhai will surely sigh and recite: 'Life is less than a hundred, yet one constantly harbors worries for a thousand years. The days are short, and the nights are long; why not enjoy the night with candles?' Once we meet, we are no longer strangers. Later, Huìyún Monastery (Huiyun Temple) was built in the back residence, and Mì'ān (Mi'an, a Chan master) was invited to inaugurate it.

Nineteenth Generation Below Nányuè (Nanyue, refers to Mount Heng)

Dharma Successor of Chan Master Wòlóng Xiān (Wolong Xian)

Chan Master Wúzhǔn Shīfàn (Wuzhun Shifan) of Jìngshān (Jingshan) Monastery in Lín'ān Prefecture (Lin'an)

A son of the Yōng (Yong) family of Cuítóng (Cuitong) in Jiàn Prefecture (Jian). He left home at the age of nine and sought instruction from senior monks on the method of seated meditation. The senior monk said, 'What is Chan? Who is sitting?' The master investigated day and night. One day, while using the toilet, he had an awakening due to the previous topic of discussion. He went to visit Yùwáng Fózhào (Yuwang Fozhao). Fózhào (Fozhao) asked, 'Where are you from?' The master said, 'Jiàn Prefecture (Jian).' Fózhào (Fozhao) said, 'Did you bring your sword?' The master immediately shouted. Fózhào (Fozhao) laughed and said, 'This blackhead is also acting recklessly.' When he arrived at Língyǐn (Lingyin) Monastery, Pò'ān (Po'an) appointed him as the first seat. While visiting Stone Bamboo Shoots together, a Daoist friend of Pò'ān (Po'an) asked about the topic of the 'monkey mind'. The master had a great awakening while serving beside him. Initially, he resided at Qīngyuán (Qingyuan) Monastery in Míng Prefecture (Ming), and later he received an imperial decree to preside over Jìngshān (Jingshan) Monastery. Ascending the Dharma hall, he said, 'Língshān (Lingshan, Vulture Peak) points to the moon, Cáoxī (Caoxi, the place where Huineng taught) speaks of the moon, passed down through generations, (resulting in) turning a turtle into a tortoise (a metaphor for making things worse). Abbot Fàn (Fan) usually has a mouth hanging on the wall, never used. Today, for no reason, he enters this trade. Now that things have come to this, he has no choice but to sift east and sift west, and inevitably pick up the almanac of many years, pointing out some misleading points to tell you. And want Guo Da, Li Er, Deng Si, Zhang San to know that the spring is cold and the autumn is hot in Jiangnan and Liangzhe. Even so, the Yellow River clears once every three thousand years.' Ascending the Dharma hall, he said, 'If we talk about this matter, it is really simple and easy to understand, mostly you make it difficult for yourselves, setting up obstacles for yourselves. So sometimes I see you in the east corridor and the west corridor, and someone greets me, and I bow my head in response. In fact, there is nothing else, just wanting you to recognize that I, the abbot, am from Longqing Prefecture in Xichuan. If you can recognize it, then I will become one with you.'

些鄉談說些鄉話。如今且未說你識得長老。且各自知得自家鄉貫。也得還知么。明州六縣奉化八鄉。上堂。名不得。狀不得。取不得。捨不得。只么得。且道得個甚麼。三人證龜成鱉。理宗召入修政殿。奏對詳明。賜金襕僧伽衣。又宣詔慈明殿升座說法。帝垂簾而聽。賜號佛鑒。淳祐己酉三月旦日疾作。遂升座謂眾曰。山僧既老且病。無力與諸人東語西話。今勉強出來。將從前說不到的盡情向諸人抖擻去也。遂起身抖衣曰。是多少。便歸方丈。十五日集眾遺囑。至夜書偈曰。來時空索索。去也赤條條。更要問端的。天臺有石橋。移頃而逝。塔全身於圓照庵。

臨安府靈隱石田法薰禪師

眉山彭氏子。初游石霜禮雷遷塔。述偈曰。一念慈容元不隔。何須特地賜乖張。平高就下婆心切。惱得雷公一夜忙。師名因是大著。聞穹窿破庵道望。遂往依焉。室中舉世尊拈花迦葉微笑。師曰。焦磚打著連底凍。赤眼撞著火柴頭。庵陰奇之。初住蘇之高峰。遷楓橋鐘山凈慈靈隱。示眾。但得本。莫愁末。喚其么作本。喚甚麼作末。松柏千年青。不入時人意。牡丹一日紅。滿城公子醉。山僧恁么道。若有不肯底。是我同參。弟子師俊繪師像求贊。有曰。末後一句分付廚山。眾頗訝之。明日忽示疾。退歸寶壽。趣辦終焉。計窆

【現代漢語翻譯】現代漢語譯本：說些家鄉話，如今暫且不說你認識長老。且各自知道自己的家鄉籍貫，也還記得嗎？明州六縣奉化八鄉。上堂說法，無法用名字稱呼，無法用形態描繪，無法拿取，無法捨棄，只能這樣。那麼說的是什麼呢？三人作證，烏龜也能變成鱉。理宗皇帝召見他到修政殿，奏對詳盡明白，賜予金襕僧伽衣。又宣旨到慈明殿升座說法，皇帝垂簾聽講，賜號佛鑒（稱號）。淳祐己酉年三月初一發病，於是升座對眾人說：『老僧既老又病，沒有力氣和你們東拉西扯。現在勉強出來，將從前說不到的，全部向你們抖擻出來。』於是起身抖動衣服說：『是多少？』便回到方丈。十五日召集眾人留下遺囑，到晚上寫下偈語說：『來時空空蕩蕩，去也赤條條。更要問究竟，天臺山有石橋。』不久就去世了，全身建塔于圓照庵。

臨安府靈隱石田法薰（禪師名號）禪師

是眉山彭氏的兒子。起初遊歷石霜，禮拜雷遷塔，寫下偈語說：『一念慈容原本沒有隔閡，何須特地賜予乖張。平易近人婆心懇切，惱得雷公一夜忙。』禪師的名聲因此大顯。聽說穹窿破庵有道望，於是前去依止。在室內舉世尊拈花迦葉微笑的公案，禪師說：『焦磚打著連底凍，赤眼撞著火柴頭。』庵陰對此感到驚奇。起初住在蘇州的高峰，后遷到楓橋、鐘山、凈慈、靈隱。開示眾人說：『只要得到根本，不要擔心末節。』那麼叫什麼作根本？叫什麼作末節？松柏千年青翠，不合時人的心意；牡丹一日紅艷，滿城公子沉醉。山僧這樣說，如果有人不肯，就是我的同參道友。弟子師俊繪製禪師的畫像請求題贊，禪師寫道：『末後一句分付廚山。』眾人頗感驚訝。第二天忽然示現疾病，退回寶壽寺，抓緊辦理後事，計劃安葬。 English version: Speaking in local dialects, I won't talk about you recognizing elders for now. Let each of you know your own hometown; do you still remember? Mingzhou's six counties and Fenghua's eight townships. Ascending the hall to preach, it cannot be named, cannot be described, cannot be taken, cannot be abandoned, only like this. So, what is being said? Three people testify, and a turtle can become a soft-shelled turtle. Emperor Lizong summoned him to the Xiuzheng Hall, where he answered in detail and clearly, and was granted a golden kasaya. He was also ordered to ascend the seat in Ciming Hall to preach, with the Emperor listening behind a curtain, and was granted the title of Fo Jian (Buddha Mirror). On the first day of the third month of the year JiYou during the Chunyou reign, he fell ill. Thereupon, he ascended the seat and said to the assembly: 'This old monk is both old and sick, and has no strength to chat with you about this and that. Now I reluctantly come out to shake out everything I couldn't say before to you all.' Then he stood up, shook his clothes, and said: 'How much is it?' Then he returned to his abbot's room. On the fifteenth day, he gathered the assembly to leave his last words, and at night he wrote a verse saying: 'Coming, empty-handed; going, stark naked. If you want to ask the ultimate, there is a stone bridge on Mount Tiantai.' Soon after, he passed away, and his entire body was enshrined in a pagoda at Yuanzhao Nunnery.

Zen Master Shitian Facun (Zen Master's title) of Lingyin Temple in Lin'an Prefecture

He was a son of the Peng family of Meishan. Initially, he traveled to Shishuang to pay respects to the Lei Qian Pagoda, writing a verse saying: 'A single thought of compassionate countenance is originally without separation; why specially bestow perversity? Being approachable and kind-hearted is earnestly desired, annoying the Thunder God for a whole night.' The Zen Master's reputation thus greatly increased. Hearing of the virtuous reputation of the dilapidated hermitage of Qionglong, he went to rely on it. In the room, he cited the case of the World-Honored One holding up a flower and Kashyapa smiling, and the Zen Master said: 'A burnt brick hits the bottom and freezes it; a red eye bumps into a match head.' An Yin was amazed by this. Initially, he lived at Gaofeng in Suzhou, and later moved to Fengqiao, Zhongshan, Jingci, and Lingyin. He instructed the assembly, saying: 'Just get the root, don't worry about the branches.' So, what is called the root? What is called the branches? Pine and cypress are green for a thousand years, not fitting the minds of people of the time; peonies are red for a day, and the young masters of the city are drunk. This old monk says this; if there is anyone who disagrees, they are my fellow practitioners. The disciple Shi Jun painted a portrait of the Zen Master and requested an inscription, and the Zen Master wrote: 'The last line is entrusted to Chu Shan.' The assembly was quite surprised by this. The next day, he suddenly manifested illness, retreated to Baoshou Temple, hastened to arrange his final affairs, and planned his burial.

【English Translation】 English version: Speaking in local dialects, I won't talk about you recognizing elders for now. Let each of you know your own hometown; do you still remember? Mingzhou's six counties and Fenghua's eight townships. Ascending the hall to preach, it cannot be named, cannot be described, cannot be taken, cannot be abandoned, only like this. So, what is being said? Three people testify, and a turtle can become a soft-shelled turtle. Emperor Lizong summoned him to the Xiuzheng Hall, where he answered in detail and clearly, and was granted a golden kasaya. He was also ordered to ascend the seat in Ciming Hall to preach, with the Emperor listening behind a curtain, and was granted the title of Fo Jian (Buddha Mirror). On the first day of the third month of the year JiYou during the Chunyou reign, he fell ill. Thereupon, he ascended the seat and said to the assembly: 'This old monk is both old and sick, and has no strength to chat with you about this and that. Now I reluctantly come out to shake out everything I couldn't say before to you all.' Then he stood up, shook his clothes, and said: 'How much is it?' Then he returned to his abbot's room. On the fifteenth day, he gathered the assembly to leave his last words, and at night he wrote a verse saying: 'Coming, empty-handed; going, stark naked. If you want to ask the ultimate, there is a stone bridge on Mount Tiantai.' Soon after, he passed away, and his entire body was enshrined in a pagoda at Yuanzhao Nunnery. Zen Master Shitian Facun (Zen Master's title) of Lingyin Temple in Lin'an Prefecture He was a son of the Peng family of Meishan. Initially, he traveled to Shishuang to pay respects to the Lei Qian Pagoda, writing a verse saying: 'A single thought of compassionate countenance is originally without separation; why specially bestow perversity? Being approachable and kind-hearted is earnestly desired, annoying the Thunder God for a whole night.' The Zen Master's reputation thus greatly increased. Hearing of the virtuous reputation of the dilapidated hermitage of Qionglong, he went to rely on it. In the room, he cited the case of the World-Honored One holding up a flower and Kashyapa smiling, and the Zen Master said: 'A burnt brick hits the bottom and freezes it; a red eye bumps into a match head.' An Yin was amazed by this. Initially, he lived at Gaofeng in Suzhou, and later moved to Fengqiao, Zhongshan, Jingci, and Lingyin. He instructed the assembly, saying: 'Just get the root, don't worry about the branches.' So, what is called the root? What is called the branches? Pine and cypress are green for a thousand years, not fitting the minds of people of the time; peonies are red for a day, and the young masters of the city are drunk. This old monk says this; if there is anyone who disagrees, they are my fellow practitioners. The disciple Shi Jun painted a portrait of the Zen Master and requested an inscription, and the Zen Master wrote: 'The last line is entrusted to Chu Shan.' The assembly was quite surprised by this. The next day, he suddenly manifested illness, retreated to Baoshou Temple, hastened to arrange his final affairs, and planned his burial.

全身於院之後山。

南康府云居即庵慈覺禪師

蜀人。舉僧問葉縣如何是學人密用心處。縣曰鬧市輥毬子。曰意旨如何。縣曰普請眾人看。師頌曰。輥毬鬧市眾人看。一陣清風吹面寒。定亂不須雙刃劍。活人何必九還丹。初師始登云居時。先一夕宿瑤田莊。夢伽藍安樂公謂曰。汝與此山祇有一粥緣。明日午後至寺。晚參罷。會同袍二僧鬥狠。聞于寺司。凡新到例遭斥逐。師深切疑訝。后數年。蜀士有宦達于朝。與師親故以云居虛席請師補處。師欣然承命。將復徴往夢竟。至瑤田莊而寂。

靈隱岳禪師法嗣

慶元府天童滅翁文禮禪師

杭之臨安阮氏子。冢天目山之麓。師生六歲攜籃隨母採桑。俄而窹。念攜籃者誰耶。遂懷出家志。十六得度。參混源。源舉現成公案放汝三十棒話不契。謁佛照。照問恁么來者那個是汝主人公。師豁然領旨。他日照問是風動是幡動者僧如何。師曰物見主眼卓豎。又問不是風動不是幡動甚處見祖師。師曰揭卻腦蓋。照喜其俊邁。挽為書記。久之聞松源唱道饒之薦福室中問僧。不是風動不是幡動。僧擬議即棒出。師聞之頓忘知解。往參蒙印可。嘉定五年開法臨安之廣壽慧云。遷能仁凈慈。室中每舉南山筀筍東海烏鲗話。學者擬議。師輒督牙三下。莫有湊泊之者。

【現代漢語翻譯】現代漢語譯本全身於院之後山。

南康府云居即庵慈覺禪師（Yunju Jue An Cijue Chanshi of Nankang Prefecture）：

是四川人。有僧人問葉縣禪師（Yexian Chanshi），什麼是學人秘密用功的地方？葉縣禪師回答說：『鬧市裡滾球子。』僧人問：『這是什麼意思？』葉縣禪師回答說：『請大家來看。』慈覺禪師為此作頌說：『滾球鬧市眾人看，一陣清風吹面寒。定亂不須雙刃劍，活人何必九還丹。』當初慈覺禪師剛到云居山時，先在一個晚上住在瑤田莊。夢見伽藍安樂公（Anle Gong，護法神）對他說：『你和這座山只有一粥的緣分。』第二天午後到達寺廟。晚參結束后，遇到兩個僧人爭鬥，被寺廟管理人員發現。按照新來者的慣例，慈覺禪師也遭到了斥責。慈覺禪師對此深感疑惑。幾年后，一位四川籍的官員在朝廷顯達，因為和慈覺禪師關係親近，就推薦慈覺禪師去填補云居山的空缺。慈覺禪師欣然接受任命，將要應驗往日的夢境時，在瑤田莊圓寂。

靈隱岳禪師（Lingyin Yue Chanshi）法嗣

慶元府天童滅翁文禮禪師（Mieweng Wenli Chanshi of Tiantong Temple, Qingyuan Prefecture）：

是杭州臨安阮氏之子。安葬在天目山腳下。禪師六歲時，拿著籃子跟隨母親採桑葉，忽然醒悟，心想：『拿著籃子的是誰呢？』於是立下出家的志向。十六歲時剃度出家。參拜混源禪師（Hunyuan Chanshi），混源禪師舉『現成公案放汝三十棒』的話，慈覺禪師沒有領悟。又去拜見佛照禪師（Fozhao Chanshi），佛照禪師問：『這樣來的人，哪個是你的主人公？』慈覺禪師豁然領悟。後來，佛照禪師問：『是風動還是幡動？』僧人如何回答？慈覺禪師說：『物見主眼卓豎。』又問：『不是風動，不是幡動，在哪裡見到祖師？』慈覺禪師說：『揭卻腦蓋。』佛照禪師喜歡他的俊才，讓他擔任書記。很久以後，聽說松源禪師（Songyuan Chanshi）在饒州的薦福寺說法，在丈室中問僧人：『不是風動，不是幡動。』僧人稍作思索，就被棒打出去。慈覺禪師聽了，頓時忘記了所有的理解，前去參拜並得到印可。嘉定五年，在臨安的廣壽慧云寺開法，后遷往能仁凈慈寺。在丈室中，每次都舉南山筀筍、東海烏鲗的話，學人稍作思索，慈覺禪師就用拄杖敲打牙齒三下，沒有人能夠湊合得上。

【English Translation】 English version His whole body [was buried] behind the mountain of the monastery.

Chan Master Jue An Cijue (慈覺禪師) of Yunju (云居) Monastery in Nankang Prefecture (南康府):

Was a person from Shu (蜀). A monk asked Chan Master Yexian (葉縣禪師), 'What is the place where a student secretly applies their mind?' Yexian (葉縣) said, 'Rolling a ball in the noisy market.' The monk said, 'What is the meaning?' Yexian (葉縣) said, 'Invite everyone to watch.' The Master composed a verse saying, 'Rolling a ball in the noisy market for all to see, a gust of cool wind chills the face. To quell chaos, no need for a double-edged sword; to save lives, why rely on the Nine-Turn Elixir?' Initially, when the Master first arrived at Yunju (云居) Mountain, he stayed overnight at Yaotian Village (瑤田莊). He dreamed that the Garama Anle Gong (伽藍安樂公, a Dharma protector deity) told him, 'You only have a one-meal relationship with this mountain.' He arrived at the temple the next day in the afternoon. After the evening meditation, he encountered two monks fighting, which was reported to the temple authorities. As was the custom for newcomers, the Master was also reprimanded. The Master was deeply puzzled by this. Years later, a scholar from Shu (蜀) who had achieved high rank in the court, being close to the Master, requested the Master to fill the vacant position at Yunju (云居) Monastery. The Master gladly accepted the appointment. As he was about to fulfill the dream of the past, he passed away in Yaotian Village (瑤田莊).

Dharma heir of Chan Master Yue (岳禪師) of Lingyin (靈隱):

Chan Master Mieweng Wenli (滅翁文禮禪師) of Tiantong (天童) Monastery in Qingyuan Prefecture (慶元府):

Was a son of the Ruan (阮) family of Lin'an (臨安), Hangzhou (杭州). He was buried at the foot of Tianmu (天目) Mountain. When the Master was six years old, he carried a basket and followed his mother to pick mulberry leaves. Suddenly, he awakened, thinking, 'Who is carrying the basket?' Thereupon, he aspired to leave home. At sixteen, he was ordained. He visited Hunyuan (混源). Hunyuan (混源) raised the saying, 'The ready-made public case gives you thirty blows,' but he did not understand. He then visited Fozhao (佛照). Fozhao (佛照) asked, 'Of those who come in this way, who is your main character?' The Master suddenly understood the meaning. Later, Fozhao (佛照) asked, 'Is it the wind moving or the banner moving? How do the monks answer?' The Master said, 'The object sees the master's eyes standing upright.' He further asked, 'It is not the wind moving, it is not the banner moving, where do you see the Patriarch?' The Master said, 'Tear off the brain cover.' Fozhao (佛照) was pleased with his talent and appointed him as secretary. After a long time, he heard that Songyuan (松源) was preaching at Jianfu (薦福) Monastery in Raozhou (饒州), and in the abbot's room, he asked the monks, 'It is not the wind moving, it is not the banner moving.' If a monk hesitated, he would be struck with a stick. Upon hearing this, the Master immediately forgot all his understanding and went to visit and was approved. In the fifth year of Jiading (嘉定), he opened the Dharma at Guangshou Huiyun (廣壽慧云) Monastery in Lin'an (臨安), and later moved to Nengren Jingci (能仁凈慈) Monastery. In the abbot's room, he would often raise the topic of the bamboo shoots of Nanshan (南山) and the cuttlefish of the East Sea. If the students hesitated, the Master would tap his teeth three times with his staff, and no one could come up with a suitable answer.

厥後遷居福泉。升住天童。開堂日。僧問和尚見佛照時如何。師曰石中有玉。曰見松源后如何。師曰沙里無油。問觀方知彼去去者不知方意旨如何。師曰前不遘村后不迭店。有來上座者直入方丈曰某甲有狀告投和尚。師曰對頭在那裡。曰和尚便是。師曰老僧與汝有甚麼冤仇。來無語。師捉住曰冤家冤家。虎維那參。師問汝名甚麼。曰智虎。師退身作怕勢。虎擬議。師便歸方丈。上堂。季冬極寒。萬木摧殘。惟有梅花十分清韻。野橋流水外。茅舍短籬旁。山僧不會東皇意。三嗅寒香立晚陽。上堂。法不孤起仗境方生。境既不存法從何立。龍湫瀉千尺瀑布且不是境。雁峰聳萬丈高寒且不是法。明眼衲僧到者里合作么生。直饒倜儻分明。山僧棒折也未放在。何故。殺人刀活人劍。上堂事事無礙。青山掩映斜陽外。法法無差。欄前古木鬧群鴉。君不見太原孚上座走天涯揚州。五更聞𦘕角吹斷落梅花。直至如今未到家。聖節上堂坐。琉璃殿垂夜明簾。混然一體。以難該冥應眾緣而無忒。從上以來推尊此位。且全身奉重一句如何舉唱。妙葉群機齊入貢。從教諸道自分權。宏智禪師忌日上堂。夜明簾外。寶鑑臺前。元無兼帶。豈有偏圓。正恁么時。畢竟誰居正位。古渡無人霜月冷。蘆花風靜鷺鷥眠。師尤𨗉于易。干淳諸儒大闡道學。

【現代漢語翻譯】現代漢語譯本後來，我遷居到福泉，之後又升座到天童寺。在開堂說法那天，有僧人問：『和尚，您見到佛照禪師時是什麼樣的？』我回答：『石頭裡有玉。』僧人又問：『那您見到松源禪師后又是什麼樣的？』我回答：『沙子里沒有油。』又有人問：『觀方知道別人離去，但離去的人不知道觀方的用意，這是什麼意思？』我回答：『前面沒有村莊，後面沒有旅店。』有一位上座直接進入方丈室，說：『我有一狀要告，想投告和尚您。』我說：『被告在哪裡？』他說：『和尚您就是。』我說：『老僧我和你有什麼冤仇？』那人無話可說。我抓住他說：『冤家啊冤家！』虎維那來參拜，我問他：『你叫什麼名字？』他回答：『智虎。』我退後一步，做出害怕的樣子。智虎猶豫不決。我便回到方丈室。上堂說法時，我說：『在農曆十二月最寒冷的時候，所有的樹木都凋零了，只有梅花還顯得十分清雅。在野橋流水之外，茅舍矮籬的旁邊。山僧我不懂得春神的意思，只是在傍晚的陽光下，多次嗅著梅花的寒香。』上堂說法時，我說：『法不會獨自產生，要依靠外境才能顯現。如果外境不存在了，法又從何而立呢？龍湫瀑布傾瀉千尺，但這還不是外境；雁峰聳立萬丈高寒，但這還不是法。明眼的僧人到這裡該如何作為呢？即使你非常聰明，能夠清楚地分辨，我也會把你的禪杖折斷。』為什麼呢？因為既有殺人的刀，也有救人的劍。上堂說法時，我說：『事事都沒有阻礙，青山掩映在夕陽之外。法法都沒有差別，欄桿前的古樹上喧鬧著一群烏鴉。』你們沒看見太原孚上座走遍天涯海角，到了揚州，在五更時聽到胡笳聲吹斷了梅花。直到現在還沒有回到家。聖節上堂，我坐在琉璃殿里，垂下夜明簾。一切渾然一體，難以揣測，冥冥之中應和著各種因緣而沒有差錯。從古以來都推崇這個位置。那麼，全身心奉重一句該如何唱出呢？各種巧妙的機鋒都一起進貢，任由各條道路自己劃分權力。宏智禪師忌日上堂，我說：『在夜明簾外，寶鑑臺前，原本就沒有兼帶，哪裡會有偏頗和圓滿？』正在這個時候，到底是誰居於正位呢？古老的渡口空無一人，寒冷的霜月清冷，蘆花在風中靜止，鷺鷥安然入眠。禪師尤其精通《易經》，在干淳年間，各位儒士大力闡揚道學。

【English Translation】 English version Later, I moved to Fuquan, and then ascended to the abbotship of Tiantong Temple. On the day of the opening ceremony, a monk asked: 'Venerable Abbot, what was it like when you met Zen Master Fozhao (佛照, name of a Zen master)?' I replied: 'There is jade in the stone.' The monk then asked: 'What was it like after you met Zen Master Songyuan (松源, name of a Zen master)?' I replied: 'There is no oil in the sand.' Someone also asked: 'Observing the direction knows that others are leaving, but those who leave do not know the intention of observing the direction, what does this mean?' I replied: 'There is no village ahead, and no inn behind.' A senior monk directly entered the abbot's room and said: 'I have a complaint to make, I want to accuse you, Venerable Abbot.' I said: 'Where is the defendant?' He said: 'You are, Venerable Abbot.' I said: 'What grievances do I, this old monk, have with you?' The man had nothing to say. I grabbed him and said: 'Foe, oh foe!' The director Zhihu (智虎, name of a person) came to pay respects. I asked him: 'What is your name?' He replied: 'Zhihu.' I stepped back and pretended to be afraid. Zhihu hesitated. I then returned to the abbot's room. During the Dharma talk, I said: 'In the coldest time of the twelfth lunar month, all the trees wither, only the plum blossoms still appear very elegant. Outside the wild bridge and flowing water, beside the thatched cottage and low fence. I, the mountain monk, do not understand the meaning of the spring god, but only smell the cold fragrance of the plum blossoms many times in the evening sun.' During the Dharma talk, I said: 'The Dharma does not arise alone, it must rely on the environment to manifest. If the environment does not exist, where does the Dharma stand? The Longqiu (龍湫, name of a waterfall) waterfall pours down a thousand feet, but this is not the environment; Yan Peak (雁峰, name of a mountain) soars ten thousand feet high and cold, but this is not the Dharma. What should clear-eyed monks do here?' Even if you are very clever and can clearly distinguish, I will break your staff.' Why? Because there is both a sword that kills and a sword that saves. During the Dharma talk, I said: 'Everything is unobstructed, green mountains are reflected outside the setting sun. Every Dharma is without difference, a flock of crows noisily gathers on the ancient tree in front of the railing.' Haven't you seen that Layman Fu (孚, name of a person) of Taiyuan traveled all over the world, and when he arrived in Yangzhou, he heard the sound of the barbarian flute breaking the plum blossoms at the fifth watch. He has not returned home until now. On the holy day, I sat in the crystal palace, with the night-shining curtain lowered. Everything is perfectly integrated, difficult to fathom, mysteriously responding to various causes and conditions without error. From ancient times, this position has been revered. So, how should the sentence of wholeheartedly revering this position be sung? All kinds of ingenious opportunities are offered together, allowing each path to divide its own power. On the anniversary of Zen Master Hongzhi's (宏智, name of a Zen master) death, I said: 'Outside the night-shining curtain, in front of the treasure mirror platform, there was originally no combination, how could there be partiality and completeness?' At this very moment, who is in the correct position after all? The ancient ferry is empty, the cold frost moon is desolate, the reed flowers are still in the wind, and the herons sleep peacefully. The Zen master was particularly proficient in the 'Book of Changes' (易經), and during the Qianchun (干淳, era name) years, the scholars greatly expounded the study of Tao.

師與之遊。直參以心學不少狥。朱晦翁問毋不敬。師叉手示之。楊慈湖問不欺之力。師答以偈曰。此力分明在不欺。不欺能有幾人知。要明象兔全提句。看取升階正笏時。師退院逍遙于梁渚之上。群衲聚扣與住院無異。將入寂謂侍者曰。誰與我造無縫塔。侍者曰請師塔樣。師曰盡力晝不出。怡然脫去。

常州華藏無得覺通禪師

青苗會上堂。破一微塵出大經。鳶飛魚躍更分明。不將眼看將心看。已見重敲火里冰。淹黑豆。昧平生。直須劫外話豐登。繰成白雪桑重綠。割盡黃云稻正青。

慶元府雪竇大歇仲謙禪師

金華義烏應氏子。幼見傅大士心王銘乃誓出家。始見息庵。庵器之而抑其銳曰。汝儒家習氣不除何能到大休大歇田地。宜如土木人去。師朝暮研究有省。因以大歇自名。既見松源。一日聞舉秘魔擎杈話。俄失聲曰。爭奈有人不甘。源提竹篦曰打你不甘。師擬進語而篦輒至。茫未有措。源震聲喝。師即豁然。

安吉州道場山運庵普巖禪師

贊趙州偈曰。無端提起七斤衫。多少禪人著意參。盡向青州做窠窟。不知春色在江南。

鎮江府金山掩室善開禪師

上堂舉密庵破砂盆話。頌曰。法眼拈來早自謾。無端錯對砂破盆。而今遍界難遮掩。殃害叢林累子孫。

溫州龍翔石巖希璉禪師

湖陽馬氏子。僧問昔日佛照光禪師因孝宗皇帝宣問釋迦入山六年所成何事。照曰將謂陛下忘卻意旨如何。師答以頌曰。大根大器大熏修。瞥轉機輪向上頭。萬億斯年惟一佛。雪山元不隔龍樓。

臺州瑞巖少室光睦禪師

贊四祖曰。破頭峰頂紫雲飛。三卻天書老翠微。滯貨雖然無用處。不應分付小孫兒。

北海心禪師

頌唐太宗蛤蜊因緣曰。合水和泥底事忙。被渠點破太乖張。雖然嘿契君王意。已是全身入鑊湯。

諾庵肇禪師

頌南泉鐫佛因緣曰。兩手持來難蓋覆。依前兩手還分付。一枕清風睡正濃。鳥御花落嵓前路。

臨安府凈慈谷源道禪師

頌石頭刬草話曰。石頭刬草驗英豪。懵懂丹霞眼不高。若解轉身行活路。至今應不累兒曹。

秘監陸游居士

字務觀。號放翁。佃之孫。越之山陰人。嘗問松源曰心傳之學可得聞乎。源曰既是心傳豈從聞得。公領解獻偈曰。幾度驅車入帝城。逢僧一例眼雙青。今朝始覺禪家別。說有談空要眼聽。

天童鏡禪師法嗣

杬州凈慈清溪沅禪師

上堂。達磨西來一坐具地。被他神光禮了三拜一時佔了。致令後代兒孫自分疆別界。衲僧家撥草瞻風朝吳暮越。南天臺。北五

【現代漢語翻譯】現代漢語譯本溫州龍翔石巖希璉禪師

湖陽馬氏之子。有僧人問：『昔日佛照光禪師因為孝宗皇帝詢問釋迦牟尼入山六年成就了什麼？』佛照禪師回答說：『還以為陛下忘記了意旨如何。』希璉禪師用頌回答說：『大根器，大才能，大修行，稍微轉動法輪朝向上頭。萬億年間只有一佛，雪山原本不隔著龍樓。』

臺州瑞巖少室光睦禪師

讚頌四祖道信大師說：『破頭峰頂紫雲飛，三次拒絕天書在老翠微。滯留的貨物雖然沒有用處，不應該分給小孫兒。』

北海心禪師

頌唐太宗蛤蜊的因緣說：『合水和泥到底忙什麼？被他點破太離譜。雖然默默契合君王的心意，已經是全身進入鑊湯。』

諾庵肇禪師

頌南泉禪師鐫刻佛像的因緣說：『兩手拿來難以覆蓋，依舊兩手還交付。一枕清風睡得正濃，鳥落花飛在山崖前的路。』

臨安府凈慈谷源道禪師

頌石頭禪師剷草的話說：『石頭剷草考驗英豪，懵懂的丹霞禪師眼力不高。如果懂得轉身走活路，至今應該不會連累子孫後代。』

秘監陸游居士（字務觀，號放翁。陸佃的孫子，越州山陰人。）

曾經問松源禪師說：『心傳的學問可以聽聞嗎？』松源禪師說：『既然是心傳，怎麼能從聽聞得到呢？』陸游領悟后獻偈說：『幾次驅車進入帝城，遇到的僧人都是一樣的眼光。今天才覺得禪家不同，說有談空要用眼睛聽。』

天童鏡禪師的法嗣

杬州凈慈清溪沅禪師

上堂說法：『達磨（Bodhidharma）西來，只佔了一坐具的地方，被神光（Shenguang）禮拜了三拜，一時全部佔了。導致後代的子孫自己分疆別界。衲僧家撥草尋風，朝吳暮越。南天臺（Mount Tiantai in the South），北五（不知道是什麼）。』

【English Translation】 English version Chan Master Xilian of Shiyan, Longxiang, Wenzhou

He was the son of the Ma family of Huyang. A monk asked, 'In the past, Chan Master Fozhao Guang, because Emperor Xiaozong inquired about what Shakyamuni (Shijiamouni) achieved in six years of entering the mountains?' Chan Master Fozhao replied, 'I thought Your Majesty had forgotten the meaning of it.' Chan Master Xilian answered with a verse: 'Great roots, great vessel, great cultivation, slightly turning the Dharma wheel upwards. For trillions of years, there is only one Buddha, and Snow Mountain is originally not separated from the Dragon Pavilion.'

Chan Master Guangmu of Ruiyan Shaoshi, Taizhou

Praising the Fourth Patriarch (Daoxin): 'Purple clouds fly above Potou Peak, three times refusing the heavenly book at old Cuiwei. Although the stagnant goods are useless, they should not be given to the little grandchildren.'

Chan Master Xin of Beihai

Praising the Tang Emperor Taizong's Clam incident: 'Combining water and mud, what are you busy with? Being exposed by him is too outrageous. Although silently in accord with the monarch's intention, the whole body is already entering the cauldron soup.'

Chan Master Zhao of Nuo'an

Praising the incident of Chan Master Nanquan engraving a Buddha image: 'Holding it with both hands is difficult to cover, and still handing it over with both hands. A pillow of clear breeze, sleeping soundly, birds falling and flowers scattering on the road in front of the cliff.'

Chan Master Gu Yuan Dao of Jingci, Lin'an Prefecture

Praising Master Shitou's words of cutting grass: 'Shitou cutting grass tests heroes, the ignorant Chan Master Danxia's eyesight is not high. If you understand how to turn around and walk the living path, you should not burden your descendants to this day.'

Layman Lu You (Secretary of the Imperial Secretariat, zi Wuguan, hao Fangweng, grandson of Lu Dian, from Shanyin, Yuezhou)

Once asked Chan Master Songyuan, 'Can the learning of mind-to-mind transmission be heard?' Chan Master Songyuan said, 'Since it is mind-to-mind transmission, how can it be obtained from hearing?' Lu You understood and presented a verse: 'Several times driving into the imperial city, the monks encountered all have the same eyes. Today I realize that the Chan family is different, saying that talking about emptiness requires listening with the eyes.'

Dharma heir of Chan Master Jing of Tiantong

Chan Master Qingxi Yuan of Jingci, Yuanzhou

Ascending the hall to speak: 'Bodhidharma (Damo) came from the West, only occupying a seat's worth of land, and was completely occupied by Shenguang's three bows. Causing later generations of descendants to divide their own territories. The monks search for wind by parting the grass, traveling Wu in the morning and Yue in the evening. Southern Tiantai (Mount Tiantai in the South), Northern Five (unknown).'

臺。拄杖頭。草鞋底。還曾踏著也未。良久曰。切忌蹈著。

薦福生禪師法嗣

臨安府徑山癡絕道沖禪師

武信荀氏子。資性絕人。長應進士不利。受學于梓州妙音院紹熙。三年出峽。時曹源出世妙果。師往謁。聽其入門語有省。俾侍左右三年。以偈辭游[沭*亍]。有尚餘一雙窮相手。要向諸方癢處爬之句。參松源於靈隱。源門庭峻絕。笠棲八月不獲入室。或以失士告。源曰我以八字打開掛搭。渠自是渠。當面蹉過耳。師聞其語口耳俱喪。徹見曹源於妙果龜峰時。嘻笑怒罵皆為人善巧方便。自是不疑天下老和尚舌頭。初住嘉興天寧。移雪峰方半載。詔遷天童。育王虛席兼攝住持。上堂。天童用底來。育王用不著。育王用底來。天童用不著。雖然如是用不著。不著處用有餘。一箭雙鵰隨手落。上堂。圓覺伽藍塵塵有路。坐斷去來頓空今古。耶里十三者邊十五。后先不差毫髮可笑。黃面瞿曇至今不知落處。上堂。有一人一念頓證墮在佛數。有一人累劫闡提不願成佛。且道那個合受人天供養。良久曰。蝶穿芳徑雙眉濕。蜂掠殘花兩股肥。上堂。僧問。心佛及眾生是三無差別。如何是過去心。師曰放待冷來看。曰如何是現在心。師曰你問我答。曰如何是未來心。師曰后次上堂向你道。曰如何是過去佛。師

曰去年梅。曰如何是現在佛。師曰今歲柳。曰如何是未來佛。師曰顏色馨香依舊。曰如何是過去差別智。師以拂子擊禪床左邊。曰如何是現在差別智。師以拂子擊禪床右邊。曰如何是未來差別智。師以拂子中間點一點。曰。心佛及眾生無向背。十方剎海一毫收。便禮拜。師乃曰過去心不可得。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。未幾被旨遷徑山。一日辭眾上堂。舉世尊臨入涅槃告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足無令後悔。今日即有明日即無。師曰。世尊平生用盡伎倆。臨死之際求生不得生。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。夜分起坐。移頃而逝。

隱靜柔禪師法嗣

雙杉元禪師

頌太宗勸發菩提心話曰。萬里謳歌聖化成。條風塊雨樂樵耕。不因嵩岳三呼后。無像誰知真太平。

南嶽下二十世

徑山范禪師法嗣

袁州仰山雪巖祖欽禪師

初在鐵橛遠會下便看狗子無佛性話。次過凈慈矣天目。禮目曰。汝豈不見臨濟三度問黃檗佛法的的大意。三度遭痛棒。末後向大愚助下筑三拳曰。原來黃檗佛法無

【現代漢語翻譯】現代漢語譯本問：什麼是去年的梅花？師父說：今年的柳樹。問：什麼是現在的佛？（佛陀的含義）師父說：今年的柳樹。問：什麼是未來的佛？（佛陀的含義）師父說：顏色和香味依舊。問：什麼是過去差別智？（辨別過去之智慧）師父用拂塵擊打禪床左邊。問：什麼是現在差別智？（辨別現在之智慧）師父用拂塵擊打禪床右邊。問：什麼是未來差別智？（辨別未來之智慧）師父用拂塵在中間點了一下。說：心、佛（佛陀的含義）及眾生沒有方向和背離，十方世界都包含在一根毫毛之中。於是禮拜。師父於是說：過去的心不可得，現在的心不可得，未來的心不可得。過去、現在、未來三心都不可得，還用什麼來作為差別智呢？如果有人能夠徹底領悟，三世諸佛（過去、現在、未來一切諸佛）無時無刻不在每個人的頭頂上轉動大法輪，還來這裡擠來擠去地討什麼飯吃？用拄杖一時趕散。不久，奉旨遷往徑山。一日，向大眾告別上堂，舉世尊（釋迦摩尼佛）臨入涅槃（佛教用語，指脫離輪迴）時告訴大家說：『你們好好觀看我這紫磨金色之身，瞻仰足夠，不要後悔，今天還有，明天就沒有了。』師父說：世尊（釋迦摩尼佛）平生用盡伎倆，臨死之際求生不得生，求死不得死。我則不然，要走便走，要去便去，八臂那吒（佛教護法神）也攔不住。夜裡起來坐著，一會兒就去世了。

隱靜柔禪師法嗣

雙杉元禪師

頌太宗勸發菩提心話曰：萬里歌頌聖明的教化成就，和風細雨，百姓快樂地打柴耕田。不是因為嵩山三次呼喊之後，誰知道這才是真正的太平盛世。

南嶽下二十世

徑山范禪師法嗣

袁州仰山雪巖祖欽禪師

起初在鐵橛遠禪師處參學，便參看『狗子無佛性』的話頭。後來經過凈慈寺和天目山，拜見天目禪師說：『您難道沒見過臨濟禪師三次問黃檗禪師佛法的大意，三次遭到痛打，最後向大愚禪師那裡補了三拳，說：『原來黃檗佛法沒有什麼特別的！』嗎？'

【English Translation】 English version Asked: 'What is last year's plum blossom?' The master said: 'This year's willow.' Asked: 'What is the present Buddha? (Buddha meaning)' The master said: 'This year's willow.' Asked: 'What is the future Buddha? (Buddha meaning)' The master said: 'The color and fragrance remain the same.' Asked: 'What is the past discriminating wisdom? (Wisdom to distinguish the past)' The master struck the left side of the meditation bed with a whisk. Asked: 'What is the present discriminating wisdom? (Wisdom to distinguish the present)' The master struck the right side of the meditation bed with a whisk. Asked: 'What is the future discriminating wisdom? (Wisdom to distinguish the future)' The master tapped the middle with a whisk. Said: 'The mind, the Buddha (Buddha meaning), and sentient beings have no direction or separation; the ten directions of the world are contained within a single hair.' Then he bowed. The master then said: 'The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. Since the three minds (past, present, and future) are unattainable, what can be used as discriminating wisdom? If someone can thoroughly understand, the Buddhas of the three times (all Buddhas of the past, present, and future) are constantly turning the great Dharma wheel on everyone's head. Why come here to crowd together and beg for food?' He scattered them all at once with his staff. Soon after, he was ordered to move to Jingshan. One day, he bid farewell to the assembly and ascended the hall, citing that when the World Honored One (Sakyamuni Buddha) was about to enter Nirvana (Buddhist term, referring to liberation from reincarnation), he told everyone: 'You should carefully observe my body of purple-gold color, admire it sufficiently, and do not regret it, for today it is still here, but tomorrow it will be gone.' The master said: 'The World Honored One (Sakyamuni Buddha) exhausted all his skills in his life, but at the time of his death, he could neither seek life nor seek death. I am not like that; I will go when I want to go, and leave when I want to leave. Even the eight-armed Nata (Buddhist protector deity) cannot stop me.' He got up and sat in the night, and passed away after a while.

Successor of Zen Master Yin Jing Rou

Zen Master Shuang Shan Yuan

Ode to Emperor Taizong's 'Exhortation to Arouse the Bodhi Mind': 'Ten thousand miles sing the praises of enlightened teachings, gentle breezes and timely rains, the people happily chop wood and till the fields. If not for the three calls on Mount Song, who would know this is true peace and prosperity?'

20th Generation under Nanyue

Successor of Zen Master Jingshan Fan

Zen Master Yuanzhou Yangshan Xueyan Zuqin

Initially, he studied under Zen Master Tie Que Yuan, contemplating the saying 'Does a dog have Buddha-nature?' Later, he passed by Jingci Temple and Tianmu Mountain, and paid respects to Zen Master Tianmu, saying: 'Have you not seen that Zen Master Linji asked Zen Master Huangbo three times about the great meaning of the Buddha-dharma, and was beaten severely three times, and finally added three punches at Zen Master Dayu, saying: 'So, there is nothing special about Huangbo's Buddha-dharma!?'

多子。汝但恁么看。后在徑山多年不得徹悟。一日在天目佛殿上行。抬眸見一株古柏。礙膺之物撲然而散。初住潭州龍興。晚住仰山。住持凡六剎。上堂。露地白牛黑黑。是處尋他不得。山青水綠似有如無。眼見耳聞依稀彷彿。全不顧時蹄角卻在。才動著時蹤由已沒。月下閑將短笛吹。風前休把長繩勒。阿呵呵。也奇特。如今趁亦不去。自在東西南北開爐。上堂。不冷不熱爐鞴。半真半假金鍮。鑄作瓶盤釵釧。卻成品字柴頭。且道與趙州無賓主話相去多少。疑則別參。上堂。寒風凜冽遙空下雪。非特紅爐焰上莫覓蹤由。逗入蘆花深處猶難辨別。往往到者里十個有五雙。盡道明一色邊事。殊不知正是空中花眼中屑。正恁么時。且道是天寒人寒。下座巡堂喫茶。因看弄傀儡上堂。鬼面神頭緣索牽抽。神頭鬼面牽抽索線。幾多觀底看底將謂是紅粉佳人。當場妙舞手裡把柄輕羅白扇。山僧未免為諸人揭翻布幕去也。卓拄杖曰。伶利衲僧一見便見。

杭州凈慈斷橋妙倫禪師

臺州黃巖徐氏子。十八落髮于永嘉廣慈院。見谷源於瑞巖。聞麻三斤話疑之。忽𨵃楞伽至蚊蟲螻蟻無有言說而能辨事。頓然有省。謁無準于雪竇。準以狗子因何有葉識令師下語。凡三十轉不契。師曰可無方便乎。準以真凈所頌答之。即竦然良久。

【現代漢語翻譯】現代漢語譯本多子，你只這樣去看（話頭）。後來在徑山多年都不能徹底領悟。一天在天目山的佛殿上行走，抬頭看見一株古老的柏樹，障礙胸懷的事物突然消散。最初住在潭州龍興寺，晚年住在仰山寺，主持過六座寺廟。上堂說法時說：『露地裡的白牛是黑色的，到處都找不到它。山是青的，水是綠的，好像有又好像沒有。眼睛看到的，耳朵聽到的，依稀彷彿。完全不顧及（這些），（白牛的）蹄角卻在那裡。稍微一動，它的軌跡就消失了。月下悠閒地吹著短笛，風前不要用長繩去勒它。阿呵呵，真奇特！現在即使追趕也追不上了，自在地在東西南北開爐（說法）。』上堂說法時說：『不冷不熱的爐火，半真半假的金屬。鑄造成瓶盤釵釧，卻成了品字形的柴火。』且說這與趙州禪師的無賓主話相差多少？有疑問就去別處參學。上堂說法時說：『寒風凜冽，遙遠的天空下著雪。不僅在紅爐的火焰上找不到軌跡，即使進入蘆葦花深處也難以辨別。往往到這裡的人十個有五雙，都說（自己）明白了一色邊事。殊不知這正是空中的花，眼中的塵屑。』正在這個時候，且說是天冷還是人冷？下座后巡視禪堂，喝茶。因為觀看弄傀儡戲而上堂說法。『鬼面神頭被繩索牽引抽動，神頭鬼面牽動抽引繩索。多少觀看的人都以為是紅粉佳人，在場上美妙地跳舞，手裡拿著輕羅白扇。』山僧我免不了要為各位揭開布幕了。用拄杖敲擊地面說：『伶俐的衲僧一見便知。』

杭州凈慈斷橋妙倫禪師臺州黃巖徐氏的兒子。十八歲在永嘉廣慈院出家。在瑞巖見到谷源，聽到『麻三斤』的話而產生疑惑。忽然讀到《楞伽經》，領悟到即使是蚊蟲螻蟻，沒有言語也能辨別事情，頓時有所領悟。到雪竇拜見無準禪師，無準禪師用『狗子因何有佛性』的話來讓他下語，說了三十多次都不契合。妙倫禪師說：『難道沒有方便法門嗎？』無準禪師用真凈禪師所作的頌來回答他，妙倫禪師聽后肅然良久。

【English Translation】 English version Duozi, you just look at it this way (the topic). Later, he couldn't thoroughly understand it for many years at Jingshan. One day, while walking in the Buddha hall of Tianmu Mountain, he looked up and saw an old cypress tree, and the things that hindered his chest suddenly dissipated. He first lived in Longxing Temple in Tanzhou, and later in Yangshan Temple, presiding over six temples. When he ascended the hall to preach, he said: 'The white cow in the open field is black, and it cannot be found everywhere. The mountains are green, and the water is green, as if it exists and as if it doesn't. What the eyes see and the ears hear are vague and indistinct. Completely disregarding (these), (the white cow's) hooves and horns are there. As soon as it moves, its trace disappears. Leisurely playing the short flute under the moon, don't use a long rope to rein it in before the wind. Aha ha, it's really strange! Now even if you chase after it, you can't catch up, freely opening the furnace (preaching) in all directions.' When he ascended the hall to preach, he said: 'The lukewarm furnace fire, half true and half false metal. Casting it into bottles, plates, hairpins, and bracelets, it becomes a firewood in the shape of the character '品'. 'And how much does this differ from Zen Master Zhaozhou's word of no host and guest? If you have doubts, go elsewhere to study.' When he ascended the hall to preach, he said: 'The cold wind is piercing, and snow is falling in the distant sky. Not only can traces not be found in the flames of the red furnace, but even entering the depths of the reed flowers is difficult to distinguish. Often, five out of ten people who come here all say that they understand the affairs of one color. Little do they know that this is precisely a flower in the air, dust in the eyes.' At this very moment, is it cold weather or cold people? After descending from the seat, he patrolled the meditation hall and drank tea. Because of watching a puppet show, he ascended the hall to preach. 'Ghost-faced gods are pulled and moved by ropes, and god-faced ghosts pull and move the ropes. Many viewers think they are beautiful women in red powder, dancing beautifully on the stage, holding light silk white fans in their hands.' This mountain monk cannot avoid lifting the curtain for everyone. He struck the ground with his staff and said: 'A clever monk will know it at first sight.'

Zen Master Miaolun of Duanqiao, Jingci Temple, Hangzhou He was the son of the Xu family of Huangyan, Taizhou. At the age of eighteen, he became a monk at Guangci Temple in Yongjia. He saw Guyuan at Ruiyan and became suspicious upon hearing the words 'three pounds of flax'. Suddenly, he read the Lankavatara Sutra (楞伽經), realizing that even mosquitoes and ants can discern things without words, and he suddenly understood. He visited Zen Master Wuzhun at Xuedou, and Zen Master Wuzhun used the words 'Why does a dog not have Buddha-nature?' to make him speak, but he didn't agree after saying it more than thirty times. Zen Master Miaolun said, 'Is there no expedient means?' Zen Master Wuzhun answered him with a verse composed by Zen Master Zhenjing, and Zen Master Miaolun was solemn for a long time after hearing it.

忽聞板聲通身汗下。於是始脫然矣。出世祇園。遷瑞巖國清。至凈慈。上堂。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。驀拈拄杖橫按曰。會么。幽州江口石人蹲。上堂。德山低頭。夾山點頭。俱胝豎起手指頭。玄沙筑破腳指頭。拈拄杖曰。都來不出山僧拄杖頭。何以見得。卓拄杖曰。一葉落天下秋。上堂。舉達觀穎禪師示眾曰。七佛是性𨽻。萬法是心奴。且道主人翁在甚麼處。自喝曰。七佛以下出頭。又自諾曰。各自祇候。師曰。喚七佛為性𨽻。指萬法是心奴。達觀自謂有出身路。及乎自喝自諾又是奴𨽻邊事。主人翁何曾夢見在。大眾要見么。以拂一拂曰。曉來一陣春風動。開遍園林百樣花。臨終集眾入室。作書辭諸山。及魏國公公使人間曰。師生天臺因甚死在凈慈。師曰日出東方夜落西。書偈而化。

明州天童西巖惠禪師

頌六祖傳衣話曰。不作樵夫作碓夫。只將腳力驗精粗。知他踏著踏不著。和米和糠到缽盂。

明州天童別山祖智禪師

蜀之順慶楊氏子。十四得度。聞僧誦六巖語悅之。時巖住蘇之穹窿。亟往從焉。因閱華嚴經彌勒樓閣入已還閉之語。恍如夢覺。遂頌靈云見桃花曰。萬綠叢中紅一點。幾人歡喜幾人嗔。巖頷之。最後見

【現代漢語翻譯】現代漢語譯本忽然聽到板聲，通身冷汗。於是才幡然醒悟。離開世俗的祇園（Jetavana，佛陀常住的精舍），先後遷往瑞巖寺、國清寺，最後來到凈慈寺。上堂說法時說：『荊山有玉，但得到它的人並不在荊山；赤水有珠，但拾到它的人並不在赤水。衲僧（指僧人）有無位真人（指人的本性），但證得它的人出入並不在面門（指外在的感官）。』隨即拿起拄杖，橫放在那裡說：『會么？幽州江口的石人蹲在那裡。』又上堂說法時說：『德山低頭，夾山點頭，俱胝（Sundarakirti，印度僧人）豎起手指頭，玄沙（法名師備）筑破腳指頭。』拿起拄杖說：『總而言之，都離不開山僧的拄杖頭。』憑什麼這麼說呢？用拄杖敲擊地面說：『一葉落而知天下秋。』又上堂說法時，舉達觀穎禪師開示大眾的話說：『七佛（過去七佛）是性𨽻（指受本性驅使），萬法是心奴（指一切事物受心控制）。那麼主人翁在什麼地方呢？』自己喝一聲說：『七佛以下出頭。』又自己應一聲說：『各自祇候（各自珍重）。』師父說：『把七佛叫做性𨽻，把萬法指為心奴，達觀自認為找到了出路。等到自己喝自己應的時候，又是奴𨽻的事情。主人翁何曾夢見過？』大眾想要見主人翁嗎？用拂塵一拂說：『曉來一陣春風動，開遍園林百樣花。』臨終時召集眾人進入方丈室，寫信辭別各山寺，以及魏國公，在信中問：『師父生在天臺山，為什麼死在凈慈寺？』師父回答說：『日出東方夜落西。』寫完偈語就圓寂了。明州天童西巖惠禪師讚頌六祖傳衣的故事說：『不做樵夫做碓夫，只用腳力來檢驗精粗。知道他是踏著了還是沒踏著，和米和糠都倒入缽盂。』明州天童別山祖智禪師是蜀地順慶楊氏的兒子。十四歲出家。聽到僧人誦讀六巖的法語而心生喜悅。當時六巖住在蘇州的穹窿山，他急忙前去跟隨他。因為閱讀《華嚴經》中『彌勒樓閣進入后又關閉』的語句，恍然如夢初醒。於是作頌靈云見桃花的偈語說：『萬綠叢中紅一點，幾人歡喜幾人嗔。』六巖認可了他的見解。最後拜見

【English Translation】 English version Suddenly hearing the sound of the board, his whole body was covered in sweat. Then he suddenly awakened. He left the Jetavana (Jetavana, the monastery where the Buddha often stayed) and moved to Ruiyan Temple, Guoqing Temple, and finally to Jingci Temple. When he ascended the hall to preach, he said: 'Jing Mountain has jade, but the one who obtains it is not in Jing Mountain; Red River has pearls, but the one who picks it up is not in Red River. The mendicant monk (referring to a monk) has a True Man of No Rank (referring to one's original nature), but the one who attains it does not enter or exit through the face gate (referring to external senses).' Then he picked up his staff and laid it horizontally, saying: 'Do you understand? The stone man at the mouth of the Youzhou River squats there.' Again, when he ascended the hall to preach, he said: 'Deshan lowered his head, Jiashan nodded, Sundarakirti (Indian monk) raised his finger, and Xuansha (Dharma name Shibei) broke his toe.' He picked up his staff and said: 'In short, it all comes down to the head of this mountain monk's staff.' How can you see it? He struck the ground with his staff and said: 'One leaf falls and the world knows autumn.' Again, when he ascended the hall to preach, he quoted Zen Master Daguan Ying's words to the assembly: 'The Seven Buddhas (the Seven Past Buddhas) are nature's servants (meaning driven by their nature), and all dharmas are mind's slaves (meaning all things are controlled by the mind). So where is the master?' He shouted himself, saying: 'The Seven Buddhas and below come forward.' Then he answered himself, saying: 'Each of you take care (each cherish yourself).' The master said: 'Calling the Seven Buddhas nature's servants and pointing to all dharmas as mind's slaves, Daguan thinks he has found a way out. When he shouts and answers himself, it is still the business of slaves. When has the master ever dreamed of it?' Do you want to see the master? He waved his whisk and said: 'A spring breeze stirs at dawn, and a hundred kinds of flowers bloom throughout the garden.' When he was dying, he gathered the crowd into his room, wrote letters to bid farewell to the various mountain temples, as well as Duke Wei, and asked in the letter: 'The master was born on Mount Tiantai, why did he die in Jingci Temple?' The master replied: 'The sun rises in the east and sets in the west.' After writing the verse, he passed away. Zen Master Xiyan Huichan of Tiantong Temple in Mingzhou Praising the story of the Sixth Patriarch passing on the robe, he said: 'Not a woodcutter but a rice husker, only using foot strength to test the fine and coarse. Knowing whether he has stepped on it or not, both rice and chaff are poured into the alms bowl.' Zen Master Bieshan Zuzhi of Tiantong Temple in Mingzhou He was the son of the Yang family of Shunqing in Shu. He became a monk at the age of fourteen. He was delighted to hear a monk reciting the Dharma words of Liuyan. At that time, Liuyan lived in Qionglong Mountain in Suzhou, and he hurried to follow him. Because he read the sentence in the Avatamsaka Sutra 'Maitreya's pavilion enters and then closes', he suddenly felt like he was waking up from a dream. So he composed a verse praising Lingyun's seeing the peach blossoms, saying: 'A red spot in the midst of ten thousand greens, how many people rejoice and how many people resent.' Liuyan approved of his view. Finally seeing

無準于雪竇。準知是法器。待之彌峻。時或棒喝交下。一語不少貸。師擬對輒噤不能發。由是知解都喪。久之作而言曰。吾生平伎倆皆死法。今見此翁始行活路。既而準移徑山。命師分座。寶祐丙辰被旨住天童。一囊一缽縛茅以居。庚辰九月旦示眾曰。云淡月華新。木脫山骨露。有天有地來。幾個眼睛活。有省問者。師曰不及相見各自努力。越十日。夜分呼侍者囑後事。珍重大眾。叉手而寂。

月坡明禪師

舉僧問大惠心佛俱忘時如何。慧云賣扇老婆手遮日。師頌曰。賣扇老婆手遮日。一種風流出當家。說與途中未歸客。何須向外吃波楂。

環溪一禪師

頌即心即佛話曰。即心即佛。砒霜狼毒。起死回生。不消一服。

希叟曇禪師

舉僧問南泉師歸方丈將何指。南泉曰昨夜三更失卻牛。天明起來失卻火。頌曰。奴顏婢膝走人問。羞見羊裘七里灘。文叔雖為天子貴。子陸元作故人看。

杭州云隱退耕寧禪師

上堂。目前雨余山色翠。座間風暖鳥聲暄。拍禪床一下曰。堪笑老胡無轉智。少室峰前坐九年。上堂。極目千峰。鎖翠滿空。柳絮飛綿。可憐無位真人。一向草宿露眠。啞今春看又過。何日是歸年。

靈隱薰禪師法嗣

杭州凈慈愚極惠禪師

參

【現代漢語翻譯】現代漢語譯本無準（Wuzhun，禪師名）在雪竇寺。我確信他是佛法的棟樑之材。我對他要求更加嚴格。他有時會棒喝齊下，一句話也不寬恕。禪師想要回答，卻總是噤口不能出聲。因此，他的知解全都喪失了。過了很久，他說：『我平生所學的伎倆都是死法。今天見到這位老翁，才開始走活路。』之後，無準移居徑山寺，命令禪師分座說法。寶祐丙辰年，禪師奉旨住持天童寺。他用一個布袋和一個缽，結茅為屋而居。庚辰年九月初一早晨，他向大眾開示說：『云淡月華新，木脫山骨露。有天有地來，幾個眼睛活？』有人問他開示的要點，禪師說：『來不及相見，各自努力吧。』過了十天，夜裡，他叫來侍者，囑咐後事，珍重地告別大眾，合掌而逝。

月坡明禪師

舉例：有僧人問大慧（Dahui，禪師名）：『心佛俱忘時如何？』大慧回答說：『賣扇老婆手遮日。』禪師為此作頌說：『賣扇老婆手遮日，一種風流出當家。說與途中未歸客，何須向外吃波楂（bozha，水果名）。』

環溪一禪師

頌『即心即佛』的話說：『即心即佛，砒霜狼毒。起死回生，不消一服。』

希叟曇禪師

舉例：有僧人問南泉（Nanquan，禪師名）：『南泉禪師歸方丈后將如何指點？』南泉回答說：『昨夜三更失卻牛，天明起來失卻火。』禪師為此作頌說：『奴顏婢膝走人問，羞見羊裘七里灘。文叔（wenshu，人名）雖為天子貴，子陸（zilu，人名）元作故人看。』

杭州云隱退耕寧禪師

上堂開示：『目前雨後山色翠，座間風暖鳥聲喧。』拍禪床一下說：『可笑老胡（laohu，指達摩祖師）無轉智，少室峰前坐九年。』上堂開示：『極目千峰，鎖翠滿空。柳絮飛綿，可憐無位真人，一向草宿露眠。啞今春看又過，何日是歸年？』

靈隱薰禪師法嗣

杭州凈慈愚極惠禪師

參

【English Translation】 English version Wuzhun (Wuzhun, name of a Chan master) was at Xue Dou Temple. I was certain that he was a pillar of the Dharma. I treated him with even greater strictness. He would sometimes use both the staff and the shout, not forgiving a single word. The Chan master would try to respond, but would always be silenced and unable to speak. Because of this, all of his intellectual understanding was lost. After a long time, he said: 'All the skills I have learned in my life are dead methods. Today, seeing this old man, I have begun to walk a living path.' Later, Wuzhun moved to Jingshan Temple and ordered the Chan master to share the seat and expound the Dharma. In the year Bingchen of the Baoyou era, the Chan master received an imperial decree to reside at Tiantong Temple. He lived in a thatched hut with only a bag and a bowl. On the first morning of the ninth month of the Gengchen year, he instructed the assembly, saying: 'The clouds are light, and the moonlight is fresh; the trees are bare, and the mountain bones are exposed. Heaven and earth are here; how many eyes are alive?' Someone asked him about the key points of his instruction, and the Chan master said: 'There is no time to meet; each of you should strive on your own.' Ten days later, at night, he called the attendant and entrusted him with his final affairs, bid farewell to the assembly with great care, and passed away with his palms together.

Chan Master Yuepo Ming

Example: A monk asked Dahui (Dahui, name of a Chan master): 'What is it like when both the mind and the Buddha are forgotten?' Dahui replied: 'An old woman selling fans shades the sun with her hand.' The Chan master composed a verse about this, saying: 'An old woman selling fans shades the sun with her hand; a kind of elegance comes from the household. Tell the travelers who have not yet returned on the road, why bother eating bozha (bozha, name of a fruit) elsewhere?'

Chan Master Huanxi Yi

He praised the saying 'The mind is the Buddha' by saying: 'The mind is the Buddha, arsenic and wolfsbane. To bring the dead back to life, not even one dose is needed.'

Chan Master Xisou Tan

Example: A monk asked Nanquan (Nanquan, name of a Chan master): 'What will Chan Master Nanquan point to after returning to his abbot's room?' Nanquan replied: 'Last night, in the third watch, I lost the ox; this morning, when I got up, I lost the fire.' The Chan master composed a verse about this, saying: 'With a servile face and a humble knee, he runs to ask people; ashamed to see the sheepskin coat on the Qili Beach. Although Wenshu (wenshu, name of a person) is noble as the Son of Heaven, Zilu (zilu, name of a person) is still regarded as an old friend.'

Chan Master Yunyin Tuigeng Ning of Hangzhou

Ascending the hall to give instruction: 'Before my eyes, the mountain colors are green after the rain; in the hall, the wind is warm, and the bird sounds are cheerful.' He struck the Zen bed once and said: 'It is laughable that old Hu (laohu, referring to Bodhidharma) has no wisdom to transform; he sat for nine years in front of Shaoshi Peak.' Ascending the hall to give instruction: 'As far as the eye can see, thousands of peaks lock in the green, filling the sky. Willow catkins fly like cotton; pitiful is the true person without position, always sleeping in the grass and exposed to the dew. Alas, this spring has passed again; when will be the year of return?'

Dharma Successor of Chan Master Lingyin Xun

Chan Master Yuji Hui of Jingci Temple in Hangzhou

Participate

石田。田舉雲門念七話。無人下語。忽有僧才跨門。田曰雪峰輥毬。師在傍驀然領悟。衝口說偈曰。雲門念七。雪峰輥毬。白蘋紅蓼。明月孤舟。田頷之。上堂。舉白雲師祖開堂拈香。有曰眾中衣缽道友。有一言半句利益我者同伸報謝。山僧乍住二三。故人遠來相賀。又非一言半句者。此豈無片香以為供養。燒楓香是著菩提邊事。燒黃熟是說佛說祖邊事。而今猛炳一爐。也要盡大地人知道浙西管內嘉興府川原道地。且道燒的是什麼香。良久曰。不下閣。

杭州中竺雪屋珂禪師

上堂。枯桑知天風。海水知天寒。且道衲僧知個甚麼。知道飯是米做。直饒恁么。閻羅老子索飯錢有日在。師以宋鼎既遷。即謝寺事。金山默庵覺禪師雅知師且尊其道行。時元兵下江南。庵被總兵伯顏脅而置之幕中。從至武林。默庵言于伯顏請師升住靈隱。親持請疏叩師門。師抽關露半面問曰。汝為誰。默庵曰和尚故人某甲也。師落關曰我不識你。蓋師雖處世外而以忠節自持。故不屑靈隱之命。后斷江恩禪師贊曰。雪屋今亡四十年。高風稟稟尚依然。伯顏丞相拜床下。不肯為渠來冷泉。

天童禮禪師法嗣

明州育王橫川如珙禪師

夜參。少室無門戶。如便便得通。夜深寧耐立。聽我話西東。(保寧茂舉此因緣召大

【現代漢語翻譯】現代漢語譯本：石田（Shi Tian，人名）。田舉雲門（Yunmen，禪宗大師）念七話。無人能給出合適的回答。忽然有個僧人跨入門檻。田說：『雪峰（Xuefeng，禪宗大師）輥毬。』師在旁邊突然領悟，脫口說出偈語：『雲門念七，雪峰輥毬，白蘋紅蓼，明月孤舟。』田點頭認可。上堂說法時，舉白雲師祖開堂拈香的例子，有人說：『大眾中的衣缽道友，有一言半句能利益我的，一同表達感謝。』山僧我剛住持二三日，故人遠道而來祝賀。又不僅僅是一言半句的恩情，難道就沒有一點香來供養嗎？燒楓香是靠近菩提的事，燒黃熟香是說佛說祖的事。如今猛烈地燒一爐香，也要讓天下人都知道浙西管轄內的嘉興府的地理位置。那麼，燒的是什麼香呢？』良久，說：『不下閣。』

杭州中竺雪屋珂禪師（Xue Wu Ke，禪師名號）

上堂說法。『枯桑知道天風，海水知道天寒。』那麼，衲僧（指僧人）知道什麼呢？『知道飯是米做的。』即使這樣，閻羅老子（Yanluo Laozi，地獄之王）索要飯錢的日子總會到來。』禪師因為宋朝的鼎已經遷移（指宋朝滅亡），就辭謝了寺廟的事務。金山默庵覺禪師（Mo'an Jue，禪師名號）很瞭解禪師，並且尊重他的道行。當時元兵攻下江南，默庵被總兵伯顏（Boyan，元朝將領）脅迫安置在幕府中，跟隨他到了武林（Wulin，杭州的舊稱）。默庵對伯顏說，請雪屋珂禪師來靈隱寺（Lingyin Temple）住持。親自拿著請疏拜訪禪師。禪師打開門露出半張臉問：『你是誰？』默庵說：『我是和尚的老朋友某甲。』禪師關上門說：『我不認識你。』這是因為禪師雖然身處世外，卻以忠節自持，所以不屑於接受靈隱寺的任命。後來斷江恩禪師（Duanjiang En，禪師名號）讚頌說：『雪屋禪師如今去世四十年，高尚的風範依然存在。伯顏丞相在床下拜見，他也不肯為他去冷泉（Lengquan，靈隱寺的別稱）。』

天童禮禪師（Tiantong Li，禪師名號）法嗣

明州育王橫川如珙禪師（Hengchuan Rugong，禪師名號）

夜參。『少室山（Shaoshi Mountain）沒有門戶，如果能方便就能通過。』夜深了，耐心站立，聽我說說西東。（保寧茂（Baoning Mao）舉了這個因緣來召

【English Translation】 English version: Shi Tian (Shi Tian, a person's name). Tian brought up Yunmen's (Yunmen, a Chan master) seven words. No one could give a suitable answer. Suddenly, a monk stepped over the threshold. Tian said, 'Xuefeng (Xuefeng, a Chan master) rolls the ball.' The master suddenly realized beside him and blurted out a verse: 'Yunmen recites seven, Xuefeng rolls the ball, white duckweed and red smartweed, bright moon and a solitary boat.' Tian nodded in agreement. When ascending the hall to preach, he cited the example of the Baiyun (Baiyun) ancestral master lighting incense at the opening of the hall, someone said: 'Among the assembly of Dharma companions, if there is even half a word that benefits me, let us express our gratitude together.' This mountain monk has only been the abbot for two or three days, and old friends have come from afar to congratulate me. Moreover, it is not just half a word of kindness, so is there not even a little incense to offer? Burning maple incense is close to the matter of Bodhi, and burning yellow ripe incense is talking about the matter of the Buddha and the Patriarchs. Now, fiercely burning a furnace of incense, I also want people all over the world to know the geographical location of Jiaxing Prefecture within the jurisdiction of western Zhejiang. So, what kind of incense is being burned?' After a long while, he said: 'Do not descend from the pavilion.'

Chan Master Xuewu Ke (Xue Wu Ke, a Chan master's name) of Zhongzhu Xue Wu (Zhongzhu Xue Wu) Temple in Hangzhou

Ascending the hall to preach. 'The withered mulberry knows the wind of heaven, and the sea knows the cold of heaven.' So, what do the monks (referring to monks) know? 'Know that rice is made from rice.' Even so, the days when Yama (Yanluo Laozi, the King of Hell) demands rice money will always come.' The Chan master resigned from the affairs of the temple because the cauldron of the Song Dynasty had been moved (referring to the demise of the Song Dynasty). Chan Master Mo'an Jue (Mo'an Jue, a Chan master's name) of Jinshan (Jinshan) understood the Chan master very well and respected his Taoist practice. At that time, the Yuan soldiers captured Jiangnan, and Mo'an was coerced by General Boyan (Boyan, a Yuan Dynasty general) and placed in the general's tent, following him to Wulin (Wulin, the old name of Hangzhou). Mo'an said to Boyan, please invite Chan Master Xuewu Ke to reside in Lingyin Temple (Lingyin Temple). He personally took the invitation and visited the Chan master. The Chan master opened the door, revealing half of his face, and asked: 'Who are you?' Mo'an said: 'I am an old friend of the monk, so-and-so.' The Chan master closed the door and said: 'I do not know you.' This is because although the Chan master lived outside the world, he maintained his loyalty and integrity, so he disdained accepting the appointment of Lingyin Temple. Later, Chan Master Duanjiang En (Duanjiang En, a Chan master's name) praised: 'Chan Master Xuewu has now passed away for forty years, and his noble demeanor still remains. Prime Minister Boyan bowed under the bed, but he was unwilling to go to Lengquan (Lengquan, another name for Lingyin Temple) for him.'

Dharma Heir of Chan Master Tiantong Li (Tiantong Li, a Chan master's name)

Chan Master Hengchuan Rugong (Hengchuan Rugong, a Chan master's name) of Yuwang Temple in Mingzhou

Nightly Dharma talk. 'Shaoshi Mountain (Shaoshi Mountain) has no gate, if it is convenient, you can pass through. It is late at night, stand patiently and listen to me talk about the east and west. (Baoning Mao (Baoning Mao) cited this cause and condition to summon

眾曰。也有權。也有實。也有照。也有用。只是不得恁么會。珍重)

杭州凈慈石林行鞏禪師

上堂。舉僧問古德曰。如何是看經眼。古德豎起拳頭。師曰。喚作看經眼又是拳頭。喚作拳頭又是看經眼。到者里作么生。緇素召大眾曰。背觸難分處。機先失照時。虛空也穿透。何止爛牛皮。(竺云曰。先師非惟失卻看經眼。抑且拳頭不識。卻向虛空里妄生穿鑿。且道慈雲又作么生。良久曰。貝葉展開華藏界。靈苗萬頃緣翻云)上堂。山靜課花蜂股重。林空含籜筍肌明。倚闌不覺成癡元。又得黃鸝喚一聲。思溪恁么道。好吃拄杖三十。何故。為他不合隨聲逐色。上堂。水鄉水闊地多濕。六月花蚊嘴似鐵。夜半起來惱不徹。惱不徹。作什麼。床頭一柄扇。無端又打折。

華藏通禪師法嗣

杭州徑山虛舟普度禪師

維揚江都人。史姓。出家遍參謁無得。得問不與萬法為侶者是甚麼人。師曰金香爐下鐵崑崙。得曰。將謂者矮子有長處。見解只如此。師曲躬作禮曰謝和尚證明。住後上堂。邪人說正法。正法悉皆邪。正人說邪法。邪法悉皆正。卓拄杖一下曰。邪耶正耶。又卓杖一下曰。說耶不說耶。曏者里揀辨得出。黃金為屋未為貴。玉食錦衣何足榮。上堂。萬法是心光。諸緣惟性曉。本無迷悟人。

【現代漢語翻譯】現代漢語譯本：眾僧說：『有權巧方便，也有真實不虛，也有照用，也有作用。只是不能那樣理解。』（說完）各自珍重。

杭州凈慈石林行鞏禪師

上堂說法，舉例說有僧人問古德（古代有德行的僧人）說：『什麼是看經的眼睛？』古德豎起拳頭。行鞏禪師說：『說是看經的眼睛，它又是拳頭；說是拳頭，它又是看經的眼睛。到這裡該怎麼理解呢？』（行鞏禪師）對僧眾說：『背部接觸時難以分辨的地方，在機鋒之前就失去了照用。即使是虛空也能穿透，又何止是腐爛的牛皮。』（竺云禪師說：『先師不僅失去了看經的眼睛，而且連拳頭也不認識，卻在虛空中胡亂穿鑿。那麼慈雲禪師又會怎麼做呢？』良久后說：『貝葉經展開，呈現華藏世界（佛教宇宙觀），靈苗萬頃，緣分如翻雲覆雨。』）上堂說法，（說）山中寂靜，蜜蜂忙於採花，股部沉重；林中空曠，新筍含苞，筍殼鮮明。倚靠著欄桿，不知不覺變得癡呆，又聽到黃鸝鳥叫了一聲。（行鞏禪師說）思溪禪師這樣說，該打三十棒。為什麼呢？因為他不應該隨聲逐色。上堂說法，（說）水鄉水面寬闊，土地潮濕，六月的花蚊子嘴像鐵一樣。半夜起來，蚊子叮咬，令人煩惱不堪。煩惱不堪，怎麼辦呢？床頭有一把扇子，無緣無故又被打折了。

華藏通禪師法嗣

杭州徑山虛舟普度禪師

（普度禪師是）維揚江都人，俗姓史。出家后四處參訪，沒有領悟。有人問他：『不與萬法為伴的是什麼人？』普度禪師說：『金香爐下的鐵崑崙。』那人說：『本以為這個矮個子有什麼長處，見解也只是如此。』普度禪師彎腰作揖說：『感謝和尚的證明。』（普度禪師）住持寺院後上堂說法，（說）邪人說的正法，正法全部變成邪法；正人說的邪法，邪法全部變成正法。』（說完）用拄杖敲了一下（禪床）說：『是邪是正？』又用拄杖敲了一下（禪床）說：『說還是不說？』如果能在這裡分辨得出，用黃金建造房屋也不算貴，吃珍貴的食物，穿華麗的衣服，又有什麼值得榮耀的呢？』上堂說法，（說）萬法是心的光明，諸般因緣唯有自性才能明白。本來就沒有迷惑和覺悟的人。

【English Translation】 English version: The assembly said, 'There is expediency, there is reality, there is illumination, and there is function. It's just that you can't understand it that way.' (Then) cherish this moment.

Zen Master Xingong of Shilin, Jingci Temple, Hangzhou

Entering the hall for a Dharma talk, he cited a monk who asked an ancient worthy, 'What are the eyes for reading scriptures?' The ancient worthy raised his fist. The Master said, 'Calling it the eyes for reading scriptures, it is also a fist; calling it a fist, it is also the eyes for reading scriptures. What should be done here?' (Zen Master Xingong) addressed the assembly, saying, 'Where the back touches, it is difficult to distinguish; before the moment of opportunity, illumination is lost. Even emptiness can be penetrated; what more than rotten cowhide?' (Zen Master Zhuyun said, 'The former master not only lost the eyes for reading scriptures, but also did not recognize the fist, yet he recklessly speculated in emptiness. Then what would Zen Master Ciyun do?' After a long pause, he said, 'The leaves of the scriptures unfold, revealing the Huazang World (Buddhist cosmology); the spiritual seedlings cover vast acres, the affinity is like overturning clouds.') Entering the hall for a Dharma talk, (he said) 'The mountain is quiet, the bees are busy collecting flowers, their thighs heavy; the forest is empty, the bamboo shoots are budding, their skin bright. Leaning on the railing, one unknowingly becomes foolish, and then hears the song of the oriole.' (Zen Master Xingong said) 'If Zen Master Sixi said it this way, he deserves thirty blows of the staff. Why? Because he should not follow sounds and chase after colors.' Entering the hall for a Dharma talk, (he said) 'In the water country, the water is wide and the land is damp; in June, the mosquitoes' mouths are like iron. Waking up in the middle of the night, the mosquitoes bite, causing unbearable annoyance. Unbearable annoyance, what to do? There is a fan at the head of the bed, which is broken for no reason.'

Dharma Successor of Zen Master Huazang Tong

Zen Master Xuzhou Pudu of Jingshan Temple, Hangzhou

(Zen Master Pudu was) a native of Jiangdu, Yangzhou, with the surname Shi. After leaving home, he traveled everywhere seeking enlightenment, but without success. Someone asked him, 'Who is it that does not associate with the myriad dharmas?' Zen Master Pudu said, 'The iron Kunlun under the golden incense burner.' That person said, 'I thought this short man had some merit, but his understanding is only so-so.' Zen Master Pudu bowed and said, 'Thank you, Venerable, for your confirmation.' (Zen Master Pudu) after residing in the temple, entered the hall for a Dharma talk, (saying) 'The correct Dharma spoken by a heretic, all becomes heretical Dharma; the heretical Dharma spoken by a righteous person, all becomes correct Dharma.' (After speaking) he struck the (Zen platform) with his staff, saying, 'Is it heretical or correct?' He struck the (Zen platform) again with his staff, saying, 'To speak or not to speak?' If one can discern it here, building a house with gold is not considered expensive, eating precious food and wearing gorgeous clothes, what is there to be proud of?' Entering the hall for a Dharma talk, (he said) 'The myriad dharmas are the light of the mind, all conditions are only understood by the self-nature. Originally, there are no people who are deluded or enlightened.'

只要今日了。既無迷悟人。了個甚麼。卓拄一下曰。千言萬語無人會。又逐流鶯過短墻。至元丁丑被命徑山。值火余志圖興復將有緒。俄示微恙索筆大書曰。八十二年駕無底船。蹈翻歸去明月一天。擲筆而逝。

雪竇謙禪師法嗣

平江府承天覺庵真禪師

師有華藏講主挾上命將為講肆。師曰。汝能說禪。吾從汝易。吾不能說教。汝易吾從。於是撾鼓升堂。以一喝入五教。顯示吾宗。千聖頂𩕳一著子。講主泣下。再拜。乞懺悔而退。

道場巖禪師法嗣

臨安府徑山虛堂智愚禪師

四明人。上堂。言而足。終日言而不盡道。言而不足。終日言而盡物。且道道與物是一是二。若道是一。為甚麼客山高主山低。若道是二。為甚麼天地一指萬物一馬。個里緇素得出。還你草鞋錢。不然但願來年蠶麥熟。羅睺羅兒與一文。師初住凈慈。天使傳旨問。趙州八十行腳。虛堂因甚八十住山。師舉趙州行腳到臨濟話頌曰。趙州八十方行腳。虛堂八十再住山。別有一機恢佛祖。　九重城裡動龍顏。使以頌回奏。上大悅。特賜米五百石絹一百縑。其住育王徑山。亦賜賚優渥。室中垂語曰。己眼未明底因甚麼將虛空作布褲著。畫地為牢底因甚透者個不過。入海算沙底因甚向針鋒頭上翹足。

杭州凈慈

【現代漢語翻譯】現代漢語譯本：就說今天這件事。既沒有迷惑的人，也沒有覺悟的人。那麼領會了個什麼呢？（禪師）用拄杖敲擊一下說：『千言萬語無人能領會，（人們）又追逐著黃鶯飛過矮墻。』至元丁丑年（1277年），（禪師）被任命主持徑山（寺）。正值火災過後，（禪師）計劃復興（寺廟），事情將要有頭緒的時候，忽然感到身體不適，拿起筆寫道：『八十二年駕著無底的船，翻身歸去，明月照耀著整個天空。』寫完便扔下筆去世了。

雪竇謙禪師（Xuedou Qian, 禪師名）的法嗣

平江府承天覺庵真禪師（Pingjiangfu Chengtianjue'an Zhen, 禪師名）

禪師遇到一位華藏講主（Huazang Jiangzhu, 講經僧人，此處為專有名詞）奉上命要在此開講經法。禪師說：『你如果能說禪，我就聽你的。我不能講經，你聽我的。』於是敲鼓升座，用一聲棒喝貫穿五教（佛教的五種教義分類），顯示我宗（禪宗）的宗旨。這是千聖（無數聖人）頭頂上的一著棋。講主聽后流下眼淚，再次拜謝，請求懺悔然後退下。

道場巖禪師（Daochang Yan, 禪師名）的法嗣

臨安府徑山虛堂智愚禪師（Lin'anfu Jingshan Xutang Zhiyu, 禪師名）

（禪師是）四明（地名，今寧波）人。上堂說法時說：『用言語來表達，終日言說也無法窮盡道。不用言語來表達，終日言說卻能窮盡事物。』那麼道與物是一還是二呢？如果說是一，為什麼客山（指其他山）高而主山（指徑山）低？如果說是二，為什麼天地可以用一指來代表，萬物可以用一馬來代表？各位僧人如果能理解其中的道理，就還你草鞋錢（表示不白聽法）。不然的話，但願來年蠶麥豐收，羅睺羅（Luohouluo, 佛陀的兒子）也能得到一文錢。禪師最初住在凈慈（寺）。天使（皇帝的使者）傳達旨意問：『趙州禪師（Zhaozhou, 禪師名）八十歲還在行腳，虛堂禪師為什麼八十歲就住在山裡了？』禪師引用趙州行腳到臨濟（Linji, 禪師名）的話並作頌說：『趙州八十方行腳，虛堂八十再住山。別有一機恢佛祖，九重城裡動龍顏。』使者將頌帶回稟告，皇帝非常高興，特賜米五百石，絹一百匹。禪師住在育王（寺）、徑山（寺）時，也得到皇帝優厚的賞賜。禪師在室內開示說：『自己眼目沒有明瞭的人，為什麼將虛空當作布褲來穿？畫地為牢的人，為什麼透不過這個牢籠？入海算沙的人，為什麼要在針尖上翹起腳？』

杭州凈慈（寺）

【English Translation】 English version: Just speak of today. There are neither deluded people nor enlightened people. Then what is understood? (The Chan master) tapped with his staff and said: 'Thousands of words and myriad phrases, no one understands; again, chasing after orioles over the low wall.' In the year Dingchou of Zhiyuan (1277), (the Chan master) was appointed to preside over Jingshan (Monastery). Just after the fire, (the Chan master) planned to restore (the monastery), and as things were about to get on track, he suddenly felt unwell, picked up a pen, and wrote: 'For eighty-two years, sailing a bottomless boat, turning over and returning, the bright moon illuminates the entire sky.' After writing, he threw down the pen and passed away.

Successor of Chan Master Xuedou Qian (Xuedou Qian, Chan Master's name)

Chan Master Zhen of Chengtianjue Monastery in Pingjiang Prefecture (Pingjiangfu Chengtianjue'an Zhen, Chan Master's name)

The Chan master encountered a Huazang Preacher (Huazang Jiangzhu, a monk who lectures on scriptures, here a proper noun) who, by imperial order, was about to give lectures here. The Chan master said: 'If you can speak of Chan, I will listen to you. I cannot lecture on scriptures; if you listen to me, I will.' Thereupon, he beat the drum and ascended the seat, using a single shout to penetrate the Five Teachings (five categories of Buddhist teachings), displaying the tenets of our school (Chan School). This is a move on the crown of the heads of a thousand sages. The preacher shed tears, bowed again, begged for repentance, and then withdrew.

Successor of Chan Master Daochang Yan (Daochang Yan, Chan Master's name)

Chan Master Xutang Zhiyu of Jingshan Monastery in Lin'an Prefecture (Lin'anfu Jingshan Xutang Zhiyu, Chan Master's name)

(The Chan master was) a native of Siming (place name, present-day Ningbo). Ascending the hall, he said: 'Speaking with words, one cannot exhaust the Dao even speaking all day long. Not speaking with words, one can exhaust things even speaking all day long.' Then, are the Dao and things one or two? If they are said to be one, why is the guest mountain (referring to other mountains) high while the host mountain (referring to Jingshan) is low? If they are said to be two, why can heaven and earth be represented by one finger, and all things by one horse? If you monks can understand the principle within, I will return your straw sandal money (indicating that you have not listened in vain). If not, then I hope for a good harvest of silkworms and wheat next year, so that Rahula (Luohouluo, Buddha's son) can also get a penny.' The Chan master initially resided at Jingci (Monastery). An envoy (the emperor's messenger) conveyed the imperial decree, asking: 'Chan Master Zhaozhou (Zhaozhou, Chan Master's name) was still traveling at eighty, why is Chan Master Xutang residing in the mountains at eighty?' The Chan master quoted Zhaozhou's words upon arriving at Linji (Linji, Chan Master's name) and composed a verse, saying: 'Zhaozhou travels at eighty, Xutang resides in the mountains again at eighty. There is another opportunity to restore the Buddha ancestors, shaking the dragon's face within the ninefold city.' The envoy took the verse back to report, and the emperor was very pleased, specially bestowing five hundred shi of rice and one hundred bolts of silk. When the Chan master resided at Yuwang (Monastery) and Jingshan (Monastery), he also received generous rewards from the emperor. The Chan master instructed in the room, saying: 'Those whose own eyes are not clear, why do they wear emptiness as cloth pants? Those who draw a prison on the ground, why can't they break through this prison? Those who count sand in the sea, why do they raise their feet on the tip of a needle?'

Jingci (Monastery) in Hangzhou

石帆衍禪師

舉大顛擯首座因緣頌曰。一串摩尼。覿面當機。賺殺首座。疑殺昌黎。弄盡許多窮伎倆。春秋元自不曾知。

金山開禪師法嗣

臨安府徑山石溪心月禪師

眉州人。僧問如何是佛。師曰矮子看戲。

徑山沖禪師法嗣

杭州凈慈簡翁敬禪師

舉溈山問仰山曰。終日與子商量成得個甚麼邊事。仰空中畫一畫。溈曰若不是吾終被子惑。師頌曰。父子雖親共較量。胸中爭信有刀槍。當時一畫畫得斷。遍界葛藤無復生。

北山隆禪師

頌鳥窠布毛曰。八十翁翁要力行。布毛吹起禍重生。殺人流血三千里。枯樹枝頭一老僧。

南嶽下二十一世

仰山欽禪師法嗣

杭州西天目高峰原妙禪師

蘇州吳江徐氏子。十五出家。于委水密印寺初參斷橋。次謁雪巖于北澗。懷香請益。才問訊即打出。后凡入門便問。誰與汝拖者死屍來。聲未絕便打出。一日睹五祖演和尚真贊曰。百年三萬六千朝。返覆元來是者漢。驀然打破死屍之疑。值雪巖住南明。師即往省。巖問阿誰與你拖個死屍到者里。師便喝。巖拈棒。師把住曰今日打某甲不得。巖曰為甚打不得。師拂袖便出。一日巖問日間浩浩時作得主么。師曰作得主。曰睡夢中作得主么。師曰作得主。

曰正睡著時無夢無想無見無聞主在甚麼處。師無語。巖囑曰。從今日去也。不要汝學佛學法。也不要汝窮古窮今。但祇饑來吃飯困來打眠。才眠覺來抖擻精神。我者一覺主人公畢竟在甚處安身立命。師遂奮志入龍鬚。越五載。因僧推枕子墮地作聲廓然大徹。有僧若瓊從即染病。師殷事啓發。病亟索浴。付見湯影有省。偈曰。三十六年顛倒。今日一場好笑。娘生鼻孔豁開。放出無毛鐵鷂。師問如何是娘生鼻孔。瓊豎起筆。師曰又喚甚麼做無毛鐵鷂。瓊擲筆而逝。次遷雙髻。德祐己卯春入西天目之獅子巖。即石洞縈小室丈許。榜曰。死關洞非梯莫登。徹梯斷緣。雖弟子罕得瞻視。乃垂三關語以驗學者。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。大修行人當遵佛行。因甚不守毗尼。下語不契遂關門弗接。至元丁未雪巖寄竹篦子並偈曰。上大今已無人。雪巖可知禮也。虛名塞破乾坤。分付原妙侍者。眾請開堂。遂就石室內拈香曰。此一瓣香。不假壺中日月。亦非劫外春風。幾番親遭毒手。直得八面玲瓏。如今放下也地搖六震。拈來則塞破虛空。且道不拈不放一句又作么生。喝一喝。作女人拜。爇向爐中供養前住仰山戴角披毛無鼻孔底老和尚。用酬法乳之恩。遂就座。僧問如何是十方同聚會

。師曰龍蛇混雜凡聖交參。曰如何是個個學無為。師曰口吞佛祖眼蓋乾坤。曰如何是選佛場。師曰東西十萬南北八千。曰如何是心空及第歸。師曰動容揚古路不墮悄然機。曰恁么則言言見諦句句朝宗。師曰你甚處見得。僧喝。師曰也是掉棒打月。曰只如西峰今日十方聚會選佛場開畢竟有何祥瑞。師曰山河大地萬象森羅情與無情悉皆成佛。曰既皆成佛因甚學人不成佛。師曰你若成佛爭教大地成佛。曰畢竟學人過在甚麼處。師曰湘之南潭之北。曰還許學人懺悔也無。師曰禮拜著。僧禮拜。師曰獅子咬人韓獹逐塊。上堂拈拄杖召大眾曰。還見么。人人眼裡有睛。不是瞎漢決定是見。以拄杖卓一下曰。還聞么。個個耳里有竅。不是死漢決定是聞。既見既聞是個甚麼。以拄杖[○@─]。見聞即且止。只如六根未具之前。聲色未彰之際。未聞之聞未見之見。正恁么時畢竟以何為驗。以柱杖[○@│]。吾今與你保任斯事終不虛也。以柱杖[○@□]。三十年後切忌妄通訊息。靠拄杖下座。送法被至上堂。裁蜀錦。剪吳綾。披白玉。間黃金。打成一片時針劄不入。羅紋結角處線路難尋。雖然只如西峰以諸法空為座。以拄杖指被曰。還著者個么。靠拄杖曰。天香影散莓苔石。五葉花開薝蔔林。上堂。門外有一人用盡機謀要入入不得。

【現代漢語翻譯】現代漢語譯本：師父說：『龍和蛇混雜在一起，凡人和聖人交織在一起。』僧人問：『如何是人人學習無為？』師父說：『口吞佛祖，眼蓋乾坤。』僧人問：『如何是選佛場（選拔佛陀的場所）？』師父說：『東西十萬，南北八千。』僧人問：『如何是心空及第歸？』師父說：『動容揚古路，不墮悄然機。』僧人說：『既然這樣，那麼言語都見真諦，句句都朝向根本。』師父說：『你從哪裡見到的？』僧人喝了一聲。師父說：『也是掉棒打月。』僧人問：『就像西峰今天十方聚會，選佛場開啟，到底有什麼祥瑞？』師父說：『山河大地，萬象森羅，有情和無情，都能夠成佛。』僧人問：『既然都能夠成佛，為什麼學人不能成佛？』師父說：『你如果成佛，怎麼教大地成佛？』僧人問：『學人到底錯在什麼地方？』師父說：『湘江之南，潭州之北。』僧人問：『還允許學人懺悔嗎？』師父說：『禮拜吧。』僧人禮拜。師父說：『獅子咬人，韓獹逐塊。』師父上堂，拿起拄杖，召集大眾說：『看見了嗎？人人眼裡有眼睛，不是瞎子決定是看見了。』用拄杖敲了一下說：『聽見了嗎？個個耳里有竅，不是死人決定是聽見了。』既然看見了，聽見了，這是個什麼？用拄杖[○@─]。見聞姑且停止。就像六根未具足之前，聲色未顯現之際，未聞之聞，未見之見，正在這個時候，到底用什麼來驗證？』用拄杖[○@│]。『我今天與你們保證此事終究不虛假。』用拄杖[○@□]。『三十年後切忌胡亂傳播訊息。』靠著拄杖下座。送法被至上堂。裁剪蜀錦，剪裁吳綾，披著白玉，間雜黃金，打成一片時針也扎不進去，羅紋交結之處線路難以尋找。雖然只是這樣，西峰以諸法空為座。用拄杖指著法被說：『還穿著這個嗎？』靠著拄杖說：『天香影散莓苔石，五葉花開薝蔔林。』上堂。門外有一個人用盡心機想要進入卻進不來。

【English Translation】 English version: The master said: 'Dragons and snakes are mixed together, ordinary people and sages are intertwined.' The monk asked: 'What is it that everyone learns non-action?' The master said: 'Swallowing the Buddhas with the mouth, covering the universe with the eyes.' The monk asked: 'What is the field for selecting Buddhas (Xuán fó chǎng - place for selecting Buddhas)?' The master said: 'Ten thousand in the east and west, eight thousand in the north and south.' The monk asked: 'What is it to return home after achieving emptiness of mind?' The master said: 'Moving the countenance, he promotes the ancient path, not falling into silent opportunity.' The monk said: 'If so, then every word reveals truth, every sentence turns towards the origin.' The master said: 'Where did you see it?' The monk shouted. The master said: 'It's also like knocking the moon with a stick.' The monk asked: 'Just like today at West Peak, the ten directions gather, the field for selecting Buddhas opens, what auspicious signs are there after all?' The master said: 'Mountains and rivers, the great earth, all phenomena and myriad appearances, sentient and non-sentient beings, can all become Buddhas.' The monk asked: 'Since all can become Buddhas, why can't the student become a Buddha?' The master said: 'If you become a Buddha, how can you teach the great earth to become a Buddha?' The monk asked: 'Where exactly is the student's fault?' The master said: 'South of the Xiang River, north of Tanzhou.' The monk asked: 'Is the student allowed to repent?' The master said: 'Bow down.' The monk bowed. The master said: 'The lion bites people, the Korean hound chases after clumps.' The master ascended the hall, picked up his staff, and summoned the assembly, saying: 'Do you see it? Everyone has eyes in their eyes, if not blind, they definitely see.' He tapped the staff and said: 'Do you hear it? Everyone has holes in their ears, if not dead, they definitely hear.' Since you see and hear, what is it? With the staff [○@─]. Let seeing and hearing stop for now. Just like before the six senses are complete, before sound and form are manifested, the unheard hearing, the unseen seeing, at this very moment, what do you use to verify it?' With the staff [○@│]. 'Today I guarantee you that this matter will ultimately not be false.' With the staff [○@□]. 'After thirty years, be sure not to spread news recklessly.' Leaning on the staff, he descended from the seat. Sending the Dharma robe to the hall. Cutting Shu brocade, cutting Wu silk, draped with white jade, interspersed with gold, woven into one piece that even a needle cannot penetrate, the lines are difficult to find where the twill patterns intersect. Although it is just like this, West Peak takes the emptiness of all dharmas as its seat. Pointing to the robe with the staff, he said: 'Are you still wearing this?' Leaning on the staff, he said: 'The shadow of heavenly fragrance scatters on mossy stones, five-petaled flowers bloom in the Champak forest.' Ascending the hall. There is someone outside the gate who exhausts all schemes to enter but cannot enter.

門裡有一人做盡伎倆要出出不得。出不得入不得即且置。且道門外人與門裡人相見時如何。愁人莫向愁人說。說向愁人愁殺人。辭眾。西峰三十年妄說般若。罪犯彌天。末後有一句子不敢累及平人。自領去也。大眾還知落處么。良久曰毫釐有差天地懸隔。書偈曰。來不入死關。去不出死關。鐵蛇鉆人海。撞倒須彌山。泊然而逝。塔全身於死關。壽五十八。臘四十三。

衡州靈云鐵牛持定禪師

吉安泰和王氏子。年三十一歲謁肯庵勤禪師剪髮。尋依雪巖居槽廠。習杜多行。巖示眾曰。兄弟做工夫。若也七日夜一念無間眼不交貶。無個入處所。取老僧頭做舀屎杓。師默有所領。未幾有疾。乃持一觸桶就屏處。危坐其上。單持正念。目不交睫。經七日夜將半。忽覺山河大地草木叢林遍界如雪。天明日下堂堂一身乾坤包不得。久之如聞擊木聲驚省。遍體汗流其病亦愈。踴躍自慶不已。早詣方丈舉似巖。巖舉公案詰之。酬答無滯。復示偈曰。昭昭靈靈是甚麼。眨得眼來已蹉過。廁邊籌子放光。明直下元來只是我。至元戊寅命為僧付衣。偈曰。無相福田衣。我今付與汝。悟明心地后。如龍吐甘雨。又脅不沾席者六年。一日巖上堂。舉亡僧死了燒了向甚麼處去。自代曰。山河及大地。全露法王身。即詣方丈曰。適來和尚

【現代漢語翻譯】現代漢語譯本：門裡有一個人，用盡各種方法想要出去卻出不去。出不去也進不來，這件事暫且放下。那麼，門外的人和門裡的人相見時會是怎樣的情景呢？不要向愁苦的人傾訴你的愁苦，那樣只會讓愁苦的人更加愁苦。說完這些，西峰禪師向大眾告別：『我西峰三十年來胡說八道，妄談般若（智慧），罪孽深重，瀰漫天空。最後還有一句話，不敢牽連到無辜的人，我自己承擔了。』大眾可知道我最終的歸宿嗎？停頓了很久，他說：『哪怕只有一絲一毫的偏差，結果也會像天地一樣遙遠。』寫下偈語說：『來的時候沒有進入死關，去的時候也沒有離開死關。像一條鐵蛇鉆入人海，撞倒了須彌山（佛教中的聖山）。』說完就安詳地去世了。他的全身舍利塔就建在死關。享年五十八歲，僧臘四十三年。

衡州靈云鐵牛持定禪師

是吉安泰和王氏的兒子。三十一歲時拜謁肯庵勤禪師剃度出家。之後跟隨雪巖禪師在槽廠居住，修習頭陀行（苦行）。雪巖禪師對大眾說：『各位同修，做功夫，如果能做到七天七夜一念不生，眼睛都不眨一下，沒有一個可以進入的地方，那就把老僧的頭拿去做舀屎的勺子。』禪師默默地有所領悟。不久之後生病了，於是拿著一個馬桶到屏風後面，端坐在上面，一心持守正念，眼睛不眨一下。經過七天七夜快到一半的時候，忽然覺得山河大地、草木叢林，整個世界都像雪一樣潔白。天亮后，覺得自身廣大，整個乾坤都容納不下。過了很久，聽到敲擊木頭的聲音，驚醒過來，全身汗流浹背，病也好了。高興得手舞足蹈。一大早就去方丈室向雪巖禪師稟報。雪巖禪師舉出公案來考問他，他回答得毫無滯礙。雪巖禪師又寫了一首偈語說：『昭昭靈靈的是什麼？眨一下眼睛就錯過了。廁所邊的籌子放光，原來一直就是我。』至元戊寅年，雪巖禪師命他擔任僧職，並把衣缽傳給他。偈語說：『無相的福田衣，我現在傳給你。悟明心地之後，就像龍吐出甘甜的雨水。』禪師又六年沒有躺下睡覺。有一天，雪巖禪師上堂，舉出一個亡僧死了燒了之後，會到哪裡去的問題，自己回答說：『山河以及大地，完全顯露出法王身。』禪師立刻去方丈室說：『剛才和尚

【English Translation】 English version: There is a person inside the gate who exhausts all means to get out but cannot. Unable to get out and unable to get in, let's put this aside for now. Then, how will it be when the person outside the gate meets the person inside the gate? Don't tell your sorrows to a sorrowful person, for telling them will only make them more sorrowful. After saying this, Zen Master Xifeng bid farewell to the assembly: 'For thirty years, I, Xifeng, have been talking nonsense, speaking falsely about Prajna (wisdom), my sins are heavy, filling the sky. Finally, there is one sentence I dare not implicate innocent people with, I will bear it myself.' Does the assembly know my final destination? After a long pause, he said: 'Even the slightest deviation will result in a difference as vast as heaven and earth.' He wrote a verse saying: 'Coming, I did not enter the death gate; going, I did not leave the death gate. Like an iron snake drilling into the sea of people, knocking down Mount Sumeru (the sacred mountain in Buddhism).' After saying this, he passed away peacefully. His complete body stupa was built at the death gate. He lived to the age of fifty-eight, with forty-three years as a monk.

Zen Master Chiding of Lingyun Iron Ox in Hengzhou

Was the son of the Wang family of Taihe in Ji'an. At the age of thirty-one, he visited Zen Master Ken'an Qin and had his head shaved to become a monk. Later, he followed Zen Master Xueyan, residing in the trough factory, practicing Dhuta (ascetic practices). Zen Master Xueyan said to the assembly: 'Fellow practitioners, if you can do the work, if you can achieve a state of no thought for seven days and seven nights, without even blinking your eyes, with no place to enter, then take this old monk's head and use it as a ladle for scooping excrement.' The Zen Master silently gained some understanding. Not long after, he fell ill, so he took a chamber pot behind a screen, sat upright on it, single-mindedly holding onto right mindfulness, without blinking his eyes. After seven days and nights, almost halfway through, he suddenly felt that the mountains, rivers, earth, plants, and forests, the entire world, were as white as snow. After dawn, he felt that his own body was vast, unable to be contained by the entire universe. After a long time, he heard the sound of striking wood, startled awake, his whole body was covered in sweat, and his illness was cured. He rejoiced and danced for joy. Early in the morning, he went to the abbot's room to report to Zen Master Xueyan. Zen Master Xueyan brought up a Koan to test him, and he answered without any hesitation. Zen Master Xueyan then wrote a verse saying: 'What is the clear and bright? A blink of an eye and you've missed it. The counting stick by the toilet shines, originally it was just me.' In the year Wu Yin of the Zhiyuan era, Zen Master Xueyan ordered him to take up the position of a monk and passed on the robe and bowl to him. The verse said: 'The robe of the field of merit without form, I now pass it on to you. After realizing the mind-ground, it is like a dragon spitting out sweet rain.' The Zen Master also did not lie down to sleep for six years. One day, Zen Master Xueyan ascended the hall and raised the question of where a deceased monk goes after dying and being cremated, answering himself: 'The mountains and rivers and the great earth, fully reveal the Dharma King's body.' The Zen Master immediately went to the abbot's room and said: 'Just now, the abbot'

舉揚般若。驚得法堂前石獅子笑舞不已。巖曰試道看。師曰。劫外春回萬物枯。山河大地一塵無。法身超出如何舉。笑倒西天碧眼胡。巖敲面前卓子曰。山河大地一塵無。者個是甚麼。師作掀倒勢。巖笑曰一彩兩賽。及入室。問曰親切處道將一句來。師曰不道。巖曰為甚麼不道。師拈起手中香合子曰者個得來不直半文錢。巖曰多口漢。巡堂次。師以楮被裡身而睡。巖召至方丈厲聲曰。我巡堂你打睡。若道得師放過汝。若道不得趁你下山。師隨口答曰。鐵牛無力懶耕田。帶索和犁就雪眠。大地白雲都蓋覆。德山無處下金鞭。巖曰好個鐵牛也。因以為號。后住靈云唱雪巖之道。大德壬寅冬書長偈示眾。其末曰。塵世非久。日消月磨。桃源一脈三十年後流出一枝。無孔笛吹起太平歌。明春將示寂。侍僧求別眾語。師曰吾別久矣。恬然坐逝。

安吉州道場山及庵信禪師

初住建陽。西峰石屋參。師問何來。曰天目。師曰有何指示。曰萬法歸一。師曰汝作么生會。屋無語。師曰。此是死句。甚麼害熱病底教汝與么。屋拜求指的。師曰。有佛處不得住。無佛處急走過。意旨如何。屋答不契。師曰者個亦是死句。屋不覺汗下。后入室再理前話詰之。屋曰上馬見路。師呵曰在此六年猶作者個見解。屋發憤棄去。途中忽舉首

【現代漢語翻譯】現代漢語譯本：雪巖舉揚般若（prajna，智慧），驚動得法堂前的石獅子都歡笑起舞。雪巖說：『試著說說道理看。』信禪師說：『劫運之外春回大地，萬物凋零，山河大地一塵不染。法身超出一切，如何舉揚？笑倒了西天的碧眼胡人（指達摩祖師）。』雪巖敲擊面前的桌子說：『山河大地一塵不染，這個是什麼？』信禪師做出掀翻的姿勢。雪巖笑著說：『一彩兩賽（比喻一舉兩得）。』等到入室請教時，雪巖問：『親切處道將一句來（請說一句最貼切的話）。』信禪師說：『不道（不說）。』雪巖問：『為什麼不說？』信禪師拿起手中的香合子說：『這個得來不值半文錢。』雪巖說：『多嘴漢。』巡視禪堂時，信禪師用粗布被裹著身體睡覺。雪巖叫他到方丈室，厲聲說：『我巡視禪堂你卻睡覺。如果說得對就放過你，如果說不對就趕你下山。』信禪師隨口答道：『鐵牛無力懶得耕田，連著繩索和犁一起在雪地裡睡覺。大地白雲都覆蓋著，德山（指德山宣鑒禪師）也無處下金鞭。』雪巖說：『好個鐵牛也。』因此就用『鐵牛』作為信禪師的號。後來信禪師住在靈云寺，宣揚雪巖的禪道。大德壬寅年冬天，寫下長偈（偈，頌）來開示大眾，最後說：『塵世不久長，日月消磨。桃源一脈三十年後流出一枝，用無孔笛吹起太平歌。』信禪師說明年將要圓寂，侍者請求留下告別大眾的話。信禪師說：『我告別很久了。』然後安然坐化。

安吉州道場山及庵信禪師

信禪師最初住在建陽，參訪西峰石屋禪師。石屋禪師問：『從哪裡來？』信禪師回答：『天目山。』石屋禪師問：『有什麼指示？』信禪師回答：『萬法歸一。』石屋禪師問：『你作么生會（你如何理解）？』石屋禪師無語。信禪師說：『這是死句（沒有活用的語句）。什麼害熱病的人教你這樣說？』石屋禪師拜求指點。信禪師說：『有佛處不得住，無佛處急走過。意旨如何？』石屋禪師回答不契合。信禪師說：『這個也是死句。』石屋禪師不覺汗流浹背。後來入室再次提起之前的話來詰問，石屋禪師說：『上馬見路（比喻開始時明白，後來也明白）。』信禪師呵斥道：『在這裡六年還是這樣的見解。』石屋禪師發憤離去。途中忽然舉頭

【English Translation】 English version: Xueyan raised and praised prajna (wisdom), startling the stone lions in front of the Dharma hall, causing them to laugh and dance. Xueyan said, 'Try to speak about the principles and see.' Chan Master Xin said, 'Beyond the kalpa (aeon), spring returns to the earth, and all things wither. The mountains and rivers, the great earth, are without a speck of dust. The Dharmakaya (Dharma body) transcends everything; how can it be raised? It makes the blue-eyed barbarian (referring to Bodhidharma) in the Western Heaven laugh.' Xueyan knocked on the table in front of him and said, 'The mountains and rivers, the great earth, are without a speck of dust. What is this?' Chan Master Xin made a gesture of overturning it. Xueyan laughed and said, 'One throw, two wins (a metaphor for achieving two things at once).' When he entered the room for instruction, Xueyan asked, 'Speak a sentence from the most intimate place.' Chan Master Xin said, 'I won't speak.' Xueyan asked, 'Why won't you speak?' Chan Master Xin picked up the incense box in his hand and said, 'This is not worth half a penny.' Xueyan said, 'A talkative fellow.' During a tour of the meditation hall, Chan Master Xin was sleeping wrapped in a coarse cloth blanket. Xueyan summoned him to the abbot's room and said sternly, 'I am inspecting the hall, and you are sleeping. If you can speak correctly, I will let you go. If you cannot, I will send you down the mountain.' Chan Master Xin replied spontaneously, 'The iron ox is weak and lazy to plow the field, and sleeps in the snow with the rope and plow. The great earth is covered with white clouds, and Deshan (referring to Chan Master Deshan Xuanjian) has nowhere to wield his golden whip.' Xueyan said, 'What a good iron ox!' Therefore, he used 'Iron Ox' as Chan Master Xin's name. Later, Chan Master Xin lived in Lingyun Temple, propagating Xueyan's Chan teachings. In the winter of Renyin year of the Dade era, he wrote a long verse (gatha) to instruct the assembly, ending with: 'The dusty world is not long, the days and months wear away. After thirty years, a branch will flow out from the Peach Blossom Spring, playing a song of peace with a flute without holes.' Chan Master Xin stated that he would pass away next year, and the attendant requested him to leave words of farewell to the assembly. Chan Master Xin said, 'I have been saying farewell for a long time.' Then he passed away peacefully in a seated posture.

Chan Master Ji'an Xin of Daochang Mountain in Anji Prefecture

Chan Master Xin initially lived in Jianyang, visiting Chan Master Shiwu of Xifeng Stone House. Chan Master Shiwu asked, 'Where do you come from?' Chan Master Xin replied, 'Tianmu Mountain.' Chan Master Shiwu asked, 'What instructions do you have?' Chan Master Xin replied, 'The myriad dharmas return to one.' Chan Master Shiwu asked, 'How do you understand it?' Chan Master Shiwu was silent. Chan Master Xin said, 'This is a dead phrase (a phrase without living application). What feverish person taught you to say that?' Chan Master Shiwu bowed and asked for guidance. Chan Master Xin said, 'Do not dwell where there is Buddha, and quickly pass by where there is no Buddha. What is the meaning?' Chan Master Shiwu's answer did not match. Chan Master Xin said, 'This is also a dead phrase.' Chan Master Shiwu broke into a sweat. Later, he entered the room and brought up the previous words again to question him. Chan Master Shiwu said, 'Seeing the road upon mounting the horse (a metaphor for understanding at the beginning and also understanding later).' Chan Master Xin scolded, 'You have been here for six years and still have this understanding!' Chan Master Shiwu left in anger. On the way, he suddenly raised his head

。見風亭豁然處。有省。回語師曰。有佛處不得住也是死句。無佛處急走過也是死句。某甲今日會得活句了也。師曰汝作么生會。屋曰清明時節雨初晴。黃鶯枝上分明語。師頷之。

匡山無極源禪師

嘗受命于雪巖曰子福薄不宜出世度人。遂歸隱匡廬。年已百歲獨坐茅庵。終日不語。天真參師亦無啓發。后值師于廁上。乃趨問曰如何是祖師西來意。師擒住曰道道。真于言下釋然頓悟。但搖手而已。師曰子有所得耶。真拂袖而出。遂服勤月餘。日益玄奧。

凈慈倫禪師法嗣

臺州瑞巖方山寶禪師

付無見偈曰。此心極廣大。虛空比不得。此道只如是。受侍休外覓。

絕象鑒禪師

頌洞山不安因緣曰。洞山有路透云巖。絕處教通到者難。拄杖頭邊開活路。方知不隔一毫端。

竹屋簡禪師

頌鼓山聖箭曰。青童雙勒玉驄嘶。淡白春衫綠帶圍。半夜歸來花底月。金鞭敲落亂紅飛。又曰。九重城裡本非遙。射折重重箭倍饒。忽遇三軍圍繞處。分明有路直通霄。

無學元禪師法嗣

月庭忠禪師

頌迦葉擯文殊曰。錦衣公子游春慣。白首佳人懊恨多。彼富尚嫌千口少。自貧無奈一身何。

育王珙禪師法嗣

臺州紫籜山竺元道禪師

恕

【現代漢語翻譯】現代漢語譯本：

見風亭豁然開朗之處，他有所領悟，回去對他的老師說：『有佛處不可停留，這是死句；無佛處趕緊走過，這也是死句。我今天領會到活句了。』老師問：『你如何領會的？』他說：『清明時節雨後初晴，黃鶯在枝頭鳴叫得清清楚楚。』老師點頭認可。

匡山無極源禪師

曾經接受雪巖禪師的告誡：『你福薄，不適合出世度人。』於是歸隱匡廬山。年已百歲，獨自坐在茅草菴里，整日不說話。天真禪師參拜他也沒有得到任何啓發。後來在廁所遇到無極源禪師，於是上前問道：『如何是祖師西來意？（達摩祖師從西方來到中國的真正用意是什麼？）』無極源禪師抓住他說：『說！說！』天真禪師在言語下豁然開悟，只是搖手而已。無極源禪師說：『你有所得了嗎？』天真禪師拂袖而去。於是勤奮侍奉一個多月，日益玄妙。

凈慈倫禪師法嗣

臺州瑞巖方山寶禪師

付給無見禪師偈語說：『此心極其廣大，虛空都不能比擬。此道就是這樣，接受侍奉不要向外尋求。』

絕象鑒禪師

讚頌洞山不安的因緣說：『洞山有路可以穿透云巖，在絕處教人通達，到那裡很難。拄杖頭邊開出一條活路，才知道不隔一絲一毫。』

竹屋簡禪師

讚頌鼓山聖箭說：『青衣童子兩次拉緊韁繩，玉驄馬嘶鳴，穿著淡白色的春衫，圍著綠色的腰帶。半夜歸來，花下的月亮，金鞭敲落紛紛揚揚的紅花。』又說：『九重城裡本來不遙遠，射斷重重箭反而更多。忽然遇到三軍包圍之處，分明有路可以直接通向天空。』

無學元禪師法嗣

月庭忠禪師

讚頌迦葉尊者擯除文殊菩薩說：『穿著錦衣的公子，習慣了遊春，白髮老婦人，懊惱悔恨很多。他富有了還嫌千口人少，自己貧窮了，無奈只有一個身軀。』

育王珙禪師法嗣

臺州紫籜山竺元道禪師

恕

【English Translation】 English version:

At the suddenly enlightened place of Jianfeng Pavilion, he had an epiphany and returned to tell his teacher: 'It is a dead phrase to not dwell where there is Buddha; it is also a dead phrase to hurry past where there is no Buddha. Today, I have understood the living phrase.' The teacher asked: 'How did you understand it?' He said: 'In the clear and bright season, the rain has just cleared, and the orioles sing clearly on the branches.' The teacher nodded in agreement.

Chan Master Wujiyuan of Kuangshan

Once received a warning from Xuoyan: 'Your blessings are thin and you are not suitable to go out into the world to save people.' So he returned to seclusion in Mount Kuanglu. He was already a hundred years old, sitting alone in a thatched hut, not speaking all day long. Chan Master Tianzhen also received no enlightenment from visiting him. Later, he encountered the master in the toilet, so he rushed to ask: 'What is the meaning of the Patriarch's coming from the West? (What is the true intention of Bodhidharma coming to China from the West?)' Wujiyuan grabbed him and said: 'Speak! Speak!' Tianzhen suddenly realized under the words, just shaking his head. Wujiyuan said: 'Have you gained something?' Tianzhen flicked his sleeves and left. So he served diligently for more than a month, becoming more and more profound.

Lineage of Chan Master Jingci Lun

Chan Master Fangshan Bao of Ruiyan, Taizhou

Gave a verse to Chan Master Wujian, saying: 'This mind is extremely vast, the void cannot be compared. This path is just like this, accept service and do not seek it externally.'

Chan Master Juexiang Jian

Praised the uneasy cause of Dongshan, saying: 'Dongshan has a road that can penetrate Yunyan, teaching people to reach the impossible, it is difficult to get there. Opening a living path at the end of the staff, one knows that there is not a hair's breadth of separation.'

Chan Master Zhuwu Jian

Praising the Holy Arrow of Gushan, he said: 'The green-clad boy twice tightened the reins, the jade-white horse neighed, wearing a light white spring shirt, surrounded by a green belt. Returning in the middle of the night, the moon under the flowers, the golden whip knocked down the scattered red flowers.' He also said: 'The nine-layered city is not far away, shooting off layers of arrows is even more abundant. Suddenly encountering a place surrounded by three armies, there is clearly a road that leads directly to the sky.'

Lineage of Chan Master Wuxue Yuan

Chan Master Yueting Zhong

Praising Kashyapa's expulsion of Manjushri, he said: 'The young master in brocade clothes is accustomed to spring outings, the white-haired old woman has many regrets and resentments. He is rich and still complains that a thousand mouths are few, he is poor and helpless with only one body.'

Lineage of Chan Master Yuwang Gong

Chan Master Zhu Yuandao of Zishuo Mountain, Taizhou

Forgive

中參。問趙州狗子話。擬開口。師一喝。中遂大悟。呈偈曰。狗子佛性無。春色滿皇都。趙州東院裡。壁上掛葫蘆。師乃發笑曰恁么會又爭得。中拂祖而出。

金陵保寧古林清茂禪師

十三歲為僧。見老宿舉高庵見僧不會便扭住曰。父母生汝身。師友成汝志。無飢寒之迫。無征役之勞。於此不堅確精進成辦道業。他日有何面目見父母師友乎。師聞之不覺涕淚俱下。便知有出生死一看子。遂參善知識。即便放下身心。如是二十年間矻矻孜孜未嘗暫舍。後到育王會中稍知觸凈更斯徹證。出住開元永福保寧諸剎。結夏病起小參。歲月不可把玩。老病不與人斯。山僧十數日來寒熱交攻。正覓起處不得。何故。身相離故。心如幻故。身相既離心亦如幻。佛病祖病其體亦然。五祖和尚云。病來又病皮黏骨。抖擻起來無一物。行不成步語聲低。鼻孔依然尚突兀。五祖老人與么說話。只能自病不能病人。既不能病人。當攢簇不得之時。即不能普入眾生身中全眾生之病。既不能全眾生之病。則業識茫茫無本可據。大眾九十日內同此安居。動靜寒溫自宜保愛。解夏小參。時光易失。解夏斯臨。砌畔蛩吹林間蟬噪。金風扇野黃葉飄零。只此見聞更無餘事。直得九旬之內無絲毫虛棄之功。歷劫無明當下冰消瓦解。向上更有事在。露

【現代漢語翻譯】現代漢語譯本中參（法號）。問趙州（禪師）的『狗子還有佛性嗎』這句話。剛想開口，趙州禪師一聲棒喝。中參於是大悟。呈上一首偈語說：『狗子沒有佛性，春色卻充滿了整個皇都。趙州東院裡，墻壁上掛著一個葫蘆。』趙州禪師聽了發笑說：『你這樣理解又能怎麼樣呢？』中參於是拂袖而去。

金陵保寧古林清茂禪師

十三歲時出家為僧。見到一位老修行舉高庵（禪師）的例子：高庵見到僧人不會開悟，便抓住他說：『父母生養了你的身體，師友成就了你的志向。沒有飢寒的困迫，沒有徵兵服役的勞苦。在這種情況下還不堅定精進地成就道業，將來有什麼面目去見你的父母師友呢？』清茂禪師聽了，不覺涕淚俱下。便知道有出生死這一大事。於是參訪善知識，立即放下身心。像這樣二十年間，勤勤懇懇，孜孜不倦，未曾有片刻懈怠。後來到育王寺的法會中，稍微知道觸凈更斯徹證的道理。之後出任開元寺、永福寺、保寧寺等寺廟的住持。結夏安居結束時生病，作小參開示：『歲月不等人啊，衰老和疾病也不會放過任何人。老衲我這十幾天來，寒熱交替侵襲，正在尋找病痛的根源卻找不到。』為什麼呢？因為身體的表象是虛幻的，心也如幻象一般。身體的表象既然是虛幻的，心也如幻象一般，那麼佛的病、祖師的病，其本質也是如此。五祖和尚說：『病來時，病得皮包骨頭，勉強掙扎起來，卻一無所有。想走也走不動，說話聲音也低微，但鼻孔依然高高地聳立著。』五祖老人這樣說話，只能自醫其病，卻不能醫治他人的病。既然不能醫治他人的病，當無法聚集力量的時候，就不能普遍進入眾生的身體中，完全體會眾生的病痛。既然不能完全體會眾生的病痛，那麼業識就會茫茫然無所依據。大眾九十天內一同在此安居，一舉一動，冷暖寒溫，都要自己保重愛惜。解夏安居結束時的小參開示：『時光容易流逝，解夏安居的結束馬上就要來臨。臺階邊蟋蟀鳴叫，樹林間蟬聲喧囂。金風吹拂原野，黃葉飄零。只有這些見聞，再沒有其他的事情。』如果能做到九十天內沒有絲毫虛度光陰，那麼歷劫的無明當下就會冰消瓦解。向上還有更重要的事在，露…

【English Translation】 English version Zhong Can (Dharma name). Asked about Zhaozhou's (Zen master) saying, 'Does a dog have Buddha-nature?' Just as he was about to speak, the master gave a shout. Zhong Can then had a great awakening. He presented a verse saying: 'The dog has no Buddha-nature, but the spring colors fill the entire capital. In the eastern courtyard of Zhaozhou, a gourd hangs on the wall.' The master laughed and said, 'What good does it do to understand it like that?' Zhong Can then拂袖而去 (fú xiù ér qù - brushed his sleeves and left).

Chan Master Qingmao of Gulin Baoning in Jinling

At the age of thirteen, he became a monk. He saw an old practitioner cite the example of Gao An (Zen master): Gao An, seeing a monk who could not awaken, grabbed him and said, 'Your parents gave birth to your body, and your teachers and friends helped you achieve your aspirations. You have no pressing hunger or cold, no labor of conscription. In this situation, if you do not firmly and diligently accomplish the path, what face will you have to meet your parents, teachers, and friends in the future?' Upon hearing this, Qingmao could not help but shed tears. He then knew that there was a great matter of birth and death. He then visited wise teachers and immediately let go of his body and mind. For twenty years, he was diligent and tireless, never slacking off for a moment. Later, at the Dharma assembly at Yuwang Temple, he slightly understood the principle of 'touching purity and thoroughly verifying.' Afterwards, he served as abbot of temples such as Kaiyuan Temple, Yongfu Temple, and Baoning Temple. At the end of the summer retreat, he fell ill and gave a small Dharma talk: 'Time waits for no one, and old age and sickness will not spare anyone. For the past ten days or so, this old monk has been suffering from alternating chills and fever, and I am trying to find the source of the pain but cannot find it.' Why? Because the appearance of the body is illusory, and the mind is also like an illusion. Since the appearance of the body is illusory, and the mind is also like an illusion, then the illness of the Buddha and the illness of the Patriarchs are also the same in essence. The Fifth Patriarch said: 'When illness comes, it makes the skin stick to the bones. Struggling to get up, there is nothing left. One cannot walk properly, and the voice is low, but the nostrils still stand tall.' The old man of the Fifth Patriarch spoke like this, he could only cure his own illness, but could not cure the illnesses of others. Since he could not cure the illnesses of others, when he could not gather strength, he could not universally enter the bodies of sentient beings and fully experience the suffering of sentient beings. Since he could not fully experience the suffering of sentient beings, then karmic consciousness would be vast and without basis. The assembly has been dwelling here together for ninety days, and in every movement, in cold and warmth, you must all take care of yourselves. A small Dharma talk at the end of the summer retreat: 'Time easily passes, and the end of the summer retreat is about to arrive. Crickets chirp by the steps, and cicadas buzz in the forest. The golden wind blows across the fields, and yellow leaves fall. There is only this seeing and hearing, and nothing else.' If one can ensure that there is no wasted time within these ninety days, then the ignorance of countless kalpas will instantly melt away. There is something more important beyond this, dew...

出獅子爪牙。其間別有商量。未免當門按劍。所以古人道。譬如雁過長空影沉寒水。雁無遺蹤之意。水無留心之影。只者靈鋒阿誰敢擬。太陽門下日日三秋。諸人若善參詳。管取功成果滿。正與么時如何。萬機罷盡龜藏六。一性圓明鶴出籠。

凈慈鞏禪師法嗣

杭州靈隱東嶼德海禪師

頌俱胝豎指曰。深深無底。高高絕攀。思之轉遠。尋之復難。

嘉興府天寧竺雲景曇禪師

婺州浦江嚴氏子。及長學無常。師預石林麻下委心請。法林示曰佛之妙用在汝觸事不迷。師一言解悟。初住婺之治平蘇之北禪。僧問。諸法已聞於今日。西來祖意願敷宣。師曰西來無意可宣。曰達磨卻傳個甚麼。師曰九年面壁羞惶殺人。曰與么則佛法遍天下談玄口不開。師曰切忌喚鐘作甕。問古人道須參活句莫參死句如何是是活句。師曰路逢死蛇莫打殺。曰如何是死句。師曰無底籃兒盛將歸。曰不死不活句又作么生。師曰易分雪裡粉難辨墨中煤。問三賢未達十聖難知如何是此宗。師曰無孔笛氈拍板。曰知音者誰。師曰聾人爭得聞。曰也知和尚慣有此機。師曰鷂子過新羅。問如何是涅槃心。師曰須彌山。曰如何是差別智。師曰四大海。曰都來總不消得。師曰金剛王寶劍你還提得起么。曰請師高著眼。師曰話作兩橛。住

【現代漢語翻譯】現代漢語譯本展現獅子的爪牙。這其中另有玄機需要商量。免不了要當面按劍對峙。所以古人說，譬如大雁飛過長空，影子倒映在寒冷的水中。大雁沒有留下痕跡的想法，水也沒有留下影子的心思。僅憑這敏銳的鋒芒，有誰敢與之相比？在太陽門下，日日都像深秋一樣肅殺。各位如果能好好參詳，自然能功德圓滿，修成正果。正在這個時候，又該如何呢？萬般機巧都停止了，像烏龜一樣把頭藏在殼裡；本性圓滿光明，像仙鶴一樣從籠中飛出。

凈慈鞏禪師的法嗣

杭州靈隱東嶼德海禪師

讚頌俱胝禪師豎起一指說：『深深的沒有底，高高的無法攀登。越是思考就越遙遠，越是尋找就越困難。』

嘉興府天寧竺雲景曇禪師

婺州浦江嚴氏之子。長大后，深感世事無常。禪師預先在石林麻下禪師處委身請教。法林禪師開示說：『佛的妙用就在於你接觸事物時不會迷惑。』禪師一聽就領悟了。起初住在婺州的治平寺和蘇州的北禪寺。有僧人問：『諸法我已經聽聞過了，西來祖師的意旨希望您能宣說。』禪師說：『西來沒有意旨可以宣說。』僧人說：『達摩究竟傳了些什麼？』禪師說：『九年面壁，羞愧死了人。』僧人說：『這麼說，佛法遍佈天下，談玄的人卻閉口不言？』禪師說：『切記不要把鐘當成甕。』問：『古人說要參活句，不要參死句，什麼是活句？』禪師說：『路上遇到死蛇，不要打死它。』問：『什麼是死句？』禪師說：『用沒有底的籃子盛著拿回家。』問：『不死不活的句子又該怎麼說？』禪師說：『容易分辨雪裡的粉，難以辨別墨中的煤。』問：『三賢尚未通達，十聖難以知曉，什麼是此宗？』禪師說：『沒有孔的笛子，氈做的拍板。』問：『誰是知音者？』禪師說：『聾子怎麼能聽見？』問：『也知道和尚您慣用這種機鋒。』禪師說：『鷂子飛過新羅。』問：『什麼是涅槃心？』禪師說：『須彌山。』問：『什麼是差別智？』禪師說：『四大海。』問：『總而言之，都不起作用？』禪師說：『金剛王寶劍你還能提得起來嗎？』僧人說：『請師父高抬貴眼。』禪師說：『話被你說成兩截了。』禪師駐錫於此。

【English Translation】 English version Displaying the lion's claws and teeth. There are other subtleties to discuss within this. It's inevitable to confront each other with swords drawn. Therefore, the ancients said, 'Like a wild goose flying across the vast sky, its shadow sinks into the cold water. The goose has no intention of leaving a trace, and the water has no intention of retaining the shadow.' Who dares to compare with this sharp spiritual edge? Under the sun gate, every day feels like a bleak autumn. If you can contemplate this well, you will surely achieve complete merit and fruition. At this very moment, what should be done? All machinations cease, like a turtle hiding its head in its shell; the inherent nature is perfectly bright, like a crane emerging from its cage.

Successor of Chan Master Jingci Gong

Chan Master Dongyu Dehai of Lingyin Temple in Hangzhou

Praising Zuju's raising of a finger, saying: 'Deeply bottomless, highly unscalable. The more you think about it, the farther it goes; the more you seek it, the more difficult it becomes.'

Chan Master Zhuyun Jingtan of Tianning Temple in Jiaxing Prefecture

A son of the Yan family in Pujiang, Wuzhou. Growing up, he deeply felt the impermanence of life. The master preemptively entrusted himself to Chan Master Shilin Maxia for guidance. Chan Master Falin instructed, 'The wonderful function of the Buddha lies in your non-delusion when encountering things.' The master attained enlightenment upon hearing this. Initially, he resided at Zhiping Temple in Wuzhou and Beichan Temple in Suzhou. A monk asked, 'I have already heard all the dharmas; I hope you can expound on the meaning of the Western Patriarch.' The master said, 'There is no meaning from the West to expound.' The monk said, 'What exactly did Bodhidharma transmit?' The master said, 'Nine years of facing the wall, ashamed to death.' The monk said, 'In that case, the Buddha-dharma pervades the world, yet those who discuss the mysteries remain silent?' The master said, 'Be careful not to mistake a bell for a jar.' Asked, 'The ancients said to contemplate the living phrase, not the dead phrase; what is the living phrase?' The master said, 'If you encounter a dead snake on the road, do not kill it.' Asked, 'What is the dead phrase?' The master said, 'Carrying it home in a bottomless basket.' Asked, 'What about the phrase that is neither dead nor alive?' The master said, 'Easy to distinguish powder in snow, difficult to discern coal in ink.' Asked, 'The Three Sages have not attained it, the Ten Saints find it difficult to know; what is this sect?' The master said, 'A flute without holes, a felt clapper.' Asked, 'Who is the one who understands the music?' The master said, 'How can a deaf person hear?' Asked, 'I also know that you, Master, are accustomed to this kind of quick wit.' The master said, 'A hawk flies over Silla.' Asked, 'What is Nirvana mind?' The master said, 'Mount Sumeru.' Asked, 'What is discriminating wisdom?' The master said, 'The Four Great Seas.' Asked, 'In the end, none of it works?' The master said, 'Can you still lift the Vajra King's precious sword?' The monk said, 'Please, Master, raise your discerning eye.' The master said, 'You have cut the words into two pieces.' The master resided here.

佘山慈雲昭慶寺。上堂。金烏未上。玉兔西沉。伶俐衲僧東討西尋。忽然撞破虛空。歷劫只在如今。卓拄杖下座。上堂。上是天。下是地。擊鼓升堂。討甚巴鼻。焙經上堂。海藏靈文。經天緯地。瑯函玉軸。塞壑填溝。如來不說說。敲出鳳凰五色髓。迦葉不聞聞。擊碎驪龍頷下珠。火𦦨為三世諸佛說法。義天朗耀揚坤維。三世諸佛向火𦦨上說法。字腳不留空法界。兜羅線里玉轉珠回。文武火中星移電卷。行行鑄出黃金子。朵朵花開白玉蓮。湛寂凝然。應真不供。只如經歸藏。禪歸海。又作么生。五千余卷瘡疣紙。一眾傳來耿夜光。

徑山度禪師法嗣

杭州徑山虎巖凈伏禪師

淮安人。至元二十一年正月帝御大明殿受朝賀。因問南禪才者。右相和禮霍孫首舉師。師作偈以進。其略曰。過去諸如來。安住秘密藏。現在十方佛。成道轉法輪。未來諸世尊。一切眾生是。由妄想執著。結煩惱蓋纏。迷成六道身。虛受三塗苦。唯念過現佛。不敬未來尊。與佛結冤仇。或烹宰殺害。不了眾生相。全是法性身。昔有常不輕。禮拜於一切。言我不輕汝。汝等當作佛。若能念自他。同是未來佛。現世增福壽。生生生佛國。帝覽悅而問曰。戒勿殺。有道者試為朕言之。師奏對曰。有宋仁宗皇帝一日語群臣曰。朕夜來饑甚

【現代漢語翻譯】現代漢語譯本：佘山慈雲昭慶寺。住持上堂說法：太陽還未升起，月亮已經西沉。聰明的僧人四處尋覓真理，忽然領悟到，原來打破虛空的境界，就在當下這一刻。說完，拄著枴杖走下講座。再次上堂說法：上面是天，下面是地。擊鼓升堂，要探求什麼奧秘？舉行焙經儀式上堂說法：佛經如同大海般浩瀚，文字精妙，經天緯地。裝在精美盒子裡的經書，數量之多可以填滿山溝。如來說不出的道理，（通過焙經）敲擊出鳳凰五彩的精髓。迦葉尊者聽不到的真理，（通過焙經）擊碎黑龍下巴下的寶珠。火光為過去、現在、未來三世諸佛說法，其意義光明朗照，遍佈大地。三世諸佛也向火光說法，不留下任何文字痕跡，充滿整個法界。就像在精細的絲線上，玉珠來回轉動；又像在文火和武火中，星辰轉移，閃電飛逝。一行行文字，鑄成金色的果實；一朵朵火焰，綻放白玉般的蓮花。如此寂靜凝然，應真之身無需供奉。那麼，經書最終歸於藏經閣，禪法最終歸於大海，又該如何理解呢？五千多卷經書，不過是寫滿文字的紙張；而眾人傳承的，是那耿耿發光的智慧。

徑山度禪師的法嗣

杭州徑山虎巖凈伏禪師

（凈伏禪師是）淮安人。至元二十一年正月，皇帝在大明殿接受朝賀。皇帝問起南禪的人才，右丞相和禮霍孫首先推薦了凈伏禪師。凈伏禪師作偈進獻給皇帝，大意是：過去的諸位如來（Tathagata），安住在秘密的寶藏中；現在的十方佛（Buddha），成就佛道，轉動法輪（Dharmacakra）；未來的諸位世尊（Bhagavan），一切眾生皆是。因為妄想和執著，結成煩惱的遮蓋和纏繞，迷惑而成為六道輪迴之身，白白遭受三惡道的痛苦。只念誦過去和現在的佛，而不尊敬未來的佛，這是與佛結下冤仇。或者烹煮宰殺，傷害生命，不瞭解眾生的真相，其實全是法性之身。過去有常不輕菩薩（Sadāparibhūta），禮拜一切眾生，說『我不輕視你們，你們將來都會成佛』。如果能夠想到自己和他人，同樣都是未來的佛，那麼現世就能增加福壽，生生世世都生活在佛國。皇帝看了很高興，問道：『戒殺生，有道之人試著為朕說說。』凈伏禪師回答說：『宋仁宗皇帝有一天對群臣說：朕昨夜非常飢餓。』

【English Translation】 English version: At Ciyun Zhaoqing Temple on Sheshan Mountain. The abbot ascends the high seat and delivers a sermon: The golden crow has not yet risen, and the jade rabbit has already sunk to the west. Clever monks seek the truth everywhere, suddenly realizing that the realm of breaking through emptiness is right here in this moment. Having said that, he descends from the seat, leaning on his staff. Ascending the high seat again, he preaches: Above is heaven, below is earth. The drum is struck to ascend the hall, what mystery is being sought? Ascending the high seat for the Sutra Baking Ceremony, he preaches: The Buddhist scriptures are as vast as the ocean, the words are exquisite, encompassing heaven and earth. The scriptures, stored in beautiful boxes, are so numerous that they could fill the ravines. The principles that the Tathagata (Tathagata) cannot express are (through the Sutra Baking) struck out as the five-colored essence of the phoenix. The truth that Kashyapa (Kashyapa) cannot hear is (through the Sutra Baking) shattered from the pearl under the black dragon's jaw. The firelight preaches the Dharma for the Buddhas (Buddha) of the past, present, and future, its meaning shining brightly, pervading the earth. The Buddhas of the three times also preach to the firelight, leaving no written traces, filling the entire Dharma realm. It is like jade beads turning back and forth on a fine silk thread; it is also like stars shifting and lightning flashing in the midst of gentle and fierce fires. Row upon row of words, cast into golden fruits; blossom upon blossom of flames, blooming into white jade lotuses. So still and serene, the Arhat (Arhat) need not be offered anything. Then, how should it be understood that the scriptures ultimately return to the Sutra Repository, and the Chan (Zen) practice ultimately returns to the ocean? The five thousand-plus volumes of scriptures are merely paper filled with words; what is passed down by the assembly is the gleaming wisdom.

A Dharma heir of Chan Master Du of Jingshan

Chan Master Jingfu of Huyan on Jingshan Mountain in Hangzhou

(Chan Master Jingfu) was a native of Huai'an. In the first month of the twenty-first year of the Zhiyuan era, the emperor received court congratulations in the Daming Hall. When the emperor inquired about talented individuals in Southern Chan, Right Chancellor Heli Hosun first recommended Chan Master Jingfu. Chan Master Jingfu composed a verse and presented it to the emperor, the gist of which was: The past Tathagatas (Tathagata) dwell in the secret treasure; the present Buddhas (Buddha) of the ten directions attain enlightenment and turn the Dharma wheel (Dharmacakra); the future Bhagavans (Bhagavan) are all sentient beings. Because of delusion and attachment, they form coverings and entanglements of afflictions, becoming deluded into the bodies of the six realms of reincarnation, vainly suffering the pains of the three evil paths. Only reciting the Buddhas of the past and present, without respecting the Buddhas of the future, is to create enmity with the Buddhas. Or cooking, slaughtering, and harming life, not understanding the true nature of sentient beings, which is entirely the Dharma nature. In the past, there was the Bodhisattva Sadāparibhūta (Sadāparibhūta), who bowed to all sentient beings, saying, 'I do not despise you, you will all become Buddhas in the future.' If one can think of oneself and others as future Buddhas, then in this life one can increase blessings and longevity, and in life after life, live in the Buddha land. The emperor was pleased upon reading it and asked: 'Abstaining from killing, let a virtuous person try to explain it to me.' Chan Master Jingfu replied: 'Emperor Renzong of the Song Dynasty once said to his ministers: I was very hungry last night.'

。思欲燒羊。群臣奏曰。陛下何不宣付有司辦之。仁宗曰。朕偶饑思爾。慮為常例。寧忍一時之饑。不忍啟無窮之殺。殿下皆稱萬歲。上嘉納。即受帝師戒。

徑山愚禪師法嗣

寶葉源禪師

頌五通仙人曰。那一通。你問我。口是禍門。招因帶果。慚愧慈悲大法王。丙丁離壬不屬火。

閑極云禪師

舉莊宗酬價因緣頌曰。君王寶自難酬價。興化何曾敢借看。天地既無私蓋載。至今留得鎮中原。

徑山月禪師法嗣

南叟茙禪師

頌婆生七子話曰。鄂渚渡頭窮鬼子。全機錯在扣舷時。何如別下一轉語。救取婆婆第七兒。

五燈會元續略卷第三上

五燈會元續略卷第三下

明支提山嗣祖沙門　凈柱　輯

臨濟宗

南嶽下二十二世

高峰妙禪師法嗣

杭州天目中峰明本禪師

杭之錢塘孫氏子。母夢無門開禪師持燈籠至家遂生。神儀挺秀具大人相。離襁褓便趺坐。能言便歌贊梵唄。參高峰于死關。晝夜精勤。困則以頭觸柱。一日誦金剛經至荷擔如來處恍然開解。遂從高峰剃落。時年二十有四。未幾觀流泉有省。即詣峰求證。峰打趁出。既而民間訛傳官選童男女。師問忽有人來問和尚討童男女時如何。峰曰我但度竹篦子

【現代漢語翻譯】現代漢語譯本：想要燒羊來吃。群臣上奏說：『陛下何不交給有關部門去辦理呢？』仁宗說：『我偶然感到飢餓才想吃羊，擔心這會成為慣例。寧願忍受一時的飢餓，也不忍心開啟無窮的殺戮。』殿下都稱頌『萬歲』。皇上嘉獎並採納了建議，隨即接受了帝師的戒律。

徑山愚禪師的法嗣

寶葉源禪師

頌五通仙人（Wutong Xianren，指一位道教神仙）說：『這一個通，你問我，口是禍患之門，招來因果。慚愧慈悲大法王（Dacifawang，對佛的尊稱），丙丁離壬不屬於火。』

閑極云禪師

舉莊宗（Zhuangzong，後唐莊宗李存勖）酬價的因緣，頌曰：『君王的寶物自然難以估價，興化（Xinghua，指興化禪師）怎麼敢借來看？天地既然沒有私心地覆蓋承載，至今還留下它來鎮守中原。』

徑山月禪師的法嗣

南叟茙禪師

頌婆生七子的話說：『鄂渚（E Zhu，地名）渡口的窮鬼子，全部的機鋒都錯在敲船舷的時候。不如另外說一句轉語，救出婆婆的第七個兒子。』

《五燈會元續略》卷第三上

《五燈會元續略》卷第三下

明朝支提山（Zhi Ti Mountain）嗣祖沙門（Sizu Shamen，繼承祖師衣缽的出家僧人）凈柱（Jingzhu）編輯

臨濟宗（Linji School）

南嶽（Nanyue）下第二十二世

高峰妙禪師（Gaofeng Miaochanshi）的法嗣

杭州天目中峰明本禪師（Hangzhou Tianmu Zhongfeng Mingben Chanshi）

杭州錢塘（Qiantang）孫氏的兒子。母親夢見無門開禪師（Wumen Kai Chanshi）拿著燈籠來到家中，於是就生下了他。神采儀表挺拔秀麗，具有大人的相貌。離開襁褓就能跏趺而坐。能說話就能歌唱讚美梵唄。在死關（Siguan，指閉關苦修）參拜高峰禪師。日夜精勤，睏倦了就用頭撞柱子。一天誦讀《金剛經》到『荷擔如來』處，恍然開悟。於是跟隨高峰禪師剃度出家，當時年齡二十四歲。不久觀賞流水有所領悟，就去高峰禪師處請求印證。高峰禪師打他並趕他出去。不久民間訛傳官府要選拔童男童女。禪師問：『忽然有人來問和尚討要童男童女時該怎麼辦？』高峰禪師說：『我只給他竹篦子。』

【English Translation】 English version: He desired to roast a sheep. The ministers memorialized, saying, 'Why doesn't Your Majesty order the relevant authorities to handle it?' Emperor Renzong said, 'I am only hungry and thinking of eating sheep, fearing that this will become a common practice. I would rather endure temporary hunger than initiate endless killing.' The courtiers all exclaimed 'Long live the Emperor!' The Emperor praised and adopted the suggestion, and then received the precepts from the Imperial Preceptor.

Successor of Chan Master Yu of Jing Mountain

Chan Master Baoye Yuan

A verse in praise of Wutong Xianren (Wutong Xianren, a Taoist deity): 'That one 'tong,' you ask me, the mouth is the gate of disaster, inviting cause and carrying effect. Ashamed before the Great Compassionate Dharma King (Dacifawang, a respectful title for the Buddha), Bing Ding leaving Ren does not belong to fire.'

Chan Master Xianji Yun

He cited the karmic connection of Emperor Zhuangzong (Zhuangzong, Emperor Li Cunxu of the Later Tang Dynasty) rewarding a price, and composed a verse saying: 'The treasure of the monarch is naturally difficult to price, how dare Xinghua (Xinghua, referring to Chan Master Xinghua) presume to borrow it for a look? Since Heaven and Earth impartially cover and support all, it is still left to guard the Central Plains.'

Successor of Chan Master Yue of Jing Mountain

Chan Master Nansou Rong

A verse in praise of the story of the old woman giving birth to seven children: 'The poor devil at the E Zhu (E Zhu, a place name) ferry crossing, his entire opportunity was mistaken at the time of knocking on the side of the boat. How about uttering another turning phrase to save the old woman's seventh child?'

Continuation and Abridgement of the Record of the Five Lamps, Volume 3, Part 1

Continuation and Abridgement of the Record of the Five Lamps, Volume 3, Part 2

Compiled by Shamen (Sizu Shamen, a monastic who inherited the ancestral mantle) Jingzhu of Mount Zhiti (Zhi Ti Mountain) in the Ming Dynasty, a successor of the ancestral lineage

Linji School (Linji School)

Twenty-second Generation Below Nanyue (Nanyue)

Successor of Chan Master Gaofeng Miao (Gaofeng Miaochanshi)

Chan Master Zhongfeng Mingben of Tianmu Mountain in Hangzhou (Hangzhou Tianmu Zhongfeng Mingben Chanshi)

He was the son of the Sun family of Qiantang (Qiantang) in Hangzhou. His mother dreamed that Chan Master Wumen Kai (Wumen Kai Chanshi) came to her home holding a lantern, and then she gave birth to him. His divine appearance was tall and handsome, possessing the features of a great man. He could sit in the lotus position even when he was still in swaddling clothes. As soon as he could speak, he sang praises and Sanskrit chants. He visited Gaofeng Chan Master at the death retreat (Siguan, referring to solitary cultivation). He was diligent day and night, and when he was sleepy, he would hit his head against the pillar. One day, while reciting the Diamond Sutra to the part about 'bearing the burden of the Tathagata,' he suddenly had an awakening. Then he followed Gaofeng Chan Master to be tonsured and become a monk, at the age of twenty-four. Soon after, he had an insight while watching the flowing spring, and went to Gaofeng Chan Master to request verification. Gaofeng Chan Master hit him and drove him out. Soon after, there was a rumor among the people that the government was selecting young boys and girls. The Chan Master asked, 'If someone suddenly comes to ask the monk for young boys and girls, what should be done?' Gaofeng Chan Master said, 'I will only give him a bamboo staff.'

與他。師言下洞然徹法源底。於是高峰書真贊付師曰。我相不思議。佛祖莫能視。獨許不肖兒。見得半邊鼻。有問峰諸弟子優劣。峰曰。如義首座固是一根老竹。其如七曲八曲。唯本維那卻是竿上林新篁。他日成林未易量也。師居無定所。或船或庵。榜以幻住。僧俗爭相瞻禮。皆手額曰江南古佛。延祐戊午仁宗皇帝聞而聘之。不至。制金襕袈裟賜之。號曰佛慈圓照廣慧禪師。院曰正宗。英宗皇帝亦封御香製衣。即所居而脩敬焉。先是駙馬太尉沈王王璋常使人從師問法。意以為未足。請于上親往見之。請師升座為眾普說。示眾。大道無為。大功不宰。大善無跡。大位不居。一切處海印發光。千萬古金枝挺秀。訪圓通大士于潮音洞里。買石得云饒。修如意輪期于明慶寺中。移花兼蝶至。香風奏四天之樂。梵音轟大地之雷。二千載已現國王。五百劫常為世主。一大藏教隨機運轉。百千善行任意發揮。祝萬歲於九重。保三韓于上國。此是太尉沈王海印居士尋常行履處。只如今日偕行宣政院使平章相國王子從官。高登天目。下視人寰。且佛法相應一句如何指陳。匝天匝地祥雲起。無古無今瑞氣騰。小參。大道在目前。山是山水是水。玄機超物表。聖非聖凡非凡。一念洞然萬緣廓爾。水精宮秋容淡淡。森羅萬象吞吐明月珠。松雪齋

灝氣沉沉。屏幾六牕交徹寶絲網。無一物不彰至化。無一事不演真乘。莊周雖蝶夢枕邊。敢保其當機罔措。子韶固蛙聞月下。未許其覿面施呈。者一著子。名不得。狀不得。即其知處已陷情圍。事亦然。理亦然。與么會時早沉識海。所以道。神光獨耀萬古徽猷。入此門來莫存知解。且不存知解底句如何指陳。玉宇秋高無界限。金園春事政敷腴。示眾。慧劍單提日用中。天然元不犯磨礱。神號鬼哭喪魂膽。遍野橫屍不露鋒。古人與么說話已是自傷己命了也。殊不知我王庫內無如是刀。佛成道日示眾。玄玄絕待。妙妙無依。獨露真常。全彰至體。名不得。狀不得。雪老冰枯。理無礙。事無礙。天荒地迥。萬里云收。午夜四方星燦長空。揭開威音那畔腦門。圓陀陀。光爍爍。擉瞎髑髏背後眼光。凈裸裸。赤條條。勒回三萬劫風飛雷厲之神機。突出五千軸海涌云屯之𥧌語。大眾。釋迦老子來也。即今在。諸人眼睛裡仰見明星。頂𩕳上成等正覺。你諸人還覺眉毛動也無。如其未委。各請歸堂。至治癸亥八月十四早。寫偈辭眾曰。我有一句。分付大眾。更問如何。無本可據。置筆安坐而逝。后七年天曆己巳春文宗皇帝賜謚智覺禪師。塔曰法雲。元統二年賜度錄三十卷入藏。號曰普覺國師。

杭州天目正宗寺斷崖了義禪師

【現代漢語翻譯】現代漢語譯本：一片寧靜祥和的景象。精緻的屏風和六扇窗戶交織成華麗的寶絲網。沒有一物不彰顯著最高的造化，沒有一事不演繹著真實的佛法。莊周即使在夢中化為蝴蝶，也難以保證他在緊要關頭不會茫然失措。子韶即使在月下聽到蛙鳴，也不能說他已經親眼見到了真理的展現。這關鍵的一著，無法用言語來形容，也無法用形象來描繪。一旦試圖去理解它，就已經陷入了情感的包圍之中。事是這樣，理也是這樣。如果這樣去領會，早就沉溺於意識的海洋之中了。所以說，『神光獨自照耀，是萬古的偉大典範，進入此門，不要存有任何知解。』那麼，如何指明這『不存知解』的境界呢？如同廣闊的天空，秋高氣爽，沒有邊際；又如金色的花園，春意盎然，生機勃勃。開示大眾：智慧之劍，日常運用，天然具備，無需打磨。使得神號鬼哭，喪魂落膽，遍地橫屍，卻不露鋒芒。古人這樣說話，已經是自傷性命了。卻不知道我王（指佛）的寶庫里沒有這樣的刀。佛陀成道之日開示大眾：玄妙至極，沒有任何對待；精妙至極，沒有任何依靠。唯獨顯露出真常的本性，完全彰顯了最高的本體。無法用言語來形容，也無法用形象來描繪，如同雪老冰枯一般。在理上沒有障礙，在事上也沒有障礙，如同天地荒蕪，遙遠無邊。萬里云收，午夜時分，四方星辰燦爛地照耀著天空。揭開威音王佛（過去佛）那邊的腦門，圓陀陀，光爍爍，刺瞎髑髏（修行人）背後的眼光。凈裸裸，赤條條，勒回三萬劫風飛雷厲的神機，突出五千軸海涌云屯的精妙言語。大眾，釋迦老子來了！就在現在，在你們每個人的眼睛裡仰見明星，在頭頂上成就等正覺。你們是否感覺到眉毛在動呢？如果還不明白，請各自回到禪堂去。至治癸亥年八月十四日早晨，寫下偈語辭別大眾說：『我有一句話，交付給大眾，再問如何，沒有根本可以依據。』於是放下筆，安然坐化而逝。后七年，天曆己巳年，文宗皇帝賜予謚號為智覺禪師，塔名為法雲。元統二年，賜度錄三十卷收入藏經，號為普覺國師。

杭州天目正宗寺斷崖了義禪師

【English Translation】 English version: A scene of profound tranquility. Exquisite screens and six windows interweave into a magnificent web of precious silk. There is nothing that does not manifest the ultimate transformation, and nothing that does not enact the true Dharma. Even Zhuang Zhou, dreaming of becoming a butterfly, could not guarantee that he would not be at a loss in a critical moment. Even Zi Shao, hearing the croaking of frogs under the moonlight, could not be said to have witnessed the manifestation of truth directly. This crucial move cannot be described in words or depicted in images. Once you try to understand it, you are already trapped in the encirclement of emotions. It is the same with matters and principles. If you comprehend it in this way, you have long been drowned in the ocean of consciousness. Therefore, it is said, 'The divine light shines alone, a great model for all ages. Enter this gate, and do not harbor any understanding.' Then, how to point out this state of 'no understanding'? It is like the vast sky, clear and crisp in autumn, without boundaries; and like a golden garden, full of spring, vibrant with life. Instruction to the assembly: The sword of wisdom is used daily, naturally possessed, and requires no polishing. It makes gods wail and ghosts cry, losing their souls and courage, with corpses lying all over the field, yet it does not reveal its edge. The ancients spoke like this, already harming their own lives. They do not know that in the treasury of my King (referring to the Buddha) there is no such sword. On the day of the Buddha's enlightenment, he instructed the assembly: Profound and ultimate, without any duality; subtle and wonderful, without any reliance. Only revealing the true and constant nature, fully manifesting the supreme essence. It cannot be described in words or depicted in images, like the old snow and withered ice. There is no obstacle in principle, and no obstacle in matter, like the desolate and boundless world. Ten thousand miles of clouds clear, at midnight, the stars in all directions shine brightly in the sky. Unveiling the forehead of Vipashyin Buddha (past Buddha), round and bright, piercing the eyes behind the skull (practitioner). Pure and naked, stripping bare, reining back the divine mechanism of wind and thunder of three thousand kalpas, highlighting the subtle words of five thousand scrolls of surging seas and gathering clouds. Assembly, Shakyamuni Buddha is coming! Right now, in the eyes of each of you, you look up to see the morning star, and on the crown of your head, you achieve complete enlightenment. Do you feel your eyebrows moving? If you still do not understand, please return to the meditation hall. On the morning of the fourteenth day of the eighth month of the year Guihai of the Zhizhi reign, he wrote a verse to bid farewell to the assembly, saying: 'I have a word, entrusted to the assembly, asking again how, there is no basis to rely on.' Then he put down his pen and passed away peacefully in meditation. Seven years later, in the year Jisi of the Tianli reign, Emperor Wenzong bestowed the posthumous title of Zen Master Zhijue, and the pagoda was named Fayun. In the second year of the Yuantong reign, thirty volumes of ordination records were granted to be included in the Tripitaka, and he was named National Teacher Pujue.

Zen Master Duanya Liaoyi of Zhengzong Temple, Tianmu Mountain, Hangzhou

湖之德清湯氏子。年十七有禪者誦高峰上堂語曰欲窮千里目更上一層樓。師曰此大善知識必能為人抽釘拔楔。遂往見。聞峰舉牛過窗欞。師疑甚。他日過缽盂塘見松上雪墜有省。即呈頌曰。不問南北與東西。大地山河一片雪。聲未絕。峰痛棒。不覺隕身崖下。及出乃自誓七日取證。遂端直堅豎忘廢𥨊食。夜則攀樹露立達旦。未至所期豁然大悟。馳至死關。呼曰老和尚今日瞞我不得也。呈頌曰。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。峰上堂曰。二十餘年佈個漫天網子打鳳羅龍。竟不普遇著一個蝦蟹。今日不期有個蟭螟蟲撞人網中。固是不堪上眼。三十年後向孤峰絕頂揚聲大叫。且道叫個甚麼。大地山河一片雪。師便奪拂子。為眾舉揚。呵勵同學。辭不少遜。復曰。盡大地有一人發真歸元。某甲皆知之。有僧參峰次。峰令見師。師曰驀直去。師從此剃落。所至歸重。泰定三年師狥眾請。坐正宗寺一載。示眾。若要超凡入聖永脫塵勞。直須去皮換骨絕後再蘇。如寒灰髮𦦨枯木成榮。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。豈似你歡喜踴躍。咬著些子苦味便乃掉頭不顧。殊不知苦味能除百病。大凡工夫若到省力時如順水

【現代漢語翻譯】現代漢語譯本：湯氏是湖州德清人家的孩子。十七歲時，有位禪者誦讀高峰禪師的上堂語說：『欲窮千里目，更上一層樓。』湯氏說：『這位是大善知識，必定能為人抽釘拔楔。』於是前去拜見高峰禪師。聽到高峰禪師舉『牛過窗欞』的公案，湯氏非常疑惑。後來有一天經過缽盂塘，看到松樹上的雪掉落，有所領悟，就呈上頌偈說：『不問南北與東西，大地山河一片雪。』話音未落，高峰禪師就痛打他。湯氏不覺從懸崖上摔了下去。等到出來后，就發誓七天內要開悟證果。於是端身正坐，堅定不移，忘記睡眠和飲食。晚上就攀著樹，在露天站立到天亮。還沒到預定的時間，就豁然大悟。跑到死關，大喊：『老和尚，今天你瞞不了我了！』又呈上頌偈說：『大地山河一片雪，太陽一照便無蹤。』從此不再懷疑諸佛祖，更沒有南北與西東。高峰禪師上堂說：『二十多年來，佈下漫天大網，用來捕捉鳳凰和蛟龍，竟然沒有遇到一個蝦蟹。今天沒想到有個蟭螟蟲撞入網中，實在是看不上眼。三十年後，向孤峰絕頂大聲呼叫，且說叫的是什麼？大地山河一片雪。』湯氏便奪過拂塵，為大家舉揚，呵斥勉勵同學，言辭毫不遜色。又說：『盡大地有一個人發起真心，迴歸本元，我都知道。』有僧人蔘訪高峰禪師，高峰禪師讓他去見湯氏。湯氏說：『驀直去。』湯氏從此剃度出家，所到之處都受到尊重。泰定三年，湯氏應大眾的請求，在正宗寺住了一年。開示大眾說：『若要超凡入聖，永遠脫離塵勞，就必須去皮換骨，死後再甦醒，如同寒灰復燃，枯木成榮，怎麼可以輕易看待？我在老和尚那裡多年，常常被大棒打得徹骨，不曾有一念遠離的心。直到今天才觸到痛處，不覺淚流。哪裡像你們歡喜踴躍，咬著一點苦味就掉頭不顧。殊不知苦味能除百病。大凡功夫若到省力時，如順水推舟一般。湯氏(Tang Shi)：人名，即德清湯氏子，後來的禪師。高峰(Gao Feng)：禪師名號。上堂語(Shang Tang Yu)：禪宗術語，指禪師在禪堂上對大眾的開示。抽釘拔楔(Chou Ding Ba Xie)：比喻徹底解決問題，解除疑惑。牛過窗欞(Niu Guo Chuang Ling)：禪宗公案，比喻不可能的事情。缽盂塘(Bo Yu Tang)：地名。死關(Si Guan)：禪堂中的一種閉關場所，通常非常嚴格。老和尚(Lao He Shang)：指高峰禪師。蟭螟蟲(Jiao Ming Chong)：一種非常小的昆蟲，比喻微不足道的人。正宗寺(Zheng Zong Si)：寺廟名。寒灰髮𦦨(Han Hui Fa Hui)：寒冷的灰燼重新燃燒，比喻絕處逢生。枯木成榮(Ku Mu Cheng Rong)：枯死的樹木重新煥發生機，比喻轉衰為盛。

【English Translation】 English version: Master Tang, a son of the Tang family in Deqing, Huzhou, at the age of seventeen, heard a Chan practitioner reciting the words of Master Gaofeng's (Gao Feng: a Chan master's name) sermon: 'To exhaust a thousand miles of vision, ascend another level.' Master Tang said, 'This is a great virtuous teacher who will surely be able to extract nails and remove wedges for people.' So he went to see Master Gaofeng. Hearing Gaofeng raise the case of 'a cow passing through a window frame' (Niu Guo Chuang Ling: a Chan koan, metaphor for impossible things), Master Tang was very doubtful. One day, passing by Boyu Pond (Bo Yu Tang: a place name), he saw snow falling from a pine tree and had an awakening. He then presented a verse saying, 'Not asking north, south, east, or west, the great earth and rivers are a single expanse of snow.' Before the sound faded, Gaofeng struck him painfully. Master Tang unknowingly fell off a cliff. After coming out, he vowed to attain enlightenment within seven days. So he sat upright, steadfastly, forgetting sleep and food. At night, he climbed trees and stood in the open until dawn. Before reaching the appointed time, he suddenly had a great enlightenment. He rushed to the 'death barrier' (Si Guan: a place for strict meditation), shouting, 'Old Master (Lao He Shang: referring to Master Gaofeng), you can't deceive me today!' He then presented a verse saying, 'The great earth and rivers are a single expanse of snow, the sun shines and it disappears without a trace.' From then on, he no longer doubted all the Buddhas and Patriarchs, and there was no more north, south, east, or west. Gaofeng gave a sermon saying, 'For more than twenty years, I have spread a vast net to catch phoenixes and dragons, but I have not even encountered a shrimp or crab. Today, unexpectedly, a gnat (Jiao Ming Chong: a very small insect, metaphor for insignificant people) has bumped into the net, which is truly not worth looking at. Thirty years later, shouting loudly towards the solitary peak, what is being shouted? The great earth and rivers are a single expanse of snow.' Master Tang then snatched the whisk, raised it for the assembly, and scolded and encouraged his fellow students, his words not at all inferior. He also said, 'If there is one person in the entire earth who awakens to the true origin and returns to the source, I know it all.' A monk visited Gaofeng, and Gaofeng told him to see Master Tang. Master Tang said, 'Go straight ahead.' From then on, Master Tang shaved his head and became a monk, and was respected wherever he went. In the third year of Taiding, Master Tang, at the request of the assembly, stayed at Zhengzong Temple (Zheng Zong Si: a temple name) for a year. He instructed the assembly, 'If you want to transcend the ordinary and enter the sacred, and forever escape from the dust and toil, you must shed your skin and change your bones, die and then be reborn, like cold ashes rekindling (Han Hui Fa Hui: cold ashes rekindling, metaphor for revival after despair), and withered trees flourishing (Ku Mu Cheng Rong: withered trees flourishing, metaphor for turning decline into prosperity). How can you take it lightly? I have been with the old master for many years, and I have often been beaten to the marrow with a big stick, but I have never had a single thought of straying from my mind. Only today did I touch the sore spot, and I couldn't help but shed tears. How can you be like those who rejoice and leap, and turn away at the slightest taste of bitterness? Little do you know that bitterness can cure all diseases. Generally, when the effort reaches the point of ease, it is like sailing with the current.'

流舟。只要梢公牢牢把舵。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。使爾顛狂胡說亂道。永作魔家眷屬。佛也難救你。戒之戒之。元統元年除日謂從者曰。有一件事天來大。你還委悉么。良久曰明日是年朝。正月六日詣法雲塔西指空地曰。更好立個無縫塔。其晚與禪者談笑。至夜分乃曰老僧明日天臺去也。者曰某甲隨師去。師曰你走馬也趁我不及。翌午跏趺而化。壽七十二。臘四十九。初中峰示寂會葬齋次。師笑謂眾曰。后十二年更為老僧一會。至是十二年矣。賜佛慧圓明正覺普度大師。

杭州天目山大覺寺布衲祖雍禪師

明州寧海人。得旨于高峰。躬舂㸑樵。貌甚瘠黑。戇而少文。嘗和永明山居偈曰。我要心灰即便灰。何須更去覓良媒。千差路口齊關斷。萬別機頭盡截摧。就樹縛茆成屋住。拾荊編戶傍溪開。是他懶瓚無靈驗。惹得天書三度來。又曰。尋常冷解自知非。退步沉蹤住翠微。掃蕩百年榮辱夢。倒回多劫本根機。蟻因覓穴沿揩走。蝶為尋花遍圃飛。須信先天並后地。洞然物物有真歸。后住中天竺桂子堂。書偈安坐而逝。

處州白雲空中以假禪師

得法高峰。后棲

【現代漢語翻譯】現代漢語譯本流動的船隻，只要船伕牢牢地把住舵，才能夠平穩前行。如果稍微產生一絲其他的念頭，必定會喪身失命。如果到了純一的境界，就不可生起一絲一毫的精進之心，不可生起一絲一毫的懈怠之心，不可生起一絲一毫的求悟之心，不可生起一絲一毫的得失之心。只要有念頭產生，立刻就會被一切邪魔侵入你的心腑，使你顛狂胡說，擾亂正道，永遠成為魔的眷屬。即使是佛也難以拯救你，務必戒除，務必戒除！元統元年除夕，布衲祖雍禪師對隨從的人說：『有一件事像天一樣大，你可曾明白？』過了很久，又說：『明天就是新年了。』正月六日，到法雲塔西邊的空地上，指著空地說：『最好在這裡建一座無縫塔。』當天晚上與禪者談笑，到了深夜，就說：『老僧明天要到天臺山去了。』有人說：『我跟隨師父去。』禪師說：『你即使騎馬也趕不上我。』第二天中午，禪師結跏趺坐而圓寂，享年七十二歲，僧臘四十九年。當初中峰禪師圓寂，舉行會葬齋時，布衲祖雍禪師笑著對眾人說：『十二年後，再為老僧舉行一次這樣的聚會。』到了十二年後，果然應驗。朝廷賜予『佛慧圓明正覺普度大師』的謚號。

杭州天目山大覺寺布衲祖雍禪師

明州寧海人。從高峰禪師處得到佛法真諦，親自舂米、燒火、砍柴。外貌非常瘦弱黝黑，為人憨厚少言寡語。曾經和永明山居士的偈語，寫道：『我要心灰，立刻就能心灰，何須再去尋找良媒？千差萬別的路口全部關閉，萬種不同的機頭全部摧毀。就著樹木搭建茅屋居住，拾取荊棘編成籬笆，在溪邊打開門戶。是那懶瓚沒有靈驗，惹得皇帝三次下詔書來。』又說：『尋常冷淡，自己知道不對，退步隱藏軌跡，住在翠微山中。掃蕩百年的榮辱之夢，倒轉多劫的本根之機。螞蟻因為尋找洞穴沿著縫隙爬行，蝴蝶爲了尋找花朵飛遍園圃。必須相信先天和後天，洞然明白萬物都有真正的歸宿。』後來住在中天竺桂子堂，寫下偈語，安然坐化而逝。

處州白雲空中以假禪師

從高峰禪師處得到佛法，後來隱居

【English Translation】 English version A flowing boat, only when the boatman firmly holds the rudder, can it proceed smoothly. If even a slight extraneous thought arises, one will surely lose life and limb. If one reaches the state of pure oneness, one must not give rise to even a trace of a thought of diligence, nor a trace of a thought of laziness, nor a trace of a thought of seeking enlightenment, nor a trace of a thought of gain or loss. As soon as a thought arises, all demons will immediately invade your heart and mind, causing you to become insane and speak nonsense, forever becoming a member of the demon's family. Even the Buddha will find it difficult to save you, be warned, be warned! On New Year's Eve of the first year of the Yuan統 (Yuantong) reign (referring to the reign of Emperor Huizong of Yuan dynasty), Zen Master Bu Na Zu Yong (Zen Master Bu Na Zu Yong) said to his followers: 'There is something as big as the sky, have you understood it?' After a long time, he said again: 'Tomorrow is the New Year.' On the sixth day of the first month, he went to the open space west of Fayun Pagoda (Fayun Pagoda), pointed to the open space and said: 'It would be best to build a seamless pagoda here.' That evening, he talked and laughed with the Zen practitioners, and late at night, he said: 'This old monk is going to Tiantai Mountain (Tiantai Mountain) tomorrow.' Someone said: 'I will follow the master.' The Zen master said: 'Even if you ride a horse, you won't be able to catch up with me.' The next day at noon, the Zen master sat in full lotus posture and passed away, at the age of seventy-two, with forty-nine years as a monk. Initially, when Zen Master Zhongfeng (Zen Master Zhongfeng) passed away, during the memorial service, Zen Master Bu Na Zu Yong smiled and said to the crowd: 'Twelve years later, hold another gathering like this for this old monk.' After twelve years, it indeed came to pass. The court bestowed the posthumous title 'Great Master of Buddha Wisdom, Perfect Enlightenment, Correct Awakening, and Universal Salvation'.

Zen Master Bu Na Zu Yong (Zen Master Bu Na Zu Yong) of Dajue Temple (Dajue Temple) on Tianmu Mountain (Tianmu Mountain) in Hangzhou

He was from Ninghai (Ninghai) in Mingzhou (Mingzhou). He obtained the essence of the Dharma from Zen Master Gaofeng (Zen Master Gaofeng), personally pounding rice, cooking, and chopping firewood. His appearance was very thin and dark, and he was honest and taciturn. He once echoed the verse of Layman Yongming (Layman Yongming) living in the mountains, writing: 'If I want my heart to turn to ashes, it will immediately turn to ashes, why bother to seek a good matchmaker? All the crossroads of thousands of differences are closed off, all the mechanisms of ten thousand distinctions are completely destroyed. I build a thatched hut by the trees to live in, and pick thorns to weave a fence, opening a door by the stream. It is that Lazy Zan (Lazy Zan) has no spiritual efficacy, attracting the emperor to issue edicts three times.' He also said: 'Usually, I coldly understand my own faults, retreating and hiding my tracks, living in the verdant mountains. Sweeping away the dreams of a hundred years of glory and disgrace, reversing the fundamental mechanisms of many kalpas. Ants crawl along the cracks in search of holes, butterflies fly all over the garden in search of flowers. One must believe that both the pre-heaven and post-heaven realms, clearly understand that all things have a true home.' Later, he lived in the Guizi Hall (Guizi Hall) of Zhongtianzhu Temple (Zhongtianzhu Temple), wrote a verse, and passed away peacefully in meditation.

Zen Master Yi Jia (Zen Master Yi Jia) of Baiyun (Baiyun) in Chuzhou (Chuzhou), using emptiness

Obtained the Dharma from Zen Master Gaofeng (Zen Master Gaofeng), later secluded

白雲山。四方禪侶聞風來赴。履滿戶外。至元丙子夏一日援筆書偈曰。地水火風先佛記。掘地深埋第一義。一免檀那幾片柴。二免人言無舍利。趺坐而化。

靈云定禪師法嗣

洪州般若絕學世誠禪師

古梅參。師問曾見甚麼人來。曰海印和尚教提無字。師曰無字作么生提。曰未提已前早自分曉。師曰靈云見桃花悟道。玄沙云諦當甚諦當。敢保老兄未徹在。且道是許他不許他。曰言下許。師大笑曰不是再來看。次早上方丈。師曰夜來事作么生。曰。靈云捉得賊。玄沙不放贓。即今贓賊一時斷還。和尚把坐具便打。師曰黃檗打臨濟六十棒意作么生。梅便喝。師曰因甚又去打大愚三掌再來掌黃檗。梅才開口。師曰不是。曰畢竟那個是。師便欄頭打曰。且去再看。次早上方丈。師曰抽袈裟。梅擬議。師便打三十。梅便喝。師又打六十。梅便休去。後上方丈求住。師曰你去見無用中峰斷崖三人了。卻來與我同住。後到云巖見法昌語錄曰驅耕夫牛奪饑人食。忽有徹處。不覺汗下。便頌公案數則寄呈師。師看畢對眾曰。此人得我第三番竹篦上氣力。但是尚欠脫殼在。示眾。兄弟家三年五年做工夫無個入處。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

【現代漢語翻譯】現代漢語譯本：白雲山。四面八方的禪宗修行者聽聞他的名聲前來拜訪，以至於門外都站滿了人。至元丙子年夏天的一天，他拿起筆寫下偈語：『地、水、火、風，先佛早已記述。深埋地下的是第一義諦。一則免去施主幾片木柴，二則免去人們議論沒有舍利。』然後他便結跏趺坐而圓寂。

靈云定禪師的法嗣

洪州般若絕學世誠禪師

古梅參禪。世誠禪師問：『你曾經見過什麼人來？』古梅回答：『海印和尚教我提「無」字話頭。』世誠禪師說：『「無」字怎麼提？』古梅說：『未提之前早已自己明白。』世誠禪師說：『靈云因為見到桃花而悟道，玄沙說「諦當，甚諦當」，我敢保證老兄你還沒有徹悟。』你說是認可他還是不認可他？古梅說：『言下認可。』世誠禪師大笑說：『不是，再去看。』第二天早上，古梅來到方丈室。世誠禪師問：『昨晚的事情怎麼樣了？』古梅說：『靈云捉住了賊，玄沙不放贓。如今贓和賊一時都斷絕了，還怎麼樣？』世誠禪師拿起坐具便打。世誠禪師說：『黃檗打臨濟六十棒，意圖是什麼？』古梅便喝。世誠禪師說：『為什麼又去打大愚三掌，再來掌黃檗？』古梅剛要開口，世誠禪師便說：『不是。』古梅問：『到底哪個是？』世誠禪師便當頭一棒說：『且去再看。』第二天早上，古梅又來到方丈室。世誠禪師說：『抽袈裟。』古梅猶豫。世誠禪師便打了他三十下。古梅便喝。世誠禪師又打了他六十下。古梅便停止了。後來，古梅來到方丈室請求留住。世誠禪師說：『你去見無用、中峰、斷崖這三位禪師，然後回來與我同住。』後來，古梅到云巖，看到法昌語錄說：『驅趕耕牛，奪走飢餓之人的食物。』忽然有所領悟，不覺汗流浹背。便寫了幾則頌公案的偈語呈給世誠禪師。世誠禪師看完后對眾人說：『這個人得到了我第三次用竹篦打的氣力，但是還欠缺脫殼。』世誠禪師開示眾人說：『各位同修，三年五年做功夫，沒有一個入處。將從前的話頭拋卻，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。』

【English Translation】 English version: Baiyun Mountain (White Cloud Mountain). Zen practitioners from all directions came upon hearing of his reputation, filling the space outside his door. In the summer of the Bingzi year of the Zhiyuan era, he took up his brush and wrote a verse: 'Earth, water, fire, and wind, the past Buddhas have already recorded. Deeply buried is the first principle (paramārtha). Firstly, it saves the donor a few pieces of firewood; secondly, it saves people from saying there are no relics (śarīra).' Then he sat in the lotus position (padmāsana) and passed away.

Successor of Zen Master Lingyun Ding

Zen Master Shicheng of Hongzhou Prajna's Unique Teaching

Gumei sought instruction. The master (Shicheng) asked, 'Whom have you seen?' Gumei replied, 'The monk Haiyin taught me to raise the 'Wu' (mu) character.' The master said, 'How do you raise the 'Wu' character?' Gumei said, 'Before raising it, I already understand it myself.' The master said, 'Lingyun attained enlightenment upon seeing the peach blossoms. Xuansha said, 'Accurate, very accurate,' I dare say you, old brother, have not thoroughly understood it.' Do you approve of him or not?' Gumei said, 'I approve of him immediately.' The master laughed loudly and said, 'No, go look again.' The next morning, Gumei came to the abbot's room. The master asked, 'How was last night's matter?' Gumei said, 'Lingyun caught the thief, Xuansha did not release the stolen goods. Now the stolen goods and the thief are cut off at once, what then?' The master picked up his sitting cloth and struck him. The master said, 'What is the meaning of Huangbo striking Linji sixty blows?' Gumei then shouted. The master said, 'Why did you go and strike Dayu three times, and then strike Huangbo?' Gumei was about to speak when the master said, 'No.' Gumei asked, 'Which one is it after all?' The master then struck him on the head and said, 'Go and look again.' The next morning, Gumei came to the abbot's room again. The master said, 'Take off your robe.' Gumei hesitated. The master then struck him thirty times. Gumei then shouted. The master struck him sixty more times. Gumei then stopped. Later, Gumei came to the abbot's room to request to stay. The master said, 'Go see Wuyong, Zhongfeng, and Duanya, and then come back and live with me.' Later, Gumei went to Yunyan and saw the recorded sayings of Fachang, which said, 'Driving away the plowing ox, taking away the food of the hungry.' Suddenly he had an understanding, and unknowingly sweat poured down. He then wrote several verses on public cases and presented them to the master. After reading them, the master said to the assembly, 'This person has obtained the strength of my third bamboo stick, but he still lacks shedding the shell.' The master instructed the assembly, 'Brothers, you have been working hard for three to five years, and there is no entry point. Throw away the previous topic, not knowing that you have abandoned it halfway. It is a pity for all the previous efforts. Those with ambition see that the firewood is dry and the water is convenient in the assembly, and the monks' hall is warm. Vow not to leave for three years.'

門。決定有個受用。有等才做工夫心地清凈。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。三寸氣消將何保住。佛子。若欲出離。參須真參悟須實悟。

徑山陵禪師法嗣

金華府云黃山寶林桐江紹大禪師

世居嚴之桐江。姓吳氏。首上雙徑謁虛谷授以單傳之旨。久之辭去歷參名宿。乃曰吾今而後知法之無異味也。復歸徑山。時東嶼海唱道凈慈。請師主藏室。至順壬申出世嚴之烏龍。后遷寶林。一日將寂。眾請書偈。師接筆擲地曰。縱書到彌勒下生。寧復離此耶。翕然而化。

杭州徑山竺遠正源禪師

南康歐陽氏子。首謁虛谷。谷以龍潭滅紙捻話問之。師曰焦石可破層冰。谷曰破后奚為。師曰探索乃知。谷曰所知者何事。師擬對。谷便打。師悚然默喻。五主巨剎。號佛慧慈照普應禪師。

蘇州覺隱本誠禪師

嘉禾語溪人。始從游于胡石塘。後嗣法于虛谷。嘗作貧居偈以自適曰。但得閑中樂。豈以貧為艱。愈貧愈無事。無事心愈閑。雖居人世中。恰似出塵寰。

道場信禪師法嗣

嘉興府福源寺石屋清珙禪師

蘇之常熟溫氏子。首參高峰授以萬法歸一話。服勤三年。次往建陽西峰參及庵不契(語具及庵章)。師發憤棄去。中途忽舉首見風亭

豁然有省。歸語庵。庵頷之。元統辛未四月住禾之當湖福源。上堂。把住也鋒芒不露。放行也十字縱橫。水云深處相逢卻在千峰頂上。千逢頂上相逢卻在水云深處。今朝福源寺里開堂演法。昨日天湖庵畔墾土耕煙。所以道法無定相遇緣即宗。可傳真寂之師。仰助無為之化。正與么時如何。卓拄杖曰。九萬里鵬才展翼。一千年鶴便翱翔。除夜小參。年亦窮。月亦窮。三十六旬窮。伎倆破除盡在五更鐘。窮則變。變則通。尋常一樣窗前月。才有梅花便不同。三條椽下禪和子。囊亦空。缽亦空。拾得斷麻穿破衲。不知身在寂寥中。惟有福源拄杖子。不屬陰陽造化功。了無春夏秋冬。自古自今撐天柱地。同行同坐。嘯月吟風。又誰管你江湖滾滾日月匆匆。等閑靠在禪床角。一片雲中掛黑龍。居七年。退歸霞霧之天湖。有山居偈曰。過去事已過去了。未來不必預思量。只今便道即今句。梅子熟時梔子香。至正間朝廷聞師名。降香幣以旌異。皇后賜金襕衣。壬辰秋七月二十四日與眾訣偈曰。青山不著臭尸駭。死了何須掘土埋。顧我也無三昧火。光前絕後一推柴。擲筆而逝。

金華府聖羅山石門剛禪師

世居山之麓。師得厥旨于及庵。遊歷罷歸里中。善信即其山地營建寶坊。文其楣曰正覺。請師主之。歲夜謝道德首座順

【現代漢語翻譯】現代漢語譯本豁然有所領悟。回去告訴及庵（指及庵禪師）。及庵禪師認可了他。元統辛未年四月，禪師住持禾（今嘉興）之當湖福源寺。上堂說法時說：『把住時鋒芒不露，放開時十字縱橫。在水云深處相逢，卻又在千峰頂上。在千峰頂上相逢，卻又在水云深處。』今天在福源寺里開堂演法，昨天還在天湖庵旁墾土耕田。所以說，佛法沒有固定的相，相遇的因緣就是宗旨。可以傳授真寂禪師的教誨，仰仗無為的教化。正在這個時候該怎麼辦呢？』說完，拄著禪杖說：『九萬里的鵬鳥才展開翅膀，一千年的仙鶴便開始翱翔。』除夕小參時說：『年也到了盡頭，月也到了盡頭，三十六旬都到了盡頭，所有的伎倆都在五更的鐘聲中破除。窮則思變，變則通達。尋常一樣的窗前月，只因有了梅花便大不相同。三條椽下的禪和子，口袋也空空，缽也空空，撿起斷麻來縫補破舊的衲衣，不知道自己身在寂寥之中。只有福源寺的這根拄杖，不屬於陰陽造化的功勞，了無春夏秋冬，自古至今支撐天地，與我同行同坐，嘯月吟風。又有誰管你江湖滾滾，日月匆匆。』『隨便靠在禪床角，一片雲中掛著黑龍。』住了七年，退隱到霞霧繚繞的天湖。有山居偈語說：『過去的事已經過去了，未來的事不必預先思量。就現在說現在的句子，梅子成熟時梔子花香。』至正年間，朝廷聽說了禪師的名聲，降下香幣來表彰他的與衆不同，皇后賜予金襕袈裟。壬辰年秋七月二十四日，禪師與眾人訣別，留下偈語說：『青山不要沾染臭屍骸，死了何必掘土埋。顧惜我也無三昧真火，光前絕後一把柴。』說完，擲筆而逝。

金華府聖羅山石門剛禪師

世世代代居住在山腳下。禪師從及庵禪師那裡得到了他的宗旨。遊歷結束后回到家鄉，善男信女就在他的山地上營建寶坊，在門楣上題寫『正覺』二字，請禪師來主持。年終歲末，謝道德首座順次...

【English Translation】 English version He suddenly had an awakening. He returned to tell Ji'an (referring to Chan Master Ji'an). Ji'an nodded in approval. In the fourth month of the Xinhai year of the Yuantong era, the Chan master resided at Fuyuan Temple in Danghu, He (present-day Jiaxing). During the Dharma talk, he said: 'When holding on, the sharp edge is not revealed; when releasing, it is in all directions. Meeting in the depths of the water and clouds, yet it is on the summit of a thousand peaks. Meeting on the summit of a thousand peaks, yet it is in the depths of the water and clouds.' Today, I am opening the Dharma talk in Fuyuan Temple; yesterday, I was cultivating the land and farming in the mist beside Tianhu Hermitage. Therefore, it is said that the Dharma has no fixed form; the encountering condition is the principle. One can transmit the teachings of Chan Master Zhenji and rely on the transformation of non-action. What should be done at this very moment?' After speaking, he struck the ground with his staff and said: 'The Peng bird of ninety thousand miles has just spread its wings; the crane of a thousand years begins to soar.' During the New Year's Eve small gathering, he said: 'The year is coming to an end, the month is coming to an end, and the thirty-six decades are coming to an end. All skills are broken in the bell of the fifth watch. When impoverished, one thinks of change; when changed, one becomes enlightened. The same moon before the window, but it is different because of the plum blossoms. The Chan monks under the three rafters, their pockets are empty, their bowls are empty, picking up broken hemp to mend their tattered robes, not knowing that they are in solitude. Only the staff of Fuyuan Temple does not belong to the merit of yin and yang creation, without spring, summer, autumn, or winter, supporting the heavens and the earth from ancient times to the present, walking and sitting with me, whistling at the moon and chanting in the wind. Who cares about the rolling rivers and lakes and the fleeting days?' 'Casually leaning against the corner of the meditation bed, a black dragon hangs in a cloud.' After living there for seven years, he retired to Tianhu, surrounded by misty clouds. There is a mountain dwelling verse that says: 'The past is already past, the future need not be anticipated. Just speak the present sentence now, when the plums are ripe, the gardenias are fragrant.' During the Zhizheng era, the court heard of the Chan master's reputation and sent incense and coins to commend his uniqueness, and the empress bestowed a golden kasaya. On the twenty-fourth day of the seventh month of the Renyin year, the Chan master bid farewell to the crowd, leaving a verse saying: 'The green mountains should not be stained with stinking corpses; why bury them in the soil after death? I also have no samadhi fire to cherish; a pile of firewood to end the past and cut off the future.' After speaking, he threw down his pen and passed away.

Chan Master Gang of Shimen, Shengluo Mountain, Jinhua Prefecture

His family had lived at the foot of the mountain for generations. The Chan master received his teachings from Chan Master Ji'an. After finishing his travels, he returned to his hometown, and the faithful built a precious temple on his mountain land, inscribing 'Zhengjue' (True Enlightenment) on the lintel, and invited the Chan master to preside over it. At the end of the year, Chief Seat Xie Daode in turn...

侍者看病上堂。歲事除年華畢。尊莫尊乎道。重莫重乎德。覺即般若因。順即菩提佛。當知種豆不生麻。因果自然明歷歷然。雖如是。且道如何見得。八福田中看病第一。小參。踢翻生死海涓滴不留。推倒涅槃城纖塵不立。且是不勞餘力亦乃得正定心。譬如壯士揮戈鋒铓不犯。如人善射毫髮無差。自然處處逢源頭頭合轍。所以道。不假修證本自圓成。盡大地是勝妙覺場。偏法界是真如實地。悟取人人有分。了知個個無虧。一念不生得三摩地。一心不動轉大法輪。自利利他俱登彼岸。全身放下總得自繇。到者里說甚涅槃生死真如佛性。了無一法當情。直得十方坐斷。今日舉此正法眼藏涅槃妙心。奉為上峰最庵主三七去程永超彼土成證真常者。然雖如是。未審庵主會得也無。若也會得便乃不動腳跟高超樂土。不消舉念即證無為。其或未然。白雲萬里。擊拂子曰。見徹本來無隱蔽。紛紛桂子散天香。一日辭世偈曰。七十六年瞭然寬廓。拶破虛空。須彌倒卓。

匡山源禪師法嗣

嘉興府海門天真惟則禪師

湖州費氏子。母夢異僧分衛。覺而有娠。及旦異香襲人。髫年出家。遍參楚石千巖一十八位尊宿。皆因緣不契。后聞匡廬無極源禪師。徑往叩之。豁然大悟(語具無極源章)。眾請開法海門。上堂。僧問如

何是向上事。師曰向下薦取。曰作么生向下薦取。師曰切莫動著。曰動著后如何。師曰與汝三十棒。曰畢竟學人過在甚麼處。師曰掩鼻偷香瞞人不過。曰還許學人懺悔么。師曰不打自招。僧才禮拜。師曰也是自起自倒漢。乃曰。向上事。向下事。截斷兩頭休執滯。驀然放出鱉鼻蛇。咬殺方知難躲避。吽吽吽。海門今日忍俊不禁。越例為諸人通個訊息。汝等還委悉么。以拂子點一點曰。等閑拋下活人丹。浩浩清風動天地。上堂。三三三。九九九。海門湖音似雷吼。香浮菊圃獻金錢。靈感𣏌提呈玉狗。你也有。我也有。棙轉南辰看北斗。正恁么時且道高登海門峰頂。衝開碧落。喝散白雲。現大人相。顯大神通底句子又作么生道。忽作修羅擎日月瑞相曰。天吐虛空擎日月。十方法界即全身。花朝上堂。化期月夕蕊珠宮裡降神仙。柳約春風錦繡叢中行綵女。鬧哄哄處顯示舍那性海。靜悄悄處埋沒普賢愿門。正恁么時。且道鬧中活計是。靜中活計是。海門即不然。良久彈指曰。兜率天中彈寶幾。閻浮世界響金鐘。洪武初。常預薦法事。以足疾賜歸。癸酉仲春示微疾。一日侵晨告眾曰吾去矣。侍者請偈。師厲聲曰。平常說底不是耶。即瞑目而逝。

瑞巖寶禪師法嗣

天臺華頂無見先睹禪師

臺之仙居葉氏子。資

【現代漢語翻譯】現代漢語譯本：什麼是向上之事？師父說：『向下推薦選取。』學僧問：『如何向下推薦選取？』師父說：『千萬不要觸動它。』學僧問：『觸動之後會如何？』師父說：『給你三十棒。』學僧問：『到底學僧的過錯在哪裡？』師父說：『掩著鼻子偷香，瞞不了人。』學僧問：『還允許學僧懺悔嗎？』師父說：『不打自招。』學僧於是禮拜。師父說：『也是個自起自倒的漢子。』於是說：『向上之事，向下之事，截斷兩頭，不要執著。忽然放出一條鱉鼻蛇，咬死了才知道難以躲避。吽吽吽。海門今日忍不住笑了出來，破例為大家通個訊息。你們還明白嗎？』用拂子點一點說：『輕易拋下活人丹，浩浩清風震動天地。』上堂說法：『三三三，九九九，海門湖的聲音像雷吼。香氣飄浮在菊花圃，獻上金錢。靈感來自於菩提，呈現出玉狗。你也有，我也有，轉動南辰，看北斗。』正在這個時候，且說高登海門峰頂，衝開碧落，喝散白雲，顯現大人相，顯大神通的句子又該怎麼說呢？』忽然作出修羅擎日月瑞相說：『天吐虛空擎日月，十方法界即全身。』花朝日，上堂說法：『化期月夕，蕊珠宮裡降神仙。柳約春風，錦繡叢中行綵女。鬧哄哄的地方顯示舍那（Vairocana）性海，靜悄悄的地方埋沒普賢（Samantabhadra）愿門。』正在這個時候，且說熱鬧中的活計是，還是靜中的活計是？海門卻不這樣認為。』良久彈指說：『兜率天（Tushita Heaven）中彈寶幾，閻浮世界（Jambudvipa）響金鐘。』洪武初年，常預薦法事，因為腳疾被賜歸。癸酉年仲春，示現輕微疾病，一日清晨告訴眾人說：『我要走了。』侍者請求遺偈。師父厲聲說：『平常說的不是嗎？』隨即瞑目而逝。

瑞巖寶禪師（Ruiyan Bao）法嗣

天臺華頂無見先睹禪師（Wujian Xiandu）

臺州仙居葉氏之子，資質

【English Translation】 English version: What is the matter of upward striving? The Master said, 'Recommend and select downward.' The monk asked, 'How to recommend and select downward?' The Master said, 'Absolutely do not touch it.' The monk asked, 'What will happen after touching it?' The Master said, 'Give you thirty blows.' The monk asked, 'Where exactly is the disciple's fault?' The Master said, 'Covering your nose to steal fragrance cannot deceive people.' The monk asked, 'Is the disciple allowed to repent?' The Master said, 'Confessing without being beaten.' The monk then prostrated. The Master said, 'Also a man who rises and falls by himself.' Then he said, 'The matter of upward striving, the matter of downward striving, cut off both ends, do not cling to them. Suddenly release a snub-nosed snake, only when bitten to death will you know it is difficult to escape. Hum hum hum. Haimen (name of the master) could not help but laugh today, exceptionally conveying a message to everyone. Do you understand?' He tapped with the whisk and said, 'Casually throwing down the elixir of life, the vast and clear wind shakes heaven and earth.' Ascending the hall to preach: 'Three three three, nine nine nine, the sound of Haimen Lake is like thunder. Fragrance floats in the chrysanthemum garden, offering golden coins. Inspiration comes from Bodhi, presenting a jade dog. You have it, I have it, turn the Southern Dipper, look at the Northern Dipper.' At this very moment, let's say ascending to the peak of Haimen, breaking through the blue sky, scattering the white clouds, manifesting the appearance of a great person, how should the sentence of manifesting great supernatural powers be said?' Suddenly making the auspicious appearance of Asura (a type of demigod) holding up the sun and moon, he said, 'Heaven spits out emptiness to hold up the sun and moon, the ten directions of the Dharma realm are the entire body.' On the Flower Festival day, ascending the hall to preach: 'On the evening of the transformation period, immortals descend in the Pistil Pearl Palace. Willows make an appointment with the spring breeze, colorful women walk in the brocade bushes. The bustling place reveals the nature-sea of Vairocana (the universal Buddha), the quiet place buries the vow-gate of Samantabhadra (the Bodhisattva of Universal Goodness).' At this very moment, let's say is it the activity in the bustling, or is it the activity in the quiet? Haimen does not think so.' After a long while, snapping his fingers, he said, 'Snapping precious tables in Tushita Heaven (the fourth of the six heavens of desire), golden bells ring in Jambudvipa (the continent where humans live).' In the early years of Hongwu, he often participated in recommending Dharma affairs, and was granted leave to return home due to a foot ailment. In the middle of spring in the year of Guiyou, he showed a slight illness, and one morning he told everyone, 'I am leaving.' The attendant requested a farewell verse. The Master sternly said, 'Isn't what I usually say enough?' Then he closed his eyes and passed away.

Dharma successor of Zen Master Ruiyan Bao (Precious Cliff Treasure)

Zen Master Wujian Xiandu (No See First See) of Tiantai Huading (Heavenly Terrace Flower Peak)

A son of the Ye family of Xianju (Immortal Abode) in Taizhou (Terrace Prefecture), gifted

性秀穎。嗜讀書。過目成誦。從古田垕剃髮。參方山。一日作務次。渙然冰釋。山以偈印之。築室華頂。一坐四十年。足未常輒閱戶限。白雲參問曰西來密意未審何如。師曰待娑羅峰點頭即向汝道。

高峰日禪師法嗣

日本國兜率院夢窗疏石國師

姓源氏。勢州人。宇多天王九世孫。母禱觀音夢吞金色光而孕。暨長繪死屍九變之相。獨坐觀想。知色身不異空花。慨然有求道之意。十八為僧。夢遊中國疏山石頭二剎。一龐眉僧持達磨像授之。既窹曰。洞明吾本心者其唯禪觀乎。初謁無隱范。次謁一山寧于相州。山曰我宗無語句亦無一法與人。師曰愿和尚慈悲方便開示。山曰本來廓然清凈雖慈悲方便亦無。師疑悶無聊。見佛國高峰日公。扣請如前。峰曰一山云何。師述其問答。峰厲聲喝曰汝何不道和尚逗漏不少。師于言下有省。辭歸舊隱常牧山。一夕坐久偶倚壁忽然仆去。豁然大悟。有等閑擊碎虛空骨之句。求峰印可。峰曰西來密意汝今已得善自護持。卓庵濃州。諸剎國王命師領南禪天龍等處。王妃延入宮中執弟子禮問道。賜號正覺。加心宗普濟之號。且遺以手書。其略曰。道振三朝。名飛四海。主天龍席。再轉法輪。秉佛祖權。數摧魔壘。師以年高隱退。尋示寂。

紫籜道禪師法嗣

杭

【現代漢語翻譯】現代漢語譯本（他）天性聰慧穎悟，喜愛讀書，讀過的東西能很快記住。在古田垕那裡剃度出家，參訪方山。一天在勞作時，忽然徹底領悟。方山用偈語印證了他。他在華頂築室而居，一坐四十年，腳不曾跨過門檻。白雲禪師向他請教說：『西來密意究竟如何？』禪師說：『等娑羅峰點頭，我就告訴你。』

高峰日禪師法嗣

日本國兜率院夢窗疏石國師（謚號）

姓源氏，是勢州人，宇多天皇的第九代孫。他的母親祈禱觀音，夢見吞下金色光芒而懷孕。長大后，他畫了死屍變化的九種形態，獨自靜坐觀想，認識到色身與虛幻的空花沒有區別，於是慨嘆著產生了求道的意願。十八歲時出家為僧。夢中游歷中國的疏山和石頭二座寺廟，一位眉毛很長的僧人拿著達磨像授予他。醒來后他說：『能夠徹底明白我本心的，大概只有禪觀了吧。』最初拜訪無隱范，後來在相州拜訪一山寧。一山寧說：『我宗沒有語句，也沒有一法可以給人。』禪師說：『希望和尚慈悲方便開示。』一山寧說：『本來廓然清凈，即使慈悲方便也沒有。』禪師疑惑苦悶，無所適從。後來見到佛國高峰日禪師，像之前一樣請教。高峰日禪師問：『一山寧怎麼說？』禪師敘述了之前的問答。高峰日禪師厲聲呵斥說：『你為什麼不說和尚泄露了不少？』禪師在言下有所領悟。辭別后回到以前隱居的地方常牧山。一天晚上坐了很久，偶然靠在墻壁上，忽然倒下，豁然大悟。有『等閑擊碎虛空骨』的詩句。請求高峰日禪師印證認可。高峰日禪師說：『西來密意你現在已經得到了，好好守護保持。』在濃州建立禪庵。各寺廟和國王命令禪師主持南禪寺、天龍寺等處。王妃邀請他進入宮中，行弟子之禮，向他問道。賜予『正覺』的稱號，加『心宗普濟』的稱號，並且贈送親筆書信，信中大略是說：『道行震動三朝，名聲傳遍四海。主持天龍寺，再次轉動法輪。秉持佛祖的權柄，多次摧毀魔的營壘。』禪師因為年老而隱退，不久后圓寂。

紫籜道禪師法嗣

杭州

【English Translation】 English version He was naturally intelligent and quick-witted, fond of reading, and able to memorize what he read. He was tonsured by Gutian Hou and visited Fangshan. One day, while working, he suddenly had a complete awakening. Fangshan confirmed him with a verse. He built a hermitage on Huading Peak and sat there for forty years, his feet never crossing the threshold. Baoyun asked him, 'What is the secret meaning of the coming from the West?' The master said, 'When Mount Sālapāda nods, I will tell you.'

Successor of Chan Master Gaofeng Rizhao

National Teacher Musō Soseki (posthumous title) of Tōshun-in Temple in Japan

His surname was Minamoto, and he was from Ise Province, a ninth-generation descendant of Emperor Uda. His mother prayed to Avalokiteśvara (Guanyin), and dreamed of swallowing golden light and becoming pregnant. When he grew up, he painted the nine phases of a decaying corpse and sat alone contemplating them, realizing that the physical body is no different from illusory flowers in the sky. He sighed and developed a desire to seek the Way. At the age of eighteen, he became a monk. In a dream, he traveled to Shushan and Stone Gate monasteries in China. An old monk with long eyebrows handed him an image of Bodhidharma. Upon awakening, he said, 'That which thoroughly illuminates my original mind is surely Chan contemplation.' He first visited Wuyin Fan, and later visited Yishan Ning in Xiangzhou. Yishan said, 'Our school has no words, nor does it have a single dharma to give to others.' The master said, 'I hope the abbot will compassionately and skillfully reveal it.' Yishan said, 'Originally, it is vast and pure; even compassion and skillful means are absent.' The master was doubtful and depressed, feeling lost. Later, he met Chan Master Foguo Gaofeng Rizhao and asked the same question as before. Gaofeng Rizhao asked, 'What did Yishan say?' The master recounted their conversation. Gaofeng Rizhao shouted sternly, 'Why didn't you say that the abbot leaked quite a bit?' The master had an awakening upon hearing these words. He bid farewell and returned to his former hermitage, Changmu Mountain. One night, after sitting for a long time, he leaned against the wall and suddenly fell over, experiencing a great enlightenment. He had the line 'Casually shattering the bones of empty space.' He sought Gaofeng Rizhao's confirmation. Gaofeng Rizhao said, 'You have now obtained the secret meaning of the coming from the West; protect and maintain it well.' He established an hermitage in Mino Province. Temples and kings ordered the master to lead Nanzen-ji, Tenryū-ji, and other places. The queen invited him into the palace, performed the disciple's ritual, and asked him questions. She bestowed upon him the title 'Right Enlightenment' and added the title 'Universal Salvation of the Mind School,' and also sent him a handwritten letter, which briefly said: 'The Way shakes the three dynasties, and the name flies across the four seas. Presiding over Tenryū-ji, turning the Dharma wheel again. Holding the authority of the Buddha and ancestors, repeatedly destroying the demon's fortresses.' The master retired due to old age and soon passed away.

Successor of Chan Master Zisui Dao

Hangzhou

州徑山大宗興禪師

臺州人。臨終忽嘆曰。夫三十。婦六齡。畢竟偶不成。遂坐去。

臺州瑞巖恕中無慍禪師

臺之臨海陳氏子。七歲入鄉校讀書。不煩再授。年未冠。白父母依徑山寂照禪師剃落。謁竺元以狗子無佛性話。未破疑。問元。師才開口。被元一喝。遂大悟。初住明之靈巖。次瑞巖。謝明慶瑩中和尚惠竹拂。上堂拈起示眾曰。凌雲勁節。傲雪孤標。結根于曠劫之先。孕質於三乘之外。一刀兩段不假思惟。信手拈來神號鬼泣。非麈尾之能齊。豈龜毛之可比。擊處而雷轟蟄戶。豎時而劍倚長空。馬師束手歸降。百丈望風斂衽。有如是之妙用。有如是之神通。汝諸人還知來處么。若也未知。問取明慶和尚。擊禪床下座。禱雨上堂。甘雨愆期。田疇龜拆。衲僧鼻孔焦熱生煙。拈拄杖曰。拄杖子化為龍。向南閻浮提行雨去也。山僧不可洗手奉功。未免助其神力。卓拄杖曰。急急如律令來。謝來蘇莊監收上堂。山僧昨遣數員宿將。征諸未服。既徯我來蘇一鼓而下。直得風以順。雨以時。嘉穀豐登。庶民樂業。今當還師振旅奏凱論功。坐享太平之時。玄弼真君忍俊不禁。不覺手之舞之足之蹈之。於一毫端揚聲而歌曰。臺州仙。高一百。紅蓮青。江口白。蝦殼來歸。分連子格。且道是甚麼曲調。乃曰飯飽

【現代漢語翻譯】現代漢語譯本州徑山大宗興禪師（Dazongxing Chanshi of Jingshan Mountain in Tai Prefecture）

是臺州人。臨終時忽然嘆息說：『丈夫三十歲，妻子六歲，終究不能成為配偶。』於是坐化離世。

臺州瑞巖恕中無慍禪師（Wuyun Chanshi of Ruiyan Temple in Taizhou）

是臺州臨海陳家的兒子。七歲進入鄉學讀書，不用老師重複教導。還未成年時，稟告父母，依從徑山寂照禪師（Jizhao Chanshi of Jingshan Mountain）剃度出家。拜見竺元禪師（Zhuyuan Chanshi），以『狗子有無佛性』的話頭參禪，未能破除疑惑。問竺元禪師，禪師剛開口，就被竺元禪師一喝，於是大悟。最初住在明州的靈巖寺，後來住在瑞巖寺。感謝明慶瑩中和尚（Yingzhong Heshang of Mingqing）贈送竹拂。上堂時拿起竹拂向大眾展示說：『凌雲的堅勁氣節，傲雪的孤高品格，根植于曠劫之前，孕育於三乘之外。一刀兩斷不假思惟，信手拈來神號鬼泣。不是麈尾所能比擬，豈是龜毛可以相比。』擊打時如雷霆震醒蟄伏的生物，豎起時如寶劍倚靠長空。馬祖（Mazu）束手歸降，百丈（Baizhang）望風斂衽。有如此的妙用，有如此的神通。你們這些人還知道它的來處嗎？如果還不知道，就去問明慶和尚吧。』說完擊打禪床下座。

祈禱下雨時上堂，說：『甘雨遲遲不來，田地乾裂。眾僧的鼻孔都焦熱得冒煙。』拿起拄杖說：『拄杖化為龍，向南閻浮提（Nanyanfuti，Jambudvipa，the world where we live）行雨去了。山僧不能洗手來奉承這功勞，未免要助其神力。』用拄杖敲擊說：『急急如律令，來！』

感謝來蘇莊監收時上堂，說：『山僧昨天派遣幾員老將，去征討那些不服從的。既然期望我來蘇一鼓而下，使得風調雨順，嘉穀豐登，百姓安居樂業。現在應當還師振旅，奏凱論功，坐享太平的時候。玄弼真君（Xuanbi Zhenjun）忍不住喜悅，不知不覺手舞足蹈，在一毫端揚聲歌唱說：『臺州仙，高一百，紅蓮青，江口白，蝦殼來歸，分連子格。』且說這是什麼曲調？』於是說：『吃飽了飯。』

【English Translation】 English version Chan Master Dazongxing of Jingshan Mountain in Tai Prefecture

He was a native of Tai Prefecture. As he was dying, he suddenly sighed and said, 'A husband is thirty, a wife is six years old; after all, they cannot become a couple.' Then he sat and passed away.

Chan Master Wuyun of Ruiyan Temple in Tai Prefecture

He was the son of the Chen family of Linhai in Tai Prefecture. At the age of seven, he entered the village school to study, and did not require repeated instruction. Before he reached adulthood, he told his parents that he would rely on Chan Master Jizhao of Jingshan Mountain to shave his head and become a monk. He visited Zhuyuan Chan Master with the question of whether a dog has Buddha-nature, but he did not break through his doubts. He asked Zhuyuan Chan Master, and as soon as the Chan Master opened his mouth, he was shouted at by Zhuyuan Chan Master, and then he had a great enlightenment. He first lived in Lingyan Temple in Ming Prefecture, and later in Ruiyan Temple. He thanked Abbot Yingzhong of Mingqing for giving him a bamboo whisk. When he ascended the hall, he picked it up and showed it to the assembly, saying, 'Soaring and strong, proud of the snow, and solitary, it is rooted in the distant past, and conceived outside the Three Vehicles. Cutting it in two with one stroke requires no thought, and picking it up at will makes the gods and ghosts weep. It cannot be compared to a duster, and how can it be compared to tortoise hair?' When struck, it is like thunder that awakens hibernating creatures; when raised, it is like a sword leaning against the long sky. Mazu (Mazu, a famous Chan master) surrendered with his hands tied, and Baizhang (Baizhang, another famous Chan master) lowered his robes at the sight of the wind. It has such wonderful uses, and such supernatural powers. Do you all know where it comes from? If you don't know, ask Abbot Mingqing.' After saying this, he struck the Zen bed and went down.

When praying for rain, he ascended the hall and said, 'The sweet rain is late in coming, and the fields are cracked. The nostrils of the monks are scorched and smoking.' He picked up his staff and said, 'The staff has turned into a dragon and is going to Nanyanfuti (Nanyanfuti, Jambudvipa, the world where we live) to make rain. This mountain monk cannot wash his hands to flatter this merit, and cannot help but assist its divine power.' He struck the staff and said, 'Hurry, hurry, like a decree, come!'

When thanking the supervisor of Lai Su Village for the harvest, he ascended the hall and said, 'This mountain monk sent several veteran generals yesterday to conquer those who were disobedient. Since I expect Lai Su to be defeated with one drum, the wind and rain are favorable, the good grains are abundant, and the people live and work in peace. Now it is time to return the army, celebrate the victory, discuss the merits, and sit and enjoy the time of peace. Xuanbi Zhenjun (Xuanbi Zhenjun, a Taoist deity) could not help but be overjoyed, and unconsciously danced with his hands and feet, raising his voice and singing at the tip of a hair, saying, 'The immortal of Tai Prefecture, one hundred feet tall, red lotus green, Jiangkou white, shrimp shells return, divided into lotus seed patterns.' And what is this tune?' Then he said, 'Full of food.'

弄箸。后謝事入松巖。寄書退院。眾固請。師堅拒不允。洪武七年夏。日本國主遣使入貢就奏。請師化其國。　上召師至　闕下。師以老病辭。　上憫而不遣。遂住鄞之翠山。一日忽遘微疾。索筆書偈曰。七十八年無法可說。末後一句露柱饒舌。咄。端坐而逝。

慶元府天童了堂一禪師

至正二年住臺之紫籜。次天寧天童。僧問。昔日保壽開堂。三聖橫身相為。臨濟住院。普化盡力扶持。畢竟明甚麼邊事。師曰。兩頭俱坐斷。一劍倚天寒。曰。與么則五位君臣齊裂下。三玄戈甲一時收。師曰錯下名言。僧一喝。師曰亂統禪和如麻似粟。上堂。拈一莖草作丈六金身。將丈六金身作一莖草好。大眾。不是苦心人不知。便下座。上堂。最初一句。末後一機。直下構得。燈籠露柱動地放光。其或未然。竹山今日失利。示眾。樵歌來疊嶂。帆影落汀洲。胡孫載紙帽。直上樹梢頭。七星劍。五云樓。毬打人兮人打毬。萬事難把玩。魚吞水面漚。住天童上堂。長㭰鳥芳樹不棲。摩斯迦滄溟不入。龍泉與刀斧同鐵。利鈍懸殊。良驥與駑駘同途。遲速有異。以拂子畫一畫曰。華須連夜發。莫待曉風吹。小參。靈光不昧。萬古徽猷。智鑒洞明。十虛普應。時臨亞歲。節屆書云。擊動法鼓大眾雲集。一一天真一一明妙。更待說個

【現代漢語翻譯】現代漢語譯本弄箸（不知含義，或為地名）。後來謝絕世事隱居松巖。寄信辭去寺院職務，僧眾堅決挽留，禪師堅決不答應。洪武七年夏天，日本國主派遣使者前來進貢，並奏請皇上，希望禪師能夠去教化他們的國家。皇上召見禪師到皇宮，禪師以年老多病為由推辭。皇上憐憫他，沒有勉強，於是禪師住在鄞縣的翠山。一天，禪師忽然感到身體不適，拿起筆寫下偈語：『七十八年，無法可說，末後一句，露柱饒舌。咄！』然後端坐而逝。

慶元府天童了堂一禪師

至正二年，禪師住持臺州的紫籜（地名），之後又住持天寧寺、天童寺。有僧人問：『昔日保壽禪師開堂，三聖禪師橫身相助；臨濟禪師住院，普化禪師盡力扶持，這究竟說明了什麼？』禪師回答：『兩頭都截斷，一劍倚天寒。』僧人說：『這樣說來，五位君臣都徹底瓦解，三玄五要的戈甲也一時收起。』禪師說：『錯用了名言。』僧人一聲棒喝。禪師說：『擾亂禪和的人多如麻粟。』上堂說法時，禪師拿起一根草，說把它當做丈六金身，又說把丈六金身當做一根草也可以。禪師說：『大眾，不是苦心修行的人不會明白。』說完便下座。上堂說法時，禪師說：『最初一句，末後一機，直接領會得到，燈籠、露柱都會動地放光。如果不是這樣，竹山我今天就失敗了。』向大眾開示：『樵夫的歌聲在重疊的山峰間迴盪，船帆的影子落在水邊的沙洲上。猴子戴著紙帽，逕直爬到樹梢頭。七星劍，五云樓，球打人啊人打球，萬事難以把玩，魚吞食水面的浮漚。』住持天童寺上堂說法時，禪師說：『長㭰鳥不在芳香的樹上棲息，摩斯迦（梵語，指大魚）不進入滄溟大海。龍泉劍和刀斧都是鐵，鋒利和遲鈍卻有很大差別。良馬和劣馬都走同一條路，速度卻有快慢之分。』用拂塵畫了一下，說：『華須連夜發，莫待曉風吹。』小參時，禪師說：『靈光不昧，萬古徽猷。智慧明鑑，十方普遍相應。時值亞歲（冬至），節屆書云（冬至后五日）。擊動法鼓，大眾雲集，一一都是天真，一一都是明妙，還等待說些什麼呢？』

【English Translation】 English version Nongzhu (unknown meaning, possibly a place name). Later, he declined worldly affairs and retired to Songyan. He sent a letter resigning from his position at the monastery. The monks earnestly requested him to stay, but the Chan master firmly refused. In the summer of the seventh year of Hongwu, the ruler of Japan sent envoys to offer tribute and requested that the master go to transform their country. The Emperor summoned the master to the palace, but the master declined due to old age and illness. The Emperor, feeling compassion, did not force him, so the master resided at Cuishan in Yin County. One day, he suddenly felt slightly ill. He took up a brush and wrote a verse: 'For seventy-eight years, there is nothing to say. The last line, the dew pillar is garrulous. DOH!' Then he passed away in a seated posture.

Chan Master Liaotang Yi of Tiantong Monastery in Qingyuan Prefecture

In the second year of Zhizheng, the Chan master resided at Zituo (place name) in Taizhou, and later at Tianning Monastery and Tiantong Monastery. A monk asked: 'In the past, when Chan Master Baoshou opened his hall, Chan Master Sansheng supported him by lying across the entrance; when Chan Master Linji took up residence, Chan Master Puhua did his best to assist him. What exactly does this clarify?' The Chan master replied: 'Both ends are cut off, a sword leans against the sky, cold.' The monk said: 'In that case, the five ranks of ruler and ministers are completely shattered, and the weapons of the Three Mysteries and Five Essentials are all put away at once.' The Chan master said: 'Wrongly used words.' The monk gave a shout. The Chan master said: 'Those who disturb the Chan harmony are as numerous as hemp and millet.' When ascending the hall to give a Dharma talk, the Chan master picked up a blade of grass and said to treat it as a sixteen-foot golden body, and also said that it is okay to treat the sixteen-foot golden body as a blade of grass. The Chan master said: 'Everyone, those who are not diligent in cultivation will not understand.' After speaking, he descended from the seat. When ascending the hall to give a Dharma talk, the Chan master said: 'The first sentence, the last opportunity, if directly understood, the lanterns and dew pillars will emit light that shakes the earth. If not, then I, Zhushan, have failed today.' He instructed the assembly: 'The woodcutter's song echoes among the overlapping peaks, the shadow of the sail falls on the sandbar by the water. The monkey wears a paper hat, climbing straight to the treetop. Seven-star sword, five-cloud tower, the ball hits people, and people hit the ball, all things are difficult to grasp, the fish swallows the foam on the water's surface.' When residing at Tiantong Monastery and ascending the hall to give a Dharma talk, the Chan master said: 'The long-tailed bird does not perch on fragrant trees, the Makara (Sanskrit, referring to a large fish) does not enter the vast ocean. The Longquan sword and the axe are both iron, but their sharpness and dullness are very different. A good horse and a poor horse travel the same road, but their speed is different.' He drew a line with the whisk and said: 'Flowers must bloom overnight, do not wait for the morning breeze to blow.' During a small Dharma talk, the Chan master said: 'The spiritual light is not obscured, the glorious achievements of all ages. Wisdom and insight are clear, and the ten directions universally respond. The time is approaching the sub-year (winter solstice), the season is reaching the writing clouds (five days after the winter solstice). The Dharma drum is struck, and the assembly gathers, each and every one is naturally true, each and every one is wonderfully bright, what more is there to say?'

甚麼。若說有法又被有礙。若說無法又被無礙。若說不有不無法又被不有不無礙。若說不不有不不無法又被不不有不不無礙。云從龍。風從虎。聖人作而萬物睹。日可冷。月可熱。眾魔不能壞真說。以拂子畫一畫曰。黃檗樹頭懸蜜果。無言童子唱巴歌。問。文殊與普賢。萬法悉同源。如何是同源底法。師曰胡張三黑李四。曰一毛吞巨海于中更何言。師曰不勞懸石鏡天曉自雞鳴。曰是非不到處還有句也無。師曰誠知你亂會。問名假法假人空法空請師直指。師曰曾問幾人來。曰無根樹子向甚麼處栽。師曰。更深猶自可。午後更愁人。曰只在目前為甚麼再三不睹。師曰千年常住一朝僧。

保寧茂禪師法嗣

嘉興府本覺南堂清欲禪師

臺之臨海朱氏子。元歷二年出世集慶之開福。上堂拈拄杖曰。與么來者綵鳳舞丹霄。不與么來者鐵蛇橫古路。直饒與么不與么。去來道絕。也是秤錘蘸醋。卓拄杖。上堂。摩尼珠人不識。如來藏里親收得。萬象森羅影現中。一顆圓光色非色。永嘉大似乞兒暴富。開福道摩尼珠誰不識。擊碎分文也不直。拋向虛空更那邊。免使時人掛胸臆。然則云開日出。職到威成。撞著本色。道流恰似泗洲人見大聖。元統元年住本覺。上堂。顧視大眾曰。者里莫有作家戰將么。時有僧出衆曰。盡

【現代漢語翻譯】現代漢語譯本：問：什麼是『甚麼』？如果說是『有』（有法），又被『有礙』所限制；如果說是『無』（無法），又被『無礙』所放任；如果說『非有非無』（不有不無法），又被『非有非無礙』所限制；如果說『非非有非非無』（不不有不不無法），又被『非非有非非無礙』所限制。云隨龍而動，風隨虎而生，聖人出現，萬物得以彰顯。太陽可以變冷，月亮可以變熱，眾魔無法破壞真正的佛法。』（禪師）用拂塵畫了一下，說：『黃檗樹的樹梢懸掛著蜜果，沉默不語的童子唱著鄉野之歌。』問：『文殊菩薩（Manjusri）(智慧的象徵)與普賢菩薩（Samantabhadra）(行動的象徵)，萬法的源頭都是相同的，什麼是這相同源頭的法？』禪師說：『胡家的張三，黑家的李四。』（僧人）說：『一毛可以吞下巨大的海洋，其中還說什麼呢？』禪師說：『不用懸掛石鏡，天亮了自然有雞鳴。』（僧人）說：『是非爭論不到的地方，還有語句存在嗎？』禪師說：『實在知道你胡亂理解。』問：『名是假，法是假，人是空，法也是空，請禪師直接指明。』禪師說：『曾經問過多少人來？』（僧人）說：『沒有根的樹要栽在哪裡？』禪師說：『夜深尚且還可以，午後更讓人擔憂。』（僧人）說：『明明就在眼前，為什麼再三也看不見？』禪師說：『千年的常住寺廟，一朝來了個新僧。』

保寧茂禪師的法嗣

嘉興府本覺南堂的清欲禪師

（清欲禪師是）臺州臨海朱氏之子。元歷二年出世，在集慶的開福寺開法。上堂時拿起拄杖說：『順應這個道理而來的人，像綵鳳在天空飛舞；不順應這個道理而來的人，像鐵蛇橫在古老的道路上。』即使是順應與不順應，都斷絕了去來的道路，也像是用秤錘蘸醋一樣。』說完，放下拄杖。上堂開示：『摩尼寶珠（Mani jewel）(象徵佛性的珍貴寶珠)人不認識，如來藏（Tathagatagarbha）(如來藏，一切眾生皆具的佛性)里親自收藏得到。萬象森羅的影像顯現在其中，一顆圓滿的光芒，非色也非空。』永嘉禪師（Yongjia）(唐代禪師)很像乞丐突然暴富。開福禪師說：『摩尼寶珠誰不認識？擊碎了，一文也不值。拋向虛空更遠的地方，免得世人掛在胸前。』既然如此，云開日出，職責在於成就。撞見本來的面目，修行的人就像泗洲人見到大聖一樣。元統元年，（清欲禪師）住持本覺寺。上堂開示：『看著大眾說：這裡莫有能擔當的將領嗎？』當時有個僧人從人群中走出來說：『全部都是。』

【English Translation】 English version: Question: What is 'what'? If it is said to be 'existence' (a dharma), it is obstructed by 'having obstruction'; if it is said to be 'non-existence' (no dharma), it is indulged by 'having no obstruction'; if it is said to be 'neither existence nor non-existence' (neither having nor not having a dharma), it is obstructed by 'neither having obstruction nor not having obstruction'; if it is said to be 'neither non-existence nor non-non-existence' (neither not having nor not not having a dharma), it is obstructed by 'neither not having obstruction nor not not having obstruction'. Clouds follow the dragon, wind follows the tiger, when a sage arises, all things are revealed. The sun can be cold, the moon can be hot, demons cannot destroy the true Dharma.' (The Zen master) drew a line with the whisk and said, 'Honey fruits hang on the branches of the Huangbo tree, a silent child sings a rustic song.' Question: 'Manjusri (Manjusri) (symbol of wisdom) and Samantabhadra (Samantabhadra) (symbol of action), the source of all dharmas is the same, what is the dharma of this same source?' The Zen master said, 'Zhang San of the Hu family, Li Si of the Hei family.' (The monk) said, 'A single hair can swallow a vast ocean, what more is there to say?' The Zen master said, 'No need to hang a stone mirror, the rooster crows naturally at dawn.' (The monk) said, 'Is there still a saying where right and wrong cannot reach?' The Zen master said, 'I truly know you are misunderstanding wildly.' Question: 'Names are false, dharmas are false, people are empty, and dharmas are also empty, please Zen master point directly.' The Zen master said, 'How many people have you asked before?' (The monk) said, 'Where should a rootless tree be planted?' The Zen master said, 'Late at night is still acceptable, the afternoon is even more worrying.' (The monk) said, 'It's right in front of my eyes, why can't I see it again and again?' The Zen master said, 'A thousand-year-old monastery, a new monk arrives one morning.'

Successor of Zen Master Baoning Mao

Zen Master Qingyu of Benjue South Hall in Jiaxing Prefecture

(Zen Master Qingyu was) the son of the Zhu family of Linhai in Taizhou. He appeared in the world in the second year of Yuanli and opened the Dharma at Kaifu Temple in Jiqing. During the Dharma talk, he picked up his staff and said, 'Those who come in accordance with this principle are like colorful phoenixes dancing in the sky; those who do not come in accordance with this principle are like iron snakes lying across the ancient road.' Even if it is in accordance with and not in accordance with, the path of going and coming is cut off, it is also like dipping a weight in vinegar.' After speaking, he put down his staff. During the Dharma talk: 'People do not recognize the Mani jewel (Mani jewel) (a precious jewel symbolizing Buddha-nature), it is personally collected in the Tathagatagarbha (Tathagatagarbha) (Tathagatagarbha, the Buddha-nature inherent in all beings). The images of all phenomena appear within it, a perfect light, neither form nor emptiness.' Zen Master Yongjia (Yongjia) (Zen master of the Tang Dynasty) is like a beggar suddenly becoming rich. Zen Master Kaifu said, 'Who doesn't recognize the Mani jewel? If it is broken, it is not worth a penny. Throw it into the void even further away, so that people don't hang it on their chests.' Since this is the case, the clouds clear and the sun rises, the duty lies in accomplishment. Encountering the original face, practitioners are like the people of Sizhou seeing the Great Sage. In the first year of Yuantong, (Zen Master Qingyu) resided at Benjue Temple. During the Dharma talk: 'Looking at the assembly, he said: Is there a capable general here?' At that time, a monk came out from the crowd and said, 'All of them are.'

大地是個問頭。和尚作么生答。師曰遍虛空是個答語。是你作么生領。曰萬福。師曰拄杖不在苕帚柄與你三十。曰諸方有明眼人在。師曰你莫是患盲么。僧無語。師喝曰將謂是收燕破趙之才。元來也做未得行間小卒在。出去乃曰。若論戰也個個力在轉處。到者里直須通方上士本色英流。寸刃不施全鋒敵勝。其或未然。擬議不來。髑髏粉碎。卓拄杖喝一喝下座。舟中值冬至小參。一道虛明總是自家田地。初爻既兆全彰劫外。乾坤無去來動靜之殊。無取捨是非之異。可以騎聲蓋色。可以隨流入流。可以泛華亭半葉之舟。可以盡澤國煙波之勝。不舉任公之釣。非同濠上之遊。擊拂子曰。劈口一橈已傷鹽醋。離鉤三寸休更回頭。拍膝曰。永夜月明天在水。雁聲飛過自蘋洲。問。仲冬嚴寒年年事。晷運推移事若何。師曰。昨夜日輪飄桂華。今朝月窟生芝草。問。單傳直指已涉離微。坐斷千差請師答話。師曰。破鏡不重照。落花難上扶。曰便恁么去時如何。師曰烏龜鉆敗壁。問。說法不應機總是非時語。作么生得應機去。師曰。夜半起來失卻牛。天明起來失卻火。問。心不是佛。智不是道。還端的也無。師曰。吃飯止飢。飲水止渴。曰。智不到處切忌道著。又作么生。師曰。塞卻耳根。分明聽取。癸卯八月示寂。

明州瑞雲

清涼寺實庵茂禪師

郡之奉化鄭氏子。幼齡中夜坐禪。母惡之推使仆。輒達旦不瞑。后出家參南澗泉禪師。一夕松月下聞流水聲有省。往白泉。泉俾詣古林。林問汝來何為。師曰正為生死事大求出離耳。林曰。子明知四大五蘊是生死根本。為何入此革囊。師擬議。林以錫杖擊之。豁然悟入。至正壬午住長明之瑞雲山。有僧問答未竟。以手拍地而笑。師曰滯貨何須拈出耶。僧噓一聲。師便喝。僧有省。退隱東堂。影不出山。元明師猶子也。迎歸天童之此軒。未幾示疾。眾請書偈。師曰我此中廓然也何偈之為。即端坐憑幾握右手為拳以額枕之而逝。號佛光普照大禪師。

靈隱海禪師法嗣

杭州徑山月林鏡禪師

郡人。少穎異。稚齡出家。間扣名碩俾參本來人。久有省。作偈曰。本來人。本來人。無腦無頭作么尋。驀然揪著個鼻孔試看。元來是白丁。碩見睨視曰可是。師與一摑。

建寧府斗峰大圭正璋禪師

福州福清人。禮湖南絕聽祝髮。參東嶼海。聞海頌俱胝豎指話。言下頓悟。遂上方丈呈所得。海曰作么。師曰古今現成事何必涉思惟。海曰既不涉思惟汝來作么。師曰請和尚證明。海曰證個甚麼。師便喝。海俾頌狗子無佛性話。師曰。狗子佛性無。覷著眼睛枯。瞥爾翻身轉。唵㗭哩

【現代漢語翻譯】現代漢語譯本清涼寺實庵茂禪師

他是郡（指行政區域）里奉化鄭氏之子。年幼時常在半夜坐禪，他的母親厭惡此事，便打發僕人去阻止他。但他總是坐到天亮也不合眼。後來他出家，參訪南澗泉禪師。一天晚上，在松樹和月光下，他聽到流水的聲音，有所領悟。他去告訴南澗泉禪師，泉禪師讓他去拜訪古林禪師。古林禪師問他：『你來這裡做什麼？』實庵茂禪師回答說：『正是爲了生死大事，尋求出離。』古林禪師說：『你明明知道四大五蘊是生死的根本，為何還要進入這臭皮囊？』實庵茂禪師猶豫不決。古林禪師用錫杖擊打他，他豁然開悟。至正壬午年，他住在長明的瑞雲山。有僧人提問，問答還未結束，他便用手拍地而笑。實庵茂禪師說：『滯留的貨物何必再拿出來呢？』僧人噓了一口氣，實庵茂禪師便大喝一聲，僧人有所領悟，退隱到東堂，身影不再出現在山中。元明禪師是實庵茂禪師的侄子。他迎接實庵茂禪師回到天童寺的此軒。不久，實庵茂禪師生病。眾人請求他寫偈語。實庵茂禪師說：『我心中廓然無物，要什麼偈語呢？』隨即端坐著，靠在幾案上，握緊右手成拳，用額頭枕著拳頭而逝。謚號為佛光普照大禪師。

靈隱海禪師法嗣

杭州徑山月林鏡禪師

他是郡里人。年少時就聰穎過人，幼年出家。他曾向名僧請教，參訪『本來人』。很久之後有所領悟，作偈語說：『本來人，本來人，無腦無頭，要到哪裡去尋找？猛然抓住他的鼻孔試試看，原來是個一無所知的凡夫。』碩禪師見了，斜眼看著他說：『是這樣嗎？』月林鏡禪師便打了他一巴掌。

建寧府斗峰大圭正璋禪師

他是福州福清人。向湖南絕聽禪師剃髮。參訪東嶼海禪師，聽到東嶼海禪師頌俱胝（Kutee，印度尊者的名字）豎指的話，當即頓悟。於是到方丈室呈述自己的領悟。東嶼海禪師問：『怎麼說？』大圭正璋禪師說：『古今現成的事實，何必涉及思惟？』東嶼海禪師說：『既然不涉及思惟，你來做什麼？』大圭正璋禪師說：『請和尚證明。』東嶼海禪師說：『證明什麼？』大圭正璋禪師便大喝一聲。東嶼海禪師讓他頌『狗子無佛性』的話。大圭正璋禪師說：『狗子佛性無，覷著眼睛枯。瞥爾翻身轉，唵嘛呢叭咪吽。』

English version Qingliang Temple Shi'an Mao Zen Master

He was the son of the Zheng family of Fenghua in the prefecture (referring to the administrative region). As a child, he often sat in meditation in the middle of the night. His mother disliked this and sent servants to stop him, but he would always sit until dawn without closing his eyes. Later, he left home to become a monk and visited Zen Master Nanjian Quan. One night, under the pine trees and moonlight, he heard the sound of flowing water and had an awakening. He went to tell Zen Master Nanjian Quan, who told him to visit Zen Master Gulin. Zen Master Gulin asked him, 'What have you come here for?' Shi'an Mao Zen Master replied, 'Precisely for the great matter of birth and death, seeking liberation.' Zen Master Gulin said, 'You clearly know that the four elements and five aggregates are the root of birth and death, why do you still enter this stinking skin bag?' Shi'an Mao Zen Master hesitated. Zen Master Gulin struck him with his staff, and he suddenly awakened. In the year of Renchen of the Zhizheng era, he lived in Ruiyun Mountain in Changming. A monk asked a question, and before the question and answer were finished, he clapped his hands on the ground and laughed. Shi'an Mao Zen Master said, 'Why bring out the stagnant goods?' The monk sighed, and Shi'an Mao Zen Master shouted loudly, and the monk had an awakening, retreating to the east hall, his figure no longer appearing in the mountains. Zen Master Yuanming was Shi'an Mao Zen Master's nephew. He welcomed Shi'an Mao Zen Master back to Cixuan in Tiantong Temple. Soon after, Shi'an Mao Zen Master fell ill. The monks asked him to write a verse. Shi'an Mao Zen Master said, 'My mind is vast and empty, what verse is needed?' Then he sat upright, leaning on the desk, clenched his right hand into a fist, and rested his forehead on his fist and passed away. His posthumous title was Great Zen Master of Universal Illumination of Buddha Light.

Dharma Successor of Zen Master Hai of Lingyin Temple

Zen Master Yuelin Jing of Jingshan Mountain in Hangzhou

He was a native of the prefecture. He was intelligent from a young age and became a monk in his childhood. He once asked a famous monk to help him investigate the 'Original Person'. After a long time, he had an awakening and wrote a verse saying: 'Original Person, Original Person, without brain or head, where to find him? Suddenly grab his nose and try, it turns out to be an ignorant layman.' Zen Master Shuo saw this and glanced at him sideways, saying, 'Is that so?' Zen Master Yuelin Jing slapped him.

Zen Master Daguizhengzhang of Doufeng Mountain in Jianning Prefecture

He was a native of Fuqing in Fuzhou. He had his head shaved by Zen Master Jueting of Hunan. He visited Zen Master Dongyu Hai and, upon hearing Zen Master Dongyu Hai's praise of the story of Kutee (Kutee, name of an Indian venerable) raising a finger, he immediately had an enlightenment. So he went to the abbot's room to present his understanding. Zen Master Dongyu Hai asked, 'How do you say it?' Zen Master Daguizhengzhang said, 'The facts that are present from ancient times to now, why involve thinking?' Zen Master Dongyu Hai said, 'Since it does not involve thinking, what have you come for?' Zen Master Daguizhengzhang said, 'Please certify me, Venerable.' Zen Master Dongyu Hai said, 'Certify what?' Zen Master Daguizhengzhang shouted loudly. Zen Master Dongyu Hai asked him to praise the story of 'The Dog Has No Buddha-Nature'. Zen Master Daguizhengzhang said: 'The dog has no Buddha-nature, staring until the eyes are dry. Suddenly turning over, Om Mani Padme Hum.'

【English Translation】 Qingliang Temple Shi'an Mao Zen Master

He was the son of the Zheng family of Fenghua in the prefecture (referring to the administrative region). As a child, he often sat in meditation in the middle of the night. His mother disliked this and sent servants to stop him, but he would always sit until dawn without closing his eyes. Later, he left home to become a monk and visited Zen Master Nanjian Quan. One night, under the pine trees and moonlight, he heard the sound of flowing water and had an awakening. He went to tell Zen Master Nanjian Quan, who told him to visit Zen Master Gulin. Zen Master Gulin asked him, 'What have you come here for?' Shi'an Mao Zen Master replied, 'Precisely for the great matter of birth and death, seeking liberation.' Zen Master Gulin said, 'You clearly know that the four elements and five aggregates are the root of birth and death, why do you still enter this stinking skin bag?' Shi'an Mao Zen Master hesitated. Zen Master Gulin struck him with his staff, and he suddenly awakened. In the year of Renchen of the Zhizheng era, he lived in Ruiyun Mountain in Changming. A monk asked a question, and before the question and answer were finished, he clapped his hands on the ground and laughed. Shi'an Mao Zen Master said, 'Why bring out the stagnant goods?' The monk sighed, and Shi'an Mao Zen Master shouted loudly, and the monk had an awakening, retreating to the east hall, his figure no longer appearing in the mountains. Zen Master Yuanming was Shi'an Mao Zen Master's nephew. He welcomed Shi'an Mao Zen Master back to Cixuan in Tiantong Temple. Soon after, Shi'an Mao Zen Master fell ill. The monks asked him to write a verse. Shi'an Mao Zen Master said, 'My mind is vast and empty, what verse is needed?' Then he sat upright, leaning on the desk, clenched his right hand into a fist, and rested his forehead on his fist and passed away. His posthumous title was Great Zen Master of Universal Illumination of Buddha Light.

Dharma Successor of Zen Master Hai of Lingyin Temple

Zen Master Yuelin Jing of Jingshan Mountain in Hangzhou

He was a native of the prefecture. He was intelligent from a young age and became a monk in his childhood. He once asked a famous monk to help him investigate the 'Original Person'. After a long time, he had an awakening and wrote a verse saying: 'Original Person, Original Person, without brain or head, where to find him? Suddenly grab his nose and try, it turns out to be an ignorant layman.' Zen Master Shuo saw this and glanced at him sideways, saying, 'Is that so?' Zen Master Yuelin Jing slapped him.

Zen Master Daguizhengzhang of Doufeng Mountain in Jianning Prefecture

He was a native of Fuqing in Fuzhou. He had his head shaved by Zen Master Jueting of Hunan. He visited Zen Master Dongyu Hai and, upon hearing Zen Master Dongyu Hai's praise of the story of Kutee (Kutee, name of an Indian venerable) raising a finger, he immediately had an enlightenment. So he went to the abbot's room to present his understanding. Zen Master Dongyu Hai asked, 'How do you say it?' Zen Master Daguizhengzhang said, 'The facts that are present from ancient times to now, why involve thinking?' Zen Master Dongyu Hai said, 'Since it does not involve thinking, what have you come for?' Zen Master Daguizhengzhang said, 'Please certify me, Venerable.' Zen Master Dongyu Hai said, 'Certify what?' Zen Master Daguizhengzhang shouted loudly. Zen Master Dongyu Hai asked him to praise the story of 'The Dog Has No Buddha-Nature'. Zen Master Daguizhengzhang said: 'The dog has no Buddha-nature, staring until the eyes are dry. Suddenly turning over, Om Mani Padme Hum.'

蘇嚧。海撫而印之。后結茅斗峰漸成叢席。上堂。良久曰。黃金雖貴入眼成塵。便下座。上堂。玉宇霜清。瓊林葉落。一向全提。萬機䆮削。作者好求無病藥。上堂。舉青州布衫話。師曰。昨夜三更里。雨打虛空濕。貍奴知不知。倒上樹梢立。上堂。元正啟祚。萬物咸亨。喚作新年頭。佛法瞎卻你眼。不喚作新年頭。佛法折卻我舌。畢竟作么生。便下座。臨終偈曰。生本不生。滅亦無滅。幻化去來。何用分別。大眾珍重。不在言說。便合掌入滅。

明州育王大千慧照禪師

永嘉麻氏子。首謁晦機。次謁東嶼于蘇之薦嚴。嶼問東奔西走將欲何為。師曰特來參禮爾。嶼曰。天無四壁地絕八荒。汝於何地措足耶。師抵掌于幾而退。及嶼遷凈慈。邀師分座。天曆戊辰出世樂清之明慶。示眾。佛法欲得現前。莫存知解。縛禪看教未免皆為障礙。何如一物不立而起居自在乎。所以德山棒臨濟喝亦有甚不得已爾。至正乙未遷普陀。未幾署育王。嘗垂三關語以示學者曰。山中猛虎以肉為命。何故不食其子。虛空無向背。何緣有東西南北。飲乳等四大海水。積骨如毗富羅山。何者是汝最初父母。居九年。退居妙喜。泉上築室曰夢庵。掩關獨處。凝塵滿席不顧也。洪武六年示寂。

天寧曇禪師法嗣

三空居士

【現代漢語翻譯】蘇嚧（人名）。海撫而印之。后結茅斗峰漸成叢席。上堂。良久曰。黃金雖貴入眼成塵。便下座。上堂。玉宇霜清。瓊林葉落。一向全提。萬機䆮削。作者好求無病藥。上堂。舉青州布衫話。師曰。昨夜三更里。雨打虛空濕。貍奴知不知。倒上樹梢立。上堂。元正啟祚。萬物咸亨。喚作新年頭。佛法瞎卻你眼。不喚作新年頭。佛法折卻我舌。畢竟作么生。便下座。臨終偈曰。生本不生。滅亦無滅。幻化去來。何用分別。大眾珍重。不在言說。便合掌入滅。

明州育王大千慧照禪師

永嘉麻氏子。首謁晦機（人名）。次謁東嶼（人名）于蘇之薦嚴（地名）。嶼問東奔西走將欲何為。師曰特來參禮爾。嶼曰。天無四壁地絕八荒。汝於何地措足耶。師抵掌于幾而退。及嶼遷凈慈（寺名）。邀師分座。天曆戊辰出世樂清之明慶（地名）。示眾。佛法欲得現前。莫存知解。縛禪看教未免皆為障礙。何如一物不立而起居自在乎。所以德山（人名）棒臨濟（人名）喝亦有甚不得已爾。至正乙未遷普陀（山名）。未幾署育王（寺名）。嘗垂三關語以示學者曰。山中猛虎以肉為命。何故不食其子。虛空無向背。何緣有東西南北。飲乳等四大海水。積骨如毗富羅山（山名）。何者是汝最初父母。居九年。退居妙喜（地名）。泉上築室曰夢庵。掩關獨處。凝塵滿席不顧也。洪武六年示寂。

天寧曇禪師（人名）法嗣

三空居士

【English Translation】 Su Lu (name). He was appointed by Hai Fu. Later, he built a thatched hut at Dou Peak and gradually established a community. Ascending the hall, after a long silence, he said, 'Though gold is precious, it becomes dust in the eye,' and then descended from the seat. Ascending the hall again, he said, 'The jade sky is clear with frost, and the jade forest's leaves fall. Completely uphold the one direction, and reduce all affairs. Authors are fond of seeking medicine for no illness.' Ascending the hall, he cited the story of Qingzhou cloth shirt. The master said, 'In the third watch last night, the rain beat the empty sky and made it wet. Does the cat know or not? It's standing upside down on the treetop.' Ascending the hall, he said, 'The new year begins, and all things prosper. Calling it the new year, the Buddha-dharma blinds your eyes. Not calling it the new year, the Buddha-dharma breaks my tongue. After all, what to do?' Then he descended from the seat. In his death verse, he said, 'Birth is fundamentally not born, and extinction is also without extinction. Illusory coming and going, why differentiate? Everyone, take care. It is not in words.' Then he joined his palms and entered into extinction.

Zen Master Daqian Huizhao of Yuhuang Temple in Mingzhou

He was a man of the Ma family from Yongjia. He first visited Huiji (name), and then Dongyu (name) at Jianyan (place) in Su. Yu asked, 'Running east and west, what do you intend to do?' The master said, 'I have come specifically to pay my respects.' Yu said, 'The sky has no four walls, and the earth has no eight directions. Where do you place your feet?' The master tapped the table with his palm and retreated. When Yu moved to Jingci (temple), he invited the master to share the seat. In the year Wuchen of the Tianli era, he appeared in the world at Mingqing (place) in Yueqing. He instructed the assembly, 'If you want the Buddha-dharma to appear before you, do not harbor knowledge and understanding. Being bound by Zen and looking at the teachings inevitably becomes an obstacle. How is it like not establishing a single thing and being free in your daily life? Therefore, Deshan's (name) stick and Linji's (name) shout are also extremely necessary.' In the year Yiwei of the Zhizheng era, he moved to Putuo (mountain). Before long, he was appointed to Yuhuang Temple (temple). He once gave three critical phrases to show to students, saying, 'The fierce tiger in the mountain lives on meat. Why does it not eat its cubs? Empty space has no front or back. Why are there east, west, south, and north? Drinking milk equals the four great seas. Accumulated bones are like Mount Vipula (mountain). Who are your original parents?' After living there for nine years, he retired to Miaoxi (place). He built a room above the spring called Dream Hermitage. He closed the door and lived alone, not caring that the dust filled the mat. He passed away in the sixth year of the Hongwu era.

Dharma Successor of Zen Master Tan of Tianning (name)

Layman Sankong

女中之善倫也。秉烈丈夫之志。不為富貴所轉。參竺云單提無字。如是三十六年。忽一日問曰生死到來時如何。云曰生是誰耶死是誰耶。居士低頭問訊。云疑其異常遂再叩之曰。是誰生。是誰死。士復低頭問訊。云曰切忌死在者里。士提起念珠曰。數珠一百八。不數日示微疾。說偈而去。火后得舍利無數。

玉山珍禪師法嗣

金陵蔣山曇芳忠禪師

南康人。梁王至建康。是夕寺災。明日王詣寺問曰。興復若何。師曰賴有大檀越在。王曰寺既毀矣佛依何住。師曰古佛過去今佛再來。王大喜。又曰衲子所謂蔣薄粥者何也。師曰將謂殿下忘卻。王曰衲子所謂三隻襪者何也。師曰。國內山川都踏遍。今朝親到帝王家。賜廣惠圓悟大禪師。

徑山伏禪師法嗣

杭州徑山南楚悅禪師

隆興人。上堂。聞聲悟道。見色明心。驀拈拄杖曰。者個是色。卓一卓曰。者個是聲。諸人總見總聞。且那個是明底心。那個是悟底道。喝一喝曰。貪他一粒米。失卻半年糧。謚佛慈法喜禪師。

天童坦禪師法嗣

南京天界孚中懷信禪師

明之奉化姜氏子。參竺西。西知是法器。厲色待之。不與交一言。師疑益熾。一日西上堂。舉興化打克賓話問師。師曰俊哉師子兒。西頷之。泰定丙寅住

【現代漢語翻譯】現代漢語譯本這位女子是女子中的賢良之人，擁有剛烈丈夫的志向，不為富貴所動搖。她參究竺云（Zhuyun，禪師名）禪師『單提無字』的教義，如此過了三十六年。忽然有一天，她問道：『生死到來時如何？』竺云禪師回答說：『生是誰？死是誰？』這位居士低頭行禮請教。竺云禪師覺得她不同尋常，於是再次追問說：『是誰生？是誰死？』居士又低頭行禮請教。竺云禪師說：『切忌死在這裡。』居士提起念珠說：『數珠一百零八。』沒過幾天，她略微示現疾病，說了偈語后離世。火化后得到無數舍利。

玉山珍（Yushan Zhen，禪師名）禪師法嗣

金陵蔣山曇芳忠（Jinling Jiangshan Tanfang Zhong，禪師名）禪師

南康人。梁王（Liang Wang，人名）來到建康（Jiankang，地名），當晚寺廟發生火災。第二天，梁王到寺廟詢問說：『如何興復？』禪師說：『幸虧有大檀越在。』梁王說：『寺廟既然毀了，佛依何處安住？』禪師說：『古佛過去，今佛再來。』梁王非常高興。又問：『衲子們所說的蔣薄粥是什麼意思？』禪師說：『還以為殿下忘記了。』梁王問：『衲子們所說的三隻襪又是什麼意思？』禪師說：『國內山川都踏遍，今朝親到帝王家。』被賜予『廣惠圓悟大禪師』的稱號。

徑山伏（Jingshan Fu，禪師名）禪師法嗣

杭州徑山南楚悅（Hangzhou Jingshan Nanchu Yue，禪師名）禪師

隆興人。上堂說法。『聞聲悟道，見色明心。』隨即拿起拄杖說：『這個是色。』敲了一下說：『這個是聲。』各位都見到了，都聽到了。那麼，哪個是明的心？哪個是悟的道？』喝一聲說：『貪他一粒米，失卻半年糧。』謚號『佛慈法喜禪師』。

天童坦（Tiantong Tan，禪師名）禪師法嗣

南京天界孚中懷信（Nanjing Tianjie Fuzhong Huaixin，禪師名）禪師

明朝奉化姜氏之子。參拜竺西（Zhuxi，禪師名）禪師。竺西禪師知道他是法器，就嚴厲地對待他，不與他說一句話。禪師的疑惑更加強烈。有一天，竺西禪師上堂說法，舉了興化（Xinghua，禪師名）打克賓（Kebin，禪師名）的話來問他。禪師回答說：『俊哉師子兒！』竺西禪師點頭認可。泰定丙寅年，住持寺院。

【English Translation】 English version She was a virtuous woman among women, possessing the ambition of a resolute man, unmoved by wealth and status. She contemplated the 'single pointing to no-word' teaching of Chan Master Zhuyun (Zhuyun, name of a Chan master), and thirty-six years passed in this way. Suddenly one day, she asked: 'What happens when birth and death arrive?' Chan Master Zhuyun replied: 'Who is born? Who dies?' The laywoman bowed her head and asked for instruction. Chan Master Zhuyun, sensing her extraordinary nature, pressed her further, saying: 'Who is it that is born? Who is it that dies?' The laywoman again bowed her head and asked for instruction. Chan Master Zhuyun said: 'Above all, avoid dying here.' The laywoman picked up her rosary and said: 'A rosary of one hundred and eight beads.' Not many days later, she showed a slight illness, spoke a verse, and passed away. After cremation, countless sharira were obtained.

Successor of Chan Master Yushan Zhen (Yushan Zhen, name of a Chan master)

Chan Master Tanfang Zhong of Jiangshan, Jinling (Jinling Jiangshan Tanfang Zhong, name of a Chan master)

He was from Nankang. When King Liang (Liang Wang, a person's name) arrived in Jiankang (Jiankang, a place name), the temple was destroyed by fire that night. The next day, King Liang went to the temple and asked: 'How will it be restored?' The Chan master said: 'Fortunately, there is a great benefactor present.' King Liang said: 'Since the temple is destroyed, where does the Buddha reside?' The Chan master said: 'The ancient Buddha has passed, and the present Buddha will come again.' King Liang was very pleased. He also asked: 'What do the monks mean by Jiang's thin congee?' The Chan master said: 'I thought Your Highness had forgotten.' King Liang asked: 'What do the monks mean by three socks?' The Chan master said: 'I have traveled all over the mountains and rivers of the country, and today I have personally arrived at the Emperor's home.' He was bestowed the title 'Great Chan Master of Broad Benevolence and Perfect Enlightenment'.

Successor of Chan Master Jingshan Fu (Jingshan Fu, name of a Chan master)

Chan Master Nanchu Yue of Jingshan, Hangzhou (Hangzhou Jingshan Nanchu Yue, name of a Chan master)

He was from Longxing. In his Dharma talk, he said: 'Hearing sound, one awakens to the Way; seeing form, one clarifies the mind.' Immediately, he picked up his staff and said: 'This is form.' He tapped it once and said: 'This is sound.' Everyone sees it, everyone hears it. Then, which is the clear mind? Which is the awakened Way?' He shouted: 'Greed for a single grain of rice, loses half a year's harvest.' He was posthumously given the title 'Chan Master of Buddha's Compassion and Dharma Joy'.

Successor of Chan Master Tiantong Tan (Tiantong Tan, name of a Chan master)

Chan Master Fuzhong Huaixin of Tianjie, Nanjing (Nanjing Tianjie Fuzhong Huaixin, name of a Chan master)

He was a son of the Jiang family of Fenghua in the Ming Dynasty. He visited Chan Master Zhuxi (Zhuxi, name of a Chan master). Chan Master Zhuxi knew that he was a vessel of the Dharma, so he treated him sternly, not speaking a single word to him. The Chan master's doubts grew stronger. One day, Chan Master Zhuxi gave a Dharma talk, citing the words of Xinghua (Xinghua, name of a Chan master) hitting Kebin (Kebin, name of a Chan master) to ask him. The Chan master replied: 'A valiant lion cub!' Chan Master Zhuxi nodded in approval. In the year Bingyin of the Taiding era, he became the abbot of the temple.

明之觀音。后住龍翔。會我明兵下金陵。寺僧散去。師獨趺坐。執兵者滿前。投杖而拜。　高皇帝嘗幸其寺。師說法要。嘉師言行純愨。特改龍翔為大天界。一日書偈曰。平生為人戾契。七十八年漏泄。今朝撒手便行。萬里晴空片雪。示寂前一日。　高皇帝方督師江陰。夢師入謁。　帝問曰師來胡為。師曰將西歸來告別耳。未幾　駕還金陵。聞師訃。正與夢符。　帝驚異。詔出內帑以助葬事。

南嶽下二十三世

中峰本禪師法嗣

婺州伏龍山千巖元長禪師

越之蕭山董氏子。家世宗儒。九歲即就外傳諸書。經目成誦。十九剃髮于武林靈芝寺。會行丞相府飯僧。師隨眾受供。適中峰在座。即呼曰汝日用何如。師曰唸佛。峰曰佛今何在。師擬議。峰厲聲叱之。師遂跪求法要。峰授以趙州無字話令參。於是縛茅靈隱山中。未幾復以他務移動。隨順世緣倏忽十載。復還靈隱。脅不沾席者三年。因往望亭聞鵲聲有省。亟見峰具陳悟因。峰又斥之。師憤然來歸。夜將寂忽鼠食貓飯墮其器有聲。恍然開悟。復往質于峰。峰問曰趙州何故言無。師曰鼠食貓飯。峰曰未在。師曰飯器破矣。峰曰破后如何。師曰筑碎方甓。峰乃微笑。住后示眾。龍門水急。一句截流。茅屋風高。千山起浪。三世諸佛望風結舌。六代

【現代漢語翻譯】現代漢語譯本明之觀音（觀音，人名）。後來住在龍翔寺。適逢我大明軍隊攻下金陵（今南京）。寺中僧人四散逃去，唯獨觀音禪師獨自端坐。手持武器的士兵站滿了他的面前，他扔掉手中的枴杖，向士兵們拜去。高皇帝（指明太祖朱元璋）曾經駕臨龍翔寺，觀音禪師為他講經說法，高皇帝嘉許觀音禪師的言行純樸誠實，特意將龍翔寺改名為大天界寺。一天，觀音禪師寫下偈語：『平生為人乖戾不合羣，七十八年泄露天機。今朝撒手就要西去，萬里晴空飄落一片雪花。』在圓寂的前一天，高皇帝正在江陰督戰，夢見觀音禪師前來拜見。皇帝問道：『禪師來此有何貴幹？』禪師說：『將要西歸，特來告別。』沒過多久，高皇帝返回金陵，聽聞觀音禪師的訃告，與夢中情景完全相符。皇帝感到驚異，下詔拿出內庫的錢財來幫助辦理喪事。

南嶽（佛教宗派名）下第二十三世

中峰本禪師（中峰本，人名）的法嗣

婺州（今浙江金華）伏龍山千巖元長禪師（千巖元長，人名）

是越州蕭山（今浙江杭州蕭山）董氏之子，家世代以儒學為業。九歲時就開始學習儒家經典，過目不忘。十九歲在武林（今杭州）靈芝寺剃度出家。適逢行丞相府齋僧，千巖元長禪師跟隨大眾前去應供。正好中峰本禪師在座，就問他：『你每天的日常如何？』千巖元長禪師回答說：『唸佛。』中峰本禪師問：『那佛現在在哪裡？』千巖元長禪師猶豫不決。中峰本禪師厲聲呵斥他。千巖元長禪師於是跪下請求開示。中峰本禪師就教他參趙州無字話。於是千巖元長禪師在靈隱山中結茅而居。沒過多久，又因為其他事務而移動，隨順世俗因緣，匆匆過去了十年。後來又回到靈隱寺，三年時間裡脅不沾席。一次前往望亭，聽到喜鵲的叫聲，有所領悟。急忙去見中峰本禪師，詳細陳述自己的領悟。中峰本禪師又斥責了他。千巖元長禪師憤然返回。夜晚將要入睡時，忽然老鼠偷吃貓的食物，掉落飯碗發出聲響。千巖元長禪師恍然大悟。再次前往拜見中峰本禪師。中峰本禪師問：『趙州為什麼說無？』千巖元長禪師回答說：『老鼠偷吃貓飯。』中峰本禪師說：『還不到位。』千巖元長禪師說：『飯碗已經破了。』中峰本禪師問：『破了之後又如何？』千巖元長禪師說：『打碎成磚瓦。』中峰本禪師這才微笑。千巖元長禪師住持寺院后，對大眾開示說：『龍門水流湍急，一句截斷眾流。茅屋頂上風勢強勁，千山萬壑掀起波浪。三世諸佛望風而止，六代祖師緘口不言。』

【English Translation】 English version Guanyin (Guanyin, a personal name) of the Ming Dynasty. Later, he resided at Longxiang Temple. It happened that our Ming army captured Jinling (now Nanjing). The monks of the temple scattered, but Master Guanyin sat alone in meditation. Soldiers with weapons filled the space before him. He threw down his staff and bowed to them. The Gao Emperor (referring to Zhu Yuanzhang, the Hongwu Emperor of the Ming Dynasty) once visited Longxiang Temple. Master Guanyin expounded the Dharma for him. The Gao Emperor praised Master Guanyin's pure and sincere words and deeds, and specially renamed Longxiang Temple as Great Heavenly Realm Temple. One day, Master Guanyin wrote a verse: 'Throughout my life, I have been unconventional and incompatible. For seventy-eight years, I have leaked secrets. This morning, I let go and depart, a snowflake falls in the clear sky for ten thousand miles.' On the day before his passing, The Gao Emperor was supervising the army in Jiangyin when he dreamed that Master Guanyin came to visit. The Emperor asked: 'What brings you here, Master?' The Master said: 'I am about to return to the West and come to bid farewell.' Not long after, the Gao Emperor returned to Jinling and heard the news of Master Guanyin's death, which matched the dream perfectly. The Emperor was astonished and ordered that money be taken from the imperial treasury to help with the funeral arrangements.

The twenty-third generation from Nanyue (name of a Buddhist sect)

Dharma successor of Zen Master Zhongfeng Ben (Zhongfeng Ben, a personal name)

Zen Master Qianyan Yuanchang (Qianyan Yuanchang, a personal name) of Fulong Mountain in Wuzhou (now Jinhua, Zhejiang)

He was the son of the Dong family of Xiaoshan, Yuezhou (now Xiaoshan, Hangzhou, Zhejiang). His family had been Confucian scholars for generations. At the age of nine, he began to study Confucian classics and could recite them after reading them once. At the age of nineteen, he was tonsured at Lingzhi Temple in Wulin (now Hangzhou). It happened that the Prime Minister's office was holding a monks' meal offering. Master Qianyan Yuanchang followed the crowd to receive the offering. Zen Master Zhongfeng Ben was present and asked him: 'How is your daily life?' Master Qianyan Yuanchang replied: 'Reciting the Buddha's name.' Zen Master Zhongfeng Ben asked: 'Where is the Buddha now?' Master Qianyan Yuanchang hesitated. Zen Master Zhongfeng Ben scolded him sharply. Master Qianyan Yuanchang then knelt down and asked for Dharma instruction. Zen Master Zhongfeng Ben taught him to contemplate the 'Wu' (無, 'no') character of Zhaozhou. Thereupon, Master Qianyan Yuanchang built a thatched hut in Lingyin Mountain. Before long, he moved due to other affairs, following worldly conditions for ten years. Later, he returned to Lingyin Temple and did not lie down for three years. Once, he went to Wangting and had an awakening upon hearing the sound of magpies. He hurriedly went to see Zen Master Zhongfeng Ben and explained his awakening in detail. Zen Master Zhongfeng Ben scolded him again. Master Qianyan Yuanchang returned in anger. At night, as he was about to sleep, a mouse stole the cat's food, and the bowl fell with a sound. Master Qianyan Yuanchang suddenly awakened. He went to see Zen Master Zhongfeng Ben again. Zen Master Zhongfeng Ben asked: 'Why did Zhaozhou say 'Wu'?' Master Qianyan Yuanchang replied: 'The mouse stole the cat's food.' Zen Master Zhongfeng Ben said: 'Not yet.' Master Qianyan Yuanchang said: 'The bowl is broken.' Zen Master Zhongfeng Ben asked: 'What about after it's broken?' Master Qianyan Yuanchang said: 'Smash it into bricks.' Zen Master Zhongfeng Ben then smiled. After Master Qianyan Yuanchang became the abbot of the temple, he instructed the assembly: 'The water of Dragon Gate flows swiftly, cutting off all currents with one phrase. The wind on the thatched roof is strong, causing waves to rise in thousands of mountains and valleys. The Buddhas of the three worlds stop at the wind, and the six generations of patriarchs remain silent.'

祖師斫額有分。天下老和尚仰羨仰羨。是汝諸人既到者里。作么生與山僧相見。驀拈拄杖曰。與么與么人境俱奪。不與么不與么照用同時。卓一下曰。龍生金鳳子。衝破碧琉璃。僧問從上諸聖所傳何事。師曰本來無一物赫赫動乾坤。曰如何是和尚為人處。師曰老鼠吃貓飯。曰學人不會。師曰碗子撲落地打破常住磚。上堂。僧問如何是第一句。師曰有口如啞。曰如何是第二句。師曰有眼如盲。曰如何是第三句。師曰棒折也未放你在。師乃擲拂子曰。此是老僧第二句。如何是第一句。師便下座。僧問如何是和尚家風。師曰無力豎拳頭。施法被上堂。春雪乍卷。春雨初晴。花紅柳綠。水碧山青。紫燕黃鸝深談實相。叢林草木盡作琴聲。突出釋迦鼻孔。豁開達磨眼睛。只如今日齊郡夫人張氏德真所施一片法被。上有一卷心經。喚作一卷心經又是一片法被。喚作一片法被又是一卷心經。金𦦨𦦨。錦層層。結角羅紋重重寶印。縱橫十方朵朵珠纓。莊嚴既妙。德相彌增。一一從夫人心中流出。一一于諸佛分上圓明。老僧受了諸人無分。諸人受了老僧無分。不如打歸常住。千年萬歲耀真燈。耀真燈。復何憑。有時掛向華王座。也勝諸方黑漆屏。至正丁酉六月十四日示微疾。會眾書偈曰。平生饒舌今日敗闕。一句轟天正法眼滅。遂投筆而

【現代漢語翻譯】現代漢語譯本祖師砍額頭是有原因的，天下的老和尚都仰慕啊仰慕。你們這些人既然到了這裡，要怎樣與我相見呢？突然拿起拄杖說：『這樣這樣，人和境界都被奪走；不這樣不這樣，照和用同時顯現。』用拄杖敲了一下，說：『龍生金鳳凰的兒子，衝破碧綠的琉璃。』有僧人問：『歷代聖賢所傳的是什麼事？』師父說：『本來就一無所有，卻赫赫地撼動天地。』僧人問：『什麼是和尚您為人處世的方式？』師父說：『老鼠吃貓的飯。』僧人說：『弟子不明白。』師父說：『碗掉在地上，打破了常住的磚。』上堂說法時，有僧人問：『什麼是第一句？』師父說：『有口如啞。』僧人問：『什麼是第二句？』師父說：『有眼如盲。』僧人問：『什麼是第三句？』師父說：『棍子折斷了也未曾放過你。』於是師父扔掉拂塵說：『這是老僧的第二句，什麼是第一句？』師父便走下座位。有僧人問：『什麼是和尚您的家風？』師父說：『無力地豎起拳頭。』施法被上堂說法，春雪剛剛消融，春雨剛剛放晴，花紅柳綠，水碧山青，紫燕黃鸝在深入地談論實相（shíxiàng，ultimate reality），叢林草木都在發出琴聲。突出釋迦（Shìjiā，Sakyamuni Buddha）的鼻孔，豁開達磨（Dámó，Bodhidharma）的眼睛。就像今天齊郡夫人張氏德真所施捨的一片法被（fǎbèi，dharma robe），上面有一卷《心經》（Xīnjīng，Heart Sutra）。說是《心經》，又是一片法被；說是一片法被，又是一卷《心經》。金光閃閃，錦緞層層疊疊，結角羅紋重重疊疊，寶印縱橫十方，朵朵珠纓。莊嚴既美妙，德相更加增益，一一從夫人的心中流出，一一在諸佛的本分上圓滿光明。老僧我接受了，諸位沒有份；諸位接受了，老僧我也沒有份，不如打歸常住，千年萬歲照耀真燈。照耀真燈，又憑什麼呢？有時掛在華王座上，也勝過各處的黑漆屏風。至正丁酉年六月十四日，師父示現輕微的疾病，召集眾人寫下偈語說：『平生饒舌，今日失敗了，一句轟天，正法眼滅。』於是扔下筆而逝。

【English Translation】 English version The patriarch's chopping his forehead had a reason. All the old monks in the world admire, admire. Since you all have arrived here, how will you meet with this old monk? Suddenly picking up his staff, he said: 'Thus, thus, both person and realm are seized; not thus, not thus, illumination and function appear simultaneously.' He struck once with the staff, saying: 'The dragon gives birth to a golden phoenix child, breaking through the azure lapis lazuli.' A monk asked: 'What is the matter transmitted by all the sages from the past?' The master said: 'Originally there is not a single thing, yet it powerfully shakes the universe.' The monk asked: 'What is the master's way of acting for others?' The master said: 'A mouse eats the cat's food.' The monk said: 'This student does not understand.' The master said: 'A bowl falls to the ground, breaking the brick of the monastery.' During an Dharma talk, a monk asked: 'What is the first phrase?' The master said: 'Having a mouth like a mute.' The monk asked: 'What is the second phrase?' The master said: 'Having eyes like a blind person.' The monk asked: 'What is the third phrase?' The master said: 'Even if the stick is broken, I still won't let you go.' Then the master threw down his whisk and said: 'This is the old monk's second phrase. What is the first phrase?' The master then descended from his seat. A monk asked: 'What is the master's family style?' The master said: 'Weakly raising a fist.' During a Dharma talk about a Dharma robe, the spring snow had just melted, the spring rain had just cleared, the flowers were red, the willows were green, the water was blue, and the mountains were green. The purple swallows and yellow orioles were deeply discussing the true nature (shíxiàng, ultimate reality), and the forests and grasses were all making the sound of a zither. Protruding Shakyamuni's (Shìjiā, Sakyamuni Buddha) nostrils, opening wide Bodhidharma's (Dámó, Bodhidharma) eyes. Just like today, the Dharma robe (fǎbèi, dharma robe) donated by Lady Zhang Shi Dezhen of Qi Prefecture has a scroll of the Heart Sutra (Xīnjīng, Heart Sutra) on it. Calling it a Heart Sutra, it is also a Dharma robe; calling it a Dharma robe, it is also a scroll of the Heart Sutra. Golden and shimmering, layers upon layers of brocade, layers upon layers of knotted patterns, precious seals extending in all ten directions, and clusters of pearl tassels. The adornment is both wonderful and the virtuous appearance increases all the more, each and every one flowing from the lady's heart, each and every one complete and bright in the share of all the Buddhas. This old monk has received it, you all have no share; you all have received it, this old monk has no share. It is better to return it to the monastery, to illuminate the true lamp for thousands and millions of years. Illuminating the true lamp, what do we rely on? Sometimes hanging it on the Flower King's seat is better than the black lacquer screens in all directions. On the fourteenth day of the sixth month of the year Dingyou of the Zhizheng era, the master showed a slight illness, gathered the assembly, and wrote a verse saying: 'A lifetime of being talkative, today I have failed, a phrase that shakes the heavens, the eye of the true Dharma is extinguished.' Then he threw down his pen and passed away.

逝。謚佛慧圓鑒禪師。

蘇州獅子林天如惟則禪師

吉安永新譚氏子。幼歲入禾山祝髮。后游天目。依附中峰。每見峰曰老幻一生參禪不得開悟。師心中竊有所疑。後來得旨。精究禪微。示眾。僧問。佛佛授手祖祖相傳。畢竟傳個甚麼。師曰腳未跨門與你三十棒了也。問。達磨未來東土。二祖不往西天。還有為人處也無。師曰有。曰如何是和尚為人處。師曰浴院裡燈籠笑破半邊口。曰莫便是學人轉身處么。師曰上天無路入地無門。曰今日多幸得聞獅子吼也。師便喝。僧禮拜。師曰。拜即任拜。者一喝不曾倒地在。乃擊拂子召眾曰。聲前一路千聖不傳。不離當處常湛然。喝一喝。信手拈來萬化千變。覓即知君不可見。喝一喝。且道者兩喝是同是別。若道同。爭奈是兩喝。若道別。爭奈只一般。者里會去。火𦦨不妨蚊蚋泊。者里不會。藕絲牽動鐵崑崙。你若是個拗性漢。不問會不會。不問同不同。將古人說底兩句。山僧喝底兩喝。同時飏在他方界外。卻看無依道人弄出神頭鬼面。有時吞卻十方虛空。教一切有情無情都無出頭分。有時放出山河大地。任他森羅萬象遍界縱橫。到者里喚作不離當處常湛然也不得。喚作覓即知君不可見也不得。分身兩處看也不得。並作一處看也不得。取不得。捨不得。不可得中只么

【現代漢語翻譯】現代漢語譯本：圓寂。謚號佛慧圓鑒禪師。

蘇州獅子林天如惟則禪師

吉安永新譚氏之子。年幼時在禾山出家。後來遊歷天目山，依止中峰禪師。中峰禪師常說『老朽一生參禪卻不能開悟』，禪師心中暗自疑惑。後來領悟禪宗宗旨，精深研究禪宗奧妙。開示大眾。有僧人問：『佛佛授手，祖祖相傳，究竟傳的是什麼？』禪師說：『腳還沒跨進門，就該打你三十棒了。』問：『達磨（Bodhidharma）未來東土，二祖（Huike）不往西天，還有為人處世之道嗎？』禪師說：『有。』說：『如何是和尚的為人處世之道？』禪師說：『浴室裡的燈籠笑破了半邊嘴。』說：『莫非就是學人轉身的地方嗎？』禪師說：『上天無路，入地無門。』說：『今天很幸運能聽到獅子吼。』禪師便喝了一聲。僧人禮拜。禪師說：『拜就任你拜，這一喝可沒倒在地上。』於是拿起拂塵召集眾人說：『聲前一路，千聖不傳，不離當處，常湛然。』喝一喝。『信手拈來，萬化千變，覓即知君，不可見。』喝一喝。且說這兩喝是相同還是不同？如果說是相同，又怎麼是兩喝？如果說是不同，又怎麼只是一般？這裡領會了，火爐上不妨蚊蚋停歇。這裡不能領會，藕絲也能牽動鐵崑崙。你如果是個執拗的人，不管會不會，不管同不同，將古人說的兩句話，山僧喝的兩聲，同時拋到他方世界之外，卻看那無依道人變出什麼神頭鬼面。有時吞掉十方虛空，讓一切有情無情都沒有出頭的機會。有時放出山河大地，任憑森羅萬象遍佈縱橫。到了這裡，說不離當處常湛然也不對，說覓即知君不可見也不對。分成兩處看也不對，合為一處看也不對。取不得，捨不得，不可得中就這樣。』

【English Translation】 English version: He passed away. His posthumous title was Chan Master Fohui Yuanjian (Buddha's Wisdom, Perfect Mirror Chan Master).

Chan Master Tianru Weize of Lion Grove Monastery in Suzhou

He was a son of the Tan family in Yongxin, Ji'an. He entered Heshan Monastery at a young age to have his head shaved. Later, he traveled to Tianmu Mountain and relied on Chan Master Zhongfeng (Middle Peak). Zhongfeng often said, 'This old illusion has spent his life practicing Chan but has not attained enlightenment.' The master secretly doubted this in his heart. Later, he understood the essence of Chan and deeply studied its subtleties. He instructed the assembly. A monk asked, 'Buddhas hand down to Buddhas, patriarchs transmit to patriarchs, what exactly is being transmitted?' The master said, 'Before your foot crosses the threshold, you'll receive thirty blows!' Asked, 'Bodhidharma (達磨) did not come to the Eastern Land, and the Second Patriarch (Huike, 二祖) did not go to the Western Heaven, is there still a way to guide people?' The master said, 'Yes.' Said, 'What is the abbot's way of guiding people?' The master said, 'The lantern in the bathhouse has its mouth split in laughter.' Said, 'Could that be where the student turns around?' The master said, 'There is no way to ascend to heaven, no gate to enter the earth.' Said, 'Today I am fortunate to hear the lion's roar.' The master then shouted. The monk bowed. The master said, 'Bow as you wish, but this shout has not fallen to the ground.' Then, he struck the whisk and summoned the assembly, saying, 'The path before sound, the thousand sages do not transmit; not departing from this place, it is always serene.' He shouted once. 'Picking it up at will, myriad transformations occur; seeking it, you know you cannot see it.' He shouted once. Now, are these two shouts the same or different? If you say they are the same, how can there be two shouts? If you say they are different, how can they be just one? If you understand this, mosquitoes may as well rest on the stove. If you don't understand this, a lotus root thread can move Mount Kunlun. If you are an obstinate person, regardless of whether you understand or not, regardless of whether they are the same or different, take the two sentences spoken by the ancients and the two shouts of this mountain monk, and simultaneously cast them beyond the boundaries of other realms, and see what ghostly faces the homeless Daoist conjures up. Sometimes he swallows the ten directions of empty space, causing all sentient and insentient beings to have no chance to emerge. Sometimes he releases the mountains, rivers, and earth, allowing the myriad phenomena to spread across the realm. Arriving here, it is not right to call it 'not departing from this place, it is always serene,' nor is it right to call it 'seeking it, you know you cannot see it.' It is not right to see it as two separate places, nor is it right to see it as one place. Cannot be taken, cannot be abandoned, just like this in the unattainable.'

得。還會么。惟證乃知難可測。木龕成示眾。生死與涅槃。六六三十六。無常等不來。我且先瞑目。諸禪德。且道天如即今是死是活。死卻活天如。活卻天如死。佛佛受輪迴。只為者些子。示寂。塔於水西原。

日本國相州建長禪寺古先印原禪師

世居相州。姓藤氏。為國中貴族。十三剃髮。遍歷戶庭咸無所證。遂入中夏參無見於華頂。見指參中峰。師屢呈見解。峰呵之。師飲食俱廢。峰憐其誠乃曰。此心包羅萬象。迷則生死。悟則涅槃。生死之迷固是未易驅斥。涅槃之悟猶是入眼金塵。當知般若如大火聚。近之則焦首爛額。唯存不退轉一念。生與同生。死與同死。自然與道相符。脫使未悟之際。千釋迦萬彌勒傾出。四海大水入汝耳根。總是虛妄塵勞。皆非究竟事也。師聞之不覺汗下。一日有省告峰曰。原以撞入銀山鐵壁去也。峰曰既入銀山鐵壁來此何為。師超然領解。后辭去。參古林東嶼諸大老。會清拙澄公將入日本。拉師同行。遂出世甲州之慧林。遷萬壽凈智長壽諸剎。一日微疾。謂侍者曰。時至矣。可持觚翰來。乃曰。吾塔已成。唯未書額耳。大書心印二字。遂逝。初門人慾𦘕師像預索讚語。師作一圓相題其上曰。妙相圓明。如如不動。觸處相逢。是何面孔。

般若誠禪師法嗣

建寧

【現代漢語翻譯】現代漢語譯本：得（dé，語氣詞，表同意）。還會么（huì me，還會嗎）？惟證乃知難可測（wéi zhèng nǎi zhī nán kě cè，只有通過親證才能知道其深不可測）。木龕成示眾（mù kān chéng shì zhòng，木龕已經做好，用來向大眾示寂）。生死與涅槃（shēng sǐ yǔ niè pán，生死和涅槃）。六六三十六（liù liù sān shí liù，三十六計）。無常等不來（wú cháng děng bù lái，無常不會等待）。我且先瞑目（wǒ qiě xiān míng mù，我且先閉上眼睛）。諸禪德（zhū chán dé，各位禪德）。且道天如即今是死是活（qiě dào tiān rú jí jīn shì sǐ shì huó，且說天如現在是死了還是活著）？死卻活天如（sǐ què huó tiān rú，死了的天如又活了）。活卻天如死（huó què tiān rú sǐ，活著的天如又死了）。佛佛受輪迴（fó fó shòu lún huí，諸佛也受輪迴）。只為者些子（zhǐ wèi zhě xiē zǐ，只爲了這些）。示寂（shì jì，圓寂）。塔於水西原（tǎ yú shuǐ xī yuán，塔在水西原）。

日本國相州建長禪寺古先印原禪師（Rìběn guó xiāng zhōu jiàn cháng chán sì gǔ xiān yìn yuán chán shī）：

世居相州（shì jū xiāng zhōu，世代居住在相州）。姓藤氏（xìng téng shì，姓藤原）。為國中貴族（wèi guó zhōng guì zú，是國內的貴族）。十三剃髮（shí sān tì fà，十三歲剃度出家）。遍歷戶庭咸無所證（biàn lì hù tíng xián wú suǒ zhèng，走遍各處寺院都沒有證悟）。遂入中夏參無見於華頂（suì rù zhōng xià cān wú jiàn yú huá dǐng，於是前往中國參訪無見禪師于華頂山）。見指參中峰（jiàn zhǐ cān zhōng fēng，無見禪師指示他去參訪中峰禪師）。師屢呈見解（shī lǚ chéng jiàn jiě，印原禪師屢次呈述自己的見解）。峰呵之（fēng hē zhī，中峰禪師呵斥他）。師飲食俱廢（shī yǐn shí jù fèi，印原禪師因此廢寢忘食）。峰憐其誠乃曰（fēng lián qí chéng nǎi yuē，中峰禪師憐憫他的誠心，於是說）。此心包羅萬象（cǐ xīn bāo luó wàn xiàng，這個心包羅萬象）。迷則生死（mí zé shēng sǐ，迷惑就會流轉生死）。悟則涅槃（wù zé niè pán，覺悟就是涅槃）。生死之迷固是未易驅斥（shēng sǐ zhī mí gù shì wèi yì qū chì，生死的迷惑固然不容易驅除）。涅槃之悟猶是入眼金塵（niè pán zhī wù yóu shì rù yǎn jīn chén，涅槃的覺悟也像是進入眼中的金粉）。當知般若如大火聚（dāng zhī bō rě rú dà huǒ jù，應當知道般若就像一大堆火焰）。近之則焦首爛額（jìn zhī zé jiāo shǒu làn é，靠近它就會燒焦頭和額頭）。唯存不退轉一念（wéi cún bù tuì zhuǎn yī niàn，唯有保持不退轉的信念）。生與同生（shēng yǔ tóng shēng，生一起生）。死與同死（sǐ yǔ tóng sǐ，死一起死）。自然與道相符（zì rán yǔ dào xiāng fú，自然就與道相符合）。脫使未悟之際（tuō shǐ wèi wù zhī jì，假如在沒有覺悟的時候）。千釋迦萬彌勒傾出（qiān shì jiā wàn mí lè qīng chū，千個釋迦牟尼佛、萬個彌勒佛出現）。四海大水入汝耳根（sì hǎi dà shuǐ rù rǔ ěr gēn，四海的水灌入你的耳朵）。總是虛妄塵勞（zǒng shì xū wàng chén láo，總歸是虛妄的塵勞）。皆非究竟事也（jiē fēi jiū jìng shì yě，都不是究竟的事情啊）。師聞之不覺汗下（shī wén zhī bù jué hàn xià，印原禪師聽了這些話，不知不覺汗流浹背）。一日有省告峰曰（yī rì yǒu shěng gào fēng yuē，有一天，印原禪師有所領悟，告訴中峰禪師說）。原以撞入銀山鐵壁去也（yuán yǐ zhuàng rù yín shān tiě bì qù yě，我以前就像撞入銀山鐵壁一樣）。峰曰既入銀山鐵壁來此何為（fēng yuē jì rù yín shān tiě bì lái cǐ hé wéi，中峰禪師說，既然已經撞入銀山鐵壁，還來這裡做什麼）？師超然領解（shī chāo rán lǐng jiě，印原禪師超然領悟）。后辭去（hòu cí qù，後來辭別中峰禪師）。參古林東嶼諸大老（cān gǔ lín dōng yǔ zhū dà lǎo，參訪了古林和東嶼等諸位大德）。會清拙澄公將入日本（huì qīng zhuō chéng gōng jiāng rù rì běn，適逢清拙澄公將要回日本）。拉師同行（lā shī tóng xíng，邀請印原禪師一同前往）。遂出世甲州之慧林（suì chū shì jiǎ zhōu zhī huì lín，於是開始在甲州的慧林寺弘法）。遷萬壽凈智長壽諸剎（qiān wàn shòu jìng zhì cháng shòu zhū shā，後來又遷往萬壽寺、凈智寺、長壽寺等寺廟）。一日微疾（yī rì wēi jí，有一天，印原禪師稍微感到不適）。謂侍者曰（wèi shì zhě yuē，對侍者說）。時至矣（shí zhì yǐ，時間到了）。可持觚翰來（kě chí gū hàn lái，可以拿筆墨來）。乃曰（nǎi yuē，於是寫道）。吾塔已成（wú tǎ yǐ chéng，我的塔已經建好了）。唯未書額耳（wéi wèi shū é ěr，只是還沒有題寫匾額）。大書心印二字（dà shū xīn yìn èr zì，大書『心印』二字）。遂逝（suì shì，於是圓寂）。初門人慾𦘕師像預索讚語（chū mén rén yù huà shī xiàng yù suǒ zàn yǔ，起初，弟子們想要畫印原禪師的畫像，預先向他索取讚語）。師作一圓相題其上曰（shī zuò yī yuán xiàng tí qí shàng yuē，印原禪師畫了一個圓相，在上面題寫道）。妙相圓明（miào xiàng yuán míng，妙相圓滿光明）。如如不動（rú rú bù dòng，如如不動）。觸處相逢（chù chù xiāng féng，到處都能相逢）。是何面孔（shì hé miàn kǒng，這是什麼面孔）？

般若誠禪師法嗣（Bōrě chéng chán shī fǎ sì）：

建寧（Jiànníng）

【English Translation】 English version: 『De』 (得, an interjection indicating agreement). Will it still be? Only through personal realization can one know its immeasurability. The wooden niche is completed, to demonstrate to the assembly. Birth and death, and Nirvana. Six times six is thirty-six. Impermanence and such do not wait. I shall first close my eyes. All you Chan practitioners, tell me, is Tianru (天如, a name) now dead or alive? Dead, yet alive is Tianru. Alive, yet dead is Tianru. Buddhas receive reincarnation, all because of these things. Passed away. The stupa is at the Shui Xi Plain (水西原).

Zen Master Gosen In'in (古先印原禪師) of Kencho Zen Temple (建長禪寺) in Sagami Province (相州), Japan:

He lived for generations in Sagami Province. His surname was Fujiwara (藤氏). He was a nobleman in the country. He shaved his head at thirteen. He traveled to various temples but gained no realization. Then he went to China to visit Zen Master Wujian (無見) at Huading Mountain (華頂). Wujian pointed him to visit Zen Master Zhongfeng (中峰). The master repeatedly presented his views. Zhongfeng scolded him. The master stopped eating and drinking. Zhongfeng pitied his sincerity and said, 'This mind encompasses all phenomena. Deluded, it is birth and death; enlightened, it is Nirvana. The delusion of birth and death is indeed not easy to dispel. The enlightenment of Nirvana is still like gold dust in the eyes. You should know that Prajna (般若, wisdom) is like a great fire. Approaching it will burn your head and forehead. Only maintain the one thought of non-retrogression. Live together with life, die together with death, and naturally you will be in accord with the Tao. If, in the state of non-enlightenment, a thousand Shakyamunis (釋迦) and ten thousand Maitreyas (彌勒) appear, and the water of the four seas enters your ears, it is all false and laborious, and none of it is the ultimate matter.' The master, upon hearing this, unknowingly broke into a sweat. One day, he had an awakening and told Zhongfeng, 'I used to be like crashing into a silver mountain and an iron wall.' Zhongfeng said, 'Since you have entered the silver mountain and iron wall, what are you doing here?' The master understood with transcendence. Later, he took his leave. He visited the elders of Gulin (古林) and Dongyu (東嶼). It happened that Qingzhuo Cheng Gong (清拙澄公) was about to enter Japan, and he invited the master to go with him. Then he began to propagate the Dharma at Huilin Temple (慧林) in Kai Province (甲州). He moved to various temples such as Manshou (萬壽), Jingzhi (凈智), and Changshou (長壽). One day, he felt slightly ill and said to his attendant, 'The time has come. Bring me the writing tools.' Then he said, 'My stupa is already built, only the inscription is missing.' He wrote the two characters 'Xin Yin' (心印, Mind Seal) in large letters. Then he passed away. Initially, the disciples wanted to paint a portrait of the master and asked for a eulogy in advance. The master drew a circle and wrote on it, 'The wonderful form is perfectly bright, unmoving as such. Meeting everywhere, what face is this?'

Dharma Successor of Zen Master Borei (般若) Cheng (誠):

Jianning (建寧)

府高仰山古梅正友禪師

廣信貴溪丁氏子。自幼出家。禮末山本公為師。住江淮南浙便參知識。一日因小便觸地得個入處。請益絕學(語具絕學章)。到雪巖閱法昌語錄。至驅耕奪食忽有徹處。不覺汗下。便頌公案數則寄呈學。學曰此人得我第三番竹篦上氣力。但是尚欠脫殼在。越三年因過堂打動缽盂。忽大悟。出住天心。繼住高仰。上堂。慧劍單提。明行正令。擬議不來。喪身失命。還有當鋒底么。良久曰。正好一帆風過海。箇中不遇駕濤人。小參。月落山頭慘。云橫谷口陰。欲明生死事。直指本來心。還有會得本來心底么。夜靜不勞重借月。玉蟾常拄太虛中。至正壬辰五月初三日跏趺示寂。全身安於石塔。

平山林禪師法嗣

杭州止庵德祥禪師

杭州人。一日倚座曰。一隊噇酒糟漢。我爭如你何。不道竟寂。

智者義禪師法嗣

杭州凈慈德隱普仁禪師

婺之蘭溪趙氏子。十歲祝髮。參瞭然。機緣相契命為侍香。至正乙未住金華西峰。　太祖高皇帝取婺州。　幸智者禪寺。詔師住之。晚蒞南屏。忽示微疾。屈指計曰。今夏五月矣。左右曰然。師曰。此八月八日最良。吾將逝矣。至朝整衣端坐而逝。

海門則禪師法嗣

湖州辨山白蓮寺懶云智安禪師

嘉興沈氏子。依海昌凈妙寺出家。首謁天真。發明教外別傳之旨。自此韜光。名剎交聘不就。恪遵竹杖禪師遺命住白蓮寺。示眾。萬法歸一。無孔鐵錘當面擲。一歸何處。抹過西天並此土。青州布衫重七斤。寒巖古木璚花春。仁者慇勤問端的。娘生鼻孔從來直。倘于言下解。知歸九九方明八十一。晚歸凈妙。久之託疾告終。塔于蒼弁之南阡。

華頂睹禪師法嗣

處州福林院白雲智度禪師

處之麗水吳氏子。從空中假禪師剃髮。深習禪定。參無見問。西來密意未審何如。見曰待娑羅峰點頭卻向你道。師以手遙曳欲答。見遽喝。師曰。娑羅峰頂白浪滔天。花開芒種后。葉落立秋前。見曰我家無殘羹剩飯也。師曰此非殘羹剩飯而何。見頷之。後主普慈諸剎。洪武己酉應　召。尋隱福林。一日書偈曰。無世可辭。有眾可別。太虛空中。何必釘橛。擲筆而逝。師平日隨機開導。所作偈頌不容人錄。

別源源禪師法嗣

明州天童元明原良禪師

寧海周氏子。初住臺之瑞巖。後主天童。其侑宏智禪師詞曰。嗚呼。山不讓塵故能成其高。海不讓流故能成其深。師非宿備六度萬行之愿輪。則曷由樹斯大法之功于古今。聖人出興作百世師。千載一時惟師得之。巍巍窣堵鎮茲東谷。洞上一宗真規復復。

【現代漢語翻譯】現代漢語譯本嘉興沈氏子，在海昌凈妙寺出家。最初拜訪天真禪師，領悟了教外別傳的宗旨。從此韜光養晦，許多名寺邀請他去住持，他都沒有答應。他嚴格遵守竹杖禪師的遺命，住在白蓮寺。他向大眾開示說：『萬法歸一，就像用無孔的鐵錘當面擲來。』有人問：『一歸到哪裡去呢？』他回答：『抹過西天和此土。青州布衫重七斤，寒冷的巖石和古老的樹木都開滿了像璚一樣的花朵，春天來了。』有人慇勤地追問究竟，他回答：『娘生鼻孔本來就是直的。』如果能在言語下領悟，就知道歸根結底，九九歸一之後才明白八十一的道理。』後來他回到凈妙寺，住了很久，託病告終，塔建在蒼弁山的南邊。

華頂睹禪師的法嗣

處州福林院白雲智度禪師

處州麗水吳氏之子，跟隨空中假禪師剃度出家，深入學習禪定。他參訪無見禪師，問道：『西來密意究竟如何？』無見禪師說：『等娑羅峰（地名）點頭，我就告訴你。』智度禪師用手遙遙地比劃，想要回答。無見禪師立刻呵斥。智度禪師說：『娑羅峰頂白浪滔天，花開在芒種之後，葉落在立秋之前。』無見禪師說：『我家沒有殘羹剩飯。』智度禪師說：『這不是殘羹剩飯又是什麼呢？』無見禪師點頭認可。後來智度禪師主持普慈寺等許多寺廟。洪武己酉年，他應詔入宮。不久隱居在福林寺。有一天，他寫了一首偈語說：『沒有世俗可以辭別，有大眾可以告別。太虛空中，何必釘木樁。』寫完后擲筆而逝。智度禪師平日隨機開導，所作的偈頌不允許別人記錄。

別源源禪師的法嗣

明州天童元明原良禪師

寧海周氏之子，最初住在臺州的瑞巖寺，後來主持天童寺。他為宏智禪師寫的祭文說：『嗚呼！山不拒絕塵土，所以能夠形成它的高大；海不拒絕細流，所以能夠形成它的深邃。禪師如果不是宿世具備了六度萬行的願力，又怎麼能夠在古今樹立這樣大法功德呢？聖人出現，可以作為百世的師表，千載難逢的時機只有禪師得到了。巍峨的窣堵坡（佛塔）鎮守著這東邊的山谷，洞山一宗的真正規矩得以恢復。』

【English Translation】 English version The son of the Shen family of Jiaxing, he became a monk at Jingmiao Temple in Haimen. He first visited Tianzhen (a Chan master), and understood the essence of 'a special transmission outside the scriptures'. From then on, he kept a low profile, declining invitations from many famous temples to be the abbot. He strictly followed the last wishes of Zen Master Zhuzhang, residing at Bailian Temple. He instructed the assembly: 'All dharmas return to one, like throwing a holeless iron hammer in your face.' Someone asked: 'Where does the one return to?' He replied: 'It sweeps past the Western Heaven and this land. A Qingzhou cloth robe weighs seven pounds, cold rocks and ancient trees are full of jade-like flowers, and spring has arrived.' Someone earnestly asked for the ultimate truth, and he replied: 'The nose you were born with is straight.' If you can understand under the words, you will know the return to the root, and only after nine nines return to one will you understand the principle of eighty-one.' Later, he returned to Jingmiao Temple, stayed for a long time, and passed away due to illness. His stupa was built on the southern side of Cangbian Mountain.

Dharma heir of Chan Master Du of Huading

Chan Master Baiyun Zhidou of Fulin Temple in Chuzhou

The son of the Wu family of Lishui, Chuzhou, he was tonsured by Chan Master Kongzhong Jia and deeply studied Chan meditation. He visited Wujian (a Chan master) and asked: 'What is the secret meaning of the coming from the West?' Wujian said: 'When Mount Suoluo (a place name) nods, I will tell you.' Zhidou (the Chan master) gestured remotely with his hand, wanting to answer. Wujian immediately shouted. Zhidou said: 'White waves soar on the peak of Mount Suoluo, flowers bloom after the Grain in Ear, and leaves fall before the Beginning of Autumn.' Wujian said: 'My house has no leftover food.' Zhidou said: 'What is this if not leftover food?' Wujian nodded in agreement. Later, Zhidou presided over Puji Temple and many other temples. In the year of Jiyou during the Hongwu reign, he was summoned to the palace. Soon after, he went into seclusion at Fulin Temple. One day, he wrote a verse saying: 'There is no world to leave, there is an assembly to bid farewell to. In the empty space of the great void, why nail a stake?' After writing, he threw away the pen and passed away. Zhidou usually gave instructions according to the situation, and the verses he wrote were not allowed to be recorded by others.

Dharma heir of Chan Master Bieyuan Yuan

Chan Master Yuanming Yuanliang of Tiantong Temple in Mingzhou

The son of the Zhou family of Ninghai, he first resided at Ruiyan Temple in Taizhou, and later presided over Tiantong Temple. His eulogy for Chan Master Hongzhi said: 'Alas! The mountain does not reject dust, so it can form its height; the sea does not reject streams, so it can form its depth. If the Chan master had not possessed the vows of the Six Perfections and myriad practices from past lives, how could he have established such great Dharma merits in ancient and modern times? A sage appears and can serve as a model for hundreds of generations; the rare opportunity of a thousand years was only obtained by the Chan master. The majestic stupa (pagoda) guards this eastern valley, and the true rules of the Caodong ( Soto) sect are restored.'

昭告菲詞深勒崖谷。愿師再來為法作則。

天童一禪師法嗣

撫州云居呆庵普莊禪師

臺之仙居袁氏子。母夢梵僧入室而生晬歲岐嶷穎異。負笈入鄉校授書成誦。長依天童左庵剃髮。受具披郡之天寧。參了堂。堂曰何來。師曰天童。堂曰昌雨沖寒著甚死急。師曰正為生死事急。堂曰如何是生死事急。師以坐具作摵勢。堂曰。敢來者里捋虎鬚。參堂去。一日堂室中舉庭前柏樹子話。師擬開口。堂劈口掌之。豁然有省。洪武己未師出世撫州北禪。示眾。昨日開荒地。請諸人刬卻荊棘除去瓦礫。本來基址已見分明。只有中間樹子無人拔得。山僧今日未免別行方便。利刀剪盡繁枝葉。鈍钁深鋤邪倒根。實地工夫成一片。住山鈯斧了無痕。師凡見僧便問。近奉公文務要打點。上座。僧曰某甲不是奸細。師曰也須勘過始得。曰和尚莫得倚勢欺人。師展手曰把將公驗來。僧擬議。師掌之。剷草次。僧問者片田地幾時鏟得乾淨。師舉起鋤頭曰。不得喚作鋤頭。未審上座喚作甚麼。僧無語。師拋下鋤頭曰者片田地幾時鏟得乾淨。問。騎虎頭。撩虎尾。中間事作么生。師曰渠儂得自由。曰。只如古人道。我也弄不出。意且如何。師曰入水見長人。僧請益。師曰汝自己分上少個甚麼卻來請益。僧擬對。師曰只知貪程不覺蹉

【現代漢語翻譯】現代漢語譯本：昭告天下，我的言語深刻地銘刻在山崖山谷之中。希望老師您再次降臨，為佛法樹立榜樣。

天童一禪師的法嗣

撫州云居呆庵普莊禪師

是臺州仙居袁氏之子。他的母親夢見一位梵僧走進房間，然後就生下了他。他一歲時就表現出聰慧穎悟的特質。他揹著書箱進入鄉里的學校，誦讀經書，很快就能背誦如流。長大后，他依止天童左庵剃度出家，在披郡的天寧寺受具足戒。他參訪了堂禪師。堂禪師問：『你從哪裡來？』禪師回答：『從天童來。』堂禪師說：『在寒冷的雨中，你如此急切地趕來，到底是爲了什麼？』禪師回答說：『正是爲了生死大事的緊迫。』堂禪師問：『如何是生死大事的緊迫？』禪師用坐具做出拍打的姿勢。堂禪師說：『你竟敢在這裡捋虎鬚！去參堂吧！』一天，堂禪師在室內舉起庭前柏樹子的公案。禪師剛要開口，堂禪師劈頭就是一掌。禪師豁然開悟。洪武己未年，禪師出世在撫州北禪弘法。他向大眾開示說：『昨天我開墾荒地，請各位剷除荊棘，清除瓦礫。本來基址已經顯現分明。只是中間的樹子沒有人能夠拔掉。我今天不得不用特別的方法。用鋒利的刀剪掉繁茂的枝葉，用鈍的鋤頭深深地鋤掉歪斜的樹根。實實在在的功夫成就一片，住在山中，斧頭和鑿子了無痕跡。』禪師每次見到僧人就問：『最近接到公文，務必要小心打點。上座，』僧人回答說：『我不是奸細。』禪師說：『也必須勘驗過才能確定。』僧人說：『和尚你莫要倚仗權勢欺負人。』禪師伸出手說：『把你的公驗拿來。』僧人猶豫不決。禪師打了他一掌。在剷草的時候，僧人問道：『這片田地什麼時候才能鏟乾淨？』禪師舉起鋤頭說：『不要叫它鋤頭。不知道上座你叫它什麼？』僧人無言以對。禪師放下鋤頭說：『這片田地什麼時候才能鏟乾淨？』有人問：『騎在虎頭上，撩撥虎尾，中間的事情該怎麼辦？』禪師說：『他自然能夠得到自由。』那人說：『就像古人說的，我也弄不出來。這是什麼意思？』禪師說：『入水才能見到長人。』僧人請求開示。禪師說：『你自己的本分上缺少了什麼，卻來請求開示？』僧人剛要回答，禪師說：『只知道貪圖趕路，卻不覺得已經錯過了。』

【English Translation】 English version: Proclaim to all, my words are deeply engraved in the cliffs and valleys. I hope that the teacher will come again to set an example for the Dharma.

A Dharma heir of Zen Master Yichan of Tiantong

Zen Master Daian Puzhuang of Yunju in Fuzhou

He was a son of the Yuan family of Xianju in Taizhou. His mother dreamed of a Brahma monk entering her room, and then she gave birth to him. At the age of one, he showed traits of intelligence and brilliance. He carried his book bag to the village school, reciting scriptures and quickly memorizing them fluently. When he grew up, he relied on Zuo'an of Tiantong to shave his head and become a monk, and received the full precepts at Tianning Temple in Pi Prefecture. He visited Zen Master Liao. Zen Master Tang asked, 'Where do you come from?' The Zen master replied, 'From Tiantong.' Zen Master Tang said, 'In the cold rain, you rushed here so urgently, what is it for?' The Zen master replied, 'It is precisely for the urgency of the great matter of birth and death.' Zen Master Tang asked, 'What is the urgency of the great matter of birth and death?' The Zen master made a gesture of patting with his sitting mat. Zen Master Tang said, 'You dare to stroke the tiger's whiskers here! Go to the Zen hall!' One day, Zen Master Tang raised the case of the cypress tree in front of the courtyard in the room. As soon as the Zen master was about to speak, Zen Master Tang slapped him in the face. The Zen master suddenly realized. In the year of Jiwei in the Hongwu reign, the Zen master emerged to promote the Dharma at Beichan in Fuzhou. He gave a public instruction, saying, 'Yesterday I reclaimed wasteland, please remove the thorns and clear the rubble. The original foundation has already appeared clearly. Only the tree in the middle cannot be pulled out by anyone. Today, I have to use a special method. Use a sharp knife to cut off the lush branches and leaves, and use a blunt hoe to deeply hoe away the crooked roots. The solid work achieves a piece, living in the mountains, the axe and chisel leave no trace.' Every time the Zen master saw a monk, he would ask, 'Recently I received an official document, it is necessary to be careful. Senior, 'The monk replied, 'I am not a spy.' The Zen master said, 'It must be verified before it can be determined.' The monk said, 'Monk, don't rely on power to bully people.' The Zen master stretched out his hand and said, 'Bring your official certificate.' The monk hesitated. The Zen master slapped him. While weeding, the monk asked, 'When will this piece of land be weeded clean?' The Zen master raised his hoe and said, 'Don't call it a hoe. I don't know what you call it, senior?' The monk was speechless. The Zen master put down the hoe and said, 'When will this piece of land be weeded clean?' Someone asked, 'Riding on the tiger's head, teasing the tiger's tail, what should be done in the middle?' The Zen master said, 'He will naturally get freedom.' The man said, 'Just like the ancients said, I can't figure it out either. What does this mean?' The Zen master said, 'You can only see a tall person when you enter the water.' The monk asked for guidance. The Zen master said, 'What is lacking in your own duty, but you come to ask for guidance?' As soon as the monk was about to answer, the Zen master said, 'You only know how to be greedy for the journey, but you don't realize that you have already missed it.'

路。問如何是云居境。師曰路轉溪回空院靜。曰如何是境中人。師曰太平時代自繇身。曰。人境已蒙師指示。愿聞一句接初機。師曰無毛鷂子貼天飛。問路逢達道人不將語默對時如何。師曰達道者方知。曰和尚何得干戈相待。師曰捉賊不如嚇賊。曰明眼人瞞他一點也不得。師曰情知汝不是好心。上堂。老僧開荒時。於法堂基上掘得一個鈯斧子。久聚兄弟。若有用得著者兩手分付。若是荷負不去老僧收得來。著甚死急。不如飏向垃圾推頭。從他日炙風吹去也。驀拈拄杖卓一下曰。鞭起鐵牛耕大地。誰能井底種林檎。洪武二十六年春　詔徴天下高行沙門。師舉與首。對揚稱　旨。秋函　命祭廬山。禮成復　命賜衣一襲。是冬得　旨升住徑山。上堂。自有生佛以來。說法如雲如雨者不可勝紀。徑山今日權借虛空為口。須彌為舌。宣說真俗不二法門。十方世界情與無情。一時異口同音贊言。善哉善哉希有希有。眾中莫有旁不甘的么。出來與拄杖子相見。拈拄杖卓一下曰。諦觀法王法。法王法如是。上堂。一從廬岳來。接得華頂信。報道南山白額虎。卻在龍淵里藏牙伏爪。東海赤梢鯉。直上鷲峰頭躍浪沖波好。大眾。一大藏教何曾說到者里。雖然。徑山拄杖子未肯放過在。拈拄杖畫一畫曰。仙人張果老。不愛藥葫蘆。靠拄杖下座

【現代漢語翻譯】現代漢語譯本路。問：『如何是云居（Yunju，地名）的境界？』師父說：『路轉溪回，空曠的寺院清靜。』問：『如何是境界中的人？』師父說：『太平時代，自由自在的身。』問：『人與境界已經蒙師父指示，愿聞一句接引初學者。』師父說：『無毛的鷂子貼著天飛。』問：『路上遇到通達真理的人，不以言語或沉默相對時，該如何？』師父說：『通達真理的人才知道。』問：『和尚為何要兵戎相見？』師父說：『捉賊不如嚇賊。』問：『明眼人一點也瞞不過。』師父說：『早就知道你不是好心。』上堂。老僧開荒時，在法堂地基上掘得一把鈯斧子。聚集眾位兄弟很久了，若有能用得著的人，雙手交付。若是承擔不了，老僧就收回來。著什麼急？不如揚向垃圾堆，任他日曬風吹去吧。』驀地拿起拄杖，卓地一下說：『鞭起鐵牛耕大地，誰能井底種林檎？』洪武二十六年春，朝廷下詔徵召天下德行高尚的沙門（Shamen，佛教出家人）。師父被推舉為首。對揚稱頌皇上的旨意。秋天，奉命祭祀廬山（Lushan，山名）。禮成后，又奉命賜予袈裟一件。這年冬天，得到旨意升任住持徑山（Jingshan，山名）。上堂。自從有生命和佛以來，說法如雲如雨的不可勝數。徑山今日權且借用虛空為口，須彌山（Xumi Mountain，佛教中的聖山）為舌，宣說真諦和俗諦不二的法門。十方世界有情和無情眾生，一時異口同聲讚歎說：『善哉善哉，稀有稀有。』大眾中莫有不以為然的嗎？出來與我的拄杖相見。』拿起拄杖，卓地一下說：『諦觀法王法，法王法如是。』上堂。自從廬山（Lushan，山名）來，接得華頂（Huading，地名）的訊息。報道南山（Nanshan，山名）的白額虎，卻在龍淵（Longyuan，地名）里藏牙伏爪。東海（East Sea）的赤梢鯉，直上鷲峰（鷲峰，山名）頭躍浪沖波好。大眾，一大藏教（Tripitaka，佛教經典總稱）何曾說到這裡？雖然如此，逕山的拄杖子未肯放過。』拿起拄杖畫一畫說：『仙人張果老（Zhang Guolao，道教神仙），不愛藥葫蘆，靠拄杖下座。』

【English Translation】 English version Lu. Asked: 'What is the realm of Yunju (Yunju, place name)?' The master said: 'The road turns, the stream winds, and the empty temple is quiet.' Asked: 'What is the person in the realm?' The master said: 'In a peaceful era, a free and unrestrained body.' Asked: 'The person and the realm have already been instructed by the master, I wish to hear a sentence to guide beginners.' The master said: 'A featherless hawk flies close to the sky.' Asked: 'When encountering a person who has attained the Tao on the road, how should one respond when neither speaking nor remaining silent?' The master said: 'Only those who have attained the Tao know.' Asked: 'Why does the monk treat us like enemies?' The master said: 'Scaring a thief is better than catching one.' Asked: 'A discerning person cannot be deceived even a little.' The master said: 'I knew you didn't have good intentions.' Ascending the hall. When the old monk was reclaiming wasteland, he dug up a hoe-axe on the foundation of the Dharma hall. The brothers have been gathered for a long time. If there is anyone who can use it, I will hand it over with both hands. If you can't bear it, the old monk will take it back. What's the hurry? It's better to throw it to the garbage dump and let the sun and wind blow it away.' Suddenly picking up the staff and striking the ground, he said: 'The iron ox is whipped to plow the earth, who can plant crabapple trees at the bottom of the well?' In the spring of the twenty-sixth year of Hongwu, the imperial court issued an edict to recruit virtuous Shamen (Shamen, Buddhist monks) from all over the world. The master was recommended as the first. He praised the emperor's decree. In autumn, he was ordered to sacrifice to Lushan (Lushan, mountain name). After the ceremony, he was ordered to bestow a kasaya. In the winter of that year, he received an imperial order to ascend to the abbotship of Jingshan (Jingshan, mountain name). Ascending the hall. Since there have been sentient beings and Buddhas, the number of those who preach the Dharma like clouds and rain is countless. Today, Jingshan temporarily borrows emptiness as its mouth and Mount Sumeru (Xumi Mountain, holy mountain in Buddhism) as its tongue to proclaim the non-dual Dharma gate of truth and convention. Sentient and insentient beings in the ten directions praise in unison: 'Excellent, excellent, rare, rare.' Is there anyone in the assembly who does not agree? Come out and meet my staff.' Picking up the staff and striking the ground, he said: 'Contemplate the Dharma of the Dharma King, the Dharma of the Dharma King is thus.' Ascending the hall. Since coming from Lushan (Lushan, mountain name), I have received news from Huading (Huading, place name). It is reported that the white-browed tiger of Nanshan (Nanshan, mountain name) is hiding its teeth and claws in Longyuan (Longyuan, place name). The red-tailed carp of the East Sea is leaping and surging on the head of Vulture Peak (Vulture Peak, mountain name). Great assembly, when has the entire Tripitaka (Tripitaka, the complete collection of Buddhist scriptures) spoken of this? Even so, the staff of Jingshan is not willing to let it go.' Picking up the staff and drawing a line, he said: 'The immortal Zhang Guolao (Zhang Guolao, Taoist immortal) does not love the medicine gourd, he leans on his staff and descends from the seat.'

。忽於十月二十三日謂眾曰。難難。二八嬌娘上高山。老僧扶不得。言竟遂寂。

徑山悅禪師法嗣

杭州靈隱見心來複禪師

南昌豐城王氏子。祝髮於邑之西方寺。誓屏諸緣直明涅槃妙旨。久之全體無礙。謁南楚。楚然之。留司內記。初住越之定水。作室東澗。名曰蒲庵。示睦州思親之意。掩關示眾。槁木形骸百念灰。溪猿野鶴苦相猜。閉門獨掩青松雨。笑口逢人亦懶開。嘗賦白牛偈曰。耕云不住海門東。收向楞伽小朵峰。露地已忘調伏力。雪山誰識去來蹤。放歸祇樹隨羊鹿。種就曇花伴象龍。一色天闌頭角別。水精池沼玉芙蓉。洪武元年冬以高行　召說法鐘山。賜食　內廷。時　蜀王椿為　太祖所鍾愛。命儒臣李時荊蘇伯衡與師等論道無虛日。　蜀王遇師甚恭。命撰坐心觀道崇本敬賢四箴榜于宮以自警。二十曰年山西捕獲胡黨。舉師等往來胡府。坐罪入滅。

靈隱明禪師法嗣

杭州凈慈無旨可授禪師

臺之臨海李氏子。十九得度。嘆曰。所貴為比丘者。務欲究明心宗爾。茍纏蔽文字相中。何時能脫離耶。杖䇿而出。參普覺。問答之際疑情頓釋。覺可之。至元六年住臺之大雄山。晚居凈慈。臨終眾求偈。師曰吾宗本無言說。合掌而寂。

南嶽下二十四世

伏龍長禪

【現代漢語翻譯】忽然在十月二十三日，（他）對眾人說：『難啊難，二八年華的嬌娘登上高山，老僧我扶持不住啊。』說完就圓寂了。

徑山悅禪師的法嗣

杭州靈隱見心來複禪師

（禪師是）南昌豐城王氏之子，在縣邑的西方寺剃度出家。發誓斷絕一切塵緣，直指開悟涅槃的精妙宗旨。很久以後，達到全體無礙的境界。拜謁南楚（指禪師），南楚認可了他，留他在內記處任職。最初住在越地的定水寺，在東澗建了一間屋子，命名為蒲庵，表達了效仿睦州思親的意願。閉關時向大眾開示：『枯槁的形骸，百種念頭都已如死灰。溪邊的猿猴和山野的仙鶴，都苦於互相猜疑。關閉門扉，獨自承受青松滴落的雨水，即使遇到人，也懶得露出笑容。』曾經作《白牛偈》說：『耕耘白雲不停歇，在海門以東。收穫后收藏在楞伽山（Lanka Mountain）的小朵峰。在露天之地已經忘記了調伏的力量，在雪山又有誰認識我的來去軌跡？放歸到祇樹給羊和鹿棲息，種植優曇花陪伴象和龍。同一色彩的天空，頭角卻有分別，在水精池沼中，玉芙蓉顯得格外美麗。』洪武元年冬天，因為高尚的品行被召入鐘山說法，皇帝賜予食物在內廷食用。當時蜀王椿（Prince Chun of Shu）深受太祖（指明太祖朱元璋）的鐘愛，命令儒臣李時荊（Li Shijing）和蘇伯衡（Su Boheng）與禪師等人日日論道。蜀王（Prince of Shu）對禪師非常恭敬，命他撰寫《坐箴》、《心箴》、《觀道箴》、《崇本敬賢箴》四篇箴言，懸掛在宮中用以自我警醒。二十年後，山西抓捕胡黨，牽連禪師等人曾出入胡府，因此被定罪而圓寂。

靈隱明禪師的法嗣

杭州凈慈無旨可授禪師

（禪師是）臺州臨海李氏之子，十九歲時出家得度。感嘆道：『作為比丘（bhikkhu，佛教出家男子），最重要的是務必探究明白心宗。如果被文字表相所纏繞矇蔽，何時才能脫離呢？』於是拄著枴杖離開，參訪普覺禪師，在問答之際，疑慮頓然消釋，普覺禪師認可了他。至元六年，住在臺州的大雄山，晚年居住在凈慈寺。臨終時，眾人請求他留下偈語，禪師說：『我的宗門本來就沒有什麼言說。』於是合掌圓寂。

南嶽下第二十四世

伏龍長禪師

【English Translation】 Suddenly, on the twenty-third day of the tenth month, he said to the assembly: 'Difficult, difficult. A delicate maiden of sixteen ascends a high mountain; this old monk cannot support her.' Having spoken, he passed away peacefully.

Successor of Chan Master Yue of Jingshan

Chan Master Jianxin Laifu of Lingyin Temple in Hangzhou

(The Chan Master was) a son of the Wang family of Fengcheng, Nanchang. He was tonsured at the Western Temple in his county. He vowed to sever all worldly ties and directly illuminate the wondrous essence of Nirvana. After a long time, he attained a state of complete unobstructedness. He visited Nanchu (referring to a Chan master), who recognized him and retained him to serve as an inner scribe. He initially resided at Dingshui Temple in Yue, where he built a room in the Eastern Stream, naming it Pu'an, expressing his intention to emulate Muzhou's filial piety. When he secluded himself, he instructed the assembly: 'A withered form, a hundred thoughts turned to ashes. The monkeys by the stream and the wild cranes on the mountain bitterly suspect each other. Closing the door, I alone endure the rain dripping from the green pines; even when meeting people, I am too lazy to smile.' He once composed the 'White Ox Gatha,' saying: 'Plowing the clouds without ceasing, east of Haimen. Harvesting and storing them on the small peak of Lanka Mountain. In the open ground, I have forgotten the power of taming; in the snowy mountains, who recognizes my comings and goings? Releasing them to Qishu to dwell with sheep and deer, planting Udumbara flowers to accompany elephants and dragons. In the same colored sky, the horns and heads are distinct; in the crystal ponds, the jade lotuses are especially beautiful.' In the winter of the first year of Hongwu, he was summoned to Zhongshan to expound the Dharma due to his noble conduct, and the emperor bestowed food upon him in the inner court. At that time, Prince Chun of Shu was deeply loved by Emperor Taizu (referring to Emperor Zhu Yuanzhang of the Ming Dynasty), who ordered Confucian officials Li Shijing and Su Boheng to discuss the Way with the Chan Master and others daily. The Prince of Shu was very respectful to the Chan Master, ordering him to compose four admonitions: 'Admonition on Sitting,' 'Admonition on the Mind,' 'Admonition on Contemplating the Way,' and 'Admonition on Honoring the Root and Respecting the Worthy,' to be hung in the palace for self-admonishment. Twenty years later, the Hu party was captured in Shanxi, implicating the Chan Master and others who had frequented the Hu residence, and thus he was convicted and passed away peacefully.

Successor of Chan Master Ming of Lingyin

Chan Master Wuzhi Keshou of Jingci Temple in Hangzhou

(The Chan Master was) a son of the Li family of Linhai, Taizhou. He was ordained at the age of nineteen. He lamented: 'What is most valued for a bhikkhu (Buddhist monk) is to strive to thoroughly understand the Mind School. If one is entangled and obscured by the appearances of words, when will one be able to break free?' Thus, he left with his staff, visited Chan Master Pujue, and during their question-and-answer session, his doubts were suddenly resolved. Chan Master Pujue acknowledged him. In the sixth year of Zhiyuan, he resided at Daxiong Mountain in Taizhou, and in his later years, he lived at Jingci Temple. As he was dying, the assembly requested him to leave a verse. The Chan Master said: 'My school originally has no words to speak.' Then, he joined his palms and passed away peacefully.

Twenty-fourth Generation under Nanyue

Chan Master Fulong Chang

師法嗣

蘇州鄧尉山萬峰時蔚禪師

溫之樂清金氏子。參止巖示以三不是語。別入達蓬山卓庵佛跡寺故趾。一日聞寺主舉溈山踢倒凈瓶公案。忽契悟。即說偈曰。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。訪無見。見問萬法歸一一歸何處。師進前問訊叉手而立。見曰如何是道。師曰道無可道。見曰不道有不道個甚麼。師曰正要和尚疑著。見曰疑著即錯。師曰不疑亦錯。見便喝。師亦喝。見又喝。師亦喝拂袖而行。參千巖。巖問不是心不是佛不是物是個甚麼。師將坐具打一圓相叉手而立。巖曰將甚麼與老僧相見。師豎起拳頭曰者里與和尚相見。巖曰死了燒了向何處安身立命。師曰。漚生漚滅水還在。風息波平月映潭。巖曰莫要請益受戒么。師掩耳而去。明日巖請眾斫松。師拈圓石作獻珠狀曰請和尚酬價。巖曰不值半文錢。師曰瞎。巖曰我也瞎你也瞎。師曰瞎瞎。即說偈曰。龍宮女子將珠獻。價值三千與大千。卻被傍觀人覷破。誰知不值半文錢。一日巖升座舉無風荷葉動決定有魚行。師出衆震聲一喝拂袖而行。巖示偈曰。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。師遂往蘭溪州嵩山結庵。上堂。舒兩手曰。大開方便門。便從者里入。復握雙拳曰。閉卻

【現代漢語翻譯】現代漢語譯本師法嗣

蘇州鄧尉山萬峰時蔚禪師

時蔚禪師是溫州樂清金氏之子。他參訪止巖禪師，止巖禪師用『三不是』的話語開示他。之後，他前往達蓬山，在佛跡寺的舊址上搭建茅庵。一天，他聽到寺里的住持舉溈山（Guishan，人名）踢倒凈瓶的公案，忽然領悟。於是說了偈語：『顛顛倒倒的是南泉（Nanquan，人名），累我工夫卻半年。當下若能親薦得，如何不進劈胸拳。』

他拜訪無見禪師。無見禪師問：『萬法歸一一歸何處？』時蔚禪師上前問訊，叉手而立。無見禪師說：『如何是道？』時蔚禪師說：『道無可道。』無見禪師說：『不道還有個不道的是什麼？』時蔚禪師說：『正要和尚您疑惑。』無見禪師說：『疑惑就錯了。』時蔚禪師說：『不疑惑也錯。』無見禪師便喝斥。時蔚禪師也喝斥。無見禪師又喝斥。時蔚禪師也喝斥，然後拂袖而去。

他參訪千巖禪師。千巖禪師問：『不是心，不是佛，不是物，是個什麼？』時蔚禪師將坐具打了一個圓相，叉手而立。千巖禪師說：『用什麼與老僧相見？』時蔚禪師豎起拳頭說：『就在這裡與和尚相見。』千巖禪師說：『死了燒了向何處安身立命？』時蔚禪師說：『漚生漚滅水還在，風息波平月映潭。』千巖禪師說：『莫非要請益受戒嗎？』時蔚禪師掩耳而去。第二天，千巖禪師請眾人砍伐松樹。時蔚禪師拿起一塊圓石頭，做出獻寶珠的樣子說：『請和尚酬價。』千巖禪師說：『不值半文錢。』時蔚禪師說：『瞎。』千巖禪師說：『我也瞎，你也瞎。』時蔚禪師說：『瞎瞎。』隨即說了偈語：『龍宮女子將珠獻，價值三千與大千。卻被傍觀人覷破，誰知不值半文錢。』

一天，千巖禪師升座說法，舉例說『無風荷葉動，決定有魚行。』時蔚禪師從人群中走出，大喝一聲，拂袖而去。千巖禪師示偈說：『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。』

於是時蔚禪師前往蘭溪州嵩山結庵。上堂時，他舒開雙手說：『大開方便門，便從這裡入。』又握緊雙拳說：『閉卻』

【English Translation】 English version Successor in Dharma

Chan Master Wanfeng Shiwei of Dengwei Mountain in Suzhou

Shiwei was a son of the Jin family of Yueqing, Wenzhou. He visited Chan Master Zhiyan, who enlightened him with the 'three not' words. Afterwards, he went to Mount Dapeng and built a hermitage on the old site of the Foji Temple. One day, he heard the abbot of the temple cite the case of Guishan (person's name) kicking over the water bottle, and suddenly he had an awakening. So he spoke a verse: 'Upside down is Nanquan (person's name), wasting my effort for half a year. If you can personally recommend it right now, how can you not receive a chest-splitting punch?'

He visited Chan Master Wujian. Chan Master Wujian asked: 'The myriad dharmas return to one, where does the one return to?' Shiwei stepped forward, made a respectful bow, and stood with his hands folded. Chan Master Wujian said: 'What is the Dao?' Shiwei said: 'The Dao cannot be spoken of.' Chan Master Wujian said: 'If it cannot be spoken of, what is that which cannot be spoken of?' Shiwei said: 'Precisely to make the Abbot doubt.' Chan Master Wujian said: 'To doubt is to be wrong.' Shiwei said: 'Not to doubt is also wrong.' Chan Master Wujian then shouted. Shiwei also shouted. Chan Master Wujian shouted again. Shiwei also shouted and then flicked his sleeves and left.

He visited Chan Master Qianyan. Chan Master Qianyan asked: 'Not mind, not Buddha, not thing, what is it?' Shiwei used his sitting cloth to draw a circle, and stood with his hands folded. Chan Master Qianyan said: 'What will you use to meet this old monk?' Shiwei raised his fist and said: 'Right here I meet the Abbot.' Chan Master Qianyan said: 'When you die and are cremated, where will you settle your body and establish your life?' Shiwei said: 'When bubbles arise and disappear, the water remains; when the wind ceases and the waves are calm, the moon reflects in the pool.' Chan Master Qianyan said: 'Do you want to ask for instruction and receive precepts?' Shiwei covered his ears and left. The next day, Chan Master Qianyan asked everyone to chop pine trees. Shiwei picked up a round stone, made a gesture of offering a precious pearl, and said: 'Please, Abbot, set a price.' Chan Master Qianyan said: 'Not worth half a penny.' Shiwei said: 'Blind.' Chan Master Qianyan said: 'I am blind, and you are blind too.' Shiwei said: 'Blind, blind.' Then he spoke a verse: 'The dragon palace maiden offers a pearl, its value is three thousand and the great thousand. But it is seen through by the onlookers, who knows it is not worth half a penny.'

One day, Chan Master Qianyan ascended the seat to preach, citing the example: 'When the lotus leaf moves without wind, it is certain that fish are swimming.' Shiwei came out from the crowd, shouted loudly, and flicked his sleeves and left. Chan Master Qianyan showed a verse: 'Luxuriant yellow flowers fill the eyes in autumn, white clouds sit upright on the green peak. The phrase of no guest and no host is lightly picked out, one shout causes a thousand rivers to flow backwards.'

Then Shiwei went to Mount Song in Lanxi Prefecture to build a hermitage. When he ascended the hall, he stretched out both hands and said: 'The great door of expedient means is wide open, enter from here.' Then he clenched his fists and said: 'Closed'

牢關。說家裡話。且道不開不閉一句又作么生道。良久斂僧伽黎下座。后移錫鄧尉構大伽藍。號曰聖恩。洪武十四年正月二十九日趺坐偈曰。七十九年一味杜田。懸崖撒手杲日當天。語畢而逝。奉全身庵于瘞之西岡。

松江府松隱唯庵德然禪師

郡之張氏子。少祝髮于無用貴公。次謁千巖。聞其提唱豁然悟入。後嗣主其席。上堂。元正啟祚萬物咸亨。驀拈拄杖曰。拄杖子昨夜抽條今朝吐蕊。花開五葉香遍大千。且道當得新年頭佛法也無。卓拄杖喝一喝。上堂。天無門。地無戶。俊快衲僧一任來去。藏里摩尼照徹十方。洞里桃花千葩競吐。假劫外之春風。應今時之律呂。海神夜半看鮫珠。眼光掛在扶桑樹。喝一喝。上堂。蠟人為驗。始於今日。九十日終。推功辨的。黃面老瞿曇。結住布袋頭。百萬人天咸皆受屈。松隱結制。總不恁么。以手作搖櫓勢曰。山僧即今駕無底鐵船。普請大眾同入大圓覺海遊戲去也。喝一喝曰。看取定南針上塔頂寶索。上堂。鉤索連環。連環鉤索。覿體全彰。眼眼相顧。其橫也穿卻虛空鼻頭。其豎也鎖住須彌鐵柱。親從惡辣鉗上煅煉得來。豈比尋常麻纏紙裹個是。谷寶居士壯觀浮圖。騰今亙古底作也。雖然如是。且道高懸倒掛一句如何舉似。四檐平定香云繞。萬世光華佛日長。

【現代漢語翻譯】現代漢語譯本：牢關（非常堅固的關卡）。說家裡話（說真心話）。且道（且說）不開不閉一句又作么生道（不開啟也不關閉這句話又該怎麼說）？良久（過了很久），斂僧伽黎（整理僧伽梨袈裟），下座。后移錫（後來前往）鄧尉（地名），構大伽藍（建造大寺廟），號曰聖恩（命名為聖恩寺）。洪武十四年正月二十九日（洪武十四年正月二十九日），趺坐偈曰（盤腿坐下，說了偈語）：『七十九年一味杜田（七十九年如一日地閉門謝客），懸崖撒手杲日當天（在懸崖邊放手，如杲日當空）。』語畢而逝（說完就去世了）。奉全身庵于瘞之西岡（將全身安葬在寺廟西邊的山岡上）。

松江府松隱唯庵德然禪師（松江府松隱寺的唯庵德然禪師）

郡之張氏子（是郡里姓張人家的兒子）。少祝髮于無用貴公（年輕時在無用貴公處剃度出家）。次謁千巖（後來拜訪千巖禪師），聞其提唱豁然悟入（聽了他的開示，豁然開悟）。後嗣主其席（後來繼承了他的衣缽，主持寺院）。上堂（上堂說法）。元正啟祚萬物咸亨（新年伊始，萬物亨通）。驀拈拄杖曰（突然拿起拄杖說）：『拄杖子昨夜抽條今朝吐蕊（這根拄杖昨天晚上抽出了新枝，今天早上就開了花）。花開五葉香遍大千（花開五瓣，香氣瀰漫整個大千世界）。且道當得新年頭佛法也無（那麼，這是否符合新年伊始的佛法呢）？』卓拄杖喝一喝（用拄杖敲擊地面，並大喝一聲）。上堂（上堂說法）。天無門（天沒有門），地無戶（地沒有戶）。俊快衲僧一任來去（灑脫的僧人可以自由來去）。藏里摩尼照徹十方（心中的摩尼寶珠照亮整個十方世界）。洞里桃花千葩競吐（山洞裡的桃花競相開放）。假劫外之春風（憑藉劫外的春風），應今時之律呂（應和當下的音律）。海神夜半看鮫珠（海神在半夜觀看鮫人所獻的寶珠），眼光掛在扶桑樹（目光掛在扶桑樹上）。喝一喝（大喝一聲）。上堂（上堂說法）。蠟人為驗（用蠟人來驗證），始於今日（從今天開始）。九十日終（九十天結束）。推功辨的（推究功行，辨別真偽）。黃面老瞿曇（黃面老瞿曇，指佛陀），結住布袋頭（把布袋口紮緊）。百萬人天咸皆受屈（百萬人天都受到了委屈）。松隱結制（松隱寺的結制），總不恁么（總不是這樣的）。以手作搖櫓勢曰（用手做出搖櫓的姿勢說）：『山僧即今駕無底鐵船（老衲現在駕著沒有底的鐵船），普請大眾同入大圓覺海遊戲去也（邀請大家一起進入大圓覺海中游戲）。』喝一喝曰（大喝一聲說）：『看取定南針上塔頂寶索（看那指南針上的塔頂寶索）。』上堂（上堂說法）。鉤索連環（鉤索連線著環），連環鉤索（環連線著鉤索）。覿體全彰（整體完全顯現），眼眼相顧（眼睛與眼睛相互照應）。其橫也穿卻虛空鼻頭（橫過來能穿透虛空的鼻孔），其豎也鎖住須彌鐵柱（豎起來能鎖住須彌山的鐵柱）。親從惡辣鉗上煅煉得來（親自從鋒利的鉗子上鍛鍊而來），豈比尋常麻纏紙裹個是（豈是尋常用麻繩纏繞、用紙包裹的東西可比）。谷寶居士壯觀浮圖（谷寶居士建造的壯觀佛塔），騰今亙古底作也（是超越古今的傑作）。雖然如是（即使是這樣），且道高懸倒掛一句如何舉似（那麼，高高懸掛、倒掛金鉤這句話該如何說呢）？四檐平定香云繞（四面屋檐平靜，香云繚繞），萬世光華佛日長（萬世光華，佛日長明）。

【English Translation】 English version: Lao Guan (Firm Barrier). Speak family words (Speak truthfully). Furthermore, how should one speak the phrase 'neither open nor closed'? After a long while, he adjusted his Sanghati (monk's robe), and descended from the seat. Later, he moved to Dengwei (place name) and constructed a large Sangharama (monastery), named Shengen (Holy Grace). On the twenty-ninth day of the first month of the fourteenth year of Hongwu (year), he sat in the lotus position and said in a verse: 'Seventy-nine years, one taste of closing the field (seclusion). Letting go at the cliff's edge, the bright sun is in the sky.' Having finished speaking, he passed away. His whole body was enshrined in a hermitage west of the burial mound.

Chan Master Weian Deran of Songyin Temple in Songjiang Prefecture

He was a son of the Zhang family in the prefecture. In his youth, he had his head shaved at Wuyong Guigong's place. Later, he visited Qianyan (Zen master), and upon hearing his teachings, he suddenly awakened. Afterwards, he succeeded to his position and presided over the temple. He ascended the hall (to give a Dharma talk). 'The new year begins, and all things prosper.' Suddenly, he picked up his staff and said: 'This staff sprouted shoots last night and blossomed this morning. The flower opens with five petals, and its fragrance pervades the great thousand worlds. Tell me, does this accord with the Buddha-dharma of the new year?' He struck the staff and shouted. He ascended the hall. 'Heaven has no gate, and earth has no door. Swift and nimble monks can come and go as they please. The Mani jewel within illuminates the ten directions. The peach blossoms in the cave bloom in thousands. Borrowing the spring breeze from beyond the kalpas, responding to the rhythms of the present time. The sea god watches the shark pearls at midnight, his gaze hanging on the Fusang tree.' He shouted. He ascended the hall. 'Wax figures are for verification, beginning today. Ninety days end. Investigate the merits and distinguish the true. The yellow-faced old Gautama (Buddha) has tied up the mouth of the bag. Millions of humans and devas are all wronged. The monastic regulations of Songyin are not like this at all.' He made a rowing gesture with his hand and said: 'This old monk is now sailing a bottomless iron boat, inviting everyone to enter the Great Perfect Enlightenment Sea to play.' He shouted and said: 'Look at the treasure rope on the pagoda top of the south-pointing needle.' He ascended the hall. 'Hooks and ropes are linked, and ropes and hooks are linked. The whole body is fully revealed, and eyes look at each other. Horizontally, it pierces the nose of emptiness; vertically, it locks the iron pillar of Mount Sumeru. It is forged from the fierce tongs, how can it be compared to ordinary things wrapped in hemp and paper?' Layman Gu Bao's magnificent stupa is a work that transcends the past and present. Even so, how should one present the phrase 'hanging high and upside down'? The four eaves are peaceful, and fragrant clouds surround them; the light of ten thousand ages, the sun of the Buddha shines long.'

杭州天龍無用守貴禪師

婺之浦江張氏子。首參千巖恍有所契。次見中峰諸老乃曰。千江雖殊而明月則一。吾今後無疑矣。至正庚寅主天龍。示寂日書偈曰。一蝸臭殼內外穢惡。撒手便行。虛空振鐸天龍一指。今猶昨。擲筆而逝。

金華府花山明叟昌庵主

辭眾偈曰。生本非生。滅亦無滅。撒手便行。虛空片月。端坐而逝。

白蓮安禪師法嗣

杭州正傳院空谷隆景禪師

蘇之洞庭陳氏子。為童時不茹葷。趺坐若禪定。從辨山懶云受業參禪。雖家居而湖海禪伯如古拙輩靡不參謁。后禮虎丘石庵為師。宣德二年從杭昭慶受戒。遂依石庵住靈隱。七年往天目禮祖塔。憩錫一載刻苦蔘究。忽有省。因造[仁-二+賴]云剖露。云印可之。師示敬堂曰。向上一著者。悟徹之後結角羅紋。殺著一槌。所謂末後一句也。言語說不到。只用活機手段調治。而至百丈再參馬祖。馬祖正用此機。臨濟再參黃檗。黃檗亦用此機。臨濟打洛浦亦此機也。後於夾山棒下方始瞥地。興化打克賓亦此機也。真凈和尚頌曰。丈夫當斷不自斷。興化為人徹底漢。日後從他眼自開。棒了罰錢趁出院。此頌甚對機。汝今公案未明。如何明得此一著子。夙有靈根者公案亦甚易明。不見臨濟凡問佛法便被黃檗毆打。十分

【現代漢語翻譯】現代漢語譯本杭州天龍無用守貴禪師

婺州浦江人張氏之子。最初參訪千巖禪師，似乎有所領悟。後來拜見中峰等各位老禪師，於是說：『千條江河雖然不同，但明月卻只有一個。我今後不再有疑惑了。』至正庚寅年，主持天龍寺。圓寂之日，寫下偈語說：『一隻蝸牛臭烘烘的殼，內外都污穢不堪。撒手便走，虛空中震響木鐸。天龍寺的一指禪，今天還和昨天一樣。』說完便扔下筆去世了。

金華府花山明叟昌庵主

辭別大眾的偈語說：『生本來就不是生，滅也無所謂滅。撒手便走，虛空中一片月亮。』說完端坐而逝。

白蓮安禪師的法嗣

杭州正傳院空谷隆景禪師

蘇州洞庭人陳氏之子。小時候就不吃葷。盤腿打坐就像禪定一樣。跟隨辨山懶云禪師學習參禪。雖然住在家裡，但像古拙這樣的湖海禪師，沒有不前去參拜的。後來拜虎丘石庵禪師為師。宣德二年，在杭州昭慶寺受戒。於是依止石庵禪師住在靈隱寺。七年，前往天目山禮拜祖師塔。在那裡停留了一年，刻苦蔘究，忽然有所領悟。因此去拜訪[仁-二+賴]云禪師，請求他開示。懶云禪師認可了他。隆景禪師對敬堂說：『向上的一著，悟徹之後就像結了角的羅紋一樣，用殺手锏一錘定音，這就是所謂的末後一句。』言語說不到的地方，只用靈活的機鋒手段來調理。以至於百丈禪師再次參拜馬祖禪師，馬祖禪師正是用這種機鋒。臨濟禪師再次參拜黃檗禪師，黃檗禪師也用這種機鋒。臨濟禪師棒打洛浦禪師也是這種機鋒。後來在夾山禪師的棒下才開始有所領悟。興化禪師棒打克賓禪師也是這種機鋒。真凈和尚的頌說：『大丈夫應當決斷卻不決斷，興化禪師是徹底的人。日後從他眼中自然會開悟，棒打之後罰錢趕出院。』這首頌非常對機。你現在公案還沒有明白，如何能明白這一著呢？宿世有靈根的人，公案也很容易明白。沒看見臨濟禪師凡是問佛法，就被黃檗禪師毆打，十分……

【English Translation】 English version Hangzhou Tianlong Wuyong Shougui Zen Master

He was the son of the Zhang family of Pujiang, Wuzhou (婺州浦江). He first visited Qianyan (千巖), and seemed to have some understanding. Later, he met with the elders of Zhongfeng (中峰), and then said, 'Although the thousands of rivers are different, the bright moon is one. I have no doubts from now on.' In the Gengyin year of the Zhizheng era (至正庚寅), he presided over Tianlong Temple (天龍寺). On the day of his death, he wrote a verse saying, 'A snail's stinking shell is filthy inside and out. Letting go, I depart. The void resonates with the wooden bell. Tianlong's one finger, is still the same as yesterday.' He threw down his pen and passed away.

Chang An, the Ming Sou of Huashan in Jinhua Prefecture (金華府花山明叟昌庵主)

His farewell verse said, 'Birth is fundamentally not birth. Extinction is also not extinction. Letting go, I depart. A sliver of moon in the void.' He passed away while sitting upright.

Successor of Zen Master An of Bailian (白蓮安禪師)

Hangzhou Zhengchuan Temple Konggu Longjing Zen Master (杭州正傳院空谷隆景禪師)

He was the son of the Chen family of Dongting, Suzhou (蘇之洞庭陳氏). As a child, he did not eat meat. He sat in the lotus position as if in meditation. He studied Chan with Zen Master Lanyun of Bianshan (辨山懶云). Although he lived at home, he visited all the Chan masters of the lakes and seas, such as Guzhuo (古拙). Later, he took Shian of Huqiu (虎丘石庵) as his teacher. In the second year of Xuande (宣德二年), he received the precepts at Zhaoqing Temple in Hangzhou (杭昭慶). Then he stayed at Lingyin Temple (靈隱寺), relying on Shian. In the seventh year, he went to Tianmu Mountain (天目山) to pay homage to the ancestral pagoda. He stayed there for a year, diligently studying and suddenly had an awakening. Therefore, he visited [仁-二+賴]yun (賴云) to ask for guidance. Lanyun approved of him. The master said to Jingtang (敬堂), 'The upward move, after thorough enlightenment, is like a horned pattern, a final blow with a killing move, which is the so-called last sentence.' Where words cannot reach, only use flexible means to adjust. As for Baizhang (百丈) visiting Mazu (馬祖) again, Mazu was using this opportunity. Linji (臨濟) visited Huangbo (黃檗) again, and Huangbo also used this opportunity. Linji's beating Luopu (洛浦) was also this opportunity. Later, he began to understand under the stick of Jiashan (夾山). Xinghua's (興化) beating Kebin (克賓) was also this opportunity. The verse of Zen Master Zhenjing (真凈) says, 'A great man should decide but does not decide, Xinghua is a thorough man. In the future, he will naturally open his eyes, after the beating, he will be fined and driven out of the temple.' This verse is very appropriate. If you don't understand the case now, how can you understand this move? Those who have spiritual roots from previous lives can easily understand the case. Didn't you see that whenever Linji asked about the Buddha-dharma, he was beaten by Huangbo, very...

切當。后得大愚一句打發。洞明黃檗機用。假如今日汝問我向上一著。我亦不用搖唇動舌。只用毆打。再問再打。汝被我打得荒了。無計可施無理可說。不得意中忽然猛省。亦未可知。我雖不施棒喝。汝但恁么承當去看。正統九年師存年五十二。自作塔銘于武林西湖之修吉山。(按禪燈世譜。空谷隆嗣天如則。及讀空谷集。乃知師為懶云嗣也。其自製塔銘曰。懶雲和尚是景隆受業師之受業師。景隆心法受印可於懶云。即南極安禪師也。得臨濟正傳二十世。師上溯天真。則無極源雪巖欽前後嗣法亦無定規。前嗣後者阿難嗣迦葉。後嗣前者興化嗣臨濟。理貫古今詣實為至云云。柱恐有續燈元者執此而非彼。如天皇天王爭端互起。故特表而出之)

福林度禪師法嗣

太平府繁昌八峰山古拙俊禪師

無際參。師問還我照用來。際曰若有照用即成障隔。師曰。者廝著空。佛也救不得。際曰。有無俱寂滅。空佛悉皆非。后示以偈曰。憶昔繁昌一別時。此心能有幾人知。無弦曲子真堪續。慧命懸懸付阿誰。

南嶽下二十五世

鄧尉蔚禪師法嗣

蘇州鄧尉山寶藏普持禪師

虛白參。師問曰。心不是佛。智不是道。汝云何會。白向前問訊叉手而立。師呵曰汝在許多時還作者見解。白乃發憤忘

【現代漢語翻譯】現代漢語譯本：恰當。最終用『大愚』這兩個字來打發（學人）。（我）洞察黃檗（Huangbo）的機鋒運用。假如今天你問我向上的一著（終極真理），我也不用搖唇鼓舌，只用毆打。再問再打。你被我打得慌亂了，無計可施，無理可說，不得意中忽然猛醒，也未可知。我雖不施棒喝，你但恁么（這樣）承當去看。正統九年，師（指空谷隆禪師）時年五十二歲，自己撰寫塔銘于武林西湖的修吉山。（按照《禪燈世譜》和《空谷集》的記載，才知道師為空谷隆（Konggu Long）嗣天如則（Tianru Ze）的弟子。其自製塔銘說：『懶雲和尚（Lanyun Heshang）是景隆（Jinglong）受業師的受業師。景隆的心法受印可於懶云，即南極安禪師（Nanji An Chanshi）也。得臨濟（Linji）正傳二十世。』師上溯天真（Tianzhen），則無極源（Wujiyuan）、雪巖欽（Xueyan Qin）前後嗣法也沒有一定規矩。前嗣後者，如阿難（Ananda）嗣迦葉（Kasyapa）；後嗣前者，如興化（Xinghua）嗣臨濟。理貫古今，詣實為至云云。柱擔心有續燈的人執此而非彼，如天皇（Tenno）、天王（Deva）爭端互起，故特表而出之）。

福林度禪師（Fulin Du Chanshi）法嗣

太平府繁昌八峰山古拙俊禪師（Guzhuo Jun Chanshi）

無際（Wuji）參（禪）。師問：『還我照用來（返還我能照用的東西）！』際曰：『若有照用即成障隔。』師曰：『者廝著空（你這廝執著于空），佛也救不得。』際曰：『有無俱寂滅，空佛悉皆非。』后示以偈曰：『憶昔繁昌一別時，此心能有幾人知。無弦曲子真堪續，慧命懸懸付阿誰。』

南嶽下二十五世

鄧尉蔚禪師（Dengwei Wei Chanshi）法嗣

蘇州鄧尉山寶藏普持禪師（Baozang Puchi Chanshi）

虛白（Xubai）參（禪）。師問曰：『心不是佛，智不是道，汝云何會？』白向前問訊叉手而立。師呵曰：『汝在許多時還作者見解（你在這裡這麼久還在製造見解）！』白乃發憤忘（卻）。

【English Translation】 English version: Appropriate. In the end, he dismissed (the seeker) with the words 'Great Fool'. (I) deeply understand Huangbo's (Huangbo) use of skillful means. If you were to ask me today about the ultimate principle, I wouldn't need to move my lips and tongue; I would simply strike you. Ask again, and I would strike you again. If you were beaten into confusion, with no recourse and no reason to speak, and suddenly awakened in your frustration, that would not be impossible. Although I don't use shouts and blows, you should just take it upon yourself to understand in this way. In the ninth year of the Zhengtong era, the master (referring to Konggu Long Chanshi) was fifty-two years old and wrote his own epitaph at Xiuji Mountain in West Lake, Wulin. (According to the 'Genealogy of the Lamps of Zen' and the 'Collected Works of Konggu', it is known that the master was a disciple of Tianru Ze (Tianru Ze), who was a successor of Konggu Long (Konggu Long). His self-made epitaph says: 'Monk Lanyun (Lanyun Heshang) was the teacher of Jinglong's (Jinglong) teacher. Jinglong's mind-dharma was certified by Lanyun, who was also Chan Master Nanji An (Nanji An Chanshi). He obtained the twentyth generation of the orthodox transmission of Linji (Linji).' Tracing back to Tianzhen (Tianzhen), the succession of Wujiyuan (Wujiyuan) and Xueyan Qin (Xueyan Qin) was also not fixed. The former succeeding the latter is like Ananda (Ananda) succeeding Kasyapa (Kasyapa); the latter succeeding the former is like Xinghua (Xinghua) succeeding Linji. The principle connects the past and present, and reaching the truth is paramount, and so on. I am concerned that those who continue the lamp may cling to one and reject the other, like the disputes between the Tenno (Tenno) and Deva (Deva) arising mutually, so I specifically point it out).

Dharma descendant of Chan Master Fulin Du (Fulin Du Chanshi)

Chan Master Guzhuo Jun (Guzhuo Jun Chanshi) of Bafeng Mountain, Fanchang, Taiping Prefecture

Wuji (Wuji) engaged in Chan practice. The master asked, 'Return to me the function of illumination!' Wuji said, 'If there is a function of illumination, it becomes an obstruction.' The master said, 'You wretch are attached to emptiness; even the Buddha cannot save you.' Wuji said, 'Existence and non-existence are both extinguished; emptiness and Buddha are all not.' Later, he showed a verse, saying: 'Recalling the time of parting in Fanchang, how many people know this mind? The tune without strings is truly worth continuing; to whom shall the life of wisdom be entrusted?'

Twenty-fifth generation under Nanyue

Dharma descendant of Chan Master Dengwei Wei (Dengwei Wei Chanshi)

Chan Master Baozang Puchi (Baozang Puchi Chanshi) of Dengwei Mountain, Suzhou

Xubai (Xubai) engaged in Chan practice. The master asked, 'The mind is not the Buddha, wisdom is not the Way; how do you understand?' Xubai stepped forward, made a respectful bow, and stood with his hands folded. The master scolded, 'You have been here for so long and are still creating views!' Xubai then became determined to forget (them).

食。至第二夜大徹。師笑曰。雖然如是。也須善自護持。時節若至。其理其彰。

蘇州鄧尉山果林禪師

虛白參。師擲下蒲團索頌。白曰。只些訊息。本無言說。破蒲團上地迸天裂。師曰且道裂個甚麼。白擬進。師便打。

武昌府九峰無念勝學禪師

德安隨州應山人。陳姓。九歲禮本郡寶林緣公出家。初不識字。執苦經年。自覺己事不明。參無聞開示萬法歸一話后。入嵩山住靜。一日有省。偈曰。數載東山昏霧蒙。憑欄終日待晴空。夜來忽起霜天月。萬象全彰一鏡中。由是遍訪參萬峰于鄧尉。峰舉牛過窗欞公案令頌。師曰頭角崢嶸。曰足蹄通身過隙月沉西。當機若解翻身去。哮吼一聲更不疑。峰尋以偈證之。復回寶林。道風昭著。楚昭王建剎延師居之。示眾。師問眾如何是達磨直指一句。眾無語。師代曰五乳峰前談少室。洪武間　太祖召至　奉天殿親問法要。師進偈　上大悅。　御製詩文以賜。永樂三年乙酉三月二十九日說偈曰。世尊七十九。無念八十邊。打破華藏海。依舊水連天。儼然而逝。塔全身於獅子巖。謚清福廣惠禪師。

繁昌俊禪師法嗣

普州東林無際悟禪師

蜀人。二十出纏。縛竹為庵。研勵無懈。四指大書帖亦不看。只是拍盲做鈍工夫。后得大徹大悟。師

【現代漢語翻譯】現代漢語譯本：食。到了第二夜，（他）徹底領悟。（他的）老師笑著說：『即使這樣，也必須好好守護（你的領悟）。時機如果到了，其中的道理自然會彰顯。』

蘇州鄧尉山果林禪師

虛白禪師參訪。（果林）禪師扔下蒲團，索要偈頌。虛白禪師說：『只是這些訊息，本來就無法用言語表達。打破蒲團，地上天也裂開。』禪師說：『你說說裂開了什麼？』虛白禪師想要進一步解釋，禪師就打了他。

武昌府九峰無念勝學禪師

（禪師是）德安（今湖北安陸）隨州（今湖北隨州）應山（今湖北廣水）人，姓陳。九歲時在本郡寶林寺跟隨緣公出家。起初不識字，辛勤勞作多年，自覺對佛法大事並不明白。參訪無聞禪師，聽其開示『萬法歸一』的話后，前往嵩山隱居。一天有所領悟，作偈說：『數年以來，東山（指禪宗）被昏暗的霧氣籠罩，倚靠欄桿整日等待晴朗的天空。夜裡忽然升起霜天之月，萬象完全顯現在一面鏡子中。』由此開始四處參訪，在鄧尉山參訪萬峰禪師。萬峰禪師舉『牛過窗欞』的公案，讓（無念勝學禪師）作頌。禪師說：『頭角崢嶸。』萬峰禪師說：『足蹄通身過隙，月沉西。』（無念勝學禪師說：）『當機若解翻身去，哮吼一聲更不疑。』萬峰禪師尋找（無念勝學禪師）並用偈語印證他的領悟。之後（無念勝學禪師）回到寶林寺，道風顯著。楚昭王建造寺廟，邀請禪師居住。禪師向大眾開示說：『如何是達磨（Bodhidharma）直指的一句話？』大眾無語。禪師代為回答說：『五乳峰前談少室（指達磨在少室山面壁）。』洪武年間，太祖（明太祖朱元璋）召見（禪師）到奉天殿，親自詢問佛法要義。禪師進獻偈語，皇上非常高興，御製詩文賞賜給他。永樂三年乙酉三月二十九日，（禪師）說偈語道：『世尊（釋迦摩尼佛）七十九，無念八十邊。打破華藏海（佛教宇宙觀），依舊水連天。』說完安詳地去世。全身塔葬于獅子巖，謚號清福廣惠禪師。

繁昌俊禪師的法嗣

普州東林無際悟禪師

（無際悟禪師是）蜀地人。二十歲時離開塵世，用竹子搭建茅庵，勤奮修行從不懈怠。即使是寫滿大字的字帖也不看，只是埋頭做遲鈍的功夫。後來得到徹底的覺悟。禪師說：

【English Translation】 English version: Shi. On the second night, he had a great enlightenment. The master smiled and said, 'Even so, you must take good care of it yourself. When the time comes, the truth will be revealed.'

Zen Master Guolin of Dengwei Mountain in Suzhou

Xubai visited the master. The master threw down the cattail cushion and asked for a verse. Bai said, 'Just this message, originally there is no way to express it in words. Break the cattail cushion, the ground cracks and the sky splits.' The master said, 'Then tell me, what is cracking?' Bai tried to explain further, but the master hit him.

Zen Master Wunian Shengxue of Jiufeng Mountain in Wuchang Prefecture

(The Zen master was) a native of De'an (now Anlu, Hubei), Suizhou (now Suizhou, Hubei), and Yingshan (now Guangshui, Hubei), with the surname Chen. At the age of nine, he became a monk at Baolin Temple in his prefecture, following Yuan Gong. Initially, he was illiterate and worked hard for many years, but he felt that he did not understand the great matter of Buddhism. After visiting Zen Master Wuwen and hearing his teaching on 'all dharmas return to one,' he went to Songshan Mountain to live in seclusion. One day, he had an enlightenment and composed a verse saying: 'For several years, the Eastern Mountain (referring to Zen Buddhism) has been shrouded in dim mist, leaning on the railing all day waiting for the clear sky. Suddenly, a frosty moon rises in the night sky, and all phenomena are fully revealed in a mirror.' From then on, he visited various places, visiting Zen Master Wanfeng at Dengwei Mountain. Zen Master Wanfeng raised the case of 'the ox passing through the window' and asked (Zen Master Wunian Shengxue) to compose a verse. The Zen master said, 'Head and horns are towering.' Zen Master Wanfeng said, 'Hooves and body pass through the gap, the moon sinks in the west.' (Zen Master Wunian Shengxue said:) 'If you understand the opportunity to turn around, roar once without any doubt.' Zen Master Wanfeng sought out (Zen Master Wunian Shengxue) and used a verse to confirm his enlightenment. After that, (Zen Master Wunian Shengxue) returned to Baolin Temple, and his influence became prominent. King Zhao of Chu built a temple and invited the Zen master to reside there. The Zen master addressed the assembly, saying, 'What is the one sentence directly pointed out by Bodhidharma?' The assembly was silent. The Zen master answered on their behalf, saying, 'Talking about Shaoshi (referring to Bodhidharma facing the wall at Shaoshi Mountain) in front of the Five Peaks.' During the Hongwu period, Emperor Taizu (Emperor Zhu Yuanzhang of the Ming Dynasty) summoned (the Zen master) to the Fengtian Hall and personally asked about the essential principles of Buddhism. The Zen master presented a verse, and the emperor was very pleased, and he bestowed imperial poems and writings upon him. On the 29th day of the third month of the Yiyou year of Yongle three, (the Zen master) said in a verse: 'The World Honored One (Sakyamuni Buddha) is seventy-nine, Wunian is on the edge of eighty. Break the Huazang Sea (Buddhist cosmology), still water connects to the sky.' After saying this, he passed away peacefully. His whole body was buried in a pagoda at Lion Rock, and he was posthumously named Zen Master Qingfu Guanghui.

Dharma heir of Zen Master Fanchang Jun

Zen Master Wuji Wu of Donglin Temple in Puzhou

(Zen Master Wuji Wu was) a native of Shu. At the age of twenty, he left the world, built a thatched hut with bamboo, and practiced diligently without懈怠. He did not even look at posters filled with large characters, but just buried himself in doing dull work. Later, he attained complete enlightenment. The master said:

有偈曰。無念即著空。有念即著執。有無兩相忘。非空亦非執。又曰。寂照無上下。光明處處通。本來無皁白。何處不含容。楚山參。師問數年來住在何處。山曰我所住廓然無定在。師曰汝有何所得。山曰本自無失何得之有。師曰莫不是學得來者。山曰一法不有學自何來。師曰汝落空耶。山曰我尚非我誰落誰空。師曰畢竟若何。山曰水淺石出雨霽云收。師曰。莫亂道。只如佛祖來也不許。縱你橫吞藏教現百千神通。到者里更是不許。山曰和尚雖是把斷要津其奈勞神不易。師拍膝一下曰會么。山便喝。師笑曰。克家須是破家兒。恁么幹蠱也省力。山掩耳而出。授法偈曰。我無法可付。汝無心可受。無付無受心。何人不成就。

何密庵居士法嗣

揚州素庵田大士

僧問普陀路向甚麼門出。師曰即今從何門入。曰抑勒人作么。師曰看腳下。僧抬頭進前三步。師曰錯。僧又退後三步。師曰錯。僧茫然。師曰是汝錯貧道錯。曰未舉已前早知錯了。師指膝曰正好棒吃在。僧無語。師曰若到諸方分明記取。

南嶽下二十六世

鄧尉持禪師法嗣

杭州東明虛白慧旵禪師

姓王氏。湖廣人。年十四于丹陽妙覺寺禮湛然落髮。一日作務次。然問曰子在此作甚麼。師曰切蘿蔔。然曰汝只會切蘿蔔

【現代漢語翻譯】有偈語說：『無念』就是執著于『空』（sunyata, emptiness），『有念』就是執著于『有』（bhava, existence）。如果能將『有』和『無』兩方面都忘卻，那就既不是『空』，也不是『有』的執著了。還有偈語說：寂靜的覺照沒有上下之分，光明遍佈一切地方。本來就沒有黑白之別，哪裡不包含一切呢？楚山禪師來參訪。師父問：『你這幾年來住在哪裡？』楚山禪師說：『我所住的地方廓然空曠，沒有固定的處所。』師父問：『你有什麼心得嗎？』楚山禪師說：『本來就沒有失去什麼，哪裡有什麼心得呢？』師父說：『莫非是學來的？』楚山禪師說：『一法都沒有，從哪裡學來呢？』師父說：『你落入空無了嗎？』楚山禪師說：『我尚且不是我，誰落入誰的空無呢？』師父說：『究竟如何？』楚山禪師說：『水淺石頭顯露，雨停雲彩消散。』師父說：『不要胡說。即使是佛祖來了也不允許，縱然你橫吞藏教，顯現百千神通，到了這裡更是不允許。』楚山禪師說：『和尚雖然把守著重要的關口，但奈何勞神費力不容易啊。』師父拍了一下膝蓋說：『會了嗎？』楚山禪師便喝了一聲。師父笑著說：『克家必須是敗家子，這樣才能更好地匡正時弊，也省力。』楚山禪師捂著耳朵走了出去。師父授予他法偈說：『我沒有法可以交付，你沒有心可以接受。沒有交付也沒有接受的心，什麼人不能成就呢？』何密庵居士的法嗣揚州素庵田大士有僧人問：『去普陀山（Mount Putuo, a famous Buddhist mountain）的路從哪個門出去？』師父說：『你現在從哪個門進來？』僧人說：『你這是強迫人嗎？』師父說：『看腳下。』僧人抬頭向前走了三步。師父說：『錯。』僧人又向後退了三步。師父說：『錯。』僧人茫然不知所措。師父說：『是你錯了，還是貧道錯了？』僧人說：『沒舉出之前早就知道錯了。』師父指著膝蓋說：『正好捱打。』僧人無話可說。師父說：『如果到其他地方，要分明記住。』南嶽下第二十六世鄧尉持禪師的法嗣杭州東明虛白慧旵禪師俗姓王，是湖廣人。十四歲時在丹陽妙覺寺拜湛然為師剃度出家。一天，在做雜務時，湛然問：『你在這裡做什麼？』禪師說：『切蘿蔔。』湛然說：『你只會切蘿蔔嗎？』

【English Translation】 A verse says: 'No-thought' is clinging to 'emptiness' (sunyata), 'having-thought' is clinging to 'existence' (bhava). If one can forget both 'existence' and 'non-existence', then it is neither clinging to 'emptiness' nor 'existence'. Another verse says: Tranquil illumination has no up or down, light pervades everywhere. Originally there is no black or white, where is there not all-embracing? Chan Master Chushan came to visit. The Master asked: 'Where have you been living these past few years?' Chan Master Chushan said: 'The place where I live is vast and without a fixed abode.' The Master asked: 'What have you gained?' Chan Master Chushan said: 'Originally there is nothing lost, so what gain is there?' The Master said: 'Could it be something learned?' Chan Master Chushan said: 'Not a single dharma exists, so from where could it be learned?' The Master said: 'Have you fallen into emptiness?' Chan Master Chushan said: 'I am not even myself, so who falls into whose emptiness?' The Master said: 'What is it ultimately?' Chan Master Chushan said: 'The water is shallow, the rocks appear, the rain stops, and the clouds disperse.' The Master said: 'Don't speak nonsense. Even if the Buddhas and Patriarchs come, they are not allowed. Even if you swallow the entire Tripitaka and manifest hundreds of thousands of supernatural powers, it is even more forbidden here.' Chan Master Chushan said: 'Although the Abbot guards the important pass, it is difficult and laborious.' The Master slapped his knee and said: 'Do you understand?' Chan Master Chushan then shouted. The Master laughed and said: 'To be a good heir, one must be a prodigal son. Doing so will help correct the abuses of the time and save effort.' Chan Master Chushan covered his ears and left. The Master gave him the Dharma verse, saying: 'I have no Dharma to give, you have no mind to receive. With no giving and no receiving mind, who cannot achieve enlightenment?' Dharma Successor of Layman He Mi'an Tian Dashi of Su'an, Yangzhou A monk asked: 'Which gate does the road to Mount Putuo (Mount Putuo, a famous Buddhist mountain) lead out from?' The Master said: 'Which gate did you enter from just now?' The monk said: 'Are you forcing people?' The Master said: 'Look at your feet.' The monk looked up and took three steps forward. The Master said: 'Wrong.' The monk took three steps back. The Master said: 'Wrong.' The monk was at a loss. The Master said: 'Is it you who is wrong, or is it this poor monk who is wrong?' The monk said: 'Before it was even mentioned, I already knew I was wrong.' The Master pointed to his knee and said: 'It's just right for a beating.' The monk was speechless. The Master said: 'If you go to other places, remember this clearly.' Twenty-sixth Generation under Nan Yue Dharma Successor of Chan Master Deng Wei Chi Chan Master Hui Chan of Dongming Xubai in Hangzhou His surname was Wang, and he was from Huguang. At the age of fourteen, he was tonsured under Chanran at Miaojue Temple in Danyang. One day, while doing chores, Chanran asked: 'What are you doing here?' The Master said: 'Cutting radishes.' Chanran said: 'Do you only know how to cut radishes?'

。師曰也會殺人。然引頸與師。師曰降將不斬。值然住疏山。聞松隱唱道云間即往咨叩。一日出定舉首睹松有省。尋至蘇之鄧尉見果林。鍼芥相投。復指見寶藏。具陳悟因。藏呵叱之。師乃發憤忘寢食。至第二夜驀然徹法源底。偈曰。一拳打破太虛空。百億須彌不露蹤。借問箇中誰是主。扶桑涌出一輪紅。永樂戊子至安溪設關。三十餘年影不出山。道俗揚播。宿衲爭趨座下。室中垂語曰。心不是佛。智不是道。三藏不是法。是甚麼。下語者皆不契。付海舟法升座曰。瞿曇有意向誰傳。迦葉無端開笑顏。到此豈容七佛長。文殊面赤也茫然。今朝好笑東明事。千古令人費唾涎。幸得海公忘我我。濟宗一脈續綿綿。擲下拄杖曰。千斤擔子方全付。玄要如今拄杖談。以拂子擊三下下座。宣德辛酉六月二十七日有去世意。眾請留偈。師曰。一大藏教無人看著。爭得者幾句閑言語。二十九日辰時跏趺而逝。塔于安溪東塢。

壽昌來禪師法嗣

建寧府天界山雪骨會中禪師

大闡參。師示偈曰。萬緣都競起。放下莫驚寒。但把河沙法。收歸作一團。掀翻諸障礙。打破五陰關。戰退魔軍陣。干戈罷卻閑。闡有省。師贊曰。的是金毛親出窟。法輪早轉入廛來。一聲卒地遙空吼。野獸聞知腦裂開。囑以偈曰。化萬悉圓通。

【現代漢語翻譯】現代漢語譯本：師父說：『也會殺人。』然而，他伸長脖子給師父砍。師父說：『投降的將領不斬殺。』值然（Zhi Ran）住在疏山（Shu Shan）。聽說松隱（Song Yin）在道云間（Dao Yun Jian）說法，就前去請教。一天，出定后抬頭看見松隱，有所領悟。不久到了蘇州的鄧尉（Deng Wei），見到果林（Guo Lin），兩人如同鍼芥相投。果林又指點他見到寶藏，他詳細陳述了悟道的因由。果林呵斥了他。值然於是發憤忘寢食，到第二個晚上，忽然徹底明白了法源的底蘊。他作偈說：『一拳打破太虛空，百億須彌不露蹤。借問箇中誰是主，扶桑涌出一輪紅。』永樂戊子年，到安溪（Anxi）設立關卡，三十多年沒有離開山。道俗廣為傳揚，老修行們爭相前往座下。室內開示說：『心不是佛，智不是道，三藏不是法，是什麼？』下語的人都不契合。付法給海舟法（Hai Zhou Fa），升座說：『瞿曇（Qutan，即釋迦牟尼佛）有意向誰傳？迦葉（Jiaye，釋迦牟尼佛的十大弟子之一）無端開笑顏。到此豈容七佛長，文殊（Wenshu，文殊菩薩）面赤也茫然。今朝好笑東明事，千古令人費唾涎。幸得海公忘我我，濟宗一脈續綿綿。』擲下拄杖說：『千斤擔子方全付，玄要如今拄杖談。』用拂子擊打三下，下座。宣德辛酉年六月二十七日，有去世的意願。眾人請求留下偈語。師父說：『一大藏教無人看著，爭得者幾句閑言語。』二十九日辰時，結跏趺坐而逝。塔建在安溪東塢（Dong Wu）。

壽昌來禪師（Shouchang Lai Chanshi）的法嗣

建寧府天界山雪骨會中禪師（Xuegu Huizhong Chanshi of Tianjie Mountain, Jianning Prefecture）

大闡（Da Chan）參拜。師父示偈說：『萬緣都競起，放下莫驚寒。但把河沙法，收歸作一團。掀翻諸障礙，打破五陰關。戰退魔軍陣，干戈罷卻閑。』大闡有所領悟。師父讚歎說：『的是金毛親出窟，法輪早轉入廛來。一聲卒地遙空吼，野獸聞知腦裂開。』囑咐他偈語說：『化萬悉圓通。』 English version: The master said, 'It can also kill people.' However, he stretched his neck for the master to cut. The master said, 'A surrendered general is not to be killed.' Zhi Ran (Zhi Ran) lived in Shu Shan (Shu Shan). Hearing that Song Yin (Song Yin) was expounding the Dharma at Dao Yun Jian (Dao Yun Jian), he went to consult him. One day, after emerging from meditation, he looked up and saw Song Yin, and had some understanding. Soon after, he arrived at Deng Wei (Deng Wei) in Suzhou and met Guo Lin (Guo Lin), and they were like needle and thread drawn to each other. Guo Lin then pointed him to see the treasure, and he explained in detail the cause of his enlightenment. Guo Lin scolded him. Zhi Ran then became determined and forgot about sleeping and eating. By the second night, he suddenly thoroughly understood the source of the Dharma. He composed a verse saying: 'One punch breaks the great void, a hundred billion Sumerus leave no trace. May I ask who is the master within, a red sun emerges from Fusang.' In the year of Wuzi during the Yongle reign, he set up a barrier in Anxi (Anxi), and did not leave the mountain for more than thirty years. Both Daoists and laypeople spread the word, and old practitioners flocked to his seat. In the room, he gave instructions saying: 'The mind is not the Buddha, wisdom is not the Tao, the Tripitaka is not the Dharma, what is it?' Those who answered did not agree. He passed the Dharma to Hai Zhou Fa (Hai Zhou Fa), who ascended the seat and said: 'Who did Gautama (Qutan, i.e., Shakyamuni Buddha) intend to transmit to? Why did Kashyapa (Jiaye, one of Shakyamuni Buddha's ten great disciples) smile for no reason? How can the seven Buddhas be long here, even Manjushri (Wenshu, Manjushri Bodhisattva) is red-faced and at a loss. Today it is laughable what happened in Dongming, it has caused people to waste saliva for thousands of years. Fortunately, Hai Gong has forgotten self, and the lineage of the Ji sect continues unbroken.' He threw down his staff and said: 'The thousand-pound burden is now fully entrusted, the profound essence is now discussed with the staff.' He struck three times with the whisk and descended from the seat. On the twenty-seventh day of the sixth month in the year of Xinyou during the Xuande reign, he had the intention to pass away. The crowd requested him to leave a verse. The master said, 'No one is watching the great Tripitaka, why bother with these few idle words.' On the twenty-ninth day at Chen time, he passed away in the lotus position. The pagoda was built in Dong Wu (Dong Wu), Anxi.

The Dharma successor of Zen Master Shouchang Lai (Shouchang Lai Chanshi)

Zen Master Xuegu Huizhong of Tianjie Mountain, Jianning Prefecture (Xuegu Huizhong Chanshi of Tianjie Mountain, Jianning Prefecture)

Da Chan (Da Chan) paid homage. The master showed a verse saying: 'All causes compete to arise, let go and do not be alarmed by the cold. Just take the Dharma of the Ganges sands and gather it into one ball. Overturn all obstacles, break through the five aggregates. Defeat the demon army, and put an end to the idleness of war.' Da Chan had some understanding. The master praised him, saying: 'Indeed, the golden-haired one personally comes out of the cave, the Dharma wheel has already turned into the marketplace. A sudden roar in the distant sky, wild beasts hear it and their brains burst open.' He instructed him with a verse saying: 'Transform all into perfect understanding.'

【English Translation】 The master said, 'It can also kill people.' However, he stretched his neck for the master to cut. The master said, 'A surrendered general is not to be killed.' Zhi Ran (Zhi Ran) lived in Shu Shan (Shu Shan). Hearing that Song Yin (Song Yin) was expounding the Dharma at Dao Yun Jian (Dao Yun Jian), he went to consult him. One day, after emerging from meditation, he looked up and saw Song Yin, and had some understanding. Soon after, he arrived at Deng Wei (Deng Wei) in Suzhou and met Guo Lin (Guo Lin), and they were like needle and thread drawn to each other. Guo Lin then pointed him to see the treasure, and he explained in detail the cause of his enlightenment. Guo Lin scolded him. Zhi Ran then became determined and forgot about sleeping and eating. By the second night, he suddenly thoroughly understood the source of the Dharma. He composed a verse saying: 'One punch breaks the great void, a hundred billion Sumerus leave no trace. May I ask who is the master within, a red sun emerges from Fusang.' In the year of Wuzi during the Yongle reign, he set up a barrier in Anxi (Anxi), and did not leave the mountain for more than thirty years. Both Daoists and laypeople spread the word, and old practitioners flocked to his seat. In the room, he gave instructions saying: 'The mind is not the Buddha, wisdom is not the Tao, the Tripitaka is not the Dharma, what is it?' Those who answered did not agree. He passed the Dharma to Hai Zhou Fa (Hai Zhou Fa), who ascended the seat and said: 'Who did Gautama (Qutan, i.e., Shakyamuni Buddha) intend to transmit to? Why did Kashyapa (Jiaye, one of Shakyamuni Buddha's ten great disciples) smile for no reason? How can the seven Buddhas be long here, even Manjushri (Wenshu, Manjushri Bodhisattva) is red-faced and at a loss. Today it is laughable what happened in Dongming, it has caused people to waste saliva for thousands of years. Fortunately, Hai Gong has forgotten self, and the lineage of the Ji sect continues unbroken.' He threw down his staff and said: 'The thousand-pound burden is now fully entrusted, the profound essence is now discussed with the staff.' He struck three times with the whisk and descended from the seat. On the twenty-seventh day of the sixth month in the year of Xinyou during the Xuande reign, he had the intention to pass away. The crowd requested him to leave a verse. The master said, 'No one is watching the great Tripitaka, why bother with these few idle words.' On the twenty-ninth day at Chen time, he passed away in the lotus position. The pagoda was built in Dong Wu (Dong Wu), Anxi. The Dharma successor of Zen Master Shouchang Lai (Shouchang Lai Chanshi) Zen Master Xuegu Huizhong of Tianjie Mountain, Jianning Prefecture (Xuegu Huizhong Chanshi of Tianjie Mountain, Jianning Prefecture) Da Chan (Da Chan) paid homage. The master showed a verse saying: 'All causes compete to arise, let go and do not be alarmed by the cold. Just take the Dharma of the Ganges sands and gather it into one ball. Overturn all obstacles, break through the five aggregates. Defeat the demon army, and put an end to the idleness of war.' Da Chan had some understanding. The master praised him, saying: 'Indeed, the golden-haired one personally comes out of the cave, the Dharma wheel has already turned into the marketplace. A sudden roar in the distant sky, wild beasts hear it and their brains burst open.' He instructed him with a verse saying: 'Transform all into perfect understanding.'

十方都貫徹。獨露一真人。舒開廣長舌。獅子吼聲來。野干俱腦裂。續續上傳燈。於今光不滅。

東林悟禪師法嗣

成都府東山天成寺楚山紹琦禪師

唐安雷氏子。八歲入鄉校。授經成誦。九歲失怙。詣玄極通禪師學出世法。后謁無際示以無字公案。偶聞開靜板鳴。礙膺冰泮。往見際。際曰還我無字意來。師曰。者僧問處偏多事。趙老何曾涉所思。信口一言都吐露。翻成特地使人疑。曰如何是汝不疑處。師曰。青山綠水。燕語鶯啼。歷歷分明。更疑何事。曰未在更道。師曰頭頂虛空腳踏實地。際曰亦未在。師乃禮拜。際曰如是如是。后居天柱。僧問如何是天柱境。師曰澗闊云歸晚。山高日出遲。曰如何是境中人。師曰。額下眉遮眼。腮邊耳塔肩。曰如何是天柱家風。師曰。云甑炊松粉。冰鐺煮月團。曰如何是祖師西來意。師曰海神撒出夜明珠。曰學人不會。師曰文殊失卻玻璃盞。曰如何是佛。師曰生鐵秤錘。曰如何是法。師曰石頭土塊。曰如何是僧。師曰黑漆拄杖。曰不涉寒暑者是甚麼人。師曰。為汝道了也。汝還識否。僧擬對。師咄曰。擬心即乖。開口便錯。眨得眼來。錯過去也。曰原來恁地近那。師曰汝見個甚麼道理。曰面目分明當機不露。師震聲一喝。僧當下豁然。景泰五年住投子。僧問。

【現代漢語翻譯】現代漢語譯本：十方世界都被它貫穿。唯獨顯露出這一個真性之人。舒展開廣長舌（佛的三十二相之一，指舌頭又廣又長）。發出獅子吼（比喻佛陀的說法如獅子吼般威猛有力），嚇得野獸都腦漿迸裂。持續不斷地上傳佛燈（比喻佛法代代相傳），直到今天光明也沒有熄滅。

以下是東林悟禪師的法嗣：

成都府東山天成寺的楚山紹琦禪師

是唐安雷氏的兒子。八歲進入鄉學，學習經書並能背誦。九歲時父親去世。於是前往玄極通禪師處學習出世之法。後來拜見無際禪師，無際禪師用『無』字公案來開示他。一次偶然聽到開靜板的聲音，心中的障礙如同冰塊融化一般。前往拜見無際禪師，無際禪師說：『還我無字的意義來。』禪師說：『這個僧人提問的地方偏離了事情的本質。趙州禪師（指趙州從諗禪師）何曾涉及思慮？信口說出的話都吐露了出來，反而變成了特意使人疑惑。』無際禪師說：『如何是你沒有疑惑的地方？』禪師說：『青山綠水，燕語鶯啼，歷歷分明，還疑惑什麼？』無際禪師說：『還沒有說到點子上，再說。』禪師說：『頭頂虛空，腳踏實地。』無際禪師說：『也還沒有說到點子上。』禪師於是禮拜。無際禪師說：『是這樣，是這樣。』後來居住在天柱山。有僧人問：『如何是天柱山的境界？』禪師說：『山澗寬闊，雲彩傍晚才歸來；山峰高聳，太陽出來得晚。』僧人問：『如何是境界中的人？』禪師說：『額頭下的眉毛遮住了眼睛，腮邊的耳朵聳立在肩膀旁。』僧人問：『如何是天柱山的家風？』禪師說：『用雲霧做的甑子蒸松樹的花粉，用冰做的鐺子煮月亮的精華。』僧人問：『如何是祖師西來意（指達摩祖師從西方來到中國的目的）？』禪師說：『海神撒出夜明珠。』僧人說：『學人不會。』禪師說：『文殊菩薩（智慧的象徵）丟失了玻璃盞。』僧人問：『如何是佛？』禪師說：『生鐵做的秤錘。』僧人問：『如何是法？』禪師說：『石頭土塊。』僧人問：『如何是僧？』禪師說：『黑漆的拄杖。』僧人問：『不涉及寒暑的是什麼人？』禪師說：『已經為你說了，你還認識嗎？』僧人想要回答，禪師呵斥道：『稍微動念就偏離了，一開口就錯了，眨眼之間，就錯過去了。』僧人說：『原來這麼近啊。』禪師說：『你見到了什麼道理？』僧人說：『面目分明，當機不露。』禪師大喝一聲，僧人當下豁然開悟。景泰五年，禪師住持投子寺。有僧人問：

【English Translation】 English version: It penetrates all ten directions. The one true person is uniquely revealed. Spreading open the broad and long tongue (one of the thirty-two marks of the Buddha, referring to a tongue that is both broad and long). The lion's roar (a metaphor for the Buddha's teaching being as powerful and awe-inspiring as a lion's roar) resounds, causing the jackals to shatter their brains. Continuously transmitting the lamp (a metaphor for the Dharma being passed down through generations), its light has not been extinguished to this day.

The following is the Dharma heir of Chan Master Wuzhen of Donglin:

Chan Master Chushan Shaoqi of Tiancheng Temple on Dongshan Mountain in Chengdu Prefecture

Was the son of the Lei family of Tang'an. At the age of eight, he entered the village school, studying the scriptures and reciting them from memory. At the age of nine, his father passed away. He then went to Chan Master Xuanji Tong to study the Dharma of transcending the world. Later, he visited Chan Master Wuji, who used the 'Mu' (無, meaning 'no' or 'nothing') koan to enlighten him. Once, he accidentally heard the sound of the opening-stillness board, and the obstacles in his mind melted like ice. He went to see Chan Master Wuji, who said, 'Return the meaning of 'Mu' to me.' The Chan Master said, 'This monk's question deviates from the essence of the matter. When has Zhao Zhou (referring to Chan Master Zhao Zhou Congshen) ever involved himself in deliberation? Words spoken offhand are all revealed, but instead, they become a deliberate cause for doubt.' Chan Master Wuji said, 'What is the place where you have no doubt?' The Chan Master said, 'Green mountains and clear waters, the warbling of swallows and the chirping of orioles, are all distinctly clear. What is there to doubt?' Chan Master Wuji said, 'It's not quite there yet, say more.' The Chan Master said, 'The head tops the empty space, and the feet tread on solid ground.' Chan Master Wuji said, 'Still not quite there.' The Chan Master then prostrated. Chan Master Wuji said, 'It is so, it is so.' Later, he resided on Tianzhu Mountain. A monk asked, 'What is the realm of Tianzhu Mountain?' The Chan Master said, 'The mountain stream is wide, and the clouds return late in the evening; the mountain peaks are high, and the sun rises late.' The monk asked, 'What is the person within the realm?' The Chan Master said, 'The eyebrows below the forehead cover the eyes, and the ears on the cheeks stand beside the shoulders.' The monk asked, 'What is the family style of Tianzhu Mountain?' The Chan Master said, 'Using cloud-made steamers to steam pine pollen, and using ice-made pots to boil the essence of the moon.' The monk asked, 'What is the meaning of the Patriarch's coming from the West (referring to Bodhidharma's purpose in coming to China from the West)?' The Chan Master said, 'The sea god scatters luminous pearls at night.' The monk said, 'This student does not understand.' The Chan Master said, 'Manjushri Bodhisattva (symbol of wisdom) lost his glass cup.' The monk asked, 'What is Buddha?' The Chan Master said, 'A steelyard weight made of pig iron.' The monk asked, 'What is Dharma?' The Chan Master said, 'Stones and clods of earth.' The monk asked, 'What is Sangha?' The Chan Master said, 'A black lacquered staff.' The monk asked, 'What is the person who is not affected by cold or heat?' The Chan Master said, 'I have already told you, do you recognize it?' The monk was about to answer, but the Chan Master scolded, 'The slightest thought deviates, and the moment you open your mouth, you are wrong. In the blink of an eye, you have missed it.' The monk said, 'So it was so close.' The Chan Master said, 'What principle have you seen?' The monk said, 'The face is clear, but the opportunity is not revealed.' The Chan Master gave a loud shout, and the monk suddenly became enlightened. In the fifth year of the Jingtai era, the Chan Master resided at Touzi Temple. A monk asked,

遠離皖山來據投子。海眾臨筵請師祝聖。師曰。鼎內長生篆。峰頭不老松。曰。祝聖已蒙師的旨。投子家風事若何。師曰。提瓶穿市過。不是賣油翁。曰。只如祖師道。不許夜行。投明須到。還端的也無。師曰。雖然眼裡有筋。奈爭舌頭無骨。曰。趙州道。我早候白。更有候黑。意作么生。師曰。不因弓矢盡。未肯豎降旗。問。今日和尚升座說法。未審有何祥瑞。師曰。麒麟步驟丹霄外。優缽花開烈火中。曰如何是祖師西來意。師曰。雪消山頂露。風過樹頭搖。上堂。師乃顧視大眾曰。只者些子誵訛古今多少師僧。到者里開口不得。思量不及。舉揚不出。驀拈拄杖曰。今日因甚卻落在山僧手中。以拄杖橫按曰。橫也由我。拈起拄杖曰。豎也由我。放下拄杖曰。放下也由我。以致卷舒殺活總由我。又以拄杖向空中點一下曰。正當恁么時。從上佛祖乃至天下老和尚。到者里只得乞命有分。眾中莫有為佛祖出氣的么。良久卓拄杖一下曰。[翟*支]瞎金剛正眼。靠倒空王寶座。汝等諸人討甚麼碗。師一日到菜園。見園頭縛冬瓜架。師指冬瓜曰。者個無口因甚長如許多大。頭曰某甲不曾怠惰一時。師曰你主人公還替你出些氣力也無。頭曰全靠他力。師曰請來與老僧相見。頭禮拜。師曰猶是奴兒婢子在。頭拈篾縛冬瓜架。師呵呵

【現代漢語翻譯】現代漢語譯本遠離皖山來到投子（地名）。海眾在法筵上，請師父祝聖（為皇帝祈福）。師父說：『鼎內刻著長生不老的篆文，山峰上生長著不老的松樹。』（海眾）說：『祝聖已經蒙師父開示了要旨，投子（地名）的家風是怎樣的呢？』師父說：『提著油瓶穿過市場，不是賣油的老翁。』（海眾）說：『就像祖師說的，不許夜晚趕路，天亮必須到達。確實是這樣嗎？』師父說：『雖然眼睛裡有筋骨，無奈舌頭沒有骨頭。』（海眾）說：『趙州（禪師）說：我早晨等待天亮，更有等待天黑。意圖是什麼？』師父說：『不是因為弓箭用盡，不會輕易豎起投降的旗幟。』（海眾）問：『今天和尚升座說法，不知有什麼祥瑞？』師父說：『麒麟的腳步邁向遙遠的天空之外，優缽羅花在熊熊烈火中綻放。』（海眾）問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』師父說：『雪融化後山頂顯露出（清澈的）露水，風吹過樹梢搖動。』（師父）上堂說法，環顧大眾說：『就這些許的差錯，古往今來多少師父僧人，到這裡都無法開口，思量不及，舉揚不出。』隨即拿起拄杖說：『今天為什麼卻落在我這個山僧手中？』用拄杖橫著按住（地面）說：『橫著也由我。』拿起拄杖說：『豎著也由我。』放下拄杖說：『放下也由我。』以至於捲起、舒展、殺、活都由我。又用拄杖向空中點一下說：『正當這個時候，從上古的佛祖乃至天下的老和尚，到這裡都只有乞命的份。大眾中難道沒有為佛祖出氣的嗎？』良久，用拄杖敲擊一下說：『[翟*支]瞎了金剛的正眼，靠倒了空王的寶座。你們這些人討要什麼碗？』師父一天到菜園，看見園頭（菜園的負責人）在搭冬瓜架。師父指著冬瓜說：『這個沒有嘴巴的冬瓜，為什麼長得這麼大？』園頭說：『我某甲不曾一時怠惰。』師父說：『你的主人公還替你出些氣力嗎？』園頭說：『全靠他的力量。』師父說：『請來與老僧相見。』園頭禮拜。師父說：『還是奴才婢女的身份。』園頭拿起竹篾繼續搭冬瓜架。師父呵呵（大笑）。

【English Translation】 English version Leaving Wan Mountain, I came to reside at Touzi (a place name). The assembly at the Dharma banquet requested the master to offer blessings to the emperor. The master said, 'In the cauldron are engraved inscriptions of longevity, and on the mountain peak grows an ageless pine.' The assembly said, 'We have already received the master's instructions on blessing the emperor. What is the family tradition of Touzi (a place name)?' The master said, 'Carrying an oil bottle through the market, not an old man selling oil.' The assembly said, 'Just as the patriarch said, 'No night travel is allowed; one must arrive by dawn.' Is this truly the case?' The master said, 'Although there are tendons in the eyes, the tongue unfortunately has no bones.' The assembly said, 'Zhao Zhou (Zen master) said, 'I wait for dawn early, and even more so wait for darkness.' What is the intention?' The master said, 'Not because the arrows are exhausted would one willingly raise the flag of surrender.' The assembly asked, 'Today, the abbot ascends the seat to expound the Dharma. I wonder what auspicious signs there are?' The master said, 'The Qilin's (mythical Chinese creature) footsteps stride beyond the distant sky, and the Utpala flower blooms in the raging fire.' The assembly asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' The master said, 'After the snow melts, the mountaintop reveals (clear) dew, and the wind shakes the treetops.' The master ascended the Dharma hall, looked around at the assembly, and said, 'Just these slight errors, how many masters and monks throughout history, when they arrive here, cannot open their mouths, cannot think, and cannot express themselves.' Immediately picking up his staff, he said, 'Why has it fallen into the hands of this mountain monk today?' Pressing the staff horizontally (on the ground), he said, 'Horizontal is up to me.' Picking up the staff, he said, 'Vertical is up to me.' Putting down the staff, he said, 'Putting down is up to me.' To the extent that rolling up, stretching out, killing, and enlivening are all up to me. Again, pointing the staff into the air, he said, 'Right at this moment, from the ancient Buddhas to the old monks of the world, when they arrive here, they only have a share in begging for their lives. Is there anyone in the assembly who will stand up for the Buddhas?' After a long silence, he struck the staff once and said, '[翟*支] blinded the true eye of the Vajra, and leaned against the precious throne of the Empty King. What bowls are you people seeking?' One day, the master went to the vegetable garden and saw the gardener building a winter melon trellis. The master pointed to the winter melon and said, 'This winter melon without a mouth, why does it grow so big?' The gardener said, 'I, this humble one, have not been lazy for a moment.' The master said, 'Does your master also exert some effort for you?' The gardener said, 'It all relies on his power.' The master said, 'Please bring him to meet the old monk.' The gardener bowed. The master said, 'Still the status of a servant.' The gardener picked up bamboo strips and continued to build the winter melon trellis. The master laughed heartily.

大笑。回顧侍僧曰。菜園有蟲。成化九年三月十五日示微疾。眾請師末後句。師展兩手示之。曰會么。曰不會。復曰。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。遂安詳而逝。

太平府八峰山廣善寶月潭禪師

大慧參。師問如何是祖師西來意。慧曰東嶺上云有。師曰有雨雲無雨雲。慧曰雨淋淋地。師曰下後如何。慧曰白浪滔天。師曰如何是萬法歸一。慧曰人間寒暑不能侵。師曰如何是青州布衫。慧曰賴遇良工手。師曰。杲日當空無所不照。因甚麼被片云遮卻。慧曰船去船來岸不移。師曰。人人有個影子。因甚踏不著。慧曰昨日有人從廣東來。師曰。盡大地是火坑。得何三昧不被燒卻。慧曰東海鯉魚吞卻日。師曰如是如是。付以偈曰。乾坤雖大不能藏。日月雖明難逾光。紹續慧燈常不滅。流傳千古繼諸方。

南京太崗月溪澄禪師

付法偈曰。心即能知心。法即可知法。今所付法心。非心亦非法。

伏牛山物外圓信禪師

金臺高氏子。依無際參究。后得灑脫。偈曰。崑崙倒跨清風舞。澗底泥牛斗石虎。磕著蒼松眼上眉。蟭螟踏破虛空肚。

重慶府西禪雪峰瑞禪師

天奇參。師問無奇乃移時方覺。答曰。澗底頑冰吞宇宙。性湖

{ "translations": [ "大笑。回顧侍僧說：『菜園裡有蟲。』成化九年三月十五日，略微感到不適。眾人請示師父的最後一句（末後句）。師父伸出雙手示意，說：『會了嗎？』回答說：『不會。』師父又說：『今年今日推車掛在墻上，撞倒虛空，晴天霹靂。阿呵呵。泥牛吞掉了老龍珠，澄澈的性海里，水泡般的念頭平息了。』於是安詳地去世了。", "", "太平府八峰山廣善寶月潭禪師", "", "大慧（Dahui，人名）參拜。禪師問：『如何是祖師西來意（Zushi Xilai Yi，達摩祖師從西方來到東土的真意）？』大慧回答說：『東嶺上云有。』禪師說：『有雨雲無雨雲？』大慧回答說：『雨淋淋地。』禪師說：『下後如何？』大慧回答說：『白浪滔天。』禪師說：『如何是萬法歸一（Wanfa Guiyi，所有法最終歸於一）？』大慧回答說：『人間寒暑不能侵。』禪師說：『如何是青州布衫（Qingzhou Bushan，指平常的事物）？』大慧回答說：『賴遇良工手。』禪師說：『杲日當空無所不照，因甚麼被片云遮卻？』大慧回答說：『船去船來岸不移。』禪師說：『人人有個影子，因甚踏不著？』大慧回答說：『昨日有人從廣東來。』禪師說：『盡大地是火坑，得何三昧（Sanmei，佛教中的一種定境）不被燒卻？』大慧回答說：『東海鯉魚吞卻日。』禪師說：『如是如是。』於是付給他偈語說：『乾坤雖大不能藏，日月雖明難逾光。紹續慧燈常不滅，流傳千古繼諸方。』", "", "南京太崗月溪澄禪師", "", "付法偈說：『心即能知心，法即可知法。今所付法心，非心亦非法。』", "", "伏牛山物外圓信禪師", "", "金臺高氏之子。依止無際（Wuji，人名）參究。後來得到灑脫。偈語說：『崑崙倒跨清風舞，澗底泥牛斗石虎。磕著蒼松眼上眉，蟭螟踏破虛空肚。』", "", "重慶府西禪雪峰瑞禪師", "", "天奇（Tianqi，人名）參拜。禪師問：『無奇乃移時方覺。』回答說：『澗底頑冰吞宇宙，性湖』" ], "english_translations": [ 'Laughing loudly. Looking back at the attendant, he said, \'There are worms in the vegetable garden.\' On the fifteenth day of the third month of the ninth year of Chenghua, he showed slight discomfort. The crowd asked the master for his last words (末後句). The master stretched out both hands to show them, saying, \'Do you understand?\'. They replied, \'No.\' The master then said, \'This year, today, the cart is hung on the wall, knocking down emptiness, a thunderbolt in clear sky. Aha ha ha. The mud ox swallowed the old dragon pearl, and in the clear sea of nature, the bubble-like thoughts subsided.\' Then he passed away peacefully.', "", "Chan Master Guangshan Baoyue Tan of Bafeng Mountain in Taiping Prefecture", "", "Dahui (大慧, a name) paid homage. The Chan master asked, 'What is the meaning of the Patriarch's coming from the West (祖師西來意, Zushi Xilai Yi, the true meaning of Bodhidharma's arrival from the West)?' Dahui replied, 'There are clouds on the East Ridge.' The Chan master said, 'Are they rainy clouds or rainless clouds?' Dahui replied, 'Drizzling rain.' The Chan master said, 'What happens after the rain?' Dahui replied, 'White waves soar to the sky.' The Chan master said, 'What is the return of all dharmas to one (萬法歸一, Wanfa Guiyi, all dharmas ultimately return to one)?' Dahui replied, 'Human cold and heat cannot invade.' The Chan master said, 'What is the Qingzhou cloth shirt (青州布衫, Qingzhou Bushan, referring to ordinary things)?' Dahui replied, 'It depends on the hands of a good craftsman.' The Chan master said, 'The bright sun shines in the sky, illuminating everything. Why is it obscured by a wisp of cloud?' Dahui replied, 'The boats go and the boats come, but the shore does not move.' The Chan master said, 'Everyone has a shadow. Why can't they step on it?' Dahui replied, 'Yesterday, someone came from Guangdong.' The Chan master said, 'The entire earth is a fiery pit. What Samadhi (三昧, Sanmei, a state of meditative absorption in Buddhism) can be attained to avoid being burned?' Dahui replied, 'The carp of the East Sea swallows the sun.' The Chan master said, 'So it is, so it is.' Then he gave him a verse, saying, 'Though heaven and earth are vast, they cannot conceal it. Though the sun and moon are bright, they cannot surpass its light. May the lamp of wisdom be continued and never extinguished, and may it be passed down through the ages to succeed all directions.'", "", "Chan Master Yuexi Cheng of Taigang in Nanjing", "", "The Dharma Transmission Verse says: 'The mind can know the mind, and the Dharma can know the Dharma. The mind of the Dharma that is now transmitted is neither mind nor Dharma.'", "", "Chan Master Wuwai Yuanxin of Funiu Mountain", "", "The son of the Gao family of Jintai. He relied on Wuji (無際, Wuji, a name) to investigate. Later, he attained freedom. The verse says: 'Kunlun falls and dances in the clear wind, the mud ox at the bottom of the ravine fights the stone tiger. It bumps into the pine tree's eyebrows, and the gnat breaks through the empty belly.'", "", "Chan Master Xuefeng Rui of Xichan in Chongqing Prefecture", "", "Tianqi (天奇, a name) paid homage. The Chan master asked, 'Without wonder, one only realizes after a while.' He replied, 'The stubborn ice at the bottom of the ravine swallows the universe, the lake of nature'" ] }

明月匝天寒。師大喝曰。汝還有嫌凡愛聖的心。掃妄求真底見。奇曰是。師曰你若嫌凡愛聖斷般若之善根。你若掃妄求真絕諸佛之命脈。震聲又喝。真又是誰。妄又是誰。凡又是誰。聖又是誰。奇心中豁然。

古庭善堅禪師

滇之昆明人。參一歸何處話。一日定中聞僧曰見無所見即真見。師於此頓然脫落。正統乙丑至隆恩見無際。際曰子將從前做工夫處親似一遍。師實供說至見諦處叉手默然。際曰子見諦如何與我不同。師以兩手大展曰者個非別。際曰者個還著言句也無。師曰實無一字。際曰只此無一字處吾為汝證明已竟。師禮辭。際曰子向甚麼處去。師曰十字街頭喝佛罵祖去。際曰子再來么。師曰不違和尚尊顏。驀直而去。就止金臺大容山。雲水不絕。無際恐出世早。命為首座。問曰子別在甚處。師曰佛祖行不到處。際曰還許人來否。師曰坦然無礙。際曰從上古人阿誰有超祖之智。師曰黃檗。際曰子見黃檗么。師曰縱是黃檗也須見擯。際曰敢在我者里說大話。師曰正眼無私。際曰觀子知見吾非子之師也。師曰無有過量豈勉貶剝。際曰如是如是。

田素庵大士法嗣

佛跡頤庵真禪師

開堂普說曰。青山疊疊。綠水滔滔。於斯會得。獨步高超。雖然如此。也是尋常茶飯。古德云。欲窮千里

【現代漢語翻譯】現代漢語譯本：明月照亮整個天空，一片寒冷。老師大聲喝道：『你還有嫌棄凡夫，喜愛聖人的心嗎？還有掃除虛妄，追求真實的見解嗎？』奇回答說：『有。』老師說：『你如果嫌棄凡夫，喜愛聖人，就會斷絕般若（prajna，智慧）的善根；你如果掃除虛妄，追求真實，就會斷絕諸佛的命脈。』接著又大聲喝道：『真又是誰？妄又是誰？凡又是誰？聖又是誰？』奇心中豁然開朗。古庭善堅禪師，是滇（今雲南）昆明人。他參究『一歸何處』的話頭。一天，他在禪定中聽到僧人說：『見無所見，即是真見。』禪師於此頓然脫落。正統乙丑年，他到隆恩寺拜見無際禪師。無際禪師說：『你將從前做功夫的地方，重新親近一遍。』禪師如實地供述，說到見諦（dṛṣṭi，真理）之處，便叉手默然。無際禪師說：『你見諦如何與我不同？』禪師兩手大張說：『這個沒有分別。』無際禪師說：『這個還有言語可以表達嗎？』禪師說：『實在沒有一字可以表達。』無際禪師說：『僅此無一字之處，我為你證明已經完畢。』禪師行禮告辭。無際禪師問：『你向什麼地方去？』禪師說：『到十字街頭去喝佛罵祖。』無際禪師問：『你再來嗎？』禪師說：『不違背和尚您的尊顏。』說完便徑直離去，住在金臺大容山，來參學的雲水僧絡繹不絕。無際禪師擔心他過早出世，便命他為首座。問：『你曾在什麼地方參學？』禪師說：『佛祖行不到的地方。』無際禪師問：『還允許人來嗎？』禪師說：『坦然無礙。』無際禪師問：『從上古人，誰有超越佛祖的智慧？』禪師說：『黃檗（Huangbo）。』無際禪師問：『你見過黃檗嗎？』禪師說：『縱然是黃檗，也須被我擯棄。』無際禪師問：『敢在我這裡說大話？』禪師說：『正眼無私。』無際禪師說：『觀察你的見解，我知道我不是你的老師。』禪師說：『沒有超過的地方，哪裡需要勉強貶低？』無際禪師說：『如是，如是。』田素庵大士的法嗣，是佛跡頤庵真禪師。開堂普說：『青山重重疊疊，綠水滔滔不絕。如果能在此領會，就能獨步高超。』雖然如此，這也是尋常的茶飯。古德說：『想要窮盡千里』

【English Translation】 English version: The bright moon shines across the sky, a chilling scene. The master shouted loudly: 'Do you still have a mind that despises the mundane and loves the sacred? Do you still have the view of sweeping away delusion and seeking truth?' Qi replied: 'Yes.' The master said: 'If you despise the mundane and love the sacred, you will sever the roots of goodness of prajna (prajna, wisdom); if you sweep away delusion and seek truth, you will cut off the lifeline of all Buddhas.' Then he shouted again: 'Who is truth? Who is delusion? Who is mundane? Who is sacred?' Qi's mind suddenly opened up. Chan Master Guting Shanjian was a native of Kunming in Dian (present-day Yunnan). He investigated the topic of 'Where does the One return?' One day, while in meditation, he heard a monk say: 'Seeing without seeing is true seeing.' The Chan master suddenly broke through at this point. In the year Yichou of the Zhengtong era, he visited Chan Master Wuji at Longen Temple. Chan Master Wuji said: 'You should revisit the place where you used to practice.' The Chan master truthfully recounted his experiences, and when he spoke of seeing truth (dṛṣṭi, truth), he put his hands together and remained silent. Chan Master Wuji said: 'How is your seeing of truth different from mine?' The Chan master spread out his hands and said: 'This is not different.' Chan Master Wuji said: 'Can this still be expressed in words?' The Chan master said: 'There is truly not a single word that can express it.' Chan Master Wuji said: 'Just in this place where there is not a single word, I have completed the proof for you.' The Chan master bowed and took his leave. Chan Master Wuji asked: 'Where are you going?' The Chan master said: 'I am going to the crossroads to shout at the Buddhas and scold the patriarchs.' Chan Master Wuji asked: 'Will you come again?' The Chan master said: 'I will not go against your venerable countenance, Master.' After saying this, he left directly and resided at Jin Tai Darong Mountain, where the clouds and waters of monks coming to study were endless. Chan Master Wuji was worried that he would emerge into the world too early, so he appointed him as the head seat. He asked: 'Where have you studied before?' The Chan master said: 'The place where the Buddhas and patriarchs cannot reach.' Chan Master Wuji asked: 'Is it still permissible for people to come?' The Chan master said: 'It is open and unobstructed.' Chan Master Wuji asked: 'Among the ancient people, who has the wisdom to surpass the Buddhas and patriarchs?' The Chan master said: 'Huangbo (Huangbo).' Chan Master Wuji asked: 'Have you seen Huangbo?' The Chan master said: 'Even if it is Huangbo, he must be rejected by me.' Chan Master Wuji asked: 'Dare you speak such big words in my presence?' The Chan master said: 'The true eye is impartial.' Chan Master Wuji said: 'Observing your understanding, I know that I am not your teacher.' The Chan master said: 'Where there is nothing to surpass, where is there a need to force a demotion?' Chan Master Wuji said: 'So it is, so it is.' The Dharma successor of Layman Tian Su'an was Chan Master Foji Yian Zhen. In his opening Dharma talk, he said: 'Green mountains are stacked upon stacks, green waters flow endlessly. If you can understand this, you can walk alone and surpass others.' Even so, this is still ordinary tea and rice. An ancient worthy said: 'If you want to exhaust a thousand miles'

目。更上一層樓。承古有言。機不離位墮于毒海。語不驚群陷於流俗。若擊石火里別緇素。閃電光中辦殺活。可以坐斷千差。壁立萬仞。還知有恁么時節也無。錯勘破了也。如今談禪者腳跟點地。鼻孔撩天。具正眼者落落罕聞。所以偏正不一。各立異端。堅執己解。勿通實理。所謂正法難扶。邪法競興。古云。信有十分疑有十分。疑有十分悟有十分。可將盡平生眼裡所見。耳里所聞。惡知惡觀。奇言妙句。禪道佛法。貢高我慢等心徹底傾瀉。莫存毫末。只就向未明未了公案上距定腳跟。豎起脊梁。無分晝夜。無參處參。無疑處疑。直得東西不辨南北不分。呆樁樁地卻如個有氣的死人相似。心隨境化。觸著還知。打破髑髏不從他得。豈不慶快平生者哉。

五燈會元續略卷第三下

音釋

筀(居胃切。竹名)　鲗(昨則切。鷠鲗魚名。口中有墨瞋則賊人)　倜(他歷切。倜儻不羈也)　繰(蘇曹切。與繅同。繹繭為絲)　賚(洛代切。賜也)　瓊(渠營切。赤玉也)　㡹(得案切。小舍也)　䤈(神至也。誺行立號以易名也)　䑛(上紙切。以舌取物也)　鐺(抽庚切。釜屬有耳足)　裛(一入切。香襲衣)　蘸(莊陷切。以物淬水中)　淈𣸩(上戶骨切。音鶻。𣸩正作帙。吐訥切。音突。不分別貌)

【現代漢語翻譯】現代漢語譯本：更上一層樓。繼承古人的話，『機不離位』就會墮入毒海，『語不驚群』就會陷入流俗。如果能在擊石火光中辨別黑白，閃電光中決斷生死，就可以截斷一切差別，像峭壁一樣聳立。還知道有這樣的時候嗎？（如果）錯誤地勘破了（這一點）。現在談禪的人，腳跟不穩，自視甚高。真正有眼力的人非常少見。所以偏頗和正統不一致，各自創立不同的理論，堅持自己的理解，不通達真實的道理。這就是所謂的正法難以扶持，邪法競相興起。古人說：『相信有十分，懷疑也有十分；懷疑有十分，領悟也有十分。』可以將平生眼睛所見、耳朵所聞，壞的認知和觀點，奇特的言語和精妙的句子，禪道佛法，以及貢高我慢等等的心，徹底傾瀉出來，不要留下絲毫。只是在尚未明白、尚未了解的公案上，堅定地站穩腳跟，挺直脊樑，不分白天黑夜，沒有參究處也要參究，沒有疑惑處也要疑惑。直到東西不辨、南北不分，呆呆地像個有氣息的死人一樣，心隨境轉，觸碰到時還能知道，打破頭顱也不從他人處獲得，豈不是平生最快樂的事情嗎？《五燈會元續略》卷第三下音釋筀(guì，竹子的名稱)　鲗(zé，烏鲗魚的名稱，口中有墨，發怒時會像賊人一樣)　倜(tì，倜儻不羈，灑脫不拘束)　繰(sāo，同『繅』，從繭中抽出絲)　賚(lài，賞賜)　瓊(qióng，赤色的美玉)　㡹(dàng，小棚子)　䤈(zhì，神志不清，行為怪異，用假名來改變身份)　䑛(shì，用舌頭舔取東西)　鐺(chēng，一種有耳朵和腳的鍋)　裛(yì，香氣沾染衣服)　蘸(zhàn，把東西浸在水中)　淈𣸩(gǔ zhì，不加分辨的樣子)

【English Translation】 English version: Go up another level. Inheriting the words of the ancients, 'If the mechanism does not leave its position,' one will fall into the sea of poison; 'If the words do not startle the crowd,' one will be trapped in vulgarity. If one can distinguish black and white in the spark of striking stone, and decide life and death in a flash of lightning, then one can cut off all differences and stand like a towering cliff. Do you know if there is such a time? (If) one has mistakenly discerned (this point). Now, those who talk about Chan (Zen) are unsteady on their feet and look down upon others. Those who truly have insight are very rare. Therefore, bias and orthodoxy are inconsistent, and each establishes different theories, insisting on their own understanding and not understanding the true principles. This is what is called the difficulty of supporting the true Dharma (teachings), and the competition of evil Dharmas. The ancients said: 'If you have ten parts of belief, you also have ten parts of doubt; if you have ten parts of doubt, you also have ten parts of enlightenment.' You can completely pour out everything you have seen with your eyes and heard with your ears in your life, bad cognitions and views, strange words and wonderful sentences, Chan (Zen) and Buddhist teachings, and arrogant and conceited thoughts, without leaving a trace. Just on the unresolved Koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation), firmly stand your ground, straighten your spine, regardless of day or night, contemplate where there is no contemplation, and doubt where there is no doubt. Until you can't distinguish east from west or north from south, and you are as dull as a living dead person, your mind changes with the environment, and you still know when you touch it, and breaking your skull does not come from others, wouldn't that be the happiest thing in your life? Continued Excerpts from the 'Wudeng Huiyuan' (Compendium of Five Lamps), Volume 3, Part 2 Pronunciation and Explanation 筀 (guì, name of a bamboo) 鲗 (zé, name of a cuttlefish, has ink in its mouth, and when angry, it is like a thief) 倜 (tì, unrestrained and unconventional) 繰 (sāo, same as '繅', drawing silk from cocoons) 賚 (lài, to bestow) 瓊 (qióng, red jade) 㡹 (dàng, small shed) 䤈 (zhì, mentally confused, behaving strangely, using a false name to change identity) 䑛 (shì, to lick something with the tongue) 鐺 (chēng, a type of pot with ears and feet) 裛 (yì, fragrance adhering to clothing) 蘸 (zhàn, to dip something in water) 淈𣸩 (gǔ zhì, the appearance of not distinguishing)

蒞(力地切。蒞同臨也)　璚(渠營切。瓊也)　旵(初減切。日光照也)　翟*支卍新續藏第 80 冊 No. 1566 五燈會元續略

五燈會元續略卷第四上

明支提山嗣祖沙門　凈柱　輯

臨濟宗

南嶽下二十七世

東明旵禪師法嗣

湖州東明海舟普慈禪師

蘇州常熟錢氏子。出家于破山。聽講楞嚴至但有言說都無實義有疑。往參萬峰。舉前話再拜求示。峰便劈頭兩棒欄背一踏。以腳兩踢曰。只者是實義。師起曰。好只好。大費和尚心力。峰笑而許之。遂承付囑。廬于洞𨓍山塢二十有九年。一僧至。激發參東明。師往見。適有人設齋。師至關前問曰今日齋是甚麼滋味。明曰到口方知說即遠矣。師曰如何是到口味。明即打滅燈曰。識得燈光何處著落。味即到口。師無語。明日遣侍者請師。師即至。明問曰曾見人否。師笑曰。見只見一人。說出恐驚人。明曰。假使親見釋迦。依然是個俗漢。但說何妨。師曰萬峰。明曰。為敘先後耶。為佛法耶。若敘先後。萬峰會下有千人。若論佛法。老阇梨佛法未夢見在。何驚之有。若親見萬峰。萬峰即今在甚麼處。師惘然。明曰恁么則何曾見萬峰。師歸寮三晝夜𥨊食俱忘。偶琉璃燈墮地忽然大

【現代漢語翻譯】現代漢語譯本蒞(lì)：音力地切，同『臨』，意為來到，面對。璚(qióng)：音渠營切，指美玉。旵(chǎn)：音初減切，指日光照耀。翟*支：音直角切，指築牆。

卍新續藏第 80 冊 No. 1566 五燈會元續略

五燈會元續略卷第四上

明支提山嗣祖沙門凈柱輯

臨濟宗

南嶽下二十七世

東明旵禪師法嗣

湖州東明海舟普慈禪師

蘇州常熟錢氏之子。在破山出家。聽講《楞嚴經》，至『但有言說，都無實義』處，心生疑惑。前往參拜萬峰禪師，舉述之前疑慮，再拜請求開示。萬峰禪師隨即劈頭蓋臉兩棒，又攔腰一腳，再用腳踢了兩下，說道：『這便是實義！』禪師起身說：『好！好！』真是大大費了和尚的心力。萬峰禪師笑著認可了他。於是禪師接受了萬峰禪師的囑託，在洞𨓍山塢隱居了二十九年。一位僧人前來，勸他去參訪東明禪師。禪師前往拜見東明禪師，正巧有人設齋供養。禪師走到山門前問道：『今日的齋飯是什麼滋味？』東明禪師說：『到口方知，說出來就遠了。』禪師問：『如何是到口味？』東明禪師隨即打滅燈火，說：『識得燈光落在何處，滋味便到口了。』禪師無言以對。第二天，東明禪師派侍者請禪師前來。禪師隨即前往。東明禪師問道：『曾見過人嗎？』禪師笑著說：『見過，只見一人，說出來恐怕驚人。』東明禪師說：『即使親見釋迦牟尼，依然是個俗漢，但說無妨。』禪師說：『萬峰禪師。』東明禪師說：『是敘述先後次序呢？還是爲了佛法？如果敘述先後次序，萬峰禪師門下有千人。如果談論佛法，你這老修行連佛法的夢都沒夢到，有什麼可驚的？如果親見萬峰禪師，萬峰禪師如今又在什麼地方？』禪師茫然不知所措。東明禪師說：『這樣說來，你何曾見過萬峰禪師？』禪師回到寮房，三晝夜不食不眠，忽然琉璃燈掉在地上，突然大悟。

【English Translation】 English version 蒞(lì): Pronounced lì dì qiē, synonymous with 『臨』 (lín), meaning to arrive or face. 璚(qióng): Pronounced qú yíng qiē, refers to beautiful jade. 旵(chǎn): Pronounced chū jiǎn qiē, refers to the sun's light shining. 翟*支: Pronounced zhí jiǎo qiē, refers to building a wall.

卍 New Continued Canon, Volume 80, No. 1566, Continued Supplement to the Five Lamps Meeting

Continued Supplement to the Five Lamps Meeting, Volume 4, Part 1

Compiled by Jingzhu, a Successor Disciple of the Zhitishan Mountain Lineage during the Ming Dynasty

Linji School

Twenty-seventh Generation from Nanyue

Lineage of Zen Master Dongming Chan

Zen Master Dongming Haizhou Puji of Huzhou

He was a son of the Qian family in Changshu, Suzhou. He became a monk at Poshan. While listening to the lectures on the Shurangama Sutra, he doubted the passage 『There are only words, but no real meaning.』 He went to see Zen Master Wanfeng, recounted his previous doubts, and bowed again, requesting guidance. Zen Master Wanfeng immediately struck him twice on the head, kicked him in the back, and then kicked him twice with his feet, saying, 『This is the real meaning!』 The Zen master got up and said, 『Good! Good!』 It really took a lot of the monk's effort. Zen Master Wanfeng smiled and acknowledged him. Thereupon, the Zen master accepted Zen Master Wanfeng's entrustment and lived in seclusion in the Dong𨓍shan valley for twenty-nine years. A monk came and urged him to visit Zen Master Dongming. The Zen master went to see Zen Master Dongming, and it happened that someone was offering a vegetarian feast. The Zen master went to the mountain gate and asked, 『What is the taste of today's vegetarian meal?』 Zen Master Dongming said, 『You only know when it reaches your mouth; speaking of it is far away.』 The Zen master asked, 『What is the taste of reaching the mouth?』 Zen Master Dongming immediately extinguished the lamp and said, 『Recognize where the lamplight falls, and the taste will reach your mouth.』 The Zen master was speechless. The next day, Zen Master Dongming sent an attendant to invite the Zen master. The Zen master went immediately. Zen Master Dongming asked, 『Have you seen anyone?』 The Zen master smiled and said, 『I have seen, I have only seen one person, and I am afraid to say it will startle people.』 Zen Master Dongming said, 『Even if you have personally seen Shakyamuni, he is still a common man, but it doesn't hurt to say it.』 The Zen master said, 『Zen Master Wanfeng.』 Zen Master Dongming said, 『Are you narrating the order of succession? Or is it for the sake of the Buddha Dharma? If you are narrating the order of succession, there are a thousand people under Zen Master Wanfeng. If you are discussing the Buddha Dharma, you, old practitioner, have not even dreamed of the Buddha Dharma, what is there to be startled about? If you have personally seen Zen Master Wanfeng, where is Zen Master Wanfeng now?』 The Zen master was at a loss. Zen Master Dongming said, 『In that case, have you ever seen Zen Master Wanfeng?』 The Zen master returned to his room, and for three days and nights, he neither ate nor slept. Suddenly, the glass lamp fell to the ground, and he suddenly had a great enlightenment.

悟。詣呈悟繇。明曰老阇黎親嗣萬峰去。師曰。和尚為我打徹。豈得承嗣萬峰。明乃笑遂集眾。出關升座付法(語［異］東明章)。迨明示寂。師欲歸洞庭。眾請繼席。萬峰忌日師拈香指真曰。我幾淹殺你甕里。幸是普慈。若是別人不可救也。藝此瓣香。堪酬接引。喝一喝曰。只笑你護短沒頭師。佛法當人情。展坐具禮拜。此一瓣香供養東明長老。一片赤心鞭䇿令余洞達宗源。連喝兩喝曰。一言豈盡普慈心。千古兒孫報贊恩。此一瓣香供養昔日師僧指南之力。若不蒙師何有今日。他日到來拄杖三十吃有分。堪報不報之恩。喝一喝曰。受恩深處便為家。有乳方知是阿孃。禮拜起說偈曰。源頭只在喝中存。三要三玄曰主賓。五棒當人言下會。四料還須句里明。末後真機死活句。箇中消息在師承。碎形粉骨酬師德。將此深心報佛恩。慟哭歸方丈。臨示寂說偈曰。九十六年於世。七十四載為僧。中間多少誵訛。一見東明消殞。以拂子打圓相曰。釋迦至我六十二世。有不可數老和尚。又打圓相曰。多向者里安身。咄。投筆而逝在。景泰元年全身塔于東明右側。

天界中禪師法嗣

邵武府君峰大闡慧通禪師

建寧政和邵氏子。出家斗峰初參周山主。閉關巖頭庵。次參雪骨(語見雪骨章)。一夕有省。即說偈曰。

【現代漢語翻譯】現代漢語譯本悟。前往呈報悟繇。悟繇說明說：『老阇黎（老和尚）是萬峰的親傳弟子。』禪師說：『和尚為我徹底開悟，怎麼能說是繼承萬峰呢？』悟繇於是笑著召集眾人，出關升座傳法（語見《異東明章》）。等到悟繇圓寂，禪師想要回到洞庭，眾人請求他繼承席位。在萬峰的忌日，禪師拈香指著真像說：『我差點把你淹死在甕里，幸虧是普慈，如果是別人就不可救藥了。』這瓣香，足以酬謝接引之恩。』喝一聲說：『只是笑你護短沒頭師，把佛法當人情。』展開坐具禮拜。『這瓣香供養東明長老，一片赤心鞭策令我洞達宗源。』連喝兩聲說：『一言豈能盡述普慈之心，千古兒孫報答讚頌恩德。』這瓣香供養昔日師僧指南之力，若不蒙師，何有今日？他日到來，拄杖三十吃有分，堪報不報之恩。』喝一聲說：『受恩深處便為家，有乳方知是阿孃。』禮拜起身說偈語：『源頭只在喝中存，三要三玄曰主賓，五棒當人言下會，四料還須句里明。末後真機死活句，箇中消息在師承。碎形粉骨酬師德，將此深心報佛恩。』慟哭著回到方丈。臨圓寂時說偈語：『九十六年於世，七十四載為僧，中間多少誵訛，一見東明消殞。』用拂子打個圓相說：『釋迦至我六十二世，有不可數老和尚。』又打個圓相說：『多向這裡安身。』咄。投筆而逝。在景泰元年，全身塔于東明右側。

天界中禪師法嗣

邵武府君峰大闡慧通禪師

建寧政和邵氏之子。出家于斗峰，最初參拜周山主。在巖頭庵閉關。之後參拜雪骨（語見《雪骨章》）。一天晚上有所領悟，於是說偈語：

【English Translation】 English version Wu. Went to present to Wu Yao. Ming said: 'Old Dhyana Master (Lao Dhyana Master) is a direct disciple of Wanfeng.' The master said: 'The monk thoroughly enlightened me, how can it be said that he inherited Wanfeng?' Wu Yao then smiled and gathered the crowd, left the pass and ascended the seat to pass on the Dharma (words from 'Yi Dongming Chapter'). When Wu Yao passed away, the master wanted to return to Dongting, and the crowd asked him to inherit the seat. On the anniversary of Wanfeng's death, the master picked up incense and pointed to the true image and said: 'I almost drowned you in the urn, fortunately it was Puci, if it were someone else it would be incurable.' This incense is enough to repay the grace of reception.' He shouted and said: 'Just laugh at you for protecting your shortcomings and having no head teacher, and treating the Dharma as human affection.' Spread out the sitting mat and bow. 'This incense is offered to Elder Dongming, and a sincere heart urges me to thoroughly understand the source of the sect.' He shouted twice in a row and said: 'How can one word express the heart of Puci, and future generations will repay and praise the kindness.' This incense is offered to the guiding power of the former teachers and monks. If I had not been favored by the teacher, how could I be today? When he arrives in the future, he will have a share of thirty sticks, which is worthy of repaying the kindness that cannot be repaid.' He shouted and said: 'Where the grace is deeply received is home, and only when there is milk do you know that it is A Niang.' He bowed and got up and said the verse: 'The source is only in the drink, the three essentials and the three mysteries are the host and guest, the five sticks will be understood under the words, and the four materials must be clear in the sentence. The last true opportunity is the sentence of life and death, and the news in it is in the inheritance of the teacher. Crush the bones to repay the teacher's virtue, and use this deep heart to repay the Buddha's grace.' He cried and returned to the abbot's room. When he was about to pass away, he said the verse: 'Ninety-six years in the world, seventy-four years as a monk, how many errors in the middle, Dongming disappeared at first sight.' He made a circle with the whisk and said: 'Sakyamuni is the sixty-second generation to me, and there are countless old monks.' He made another circle and said: 'Settle down here more.' Tut. He threw his pen and died. In the first year of Jingtai, the whole body pagoda was on the right side of Dongming.

The Dharma heir of Zen Master Tianjiezhong

Zen Master Huaitong, who greatly expounded the wisdom of Junfeng in Shaowu Prefecture

The son of Shao of Zhenghe, Jianning. He became a monk in Doufeng and first visited Zhou Shanzhu. He retreated to Yantou Nunnery. Then he visited Xuegu (words from 'Xuegu Chapter'). One night he had an epiphany, so he said the verse:

手把清風斧。毗盧頂破開。三千諸佛法。一串串將來。往見雪骨。雪問還我話頭來。師曰遍大地是個話頭請和尚自舉。曰如何是萬法歸一一歸何處。師曰。萬法不住。一以不著。坦然無歸。曰速還我無歸偈來。師曰。坐斷恒沙界。全心一物無。浮雲都散盡。獨耀月輪孤。曰如何是有。師曰。有有原非有。虛空開一口。全機大用來。顯出通身手。曰如何是無。師曰。無無不是無。歷歷自如如。覿面無人識。豎拳問大愚。曰臘月三十日到來向何處藏身躲命。師曰。者個狼藉破屋。容藏累劫生死。今朝信手掀翻。幹盡虛空獨露。曰如是如是。成化癸巳秋抵燕京。中官黃高為師建寺。奏　上賜名正法。開堂日。僧問無眼人如何吹得笛響。師曰禮拜著向汝道。僧禮拜。師曰響也響也豈得無眼。僧有省。后還故山住君峰。弘治十四年二月十七日辭世。偈曰。人生七十古來稀。更添一歲也希奇。若問老僧何處去。太虛裡面笑嘻嘻。沐浴而化。

天成琦禪師法嗣

𣵠州金山寶禪師

參楚山。山問。面南觀北斗。伶首看青天。此語明甚麼邊事。師曰和尚合卻口好。山曰未在。師曰瞞別人即得。山曰差別用處非智眼不能無惑。子欲洞明佛祖真宗。須具透關正眼。未審如何是透關正眼。師振聲一喝。山曰具得正眼。當明向

【現代漢語翻譯】現代漢語譯本手持清風斧，將毗盧（Vairocana，佛名，意為光明遍照）的頭頂劈開。三千諸佛的法，一串串地呈現出來。前往拜見雪骨禪師。雪骨禪師問：『還我話頭來。』禪師回答：『遍大地都是個話頭，請和尚您自己舉。』雪骨禪師問：『如何是萬法歸一，一歸何處？』禪師回答：『萬法不住留，一也不執著，坦然無所歸。』雪骨禪師說：『快還我無歸偈來。』禪師回答：『坐斷恒河沙數的世界，全心之中一物也無。浮雲都已散盡，唯有皎潔的月輪獨自照耀。』雪骨禪師問：『如何是有？』禪師回答：『有有原本就非有，虛空之中開了一口。全部的機用都用來，顯現出通身的手眼。』雪骨禪師問：『如何是無？』禪師回答：『無無不是無，歷歷分明，自在如如。面對面卻無人認識，豎起拳頭問大愚。』雪骨禪師問：『臘月三十日到來，向何處藏身躲命？』禪師回答：『這個狼藉破屋，容藏累劫的生死。今朝信手掀翻，乾乾淨淨，虛空獨露。』雪骨禪師說：『如是，如是。』成化癸巳年秋天到達燕京，中官黃高為禪師建造寺廟，上奏皇上，賜名『正法』。開堂之日，僧人問：『無眼人如何吹得笛響？』禪師說：『禮拜之後再向你道。』僧人禮拜。禪師說：『響也，響也，豈能說無眼？』僧人有所領悟。後來回到故鄉君峰居住。弘治十四年二月十七日辭世。偈語說：『人生七十古來稀，更添一歲也稀奇。若問老僧何處去，太虛裡面笑嘻嘻。』沐浴后圓寂。

天成琦禪師的法嗣

𣵠州金山寶禪師

參拜楚山禪師。楚山禪師問：『面南觀北斗，伶首看青天，這句話說明什麼？』禪師回答：『和尚您還是閉嘴好。』楚山禪師說：『還不到時候。』禪師回答：『瞞別人還可以。』楚山禪師說：『差別用處，非有智慧的眼睛不能沒有疑惑。你想要洞明佛祖的真宗，必須具備透關的正眼。不知如何是透關的正眼？』禪師大喝一聲。楚山禪師說：『具得正眼，應當明白方向。』

【English Translation】 English version Wielding the axe of pure breeze, splitting open the crown of Vairocana (Buddha's name, meaning 'illuminating everywhere'). The Dharma of the three thousand Buddhas, appearing one string after another. I went to visit Zen Master Xuegu (Snow Bones). Xuegu asked: 'Return my topic of conversation!' The Master replied: 'The entire earth is a topic of conversation; please, venerable monk, raise it yourself.' Xuegu asked: 'What is the meaning of the myriad dharmas returning to one, and where does the one return?' The Master replied: 'The myriad dharmas do not abide, and one is not attached to; serenely, there is nowhere to return.' Xuegu said: 'Quickly return my verse of no return!' The Master replied: 'Sitting, I sever the worlds of Ganges sands; in my whole heart, there is not a single thing. The floating clouds have all dispersed; only the bright moon wheel shines alone.' Xuegu asked: 'What is existence?' The Master replied: 'Existence originally is not existence; in emptiness, an opening appears. The entire mechanism is used greatly, revealing hands and eyes throughout the whole body.' Xuegu asked: 'What is non-existence?' The Master replied: 'Non-existence is not non-existence; clearly, it is as it is. Face to face, no one recognizes it; raising a fist, I ask Da Yu (Great Fool).' Xuegu asked: 'When the thirtieth day of the twelfth month arrives, where can one hide to escape death?' The Master replied: 'This messy, broken house can contain lifetimes of birth and death. Today, I casually overturn it, clean and bare, emptiness alone is revealed.' Xuegu said: 'Thus it is, thus it is.' In the autumn of the year Gui Si during the Chenghua reign (1473), the eunuch Huang Gao built a temple for the Master in Yanjing (present-day Beijing), and reported it to the Emperor, who bestowed the name 'Zhengfa' (True Dharma). On the day of the opening ceremony, a monk asked: 'How can a blind person play the flute?' The Master said: 'After you bow, I will tell you.' The monk bowed. The Master said: 'It sounds, it sounds! How can you say there are no eyes?' The monk had an awakening. Later, he returned to his old home, Mount Junfeng, to reside. On the seventeenth day of the second month of the fourteenth year of the Hongzhi reign (1501), he passed away. His death verse said: 'To live to seventy is rare since ancient times; to add one more year is even more rare. If you ask where this old monk is going, I am laughing in the great void.' He bathed and passed away.

Successor of Dharma Master Tiancheng Qi

Zen Master Bao of Jinshan Temple in 𣵠zhou

He visited Zen Master Chushan. Chushan asked: 'Facing south, observing the Big Dipper; the head of the entertainer looks at the blue sky. What does this saying clarify?' The Master replied: 'Venerable monk, you should close your mouth.' Chushan said: 'Not yet.' The Master replied: 'You can deceive others.' Chushan said: 'In the use of distinctions, without the eye of wisdom, one cannot be without doubt. If you wish to thoroughly understand the true essence of the Buddhas and Patriarchs, you must possess the penetrating eye. I wonder, what is the penetrating eye?' The Master shouted loudly. Chushan said: 'Having the true eye, one should understand the direction.'

上一機。如何是向上一機。師曰青天日卓午。山曰猶未夢見在。師曰。木人拈玉線。石女度金針。山曰從上佛祖不傳之妙。子作么生領會。師近前禮一拜。山曰轉身一句速道將來。師曰。雨添山色秀。風來竹影移。山擬拈拄杖。師乃一喝拂袖而出。山曰放子三十棒。師復回身近前合掌曰。謝和尚垂慈。深錐痛劄。山曰。子雖有滔天之浪。且無湛水之波。師又叉手默然。山曰如是如是。

唐安湛淵奫禪師

楚山問如何是至理一言。師曰有口說不得。山曰松風流水為甚麼卻說得。師曰為渠無口。山曰你道他說個甚麼。師曰和尚適來問甚麼。山曰絕音響處還有說也無。師曰。有則灼然有。只是聞不及。山曰。聞則且置。你道說個甚麼。師乃豎起拳頭。山曰還有聞得及者么。師指香爐曰是渠卻聞得。山曰渠為甚卻聞得。師曰為渠有耳。山曰汝亦有兩耳為甚聞不得。師曰。雖然聞不得。瞞他一點不過。山曰放汝二十棒。師乃禮拜。

太原府海云深禪師

楚山聞鐘聲問曰子還聞否。師曰聞。山曰你道說個甚麼。師乃作鐘聲。山曰。只如鐘聲未發已前。響在甚麼處。師曰未發已前。山曰鐘聲絕後響歸何處。師曰鐘聲絕後。山曰。耳是根。響是塵。知響者是甚麼。師曰非心不響。非響不心。山曰心豈有響乎。

【現代漢語翻譯】現代漢語譯本僧人問：『如何是向上機？』（如何是超越一切的禪機？）禪師說：『青天日正午。』（如同青天白日當空照耀。）僧人說：『猶未夢見在。』（我仍然沒有領悟。）禪師說：『木人拈玉線，石女度金針。』（木頭人拿著玉線，石女穿著金針，形容不可思議的境界。）僧人說：『從上佛祖不傳之妙，子作么生領會？』（歷代佛祖不傳的奧妙，你如何領會？）禪師走上前去，行了一個禮拜。僧人說：『轉身一句速道將來。』（趕緊說一句轉身之語。）禪師說：『雨添山色秀，風來竹影移。』（雨後山色更加秀麗，風來竹影搖曳。）僧人想要拿起拄杖，禪師便一聲喝斥，拂袖而去。僧人說：『放子三十棒。』（饒你三十棒。）禪師又轉身回來，走上前去合掌說：『謝和尚垂慈，深錐痛劄。』（感謝和尚慈悲，深刻的教誨。）僧人說：『子雖有滔天之浪，且無湛水之波。』（你雖然有滔天巨浪，卻沒有平靜的水波。）禪師又叉手默然。僧人說：『如是如是。』（就是這樣，就是這樣。）

唐安湛淵奫禪師

楚山（Chushan，人名）問：『如何是至理一言？』（什麼是至理真言？）禪師說：『有口說不得。』（有口也說不出來。）楚山（Chushan，人名）說：『松風流水為甚麼卻說得？』（松風流水為什麼卻能說出來？）禪師說：『為渠無口。』（因為它們沒有口。）楚山（Chushan，人名）說：『你道他說個甚麼？』（你說它們說了些什麼？）禪師說：『和尚適來問甚麼？』（和尚剛才問了什麼？）楚山（Chushan，人名）說：『絕音響處還有說也無？』（在沒有聲音的地方，還有說法嗎？）禪師說：『有則灼然有，只是聞不及。』（有，當然有，只是聽不到。）楚山（Chushan，人名）說：『聞則且置，你道說個甚麼？』（聽到暫且不說，你說說了些什麼？）禪師於是豎起拳頭。楚山（Chushan，人名）說：『還有聞得及者么？』（還有能聽到的嗎？）禪師指著香爐說：『是渠卻聞得。』（是它卻能聽到。）楚山（Chushan，人名）說：『渠為甚卻聞得？』（它為什麼能聽到？）禪師說：『為渠有耳。』（因為它有耳朵。）楚山（Chushan，人名）說：『汝亦有兩耳為甚聞不得？』（你也有兩隻耳朵，為什麼聽不到？）禪師說：『雖然聞不得，瞞他一點不過。』（雖然聽不到，但一點也瞞不過它。）楚山（Chushan，人名）說：『放汝二十棒。』（饒你二十棒。）禪師於是禮拜。

太原府海云深禪師

楚山（Chushan，人名）聽到鐘聲，問道：『子還聞否？』（你聽到了嗎？）禪師說：『聞。』（聽到了。）楚山（Chushan，人名）說：『你道說個甚麼？』（你說說了些什麼？）禪師於是作鐘聲。楚山（Chushan，人名）說：『只如鐘聲未發已前，響在甚麼處？』（鐘聲未響之前，聲音在哪裡？）禪師說：『未發已前。』（在未響之前。）楚山（Chushan，人名）說：『鐘聲絕後響歸何處？』（鐘聲停止后，聲音回到哪裡？）禪師說：『鐘聲絕後。』（鐘聲停止后。）楚山（Chushan，人名）說：『耳是根，響是塵，知響者是甚麼？』（耳朵是根，聲音是塵，知道聲音的是什麼？）禪師說：『非心不響，非響不心。』（沒有心就沒有聲音，沒有聲音就沒有心。）楚山（Chushan，人名）說：『心豈有響乎？』（心難道有聲音嗎？）

【English Translation】 English version A monk asked: 'What is the upward mechanism?' (What is the Zen mechanism that transcends everything?) The master said: 'The blue sky, the sun at midday.' (Like the blue sky, the white sun shines in the sky.) The monk said: 'Still haven't dreamt of it.' (I still haven't understood.) The master said: 'A wooden man threading a jade needle, a stone woman embroidering with a golden needle.' (A wooden man holding a jade thread, a stone woman threading a golden needle, describing an inconceivable state.) The monk said: 'The subtlety that the Buddhas and Patriarchs of the past did not transmit, how do you comprehend it?' (The mystery that the Buddhas of the past did not transmit, how do you comprehend it?) The master stepped forward and made a bow. The monk said: 'Quickly say a turning phrase.' (Quickly say a turning phrase.) The master said: 'Rain adds to the beauty of the mountain colors, wind comes and the bamboo shadows move.' (After the rain, the mountain colors are more beautiful, the wind comes and the bamboo shadows sway.) The monk wanted to pick up his staff, but the master shouted and left with a flick of his sleeve. The monk said: 'I'll spare you thirty blows.' (I'll spare you thirty blows.) The master turned back again, stepped forward, and put his palms together, saying: 'Thank you, Abbot, for your compassion, deep piercing and painful pricking.' (Thank you, Abbot, for your compassion, deep teaching.) The monk said: 'Although you have towering waves, you have no calm water waves.' (Although you have towering waves, you have no calm water waves.) The master again clasped his hands and remained silent. The monk said: 'Thus, thus.' (That's it, that's it.)

Zen Master Zhan Yuan Yun of Tang'an

Chushan (楚山, a name) asked: 'What is the one word of ultimate truth?' (What is the ultimate truth in one word?) The master said: 'Cannot be spoken with a mouth.' (Cannot be spoken with a mouth.) Chushan (楚山, a name) said: 'Why can the wind in the pines and the flowing water speak?' (Why can the wind in the pines and the flowing water speak?) The master said: 'Because they have no mouth.' (Because they have no mouth.) Chushan (楚山, a name) said: 'What do you say they are saying?' (What do you say they are saying?) The master said: 'What did the Abbot just ask?' (What did the Abbot just ask?) Chushan (楚山, a name) said: 'Is there still speaking where sound and noise are cut off?' (Is there still speaking where sound and noise are cut off?) The master said: 'If there is, there is certainly, but it cannot be heard.' (If there is, there is certainly, but it cannot be heard.) Chushan (楚山, a name) said: 'Hearing aside, what do you say is being said?' (Hearing aside, what do you say is being said?) The master then raised his fist. Chushan (楚山, a name) said: 'Is there anyone who can hear it?' (Is there anyone who can hear it?) The master pointed to the incense burner and said: 'It can hear it.' (It can hear it.) Chushan (楚山, a name) said: 'Why can it hear it?' (Why can it hear it?) The master said: 'Because it has ears.' (Because it has ears.) Chushan (楚山, a name) said: 'You also have two ears, why can't you hear it?' (You also have two ears, why can't you hear it?) The master said: 'Although I can't hear it, I can't hide anything from it.' (Although I can't hear it, I can't hide anything from it.) Chushan (楚山, a name) said: 'I'll spare you twenty blows.' (I'll spare you twenty blows.) The master then bowed.

Zen Master Haiyun Shen of Taiyuan Prefecture

Chushan (楚山, a name) heard the sound of a bell and asked: 'Do you hear it?' (Do you hear it?) The master said: 'I hear.' (I hear.) Chushan (楚山, a name) said: 'What do you say it is saying?' (What do you say it is saying?) The master then made the sound of a bell. Chushan (楚山, a name) said: 'Before the bell sounds, where is the sound?' (Before the bell sounds, where is the sound?) The master said: 'Before it sounds.' (Before it sounds.) Chushan (楚山, a name) said: 'After the bell stops, where does the sound go?' (After the bell stops, where does the sound go?) The master said: 'After the bell stops.' (After the bell stops.) Chushan (楚山, a name) said: 'The ear is the root, the sound is the dust, what is it that knows the sound?' (The ear is the root, the sound is the dust, what is it that knows the sound?) The master said: 'Without the mind, there is no sound; without the sound, there is no mind.' (Without the mind, there is no sound; without the sound, there is no mind.) Chushan (楚山, a name) said: 'Does the mind have a sound?' (Does the mind have a sound?)

師曰。心雖非響。響處分明。師曰無響之時心在何處。師曰。心體湛然。不逐響生。不隨響滅。蓋由兩耳虛通。是以應用無礙。山曰子蓋說道理耶。師曰不說可乎。山拈拄杖便打。師乃禮拜。

古渝濟川洪禪師

問楚山曰。蟭螟蟲吸乾滄海。魚龍蝦蟹向何處安身立命。山曰。子之識海若空。魚龍自有變化。師曰未審蟭螟蟲即今何在。山曰在汝眉毛下。師曰。水母飛上色究竟天。入摩醯眼裡作舞。因甚不見。山曰多少人曏者不見處打失鼻孔。師曰未審如何是摩醯正眼。山喝曰會么。師曰不會。山曰。面門兩眼渾無事。頂中一點耀乾坤。師曰。蓮湖橋為人直指。因甚明眼人落井。山曰。高山無險路。平地有深坑。師曰如何是直指的事。山曰。玉闌干上石獅子。紅藕花間白鷺鷥。師曰謝師答話。山曰切忌隨語生解。師禮拜。

襄陽府大云興禪師

與楚山下山。回至途中。性空本潔毒庵來迎。山曰你道我甚麼處去來。空曰知和尚去處也。潔曰今朝天色晴暖。庵曰和尚登山不易。山顧師曰汝作么生。師曰大眾久立請師回寺。山曰那襄是寺。師曰鐘聲響得好。山笑曰。頭角彷彿。鼻孔一般。到家各與二十拄杖。眾同禮一拜。山轉身便行。

石經海珠祖意禪師

掩關次。楚山撫關門一下曰。請

【現代漢語翻譯】現代漢語譯本：師父說：『心雖然不是聲音，但聲音出現的地方卻清清楚楚。』師父問：『沒有聲音的時候，心在哪裡？』師父說：『心的本體清澈寂靜，不隨著聲音產生，也不隨著聲音消失。這都是因為兩耳虛空通達，所以應用起來沒有阻礙。』山問道：『您這是在講道理嗎？』師父說：『不說道理可以嗎？』山拿起拄杖就打，師父於是禮拜。

古渝濟川洪禪師

問楚山（人名，禪師）道：『蟭螟蟲（一種小蟲）吸乾滄海（大海）。魚龍蝦蟹（各種水生動物）向哪裡安身立命？』山說：『你的識海（意識的海洋）如果空了，魚龍自然會有變化。』師父說：『不知道蟭螟蟲現在在哪裡？』山說：『在你的眉毛下。』師父說：『水母（一種海洋生物）飛上色究竟天（佛教用語，指最高的禪定境界），進入摩醯首羅天（佛教中的一位天神）的眼裡跳舞，為什麼看不見？』山說：『多少人向著看不見的地方打失了鼻孔（比喻迷失了方向）。』師父說：『不知道什麼是摩醯的正眼？』山喝道：『會嗎？』師父說：『不會。』山說：『面門兩眼完全沒事，頂中一點光芒照耀乾坤（天地）。』師父說：『蓮湖橋（地名）為人直指（直接指出），為什麼明眼人（有智慧的人）會落井（比喻陷入困境）？』山說：『高山沒有險路，平地有深坑。』師父說：『什麼是直指的事？』山說：『玉闌干（用玉石做的欄桿）上的石獅子，紅藕花間的白鷺鷥（一種鳥）。』師父說：『謝謝師父回答。』山說：『切記不要隨著言語產生理解。』師父禮拜。

襄陽府大云興禪師

與楚山下山，返回途中，性空（人名，法號），本潔（人名，法號），毒庵（人名，法號）來迎接。山說：『你們說我從什麼地方來？』空說：『知道和尚（對僧人的尊稱）去的地方。』潔說：『今天天氣晴朗溫暖。』庵說：『和尚登山不容易。』山看著師父說：『你怎麼樣？』師父說：『大眾站立很久了，請師父回寺。』山說：『哪裡是寺？』師父說：『鐘聲響得好。』山笑著說：『頭角彷彿，鼻孔一般（比喻相似）。到家各給二十拄杖（比喻懲罰）。』眾人一同禮拜。山轉身就走。

石經海珠祖意禪師

掩關（閉關）的時候，楚山撫摸著關門一下說：『請。』 English version: The master said, 'Although the mind is not a sound, the place where the sound appears is clear.' The master asked, 'When there is no sound, where is the mind?' The master said, 'The essence of the mind is clear and still, not arising with the sound, nor ceasing with the sound. This is because the two ears are empty and open, so its application is unimpeded.' Shan asked, 'Are you speaking of principles?' The master said, 'Is it possible not to speak of principles?' Shan picked up his staff and struck, and the master bowed in response.

Chan Master Hong of Jichuan in Guyu

Asked Chushan (name, a Chan master), 'If a gnat (a tiny insect) were to suck the ocean (the great sea) dry, where would the fish, dragons, shrimp, and crabs (various aquatic creatures) find a place to settle and live?' Shan said, 'If your sea of consciousness (the ocean of awareness) is empty, the fish and dragons will naturally transform.' The master said, 'I wonder where the gnat is now?' Shan said, 'Under your eyebrows.' The master said, 'If a jellyfish (a marine creature) were to fly up to the Akanistha Heaven (the highest realm of meditation in Buddhism) and dance in the eyes of Mahesvara (a deity in Buddhism), why couldn't it be seen?' Shan said, 'How many people have lost their nostrils (a metaphor for losing direction) searching in the place where nothing can be seen?' The master said, 'I wonder, what is the true eye of Mahesvara?' Shan shouted, 'Do you understand?' The master said, 'I do not understand.' Shan said, 'The two eyes in the face are perfectly fine, but a single point of light on the crown of the head illuminates the universe (heaven and earth).' The master said, 'The Lotus Lake Bridge (place name) is directly pointed out to people, why do those with clear eyes (wise people) fall into the well (a metaphor for falling into difficulty)?' Shan said, 'There are no dangerous paths on high mountains, but there are deep pits on flat ground.' The master said, 'What is the matter of direct pointing?' Shan said, 'The stone lion on the jade balustrade (a railing made of jade), the white egret (a type of bird) among the red lotus flowers.' The master said, 'Thank you, Master, for your answer.' Shan said, 'Be careful not to generate understanding based on words.' The master bowed.

Chan Master Dayunxing of Xiangyang Prefecture

Going down the mountain with Chushan, on the way back, Xingkong (name, Dharma name), Benjie (name, Dharma name), and Duan (name, Dharma name) came to greet them. Shan said, 'Where do you say I have come from?' Kong said, 'I know where the monk (a respectful term for a monk) has gone.' Jie said, 'Today the weather is clear and warm.' An said, 'It is not easy for the monk to climb the mountain.' Shan looked at the master and said, 'What about you?' The master said, 'The assembly has been standing for a long time, please Master return to the temple.' Shan said, 'Where is the temple?' The master said, 'The sound of the bell is good.' Shan laughed and said, 'The horns and nose are similar (a metaphor for being alike). When we get home, each of you will receive twenty blows with the staff (a metaphor for punishment).' The assembly bowed together. Shan turned and left.

Chan Master Zuyi of Shijing Haizhu

When he was in seclusion (closing the door), Chushan stroked the closed door once and said, 'Please.'

【English Translation】 English version: The master said, 'Although the mind is not a sound, the place where the sound appears is clear.' The master asked, 'When there is no sound, where is the mind?' The master said, 'The essence of the mind is clear and still, not arising with the sound, nor ceasing with the sound. This is because the two ears are empty and open, so its application is unimpeded.' Shan asked, 'Are you speaking of principles?' The master said, 'Is it possible not to speak of principles?' Shan picked up his staff and struck, and the master bowed in response.

Chan Master Hong of Jichuan in Guyu

Asked Chushan (name, a Chan master), 'If a gnat (a tiny insect) were to suck the ocean (the great sea) dry, where would the fish, dragons, shrimp, and crabs (various aquatic creatures) find a place to settle and live?' Shan said, 'If your sea of consciousness (the ocean of awareness) is empty, the fish and dragons will naturally transform.' The master said, 'I wonder where the gnat is now?' Shan said, 'Under your eyebrows.' The master said, 'If a jellyfish (a marine creature) were to fly up to the Akanistha Heaven (the highest realm of meditation in Buddhism) and dance in the eyes of Mahesvara (a deity in Buddhism), why couldn't it be seen?' Shan said, 'How many people have lost their nostrils (a metaphor for losing direction) searching in the place where nothing can be seen?' The master said, 'I wonder, what is the true eye of Mahesvara?' Shan shouted, 'Do you understand?' The master said, 'I do not understand.' Shan said, 'The two eyes in the face are perfectly fine, but a single point of light on the crown of the head illuminates the universe (heaven and earth).' The master said, 'The Lotus Lake Bridge (place name) is directly pointed out to people, why do those with clear eyes (wise people) fall into the well (a metaphor for falling into difficulty)?' Shan said, 'There are no dangerous paths on high mountains, but there are deep pits on flat ground.' The master said, 'What is the matter of direct pointing?' Shan said, 'The stone lion on the jade balustrade (a railing made of jade), the white egret (a type of bird) among the red lotus flowers.' The master said, 'Thank you, Master, for your answer.' Shan said, 'Be careful not to generate understanding based on words.' The master bowed.

Chan Master Dayunxing of Xiangyang Prefecture

Going down the mountain with Chushan, on the way back, Xingkong (name, Dharma name), Benjie (name, Dharma name), and Duan (name, Dharma name) came to greet them. Shan said, 'Where do you say I have come from?' Kong said, 'I know where the monk (a respectful term for a monk) has gone.' Jie said, 'Today the weather is clear and warm.' An said, 'It is not easy for the monk to climb the mountain.' Shan looked at the master and said, 'What about you?' The master said, 'The assembly has been standing for a long time, please Master return to the temple.' Shan said, 'Where is the temple?' The master said, 'The sound of the bell is good.' Shan laughed and said, 'The horns and nose are similar (a metaphor for being alike). When we get home, each of you will receive twenty blows with the staff (a metaphor for punishment).' The assembly bowed together. Shan turned and left.

Chan Master Zuyi of Shijing Haizhu

When he was in seclusion (closing the door), Chushan stroked the closed door once and said, 'Please.'

關中主相見。師斂手鞠躬而立。山曰日用事作么生。師曰看取趙州無字。山曰如何是無字意。師曰無孔鐵錘當面擲。山曰趙州意作么生。師曰。只為婆心切。肝膽向人傾。山曰不涉有無如何體會。師曰某甲到者里則無用心處。山曰早是用心了也。師曰某甲亦不知。山曰誰道不知。師曰道者亦非。山曰如是。師作禮。山拈拄杖曰待出關來與汝一頓。師曰某甲即今亦不在關內。山以手拍關門一下曰者個聻。師一喝。山曰未在更道。師曰。靈機無隔礙。墻壁絕周遮。山卻與一喝。師近前問訊曰謝師指教。山曰。天時酷暑。善加保愛。

長松大心真源禪師

三池張氏子。參楚山。問從上佛祖言不及處。行不到處。請師直指。師拈拄杖曰聻。師便喝。山便打。師又喝。山又打曰好打么。師乃捉住拄杖曰打甚麼。山與一喝。師作禮。山曰那裡來。師曰本無動靜。山曰因甚到此。師曰來處亦非。山曰與甚麼人同途。師曰野鶴獨翔雲漢表。清蟾孤照宇寰中。山曰途中忽遇猛虎時如何迴避。師曰虎在甚麼處。山便作虎聲。師作怕勢。山曰恁么子親見虎來耶。師卻作虎聲。山呵呵大笑曰。聞子掀翻藏教。遍博內外典集。貫通諸子百家。實否。師曰某甲者里一字也無。說甚麼百家。山曰者里聻。師曰和尚是甚麼心行。山曰汝道是

【現代漢語翻譯】現代漢語譯本關中主（禪師名號）與真源禪師相見。真源禪師收斂雙手，鞠躬站立。楚山（禪師名號）問道：『你每天的日常行事是如何的？』真源禪師答道：『看取趙州無字話。』楚山問道：『如何是無字的意旨？』真源禪師答道：『無孔鐵錘當面擲。』楚山問道：『趙州禪師的意旨是什麼？』真源禪師答道：『只因爲婆心太切，肝膽向人傾吐。』楚山問道：『不涉及有無，如何體會？』真源禪師答道：『我到這裡就沒有用心的地方。』楚山說道：『這已經是用了心了。』真源禪師答道：『我也不知道。』楚山說道：『誰說你不知道？』真源禪師答道：『說道知不知道，也是不對的。』楚山說道：『如是，如是。』真源禪師行禮。楚山拿起拄杖說：『等我出了關來，要打你一頓。』真源禪師說：『我現在也不在關內。』楚山用手拍了一下關門，說：『這個又是什麼？』真源禪師大喝一聲。楚山說：『還未到，再說看。』真源禪師說：『靈機沒有隔礙，墻壁也無法遮蔽。』楚山也大喝一聲。真源禪師走上前問訊說：『謝謝師父指教。』楚山說：『天氣酷熱，好好保重身體。』

長松大心真源禪師

真源禪師，三池張氏之子，參訪楚山禪師。問道：『從上以來佛祖言語所不能及之處，行不到的地方，請師父直接指點。』楚山禪師拿起拄杖說：『聻（語氣詞，表示疑問或反問）！』真源禪師便喝一聲。楚山禪師便打。真源禪師又喝一聲。楚山禪師又打，問道：『好打嗎？』真源禪師於是抓住拄杖說：『打什麼？』楚山禪師大喝一聲。真源禪師作禮。楚山禪師問道：『從哪裡來？』真源禪師答道：『本來就沒有動靜。』楚山禪師問道：『因為什麼到這裡？』真源禪師答道：『來處也不是實在的。』楚山禪師問道：『與什麼人同路？』真源禪師答道：『野鶴獨自飛翔在雲霄之外，清冷的月亮獨自照耀在宇宙之中。』楚山禪師問道：『途中忽然遇到猛虎時，如何迴避？』真源禪師答道：『老虎在什麼地方？』楚山禪師便作出老虎的聲音。真源禪師作出害怕的樣子。楚山禪師說：『這麼說你親眼見過老虎了？』真源禪師卻作出老虎的聲音。楚山禪師呵呵大笑說：『聽說你掀翻藏教，廣泛博覽內外典籍，貫通諸子百家，是這樣嗎？』真源禪師答道：『我這裡一個字也沒有，說什麼百家。』楚山禪師說：『這裡又是什麼？』真源禪師答道：『和尚是什麼心行？』楚山禪師說：『你說是什麼？』

【English Translation】 English version Master Guan Zhong (name of a Chan master) met with Chan Master Zhenyuan. Chan Master Zhenyuan composed himself, bowed, and stood upright. Chushan (name of a Chan master) asked: 'What is your daily activity like?' Chan Master Zhenyuan replied: 'Observe the 'Wu' (無, 'no') of Zhaozhou.' Chushan asked: 'What is the meaning of 'Wu'?' Chan Master Zhenyuan replied: 'A hammer without holes is thrown in your face.' Chushan asked: 'What is the intention of Chan Master Zhaozhou?' Chan Master Zhenyuan replied: 'It is only because of the earnest heart, pouring out one's heart and soul to others.' Chushan asked: 'Without involving existence or non-existence, how do you comprehend it?' Chan Master Zhenyuan replied: 'When I arrive here, there is no place to use the mind.' Chushan said: 'That is already using the mind.' Chan Master Zhenyuan replied: 'I also do not know.' Chushan said: 'Who says you do not know?' Chan Master Zhenyuan replied: 'Saying knowing or not knowing is also incorrect.' Chushan said: 'So it is, so it is.' Chan Master Zhenyuan bowed. Chushan picked up his staff and said: 'When I come out of seclusion, I will give you a beating.' Chan Master Zhenyuan said: 'I am not within the gate right now either.' Chushan patted the gate once and said: 'What is this then?' Chan Master Zhenyuan gave a loud shout. Chushan said: 'Not yet, say more.' Chan Master Zhenyuan said: 'The spiritual mechanism has no obstruction, walls cannot block it.' Chushan also gave a loud shout. Chan Master Zhenyuan stepped forward, inquired, and said: 'Thank you for the master's guidance.' Chushan said: 'The weather is extremely hot, take good care of yourself.'

Chan Master Changsong Daxin Zhenyuan

Chan Master Zhenyuan, son of the Zhang family of Sanchi, visited Chan Master Chushan. He asked: 'The place that the Buddhas and Patriarchs of the past could not reach with words or actions, please directly point it out, Master.' Chan Master Chushan picked up his staff and said: 'Nia (聻, an interjection expressing doubt or questioning)?' Chan Master Zhenyuan then shouted. Chan Master Chushan then struck him. Chan Master Zhenyuan shouted again. Chan Master Chushan struck him again, asking: 'Does it feel good to be hit?' Chan Master Zhenyuan then grabbed the staff and said: 'What are you hitting?' Chan Master Chushan gave a loud shout. Chan Master Zhenyuan bowed. Chan Master Chushan asked: 'Where do you come from?' Chan Master Zhenyuan replied: 'Originally, there is no movement or stillness.' Chan Master Chushan asked: 'Why did you come here?' Chan Master Zhenyuan replied: 'The place of origin is also not real.' Chan Master Chushan asked: 'Who is traveling with you?' Chan Master Zhenyuan replied: 'A wild crane flies alone beyond the clouds, a clear moon shines alone in the universe.' Chan Master Chushan asked: 'What if you suddenly encounter a fierce tiger on the road, how would you avoid it?' Chan Master Zhenyuan replied: 'Where is the tiger?' Chan Master Chushan then made the sound of a tiger. Chan Master Zhenyuan acted frightened. Chan Master Chushan said: 'So you have personally seen a tiger?' Chan Master Zhenyuan then made the sound of a tiger. Chan Master Chushan laughed loudly and said: 'I heard that you have overturned the Tripitaka, widely studied internal and external scriptures, and mastered the various schools of thought, is that so?' Chan Master Zhenyuan replied: 'I have not a single word here, what are you talking about, the hundred schools?' Chan Master Chushan said: 'What is this here?' Chan Master Zhenyuan replied: 'What is the mind practice of the venerable monk?' Chan Master Chushan said: 'What do you say it is?'

甚麼心行。師曰卻是某甲罪過。山曰放子二十棒汝還甘么。師曰不甘。山曰因甚不甘。師曰某甲若甘則孤負和尚去也。山曰恁么則不負老僧耶。師曰屈。山曰子於二六時中何所用心。師曰獨開雙眼睜。長伸兩腳眠。山曰向上還有事也無。師曰。晴霄月曬梅花冷。寒夜霜敲木葉疏。山曰。只此是。別更有。師曰古木枝頭飛赤鳥。山曰父母未生前試道一句看。師曰道不得。山曰因甚道不得。師曰他沒口所以道不得。山曰又道沒口。師曰謝師答話。山曰。末後一句始到牢關。扡斷要津不通凡聖。子作么生領會。師曰。泥牛走入海。吞卻老龍珠。山曰未在。師進前叉手默然而立。山曰如是如是。

松藩大悲寺崇善一天智中國師

彭縣人也。生有異相。年十二即禮月光為師。後代惠心住松藩。時番夷叛服不常。師居邊撫化。番夷莫不投伏。天順間累封國師。楚山過訪。師呈悟繇。山曰如何是無字意。師曰。出匣吹毛劍。寒光射鬥牛。山曰趙州因甚道無。師曰。波斯嚼冰雪。不覺齒牙寒。山曰拈過有無如何湊泊。師曰。夜深誰把手。同共禦街游。山曰向上還有奇特事也無。師曰秋夜家家月。春來處處花。一雙明白眼。何處撒塵沙。山曰善哉。

中溪隱山昌云禪師

參楚山。山曰大德從甚麼處來。師曰六頂

【現代漢語翻譯】現代漢語譯本『甚麼心行？』（指什麼樣的修行？）師（指僧人）曰：『卻是某甲罪過。』（這都是我的罪過。）山（指楚山禪師）曰：『放子二十棒，汝還甘么？』（打你二十棒，你甘心嗎？）師曰：『不甘。』（不甘心。）山曰：『因甚不甘？』（為什麼不甘心？）師曰：『某甲若甘，則孤負和尚去也。』（我若甘心，就辜負了和尚您。）山曰：『恁么則不負老僧耶？』（這樣說來，就不辜負老僧我了嗎？）師曰：『屈。』（委屈。）山曰：『子於二六時中何所用心？』（你一天到晚都在用什麼心？）師曰：『獨開雙眼睜，長伸兩腳眠。』（只是睜開雙眼，伸長雙腿睡覺。）山曰：『向上還有事也無？』（除此之外，還有更高的境界嗎？）師曰：『晴霄月曬梅花冷，寒夜霜敲木葉疏。』（晴朗的天空月光照著梅花，更顯清冷；寒冷的夜晚霜打著樹葉，顯得稀疏。）山曰：『只此是？別更有？』（只有這些嗎？還有別的嗎？）師曰：『古木枝頭飛赤鳥。』（古老的樹枝頭飛著紅色的鳥。）山曰：『父母未生前試道一句看。』（在父母未生你之前，試著說一句看看。）師曰：『道不得。』（說不出來。）山曰：『因甚道不得？』（為什麼說不出來？）師曰：『他沒口所以道不得。』（因為它沒有口，所以說不出來。）山曰：『又道沒口。』（又說沒有口。）師曰：『謝師答話。』（感謝師父的提問。）山曰：『末後一句始到牢關，扡斷要津不通凡聖。子作么生領會？』（最後一句話才到達關鍵之處，截斷要道，使凡人和聖人都無法通過。你如何領會？）師曰：『泥牛走入海，吞卻老龍珠。』（泥做的牛走入大海，吞掉了老龍的寶珠。）山曰：『未在。』（還不到位。）師進前叉手默然而立。（僧人上前合掌，默默站立。）山曰：『如是如是。』（就是這樣，就是這樣。）松藩大悲寺崇善一天智中國師（Chongshan Yitian Zhi, Abbot of Dabei Temple in Songfan）彭縣人也。（是彭縣人。）生有異相。（出生時有奇異的相貌。）年十二即禮月光為師。（十二歲就拜月光為師。）後代惠心住松藩。（後來代替惠心住在松藩。）時番夷叛服不常。（當時少數民族時叛時服，很不穩定。）師居邊撫化。（大師住在邊境安撫教化他們。）番夷莫不投伏。（少數民族沒有不歸順的。）天順間累封國師。（天順年間多次被封為國師。）楚山過訪。（楚山禪師前去拜訪。）師呈悟繇。（大師呈上自己領悟的偈語。）山曰：『如何是無字意？』（什麼是『無』字的真意？）師曰：『出匣吹毛劍，寒光射鬥牛。』（寶劍出鞘，鋒利的寒光直射鬥牛。）山曰：『趙州因甚道無？』（趙州禪師為什麼說『無』？）師曰：『波斯嚼冰雪，不覺齒牙寒。』（波斯人嚼冰雪，卻不覺得牙齒寒冷。）山曰：『拈過有無如何湊泊？』（超越有和無，如何安身立命？）師曰：『夜深誰把手，同共禦街游。』（深夜裡誰牽著我的手，一同在御街上游玩。）山曰：『向上還有奇特事也無？』（除此之外，還有更奇特的事情嗎？）師曰：『秋夜家家月，春來處處花。一雙明白眼，何處撒塵沙。』（秋夜里家家戶戶都有明月，春天到來處處都盛開鮮花。一雙明亮的眼睛，在哪裡撒下塵沙？）山曰：『善哉。』（好啊！）中溪隱山昌云禪師（Changyun, Yinshan Abbot of Zhongxi Temple）參楚山。（參拜楚山禪師。）山曰：『大德從甚麼處來？』（您從哪裡來？）師曰：『六頂。』（六頂山。）

【English Translation】 English version 『What is your practice of mind?』 The Master (referring to the monk) said, 『It is all my fault.』 Shan (referring to Chan Master Chushan) said, 『If I give you twenty blows, would you accept it willingly?』 The Master said, 『I would not.』 Shan said, 『Why would you not?』 The Master said, 『If I accepted it willingly, I would be letting down the Abbot.』 Shan said, 『In that case, you would not be letting down this old monk?』 The Master said, 『It would be a grievance.』 Shan said, 『What do you apply your mind to throughout the day and night?』 The Master said, 『I simply open my eyes wide and stretch out my legs to sleep.』 Shan said, 『Is there anything beyond this?』 The Master said, 『In the clear sky, the moon shines on the cold plum blossoms; on a cold night, the frost knocks on the sparse leaves.』 Shan said, 『Is this all there is? Is there anything else?』 The Master said, 『On the branch of an ancient tree flies a red bird.』 Shan said, 『Try to say a word before your parents were born.』 The Master said, 『I cannot say it.』 Shan said, 『Why can you not say it?』 The Master said, 『Because it has no mouth, it cannot be said.』 Shan said, 『Again you say it has no mouth.』 The Master said, 『Thank you, Master, for the question.』 Shan said, 『Only the last phrase reaches the crucial point, cutting off the essential path, preventing both ordinary beings and sages from passing through. How do you understand this?』 The Master said, 『A mud ox enters the sea and swallows the old dragon』s pearl.』 Shan said, 『Not quite there yet.』 The Master stepped forward, clasped his hands, and stood silently. Shan said, 『Thus it is, thus it is.』 Chongshan Yitian Zhi, National Teacher of Dabei Temple in Songfan He was a native of Peng County. He was born with extraordinary features. At the age of twelve, he took Moonlight as his teacher. Later, he replaced Huixin and resided in Songfan. At that time, the barbarian tribes were constantly rebelling and submitting. The Master resided on the border, pacifying and civilizing them. The barbarian tribes all submitted. During the Tianshun period, he was repeatedly conferred the title of National Teacher. Chan Master Chushan visited him. The Master presented his verse of enlightenment. Shan said, 『What is the meaning of the word 『Wu』 (無, no, nothingness)?』 The Master said, 『A hair-splitting sword drawn from its sheath, its cold light shoots towards the Dipper and the Ox constellations.』 Shan said, 『Why did Zhaozhou say 『Wu』?』 The Master said, 『A Persian chews ice and snow, yet does not feel the coldness in his teeth.』 Shan said, 『How do you reconcile transcending existence and non-existence?』 The Master said, 『In the deep night, who holds my hand, and together we stroll along the imperial street?』 Shan said, 『Is there anything more extraordinary beyond this?』 The Master said, 『On autumn nights, every household has the moon; when spring comes, flowers bloom everywhere. A pair of clear eyes, where can they scatter dust?』 Shan said, 『Excellent!』 Chan Master Changyun, Yinshan Abbot of Zhongxi Temple He visited Chushan. Shan said, 『Great Virtue, where do you come from?』 The Master said, 『Six Peaks.』

山。曰我聞六頂好茶是否。師曰與此間不異。山曰如何是此間底。師曰只者是。山曰是何滋味。師曰不堪承奉。山曰試將來看。師作獻茶勢。山曰。此是風力所轉終成敗壞。離卻動靜別道一句看。師乃觸禮一拜。山曰甚麼法諱。師曰昌云。山曰道號甚麼。師曰隱山。山曰云在山中隱如何又出山。師曰。只因夜來鶴。帶過上頭關。山曰或為霖雨時如何。師曰遍佈寰區。山曰忽被猛風吹散時如何。師曰依舊青天白晝。山笑之。

石經豁堂祖𥙿禪師

成都巨氏子。從楚山學出世法。山閱般若經。師詣前問曰。師所閱者乃文字般若爾。只如拈過文字。未審如何是真般若。山乃舉起經曰會么。師曰不會。山曰喚作文字得么。師曰不喚作文字得么。山曰般若真空固非文字。且亦不離文字。何以故。蓋文字性空。與夫般若之體則無二也。師曰此不二空中還著得此般若文字之名言乎。山曰不二空中本絕名言亦無真偽。先佛世尊假名言說。此所謂不壞名言成就般若。智智不捨。一法證成。滿足菩提。此文殊之境界。非二乘之見乎。師曰。恁么則名相性離。說亦無說耶。山曰只此無相無名無得無說。即真般若也。師卻拈起經曰。且道者個又是甚麼。山與一喝曰你道是甚麼。師亦喝。山乃奪過經復舉起曰。百千三昧無量妙義。皆

【現代漢語翻譯】現代漢語譯本：山問道：『我聽說六頂的茶很好，是這樣嗎？』師父回答說：『和這裡沒有什麼不同。』山問道：『什麼是這裡的根本？』師父回答說：『就是這個。』山問道：『這是什麼滋味？』師父回答說：『不堪奉獻。』山問道：『請拿來讓我看看。』師父做了個獻茶的姿勢。山說：『這是被風力所轉動，終究會敗壞的。離開動靜，另外說一句看看。』師父於是觸地一拜。山問道：『您的法諱（Dharma name）是什麼？』師父回答說：『昌云。』山問道：『道號是什麼？』師父回答說：『隱山。』山問道：『云在山中隱藏，為什麼又出山呢？』師父回答說：『只因爲夜裡有鶴，帶我越過了上頭的關隘。』山問道：『如果普降甘霖的時候，會怎麼樣？』師父回答說：『遍佈整個世界。』山問道：『如果忽然被猛烈的風吹散的時候，會怎麼樣？』師父回答說：『依舊是晴朗的白天。』山笑了。

石經豁堂祖𥙿禪師

成都巨氏之子。跟隨楚山學習出世之法。楚山禪師在閱讀《般若經》（Prajna Sutra）時，禪師走到他面前問道：『師父您所閱讀的是文字般若（literal Prajna）而已。那麼，拋開文字，請問什麼是真般若（true Prajna）？』楚山禪師於是舉起經書說：『明白嗎？』禪師回答說：『不明白。』楚山禪師說：『可以稱作文字嗎？』禪師回答說：『不可以稱作文字嗎？』楚山禪師說：『般若的真空（emptiness）本來就不是文字，但也不離開文字。為什麼呢？因為文字的自性是空（empty），和般若的本體沒有分別。』禪師問道：『在這不二的空中，還可以安立這般若文字的名言嗎？』楚山禪師說：『不二的空中本來就沒有任何名言，也沒有真假。過去的佛和世尊（Buddha and World-Honored One）假借名言來說法，這就是所謂的不壞名言而成就般若，智慧和智慧不捨棄，一種法證成，滿足菩提（Bodhi）。這是文殊（Manjusri）的境界，不是二乘（two vehicles）的見解。』禪師問道：『這樣說來，名相和自性是分離的，說也是無說嗎？』楚山禪師說：『僅僅是這無相、無名、無得、無說，就是真般若。』禪師又拿起經書問道：『那麼，這個又是什麼？』楚山禪師對他喝了一聲說：『你說是什麼？』禪師也喝了一聲。楚山禪師於是奪過經書又舉起來說：『百千三昧（samadhi），無量妙義，都……』

【English Translation】 English version: Shan asked: 'I heard that the tea of Six Peaks is very good, is that so?' The master replied: 'It's no different from here.' Shan asked: 'What is the essence of this place?' The master replied: 'It is this.' Shan asked: 'What is its taste?' The master replied: 'Unworthy of offering.' Shan asked: 'Please bring it for me to see.' The master made a gesture of offering tea. Shan said: 'This is turned by the force of the wind, and will eventually be ruined. Apart from movement and stillness, say another phrase and let me see.' The master then touched the ground and bowed. Shan asked: 'What is your Dharma name?' The master replied: 'Changyun.' Shan asked: 'What is your Daoist name?' The master replied: 'Yinshan.' Shan asked: 'The cloud is hidden in the mountain, why does it come out of the mountain again?' The master replied: 'Only because a crane came at night, and took me over the upper pass.' Shan asked: 'What if it rains heavily?' The master replied: 'It spreads throughout the world.' Shan asked: 'What if it is suddenly blown away by a strong wind?' The master replied: 'It is still a clear, bright day.' Shan laughed.

Zen Master Huotang Zuju of Shijing

He was a son of the Ju family of Chengdu. He followed Chushan to study the Dharma of transcending the world. When Zen Master Chushan was reading the Prajna Sutra, the Zen master went to him and asked: 'What you are reading is merely literal Prajna. Then, setting aside the words, what is true Prajna?' Chushan then raised the sutra and said: 'Do you understand?' The Zen master replied: 'I do not understand.' Chushan said: 'Can it be called words?' The Zen master replied: 'Can it not be called words?' Chushan said: 'The emptiness of Prajna is originally not words, but it is also not separate from words. Why? Because the nature of words is empty, and there is no difference from the essence of Prajna.' The Zen master asked: 'In this non-dual emptiness, can the name of Prajna words still be established?' Chushan said: 'In non-dual emptiness, there are originally no names, nor is there truth or falsehood. The Buddhas and World-Honored Ones of the past borrowed names to speak the Dharma, this is what is called not destroying names and accomplishing Prajna, wisdom and wisdom are not abandoned, one Dharma is proven, fulfilling Bodhi. This is the realm of Manjusri, not the view of the two vehicles.' The Zen master asked: 'In that case, are names and characteristics separate from nature, and is speaking also non-speaking?' Chushan said: 'Merely this no-form, no-name, no-attainment, no-speaking is true Prajna.' The Zen master then picked up the sutra and asked: 'Then, what is this?' Chushan shouted at him and said: 'What do you say it is?' The Zen master also shouted. Chushan then snatched the sutra and raised it again, saying: 'Hundreds of thousands of samadhis, immeasurable wonderful meanings, all...'

從此一卷經流出。子還知此一卷經出處么。師彈指一下。山曰般若智用子今得矣。遂度經與師曰。更須一字一句從頭閱過。再來共汝商量。師乃接經再禮而退。

三池月光常慧禪師

簡州李氏子。謁楚山。山曰子一向在甚麼處住。師曰。某甲性空無我。故不住有相不住無相。山曰有無俱遣時如何。師曰不離當處即是覺性妙場。山曰。當處即不問。除卻語言動靜又作么生。師曰。和尚雖是把斷要津截斷舌頭。怎奈全身顯露。山曰莫亂道。師曰當仁不讓豈敢私意摶量。山曰摶量個甚麼。師曰摶量個不摶量的。山頷曰子二六時中莫不空度耶。師曰曾做無字工夫。山曰如何是無字。師曰適來上山恁么發睏。山曰意旨如何。師曰。風吹秋月冷。雪壓老梅寒。山曰還我無字頌來。師曰。無無無處亦非無。雲散長空月正孤。亙古亙今渾不昧。要將名列祖師圖。山曰我聞子曾披藏教是否。師曰和尚莫謗某甲好。山曰。白的是紙黑的是墨。畢竟那個是經。師曰和尚莫要不本分。山曰如何是不本分的道理。師曰經聻。山曰。似則似。是則未是。師曰如何即是。山曰經。師曰謝師答話。山曰。佛祖本無言說。凡有言說即非真理。且道者里無你會處。離四句絕百非。試道一句看。師默然良久。前禮三拜依位而立。山曰。此是諸佛諸

【現代漢語翻譯】現代漢語譯本從此一卷經書流傳出去。你還知道這一卷經書的出處嗎？』禪師彈指一下。慧山說：『般若智慧的運用，你現在已經得到了。』於是將經書交給禪師說：『還需要一字一句從頭閱讀一遍，再來和你商量。』禪師於是接過經書，再次行禮後退下。

三池月光常慧禪師

是簡州李氏之子。拜見楚山禪師。楚山禪師問：『你一向在什麼地方居住？』禪師回答說：『我性空無我，所以不住于有相，也不住于無相。』楚山禪師問：『有和無都捨棄時，又如何呢？』禪師回答說：『不離開當下之處，就是覺性的妙用場所。』楚山禪師問：『當下之處暫且不問，除去語言的動靜，又該如何呢？』禪師回答說：『和尚您雖然是把守要津，截斷舌頭，怎奈全身都顯露出來了。』楚山禪師說：『不要胡說。』禪師回答說：『當仁不讓，豈敢私自揣測。』楚山禪師問：『揣測什麼？』禪師回答說：『揣測那不可揣測的。』楚山禪師點頭說：『你一天到晚，莫不是虛度光陰嗎？』禪師回答說：『曾經做過無字工夫。』楚山禪師問：『如何是無字？』禪師回答說：『剛才上山時，如此睏倦。』楚山禪師問：『意旨如何？』禪師回答說：『風吹秋月冷，雪壓老梅寒。』楚山禪師說：『還我無字頌來。』禪師回答說：『無無無處亦非無，雲散長空月正孤。亙古亙今渾不昧，要將名列祖師圖。』楚山禪師問：『我聽說你曾經披閱藏教，是這樣嗎？』禪師回答說：『和尚您不要誹謗我才好。』楚山禪師說：『白色的是紙，黑色的是墨，到底哪個是經？』禪師回答說：『和尚您不要不守本分。』楚山禪師問：『如何是不守本分的道理？』禪師回答說：『經呢？』楚山禪師說：『像倒是像，是卻還不是。』禪師回答說：『如何才是？』楚山禪師說：『經。』禪師回答說：『謝謝師父回答。』楚山禪師說：『佛祖本來沒有言說，凡是有言說就不是真理。且說這裡沒有你會意之處，離開四句，斷絕百非，試說一句看看。』禪師沉默良久，上前行了三拜，依位而立。楚山禪師說：『這是諸佛諸

【English Translation】 English version 'From this one scroll of scripture flows forth. Do you know the origin of this one scroll of scripture?' The master snapped his fingers once. Shan (referring to Chushan, meaning 'Mount Chu') said, 'The application of prajna (wisdom) you have now attained.' Thereupon, he handed the scripture to the master, saying, 'You must read through it again, word by word, from beginning to end, and then come back to discuss it with me.' The master then received the scripture, bowed again, and withdrew.

Chan Master Changhui of Sanchi Yueguang (Three Ponds Moonlight)

Was a man of the Li family from Jianzhou. He visited Chushan (Mount Chu). Chushan (Mount Chu) said, 'Where have you been staying all this time?' The master said, 'I am by nature empty and without self, therefore I do not dwell in form, nor do I dwell in formlessness.' Chushan (Mount Chu) said, 'What about when both being and non-being are relinquished?' The master said, 'Not apart from this very place is the wonderful field of awakened nature.' Chushan (Mount Chu) said, 'This very place I will not ask about. Apart from the movement and stillness of language, what then?' The master said, 'Although you, venerable monk, are guarding the vital pass and cutting off tongues, how can you help but reveal your whole body?' Chushan (Mount Chu) said, 'Don't speak recklessly.' The master said, 'When it comes to benevolence, one does not yield; how dare I privately speculate?' Chushan (Mount Chu) said, 'Speculate about what?' The master said, 'Speculate about that which cannot be speculated about.' Chushan (Mount Chu) nodded and said, 'Do you not spend your days and nights in vain?' The master said, 'I have worked on the wordless koan.' Chushan (Mount Chu) said, 'What is the wordless?' The master said, 'Just now, when ascending the mountain, I was so sleepy.' Chushan (Mount Chu) said, 'What is the meaning of this?' The master said, 'The wind blows the autumn moon cold; snow presses down on the old plum tree, making it cold.' Chushan (Mount Chu) said, 'Give me back my wordless verse.' The master said, 'No no, nowhere is also not no; clouds scatter in the long sky, the moon is truly solitary. From beginningless time to endless time, it is entirely unobscured; I want to have my name listed in the patriarchs' chart.' Chushan (Mount Chu) said, 'I heard that you once perused the Tripitaka (Buddhist canon), is that so?' The master said, 'Venerable monk, please do not slander me.' Chushan (Mount Chu) said, 'The white is paper, the black is ink; after all, which one is the scripture?' The master said, 'Venerable monk, do not be out of line.' Chushan (Mount Chu) said, 'What is the principle of being out of line?' The master said, 'The scripture?' Chushan (Mount Chu) said, 'It resembles it, but it is not it.' The master said, 'What then is it?' Chushan (Mount Chu) said, 'The scripture.' The master said, 'Thank you for your answer, master.' Chushan (Mount Chu) said, 'The Buddhas and patriarchs originally had no words to speak; all that is spoken is not the true principle. Tell me, in this place where there is no place for your understanding, apart from the four propositions and beyond the hundred negations, try to say a word.' The master remained silent for a long time, then stepped forward, bowed three times, and stood in his place. Chushan (Mount Chu) said, 'These are all the Buddhas and all the

祖之所得。二十三代之所授。言語不可及處。覿面相承。點首默契。子善受持保護。自當勉之。珍重珍重。

翠薇悟空真空禪師

陜右人也。楚山問。踏翻大地了無寸土。徹底窮源更無一物。子作么生領會。師曰。有星皆拱北。無水不朝東。山曰此中還假履踐功用也無。師曰。履踐則不無。功用不可得。山曰。只個不可得處亦不可得。子又作么生。師擬開口。山振聲一喝。師曰恩大難酬。山為彈指曰。知即得。宜加保任。

陜府玉峰如琳禪師

楚山問子在甚麼處用心。師曰無用心處。山曰與么則虛喪光陰耶。師曰。虛空百雜碎。廓徹大分明。山曰如何是分明的事。師曰。識得東君面。乾坤總是春。山曰未在。師曰面門鼻孔大頭垂。山曰子恁么到不疑之地耶。師曰某甲亦不向者里住著。山曰子向甚麼處住著。師曰。有無俱不滯。脫體絕思量。山曰只者絕思量處。子今正好思量。師乃諾諾。山曰且道絕思量處如何思量。師曰非思量非思量。山為點首。

天成古音韶禪師

掩關次。楚山以拄杖扣門三下曰。關主在么。師曰。他不曾有出入。誰云在不在。即開門觸禮一拜。山曰。此猶是奴兒婢子之事。請關中主相見。師乃叉手默然。山曰此則沉寂默去也。師曰師適來問甚麼。山曰問汝關

【現代漢語翻譯】現代漢語譯本：祖師所證悟的，是二十三代祖師所傳授的。那是言語無法企及的境界，是面對面心心相印的傳承，是點頭默契的領會。你好好地接受並守護它，自然應當努力。珍重，珍重。

翠薇悟空真空禪師

是陜西人。楚山問：『踏翻大地，了無寸土，徹底窮源，更無一物，你作何領會？』禪師說：『有星皆拱北，無水不朝東。』楚山說：『這其中還需假借履踐的功夫嗎？』禪師說：『履踐則不無，功用不可得。』楚山說：『這個不可得之處，也是不可得的，你又怎麼說？』禪師剛要開口，楚山大喝一聲。禪師說：『恩大難酬。』楚山彈指說：『知即得，宜加保任。』

陜府玉峰如琳禪師

楚山問：『你在什麼地方用心？』禪師說：『無用心處。』楚山說：『這樣豈不是虛度光陰？』禪師說：『虛空百雜碎，廓徹大分明。』楚山說：『如何是分明的事？』禪師說：『識得東君面，乾坤總是春。』楚山說：『未是。』禪師說：『面門鼻孔大頭垂。』楚山說：『你恁么到不疑之地耶？』禪師說：『某甲亦不向者里住著。』楚山說：『你向甚麼處住著？』禪師說：『有無俱不滯，脫體絕思量。』楚山說：『只這個絕思量處，你今正好思量。』禪師乃諾諾。楚山說：『且道絕思量處如何思量？』禪師說：『非思量非思量。』楚山點頭認可。

天成古音韶禪師

掩關的時候，楚山用拄杖敲門三下說：『關主在嗎？』禪師說：『他不曾有出入，誰說在不在？』隨即開門，行觸禮一拜。楚山說：『這還是奴兒婢子的事，請關中主相見。』禪師於是叉手默然。楚山說：『這是沉寂默去了。』禪師說：『師父適才問什麼？』楚山說：『問你的關。』

【English Translation】 English version: What the Patriarch attained, is what the twenty-third generation of Patriarchs transmitted. It is a realm beyond the reach of words, a transmission from face to face, heart to heart, a tacit understanding through a nod. You must receive and protect it well, and naturally strive for it. Treasure it, treasure it.

Cuiwei Wukong Zhenkong Chan Master

Was a person from Shaanxi. Chushan asked: 'Having overturned the great earth, there is not an inch of soil left; having exhausted the source, there is not a single thing remaining. How do you understand this?' The Chan Master said: 'All stars bow to the North Star; all waters flow towards the East.' Chushan said: 'Is there still a need to borrow the effort of practice in this?' The Chan Master said: 'Practice is not absent, but effort is unattainable.' Chushan said: 'This unattainable place is also unattainable. How do you say?' As the Chan Master was about to speak, Chushan shouted loudly. The Chan Master said: 'The kindness is too great to repay.' Chushan snapped his fingers and said: 'Knowing is attaining; it is appropriate to add protection and responsibility.'

Shanfu Yufeng Rulin Chan Master

Chushan asked: 'Where do you apply your mind?' The Chan Master said: 'There is no place to apply the mind.' Chushan said: 'In that case, isn't it wasting time?' The Chan Master said: 'The void is shattered into a hundred pieces; vast and thoroughly clear.' Chushan said: 'What is the matter of clarity?' The Chan Master said: 'Recognizing the face of the Lord of Spring, the universe is all spring.' Chushan said: 'Not yet.' The Chan Master said: 'Face, nostrils, big head hanging down.' Chushan said: 'Have you arrived at a place of no doubt?' The Chan Master said: 'This humble one does not dwell there either.' Chushan said: 'Where do you dwell?' The Chan Master said: 'Neither being nor non-being is clung to; detachment transcends thought.' Chushan said: 'At this place of transcending thought, you should now contemplate well.' The Chan Master said 'Yes, yes.' Chushan said: 'Tell me, how does one contemplate at the place of transcending thought?' The Chan Master said: 'Not contemplating, not contemplating.' Chushan nodded in approval.

Tiancheng Guyin Shao Chan Master

While secluded, Chushan knocked on the door three times with his staff and said: 'Is the gatekeeper in?' The Chan Master said: 'He has never had comings and goings; who says he is in or not in?' Immediately he opened the door, touched the ground in reverence, and bowed. Chushan said: 'This is still the affair of servants; please let the master of the gate meet me.' The Chan Master then folded his hands in silence. Chushan said: 'This is sinking into silence.' The Chan Master said: 'What did the Master ask just now?' Chushan said: 'Asked about your gate.'

中主。師曰喚作寂默得么。遂呈偈曰。只此寂默非寂默。非寂默中非亦絕。渠儂面目已呈師。動靜何曾有區別。師曰恁么則子不在關成耶。師曰某甲見和尚亦不在關外。師以手拍關門一下曰怎奈者個何。師擬對。山叱曰。汝但於心不分別。者個門戶亦無。所有門戶既非。則誰在關內。誰在關外。雖然理則如是。亦不可越他世諦規矩。尤不可違他自己志願。正好向者無分別無內外處豎起脊梁。全機坐斷。徹底掀翻。囫圇嚼破。一一從自己胸襟流出可也。曰言曰行可以模範後學。抑不負其己靈也。子其勉而進之。三載出關之日。拄杖再為汝勘過。

南京香巖古溪覺澄禪師

姓張氏。高陽人。受業于大慶寺默庵禪師。每於禪寂中覺白水從鼻流出遍滿堂宇。自意身心輕安。后參楚山。山問心外無法滿目青山作么生會。師曰法外無心青山滿目。已而針芥相契。隨眾入室。天順五年住高座寺。結制小參。三根椽下坐推推。把定身心若死灰。撥出爐中些子火。驚天動地一聲雷。我此堂中都是伶俐衲僧本分禪和。箇中有不惜眉毛者便出來問話。有么有么。十五日已前不許動著。十五日已后道將一句來。有者云。日日是好日。如此則太煞分明。又論甚麼小參大參。橫說豎說。有時三世諸佛與露柱說法。覓火和煙得。有時火爐

【現代漢語翻譯】現代漢語譯本：中主問：『師父，稱作寂默可以嗎？』於是呈上偈語說：『只是這寂默並非真正的寂默，非寂默之中連「非」也斷絕。我的面目已經呈給師父，動與靜又有什麼區別呢？』師父說：『這麼說，你不在關成那邊了？』師父說：『我看和尚您也不在關外。』師父用手拍了一下關門說：『又該如何對待這個呢？』中主想要回答。楚山呵斥道：『你只要心中不分別，這個門戶也就沒有了。所有門戶既然不存在，那麼誰在關內，誰在關外呢？雖然道理是這樣，也不可逾越世俗的規矩，尤其不可違背自己的志願。』正好向那無分別、無內外之處挺起脊樑，截斷所有機巧，徹底推翻，完全嚼碎，一一從自己的胸襟中流露出來才可以。言語行為可以作為後學的榜樣，也不辜負自己的靈性。你要努力前進。三年出關之日，我再用拄杖為你勘驗。』南京香巖古溪覺澄禪師，姓張，是高陽人。在大慶寺跟隨默庵禪師學習。每次在禪定中，都覺得有白水從鼻子里流出來，遍滿整個屋子。自己覺得身心輕安。後來參拜楚山。楚山問：『心外無法，滿目青山，作何理解？』覺澄禪師回答說：『法外無心，青山滿目。』從此兩人心意相合。覺澄禪師跟隨大眾進入禪堂。天順五年，住持高座寺，舉行結制小參。三根椽下坐著，推著，把定身心如同死灰。從爐中撥出些許火星，發出驚天動地的一聲雷鳴。我這堂中都是聰明的衲僧，有本分的禪和子。其中有不吝惜眉毛的人，就出來問話。有沒有？有沒有？十五日之前不許動，十五日之後說出一句話來。有人說：『日日是好日。』如果這樣，就太明顯了。又談論什麼小參大參呢？橫說豎說，有時三世諸佛與露柱說法，想要在煙中找火。

【English Translation】 English version: Zhongzhu asked: 'Master, is it appropriate to call it stillness and silence?' Thereupon, he presented a verse saying: 'This very stillness is not stillness, in non-stillness even the 'non' is cut off. My true face has already been presented to the Master, what distinction is there between movement and stillness?' The Master said: 'In that case, you are not on the side of Guancheng?' The Master said: 'It seems to me that you, Venerable Monk, are also not outside the gate.' The Master tapped the gate with his hand and said: 'What should be done about this?' Zhongzhu was about to answer. Chushan scolded: 'As long as you do not discriminate in your mind, this gate will also cease to exist. Since all gates do not exist, then who is inside the gate, and who is outside the gate? Although the principle is like this, one should not transgress the conventions of the mundane world, and especially not violate one's own aspirations.' It is best to straighten your spine towards that place of non-discrimination, without inside or outside, cut off all cleverness, completely overturn it, chew it thoroughly, and let it flow out from your own heart. Words and deeds can serve as a model for later learners, and will not betray one's own spirit. You must strive forward. On the day you leave the gate in three years, I will examine you again with my staff.' Zen Master Juecheng of Guxi Xiangyan Temple in Nanjing, whose surname was Zhang, was a native of Gaoyang. He studied under Zen Master Mo'an at Daqing Temple. Every time he was in meditation, he felt white water flowing from his nose, filling the entire room. He felt his body and mind were light and at ease. Later, he visited Chushan. Chushan asked: 'Outside the mind there is no Dharma, the green mountains fill the eyes, how do you understand this?' Zen Master Juecheng replied: 'Outside the Dharma there is no mind, the green mountains fill the eyes.' From then on, their minds were in harmony. Zen Master Juecheng followed the assembly into the meditation hall. In the fifth year of Tianshun, he resided at Gaozuo Temple and held a small retreat. Sitting under the three rafters, pushing, holding the body and mind like dead ashes. Plucking a few sparks from the furnace, a thunderous sound that shakes the heavens and the earth is emitted. In my hall, there are all clever monks and conscientious Zen practitioners. Among them, if there is anyone who does not spare their eyebrows, they should come out and ask questions. Is there? Is there? Before the fifteenth day, you are not allowed to move, after the fifteenth day, say a sentence. Someone said: 'Every day is a good day.' If so, it is too obvious. What else is there to discuss about small retreats and large retreats? Speaking horizontally and vertically, sometimes the Buddhas of the three worlds preach the Dharma with the pillars, trying to find fire in the smoke.

說法三世諸佛諦聽。擔泉帶月歸。如斯會得芥子納須彌。也得極小同大忘絕境界。須彌納芥子。也得極大同小不見邊表。只如大小相含一多無礙。樹凋葉落體露金風。作么商量。太陽門下日日三秋。明月堂前時時九夏。正眼觀來兩個火爐。三世諸佛結住于青州布衫不放出頭。一粒芥子百億須彌。收之於雲門胡餅。不容開口。教你兩堂雲水穿又穿不得。咬又咬不破。正當恁么時。且道是小參是大參。還會么。眉間拶出金剛焰。露柱燈籠盡放光。成化癸巳八月初九日盥沐端坐而化。眾悽然。師徐開目曰。不須如是。復瞑目。

圭庵祖玠侍者

侍楚山次。有章子擎茶奉山。山啜罷乃顧童子曰。人道你憨耶。師曰他亦有乖處。山曰那裡是他乖處。師喚童子接盞。童子近前。山曰道得一句則還你盞子。童無對。山顧師。師曰只者無言語處不隔纖毫。山曰。既是不隔。因甚道不得。師呼童子何不問訊。童子問訊。山卻度盞與童子。童子接盞而去。師曰道他無語得么。山笑曰。只如者童子。舉盞擎茶低頭叉手。一動一靜處。端的是無明使然耶。是佛性如是。師曰。迷乃為積劫無明。了則本來佛性。山曰。恁么他是知有。是不知有。師曰。他若知有則不為迷因。不知有翻為隔礙。山曰子還知有也無。師曰某甲不知有。山曰

【現代漢語翻譯】現代漢語譯本：請三世諸佛仔細聽著。挑著泉水，帶著月光歸來，如果能夠領會到芥子能容納須彌山，也能達到極小與極大相融，忘卻一切界限的境界。須彌山能容納芥子，也能達到極大與極小相通，看不到邊際的境界。就像大小互相包容，一與多之間沒有阻礙。樹木凋零，樹葉飄落，顯露出秋天的肅殺之氣，該如何參詳呢？太陽門下，每天都像秋天一樣蕭瑟；明月堂前，時時都像夏天一樣炎熱。用正眼來看，就像兩個火爐。三世諸佛被束縛在青州布衫里，無法顯露頭角。一粒芥子包含著百億須彌山，將其收在雲門胡餅中，不容許開口說話。讓你們兩堂的雲水僧想穿透卻無法穿透，想咬碎也無法咬碎。正在這個時候，請問這是小參還是大參？你們會領會嗎？眉間迸發出金剛火焰，露柱和燈籠都放出光芒。成化癸巳年八月初九日，沐浴後端坐而逝。眾弟子悲傷不已。師父緩緩睜開眼睛說：『不必這樣。』說完又閉上眼睛。

圭庵祖玠侍者

有一次侍奉楚山禪師，有位章姓的居士端茶給楚山禪師。楚山禪師喝完茶后，看著童子說：『人們都說你憨厚。』侍者說：『他也有些不乖巧的地方。』楚山禪師問：『他哪裡不乖巧？』侍者叫童子過來接茶盞。童子走上前。楚山禪師說：『說出一句話就還你茶盞。』童子無言以對。楚山禪師看著侍者。侍者說：『就在這沒有言語的地方，沒有絲毫隔閡。』楚山禪師說：『既然沒有隔閡，為什麼說不出來？』侍者呼喚童子：『為什麼不問訊？』童子問訊。楚山禪師就把茶盞遞給童子。童子接過茶盞離開了。侍者說：『能說他沒有言語嗎？』楚山禪師笑著說：『就像這個童子，舉起茶盞，端著茶，低頭拱手，一動一靜之間，到底是無明在作祟呢？還是佛性本來如此？』侍者說：『迷惑時就是累積的無明，覺悟時就是本來的佛性。』楚山禪師說：『那麼他是知道有，還是不知道有？』侍者說：『他如果知道有，就不會成為迷惑的原因；不知道有，反而成了阻礙。』楚山禪師說：『你還知道有嗎？』侍者說：『我不知道有。』楚山禪師說：

【English Translation】 English version: Listen carefully, Buddhas of the three times (past, present, and future). Carrying water from the spring and returning with the moon, if one can understand that a mustard seed can contain Mount Sumeru (the central mountain in Buddhist cosmology), one can also attain the state where the extremely small and the extremely large merge, forgetting all boundaries. Mount Sumeru can contain a mustard seed, and one can also attain the state where the extremely large and the extremely small are interconnected, seeing no edges. Just like how large and small contain each other, one and many are without obstruction. Trees wither, leaves fall, revealing the golden wind of autumn. How should we contemplate this? Under the sun gate, every day is like a desolate autumn; in front of the bright moon hall, every moment is like a scorching summer. Looking with the true eye, they are like two furnaces. The Buddhas of the three times are bound in a blue cloth robe in Qingzhou (a place name, symbolizing ordinariness), unable to show their heads. A single mustard seed contains hundreds of billions of Mount Sumerus, and it is collected in the Yunmen (a Chan school) sesame cake, not allowing one to open their mouth. I tell you, the monks of both halls cannot penetrate it, nor can they bite through it. At this very moment, tell me, is this a small assembly or a large assembly? Do you understand? From between the eyebrows bursts forth the vajra (diamond) flame, the pillar and the lantern all emit light. On the ninth day of the eighth month of the year Gui Si during the Chenghua reign (of the Ming Dynasty), he bathed, sat upright, and passed away. The assembly was filled with sorrow. The master slowly opened his eyes and said, 'There is no need for this.' Then he closed his eyes again.

Attendant Guian Zujie

Once, while attending Chushan (a Chan master), a layperson named Zhang offered tea to Chushan. After Chushan finished drinking, he looked at the young attendant and said, 'People say you are simple-minded.' The attendant said, 'He also has some clumsy aspects.' Chushan asked, 'Where is he clumsy?' The attendant called the young attendant to receive the teacup. The young attendant stepped forward. Chushan said, 'Say a word and I will return the teacup to you.' The young attendant was speechless. Chushan looked at the attendant. The attendant said, 'In this place without words, there is not the slightest separation.' Chushan said, 'Since there is no separation, why can't he speak?' The attendant called out to the young attendant, 'Why don't you greet him?' The young attendant greeted him. Chushan then handed the teacup to the young attendant. The young attendant took the teacup and left. The attendant said, 'Can we say he has no words?' Chushan smiled and said, 'Like this young attendant, raising the teacup, holding the tea, bowing his head and folding his hands, in every movement and stillness, is it the work of ignorance (avidya) or is it the Buddha-nature as it is?' The attendant said, 'When deluded, it is accumulated ignorance; when enlightened, it is the original Buddha-nature.' Chushan said, 'Then does he know that there is, or does he not know that there is?' The attendant said, 'If he knew that there is, it would not be the cause of delusion; not knowing that there is, it becomes an obstacle instead.' Chushan said, 'Do you know that there is?' The attendant said, 'I do not know that there is.' Chushan said:

。既不知有。何以知宗。師曰。聖人若知即同凡夫。凡夫若知則同聖人。山曰子看老僧是知有耶是不知有耶。師曰。臨機大用舉必全真。說甚知有不知有。山曰。只如老僧即今者一語一默。剖析是非分別名相處。與適來童子見識是同是別。師曰此吾師擇法智眼。無作妙用。體性雖同。用處懸隔。山曰既云擇法安能無作乎。師曰。智照非識。妙用非有。用既非用。作亦非作。分別而實無分別之能也。山曰。今對萬法境相差殊。一一明瞭不具分別可乎。師曰。教不云乎。如我按指海印發光。圓明瞭知不由心念。其斯之謂歟。山乃彈指贊曰。善哉。我子可謂鵝王擇乳也。茍非智眼精明。徹證無疑之地。焉能如是哉。師乃掩耳禮謝而退。一日病次。山來看。值心上座至。山顧謂師曰如何是心。師曰開口不容情。山曰未右。師返顧心曰何不禮拜。心乃禮山一拜。師曰呈似了也。山曰。子既識得心。還能覿體頌出乎。師曰。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。山奇之。師后病甚有痛苦聲。山曰。子平日得力句到此還用得著么。師曰用得著。山曰既用得著叫苦作么。師曰。痛則叫。癢則笑。山曰笑與叫者復是阿誰。師曰。四大無我。叫者亦非。真寂體中。實無受者。山曰主人公即今在甚麼處。師曰

【現代漢語翻譯】現代漢語譯本：山問：『既然不知有，又如何知道宗呢？』師父說：『聖人如果知道，就和凡夫一樣了；凡夫如果知道，就和聖人一樣了。』山問：『你看老僧是知道有，還是不知道有呢？』師父說：『臨機應變，大用處處體現真如本性，說什麼知道有不知道有呢？』山問：『就如老僧現在這一語一默，剖析是非，分別名相的時候，與剛才童子的見識是相同還是不同呢？』師父說：『這是吾師選擇佛法的智慧之眼，無為而為的妙用。體性雖然相同，用處卻相差很遠。』山問：『既然說是選擇佛法，怎麼能說是無為呢？』師父說：『智慧的觀照不是分別的意識，妙用不是實有的存在。用既然不是執著用，作也就不是刻意造作。是分別而實際上沒有分別的能力。』山問：『現在面對萬法，境相千差萬別，一一明瞭，不具備分別可以嗎？』師父說：『經典不是說過嗎？如我按指，海印（Samudra-mudra）發光，圓滿明瞭的知覺不由心念。說的就是這種情況吧。』山於是彈指讚歎說：『好啊！我的弟子可以說是鵝王擇乳啊！如果不是智慧之眼精明，徹底證悟無疑之地，怎麼能這樣呢？』師父於是掩耳禮謝而退。一天，師父生病的時候，山來看望。正趕上心上座（senior monk）到了。山回頭對師父說：『如何是心？』師父說：『開口不容情。』山說：『未右。』師父回頭對心上座說：『為什麼不禮拜？』心於是向山一拜。師父說：『呈似了也。』山說：『你既然認識了心，還能當面用頌歌表達出來嗎？』師父說：『祖師的心印如何傳承？有語分明卻不在言語。能向機前親自體會領悟，海門撐出釣魚船。』山對此感到驚奇。師父後來病得很重，發出痛苦的聲音。山說：『你平日裡得力的句子，到這個時候還能用得上嗎？』師父說：『用得上。』山說：『既然用得上，叫苦做什麼？』師父說：『痛就叫，癢就笑。』山說：『笑和叫的又是誰呢？』師父說：『四大（earth, water, fire, and wind）無我，叫的也不是我。真寂的本體中，實在沒有承受者。』山說：『主人公現在在什麼地方？』師父說：

【English Translation】 English version: Shan asked: 'Since one does not know existence, how can one know the source?' The master said: 'If a sage knows, he is the same as a common person; if a common person knows, he is the same as a sage.' Shan asked: 'Do you see that this old monk knows existence or does not know existence?' The master said: 'In responding to situations, the great function manifests the complete truth everywhere. What is there to say about knowing existence or not knowing existence?' Shan asked: 'Just like the old monk's current speech and silence, analyzing right and wrong, distinguishing names and forms, is the understanding the same or different from that of the boy just now?' The master said: 'This is my teacher's wisdom eye for selecting the Dharma, a wondrous function of non-action. Although the essence is the same, the uses are vastly different.' Shan asked: 'Since it is said to be selecting the Dharma, how can it be non-action?' The master said: 'Wisdom's illumination is not discriminating consciousness, and wondrous function is not an actual existence. Since use is not clinging to use, action is also not deliberate creation. It is the ability to discriminate, yet actually without discrimination.' Shan asked: 'Now, facing the myriad dharmas, the states of existence are vastly different. Can one be clear about each one without having discrimination?' The master said: 'Doesn't the scripture say, 'As I press my finger, the Samudra-mudra emits light, and complete, clear knowing does not arise from the mind'? Isn't that what it means?' Shan then snapped his fingers and praised, 'Excellent! My disciple can be called a swan-king choosing milk! If it were not for the clarity of the wisdom eye, thoroughly realizing the ground of no doubt, how could it be like this?' The master then covered his ears, bowed in gratitude, and withdrew. One day, when the master was ill, Shan came to visit. It happened that the senior monk Xin (心上座) arrived. Shan turned to the master and said, 'What is the mind?' The master said, 'Opening the mouth allows no sentiment.' Shan said, 'Not yet right.' The master turned to the senior monk Xin and said, 'Why do you not bow?' Xin then bowed to Shan once. The master said, 'It has been presented.' Shan said, 'Since you recognize the mind, can you express it in a verse before us?' The master said, 'How is the ancestral teacher's mind-seal transmitted? Words are clear, but not in language. If one can personally realize it before the opportunity, a fishing boat is launched from the sea gate.' Shan was amazed by this. Later, the master became very ill and made sounds of pain. Shan said, 'Can you use the powerful phrases you usually rely on at this time?' The master said, 'I can use them.' Shan said, 'Since you can use them, why are you crying out in pain?' The master said, 'I cry out when it hurts, and I laugh when it itches.' Shan said, 'Who is it that laughs and cries out?' The master said, 'The four elements (四大) are without self, and it is not I who cries out. In the true, still essence, there is truly no receiver.' Shan said, 'Where is the main character now?' The master said:

。秋風不扇。桂蕊飄香。山曰恁么則遍界絕遮藏也。師曰有眼覤不見。山曰。只如三寸氣消時。子向恁么處安身立命。師曰雨過天晴青山依舊。山曰從今別後再得相見否。師曰。曠劫不違。今何有間。山曰恁么則子不曾病耶。師曰病與不病總不相干。山遂執其手曰此是甚麼。師曰是祖玠之手。山曰祖玠是誰。師曰玠固非我亦不離我。山嘆曰。善哉。只個不即不離。可謂妙契無生徹證圓常之道。子今理見既明。雖則年茂。死亦何憾。師乃合掌告山曰。快與某甲趲得座龕來。山即命舁龕至。師乃顧眾曰。吾當行矣。遂振身端坐斂目而逝。

廣善潭禪師法嗣

南京崇福寺大慧覺華禪師

維揚劉氏子。幼歲出家。棲止於天長瓜婁山。請益海舟慈禪師有省。成化元年至太平繁昌參寶月。遂承印證(語具寶月章)。住後上堂。舉拂子曰。威音那畔元只是者個。如今目前也只是者個。山僧將來上下拂左右拂。若喚作拂子瞎卻人天眼目。若不喚作拂子亦瞎卻人天眼目。大眾。畢竟喚作甚麼。若也會得。便知迦葉微笑。二祖覓心了不得處。紹如來之傳燈。續祖𨓍之正脈。聯二十八世之英華。接三十四代之骨髓。眾皆默然。良久曰。千聖不能識。以拂子擊香幾下座。

太崗澄禪師法嗣

杭州天真寺毒峰本善

禪師

鳳陽吳氏子。隨父任生於粵之雷陽。十七出家。初遇老宿開示無字公案。囑曰鬚髮大愿以自護持。師便發願。若生死不了大事未明。遣棄修行若行貪著名利。死墮阿鼻地獄受苦無盡。寓淯溪閉關。一朝聞鼓聲忽不自繇說偈曰。沉沉寂寂絕施為。觸著無端吼似雷。動地一聲訊息盡。髑髏粉碎夢初回。參月溪于廣恩。溪問如何是無字。師曰。某甲一向只隨人道是個無字。今日看來是口金剛王寶劍。曰如何是金剛王寶劍。師曰寒霜𦦨𦦨輝古騰今。曰還我劍來。師曰擬動即犯他鋒铓。曰橫按當軒時如何。師曰佛來也殺祖來也殺。曰老僧來聻。師曰亦不相饒。曰殺敗后如何。師曰且喜天下太平。后為眾普說。其略曰。寶劍全提日用中。高揮大抹肯從容。卷兮魂膽迎風喪。舒也髑髏遍地橫。萬死萬生渾不顧。一槍一戟便收功。趙州性命分明也。血刃參天不露鋒。拂一拂曰。虛空廓徹無訊息。萬里無雲天碧碧。拶得須彌入藕絲。彌勒釋迦齊叫屈。倒騎鐵馬逐西風。驚得泥牛從海出。諸仁者。若作奇特勝妙會。正是辜負己靈。不作奇特勝妙會。又是抱贓叫屈。且作么生會。不見道。解藏天下於天下。始見林梢掛羊角。住後上堂。僧問。昔高峰和尚示眾云。海底泥牛銜月走。巖頭石虎抱兒眠。䥫蛇鉆入金剛眼。崑崙騎象鷺鶿

【現代漢語翻譯】現代漢語譯本禪師

鳳陽吳氏之子。跟隨父親在廣東雷陽做官。十七歲出家。最初遇到一位老修行開示『無』字公案（指禪宗的一種修行方法，通過參究『無』字來開悟）。老修行囑咐他說必須發大愿來保護自己，堅持修行。禪師於是發願：如果不能了脫生死大事，不能明白真性，如果捨棄修行，貪圖名利，死後將墮入阿鼻地獄（梵語Avīci，八大地獄中最下層，受苦無間斷）受無盡的苦難。後來在淯溪閉關。一天，聽到鼓聲忽然不由自主地說偈語：『沉沉寂寂絕施為，觸著無端吼似雷。動地一聲訊息盡，髑髏粉碎夢初回。』

之後，禪師去廣恩拜訪月溪禪師。月溪問：『如何是無字？』禪師說：『我一直只是隨別人說是個『無』字。今天看來，這『無』字是口金剛王寶劍（比喻智慧鋒利，能斬斷一切煩惱）。』月溪說：『如何是金剛王寶劍？』禪師說：『寒霜凜凜，光輝照耀古今。』月溪說：『還我劍來。』禪師說：『稍微動一下就觸犯了它的鋒芒。』月溪說：『橫按當軒時如何？』禪師說：『佛來也殺，祖來也殺（表示不執著于任何形式，包括佛和祖師）。』月溪說：『老僧來呢？』禪師說：『也不饒恕。』月溪說：『殺敗后如何？』禪師說：『且喜天下太平。』

後來，禪師為大眾普遍說法，大意是：『寶劍完全提起，在日常生活中運用，高高揮舞，大大抹殺，毫不遲疑。捲起時，魂飛膽喪；舒展開時，髑髏遍地橫陳。萬死萬生都不顧，一槍一戟便能收功。趙州（指趙州從諗禪師）的性命分明就在其中，血刃參天卻不露鋒芒。』

禪師拂塵一下說：『虛空廓徹，沒有絲毫訊息，萬里無雲，天空碧藍。即使是須彌山（Sumeru，佛教中的世界中心）也能被塞入藕絲之中，彌勒（Maitreya，未來佛）和釋迦（Śākyamuni，現在佛）都會叫屈。倒騎鐵馬追逐西風，驚得泥牛從海底出來。』

『各位仁者，如果作奇特勝妙的理解，正是辜負了自己的靈性。如果不作奇特勝妙的理解，又是抱贓叫屈。那麼，應該如何理解呢？沒聽過嗎？能把天下藏於天下，才能見到林梢掛著羊角（比喻不可思議的境界）。』

禪師住持寺院後上堂說法。有僧人問：『過去高峰和尚（指高峰原妙禪師）開示大眾說：海底泥牛銜月走，巖頭石虎抱兒眠，鐵蛇鉆入金剛眼，崑崙騎象鷺鶿（鷺鷥）。』

【English Translation】 English version Zen Master

A son of the Wu family from Fengyang. He followed his father's official post to Leiyang in Guangdong. He became a monk at the age of seventeen. Initially, he encountered an old monk who instructed him on the 『Mu』 (Wu) character koan (a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning and to provoke enlightenment). The old monk instructed him to make a great vow to protect and sustain himself. The Zen master then made a vow: If I fail to resolve the great matter of life and death, if I do not understand my true nature, if I abandon practice, and crave fame and profit, may I fall into the Avīci Hell (the deepest level of hell in Buddhism, where suffering is continuous) after death and endure endless suffering. Later, he secluded himself in Yuxi. One day, upon hearing the sound of a drum, he involuntarily spoke a verse: 『Silent and still, devoid of action, touched unexpectedly, it roars like thunder. With a sound that shakes the earth, all news ceases, the skull shatters, and the dream returns to its beginning.』

Afterward, the Zen master visited Zen Master Yuexi at Guang'en. Yuexi asked: 『What is the Mu character?』 The Zen master said: 『I have always just followed others in saying it is the 『Mu』 character. Today, it seems to me that this 『Mu』 character is a Vajra King Sword (a metaphor for sharp wisdom that can cut through all afflictions).』 Yuexi said: 『What is the Vajra King Sword?』 The Zen master said: 『The cold frost is awe-inspiring, its brilliance illuminates the past and present.』 Yuexi said: 『Return the sword to me.』 The Zen master said: 『The slightest movement violates its sharpness.』 Yuexi said: 『What about when it is held horizontally across the hall?』 The Zen master said: 『If the Buddha comes, I will kill him; if the Patriarch comes, I will kill him (expressing non-attachment to any form, including Buddhas and Patriarchs).』 Yuexi said: 『What about when the old monk comes?』 The Zen master said: 『I will not spare him either.』 Yuexi said: 『What happens after being defeated?』 The Zen master said: 『Rejoice, the world is at peace.』

Later, the Zen master gave a general Dharma talk to the assembly, the gist of which was: 『The precious sword is fully raised, used in daily life, wielded high, greatly obliterating, without hesitation. When rolled up, souls scatter and gallbladders are lost; when unfurled, skulls lie scattered across the ground. Disregarding myriad deaths and myriad births, a single spear and a single halberd can achieve success. Zhao Zhou's (referring to Zen Master Zhao Zhou Congshen) life is clearly within it, the bloody blade reaches the sky but does not reveal its edge.』

The Zen master flicked his whisk and said: 『The empty sky is vast and clear, without the slightest news, ten thousand miles without clouds, the sky is azure. Even Mount Sumeru (the central mountain in Buddhist cosmology) can be stuffed into a lotus root fiber, Maitreya (the future Buddha) and Śākyamuni (the present Buddha) would both cry out in protest.』 Riding an iron horse backward, chasing the west wind, startling the mud ox to emerge from the sea.』

『Dear friends, if you understand it as something extraordinary and wonderful, you are betraying your own spirit. If you do not understand it as something extraordinary and wonderful, you are falsely confessing to possessing stolen goods. So, how should you understand it? Have you not heard? Only by concealing the world within the world can you see the sheep's horns hanging from the treetops (a metaphor for an inconceivable state).』

After the Zen master took charge of the monastery, he gave a Dharma talk in the hall. A monk asked: 『In the past, Zen Master Gaofeng (referring to Zen Master Gaofeng Yuanmiao) instructed the assembly, saying: The mud ox walks on the seabed with the moon in its mouth, the stone tiger of Yantou sleeps embracing its cub, the iron snake drills into the vajra eye, the egret rides an elephant on Kunlun.』

牽。此四句內有一句能殺能活能縱能奪。若人點檢得出。許你一生參學事畢。不知是那一句。師曰。待你悟即向你道。會么。曰不會。師曰。不見道你有拄杖子我與你拄杖子。你無拄杖子我奪你拄杖子。下座。

代州五臺普濟寺孤月凈澄禪師

燕京西河張氏子。參月溪看狗子無佛性話三日有省。溪可之。后入蜀謁廣福。福問大死底人卻活時如何。師曰。眉毛眼上橫。鼻孔大頭垂。曰如何是無字意。師曰。風行草偃。水到渠成。曰。大地平沉虛空粉碎。汝向何處安身立命。師曰。云消山嶽露。日出海天清。天順改元返清涼。　代王請詣　內掖問道。感光明庭煥。　王心大悅而師禮焉。　王斥俸金建寺華嚴谷。額曰普濟。山居偈曰。寰中獨許五臺高。無位真人伴寂寥。一任諸方風浩浩。常空兩眼視雲霄。甘貧林下思悠悠。竹榻橫眠枕石頭。格外生涯隨分足。都緣胸次為無求。自住丹崖綠水傍。了無榮辱與閑忙。老僧不會還源旨。一任山青葉又黃。深隱巖阿不記年。名韁利鎖莫能牽。七斤衫子重聯補。日炙風吹愈轉鮮。颯颯春風和鳥哀。清音直到耳邊來。爐燒柏子端然坐。對月殘經又展開。後坐脫于本寺。

夷峰寧禪師

付法偈曰。祖祖無法付。人人本自有。汝受無付法。急著傳於后。

西

【現代漢語翻譯】現代漢語譯本牽。這四句話中有一句能殺、能活、能縱、能奪。如果有人能點檢出來，我便認可你一生參學之事已經完畢。不知是哪一句？師父說：『等你領悟了就告訴你。』會嗎？回答說：『不會。』師父說：『沒聽過嗎？你有拄杖子，我給你拄杖子；你沒有拄杖子，我奪你的拄杖子。』說完便下座。

代州五臺普濟寺孤月凈澄禪師

燕京西河張氏之子。參月溪，看『狗子無佛性』的話頭，三日後有所領悟。月溪認可了他。後來入蜀拜謁廣福。廣福問：『大死底人卻活時如何？』（指徹底死去的人復活時是怎樣的？）師父說：『眉毛眼上橫，鼻孔大頭垂。』問：『如何是無字意？』師父說：『風行草偃，水到渠成。』問：『大地平沉，虛空粉碎，你向何處安身立命？』師父說：『云消山嶽露，日出海天清。』天順改元后返回清涼。代王請他到內宮問道，感嘆光明庭院煥然一新。代王非常高興，以師禮待他。代王撥出俸金在華嚴谷建寺，題額為普濟。山居偈說：『寰中獨許五臺高，無位真人伴寂寥。一任諸方風浩浩，常空兩眼視雲霄。甘貧林下思悠悠，竹榻橫眠枕石頭。格外生涯隨分足，都緣胸次為無求。自住丹崖綠水傍，了無榮辱與閑忙。老僧不會還源旨，一任山青葉又黃。深隱巖阿不記年，名韁利鎖莫能牽。七斤衫子重聯補，日炙風吹愈轉鮮。颯颯春風和鳥哀，清音直到耳邊來。爐燒柏子端然坐，對月殘經又展開。』後來在本寺坐化。

夷峰寧禪師

付法偈說：『祖祖無法付，人人本自有。汝受無付法，急著傳於后。』

西

【English Translation】 English version 『Holding.』 Within these four lines, there is one that can kill, can enliven, can release, can seize. If someone can discern it, I will acknowledge that your lifelong study is complete. I wonder which line it is? The master said, 『I will tell you when you understand.』 Do you understand? He replied, 『I do not understand.』 The master said, 『Haven't you heard it said? If you have a staff, I will give you a staff. If you do not have a staff, I will take away your staff.』 He then descended from the seat.

Chan Master Guyue Jingcheng of Puji Temple on Mount Wutai in Daizhou

A man from the Zhang family of Xihe in Yanjing. He contemplated the 『dog has no Buddha-nature』 topic under Yuexi and had an awakening after three days. Yuexi approved of him. Later, he went to Shu to visit Guangfu. Guangfu asked, 『What is it like when a person who has completely died comes back to life?』 The master said, 『Eyebrows are horizontal above the eyes, nostrils point downwards from a large head.』 He asked, 『What is the meaning of the word 『Wu』 (no)?』 The master said, 『When the wind blows, the grass bends; when the water arrives, a channel is formed.』 He asked, 『When the earth is leveled and the void is shattered, where do you settle your body and establish your life?』 The master said, 『Clouds dissipate, and mountains are revealed; the sun rises, and the sea and sky are clear.』 After the Tian Shun era was changed, he returned to Qingliang. The Prince of Dai invited him to the inner palace to inquire about the Way, and he was impressed by the radiance of the enlightened courtyard. The Prince of Dai was very pleased and treated him with the respect due to a master. The Prince allocated his俸祿(fenglu - official salary) to build a temple in Huayan Valley, naming it Puji. His mountain dwelling verse says: 『Within the world, only Mount Wutai is allowed to be high; the True Man without position accompanies solitude. Let the winds blow mightily from all directions; the ever-empty eyes gaze at the clouds in the sky. Sweetly accepting poverty beneath the forest, thoughts linger; a bamboo bed lies horizontally, pillowing a stone. An extraordinary life is sufficient according to one's lot, all because the heart is without seeking. Living by the red cliffs and green waters, there is no glory or disgrace, no leisure or busyness. The old monk does not understand the meaning of returning to the source, letting the mountains be green and the leaves turn yellow again. Deeply hidden in the rocky cave, not remembering the years, fame and fortune cannot bind me. The seven-斤(jin - a unit of weight, approximately 500g) shirt is repeatedly patched, the sun and wind make it even fresher. The rustling spring breeze harmonizes with the birds' sorrow; clear sounds come directly to the ear. Burning cypress in the stove, I sit upright, unfolding the remaining scriptures against the moon.』 Later, he passed away while sitting in this temple.

Chan Master Yi Feng Ning

The Dharma transmission verse says: 『Ancestors have no Dharma to transmit; everyone inherently possesses it. You receive the non-transmitted Dharma; quickly pass it on to those who come after.』

West

禪瑞禪師法嗣

棠城寶文洪印禪師

古渝棠城張氏子。禮雪峰蓄養有年。因峰遷化未獲印可。遠扣楚山。值　定王薨世三週除禫請山升座。師出問。雷音動地選佛場開。一會靈山儼然未散。未審皇恩佛恩如何補報。山曰。蕩蕩堯風清六合。明明佛日照三千。師曰。祝讚已聞師的旨。拈花微笑意如何。山曰。機前有語難容舌。獨許頭陀一笑傳。師曰。玉梅破雪。紅葉凋霜。適官家除禫之辰。乃鶴駕仙遊之日。未審薨世主人金容即今何在。山豎拂曰。在山僧拂子頭上。成等正覺放大光明。與三世如來共轉法輪。汝還見么。師曰與么則遍界絕遮藏也。山曰要且有眼覷不見。師曰只者覷不見處不隔纖毫。山曰未是妙。師曰未審如何是妙。山曰。二邊俱抹過。始見劫前人。師曰。蒙師點出金剛眼。死去生來更不疑。山贊曰。俊哉衲子透網金鱗。出語標宗不泰西禪之嗣。更須保任。切勿自欺。師曰。人天證明。謝師印可。

南嶽下二十八世

東明慈禪師法嗣

南京寶峰明瑄禪師

蘇之吳江范氏子。在俗為木匠。因海舟造塔院斧傷自足痛甚索酒吃。舟聞之往謂曰。適來范作頭傷足猶可假。若斫去頭有千石酒與作頭吃。作頭能吃否。師有省。即止酒遂求為僧。舟即與披剃曰。今日汝頭落地。師曰

【現代漢語翻譯】現代漢語譯本

禪瑞禪師法嗣

棠城寶文洪印禪師

古渝棠城張氏之子。跟隨雪峰禪師多年，但因雪峰禪師圓寂未能得到印可。於是遠道前往楚山。正趕上定王去世三週年，除喪之日，請求楚山禪師升座說法。洪印禪師出列提問：『雷音震動，選佛的道場開啟，彷彿靈山大會依然沒有散去。不知皇恩佛恩該如何報答？』楚山禪師回答：『浩蕩的堯風清明六合，光明的佛日照耀三千世界。』洪印禪師說：『我已經聽到了您的祝讚之語，那麼拈花微笑的含義又是什麼呢？』楚山禪師說：『玄機目前，難以用言語表達，只有迦葉尊者以微笑領會。』洪印禪師說：『玉梅衝破冰雪，紅葉在寒霜中凋零，正值官家除喪之日，也是鶴駕仙遊之時。不知去世的定王如今身在何處？』楚山禪師豎起拂塵說：『就在老僧的拂塵頭上，成就正等正覺，放出大光明，與三世如來共同轉動法輪。你看見了嗎？』洪印禪師說：『這樣說來，便是遍及一切處，沒有任何遮掩了。』楚山禪師說：『即使如此，有眼之人也看不見。』洪印禪師說：『僅僅是看不見的地方，也沒有絲毫間隔。』楚山禪師說：『還未到妙處。』洪印禪師說：『不知如何才是妙處？』楚山禪師說：『將二邊全都抹去，才能見到劫前之人。』洪印禪師說：『承蒙禪師點出金剛之眼，從此死去活來也不再疑惑。』楚山禪師讚歎道：『好一位俊俏的衲子，真是透網金鱗。出口便能標明宗旨，不愧是泰西禪師的後嗣，更要好好保任，切勿自欺。』洪印禪師說：『人天共鑒，感謝禪師的印可。』

南嶽下二十八世

東明慈禪師法嗣

南京寶峰明瑄禪師

蘇州吳江范氏之子。在家時是木匠。一次為海舟禪師建造塔院，用斧頭傷了腳，疼痛難忍，便要酒喝。海舟禪師聽后前去對他說：『剛才范木匠傷了腳還可以說是假的，如果砍去頭，有千石酒給木匠喝，木匠能喝嗎？』明瑄禪師有所領悟，立刻戒酒，於是請求出家為僧。海舟禪師便為他剃度，說：『今天你的頭落地了。』明瑄禪師說：

【English Translation】 English version

Successor of Chan Master Chanrui

Chan Master Baowen Hongyin of Tangcheng

He was Zhang from Tangcheng, Guyu. He followed Xuefeng for many years, but did not receive approval due to Xuefeng's passing. He traveled far to Mount Chu. He arrived just as Prince Ding's third death anniversary was being commemorated, and the mountain was requested to ascend the seat. The Master came forward and asked, 'The thunderous sound resonates, and the Buddha selection arena opens. It seems the assembly at Vulture Peak has not yet dispersed. How should we repay the kindness of the Emperor and the Buddha?' The Mountain replied, 'The vast Yao wind clears the six directions, and the bright Buddha sun illuminates the three thousand worlds.' The Master said, 'I have heard the praises, but what is the meaning of the flower-wielding smile?' The Mountain said, 'Words before the opportunity are difficult to express; only Mahākāśyapa received the transmission through a smile.' The Master said, 'Jade plums break through the snow, and red leaves wither in the frost. It is the day when the official family removes mourning, and also the day of the immortal crane's departure. Where is the deceased master now?' The Mountain raised his whisk and said, 'On the head of this old monk's whisk, attaining perfect enlightenment, emitting great light, and turning the Dharma wheel with the Buddhas of the three worlds. Do you see it?' The Master said, 'In that case, it is pervasive and without concealment.' The Mountain said, 'Even so, those with eyes cannot see.' The Master said, 'Even in that unseen place, there is no separation by a hair's breadth.' The Mountain said, 'It is not yet the ultimate.' The Master said, 'How then is it the ultimate?' The Mountain said, 'Erase both sides completely, and then you will see the person before the kalpa.' The Master said, 'I am grateful for the Master's pointing out the Vajra eye; I will no longer doubt life and death.' The Mountain praised, 'A fine monk indeed, a fish that has slipped through the net. His words mark the essence of the sect, truly a successor of Chan Master Taixi. He must be well-protected and not deceive himself.' The Master said, 'Heaven and humanity bear witness; thank you for the Master's approval.'

Twenty-eighth Generation under Nanyue

Successor of Chan Master Dongming Ci

Chan Master Mingxuan of Baofeng, Nanjing

He was Fan from Wujiang, Suzhou. He was a carpenter before becoming a monk. Once, while building a pagoda for Chan Master Haizhou, he injured his foot with an axe and, in great pain, asked for wine. Chan Master Haizhou heard of this and went to him, saying, 'Just now, the carpenter Fan injured his foot, which can be said to be false. If his head were cut off, would the carpenter be able to drink a thousand stones of wine?' Chan Master Mingxuan had an awakening and immediately stopped drinking, then requested to become a monk. Chan Master Haizhou shaved his head and said, 'Today, your head falls to the ground.' Chan Master Mingxuan said,

。頭雖落好吃酒人頭不落也。乃充火頭。一日負薪。舟見曰。將荊棘作么。師曰是柴。舟呵呵大笑。師惘然。舟曰是柴將去燒卻。師疑曰。和尚畢竟是甚麼道理故問我。我不能答。是夕刻意參究。不覺被火燎去眉毛面如刀刈。以鏡照之豁然大悟。呈悟于舟。舟便打。師奪柱杖曰。者條六尺竿幾年不用。今日又要重拈。舟大笑。師呈偈曰。棒頭著處血痕班。笑裡藏刀仔細看。若是英靈真漢子。死人吃棒舞喃喃。舟曰即此偈語可紹吾宗。后住金陵高峰寺。天奇參。師問甚處來。奇曰北京。師曰在只北京別有去處。曰隨方瀟灑。師曰曾到四川否。曰曾到。師曰四川景界與我此間如何。曰江山雖異風月一般。師豎起拳曰還有者個么。曰無。師曰因甚卻無。曰非我境界。師曰如何是汝境界。曰。諸佛不能識。誰敢強安名。師曰汝豈不是著空。曰終不向鬼窟里作活計。師曰。西天九十六種外道。汝是第一。奇拂袖而去。成化八年臘月九日示寂。塔全身於東明寺左。

君峰通禪師法嗣

邵武府君峰清祥上座

大闡問。何者是有。何者是無。有無都不計後作么生。師曰有即是生。無即是滅。有無都不計非生亦非滅。故曰佛性不生不滅。佛性即是自性。自性即是佛性。有無不計獨露真如。自性更無別。說有即是幻。無

【現代漢語翻譯】現代漢語譯本：即使砍掉頭，好喝酒的人的頭也不會掉。於是（他）去做了伙頭僧。一天，（他）揹著柴，舟和尚看見了說：『你拿荊棘做什麼？』師說：『是柴。』舟和尚哈哈大笑。師感到茫然。舟說：『是柴就拿去燒掉。』師疑惑地說：『和尚到底是什麼道理才問我？我不能回答。』當晚刻意參究，不知不覺被火燒掉了眉毛，面容像刀割一樣。用鏡子一照，豁然大悟。向舟和尚呈述所悟。舟和尚便打他。師奪過柱杖說：『這條六尺長的棍子，幾年不用，今天又要重新拿起。』舟和尚大笑。師呈偈語說：『棒頭打著之處血跡斑斑，笑裡藏刀要仔細看。若是英靈真正的漢子，被打死的也喃喃自語。』舟和尚說：『就憑這偈語可以繼承我的宗派。』後來住在金陵高峰寺。天奇來參拜。師問：『從哪裡來？』奇說：『北京。』師說：『在這北京之外還有去處嗎？』奇說：『隨處瀟灑自在。』師說：『曾到過四川嗎？』奇說：『曾到過。』師說：『四川的景色與我這裡如何？』奇說：『江山雖然不同，風月卻是一樣。』師豎起拳頭說：『還有這個嗎？』奇說：『沒有。』師說：『為什麼卻沒有？』奇說：『非我的境界。』師說：『如何是你的境界？』奇說：『諸佛都不能認識，誰敢強行安立名稱。』師說：『你豈不是執著于空？』奇說：『終究不向鬼窟里做活計。』師說：『西天九十六種外道，你是第一。』奇拂袖而去。成化八年臘月九日圓寂。全身塔在東明寺左。

君峰通禪師法嗣

邵武府君峰清祥上座

大闡問：『什麼是「有」？什麼是「無」？有和無都不考慮之後又該如何？』師說：『有即是生，無即是滅。有和無都不考慮，既非生也非滅。所以說佛性不生不滅。佛性即是自性，自性即是佛性。有無不計，獨露真如。自性更無別。說有即是幻，無』

【English Translation】 English version: Even if the head is chopped off, the head of a person who loves to drink will not fall. So (he) went to be a cook monk. One day, (he) was carrying firewood, and Zen Master Zhou (Zhou, a monk's name) saw him and said, 'What are you doing with the thorns?' The master said, 'It's firewood.' Zen Master Zhou laughed loudly. The master felt bewildered. Zhou said, 'If it's firewood, take it to burn.' The master said suspiciously, 'What is the principle that the monk is asking me about? I cannot answer.' That night, he deliberately investigated, and unknowingly his eyebrows were burned off by the fire, and his face was like a knife cut. When he looked in the mirror, he suddenly realized. He presented his enlightenment to Zen Master Zhou. Zen Master Zhou then hit him. The master snatched the staff and said, 'This six-foot-long stick has not been used for several years, and today it will be picked up again.' Zen Master Zhou laughed loudly. The master presented a verse saying, 'Where the stick hits, bloodstains are mottled, carefully look at the knife hidden in the smile. If you are a heroic and true man, even if you are beaten to death, you will murmur.' Zen Master Zhou said, 'Based on this verse, you can inherit my sect.' Later, he lived in Gaofeng Temple (Gaofeng Temple, a temple name) in Jinling. Tianqi (Tianqi, a monk's name) came to visit. The master asked, 'Where are you from?' Qi said, 'Beijing.' The master said, 'Is there another place besides this Beijing?' Qi said, 'Free and unrestrained everywhere.' The master said, 'Have you ever been to Sichuan?' Qi said, 'I have been there.' The master said, 'How is the scenery of Sichuan compared to here?' Qi said, 'Although the mountains and rivers are different, the wind and moon are the same.' The master raised his fist and said, 'Is there still this?' Qi said, 'No.' The master said, 'Why is there none?' Qi said, 'Not my realm.' The master said, 'What is your realm?' Qi said, 'The Buddhas cannot recognize it, who dares to forcibly establish a name.' The master said, 'Aren't you attached to emptiness?' Qi said, 'I will never make a living in a ghost cave.' The master said, 'Of the ninety-six kinds of heretics in the Western Heaven, you are the first.' Qi flicked his sleeves and left. He passed away on the ninth day of the twelfth month of Chenghua (Chenghua, reign title of an emperor) year eight. His whole body is in a pagoda to the left of Dongming Temple (Dongming Temple, a temple name).

Successor of Zen Master Junfeng Tong (Junfeng Tong, a monk's name)

Senior Seat Qingxiang (Qingxiang, a monk's name) of Junfeng (Junfeng, a mountain name) in Shaowu Prefecture

Da Chan (Da Chan, a monk's name) asked: 'What is 'existence'? What is 'non-existence'? What should be done after neither existence nor non-existence is considered?' The master said: 'Existence is birth, non-existence is extinction. Neither existence nor non-existence is considered, neither birth nor extinction. Therefore, it is said that Buddha-nature is neither born nor extinguished. Buddha-nature is self-nature, and self-nature is Buddha-nature. Without considering existence or non-existence, the true suchness is revealed alone. Self-nature is no different. Saying existence is illusion, non-existence'

即是化。有無不計非幻亦非化。是名離幻即覺。常覺不住。故曰真如妙心。有即是惡。無即是善。有無不計非惡非善。生死永斷故曰菩提。故曰般若。故曰妙法。故曰妙心。故曰三世諸佛。故曰列代祖師心印。亦名自性圓通。倒去顛來縱橫自在。無坐無禪。無修無證。無定無亂。望師慈悲證其虛的。覆呈偈曰。法性空無礙。平等觀自在。截斷兩頭機。是名超三界。闡曰。宜深保養不宜速說。

天寧宣禪師法嗣

杭州徑山天才英禪師

嘗曰。默堂和尚平地上涌起波濤。虛空敲出木楔。中人毒氣回來。剛道親見寶月。不知瞎卻多少人眼睛。啞洎合饒舌。

東方𥙿禪師法嗣

南京碧峰寺天通顯禪師

玉芝問。碧峰寺里有如來。莫便是和尚否。師曰上座還見么。曰縱見得也是金屑落眼。師曰者漢死來多少時。汝來為他乞命。轉身歸方丈。明日上堂。舉古德云打破大唐國覓個不會佛法的也無。又曰向南方走了一轉。拄杖頭上不曾撥著個會佛法的。此二句甚有誵訛。試為酬一語看。芝曰前不遘村后不迭店。師曰未在再道。曰。不遇知音者。徒勞話歲寒。師復問曰。汝向南參。有何言句試道看。芝舉前悟道偈曰。湖光倚杖三千頃。山色開門五六峰。觸目本來成現事。蒲團今不煉頑空。滿目風光

【現代漢語翻譯】現代漢語譯本：『即是化』（一切現象都是變化）。『有』（存在）和『無』（不存在）都不執著，既不是虛幻也不是變化。這叫做『離幻即覺』（脫離幻象就是覺悟）。覺悟是永恒的，不會停留在某個狀態。所以說『真如妙心』（真實如是的微妙心性）。執著于『有』就是惡，執著于『無』就是善。不執著于『有』和『無』，就既不是惡也不是善。生死輪迴永遠斷絕，所以叫做『菩提』（覺悟）。所以叫做『般若』（智慧）。所以叫做『妙法』（微妙的佛法）。所以叫做『妙心』（微妙的心性）。所以叫做『三世諸佛』（過去、現在、未來一切諸佛）。所以叫做『列代祖師心印』（歷代祖師以心印心傳下來的法）。也叫做『自性圓通』（自性本來就圓滿通達）。倒過來顛過去，縱橫自在。沒有坐禪，沒有禪定。沒有修行，沒有證悟。沒有定，沒有亂。希望老師慈悲，印證我所說是真實的。又呈上一首偈子說：『法性空無礙，平等觀自在。截斷兩頭機，是名超三界。』（法性本空，沒有阻礙，以平等心看待一切，就能自在。截斷有和無兩端的執著，就超越了三界。）闡述說：『應該深深地保養，不應該快速地說出來。』天寧宣禪師的法嗣杭州徑山天才英禪師曾經說過：『默堂和尚在平地上掀起波濤，在虛空中敲出木楔。中毒的人毒氣又回來了，剛說親眼見到了寶月。不知道瞎了多少人的眼睛。啞巴也跟著饒舌。』東方𥙿禪師的法嗣南京碧峰寺天通顯禪師玉芝問：『碧峰寺里有如來（佛），莫非就是和尚您嗎？』禪師說：『上座你看見了嗎？』玉芝說：『即使看見了也是金屑落眼（比喻被美好的事物所迷惑）。』禪師說：『這個人死了多久了？你來為他乞命。』轉身回到方丈。第二天上堂，舉古德的話說：『打破大唐國，覓個不會佛法的也無。』又說：『向南方走了一轉，拄杖頭上不曾撥著個會佛法的。』這兩句話很有問題，試著酬對一句看看。玉芝說：『前不遘村后不迭店（比喻進退兩難）。』禪師說：『還不到位，再說一句。』玉芝說：『不遇知音者，徒勞話歲寒（沒有遇到知音的人，白費力氣說些寒冷的話）。』禪師又問：『你向南方參學，有什麼言句，試著說來看看。』玉芝舉出以前悟道時所作的偈子說：『湖光倚杖三千頃，山色開門五六峰。觸目本來成現事，蒲團今不煉頑空。』（湖光山色盡收眼底，本來就是現成的事實，如今蒲團上不再是頑空。）滿眼都是風光。

【English Translation】 English version: 'It is transformation.' Not dwelling on 'existence' (有) or 'non-existence' (無), it is neither illusion nor transformation. This is called 'leaving illusion is awakening' (離幻即覺). Constant awakening does not abide. Therefore, it is said 'True Suchness Wonderful Mind' (真如妙心). Attachment to 'existence' is evil; attachment to 'non-existence' is good. Not dwelling on 'existence' or 'non-existence', it is neither evil nor good. The cycle of birth and death is eternally severed, therefore it is called 'Bodhi' (菩提, enlightenment). Therefore, it is called 'Prajna' (般若, wisdom). Therefore, it is called 'Wonderful Dharma' (妙法). Therefore, it is called 'Wonderful Mind' (妙心). Therefore, it is called 'The Buddhas of the Three Times' (三世諸佛, past, present, and future Buddhas). Therefore, it is called 'The Mind Seal of Successive Patriarchs' (列代祖師心印, the Dharma transmitted mind-to-mind by successive patriarchs). It is also called 'Self-Nature Perfect Penetration' (自性圓通, the inherent perfect and unobstructed nature). Turning it upside down and inside out, freely at ease. No sitting meditation, no Zen. No cultivation, no realization. No stillness, no chaos. I hope the teacher will compassionately certify that what I say is true. Again, I present a verse saying: 'The Dharma-nature is empty and without obstruction, viewing all with equality and freedom. Severing the mechanism at both ends, this is called transcending the Three Realms.' (法性空無礙，平等觀自在。截斷兩頭機，是名超三界。) Elucidating, he said: 'It should be deeply nurtured and not quickly spoken.' Successor of Dharma of Zen Master Xuan of Tianning Zen Master Ying of Jingshan, Hangzhou Once said: 'Monk Motang stirred up waves on flat ground, hammered wooden wedges into empty space. The poison of the poisoned person returns, just saying they personally saw the precious moon. I don't know how many people's eyes have been blinded. Even the mute is being garrulous.' Successor of Dharma of Zen Master Dongfang 𥙿 Zen Master Xiantong of Bifeng Temple, Nanjing Yuzhi asked: 'Is there a Tathagata (如來, Buddha) in Bifeng Temple? Could it be the abbot?' The Master said: 'Have you seen it, Venerable?' Yuzhi said: 'Even if I saw it, it would be gold dust in my eyes (比喻被美好的事物所迷惑).' The Master said: 'How long has this person been dead? You have come to beg for life for him.' He turned and returned to his abbot's room. The next day, he ascended the hall and quoted an ancient worthy, saying: 'Break apart the Great Tang Dynasty, and you won't find one who doesn't understand the Buddha-dharma.' He also said: 'Having walked around the South, I haven't encountered one who understands the Buddha-dharma at the end of my staff.' These two sentences are very problematic; try to respond with a phrase. Yuzhi said: 'No village ahead, no shop behind (比喻進退兩難).' The Master said: 'Not there yet, say another.' Yuzhi said: 'Without meeting a kindred spirit, it is futile to talk of the cold of the year (沒有遇到知音的人，白費力氣說些寒冷的話).' The Master asked again: 'You studied in the South; what words do you have? Try to say them.' Yuzhi quoted the verse he composed when he attained enlightenment: 'The lake light leans on the staff for three thousand acres, the mountain colors open the door to five or six peaks. What meets the eye is originally a present reality, the futon is now not for refining stubborn emptiness.' (湖光倚杖三千頃，山色開門五六峰。觸目本來成現事，蒲團今不煉頑空。) The scenery fills the eyes.

足起居。有誰平地別親疏。縱令達磨傳心訣。問著依然不識渠。師曰非非。芝曰云何非非。師曰。子不非非。恁人非非。梁皇達磨兩不見機。何勞折葦又遣人追。古之今之落人圈繢。曰如何得不落人圈繢。師打一掌曰。是落也是不落也。芝即禮謝。平日所蘊泮然冰釋。師游西湖宗鏡堂。升法座曰。此處正好說法。芝從傍唱曰說法已竟。師便下座顧曰何者是我說法處。芝曰劍去久矣。師笑而頷之。

夷峰寧禪師法嗣

杭州天目寶芳進禪師

付法偈曰。真性本無性。真法本無法。了知無法性。何處不通達。

南嶽下二十九世

寶峰瑄禪師法嗣

天奇本瑞禪師

南昌鐘陵江氏子。禮荊門州無說披剃。令看一歸何處話。后遍謁耆宿。一日同全首座住襄陽。聞呼豬聲。全曰。阿孃牆裡喚哪哪。途路師僧會也么。拶破者些關棙子。娘娘依舊是婆婆。師聞瞿然。一日染病甚劇。聞僧舉大慧發背因緣。豁然透得全公說偈之意。后同祖月閱應庵語錄曰。此是左府判司兩手分付。師問曰。今言分付。分付個甚麼。月擬議。師劈面一掌。后見寶峰。峰為印可。金山寶禪師問如何是海底泥牛銜月走。師曰。不住威音外。回途任意從。曰如何是巖前石虎抱兒眠。師曰。知音只許知音契。若是知音理自

【現代漢語翻譯】現代漢語譯本師：你每天的行動起居，有誰能在平地上分辨親疏遠近呢？縱然 Bodhidharma (達磨，禪宗始祖) 傳授了心法要訣，問起來，仍然是不認識它。師說：『非非。』芝：『什麼叫做非非？』師說：『你不是非非，像你這樣的人才是非非。』梁武帝和 Bodhidharma (達磨，禪宗始祖) 兩人都沒有領會禪機，何必辛勞地折葦渡江，又派人追趕呢？古人今人都落入了言語的圈套。』芝問：『如何才能不落入言語的圈套？』師打了他一掌說：『是落入，也是不落入。』芝立刻禮拜感謝，平日所積累的疑惑，像冰一樣融化消散了。師遊覽西湖宗鏡堂，登上法座說：『這裡正好說法。』芝從旁邊唱道：『說法已經完畢。』師便走下法座，回頭問道：『哪裡是我說法的地方？』芝說：『劍已經離鞘很久了。』師笑著點頭認可。夷峰寧禪師法嗣杭州天目寶芳進禪師付法偈說：『真性本來沒有自性，真法本來沒有定法。了悟沒有定法的自性，哪裡不能通達呢？』南嶽下二十九世寶峰瑄禪師法嗣天奇本瑞禪師南昌鐘陵江氏人。在荊門州無說處剃度出家。讓他參究『一歸何處』的話頭。後來遍訪各處有名的老修行。一天，他和全首座一起住在襄陽，聽到呼喚豬的聲音。全首座說：『老婦在牆裡呼喚豬，修行路上的師僧們能領會嗎？打破這些關捩子，老婦仍然是老婦。』師聽了，驚愕醒悟。一天，他生病很重，聽到僧人說起大慧發背的因緣，豁然領悟了全首座說偈的含義。後來他和祖月一起閱讀應庵語錄，祖月說：『這是左府判司兩手交付。』師問：『現在說交付，交付的是什麼？』祖月猶豫不決，師劈面就是一掌。後來他去拜見寶峰禪師，寶峰禪師為他印可。金山寶禪師問：『如何是海底泥牛銜月走？』師說：『不住在威音王佛之外，回來時任意縱橫。』金山寶禪師問：『如何是巖前石虎抱兒眠？』師說：『知音的人只允許知音的人契合，如果是知音，道理自然明白。』

【English Translation】 English version Master: 'In your daily actions and movements, who can distinguish between close and distant relationships on level ground? Even if Bodhidharma (達磨, the founder of Zen Buddhism) transmitted the essential Dharma of the mind, when asked, one still wouldn't recognize it.' The Master said, 'Non-non.' Zhi: 'What is meant by non-non?' The Master said, 'You are not non-non; someone like you is non-non. Emperor Wu of Liang and Bodhidharma (達磨, the founder of Zen Buddhism) both failed to grasp the opportunity. Why bother laboriously crossing the river on a reed and then sending someone to chase after him? People of the past and present are trapped in the circle of words.' Zhi asked, 'How can one avoid falling into the circle of words?' The Master slapped him and said, 'It is falling in, and it is not falling in.' Zhi immediately bowed in gratitude, and the doubts he had accumulated over time melted away like ice. The Master visited Zongjing Hall in West Lake and ascended the Dharma seat, saying, 'This is a good place to expound the Dharma.' Zhi chanted from the side, 'The Dharma has already been expounded.' The Master then descended from the seat, turned around, and asked, 'Where is the place where I expound the Dharma?' Zhi said, 'The sword has been out of its sheath for a long time.' The Master smiled and nodded in agreement. Successor of Zen Master Yi Feng Ning Zen Master Bao Fang Jin of Tianmu, Hangzhou The Dharma Transmission Verse says: 'True nature is inherently without nature; true Dharma is inherently without Dharma. Understanding the nature of no-Dharma, where is there not thorough understanding?' Twenty-ninth Generation from Nanyue Successor of Zen Master Bao Feng Xuan Zen Master Tian Qi Ben Rui A native of the Jiang family of Zhongling, Nanchang. He was tonsured at Wushuo in Jingmen Prefecture. He was instructed to contemplate the topic 'Where does the One return?' Later, he visited various renowned old practitioners. One day, he and Chief Seat Quan were staying in Xiangyang when they heard the sound of calling a pig. Chief Seat Quan said, 'The old woman is calling the pig from inside the wall. Can the monks on the path of practice understand this? Break through these barriers, and the old woman is still the old woman.' The Master was startled and awakened. One day, he became seriously ill and heard a monk mention the cause and effect of Great Wisdom's back sores, and he suddenly understood the meaning of Chief Seat Quan's verse. Later, he and Zu Yue read the recorded sayings of Ying'an together. Zu Yue said, 'This is the Left Prefectural Judge handing it over with both hands.' The Master asked, 'Now you say handing it over, what is being handed over?' Zu Yue hesitated, and the Master slapped him in the face. Later, he went to see Zen Master Baofeng, who certified him. Zen Master Bao of Jinshan asked, 'What is the mud ox at the bottom of the sea running with the moon in its mouth?' The Master said, 'Not dwelling outside of the Buddha of Majestic Sound, returning at will.' Zen Master Bao of Jinshan asked, 'What is the stone tiger in front of the cliff sleeping with its cub?' The Master said, 'Only those who understand music are allowed to harmonize; if one understands music, the principle will naturally be clear.'

忘。曰如何是鐵蛇鉆入金剛眼。師曰。雪女爐中夸錦繡。蝦蟆鼓翅匝天飛。曰如何是崑崙騎象鷺鷥牽。師曰。清風臨古嶂。翠柏亂搖頭。曰□道。師曰本鷂飛雲外。金剛笑點頭。曰內有一句能殺能活能縱能奪。畢竟是那一句。師震聲便喝。示眾。世間無法。出世間無法。會得者個無法。歸家穩坐。(笑巖別云。若會得者個無法。且請止居門外)示眾○大眾會么。月掛槐梢朗。癡人喚作弓。○會么。上弦猶不似。下弦亦非堪。○會么。一輪親捧出。何處遇月星。示眾。鶴愛青松云獻玉。鴛眠紫蓼錦添花。漁歌混唱武陵溪。蹉過桃原休斯罵。<X80p0524_01.gif會么。多少樵人爛斧柯。空使胄人奕象棋。示眾。間花野草露真機。劍號巨闕。蛺蝶穿園拍板飛。珠稱夜光。兩岸蘆茼齊點首。云騰致雨。一條江水伴鷗飛。露結為霜。山僧於此盡情吐露。更有一個訊息又未明白。⊕會么。那邊不坐空王殿。爭肯耘田向日輪。

吉庵祚禪師法嗣

嘉興府天寧法舟道濟禪師

本郡秀水張氏子。參吉庵。偶行廊廡間聞佛殿磬響。豁然契悟。尋趨方丈。庵望見笑曰子著賊也。師曰賊已收下了。曰贓在甚處。師振坐具曰狼藉狼藉。曰者掠虛漢狼藉個甚麼。師喝一喝便歸眾。庵喜印可

【現代漢語翻譯】現代漢語譯本忘。問：如何是鐵蛇鉆入金剛眼（比喻極難突破的境界）？師答：雪女在爐中誇耀錦繡，蛤蟆鼓動翅膀飛遍天空。問：如何是崑崙騎象鷺鷥牽（比喻顛倒錯亂）？師答：清風吹拂古老的山峰，翠綠的柏樹胡亂地搖動。問：□道（未明確的問題）？師答：本地的鷂鷹飛到云外，金剛歡笑著點頭。問：內有一句能殺能活能縱能奪，到底是指哪一句？師震聲便喝。師開示：世間沒有固定的法則，出世間也沒有固定的法則。領會了這個『無法』，回家便可安穩地坐著。（笑巖別云：如果領會了這個『無法』，請先止步于門外）師開示：大眾明白了嗎？月亮掛在槐樹梢頭，明亮得很，癡人卻把它叫做弓。明白了嗎？上弦月不像，下弦月也不像。明白了嗎？一輪滿月親自捧出，在哪裡能遇到月亮和星星呢？師開示：仙鶴喜愛青松，雲彩獻出白玉，鴛鴦在紫色的蓼花中安眠，給錦緞增添了花紋。漁歌混雜著在武陵溪邊歌唱，錯過了桃花源就不要再責罵了。明白了嗎？多少樵夫的斧頭都已腐爛，白白地讓貴族子弟下象棋。師開示：花草之間顯露出真實的機鋒，劍名為巨闕（寶劍名）。蛺蝶在園中飛舞，像打著拍板。珍珠被稱為夜光（寶珠名）。兩岸的蘆葦一起點頭，云騰致雨，一條江水伴隨著鷗鳥飛翔，露水凝結成霜。山僧在這裡盡情地吐露心聲，還有一個訊息還沒有明白。明白了嗎？那邊不坐在空王殿（佛的居所），怎肯面向太陽耕田呢？

吉庵祚禪師的法嗣

嘉興府天寧法舟道濟禪師

是本郡秀水縣張氏的兒子。參拜吉庵禪師。偶然在廊下行走時，聽到佛殿的磬聲，豁然開悟。隨即前往方丈室。吉庵禪師望見他，笑著說：『你著賊了。』道濟禪師說：『賊已經被我抓住了。』吉庵禪師問：『贓物在哪裡？』道濟禪師震動坐具說：『狼藉狼藉。』吉庵禪師說：『你這個掠虛漢，狼藉個什麼？』道濟禪師大喝一聲，便回到僧眾中。吉庵禪師高興地認可了他。

【English Translation】 English version Forgetfulness. Asked: 'What is a iron snake drilling into a vajra eye (metaphor for an extremely difficult to penetrate state)?' The master replied: 'A snow woman boasts of embroidery in a furnace, a toad flaps its wings and flies all over the sky.' Asked: 'What is Kunlun riding an elephant and an egret leading (metaphor for upside down and chaotic)?' The master replied: 'A clear breeze blows against the ancient peaks, and the green cypress trees shake wildly.' Asked: '□ Dao (unclear question)?' The master replied: 'The local hawk flies beyond the clouds, and the Vajra smiles and nods.' Asked: 'There is a sentence that can kill, can revive, can release, and can seize. Which sentence is it after all?' The master shouted loudly. The master instructed: 'There is no fixed law in the world, and there is no fixed law beyond the world. If you understand this 'no law', you can sit at home peacefully. (Xiaoyan Biyun: If you understand this 'no law', please stop outside the door first)' The master instructed: 'Do you understand, everyone? The moon hangs on the locust tree, it is very bright, but the foolish people call it a bow.' 'Do you understand? The waxing crescent moon is not like it, and the waning crescent moon is not like it either.' 'Do you understand? A full moon is presented personally, where can you meet the moon and stars?' The master instructed: 'Cranes love green pines, clouds offer jade, mandarin ducks sleep in purple Polygonum, adding patterns to brocade. Fishermen's songs are mixed and sung by the Wuling Stream, don't scold if you miss the Peach Blossom Spring.' 'Do you understand? How many woodcutters' axes have rotted, letting aristocratic children play chess in vain.' The master instructed: 'The true opportunity is revealed among the flowers and weeds, the sword is named Juque (name of a precious sword). Butterflies fly in the garden, like beating clappers. Pearls are called night light (name of a precious pearl). The reeds on both sides nod together, clouds cause rain, a river accompanies seagulls flying, and dew condenses into frost. The mountain monk here expresses his feelings to the fullest, and there is still a message that is not understood.' 'Do you understand? If you don't sit in the Kongwang Hall (Buddha's residence) over there, how can you be willing to cultivate the fields facing the sun?'

Dharma successor of Zen Master Ji'an Zuo

Zen Master Daoji of Fashou, Tianning, Jiaxing Prefecture

He was the son of the Zhang family in Xiushui County of this prefecture. He visited Zen Master Ji'an. He accidentally heard the sound of the chime in the Buddha Hall while walking in the corridor, and he suddenly realized enlightenment. Then he went to the abbot's room. Zen Master Ji'an saw him and said with a smile: 'You have been caught by a thief.' Zen Master Daoji said: 'The thief has been caught by me.' Zen Master Ji'an asked: 'Where is the stolen goods?' Zen Master Daoji shook the seat and said: 'It's a mess, it's a mess.' Zen Master Ji'an said: 'You are a thief, what are you messing up?' Zen Master Daoji shouted loudly and returned to the monks. Zen Master Ji'an happily approved of him.

之。嘉靖初住金陵安隱。上堂舉拂子佔大眾曰見么。又擊拂子曰聞么。既是舉起便見。擊著便聞。妙真如藏非思非議。應用冷冷。奇哉奇哉。汝諸人自不丈夫。顧乃傍人門戶求知求見。韜晦家珍甘為寒乞。將謂諸聖別有奇特事也。廣額屠兒飏下屠刀便云。我是千佛一數。豈有曲折作知見耶。丈夫子何不恁么便擔荷去。住天寧。因群鴉鳴有士問。那一聲好。那一聲不好。師曰。我者里總是觀音入理之門。吏部陸光祖問。畫前無有易否。師曰。若無庖犧氏。將甚麼畫。陸曰畫后如何。師曰元無一畫。陸曰現有六十四卦何得言無。師曰莫著文字。陸曰諸師離文字發一爻看。師召陸。陸應諾。師曰者一爻從何處起。湖州別駕熊南沙問。設有人將劍來取師頭。師還躲避否。師曰。若有不眨眼底將軍。便有不怕死底和尚。沙作揮劍勢。師放身便倒。沙曰好個阿師死在劍下。師起來呵呵大笑曰作么作么。問。無眼耳鼻舌身意。意旨如何。師曰父母未生前道得一句即答。問如何是佛。師曰三十二相八十種好。曰。此是報化佛。如何是法身佛。師曰莫著相。曰如何是法。師曰。玉軸瑯函非是法。阇黎問處太分明。曰不會。師舀阇黎。僧應諾。師曰又道不會。曰如何是僧。師曰。衲衣擁雪千山外。錫杖拖云四海中。曰還有向上事否。師曰。

【現代漢語翻譯】之。（師于）嘉靖初年住在金陵安隱寺。上堂時，拿起拂塵問大眾：『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，這微妙的真如寶藏，是不可思議、不可言說的。它的應用是如此的清冷而獨特。真是奇妙啊！你們這些人，自己不作大丈夫，卻偏偏在別人的門前尋求知識和見解，隱藏自己的家珍，甘願做個貧寒的乞丐，還以為諸佛菩薩有什麼特別的事情。廣額屠夫放下屠刀便說：『我是千佛之一。』哪裡有什麼曲折的知見呢？大丈夫為什麼不這樣直接承擔起來呢？』（師）住在天寧寺時，因為一群烏鴉鳴叫，有士人問：『哪一聲好？哪一聲不好？』師說：『我這裡總是觀音菩薩進入真理之門。』吏部陸光祖問：『在畫卦之前，有沒有變化？』師說：『如果沒有庖犧氏（伏羲），用什麼來畫卦？』陸說：『畫卦之後又如何呢？』師說：『本來就沒有一畫。』陸說：『現在有六十四卦，怎麼能說沒有呢？』師說：『不要執著于文字。』陸說：『請禪師離開文字，發一爻來看看。』師呼喚陸光祖，陸光祖應諾。師說：『這一爻從哪裡開始呢？』湖州別駕熊南沙問：『如果有人拿劍來取師父的頭，師父會躲避嗎？』師說：『如果有不眨眼的將軍，便有不怕死的和尚。』熊南沙作出揮劍的姿勢，師父便倒下。熊南沙說：『好個阿師，死在劍下。』師父起來，哈哈大笑說：『作什麼？作什麼？』問：『沒有眼、耳、鼻、舌、身、意，意旨如何？』師說：『在父母未生你之前，能說出一句，就算回答。』問：『什麼是佛？』師說：『三十二相，八十種好。』（那人）說：『這是報身佛和化身佛，什麼是法身佛？』師說：『不要執著于相。』（那人）說：『什麼是法？』師說：『用玉做的軸和瑯玕做的盒子裝的（經書）不是法，你問得太明白了。』（那人）說：『不會。』師父舀了（一瓢水給）那人，僧人應諾。師說：『又說不會。』（那人）說：『什麼是僧？』師說：『穿著衲衣，身處冰雪覆蓋的千山之外；拄著錫杖，行於雲霧繚繞的四海之中。』（那人）說：『還有更進一步的境界嗎？』師說：

【English Translation】之. In the early years of Jiajing (嘉靖, reign title of the Ming Dynasty), (the master) resided at Anyin (安隱) Temple in Jinling (金陵, present-day Nanjing). During an assembly, he raised a whisk and asked the congregation, 'Do you see it?' Then he struck the whisk and asked, 'Do you hear it?' Since it is seen when raised and heard when struck, this wondrous True Thusness Treasury is beyond thought and discussion. Its application is cool and unique. How marvelous! You people, not acting as true men yourselves, seek knowledge and views at the doors of others, hiding your own family treasures and willingly becoming poor beggars, thinking that the Buddhas and Bodhisattvas have something special. The butcher Guang'e (廣額) laid down his butcher knife and said, 'I am one of the thousand Buddhas.' Where is there any twisted knowledge or view? Why don't you, as true men, take it up directly?' While residing at Tianning (天寧) Temple, because of the crows cawing, a scholar asked, 'Which sound is good? Which sound is bad?' The master said, 'Here, it is always the gate of Avalokiteśvara (觀音, Bodhisattva of Compassion) entering into principle.' Lu Guangzu (陸光祖), an official of the Ministry of Personnel, asked, 'Before the drawing of the trigrams, was there change?' The master said, 'If there were no Paoxi (庖犧, another name for Fu Xi 伏羲, a mythical sage-ruler), what would be used to draw the trigrams?' Lu said, 'What about after the drawing?' The master said, 'Originally, there was not a single drawing.' Lu said, 'Now there are sixty-four hexagrams, how can you say there are none?' The master said, 'Do not cling to words.' Lu said, 'Please, Master, leave aside the words and express a line.' The master called out to Lu. Lu responded. The master said, 'Where does this line originate?' Xiong Nansha (熊南沙), the vice-prefect of Huzhou (湖州), asked, 'If someone were to come with a sword to take the master's head, would the master avoid it?' The master said, 'If there is a general who does not blink, then there is a monk who is not afraid to die.' Xiong Nansha made a gesture of wielding a sword. The master fell down. Xiong Nansha said, 'What a fine master, dying under the sword.' The master got up, laughed heartily, and said, 'What to do? What to do?' Asked, 'Without eye, ear, nose, tongue, body, and mind, what is the meaning?' The master said, 'If you can say a word before your parents gave birth to you, then you have answered.' Asked, 'What is Buddha?' The master said, 'Thirty-two marks and eighty minor characteristics.' (The person) said, 'These are the Reward Body Buddha and the Transformation Body Buddha, what is the Dharma Body Buddha?' The master said, 'Do not cling to appearances.' (The person) said, 'What is Dharma?' The master said, 'Jade axes and Langan (瑯函, a kind of gem) boxes are not the Dharma; your question is too clear.' (The person) said, 'I don't understand.' The master scooped (a ladle of water) for that person, and the monk responded. The master said, 'You said you didn't understand.' (The person) said, 'What is Sangha (僧, monastic community)?' The master said, 'Wearing a patched robe, beyond the snowy mountains; carrying a staff, throughout the four seas.' (The person) said, 'Is there anything beyond this?' The master said,

向下也無。說甚向上。問達磨未來時如何。師曰古鏡分明含萬象。曰來后如何。師曰萬象分明古鏡中。曰用來作么。師曰祖師若不來埋沒古鏡。溪上坐次。僧問如何是隨波逐浪句。師曰。兩岸春風杳不斷。一溪流水落花新。曰爭奈學人不會。師曰。蜻蜓飛尚緩。蛺蝶舞偏忙。曰和尚將境示人。師振威一喝。僧禮拜。師曰未在更道。僧無語。師曰。啼得血流無用處。不如緘口過殘春。一日示疾。或請說偈。師曰。此皆文飾。非無更也。以手搖曳而逝。

碧峰顯禪師法嗣

湖州天池玉芝庵月泉法聚禪師

嘉興富氏子。髫龂肄儒。淹通經藉。從師海鹽資聖寺別構靜室讀壇經有省。后聞僧舉僧問大顛如何是見性。顛曰見即是性。不覺一笑。尋結廬于悟空山。作湖光倚杖二首。參夢居。師問如何不落人圈繢。居與一掌。師即大悟。徙居天池玉芝精舍。上堂。迅速年光若流水。盡道三十六旬。今夜止爭如山僧。有個陳年曆日。直是無頭無尾。雖然墨爛紙灰。爭奈諸人本命元辰盡在里許。驀然拈出繩床角頭。打亂周天星紀。誰管他角亢危婁氐房箕尾。切忌顛拈倒舉。如何是顛拈倒舉。老者不減年。幼者非得歲。申生人不屬猴。子生人不屬鼠。吏部陵光祖問。東土一千七百善知識。即今向甚麼處去了。師指庭樹鳴蟬

{ "translations": [ "現代漢語譯本", "『向下也無。說甚向上。』（既然沒有向下，還說什麼向上呢？）", "有僧人問：『達磨（Bodhidharma，禪宗始祖）未來之時如何？』", "師（禪師）說：『古鏡分明含萬象。』（古老的鏡子清晰地映照著萬物。）", "僧人問：『來后如何？』", "師說：『萬象分明古鏡中。』（萬物清晰地顯現在古老的鏡子中。）", "僧人問：『用來作么？』（這有什麼用呢？）", "師說：『祖師若不來埋沒古鏡。』（如果祖師不來，這古鏡就被埋沒了。）", "禪師在溪邊坐著，有僧人問：『如何是隨波逐浪句？』（什麼是隨波逐浪的意境？）", "師說：『兩岸春風杳不斷，一溪流水落花新。』（兩岸的春風吹拂不斷，溪水流淌，落花飄零，一切都是新的。）", "僧人說：『爭奈學人不會。』（無奈學人無法領會。）", "師說：『蜻蜓飛尚緩，蛺蝶舞偏忙。』（蜻蜓飛翔還顯得緩慢，蝴蝶飛舞卻顯得格外忙碌。）", "僧人說：『和尚將境示人。』（和尚您這是用外境來開示人。）", "師振威一喝。僧禮拜。（禪師威嚴地呵斥一聲，僧人連忙禮拜。）", "師說：『未在更道。』（還沒領會，再說一遍。）", "僧人無語。（僧人無話可說。）", "師說：『啼得血流無用處，不如緘口過殘春。』（即使啼哭得流出血來也沒有用處，不如閉口不言，度過這殘餘的春天。）", "一日示疾。或請說偈。師曰。此皆文飾。非無更也。以手搖曳而逝。（有一天，禪師示現生病，有人請他說偈語。禪師說：『這些都是文字裝飾，並非沒有更好的。』然後用手搖動，就去世了。）", "碧峰顯禪師法嗣", "湖州天池玉芝庵月泉法聚禪師", "嘉興富氏子。髫龂肄儒。淹通經藉。從師海鹽資聖寺別構靜室讀壇經有省。后聞僧舉僧問大顛如何是見性。顛曰見即是性。不覺一笑。尋結廬于悟空山。作湖光倚杖二首。參夢居。師問如何不落人圈繢。居與一掌。師即大悟。徙居天池玉芝精舍。上堂。迅速年光若流水。盡道三十六旬。今夜止爭如山僧。有個陳年曆日。直是無頭無尾。雖然墨爛紙灰。爭奈諸人本命元辰盡在里許。驀然拈出繩床角頭。打亂周天星紀。誰管他角亢危婁氐房箕尾。切忌顛拈倒舉。如何是顛拈倒舉。老者不減年。幼者非得歲。申生人不屬猴。子生人不屬鼠。吏部陵光祖問。東土一千七百善知識。即今向甚麼處去了。師指庭樹鳴蟬。（月泉法聚禪師，嘉興富家之子。年少時學習儒學，精通經書。跟隨海鹽資聖寺的老師，另建靜室研讀《壇經》，有所領悟。後來聽到僧人說有僧人問大顛：『如何是見性？』大顛回答說：『見即是性。』不覺一笑。於是就在悟空山結廬而居，作《湖光倚杖》二首。參訪夢居禪師。禪師問：『如何不落入人的圈套？』夢居禪師打了他一掌。禪師當下大悟。後來遷居到天池玉芝精舍。上堂說法：『迅速的時光就像流水一樣，都說一年有三十六旬，今夜為止，爭什麼呢？山僧我有個陳年曆日，真是無頭無尾。雖然墨跡斑駁，紙張灰暗，無奈各位的本命元辰都在這裡面。』忽然拿起繩床的角頭，打亂了周天的星辰次序。誰還管它角、亢、危、婁、氐、房、箕、尾這些星宿呢？切忌顛倒錯亂。什麼是顛倒錯亂呢？年老的人不會減少年齡，年幼的人也不會增加歲數。申年出生的人不屬於猴，子年出生的人不屬於鼠。吏部陵光祖問：『東土一千七百位善知識，如今都到哪裡去了？』禪師指著庭院裡鳴叫的蟬。） ], "english_translations": [ "English version", "'There is no downward. What is there to say about upward?' (Since there is no downward, what is there to say about upward?)", "A monk asked: 'What was it like before Bodhidharma (達磨, the first patriarch of Zen Buddhism) came?'", "The Master (禪師, Zen Master) said: 'The ancient mirror clearly reflects all phenomena.' (古鏡分明含萬象)", "The monk asked: 'What is it like after he came?'", "The Master said: 'All phenomena are clearly within the ancient mirror.' (萬象分明古鏡中)", "The monk asked: 'What is it used for?' (用來作么)", "The Master said: 'If the Patriarch had not come, the ancient mirror would have been buried.' (祖師若不來埋沒古鏡)", "The Zen Master was sitting by the stream when a monk asked: 'What is the meaning of 'following the waves'?' (如何是隨波逐浪句)", "The Master said: 'Spring breezes on both banks never cease, a stream of flowing water with newly fallen flowers.' (兩岸春風杳不斷，一溪流水落花新)", "The monk said: 'Unfortunately, this student does not understand.' (爭奈學人不會)", "The Master said: 'Dragonflies fly slowly, butterflies dance busily.' (蜻蜓飛尚緩，蛺蝶舞偏忙)", "The monk said: 'The Master is using external circumstances to instruct people.' (和尚將境示人)", "The Master gave a stern shout. The monk bowed. (師振威一喝。僧禮拜)", "The Master said: 'Not yet, say it again.' (未在更道)", "The monk was speechless. (僧無語)", "The Master said: 'Crying blood is useless; better to keep silent and pass the remaining spring.' (啼得血流無用處，不如緘口過殘春)", "One day, he showed signs of illness. Someone asked him to say a verse. The Master said: 'These are all literary embellishments. It's not that there isn't something better.' Then he shook his hand and passed away. (一日示疾。或請說偈。師曰。此皆文飾。非無更也。以手搖曳而逝)", "Disciple of Zen Master Bifeng Xian", "Zen Master Yuequan Faju of Tianchi Yuzhi Hermitage in Huzhou", "He was a son of the Fu family in Jiaxing. He studied Confucianism as a child and was well-versed in the classics. He followed a teacher at Zisheng Temple in Haiyan, built a quiet room to study the Platform Sutra, and had some understanding. Later, he heard a monk mention that a monk asked Da Dian, 'What is seeing one's nature?' Da Dian replied, 'Seeing is nature.' He couldn't help but smile. So he built a hut on Wukong Mountain and composed two poems, 'Leaning on a Staff by the Lake'. He visited Zen Master Mengju. The Master asked, 'How do you avoid falling into people's traps?' Mengju gave him a slap. The Master immediately had a great enlightenment. Later, he moved to Tianchi Yuzhi Hermitage. He ascended the platform and said, 'Swift years are like flowing water. Everyone says there are thirty-six weeks in a year. What are we arguing about tonight? This mountain monk has an old calendar that is truly without beginning or end. Although the ink is faded and the paper is gray, everyone's fundamental life force is within it.' Suddenly, he picked up the corner of the rope bed and disrupted the order of the stars in the sky. Who cares about the constellations of Horn, Neck, Danger, Legs, Root, Room, Basket, and Tail? Avoid inverting and reversing things. What is inverting and reversing things? The old do not decrease in age, and the young do not gain years. People born in the year of Shen do not belong to the monkey, and people born in the year of Zi do not belong to the rat. Official Ling Guangzu asked, 'Where have the 1,700 virtuous teachers of the Eastern Land gone now?' The Master pointed to the cicadas chirping in the trees in the courtyard." ] }

曰者里也有一個。曰聲響便是么。師曰喚作聲響即錯過去也。又以手指石問曰無情說法只者個如何說法。師曰。說法且置。平常喚者個作甚麼。曰喚作石頭。師曰又道不說法。

金臺覺禪師法嗣

杭州徑山萬松慧林禪師

郡之仁和沈氏子。投禮天目平舒老人。獲聞心要。后入京師宿通堂。聞僧誦丹霞上堂語遂大徹。時伏牛空幻寓止廣德。師詣陳所解。遂得法鳥。后住徑山。一日書偈曰。七十六年萍蹤何倚。本無去來。應緣而已。遂寂。

天目進禪師法嗣

野翁曉禪師

無趣參。師曰。達磨西來。直指人心見性成佛。唯在直下體取。子若信得及。可放下萬緣參個萬法歸一。趣有省。付以偈曰。非法非非法。非性非非性。非心非非心。付汝心法竟。

壽堂松禪師法嗣

建寧府斗峰古音凈琴禪師

郡之建陽蔡氏子。年二十五禮赤石山主出家。便問曰。人言明心見性。莫不是我心起處便覺知者么。石曰。此妄心非真心也。若認此心是認賊為子。師曰恁么則我乃無心耶。石曰是汝知無所知覺無所覺者。師聞直下頓脫身心獨見自性。非知非不知。非覺非不覺。遇泉州靜晃禪師教看萬法歸一公案。后入蜀經南陽雞鳴河。中途有省。參壽堂于巫山寺。遂承印可。有醍醐集行世

【現代漢語翻譯】現代漢語譯本：有人問：『那麼這裡也有一個（指石頭），這聲響就是（佛法）嗎？』禪師說：『如果把它叫做聲響，那就錯了。』又用手指著石頭問：『無情之物說法，這個（石頭）如何說法？』禪師說：『說法暫且放下，你平時叫這個（石頭）什麼？』那人回答：『叫作石頭。』禪師說：『又說它不說法。』金臺覺禪師法嗣杭州徑山萬松慧林禪師是郡里仁和沈氏的兒子，投奔天目平舒老人，聽聞了心要。後來進入京師住在通堂，聽到僧人誦讀丹霞上堂語，於是大徹大悟。當時伏牛空幻住在廣德，禪師前去陳述所悟，於是得到了佛法。後來住在徑山。有一天寫下偈語說：『七十六年，像浮萍一樣漂泊，依靠什麼呢？本來就沒有去來，只是應隨因緣罷了。』於是圓寂。天目進禪師法嗣野翁曉禪師無趣前去參拜。禪師說：『達磨（Bodhidharma）西來，直指人心，見性成佛，只在于直接領會。你如果信得過，可以放下萬緣，參究萬法歸一。』無趣有所領悟。禪師將偈語交付給他，說：『非（有）法，非（無）非法；非（真）性，非（妄）非性；非（有）心，非（無）非心。將心法傳授給你完畢。』壽堂松禪師法嗣建寧府斗峰古音凈琴禪師是郡里建陽蔡氏的兒子，二十五歲時在赤石山主處出家。便問：『人們說明心見性，莫非是我的心念生起之處便覺察知曉嗎？』赤石山主說：『這是妄心，不是真心。如果認為這個心是真心，那就是認賊作子。』禪師說：『這樣說來，我就是沒有心嗎？』赤石山主說：『是你知道無所知，覺悟無所覺。』禪師聽后，當下頓然脫落身心，獨自見到自性，非知非不知，非覺非不覺。遇到泉州靜晃禪師，教他參看萬法歸一的公案。後來入蜀，經過南陽雞鳴河，中途有所領悟。在巫山寺參拜壽堂禪師，於是得到印可。有《醍醐集》流傳於世。

【English Translation】 English version: Someone asked: 'Then there is one here too (pointing to a stone). Is this sound (the Dharma)?' The Zen master said: 'If you call it sound, then you are mistaken.' Then, pointing to a stone, he asked: 'Inanimate objects expound the Dharma. How does this (stone) expound the Dharma?' The Zen master said: 'Let's put aside the expounding of the Dharma for now. What do you usually call this (stone)?' The person replied: 'I call it a stone.' The Zen master said: 'And you said it doesn't expound the Dharma.' Successor of Zen Master Jintai Jue Zen Master Wansong Huilin of Jingshan, Hangzhou He was a son of the Shen family of Renhe in the prefecture. He went to Old Man Pingshu of Tianmu and heard the essentials of the mind. Later, he entered the capital and stayed at Tongtang. Hearing a monk recite Danxia's Dharma talk, he had a great enlightenment. At that time, Konghuan of Funiu was residing in Guangde. The Zen master went to present his understanding and thus obtained the Dharma. Later, he lived at Jingshan. One day, he wrote a verse saying: 'Seventy-six years, like duckweed, what to rely on? Originally there is no going or coming, only responding to conditions.' Then he passed away. Successor of Zen Master Tianmu Jin Zen Master Ye Weng Xiao Wu Qu went to pay respects. The Zen master said: 'Bodhidharma came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, only in direct apprehension. If you can believe it, you can let go of all conditions and investigate the return of all dharmas to one.' Wu Qu had some understanding. The Zen master gave him a verse, saying: 'Not (existent) Dharma, not (non-existent) non-Dharma; not (true) nature, not (false) non-nature; not (having) mind, not (without) non-mind. The transmission of the mind Dharma to you is complete.' Successor of Zen Master Shoutang Song Zen Master Gu Yin Jingqin of Doufeng, Jianning Prefecture He was a son of the Cai family of Jianyang in the prefecture. At the age of twenty-five, he left home at the Red Stone Mountain Master's place. He then asked: 'People say 'clarifying the mind and seeing one's nature.' Could it be that I am aware of and know the place where my thoughts arise?' The Red Stone Mountain Master said: 'This is a deluded mind, not the true mind. If you recognize this mind as the true mind, you are recognizing a thief as your son.' The Zen master said: 'In that case, am I without a mind?' The Red Stone Mountain Master said: 'It is that you know the unknowable, and are aware of the un-aware.' Upon hearing this, the Zen master immediately shed his body and mind and alone saw his self-nature, neither knowing nor not knowing, neither aware nor unaware. He met Zen Master Jinghuang of Quanzhou, who taught him to contemplate the case of the return of all dharmas to one. Later, he entered Shu and passed through Jiming River in Nanyang, and had some understanding along the way. He paid respects to Zen Master Shoutang at Wushan Temple, and thus received his approval. The 'Collection of Refined Cream' (醍醐集) is circulated in the world.

。

南嶽下三十世

天奇瑞禪師法嗣

隨州關子嶺龍泉寺無聞明聰禪師

邵武光澤奚氏子。依且隱庵出家。出入講席。于大通智勝佛四句偈日參夜究。一日忽聞馬嘶豁然大悟。參天奇。才禮拜奇便打。師曰。某甲適來草草。觸忤和尚。奇曰老僧今日被上座勘破。師曰。和尚是在世忘世。在念忘念。某甲豈能勘破。奇曰在世忘世是如何。師曰了物非物。曰在念忘念是如何。師曰於心無心。曰心物俱忘時如何。師曰華山高突太行峨。住后。僧問如何是本來面目。師曰石香亭。曰便恁么去時如何。師曰喪卻了也(笑巖云。放去較危。收來太速)。問。今朝四月八日天下叢林皆慶佛誕。未審如來何處降生。師于幾上畫一圓相。僧無語(笑巖代僧作禮云。盡界普瞻)。一日忽遁去。越二年復歸山。七月朔夕謂眾曰。因心不了又遊方。吳越山川路渺茫。拄杖一條擔日月。龍泉寺里話偏長。以拄杖擲地趺坐而逝。全身塔于寺右。

凈庵素禪師法嗣

襄陽府大覺圓禪師

笑巖參。師舉外道問佛。不問有言不問無言。世尊良久。外道遂悟佛旨因緣。乃曰既是不涉有無。良久亦是閑名。正恁么時。外道大悟。悟個甚麼。巖擬對。師以手掩巖口曰。止止。猶更掛齒在。巖豁然曰。可謂東土衲僧不

【現代漢語翻譯】現代漢語譯本

南嶽下第三十世

天奇瑞禪師法嗣

隨州關子嶺龍泉寺無聞明聰禪師

邵武光澤奚氏之子。依止且隱庵出家。出入于講席之間。對於大通智勝佛四句偈，日夜參究。一日，忽然聽到馬嘶聲，豁然大悟。參謁天奇禪師，才禮拜，天奇便打。禪師說：『某甲（弟子自稱）適才草率，觸犯了和尚。』天奇說：『老僧今日被上座（對禪師的尊稱）勘破（識破）。』禪師說：『和尚是在世忘世，在念忘念嗎？某甲豈能勘破。』天奇說：『在世忘世是如何？』禪師說：『了物非物。』天奇說：『在念忘念是如何？』禪師說：『於心無心。』天奇說：『心物俱忘時如何？』禪師說：『華山高聳，太行山巍峨。』住持寺院后，有僧人問：『如何是本來面目？』禪師說：『石香亭。』僧人問：『便恁么（就這樣）去時如何？』禪師說：『喪卻了也（失去了）。』（笑巖禪師評論說：『放去較危，收來太速。』）有僧人問：『今朝四月八日，天下叢林都慶祝佛誕，未審如來在何處降生？』禪師在幾案上畫一個圓相。僧人無語。（笑巖禪師代替僧人作禮說：『盡界普瞻（遍觀整個法界）。』）一日，禪師忽然遁去。過二年後，又回到山中。七月初一的晚上，對眾人說：『因心不了又遊方，吳越山川路渺茫。拄杖一條擔日月，龍泉寺里話偏長。』說完，將拄杖擲在地上，趺坐而逝。全身塔葬于寺院右側。

凈庵素禪師法嗣

襄陽府大覺圓禪師

笑巖禪師參謁。大覺圓禪師舉外道問佛的故事：『外道問佛，不問有言，不問無言，世尊良久。外道遂悟佛旨因緣。』於是說：『既是不涉有無，良久也是閑名。正恁么時，外道大悟，悟個甚麼？』笑巖禪師想要回答，大覺圓禪師用手掩住笑巖禪師的口說：『止止，猶更掛齒在（還掛在嘴邊）。』笑巖禪師豁然開悟說：『可謂東土衲僧不（不勝枚舉）。』

【English Translation】 English version

Thirtieth Generation under Nanyue

Dharma Heir of Chan Master Tianqi Rui

Chan Master Wuwen Mingcong of Longquan Temple at Guanziling, Suizhou

A man from the Xi family of Guangze, Shaowu. He left home life relying on Qieyin'an. He frequented lectures. He investigated the four-line verse of Great Penetrating Wisdom-Surpassing Buddha (Datong Zhisheng Fo) day and night. One day, he suddenly heard a horse neigh and had a great enlightenment. He visited Tianqi (Heavenly Odd). As soon as he bowed, Tianqi hit him. The Master said, 'This humble monk (mojia, a self-deprecating term for monks) was just hasty and offended the Abbot.' Tianqi said, 'This old monk has been seen through by the High Seat (a respectful term for the Chan Master) today.' The Master said, 'Is the Abbot in the world forgetting the world, in thought forgetting thought? How could this humble monk see through you?' Tianqi said, 'What is being in the world forgetting the world?' The Master said, 'Understanding things as not things.' Tianqi said, 'What is being in thought forgetting thought?' The Master said, 'Having no mind in the mind.' Tianqi said, 'What is it like when both mind and things are forgotten?' The Master said, 'Mount Hua is high and prominent, Mount Taihang is majestic.' After residing in the temple, a monk asked, 'What is the original face?' The Master said, 'The Stone Fragrance Pavilion (Shi Xiang Ting).' The monk asked, 'What is it like to go just like that (bian ren me)?' The Master said, 'It's lost (sang que le ye).' (Chan Master Xiaoyan commented, 'Letting go is more dangerous, taking it back is too fast.') A monk asked, 'Today is the eighth day of the fourth month, and all the monasteries in the world are celebrating the Buddha's birthday. I don't know where the Tathagata (Rulai) was born?' The Master drew a circle on the table. The monk was speechless. (Chan Master Xiaoyan, acting on behalf of the monk, made a bow and said, 'Universally viewing the entire realm (jin jie pu zhan).') One day, the Master suddenly disappeared. After two years, he returned to the mountain. On the evening of the first day of the seventh month, he said to the crowd, 'Because the mind is not understood, I traveled again, the mountains and rivers of Wu and Yue are vast and boundless. Carrying the sun and moon on a staff, the talk in Longquan Temple is particularly long.' After speaking, he threw the staff on the ground, sat in the lotus position, and passed away. His whole body was buried in a pagoda to the right of the temple.

Dharma Heir of Chan Master Jing'an Su

Chan Master Dajue Yuan of Xiangyang Prefecture

Xiaoyan (Laughing Cliff) visited. The Master cited the story of the heretic asking the Buddha: 'The heretic asked the Buddha, not asking about existence, not asking about non-existence, the World Honored One (Shizun) was silent for a long time. The heretic then understood the cause and condition of the Buddha's intention.' Then he said, 'Since it does not involve existence or non-existence, silence is also an idle name. At just that moment, the heretic had a great enlightenment, what did he realize?' Xiaoyan wanted to answer, but the Master covered Xiaoyan's mouth with his hand and said, 'Stop, stop, it's still hanging on your teeth (you geng gua chi zai).' Xiaoyan suddenly became enlightened and said, 'It can be said that the monks of the Eastern Land are not (bu sheng mei ju, countless).'

若西天外道。誠大遠在。遂呈偈曰。自笑當年畫模則。幾番紅了幾番黑。如今謝主老還鄉。那管平生得未得。師亦大喜曰。奇哉。斯偈是從上果地人之語也。

天寧濟禪師法嗣

嘉興府胥山雲谷法會禪師

郡之嘉善懷氏子。依大云寺出家。時法舟掩關天寧。師往參。舟授以唸佛話。一日受食碗忽墮地。猛然有省。尋閱宗鏡錄大悟。僧問如何是祖師意。師曰有水皆含月。無山不帶云。曰莫更有奇特否。師曰不得將龜作鱉。

嘉興府精嚴寺冬溪方澤禪師

嘉善任氏子。參法舟于天寧。一日舟舉龍潭參天皇語。至何處不指示心要有省。解制秉拂。佛法雖遍一切世間。而未嘗有絲髮透漏。作么生結。雖未嘗有絲毫透漏。亦未嘗有絲毫囊藏。作么生解。故知百丈大師曲引初學。為此方便誑諕之辭。其實不能結不能解也。設有個孟八郎漢出來道。我能向百丈大師結不得處一結結斷。直使天下衲僧忘前失后求出無門。亦能向百丈大師解不得處一解解開。直使天下衲僧七狼八藉竄身無地。卻甚奇特。諸上座。彼既丈夫我能不爾。乃擊拂子曰。吽。

野翁曉禪師法嗣

嘉興府敬畏庵無趣如空禪師

郡之秀水施氏子。性仁慈。留心內典。同法舟參訪八年。刻志參究。適野翁寓東塔。師往

【現代漢語翻譯】現代漢語譯本：若西天外道（指來自印度的其他宗教修行者），確實距離遙遠。於是呈上一首偈語說：『自嘲當年模仿前人，幾番努力，時好時壞。如今感謝施主，告老還鄉，哪裡還管一生是得是失。』天寧濟禪師聽后非常高興，說：『奇妙啊！這首偈語是從已經證得果位的聖人境界中流露出來的。』

天寧濟禪師的法嗣

嘉興府胥山雲谷法會禪師

是嘉興府嘉善縣懷氏之子。在大云寺出家。當時法舟禪師在天寧寺閉關，法會禪師前去參拜。法舟禪師教他參唸佛話頭。一天，法會禪師端著飯碗，忽然掉在地上，猛然有所領悟。後來閱讀《宗鏡錄》而大悟。有僧人問：『如何是祖師意？』法會禪師說：『有水的地方都映著月亮，沒有山的地方不帶著雲彩。』僧人說：『莫非還有更奇特的嗎？』法會禪師說：『不要把烏龜當成鱉。』

嘉興府精嚴寺冬溪方澤禪師

是嘉善縣任氏之子。在天寧寺參拜法舟禪師。一天，法舟禪師舉龍潭崇信禪師參拜天皇道悟禪師的公案，說到『到什麼地方不指示心要』時，方澤禪師有所領悟。解制后開始主持說法。他說：『佛法雖然遍佈一切世間，但從未有絲毫的泄漏。要如何總結呢？』『雖然從未有絲毫的泄漏，也從未有絲毫的隱藏。要如何解釋呢？』所以知道百丈懷海禪師是委婉地引導初學者，用這種方便的言辭來嚇唬人。其實是不能總結也不能解釋的。假設有個孟八郎這樣的人出來說：『我能向百丈大師總結不了的地方一舉總結斷，直接讓天下僧人忘前失后，求出無門。也能向百丈大師解釋不了的地方一舉解釋開，直接讓天下僧人七零八落，無處藏身。』這難道不奇特嗎？各位，他們既然是大丈夫，我難道不能這樣嗎？』於是拿起拂塵敲了一下，說：『吽！』

野翁曉禪師的法嗣

嘉興府敬畏庵無趣如空禪師

是嘉興府秀水縣施氏之子。天性仁慈，留心佛經。與法舟禪師一同參訪八年，刻苦鉆研。恰逢野翁曉禪師住在東塔，無趣如空禪師前去拜訪。

【English Translation】 English version: If the heretics (referring to practitioners of other religions from India) of the Western Heaven are indeed far away, then he presented a verse saying: 'I laugh at myself for imitating models of the past, how many times red and how many times black. Now I thank the benefactor and return to my old home, why should I care about gains or losses in my life?' The Zen Master Ji of Tianning was very pleased and said: 'Wonderful! This verse comes from the realm of a person who has already attained the fruit of enlightenment.'

Successor of Zen Master Ji of Tianning

Zen Master Fahui of Yungu at Xushan in Jiaxing Prefecture

He was a son of the Huai family in Jiashan County, Jiaxing Prefecture. He became a monk at Dayun Temple. At that time, Zen Master Fazhou was in seclusion at Tianning Temple, and Zen Master Fahui went to visit him. Zen Master Fazhou taught him to contemplate the 'who' in 'Who is reciting the Buddha's name?' One day, Zen Master Fahui was holding a rice bowl when it suddenly fell to the ground, and he suddenly had an awakening. Later, he read the Zongjinglu (Record of the Source Mirror) and had a great enlightenment. A monk asked: 'What is the meaning of the Patriarch?' Zen Master Fahui said: 'Where there is water, there is a reflection of the moon; where there is no mountain, there are no clouds.' The monk said: 'Is there anything more extraordinary?' Zen Master Fahui said: 'Don't mistake a turtle for a turtle.'

Zen Master Fangze of Dongxi at Jingyan Temple in Jiaxing Prefecture

He was a son of the Ren family in Jiashan County. He visited Zen Master Fazhou at Tianning Temple. One day, Zen Master Fazhou cited the story of Longtan Chongxin visiting Emperor Daowu, saying, 'Where does it not point to the essential mind?' Zen Master Fangze had an awakening. After the retreat, he began to preside over the Dharma. He said: 'Although the Buddha-dharma pervades all worlds, it has never had the slightest leakage. How should we conclude it?' 'Although there has never been the slightest leakage, there has also never been the slightest concealment. How should we explain it?' Therefore, we know that Zen Master Baizhang Huaihai was subtly guiding beginners, using these expedient words to frighten people. In reality, it cannot be concluded or explained. Suppose there is a Meng Balang who comes out and says: 'I can conclude what Master Baizhang cannot conclude, directly causing all monks in the world to forget the past and lose the future, seeking a way out without success. I can also explain what Master Baizhang cannot explain, directly causing all monks in the world to be scattered and have nowhere to hide.' Wouldn't that be extraordinary? Everyone, since they are great men, can't I do the same?' Then he struck the whisk and said: 'Hum!'

Successor of Zen Master Xiao of Ye Weng

Zen Master Wuyi Rukuang of Jingwei Hermitage in Jiaxing Prefecture

He was a son of the Shi family in Xiushui County, Jiaxing Prefecture. He was kind by nature and attentive to the Buddhist scriptures. He visited with Zen Master Fazhou for eight years, diligently studying. It happened that Zen Master Xiao of Ye Weng was residing at the East Pagoda, and Zen Master Wuyi Rukuang went to visit him.

謁。令參一歸何處。勇猛三載。聞雞鳴有省。蒙翁印可。遂掩關。示眾。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。今喜眉毛端在眼上。從斯去。去草鞋。即便拗折拄杖。拍雙空手入玄關。坐看陰陽消長。偈曰。窮子還歸長者宅。善財參遍雜華林。大千收拾毫端內。推出虛空掩上門。啟關示眾。自結玄關自活埋。自吾閉也自吾開。一拳打破玄關竅。放出從前者漢來。遂剃染。檀信請居敬畏庵。師行腳。時至杭城參封自然。值然補衲次。師問曰。和尚補者個遮寒遮熱。封仰視。師禮拜。封曰點茶來。師作舞而出。吏部陸光祖舉僧問夾山。承和尚有言。二十年住此山。未嘗舉著宗門事。至束裝潛去因緣。乃曰。此僧前日掀床後日潛去。一言無措。和尚可代一轉語得么。師曰者兩個有頭無尾漢。夾山當此僧問時。即曰我向來不曾道著。喚侍者擯出此僧。不失乎有前無後賊過張弓。者僧次日當夾山舉話處即向空中打兩拳。推一推埋了也。亦免陣敗逃回。曰是。師曰且道者僧埋自己埋夾山。曰俱埋了也。師曰仔細切莫累我。陸大笑。師曰出也。陸曰妙妙。小參。眾集。師良久喝一喝曰。禍出私門。便歸方丈。七夕示眾。今日佳節七月七。通身收拾巧來吃。絕

【現代漢語翻譯】謁（yè）：拜訪。令參一歸何處：讓你參究萬法最終歸於何處。勇猛三載：勇猛精進三年。聞雞鳴有省：聽到雞鳴聲有所領悟。蒙翁印可：得到蒙翁的印證認可。遂掩關：於是閉關。示眾：向大眾開示。三十餘年參禮：三十多年來參訪禮拜。請益十方宗匠：向各地的宗師請教。問法皆云無說：問他們什麼是佛法，都說無法言說。問佛皆云無相：問他們什麼是佛，都說沒有形象。幸得無相無說：慶幸自己領悟了無相無說的道理。不覺頓空伎倆：不知不覺間，所有的技巧都消失了。追昔腳跟失卻便宜：回想過去，失去了根本。今喜眉毛端在眼上：現在高興的是，眉毛仍然長在眼睛上面（比喻迴歸本真）。從斯去，去草鞋：從今以後，脫掉草鞋。即便拗折拄杖：即使折斷拄杖。拍雙空手入玄關：空著雙手進入玄關（比喻不執著任何事物）。坐看陰陽消長：靜靜地觀察陰陽的變化。偈曰：一首偈頌說，窮子還歸長者宅：窮困的兒子回到了富有的父親的家。善財參遍雜華林：善財童子參訪遍了雜華林。大千收拾毫端內：將整個世界都收納在毫毛的尖端里。推出虛空掩上門：將虛空推出，然後關上門。啟關示眾：打開關房，向大眾開示。自結玄關自活埋：自己封閉玄關，自己把自己活埋。自吾閉也自吾開：自己關閉，也自己打開。一拳打破玄關竅：一拳打破玄關的竅穴。放出從前者漢來：放出以前的那個人。遂剃染：於是剃髮，脫去俗服。檀信請居敬畏庵：信徒們請他住在敬畏庵。師行腳：禪師開始遊方。時至杭城參封自然：來到杭州，參訪封自然禪師。值然補衲次：正趕上封自然禪師在補衣服。師問曰：禪師問道，和尚補者個遮寒遮熱：和尚補的這個，是用來遮寒還是遮熱的？封仰視：封自然禪師抬頭看著他。師禮拜：禪師向他禮拜。封曰點茶來：封自然禪師說，去倒茶來。師作舞而出：禪師跳著舞走了出去。吏部陸光祖舉僧問夾山：吏部陸光祖舉了一個僧人問夾山禪師的故事。承和尚有言：聽說和尚您說過，二十年住此山，未嘗舉著宗門事：我在這裡住了二十年，從來沒有談論過宗門的事情。至束裝潛去因緣：直到收拾行李偷偷離開的原因。乃曰：於是說，此僧前日掀床後日潛去：這個僧人前一天掀翻了床，后一天就偷偷地走了。一言無措：一句話也說不出來。和尚可代一轉語得么：和尚您能替他說一句嗎？師曰者兩個有頭無尾漢：禪師說，這兩個都是有頭無尾的人。夾山當此僧問時：夾山禪師當這個僧人問的時候。即曰我向來不曾道著：就說，我向來不曾說過。喚侍者擯出此僧：叫侍者把這個僧人趕出去。不失乎有前無後賊過張弓：沒有失去有前無後，賊走了才張弓。者僧次日當夾山舉話處即向空中打兩拳：這個僧人第二天在夾山禪師說這句話的地方，就向空中打了兩拳。推一推埋了也：推一推，埋掉了。亦免陣敗逃回：也免得戰敗逃回。曰是：陸光祖說是。師曰且道者僧埋自己埋夾山：禪師說，你說說看，這個僧人是埋了自己還是埋了夾山？曰俱埋了也：陸光祖說，都埋了。師曰仔細切莫累我：禪師說，小心點，不要連累我。陸大笑：陸光祖大笑。師曰出也：禪師說，出來了。陸曰妙妙：陸光祖說，妙啊妙啊。小參：小參（一種禪宗的開示形式）。眾集：大眾聚集。師良久喝一喝曰：禪師沉默了很久，然後大喝一聲說，禍出私門：災禍出自私心。便歸方丈：就回到自己的房間。七夕示眾：七夕節向大眾開示。今日佳節七月七：今天是美好的節日七月七。通身收拾巧來吃：全身心地收拾，巧妙地來享用。絕：斷絕。 English version: Visting. Let you investigate where all dharmas ultimately return. Vigorously for three years. Upon hearing the rooster crow, there was an awakening. Elder Meng approved. Then he closed the gate. Showed the assembly. For more than thirty years, he visited and paid respects. Asked for advice from masters in all directions. When asked about the Dharma, they all said there was nothing to say. When asked about the Buddha, they all said there was no form. Fortunately, he attained no form and no speech. Unconsciously, all skills were emptied. Recalling the past, the foundation was lost. Now, happily, the eyebrows are right above the eyes (a metaphor for returning to one's true nature). From now on, discard the straw sandals. Even break the staff. Enter the mysterious pass with empty hands (a metaphor for not being attached to anything). Sit and watch the waxing and waning of yin and yang. A verse says: The poor son returns to the house of the wealthy man. Sudhana visited all the forests of flowers. The entire universe is collected within the tip of a hair. Push out the void and close the door. Opening the gate to show the assembly. He himself closes the mysterious pass and buries himself alive. He himself closes and he himself opens. One punch breaks through the mysterious pass. Releases the former person. Then he shaved his head and dyed his robes. Donors invited him to reside in Jingwei Hermitage. The master traveled. When he arrived in Hangzhou, he visited Feng Ziran. He happened to be patching his robe. The master asked, 'Venerable monk, what are you patching to shield from the cold and heat?' Feng looked up. The master bowed. Feng said, 'Bring tea.' The master danced out. The official Lu Guangzu cited a monk's question to Jiashan. 'I heard the venerable monk say, 'I have lived on this mountain for twenty years and have never mentioned the affairs of the school.' As for the reason for packing up and secretly leaving, he said, 'This monk overturned the bed the day before and secretly left the next day.' He was speechless. Can the venerable monk say a word for him?' The master said, 'These two are people with heads but no tails.' When Jiashan was asked by this monk, he said, 'I have never said it before.' He told the attendant to drive the monk out. It is not a loss to have the bow drawn after the thief has passed. The next day, the monk punched twice in the air where Jiashan had spoken. Push it, bury it. Also avoid defeat and retreat. Lu Guangzu said, 'Yes.' The master said, 'Tell me, did this monk bury himself or bury Jiashan?' Lu Guangzu said, 'Both are buried.' The master said, 'Be careful not to implicate me.' Lu laughed loudly. The master said, 'Out!' Lu said, 'Wonderful, wonderful.' Small gathering. The assembly gathered. The master was silent for a long time, then shouted and said, 'Disaster comes from private doors.' Then he returned to his room. Showing the assembly on the Qixi Festival. 'Today is the beautiful Qixi Festival. Prepare yourself thoroughly and skillfully to enjoy it. Cut off.'

【English Translation】 Visiting. Let you investigate where all dharmas ultimately return. Vigorously for three years. Upon hearing the rooster crow, there was an awakening. Elder Meng approved. Then he closed the gate. Showed the assembly. For more than thirty years, he visited and paid respects. Asked for advice from masters in all directions. When asked about the Dharma, they all said there was nothing to say. When asked about the Buddha, they all said there was no form. Fortunately, he attained no form and no speech. Unconsciously, all skills were emptied. Recalling the past, the foundation was lost. Now, happily, the eyebrows are right above the eyes (a metaphor for returning to one's true nature). From now on, discard the straw sandals. Even break the staff. Enter the mysterious pass with empty hands (a metaphor for not being attached to anything). Sit and watch the waxing and waning of yin and yang. A verse says: The poor son returns to the house of the wealthy man. Sudhana visited all the forests of flowers. The entire universe is collected within the tip of a hair. Push out the void and close the door. Opening the gate to show the assembly. He himself closes the mysterious pass and buries himself alive. He himself closes and he himself opens. One punch breaks through the mysterious pass. Releases the former person. Then he shaved his head and dyed his robes. Donors invited him to reside in Jingwei Hermitage. The master traveled. When he arrived in Hangzhou, he visited Feng Ziran. He happened to be patching his robe. The master asked, 'Venerable monk, what are you patching to shield from the cold and heat?' Feng looked up. The master bowed. Feng said, 'Bring tea.' The master danced out. The official Lu Guangzu cited a monk's question to Jiashan. 'I heard the venerable monk say, 'I have lived on this mountain for twenty years and have never mentioned the affairs of the school.' As for the reason for packing up and secretly leaving, he said, 'This monk overturned the bed the day before and secretly left the next day.' He was speechless. Can the venerable monk say a word for him?' The master said, 'These two are people with heads but no tails.' When Jiashan was asked by this monk, he said, 'I have never said it before.' He told the attendant to drive the monk out. It is not a loss to have the bow drawn after the thief has passed. The next day, the monk punched twice in the air where Jiashan had spoken. Push it, bury it. Also avoid defeat and retreat. Lu Guangzu said, 'Yes.' The master said, 'Tell me, did this monk bury himself or bury Jiashan?' Lu Guangzu said, 'Both are buried.' The master said, 'Be careful not to implicate me.' Lu laughed loudly. The master said, 'Out!' Lu said, 'Wonderful, wonderful.' Small gathering. The assembly gathered. The master was silent for a long time, then shouted and said, 'Disaster comes from private doors.' Then he returned to his room. Showing the assembly on the Qixi Festival. 'Today is the beautiful Qixi Festival. Prepare yourself thoroughly and skillfully to enjoy it. Cut off.'

妙奇能一併吞。淨盡勿留些影跡。向來弄巧喪天真。從今抱拙守愚直。騰雲駕霧總成空。百巧不如一老實。如何是老實一句。二便二。一便一。豎拂子曰者個不曾花巧。萬曆庚辰八月六日示微恙。說偈曰。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。(佛日方曰。皮囊既付丙丁。白骨交歸斷橋。畢竟將甚麼吟風。將甚麼弄月。良久云。為見煙霞生背面。因知星月繞檐楹)示寂。塔于本庵。

石門海禪師法嗣

隨州七尖峰大體宗隆禪師

青州益都賈氏子。依郡之石佛剃髮。一日寓成都府北寺為典座。出大街挑水。忽地忘行。頭撞壅壁有省。作偈曰。大地山河體性空。那分行走與西東。偶然撞著無私句。萬水千山總一同。就河南乾明寺無盡室中盤桓。鍼芥相投。印以偈曰。道高不假修。德重事理周。一枝正法眼。付與隆大休。住后垂三關語以示學者曰。吹毛寶劍被石人持去掛在萬仞峰頭。曰壁無路如何取得。有一如意珠被木人擎來拋向大海波中。不假舟航如何覓得。盡大地是個火坑燒卻了也。惟有一莖眉毛在。未審是何人見得。師在茄園架瓜次。僧問如何是西來意。師指茄曰黃瓜茄子。僧不契再問。師曰莫勞道黃瓜茄子。僧終不契。下山別參一尊宿。宿曰你從

【現代漢語翻譯】現代漢語譯本：妙奇能夠一併吞下，乾淨徹底不留一絲痕跡。向來賣弄技巧反而失去了天真，從今以後抱持笨拙，堅守樸實。騰雲駕霧最終都是虛空，百般巧計不如一份老實。什麼是老實的一句？二便就是二便，一便就是一便。豎起拂塵說：『這個不曾花巧。』萬曆庚辰年八月初六，略感不適，說了偈語：『生來死去如空花，死去生來如一夢。皮囊交付給丙丁公（指火化），白骨在斷橋邊隨眾而去。呵呵，明月清風任我吟弄。』（佛日方說：『皮囊既然交付給丙丁，白骨交給斷橋，到底用什麼來吟風，用什麼來弄月？』良久說：『因為看見煙霞生於前後，才知道星月環繞著屋檐。』）說完圓寂，塔建在本庵。石門海禪師的法嗣隨州七尖峰大體宗隆禪師青州益都賈氏之子，在郡里的石佛寺剃度。一天，住在成都府北寺擔任典座，到大街挑水，忽然忘記行走，頭撞到墻壁上有所領悟，作偈說：『大地山河體性空，哪分行走與西東。偶然撞著無私句，萬水千山總一同。』之後在河南乾明寺無盡室中盤桓，鍼芥相投，石門海禪師用偈語印證：『道高不假修，德重事理周。一枝正法眼，付與隆大休。』住持后，垂示三關語來開示學人：『吹毛寶劍被石人拿去掛在萬仞峰頭。』說：『石壁無路如何取得？』『有一如意珠被木人擎來拋向大海波中。』『不假舟航如何覓得？』『盡大地是個火坑燒卻了也，惟有一莖眉毛在，未審是何人見得？』禪師在茄園搭架種瓜時，有僧人問：『如何是西來意（指禪宗的宗旨）？』禪師指著茄子說：『黃瓜茄子。』僧人不領會，再次詢問。禪師說：『莫要再說黃瓜茄子。』僧人始終不領會，下山去參訪另一位尊宿。尊宿說：『你從

【English Translation】 English version: Wonderful and strange can be swallowed all at once, completely without leaving a trace. Showing off skills in the past has lost the original innocence. From now on, embrace clumsiness and adhere to simplicity and honesty. Riding the clouds and driving the fog will ultimately be empty. A hundred clever tricks are not as good as one honest deed. What is an honest saying? Two stools are two stools, one stool is one stool. Raising the whisk, he said: 'This has never been fancy.' On the sixth day of the eighth month of the Gengchen year of the Wanli era, feeling slightly unwell, he spoke a verse: 'Birth and death are like empty flowers, death and birth are like a dream. The skin is given to Master Bing Ding (referring to cremation), the white bones follow the crowd at the Broken Bridge. Ha ha, the bright moon and clear breeze let me chant and play.' (Buddhist Sun Fang said: 'Since the skin has been given to Bing Ding, and the white bones have been given to the Broken Bridge, what will you use to chant the wind, and what will you use to play with the moon?' After a long while, he said: 'Because I saw the mist and haze arising from the front and back, I knew that the stars and moon surrounded the eaves.') After speaking, he passed away peacefully. The pagoda was built in this temple. Successor of Chan Master Shi Menhai Chan Master Da Ti Zonglong of Qijian Peak, Suizhou A son of the Jia family of Yidu, Qingzhou, he shaved his head at the Stone Buddha Temple in the prefecture. One day, residing in the North Temple of Chengdu Prefecture as the superintendent of the kitchen, he went to the street to fetch water. Suddenly, he forgot to walk and bumped his head against the wall, gaining enlightenment. He composed a verse: 'The earth, mountains, and rivers are empty in nature. Why distinguish between walking and east and west? Accidentally encountering a selfless phrase, ten thousand rivers and mountains are all the same.' Afterwards, he lingered in the Endless Room of Qianming Temple in Henan. Like needle and thread meeting, Chan Master Shi Menhai confirmed him with a verse: 'The Dao is high and does not require cultivation, virtue is heavy and matters are thorough. A branch of the true Dharma eye is given to Long Da Xiu.' After becoming the abbot, he presented three key phrases to instruct students: 'The hair-splitting sword has been taken by the stone man and hung on the top of the ten-thousand-ren peak.' He said: 'There is no road on the stone wall, how to obtain it?' 'A wish-fulfilling pearl has been held by the wooden man and thrown into the waves of the sea.' 'Without a boat, how to find it?' 'The entire earth is a pit of fire and has been burned away. Only a single eyebrow remains. I wonder who has seen it?' When the Chan Master was building a trellis for melons in the eggplant garden, a monk asked: 'What is the meaning of the Western Coming (referring to the purpose of Zen Buddhism)?' The Chan Master pointed to the eggplant and said: 'Cucumber, eggplant.' The monk did not understand and asked again. The Chan Master said: 'Don't keep saying cucumber, eggplant.' The monk still did not understand and went down the mountain to visit another venerable monk. The venerable monk said: 'You came from

何處來。僧曰尖峰來。曰大休有何言句。僧舉前話。尊宿合掌曰真大慈悲。嘉靖二十一年十一月八日集眾書偈曰。三際握來為柱杖。十方原是舊袈裟。泥牛石虎知訊息。踏破虛空便到家。置筆端坐而逝。

斗峰琴禪師法嗣

建寧府斗峰天真道覺禪師

郡之建安張氏子。看萬法公案有省。作偈曰。一手拍兮一手鼓。無位真人出格舞。口中唱出無腔歌。三千諸佛同一母。呈似古音。即承印記。

五燈會元續略卷第四上

五燈會元續略卷第四下

明支提山嗣祖沙門　凈柱　輯

臨濟宗

南嶽下三十一世

龍泉聰禪師法嗣

北京笑巖月心德寶禪師

金臺吳氏子。世族錦衣。母于晴晝忽聞巨雷震地。俄頃乃誕。幼而孤苦。既冠不甘處俗。年二十二遂禮廣慧寺大寂為師。祝髮受具唯道是慕。上關子嶺謁無聞問曰。十聖三賢已全聖智。如何道不明斯旨。聞厲聲曰。十聖三賢爾已知。如何是斯旨。速道。師下語不契。一日提籃水邊洗菜。忽莖菜墮水。逐水圓轉捉不著。師忽有省。踴躍。攜籃歸入見聞。聞曰是甚麼。師曰一籃菜。曰何不別道。師曰請和尚別問來。次參大覺。歸侍無聞。值圍爐次。聞問。人人有個本來父母。子之父母今在何處。師曰一火焚之。

【現代漢語翻譯】現代漢語譯本問：從哪裡來？僧人回答：從尖峰來。問：大休有什麼話語？僧人舉了之前的話。尊宿合掌說：真是大慈悲。嘉靖二十一年十一月八日，召集眾人寫偈語說：『將過去、現在、未來三際握在手中作為柱杖，十方世界原本就是舊袈裟。泥牛石虎知道訊息，踏破虛空便到家。』寫完后，端坐而逝。

斗峰琴禪師的法嗣

建寧府斗峰天真道覺禪師

是郡里建安張氏的兒子。看到『萬法』公案有所領悟，作偈語說：『一手拍，一手鼓，無位真人（指不執著于任何位置的真我）跳出常規的舞蹈。口中唱出沒有曲調的歌，三千諸佛（指過去、現在、未來的一切佛）都是同一個母親。』呈現給古音，立即得到印可。

《五燈會元續略》卷第四上

《五燈會元續略》卷第四下

明朝支提山嗣祖沙門凈柱編輯

臨濟宗

南嶽下第三十一世

龍泉聰禪師的法嗣

北京笑巖月心德寶禪師

是金臺吳氏的兒子，是世代顯貴的錦衣衛家族。他的母親在晴朗的白天忽然聽到巨大的雷聲震動大地，不久就生下了他。他從小就孤苦伶仃。成年後不甘心過平凡的生活，二十二歲時就拜廣慧寺的大寂為師，剃度受戒，一心向道。他前往關子嶺拜見無聞，無聞問他：『十聖三賢（佛教中的十聖和三賢）已經完全具備聖人的智慧，為什麼說不明白這個宗旨？』無聞厲聲說：『十聖三賢你已經知道，什麼是這個宗旨？快說！』禪師的回答不契合。一天，他提著籃子在水邊洗菜，忽然一棵菜莖掉進水裡，隨著水流旋轉，抓不著。禪師忽然有所領悟，高興地提著籃子回去見無聞。無聞問：『這是什麼？』禪師說：『一籃菜。』無聞說：『為什麼不說別的？』禪師說：『請和尚另外問。』後來參拜大覺，回來侍奉無聞。正趕上大家圍著火爐，無聞問：『人人都有個本來的父母，你的父母現在在哪裡？』禪師說：『一把火燒了。』

【English Translation】 English version Where do you come from? The monk replied: From Jianfeng. Asked: What words does Daxiu have? The monk cited the previous words. The venerable master joined his palms and said: Truly great compassion. On the eighth day of the eleventh month of the twenty-first year of Jiajing, he gathered the assembly and wrote a verse, saying: 'Grasping the three periods (past, present, and future) to make a staff, the ten directions are originally the old kasaya (monk's robe). The clay ox and stone tiger know the news, and breaking through the void, you arrive home.' After writing, he sat upright and passed away.

Successor of Zen Master Doufeng Qin

Zen Master Tianzhen Daojue of Doufeng, Jianning Prefecture

He was the son of the Zhang family of Jian'an in the prefecture. He had an awakening upon seeing the 'Ten Thousand Dharmas' koan, and composed a verse saying: 'One hand claps, one hand drums, the True Person without Position (referring to the true self without attachment to any position) dances out of the ordinary. From the mouth sings a song without melody, the three thousand Buddhas (referring to all Buddhas of the past, present, and future) are of the same mother.' Presented to Guyin, he immediately received endorsement.

Continued Records of the Five Lamps, Volume 4, Part 1

Continued Records of the Five Lamps, Volume 4, Part 2

Compiled by Jingzhu, a Shramana of Zhiti Mountain in the Ming Dynasty, a successor to the ancestral tradition

Linji School

Thirty-first Generation Below Nanyue

Successor of Zen Master Longquan Cong

Zen Master Xiaoyan Yuexin Debao of Beijing

He was the son of the Wu family of Jintai, a family of hereditary Embroidered Uniform Guards. His mother suddenly heard a loud thunder shaking the earth in broad daylight, and soon after gave birth to him. He was orphaned and impoverished from a young age. After coming of age, he was unwilling to live an ordinary life, and at the age of twenty-two, he took Daji of Guanghui Temple as his teacher, shaved his head, received the precepts, and aspired only to the Way. He went to Guanziling to visit Wuwen, who asked him: 'The Ten Sages and Three Worthies (referring to the ten sages and three worthies in Buddhism) have fully possessed the wisdom of sages, why do you say you don't understand this purpose?' Wuwen said sternly: 'You already know the Ten Sages and Three Worthies, what is this purpose? Speak quickly!' The Zen master's answer did not match. One day, he was washing vegetables by the water with a basket, and suddenly a vegetable stalk fell into the water, spinning with the current, unable to be caught. The Zen master suddenly had an awakening, and joyfully carried the basket back to see Wuwen. Wuwen asked: 'What is this?' The Zen master said: 'A basket of vegetables.' Wuwen said: 'Why don't you say something else?' The Zen master said: 'Please ask the abbot differently.' Later, he visited Dajue and returned to serve Wuwen. It happened to be when everyone was around the stove, and Wuwen asked: 'Everyone has original parents, where are your parents now?' The Zen master said: 'Burned in a fire.'

曰恁么則子無父母耶。師曰。有則有。只是佛眼覷不見。曰子還見么。師曰某甲亦不見。曰子何不見。曰若見則非真父母。曰善哉。師遂成偈曰。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。分明呈似師。聞曰如是如是。直入終南。后出世高座牛首圓通等處。上堂拈拄杖曰。有么有么。時有僧出作禮。師劈脊便打曰多口作么。曰。某甲一言也未。何為多口。師復打曰再犯不容。上堂。趣庭露濕階笞滑。行道藤牽山徑迷。禪者多詢祖師意。夜來攜履獨歸西。拈拄杖指曰。看看祖師又越山門而來也。喚行童與我即便逐出。且道正欲覓祖師。祖師親來。為甚麼親逐出。良久曰。是你諸人分上。著者等閑傢俱不得。上堂。當門一隻箭。來者看方便。擬進問如何。穿過髑髏面。上堂。夜半好大風。庭砌舞殘紅。悉達無巴鼻。為人話苦空。僧問婆子燒庵意旨如何。師曰不奈船何打破戽斗。問如何是和尚昔年獲益事。師以拂子倒懸視僧曰會么。曰某甲已識和尚做處也。師曰你道荊州黃四娘禮佛求個甚麼。僧無對。師乃打出。師于漢楚之間寓夏。時當季秋。一日于金沙灘陽濵塌地而坐。有兩衲子隨侍師側。忽見一沙門執錫杖緣濵而來。貌古奇雅。逼前卓立。朗聲問曰。仁者可識從上相承

【現代漢語翻譯】現代漢語譯本：問：『如果這樣，那麼你沒有父母嗎？』師父說：『有是有，只是佛眼（Buddha-eye，指覺悟的智慧）看不見。』問：『你還看得見嗎？』師父說：『我（某甲是古代僧人自謙的說法）也看不見。』問：『你為什麼看不見？』師父說：『如果看得見，那就不是真正的父母。』問：『說得好。』師父於是作偈說：『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，分明呈似師。』聞說：『是這樣，是這樣。』（師父）直接進入終南山，後來在牛首圓通等處開堂說法。上堂時拿起拄杖說：『有嗎？有嗎？』當時有個僧人出來行禮，師父劈頭就打，說：『多嘴做什麼？』僧人說：『我一句話也沒說，為什麼說我多嘴？』師父又打了一下，說：『再犯不饒。』上堂：『趣庭露濕階笞滑，行道藤牽山徑迷，禪者多詢祖師意，夜來攜履獨歸西。』拿起拄杖指著說：『看看，祖師（Patriarch，指禪宗的歷代祖師）又越過山門而來了。』叫來行童，讓我立刻趕出去。且說正要尋找祖師，祖師親自來了，為什麼反而要趕出去？良久，說：『是你們這些人分上，著了等閑傢俱不得。』上堂：『當門一隻箭，來者看方便，擬進問如何，穿過髑髏面。』上堂：『夜半好大風，庭砌舞殘紅，悉達（Siddhartha，釋迦牟尼佛的本名）無巴鼻，為人話苦空。』僧人問：『婆子燒庵（Old woman burning down the hermitage，一個禪宗公案）的意旨如何？』師父說：『不奈船何打破戽斗。』問：『如何是和尚昔年獲益事？』師父把拂子倒過來懸掛給僧人看，說：『會嗎？』（僧人）說：『我已識和尚做處也。』師父說：『你道荊州黃四娘禮佛求個甚麼？』僧人無言以對，師父就打了他出去。師父在漢楚之間的寺廟裡度夏，時當季秋。一日在金沙灘陽濱塌地而坐，有兩衲子隨侍師側。忽然看見一個沙門（Shramana，佛教出家人的通稱）執錫杖緣濱而來，貌古奇雅，逼前卓立，朗聲問曰：『仁者可識從上相承？』

【English Translation】 English version: Asked: 'If that's the case, then do you have no parents?' The master said: 'There are, but the Buddha-eye (Buddha-eye, referring to the wisdom of enlightenment) cannot see them.' Asked: 'Can you still see them?' The master said: 'I (Moujia is an ancient humble way for monks to refer to themselves) also cannot see them.' Asked: 'Why can't you see them?' The master said: 'If you can see them, then they are not true parents.' Asked: 'Well said.' The master then composed a verse saying: 'Originally true parents, never separated throughout kalpas, rising and sitting relying on their strength, knowing cold and warmth together, meeting but not seeing each other, seeing each other but not recognizing each other, asking where they are now, clearly presented to the teacher.' Heard and said: 'It is so, it is so.' (The master) went directly into Zhongnan Mountain, and later opened a hall to preach at Niushou Yuantong and other places. When ascending the hall, he picked up his staff and said: 'Is there? Is there?' At that time, a monk came out to salute, and the master hit him head-on, saying: 'What are you doing being so talkative?' The monk said: 'I haven't said a word, why do you say I'm talkative?' The master hit him again, saying: 'No forgiveness for repeated offenses.' Ascending the hall: 'The courtyard is wet with dew, the steps are slippery, the path is overgrown with vines, the Zen practitioners often ask about the meaning of the Patriarch (Patriarch, referring to the successive patriarchs of Zen Buddhism), last night I carried my shoes and returned alone to the west.' Picking up the staff and pointing, he said: 'Look, the Patriarch (Patriarch, referring to the successive patriarchs of Zen Buddhism) has crossed the mountain gate again.' Call the attendant boy and have me drive him out immediately. And yet, just when seeking the Patriarch, the Patriarch comes in person, why drive him out instead? After a long while, he said: 'It is because of you people, you cannot be attached to ordinary furniture.' Ascending the hall: 'An arrow at the door, those who come see the expedient means, intending to ask how, pierce through the skull face.' Ascending the hall: 'A great wind in the middle of the night, the courtyard is dancing with fallen red petals, Siddhartha (Siddhartha, the original name of Shakyamuni Buddha) has no handle, speaking of suffering and emptiness for people.' A monk asked: 'What is the meaning of the old woman burning down the hermitage (Old woman burning down the hermitage, a Zen koan)?' The master said: 'There is nothing to do with the boat, so break the water bucket.' Asked: 'What is the matter of the monk's past years of benefit?' The master hung the whisk upside down for the monk to see, saying: 'Do you understand?' (The monk) said: 'I already know what the master is doing.' The master said: 'What do you say Huang Siniang of Jingzhou is praying for when she worships the Buddha?' The monk had no answer, so the master hit him and drove him out. The master spent the summer in a temple between Han and Chu, during the late autumn. One day, he sat on the sandy beach of Jinsha, with two monks attending him. Suddenly, he saw a Shramana (Shramana, a general term for Buddhist monks) coming along the beach with a staff, with an ancient and elegant appearance, standing upright in front of him, and loudly asked: 'Can the benevolent one recognize the transmission from above?'

密論義否。師從容曰。仁者。密則非論。論則非義。彼乃退後一步。以錫橫擔肩上。翹足獨立曰。是甚麼義。師于地上書一更字。彼以錫畫地一畫。闊兩脛立上。復以錫橫按腹上。亞身而視曰。是甚麼義。師于地上書一嘉字。彼即卓錫地上。以兩手叉腰。懸翹一足。切齒怒目作降魔勢曰。是甚麼義。師于地上書一之字。彼復分手指天地。以身周旋一匝曰。是甚麼義。師于地上書一尤字。彼復進前一步。叉手作女人拜。復分手指兩衲子曰。者個是甚麼義。師于地上書一蠶字。彼方繞師三匝。於前作禮。立於師右。師于地上書[佛/(佛佛)/魔]字示之。曰會么。彼方進語。師復曰。設到此地更須有[魔/(魔魔)/佛]者個時節始得。彼忽歡喜合爪面師嘆曰。咦真摩訶衍薩婆若上士耶。仍作禮。浩然而去。時兩衲子皆驚喜罔測。請問彼是何所沙門。所為復何義耶。師良久乃曰還識此人否。兩衲子俱曰不識。師曰此是應真[癸-天+貝]聖。所呈乃是金剛王變相三昧及三昧王三昧。用來勘吾。然彼尚將有新證爾。萬曆五年丁丑師結庵西城柳巷。辛巳師示寂。塔于城西之小西門。世壽七十。臘四十八夏。

大川洪禪師法嗣

代州五臺龍樹庵寶印禪師

一日晨起望明霜有省。偈曰。日出東山。月沉西

嶂。昨日今朝。曾無兩樣。

楚峰禪師

居秘魔崖十餘載。日食蒼朮。五穀不入口。人不堪其苦。師囂囂自得。一日聞火爆聲忽悟。偈曰。眼睛突出死柴頭。赫赫神光照四洲。觸處分明人不委。幾回春去又逢秋。

玉堂和尚

僧問如何是道。師曰腳下底。曰如何行履。師曰直去不迷。

敬畏空禪師法嗣

蘇州車溪無幻性沖禪師

喜興秀水張氏子。參無趣。誨以教外別傳之旨。朝夕參究有所契入。遂剃染。結庵徑山。集無趣語錄往見趣。趣問子一向在甚麼處。師曰徑山。曰做得甚麼事。師曰。某甲買得一段田。收得原本契書。請和尚僉押。即將集本呈上。趣接得展看曰。者個是我的。汝底聻。師曰和尚莫搶奪行市。趣擲下集本。師便出。已而呈偈。趣曰非語言文字。也是汝作底么。師曰。某甲豉粥飯氣。若謂有所得。辜負和尚不少。趣點首。后住車溪二十餘年。日與衲子輩商確大事。罔不悅服。兩客下棋次。僧請益。師曰。若論此事如兩家著棋。用心鮮有不克者。何則。若也未知局面。舉必全乖。不善權宜。觸途遭喪。祇為他意馬散失。狂象無鉤。兵車不識。機關心粗。常行險地。不惟重重納敗。將見皮破血流。若是主將威嚴。士途平坦。如是而炮不虛發。匕則打破重圍。

【現代漢語翻譯】現代漢語譯本嶂。昨日今朝。曾無兩樣。

楚峰禪師（Chufeng Chan Master）：在秘魔崖（Mimo Cliff）居住十餘年，每天食用蒼朮（Atractylodes lancea），五穀不入口。別人無法忍受這種痛苦，禪師卻怡然自得。一日，聽到火爆聲忽然領悟。偈語說：『眼睛突出死柴頭，赫赫神光照四洲。觸處分明人不委，幾回春去又逢秋。』

玉堂和尚（Yutang Monk）：有僧人問：『如何是道？』禪師說：『腳下底。』僧人問：『如何行履？』禪師說：『直去不迷。』

敬畏空禪師（Jingweikong Chan Master）法嗣

蘇州車溪無幻性沖禪師（Wuhuan Xingchong Chan Master of Chexi, Suzhou）：喜興秀水張氏之子。參拜無趣禪師（Wuqu Chan Master），無趣禪師用教外別傳的宗旨教誨他。他早晚參究，有所契入，於是剃度出家。在徑山（Jingshan Mountain）結庵。收集無趣禪師的語錄去拜見無趣禪師。無趣禪師問：『你一向在什麼地方？』禪師說：『徑山。』無趣禪師問：『做些什麼事？』禪師說：『我買了一段田，收好了原本的契書，請和尚您簽字。』隨即把語錄集呈上。無趣禪師接過展開看了看說：『這個是我的，你的呢？』禪師說：『和尚您莫要搶奪市場。』無趣禪師把語錄集扔下，禪師便離開了。之後呈上一首偈語。無趣禪師說：『非語言文字，也是你做的嗎？』禪師說：『我只是些豉粥飯氣，如果說有所得，辜負和尚您不少。』無趣禪師點頭。後來住在車溪（Chexi）二十餘年，每天與僧人們商確大事，沒有不悅服的。兩客人下棋時，有僧人請教。禪師說：『若論此事，如兩家下棋，用心鮮有不克者。何則？若也未知局面，舉必全乖。不善權宜，觸途遭喪。只為他意馬散失，狂象無鉤，兵車不識機關，心粗常行險地。不惟重重納敗，將見皮破血流。若是主將威嚴，士途平坦。如是而炮不虛發，匕則打破重圍。』

【English Translation】 English version A peak. Yesterday and today. There has never been any difference.

Chan Master Chufeng: Resided at Mimo Cliff (Secret Demon Cliff) for over ten years, daily consuming Atractylodes lancea (cangzhu), without any grains entering his mouth. Others could not endure such hardship, but the Chan Master was content. One day, upon hearing the sound of an exploding fire, he suddenly attained enlightenment. His verse says: 'Eyes protruding, a dead firewood head, its brilliant divine light illuminates the four continents. Everywhere is clear, yet people do not understand, how many times spring has passed, and autumn has arrived again.'

Monk Yutang: A monk asked: 'What is the Dao?' The Chan Master said: 'That beneath your feet.' The monk asked: 'How should one walk?' The Chan Master said: 'Go straight without迷(getting lost).'

Dharma Successor of Chan Master Jingweikong

Chan Master Wuhuan Xingchong of Chexi, Suzhou: The son of the Zhang family of Xixiu. He visited Chan Master Wuqu, who instructed him with the principle of 'a special transmission outside the teachings.' He contemplated and investigated day and night, gaining some insight, and then shaved his head and became a monk. He built a hermitage on Jingshan Mountain (Jingshan Mountain). He collected Chan Master Wuqu's sayings and went to see Wuqu. Wuqu asked: 'Where have you been all along?' The Chan Master said: 'Jingshan.' Wuqu asked: 'What have you been doing?' The Chan Master said: 'I bought a piece of land and collected the original deed. Please, Master, sign it.' Then he presented the collected sayings. Wuqu took it, unfolded it, and looked at it, saying: 'This is mine, what about yours?' The Chan Master said: 'Master, don't搶奪行市(monopolize the market).' Wuqu threw down the collected sayings, and the Chan Master left. Later, he presented a verse. Wuqu said: 'Is that which is beyond language and words also what you made?' The Chan Master said: 'I am just filled with the氣(smell) of fermented beans and rice porridge. If I were to say I had attained something, I would be letting you down, Master.' Wuqu nodded. Later, he lived in Chexi (Chexi) for over twenty years, daily discussing important matters with the monks, and none were displeased. When two guests were playing chess, a monk asked for instruction. The Chan Master said: 'If we discuss this matter, it is like two families playing chess. Those who are mindful rarely fail to win. Why? If one does not know the overall situation, every move will be completely wrong. If one is not good at adapting to circumstances, one will suffer losses everywhere. It is only because the意馬(mind-horse) is scattered, the狂象(wild elephant) has no hook, the兵車(war chariot) does not recognize the機關(mechanism), and the heart is粗(careless), constantly walking in dangerous places. Not only will one repeatedly suffer defeats, but one will also see skin broken and blood flowing. If the commander is威嚴(majestic), the path of the soldiers will be平坦(smooth). In this way, the cannon will not fire in vain, and the匕(dagger) will break through the encirclement.'

兵不亂行。誰肯直前退後。天馬而追風八面。神車而竟沒遮攔。不唯致勝奏功。畢竟風行草偃。良久曰。太平本是將軍定。不許將軍見太平。萬曆三十八年徑山建禪期。請師領眾。示眾曰。大道無向背。至理絕言詮。迥出三乘。高超十地。萬法不到處持地光輝。生佛未分時靈源獨耀。不落見聞。不隨聲色。直下無一絲毫頭。遍界全彰奇特事。直饒棒頭取證。喝下承當。猶是曲為。今時更或光景俱忘。契心平等。畢竟亦非的旨。所以道向上一路千聖不傳。學者勞形如猿捉影。到者里絕行絕解絕照絕用絕理絕事。若倚天長劍凜凜神威。如鐵牛之機羅籠不住。今日明眼人前不敢囊藏被蓋。八字打開去也。拈拂子曰。諸上座還委悉么。耀古騰今即者是。大千沙界一間身。經半載而脾疾作。復歸車溪。疾益甚。僧問和尚百年後向甚麼處去。師曰。千株松下角灣灣。白草頭邊亂𨁝跳。辛亥冬示寂。奉靈骨塔于徑山。

南嶽下三十二世

笑巖寶禪師法嗣

常州龍池幻有正傳禪師

應天溧陽呂氏子。十九剃髮于荊溪顯親寺。看父母未生話。一夕聞燈花爆有省。直抵神京參笑巖。方具述所以。巖忽趯出只履曰。曏者里道一句看。師茫然。中夜旁皇。巖晨起見師猶立檐下。驀喚師。師回顧。巖翹足作修羅障日月勢

。師有省。一日巖持拄杖入堂曰。我者杖要與人。有要底么。首座曰某甲要。巖曰汝要作么。座曰要他剷斷天下人舌根。巖以杖架肩轉身曰。楖𣗖橫擔不顧人。直入千峰萬峰去。師躍然下禪床曰。若果如是。須分付某甲可也。往前迎取。巖微笑曰。汝當久久執持一番。始可打草去也。已而辭去。巖署正宗付焉。贈一笠曰無露圭角。師棲息五臺一十三載。會太常唐鶴徴請住龍池。上堂。無上法王有大陀羅尼門名為圓覺。驀豎起拂子曰。汝等會得者個么。鷂子已飛雲外去。癡人猶向月邊尋。久立珍重。上堂。山漉漉。水漉漉。四天王昨夜忽被無明逐。算盤子打過了八萬四千九百九十零九遍。眾兄弟為什麼累我廚下火頭。直至如今睡不足。下座曰。參。上堂。十方無壁落。四面亦無門。但得安身處。天空放白雲。便下座。上堂。一切法不有。一切法不無。若能如是會。水上按葫蘆。有客舉僧問雲門如何是諸佛出身處。門曰東山水上行如何會。師曰無孔笛沒人解吹。曰學人試問和尚得否。師曰得。曰如何是諸佛出身處。師曰西河火里坐。問如何是西來意。師曰屋北鹿獨宿。曰不會。師曰溪西雞齊啼。問如何是佛祖奇特事。師曰蝦蟆捕大蟲。曰恁么則不為奇特也。師曰貓兒捉老鼠。僧禮拜起。師振威一喝。曰和尚為甚麼放某甲不

過。師曰老僧有事你且去。萬曆四十二年甲寅示疾。先一日示微疾。眾知師厭世。因請遺訓。師舉所著帽者三。眾無對。師乃拍膝。奄然而逝。

代州東臺瑞峰和尚

壽昌參問。某甲于古德機緣數則有疑。乞師指示。師曰請道。昌曰。臨濟道佛法無多子。畢竟是個甚麼。師曰向道無多子又是個甚麼。昌曰。玄沙謂靈云敢保老兄未徹在。何處是他未徹處。師曰大是玄沙未徹。昌曰。趙州雲臺山婆子我為汝勘破了也。勘破在甚麼處。師曰卻是婆子勘破趙州。昌更請頌。師曰。知是般事便休。老僧不解恁么。

高陽靈谷曇芝禪師

參笑巖問。古人云打破鏡來相見。既打破鏡。擬向甚麼處相見。巖曰慚愧殺人。師忽有省。頓領厥旨。遂忘禮拜。舞蹈而出。

車溪沖禪師法嗣

嘉興府興善寺南明慧廣禪師

鹽官韓氏子。出家本寺。于無字話有疑。請益無幻。后入雙徑。于地上拾片紙。有觀方知彼去去者不至方之句。有省。往呈無幻。幻可之。後首眾蓮居雙徑。示眾。前年年。鼻孔無半邊。去年年。兩眼不能全。今年年。三十精骨獻青天。我禪已說了。汝等作么生參。示眾。個般奇特事難言。驀直皋亭跳上天。帝釋鼻樑遭磕破。波斯痛倒海門前。聞谷問。了即業障本來空。為甚麼師子

【現代漢語翻譯】現代漢語譯本：

過了一段時間。老師說：『老僧有事，你先去吧。』萬曆四十二年甲寅，老師示現疾病。提前一天略微示現小病，眾人都知道老師要圓寂了，因此請求遺訓。老師舉起所著的帽子三頂，眾人沒有能對上的。老師於是拍膝，安然而逝。

代州東臺瑞峰和尚

壽昌禪師參問：『弟子對於古德的機緣有幾則不明白，請老師指示。』老師說：『請說。』壽昌禪師說：『臨濟禪師說「佛法無多子」，究竟是個什麼？』老師說：『向道「無多子」又是個什麼？』壽昌禪師說：『玄沙禪師說靈云禪師「敢保老兄未徹在」，哪裡是他未徹之處？』老師說：『正是玄沙禪師未徹。』壽昌禪師說：『趙州禪師說「臺山婆子我為汝勘破了也」，勘破在什麼地方？』老師說：『卻是婆子勘破趙州。』壽昌禪師更請求作頌。老師說：『知是般事便休，老僧不解恁么。』

高陽靈谷曇芝禪師

參笑巖禪師，問道：『古人說「打破鏡來相見」，既然打破了鏡子，打算向什麼地方相見？』笑巖禪師說：『慚愧殺人。』曇芝禪師忽然有所領悟，頓時領會了其中的旨意，於是忘記了禮拜，舞蹈而出。

車溪沖禪師法嗣

嘉興府興善寺南明慧廣禪師

是鹽官韓氏的兒子，在本寺出家。對於「無」字話頭有所疑惑，請教無幻禪師。後來進入雙徑寺，在地上撿起一片紙，上面有「觀方知彼去去者不至方」的句子，有所領悟。前往呈給無幻禪師，無幻禪師認可了他。後來在蓮居雙徑寺領導大眾。開示說：『前年年，鼻孔無半邊。去年年，兩眼不能全。今年年，三十精骨獻青天。我禪已說了，汝等作么生參？』開示說：『個般奇特事難言，驀直皋亭跳上天，帝釋（Indra）鼻樑遭磕破，波斯（Persian）痛倒海門前。』聞谷禪師問：『了即業障本來空，為甚麼師子（lion）

【English Translation】 English version:

After a while, the master said, 'I, the old monk, have something to attend to; you may leave for now.' In the year Jia Yin of the Wanli reign (1614), the forty-second year, the master manifested illness. The day before, he showed a slight illness, and the assembly knew that the master was about to pass away, so they requested his final instructions. The master held up three of his own hats, but none of the assembly could respond appropriately. The master then clapped his knee and passed away peacefully.

The Venerable Ruifeng of Dongtai in Daizhou

Shouchang asked, 'I have doubts about several of the ancient masters' encounters. Please instruct me.' The master said, 'Please speak.' Shouchang said, 'Linji (Linji Yixuan) said, "The Buddha-dharma has not much to do." What exactly is it?' The master said, 'What is it that is said to have "not much to do"?' Shouchang said, 'Xuan Sha (Luohan Guichen) said of Lingyun (Zhiqin), "I dare say that you, brother, have not thoroughly understood." Where is it that he has not thoroughly understood?' The master said, 'It is precisely Xuan Sha who has not thoroughly understood.' Shouchang said, 'Zhaozhou (Congshen) said, "I have thoroughly investigated the old woman of Mount Tai for you." Where has he thoroughly investigated?' The master said, 'It is precisely the old woman who has thoroughly investigated Zhaozhou.' Shouchang further requested a verse. The master said, 'If you know it's like this, then stop. This old monk doesn't understand it that way.'

The Chan Master Tanzhi of Linggu in Gaoyang

He consulted Xiaoyan (Dahui Zonggao), asking, 'The ancients said, "Break the mirror and meet each other." Having broken the mirror, where do you intend to meet?' Xiaoyan said, 'Ashamed to death!' Chan Master Tanzhi suddenly had an awakening and immediately understood the meaning. He then forgot to bow and danced out.

The Dharma Heir of Chan Master Chong of Chexi

The Chan Master Huiguang of Nanming Temple in Jiaxing Prefecture

He was the son of the Han family of Yanguan, and he left home at this temple. He had doubts about the 'Wu' (Mu) character koan and sought instruction from Wuhuan. Later, he entered Shuangjing Temple and picked up a piece of paper on the ground with the sentence, 'Observing the direction, one knows that those who go and go do not reach the direction.' He had an awakening. He went to present it to Wuhuan, who approved of it. Later, he led the assembly at Lianju Shuangjing Temple. He instructed the assembly, saying, 'The year before last, there was no half of a nostril. Last year, both eyes were not complete. This year, thirty essence bones are offered to the blue sky. I have already spoken my Chan. How do you all participate?' He instructed the assembly, saying, 'Such a peculiar thing is hard to say. Suddenly, Gaoting jumps up to the sky. Indra's nose bridge is broken, and the Persian falls in pain before the sea gate.' Wengu asked, 'If one understands, karmic obstacles are originally empty. Why does the lion'

尊者被罽賓國王斬卻。師曰本來空。曰爭奈頭何。師曰本來空。曰為甚麼罽賓國王一手墮地。師曰本來空。泰昌改元仲冬二十七日囑後事畢。奄然而逝。骨𢊃于徑山普同塔。

南嶽下三十三世

龍池傳禪師法嗣

寧波府天童密雲圓悟禪師

常州宜興蔣氏子。甫離襁褓。氣度莊凝。不妄言動。八歲興世相無常之感。恒誦佛號。長事耕穫。偶得六祖壇經。時釋鋤而觀之。始知宗門事一日。過山徑忽見積薪。恍然有省。二十九歲安置家室。遂依龍池祝髮。二六時中看得心境兩立。與古人天地同根萬物一體語。不能契合。因請益。池曰。汝若到者田地。便乃放身倒臥。師益昏惑。一日過銅棺山豁然大悟。時年三十八矣。會池移錫燕都。師特往省。池問。老僧離汝三載。還有新會處么。師曰。一人有慶萬民樂業。池曰汝又作么生。師曰某甲特特來省覲和尚。池曰念子遠來放汝三十棒。師珍重便出。一日侍次。池問惡有人問汝如何祇對。師即向前豎起拳。池曰老僧不曉得者個是甚麼意思。師曰。莫道和尚不曉得。三世諸佛也不曉得。池曰汝又作么生。師便喝。池曰三喝四喝后又如何。師即連喝退。池曰宛有古人之作。師復喝。於是南還遍訪。會池再徙龍池。師徒覲。池上堂。舉拂問曰。諸方還有者個么。

【現代漢語翻譯】現代漢語譯本：尊者被罽賓國王斬首。（罽賓國王：古代印度的一個國王）禪師說：『本來就是空。』（意指一切皆是虛無）國王問：『那頭顱怎麼辦？』禪師說：『本來就是空。』國王問：『為什麼罽賓國王的手一落地？』禪師說：『本來就是空。』泰昌改元那年仲冬二十七日，禪師囑咐完後事，安然圓寂。骨灰安放在徑山普同塔。

南嶽下第三十三世

龍池傳禪師的法嗣

寧波府天童密雲圓悟禪師

禪師是常州宜興蔣氏之子。剛離開襁褓，就氣度莊重沉穩，不隨便說話行動。八歲時，就產生了世事無常的感觸，經常誦唸佛號。長大后從事耕作。偶然得到《六祖壇經》，於是放下鋤頭觀看，才知道宗門大事。有一天，經過山路，忽然看見堆積的柴薪，恍然有所領悟。二十九歲時，安頓好家室，於是依止龍池禪師剃度出家。時時刻刻觀察心境兩立的狀態，與古人所說的『天地同根，萬物一體』的境界，不能契合。因此向龍池禪師請教。龍池禪師說：『你如果到了那種田地，便可以放身倒臥。』禪師更加迷惑。有一天，經過銅棺山，豁然大悟，當時三十八歲。適逢龍池禪師移錫燕都（燕都：北京的古稱），禪師特地前去拜見。龍池禪師問：『我離開你三年了，你還有新的體會嗎？』禪師說：『一人有慶，萬民樂業。』（意指天下太平）龍池禪師問：『你又怎麼樣呢？』禪師說：『我特地來拜見和尚。』龍池禪師說：『念你遠道而來，放你三十棒。』禪師珍重地退了出來。有一天，禪師在侍奉龍池禪師時，龍池禪師問：『如果有人問你，你如何回答？』禪師立刻向前豎起拳頭。龍池禪師說：『老僧不曉得這個是什麼意思。』禪師說：『莫說和尚不曉得，三世諸佛也不曉得。』龍池禪師問：『你又怎麼樣呢？』禪師立刻大喝一聲。龍池禪師說：『三喝四喝之後又如何？』禪師立刻連喝幾聲退了出去。龍池禪師說：『確實有古人的風範。』禪師又喝了一聲。於是禪師向南返回，遍訪各地。適逢龍池禪師再次遷往龍池，禪師前去拜見。龍池禪師上堂，舉起拂塵問道：『各方還有這個嗎？』（意指還有人能理解這個嗎？）

【English Translation】 English version: The Venerable was beheaded by the King of Jibin (King of Jibin: An ancient king of India). The Master said, 'Originally empty.' (Meaning everything is illusory) The King asked, 'What about the head?' The Master said, 'Originally empty.' The King asked, 'Why did the King of Jibin's hand fall to the ground?' The Master said, 'Originally empty.' In the year of the Taichang reign change, on the twenty-seventh day of the mid-winter month, the Master finished entrusting his affairs and passed away peacefully. His ashes were placed in the Putong Pagoda at Jingshan.

The 33rd Generation from Nanyue

Successor of Dharma from Zen Master Longchi Chuan

Zen Master Miyun Yuanwu of Tiantong Monastery, Ningbo Prefecture

The Master was a son of the Jiang family of Yixing, Changzhou. Just out of infancy, he had a dignified and composed demeanor, not speaking or acting rashly. At the age of eight, he felt the impermanence of the world and constantly chanted the Buddha's name. When he grew up, he engaged in farming. He happened to obtain the Sixth Patriarch's Platform Sutra, so he put down his hoe and read it, and then he knew the great matter of the Zen school. One day, passing through a mountain path, he suddenly saw a pile of firewood and suddenly realized something. At the age of twenty-nine, he settled his family and then followed Zen Master Longchi to have his head shaved and become a monk. He constantly observed the state of the duality of mind and environment, and could not agree with the ancient saying 'Heaven and earth share the same root, and all things are one body.' Therefore, he asked Zen Master Longchi for advice. Zen Master Longchi said, 'If you reach that state, then you can lie down and relax.' The Master became even more confused. One day, passing by Tongguan Mountain, he suddenly had a great enlightenment, at the age of thirty-eight. It happened that Zen Master Longchi moved to Yandu (Yandu: the ancient name of Beijing), and the Master went to visit him. Zen Master Longchi asked, 'I have been away from you for three years, do you have any new insights?' The Master said, 'When one person is happy, all people are happy.' (Meaning the world is peaceful) Zen Master Longchi asked, 'What about you?' The Master said, 'I have come specifically to visit the Abbot.' Zen Master Longchi said, 'Considering that you have come from afar, I will give you thirty blows.' The Master respectfully withdrew. One day, while serving Zen Master Longchi, Zen Master Longchi asked, 'If someone asks you, how will you answer?' The Master immediately stepped forward and raised his fist. Zen Master Longchi said, 'The old monk does not understand what this means.' The Master said, 'Don't say that the Abbot doesn't understand, the Buddhas of the three worlds don't understand either.' Zen Master Longchi asked, 'What about you?' The Master immediately shouted loudly. Zen Master Longchi said, 'What about after three or four shouts?' The Master immediately shouted several times and retreated. Zen Master Longchi said, 'Indeed, he has the style of the ancients.' The Master shouted again. So the Master returned south and visited various places. It happened that Zen Master Longchi moved to Longchi again, and the Master went to visit him. Zen Master Longchi ascended the hall, raised his whisk and asked, 'Is there this in all directions?' (Meaning is there anyone who can understand this?)

師震威一喝。池曰好一喝。師連喝兩喝歸位。池顧師曰更喝一喝看。師即出法堂。池歸方丈。師隨入曰適來觸杵和尚。池乃撾鼓上堂。授師衣拂。覆命入室。囑累扶持佛法。師呈偈曰。若據某甲扶佛法。任他○○○○○。都來總與三十棒。莫道分明為賞罰。迨池示寂。師守龕三載。萬曆四十五年眾請繼席開法。次住臺之通玄禾之金粟閩之黃檗明之育王天童。因雪上堂。昨日青山。今朝白雪。眾兄弟。好訊息。野鹿行人步步成跡。唯有掛角羚羊絕氣息。從來獵犬難尋覓。高著眼始得。上堂。師不升座佇于座前曰。危僧氣喘不能說話。遂咳嗽吐痰于地曰。眾兄弟試道看。良久無有出者。師以腳抹卻。歸方丈。上堂。當頭一著坐斷要津。才然側耳。喪卻家珍。從來佛法不順人情。所以道出群須是英靈漢。敵勝還他師子兒。上堂。默時說。說時默。大施門開無壅塞。爭如臨濟小廝兒。赤手全提白拈賊。喝一喝。上堂。舉拄杖曰。舉一不得舉二。放過一著落在第二。擲下拄杖曰。老僧落二去也。且一又如何舉。便下座。上堂。三世諸佛不知有從空放下。貍奴白牯卻知有憑地升高。從空放下無眾生可度。從地升高超佛越祖。超佛越祖眾生度盡。恒沙佛無眾生可度。諸佛何曾度一人。雖然如是。忽若兩頭坐斷中間撒開。突出難辨一句

【現代漢語翻譯】現代漢語譯本師震威嚴厲地喝了一聲。池禪師說：『好一聲喝！』師震威連續喝了兩聲，然後回到原來的位置。池禪師回頭對師震威說：『再喝一聲來聽聽。』師震威隨即走出法堂，池禪師回到方丈室。師震威跟進去說：『剛才冒犯了和尚。』池禪師於是敲鼓上堂說法，授予師震威衣缽和拂塵，又命他進入內室，囑咐他扶持佛法。師震威呈上偈語說：『如果說我來扶持佛法，任憑（此處省略五個字），都一概賞他三十棒，不要說我分明是爲了賞罰。』等到池禪師圓寂后，師震威守著靈龕三年。萬曆四十五年，大眾請他繼承主持寺院開堂說法。之後，師震威先後住持臺州的通玄寺、禾的金粟寺、閩的黃檗寺、明的育王寺和天童寺。因下雪而上堂說法，說：『昨天還是青山，今天就變成了白雪。各位同修，這是個好訊息！野鹿和行人，每一步都留下痕跡，唯有掛角的羚羊，沒有留下任何氣息，向來獵犬都難以尋覓。要眼光高遠才能看得到。』上堂說法，師震威沒有登上法座，而是站在座前說：『老僧氣喘吁吁，不能說話。』於是咳嗽一聲，把痰吐在地上說：『各位同修，試著說一句看看。』很久都沒有人出來回答。師震威用腳把痰抹掉，回到方丈室。上堂說法，說：『當頭一棒，截斷要道，稍微側耳傾聽，就喪失了家珍。從來佛法不順應人情，所以說，要超出眾人，必須是英雄豪傑，能戰勝敵人的才是真正的獅子。』上堂說法，說：『沉默時也在說，說話時也在沉默，廣大的佈施之門敞開，沒有阻礙。哪裡比得上臨濟宗的小夥子，赤手空拳，完全像個白手行竊的賊。』喝了一聲。上堂說法，舉起拄杖說：『舉一不能舉二，放過一著就落在第二。』扔下拄杖說：『老僧落在第二了。那麼，第一又該如何舉呢？』於是走下法座。上堂說法，說：『三世諸佛不知道從空中放下，貍貓和白牛卻知道憑藉地面升高。從空中放下，沒有眾生可度；從地面升高，超越佛祖。超越佛祖，眾生才能度盡，恒河沙數的佛，沒有眾生可度。諸佛何曾度過一人？』雖然如此，忽然像兩頭都截斷，中間撒開，突出一句難以分辨的話。

【English Translation】 English version Master Zhenwei gave a stern shout. Chan Master Chi said, 'What a fine shout!' Master Lian shouted twice and returned to his position. Chan Master Chi turned to Master Shi and said, 'Let's hear another shout.' Master Shi then left the Dharma Hall, and Chan Master Chi returned to his abbot's chamber. Master Shi followed him in and said, 'I offended the monk just now.' Chan Master Chi then struck the drum and ascended the hall to give a sermon, bestowing upon Master Shi the robe and whisk, and instructing him to support the Buddha Dharma. Master Shi presented a verse, saying, 'If I were to support the Buddha Dharma, let (five characters omitted here) all be given thirty blows, do not say that I am clearly rewarding or punishing.' When Chan Master Chi passed away, Master Shi guarded the stupa for three years. In the forty-fifth year of the Wanli era, the assembly invited him to succeed as abbot and open the Dharma. Afterwards, Master Shi successively resided at Tongxuan Temple in Taizhou, Jin Su Temple in He, Huangbo Temple in Min, Yuwang Temple in Ming, and Tiantong Temple. Due to snow, he ascended the hall and said, 'Yesterday it was still green mountains, today it has turned into white snow. Good news, brothers! Wild deer and travelers leave traces with every step, only the horned antelope leaves no trace, and hunting dogs have always found it difficult to find. One must have a high vision to see it.' Ascending the hall, Master Shi did not ascend the Dharma seat, but stood in front of the seat and said, 'This old monk is panting and cannot speak.' Then he coughed and spat phlegm on the ground, saying, 'Brothers, try to say a word.' For a long time, no one came forward to answer. Master Shi wiped away the phlegm with his foot and returned to his abbot's chamber. Ascending the hall, he said, 'A blow to the head, cutting off the vital path, a slight inclination of the ear, and one loses the family treasure. The Buddha Dharma has never conformed to human sentiments, so it is said that to surpass the crowd, one must be a heroic figure, and the one who can defeat the enemy is the true lion.' Ascending the hall, he said, 'Speaking in silence, and silent in speaking, the great gate of giving is open and unobstructed. How can it compare to the young fellow of the Linji school, empty-handed, completely like a thief who steals with bare hands.' He gave a shout. Ascending the hall, he raised his staff and said, 'To raise one is not to raise two, to let go of one move is to fall into the second.' He threw down his staff and said, 'This old monk has fallen into the second. Then, how should the first be raised?' Then he stepped down from the seat. Ascending the hall, he said, 'The Buddhas of the three worlds do not know how to let go from emptiness, but the tabby cat and the white cow know how to rise from the ground. Letting go from emptiness, there are no sentient beings to be saved; rising from the ground, one transcends the Buddhas and ancestors. Transcending the Buddhas and ancestors, sentient beings can be completely saved, countless Buddhas, there are no sentient beings to be saved. When have the Buddhas ever saved a single person?' Although it is so, suddenly it is like cutting off both ends and scattering the middle, highlighting a sentence that is difficult to distinguish.

又作么生道。披蓑側笠千峰外。引水澆蔬五老前。上堂。未到天童不妨疑著。已到天童冰消瓦解。何故聻。不見道聞名不如見面。面既見矣。諸人分上成得甚麼邊事。一翳在眼空華亂墜。上堂。今朝五月五日。知事頭首乞老僧升座應個時節。老僧無計可處。何以雄黃燒酒固也不可。要且無個銅錢買糯谷。思量到計窮力極。忽然得個富不有餘。貧無不足。真可謂是個平等法門。正可與世移風易俗。遂豎起兩拳曰。只將者兩個大粽子供養大眾。一任橫咬豎咬。忽然咬著自家底。直得人人飽足。免得窮廝煎。餓廝炒。為甚如此。到底輸卻自家寶。上堂。諸人盡道解制。殊不知天童之制結解不。結解總不必論。祇如老僧終日趕著大眾。不是挑磚便搬瓦。不運土便抬石。見你們稍遲縮。不是喊便是罵。汝諸人意作么生會。還知天童老漢為人處么。三生六十劫。僧問。狹路相逢髑髏粉碎。當恁么時。無位真人在何處安身立命。師曰天上天下唯我獨尊。曰恁么則萬里無雲一輪迥照去也。師曰腳跟下好與三十棒。問。曹溪一滴直透龍池。如何是直透龍池底事。師曰穿過髑髏。曰源遠流長一句作么生道。師曰但與么去。問如何是金粟境。師曰四野桑田。曰如何是境中人。師曰金粟峰頭望。曰。人境已蒙師指示。擊鼓升堂事如何。師曰瞻之

仰之。問如何是佛法的的大意。師便打。曰猶是古時家風。師便打曰汝作古時家風會。問如何是三寶。師曰一頓胡餅兩頓粥。曰不問者三飽。師曰老僧日日奉持。問大悟底人還有憎愛也無。師曰能愛人能惡人。曰。此是儒家世間之說。豈是大悟出世之事。師曰汝是甚麼人。僧擬議。師喝出。問如何是無上菩提道。師曰俗人頭戴僧官帽。曰畢竟有何方便。師曰自家摸取好。師主法二十五年。以本分接人。無論初機積學。惟據令而行。故席下英傑多脫穎而去。崇禎十四年辛巳師有退居之志。曳杖出山。壬午正月至通玄。遂止而體焉。先是戚畹田公入天童為皇貴妃田氏赍紫衣請師說法。后至陪京。禮報恩寺知寺。為　二祖孝思所繫。疏請新之舉師荷其事。得　俞旨。展人迎師。師固辭。有自幸居山。正足修持。以報　國恩之語。而師厭世之意亦露於此矣。七月四之日示微疾。至七日午時上匡床坐。片晷泊然而寂。壽七十七。臘四十七。塔于天童之南山。

常州磬山天隱圓修禪師

郡之宜興閔氏子。依龍池剃染。參父母未生前話。偶展楞嚴佛咄阿難此非汝心處有所證入。值池北行。囑師掩關。涉歷古人因緣無不透露。獨僧問乾峰十方薄伽梵一路涅槃門話有疑。忽聞驢鳴大徹。偈曰。忽聞驢子叫。驚起當人笑。萬別

【現代漢語翻譯】現代漢語譯本：僧人仰慕地問道：『什麼是佛法的大意？』禪師便打了他一下，說：『這仍然是古時的家風。』僧人說：『這還是古時的家風嗎？』禪師又打了他一下，說：『你認為什麼是古時的家風？』僧人問：『什麼是三寶（Buddha, Dharma, Sangha）？』禪師說：『一頓胡餅，兩頓粥。』僧人說：『我不是問這些吃飽的事情。』禪師說：『老僧我每天都奉行這些。』僧人問：『大徹大悟的人還有憎恨和喜愛嗎？』禪師說：『能愛人，也能恨人。』僧人說：『這是儒家的世間之說，怎麼能算是大悟的出世之事呢？』禪師說：『你是什麼人？』僧人猶豫不決。禪師喝斥他出去。僧人問：『什麼是無上菩提道（Anuttara-samyak-sambodhi）？』禪師說：『俗人頭戴僧官帽。』僧人說：『到底有什麼方便之法？』禪師說：『你自己去摸索吧。』禪師主持佛法二十五年，用自己的本分來接引人，無論是初學者還是有學識的人，都只是按照規矩行事。因此，門下許多英才都脫穎而出。崇禎十四年辛巳年，禪師有了退隱的想法，拄著枴杖走出山林。壬午年正月到達通玄，於是停留在那裡圓寂。此前，戚畹田公進入天童寺，為皇貴妃田氏帶來紫衣，請禪師說法。後來到了陪京，禮拜報恩寺，知寺因為二祖孝思的緣故，上疏請求重新建造寺廟，請禪師主持此事，得到了皇帝的旨意，派人迎接禪師。禪師堅決推辭，說自己住在山裡，正好可以修行，以報答國家的恩情。而禪師厭世的想法也在此顯露出來了。七月初四那天，禪師略感不適。到初七午時，禪師登上匡床坐著，不久便寂然圓寂。享年七十七歲，僧臘四十七年。塔葬于天童寺的南山。

常州磬山天隱圓修禪師

是郡里宜興閔家的兒子，依龍池剃度出家。參究『父母未生前』的話頭。偶然翻閱《楞嚴經》，佛呵斥阿難『此非汝心』處有所證悟。正值龍池北行，囑咐禪師閉關。涉獵歷代古人的因緣，沒有不通透的。唯獨僧人問乾峰『十方薄伽梵（Bhagavan）一路涅槃門』的話頭有所疑惑。忽然聽到驢叫，大徹大悟。偈語說：『忽聞驢子叫，驚起當人笑。萬別』

【English Translation】 English version: A monk reverently asked: 'What is the great meaning of the Buddha-dharma?' The master immediately struck him, saying: 'This is still the ancient family style.' The monk said: 'Is this still the ancient family style?' The master struck him again, saying: 'What do you consider the ancient family style to be?' The monk asked: 'What are the Three Jewels (Triratna)?' The master said: 'One serving of sesame cake, two servings of porridge.' The monk said: 'I am not asking about these matters of being full.' The master said: 'This old monk upholds these daily.' The monk asked: 'Do those who have attained great enlightenment still have hatred and love?' The master said: 'They can love people, and they can hate people.' The monk said: 'This is the worldly talk of Confucianism; how can it be the transcendental matter of great enlightenment?' The master said: 'What kind of person are you?' The monk hesitated. The master shouted him out. The monk asked: 'What is the unsurpassed Bodhi path (Anuttara-samyak-sambodhi)?' The master said: 'A layman wears a monastic official's hat.' The monk said: 'Ultimately, what expedient means are there?' The master said: 'Feel for it yourself.' The master presided over the Dharma for twenty-five years, receiving people with his own inherent nature, regardless of whether they were beginners or learned scholars, only acting according to the rules. Therefore, many outstanding talents emerged from his assembly. In the Xin Si year of the fourteenth year of Chongzhen (1641), the master had the intention of retiring and went out of the mountains with a staff. In the Ren Wu year (1642), he arrived at Tongxuan in the first month and then stayed there and passed away. Before this, Qi Wantian entered Tiantong Temple, bringing purple robes for the imperial concubine Tian, requesting the master to preach the Dharma. Later, he went to Peijing, worshiping Baoren Temple, and the abbot, because of the filial thoughts of the Second Ancestor, submitted a memorial requesting the reconstruction of the temple, asking the master to preside over this matter, and received the emperor's decree, sending people to welcome the master. The master firmly declined, saying that living in the mountains was just enough for cultivation to repay the country's kindness. And the master's intention to be tired of the world was also revealed here. On the fourth day of the seventh month, the master felt slightly unwell. On the seventh day at noon, the master sat on the Kuang bed, and soon passed away peacefully. He lived to be seventy-seven years old, with forty-seven years as a monk. His stupa was built on the South Mountain of Tiantong Temple.

Chan Master Tianyin Yuanxiu of Qingshan, Changzhou

Was the son of the Min family of Yixing in the prefecture, tonsured and ordained at Longchi. He investigated the topic of 'before parents were born'. Accidentally reading the Surangama Sutra, the Buddha rebuked Ananda, 'This is not your mind,' and he had some realization. Just as Longchi was traveling north, he instructed the master to close the door. He delved into the causes and conditions of ancient people, and there was nothing he did not understand. Only the monk asked Qianfeng about 'the one path to Nirvana (Nirvana) for the Bhagavan of the ten directions' and had doubts. Suddenly hearing a donkey bray, he had a great enlightenment. The verse says: 'Suddenly hearing the donkey bray, startling the person into laughter. Myriad differences'

與千差。非聲非色鬧。解關趨燕覲池。以偈進曰。人說北地寒。我說南方暖。寒暖不知人。窮人知寒暖。池頷之。一日室中。師問歷歷孤明時如何。池曰待汝到者田地與你道。師便喝。池曰汝還起緣心么。師拂袖便出。又一日因事池穿褊衫。舉椅子作女人拜。向師曰。汝上座。待我拜你為師。師笑呈偈曰。木人提喝笑呵呵。更著衣衫誰識他。昨日覸求是男子。今朝還作老婆婆。池笑曰此偈甚愜老僧意。萬曆四十八年住磬山。晚住報恩。上堂。一塵不立猶在半途。截斷眾流尚居門外。且道到家一句作么生。顧視左右曰。觀音菩薩將錢買糊餅。放下手時原來是個饅頭。到者里直得如天普蓋似地普擎。耳里藏得須彌山。眼裡著得四大海。方有語話分。恁么則此人渾身坐在甚麼處。委悉么。數聲清磬是非外。一個閑人天地間。上堂。禪非解會。道絕功勛。妙體湛然。真機獨露。不可以心思。不可以意想。不可以言宣。不可以默照。不可以色見。不可以聲求。但一念回光便同本有。恁么則釋迦老子睹明星時見個甚麼來。者里透得。頓越三祇。坐斷報化佛頭。隨時著衣吃飯。還有向上一路。即今釋迦老子在甚麼處。咦。在諸人眼睫毛上放光動地。只是不得動著。動著則三十拄杖。何故。不見道丈夫自有沖天志。不向如來行處行。卓

【現代漢語翻譯】現代漢語譯本與千差萬別。既非聲音也非色相，喧鬧不止。突破關隘，前往燕地拜見池禪師（指磬山池禪師）。呈上偈語說：『人們說北方寒冷，我說南方溫暖。寒冷溫暖與人無關，窮人才知寒暖。』池禪師表示認可。一天在室內，磬山池禪師問：『歷歷孤明時如何？』池禪師說：『等你到了那個田地，我再告訴你。』僧人便大喝一聲。池禪師說：『你還生起攀緣之心嗎？』僧人拂袖而去。又有一天，因為有事，池禪師穿著短衫，舉起椅子作女人拜的樣子，對僧人說：『你上座，待我拜你為師。』僧人笑著呈上偈語說：『木人提喝笑呵呵，更著衣衫誰識他。昨日窺求是男子，今朝還作老婆婆。』池禪師笑著說：『這偈語很合老僧的心意。』萬曆四十八年，池禪師住持磬山，晚年住持報恩寺。上堂說法：『一塵不立，還在半途；截斷眾流，尚居門外。』且說道到家一句作么生？顧視左右說：『觀音菩薩將錢買糊餅，放下手時原來是個饅頭。』到這裡，直如天普蓋，似地普擎。耳朵里藏得須彌山（佛教中的聖山），眼裡著得四大海。方才有說話的份。那麼，這個人渾身坐在什麼處？知道嗎？數聲清磬是非外，一個閑人天地間。上堂說法：禪非解會，道絕功勛。妙體湛然，真機獨露。不可以心思，不可以意想，不可以言宣，不可以默照，不可以色見，不可以聲求。但一念回光便同本有。那麼，釋迦老子（佛教創始人）睹明星時見個甚麼來？這裡透得，頓越三祇（佛教時間單位）。坐斷報化佛頭。隨時著衣吃飯。還有向上一路。即今釋迦老子在甚麼處？咦。在諸人眼睫毛上放光動地。只是不得動著。動著則三十拄杖。何故？不見道丈夫自有沖天志，不向如來行處行。卓！

【English Translation】 English version Differing in thousands of ways. It is neither sound nor form, yet it is ceaselessly noisy. Break through the barrier and hasten to Yan to meet Chan Master Chi (referring to Chan Master Chi of Qingshan). He presented a verse saying: 'People say the north is cold, I say the south is warm. Cold and warmth are unrelated to people; only the poor know cold and warmth.' Chan Master Chi acknowledged it. One day in the room, Chan Master Chi of Qingshan asked: 'What is it like when everything is clearly and solitarily illuminated?' Chan Master Chi said: 'When you reach that state, I will tell you.' The monk then shouted loudly. Chan Master Chi said: 'Are you still giving rise to clinging thoughts?' The monk flicked his sleeve and left. Another day, because of some matter, Chan Master Chi wore a short shirt, raised a chair, and acted like a woman bowing, saying to the monk: 'Please take your seat; allow me to bow to you as my teacher.' The monk smiled and presented a verse saying: 'The wooden man raises a shout and laughs heartily; who recognizes him when he puts on clothes? Yesterday, he was secretly sought as a man; today, he acts as an old woman.' Chan Master Chi smiled and said: 'This verse is very pleasing to this old monk's heart.' In the forty-eighth year of the Wanli era, Chan Master Chi resided at Qingshan, and in his later years, he resided at Bao'en Temple. Ascending the hall to preach: 'Not a speck of dust established, yet still halfway there; cutting off the flow of the masses, yet still outside the gate.' And how do you say the phrase of arriving home? Looking around, he said: 'Guanyin Bodhisattva (Bodhisattva of Compassion) uses money to buy a thin pancake; when she puts down her hand, it turns out to be a steamed bun.' Arriving here, it is truly like the sky universally covering and the earth universally supporting. In the ear, one can hide Mount Sumeru (the sacred mountain in Buddhism); in the eye, one can contain the four great oceans. Only then is there a share in speaking. So, where does this person sit with their whole body? Do you know? A few clear chimes beyond right and wrong, a free person between heaven and earth. Ascending the hall to preach: Chan is not about understanding and interpreting; the Dao is beyond merit and achievement. The wondrous essence is serene and clear; the true mechanism is uniquely revealed. It cannot be conceived by the mind, cannot be imagined by thought, cannot be declared by words, cannot be illuminated by silence, cannot be seen by form, cannot be sought by sound. But with one thought of turning the light inward, it is the same as the original nature. So, what did Shakyamuni Buddha (the founder of Buddhism) see when he beheld the morning star? If you penetrate here, you instantly transcend the three kalpas (Buddhist units of time). Cutting off the heads of the Reward Body and Transformation Body Buddhas. Putting on clothes and eating at any time. There is still a path upward. Where is Shakyamuni Buddha right now? Hmm. On the eyelashes of everyone, emitting light and shaking the earth. But you must not touch it. If you touch it, then thirty blows of the staff. Why? Don't you see it said, 'A true man has the ambition to soar to the sky; he does not walk where the Tathagata (Buddha) has walked.' Strike!

拄杖。示眾。老僧住個破院子。多病不能時時為眾提持佛法兩字。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。僧問如何是理藏鋒。師曰虛空撲落地。曰如何是事藏鋒。師曰湖州蘿蔔宣州姜。曰如何是理事藏鋒。師曰。有水皆涵月。無花不帶春。曰如何是俱不涉理事藏鋒。師曰無手人行拳。問如何是句到意不到。師曰言言見諦步步迷蹤。曰如何是意到句不到。師曰只在舌尖頭盡力吐不出。曰如何是意句俱到。師曰。有時獨倚庭欄上。閑看梅花四五枝。曰如何是意句俱不到。師曰落花流水去。空負浪遊人。一日嘆曰。積久病軀。羸瘠殆甚。將無補於時矣。乃集眾囑付後事。諄諄不少置。趺坐而逝。塔全身於磬山之右。

湖州凈名庵抱撲大蓮禪師

杭之臨安駱氏子。幼失怙恃。出家于青山妙嚴院。入云棲受具。聽講后棄教參禪。寓雙徑結制。一日尿桶邊㘞地大徹。作偈曰。自幼失親孃。遍覓於他鄉。驀然一相見。更不再商量。參龍池。進方丈。以坐具打圓相。展具三拜。收具一拂便出。午後再進方丈。池曰汝是何方人。師曰古杭云棲弟子。池曰云棲說何法。師曰云棲不說法。池曰老僧者里也不說法。師曰。某甲自遠瞻風而來。云何不說法。

【現代漢語翻譯】現代漢語譯本拄著枴杖，向大眾開示：老僧我住在一個破舊的院子里，因為多病，不能時時為大家提持『佛法』二字。幸虧有這些土木瓦礫與諸位一起轉大法輪，啓發諸位的大機大用。諸位千萬不要當面錯過。如果錯過了，就只會知道事情隨著眼前流逝，不覺得衰老已經從頭頂到來。有僧人問：『如何是理藏鋒？』師父說：『虛空撲落地。』僧人問：『如何是事藏鋒？』師父說：『湖州的蘿蔔，宣州的姜。』僧人問：『如何是理事藏鋒？』師父說：『有水皆涵月，無花不帶春。』僧人問：『如何是俱不涉理事藏鋒？』師父說：『無手人行拳。』僧人問：『如何是句到意不到？』師父說：『言言見諦，步步迷蹤。』僧人問：『如何是意到句不到？』師父說：『只在舌尖頭，盡力吐不出。』僧人問：『如何是意句俱到？』師父說：『有時獨倚庭欄上，閑看梅花四五枝。』僧人問：『如何是意句俱不到？』師父說：『落花流水去，空負浪遊人。』有一天，師父嘆息道：『長久積累的病軀，已經非常羸弱，恐怕對世事沒有什麼補益了。』於是召集眾人囑咐後事，諄諄教誨，沒有絲毫遺漏。然後跏趺而坐，圓寂了。全身塔葬在磬山（Qingshan）的右邊。

湖州（Huzhou）凈名庵（Jingming An）抱撲大蓮禪師（Baopu Dalian Chanshi）

是杭州（Hangzhou）臨安（Lin'an）駱氏的兒子。幼年喪失父母，在青山（Qingshan）妙嚴院（Miaoyan Yuan）出家。到云棲（Yunqi）受具足戒，聽講經後放棄教理，參禪。住在雙徑（Shuangjing）結夏安居。有一天在尿桶邊『㘞』地一聲大徹大悟。作偈說：『自幼失親孃，遍覓於他鄉。驀然一相見，更不再商量。』參拜龍池（Longchi）禪師，進入方丈室。龍池禪師用坐具打了一個圓相，抱撲大蓮禪師展開坐具三拜，收起坐具一拂袖便出去了。中午過後再次進入方丈室。龍池禪師問：『你是哪裡人？』抱撲大蓮禪師說：『古杭州（Guhang）云棲（Yunqi）的弟子。』龍池禪師問：『云棲（Yunqi）說什麼法？』抱撲大蓮禪師說：『云棲（Yunqi）不說法。』龍池禪師說：『老僧我這裡也不說法。』抱撲大蓮禪師說：『某甲從遠方仰慕您的風範而來，為什麼不說法？』

【English Translation】 English version Leaning on a staff, he addressed the assembly: 'This old monk dwells in a dilapidated monastery, and due to illness, I cannot always uphold the two words 'Buddha-dharma' for you. Fortunately, these earth, wood, tiles, and gravels turn the great Dharma wheel with everyone, inspiring everyone's great potential and great function. You must not miss it when it's right in front of you. If you miss it, you will only know that things are passing before your eyes, and you won't realize that old age is coming from the top of your head.' A monk asked: 'What is 'principle concealing sharpness'?' The master said: 'Empty space falls to the ground.' The monk asked: 'What is 'matter concealing sharpness'?' The master said: 'Radishes from Huzhou (Huzhou), ginger from Xuanzhou (Xuanzhou).' The monk asked: 'What is 'principle and matter concealing sharpness'?' The master said: 'Wherever there is water, it reflects the moon; no flower is without spring.' The monk asked: 'What is 'neither principle nor matter involved in concealing sharpness'?' The master said: 'A handless person practices boxing.' The monk asked: 'What is 'the phrase arrives, but the meaning doesn't'?' The master said: 'Every word reveals truth, every step loses its trace.' The monk asked: 'What is 'the meaning arrives, but the phrase doesn't'?' The master said: 'It's right on the tip of the tongue, trying hard but unable to spit it out.' The monk asked: 'What is 'both meaning and phrase arrive'?' The master said: 'Sometimes I lean alone on the courtyard railing, idly watching four or five branches of plum blossoms.' The monk asked: 'What is 'neither meaning nor phrase arrives'?' The master said: 'Falling flowers and flowing water go away, in vain bearing the wandering traveler.' One day, the master sighed: 'My body, accumulated with illness for a long time, is extremely weak, and I'm afraid it will be of no benefit to the world.' So he gathered the assembly and entrusted them with his affairs after death, earnestly and without omission. Then he sat in the lotus position and passed away. His whole body was entombed to the right of Mount Qing (Qing Mountain).'

Chan Master Baopu Dalian (Baopu Dalian Chanshi) of Jingming Hermitage (Jingming An), Huzhou (Huzhou)

He was a son of the Luo family from Lin'an (Lin'an), Hangzhou (Hangzhou). He lost his parents at a young age and became a monk at Miaoyan Monastery (Miaoyan Yuan) in Qingshan (Qingshan). He received the full precepts at Yunqi (Yunqi), and after listening to lectures, he abandoned doctrine and practiced Chan. He resided in Shuangjing (Shuangjing) to observe the summer retreat. One day, by the chamber pot, he had a great enlightenment with a 'thud'. He composed a verse saying: 'Since childhood, I lost my dear mother, searching for her everywhere in other lands. Suddenly, we meet, and there is no more discussion.' He visited Chan Master Longchi (Longchi), entered the abbot's room. Chan Master Longchi drew a circle with his sitting cloth, Baopu Dalian (Baopu Dalian Chanshi) unfolded his sitting cloth, bowed three times, gathered his sitting cloth, and left with a flick of his sleeve. After noon, he entered the abbot's room again. Chan Master Longchi asked: 'Where are you from?' Baopu Dalian (Baopu Dalian Chanshi) said: 'A disciple of Yunqi (Yunqi) from ancient Hangzhou (Guhang).' Chan Master Longchi asked: 'What Dharma does Yunqi (Yunqi) speak?' Baopu Dalian (Baopu Dalian Chanshi) said: 'Yunqi (Yunqi) does not speak Dharma.' Chan Master Longchi said: 'This old monk here also does not speak Dharma.' Baopu Dalian (Baopu Dalian Chanshi) said: 'I have come from afar, admiring your virtue, why do you not speak Dharma?'

池曰老僧牙齒疏缺了。師曰道不在牙齒上。池曰不是者個時節了。師曰道無古今。池曰者樣上座明白了。師曰不知還許明白否。池曰已道過了。師即禮拜。出曰將錯就錯。又曰大家草里[涳-工+(衣-〦+ㄙ)]。住后。僧問如何是殺人刀。師曰垂簾關乳燕。曰如何是活人劍。師曰穴紙出癡蠅。僧問香嚴上樹話。師高聲叫曰一個人。問香嚴跌死了。曰是隻是大驚小怪。師曰人命不是小事。崇禎二年八月即示微恙。臨行眾請師末後句。師曰我有日用相應頌在。趺坐而逝。頌曰<X80p0530_01.gif並行黑白卻同年。[○@牛]芳草茸茸到處眠。○一時秋空雲翳盡。●夜深何處是家園。

徑山語風庵雪嶠圓信禪師

寧波鄞縣朱氏子。九歲聞誦彌陀經水鳥樹林悉皆唸佛念法念僧。自此發心。至二十九歲出家便行腳。每日癡呆。唯有一個不明白的念頭。二年苦無入處。后訪秦望山妙禎山主。主舉他心僧因緣。一僧參心曰那裡來。僧曰天竺來。他心曰。我聞有三天竺。你那一竺來。速道速道。其僧無語。師自是疑情頓發。次日捏拄杖至石頭上。高提曰。那一竺來。速道速道。忽前後際斷。如空中逆出日輪。說偈曰。石貼背脊骨。翻身脅肋骨。仔細思量來。動也動不得。復喝一

【現代漢語翻譯】現代漢語譯本池（指一位僧人）說：『老僧我的牙齒稀疏缺損了。』雪嶠圓信禪師說：『道不在牙齒上。』池說：『不是這個時候了。』雪嶠圓信禪師說：『道無古今。』池說：『這樣，上座（指禪師）您明白了。』雪嶠圓信禪師說：『不知還允許明白嗎？』池說：『已經說過了。』雪嶠圓信禪師隨即禮拜。之後雪嶠圓信禪師離開說：『將錯就錯。』又說：『大家都在草叢裡摸索。』住持寺院后，有僧人問：『如何是殺人刀？』雪嶠圓信禪師說：『垂下簾子，關住乳燕。』僧人問：『如何是活人劍？』雪嶠圓信禪師說：『在紙上戳個洞，引出愚蠢的蒼蠅。』僧人問：『香嚴（指香嚴智閑禪師）上樹的話是什麼意思？』雪嶠圓信禪師高聲叫道：『一個人！』僧人問：『香嚴跌死了，又是什麼意思？』雪嶠圓信禪師說：『是，只是大驚小怪。』雪嶠圓信禪師說：『人命不是小事。』崇禎二年八月，雪嶠圓信禪師略感不適，臨終時眾人請他說一句最後的開示。雪嶠圓信禪師說：『我有日用相應頌在。』然後趺坐而逝。頌曰：『並行黑白卻同年，牛芳草茸茸到處眠。一時秋空雲翳盡，夜深何處是家園。』

徑山語風庵雪嶠圓信禪師

雪嶠圓信禪師是寧波鄞縣朱氏之子。九歲時聽到有人誦讀《彌陀經》，經中說水鳥樹林都念佛念法念僧，從此發心向佛。到二十九歲出家便開始行腳。每日癡癡呆呆，只有一個不明白的念頭。兩年苦思不得其門而入。后拜訪秦望山妙禎山主。妙禎山主舉了他心僧的因緣：一個僧人蔘訪，（他）問（那個）僧人：『從哪裡來？』僧人說：『從天竺（古代印度的稱呼）來。』他心（僧）說：『我聽說有三天竺，你從哪一竺來？快說！快說！』那個僧人無言以對。雪嶠圓信禪師自此疑情頓發。次日拄著枴杖走到石頭上，高聲提問：『從哪一竺來？快說！快說！』忽然前後際斷，如空中逆出日輪。說偈曰：『石貼背脊骨，翻身脅肋骨，仔細思量來，動也動不得。』說完又喝一聲。

【English Translation】 English version Chi (referring to a monk) said, 'Old monk's teeth are sparse and missing.' Zen Master Xueqiao Yuanxin said, 'The Dao is not in the teeth.' Chi said, 'It's not this time.' Zen Master Xueqiao Yuanxin said, 'The Dao has no past or present.' Chi said, 'In that case, Upadhyaya (referring to the Zen Master) understands.' Zen Master Xueqiao Yuanxin said, 'I wonder if understanding is allowed?' Chi said, 'It has already been said.' Zen Master Xueqiao Yuanxin then bowed. Afterwards, Zen Master Xueqiao Yuanxin left and said, 'Making the best of a mistake.' He also said, 'Everyone is groping in the grass.' After residing in the temple, a monk asked, 'What is the killing sword?' Zen Master Xueqiao Yuanxin said, 'Lowering the curtain, trapping the fledgling swallows.' The monk asked, 'What is the sword of life?' Zen Master Xueqiao Yuanxin said, 'Poking a hole in the paper, luring out the foolish flies.' The monk asked, 'What is the meaning of Xiangyan (referring to Zen Master Xiangyan Zhixian) climbing the tree?' Zen Master Xueqiao Yuanxin shouted loudly, 'A person!' The monk asked, 'What does it mean that Xiangyan fell to his death?' Zen Master Xueqiao Yuanxin said, 'Yes, it's just making a fuss.' Zen Master Xueqiao Yuanxin said, 'Human life is not a trivial matter.' In August of the second year of Chongzhen, Zen Master Xueqiao Yuanxin felt slightly unwell. As he was dying, the assembly asked him to say a final word of instruction. Zen Master Xueqiao Yuanxin said, 'I have a daily corresponding verse.' Then he sat in the lotus position and passed away. The verse said: 'Black and white go hand in hand, yet differ in age; the ox sleeps everywhere on the lush grass. Suddenly the autumn sky is clear of clouds; in the deep night, where is home?'

Zen Master Xueqiao Yuanxin of Yufeng Hermitage, Jingshan

Zen Master Xueqiao Yuanxin was the son of the Zhu family of Yinxian, Ningbo. At the age of nine, he heard someone reciting the Amitabha Sutra, which said that water birds and trees all recite Buddha, Dharma, and Sangha, and from then on, he aspired to Buddhism. At the age of twenty-nine, he left home and began to travel. Every day he was foolish and dazed, with only one thought he didn't understand. For two years, he struggled to find an entry point. Later, he visited Mountain Master Miaozhen of Qinwang Mountain. Mountain Master Miaozhen cited the story of the mind-reading monk: A monk was visiting, and (he) asked (that) monk, 'Where do you come from?' The monk said, 'From Tianzhu (ancient name for India).' The mind-reading (monk) said, 'I have heard that there are three Tianzhus, which Tianzhu do you come from? Speak quickly! Speak quickly!' That monk was speechless. Zen Master Xueqiao Yuanxin suddenly had a strong feeling of doubt. The next day, leaning on his staff, he went to a stone and asked loudly, 'Which Tianzhu do you come from? Speak quickly! Speak quickly!' Suddenly, the past and future were cut off, like the sun rising against the sky. He said in a verse: 'The stone sticks to the back, turning over the ribs, think carefully, and you can't move.' After speaking, he shouted again.

喝曰。張三殺人。李四償命。返天臺尋人印證。抬頭見古云門三字乃大悟。途中作偈曰。一上天臺云更深。腳跟踏斷草鞋繩。比丘五百無蹤影。見得他時打斷筋。因入雙髻誅茅次。參云棲宏龍池傳。萬曆四十三年住徑山千指庵。崇禎八年杭州司理黃端伯請于大殿。上堂。咄咄咄。徑山乃唐宋已來之徑山。擊拂子曰。八十一人在此經過。非今日之徑山。非一日之徑山也。千年常住一朝僧。今朝祖令當行。十方坐斷。且道還有祥瑞也無。鐘樓生耳朵。佛殿又懷胎。黃公出問如何是鐘樓生耳朵。師拈生香示之曰會取者個。曰如何是佛殿又懷胎。師曰產下也。公禮拜曰須是大師說法始得。師乃曰今承眾檀越同爲命老人登獅子座。理荒殘之祖席。扶陳爛之頹綱。者個喚作狗尾續貂。那管家家門前火把子。釣漁船上謝三郎。即不問媳婦騎驢阿家牽。道將一句來。還有人道得么。一拂擊開金殿月。萬家無個不光明。即日開府余大成眾居士延師齋于寒翠樓。師曰老人今年六十六。復自輪指曰。丙丁戊己庚。良久曰。怪見得把人牽來拽去。原來水牯牛入命宮。拖泥帶水東觸西觸。雖然。且喜水足草足。黃公問水足草足時如何。師曰飽殺人。曰水牯牛還瞌睡也無。師曰撲面秋江白月飛。鷺鷥撞入蘆花里。余公曰恁么一色邊去也。師曰蘆花變

【現代漢語翻譯】現代漢語譯本喝道：『張三殺人，李四償命！』（意指因果報應）。他返回天臺山尋找印證，抬頭看見『古云門』三個字，於是大悟。（雲門指雲門宗，禪宗五家之一）。途中作偈說：『一上天臺云更深，腳跟踏斷草鞋繩。比丘五百無蹤影，見得他時打斷筋。』（表達了求法問道的艱辛和決心）。後來他進入雙髻峰隱居，砍茅草為屋，跟隨云棲株宏和龍池傳學習。（云棲株宏是明代凈土宗高僧，龍池傳不詳）。萬曆四十三年，他住在徑山千指庵。（徑山位於浙江杭州，是著名的佛教聖地）。崇禎八年，杭州司理黃端伯請他在大殿說法。上堂時，他高聲喝道：『咄咄咄！』（禪宗常用語，表示斥責或驚醒）。『徑山乃唐宋已來之徑山，擊拂子曰：八十一人在此經過，非今日之徑山，非一日之徑山也。千年常住一朝僧，今朝祖令當行，十方坐斷。』（意指徑山道場自古以來傳承不斷，但每一代僧人都要秉承祖師的教誨）。『且道還有祥瑞也無？鐘樓生耳朵，佛殿又懷胎。』（用比喻的手法，暗示佛法將有新的發展）。黃公出來問：『如何是鐘樓生耳朵？』師拈起生香（一種香）示之曰：『會取者個。』（意指要領會其中的禪意）。曰：『如何是佛殿又懷胎？』師曰：『產下也。』（意指新的事物已經產生）。公禮拜曰：『須是大師說法始得。』（意指需要大師的開示才能明白）。師乃曰：『今承眾檀越同爲命老人登獅子座，理荒殘之祖席，扶陳爛之頹綱。者個喚作狗尾續貂，那管家家門前火把子，釣漁船上謝三郎。即不問媳婦騎驢阿家牽，道將一句來，還有人道得么？一拂擊開金殿月，萬家無個不光明。』（意指承蒙各位護法居士的邀請，我來主持這個道場，雖然是狗尾續貂，但也要盡力弘揚佛法，讓佛法的光明照耀千家萬戶）。即日開府余大成等眾居士在寒翠樓設齋供養大師。師曰：『老人今年六十六。』復自輪指曰：『丙丁戊己庚。』（用天干地支紀年法推算自己的生辰）。良久曰：『怪見得把人牽來拽去，原來水牯牛入命宮，拖泥帶水東觸西觸。』（用水牛比喻自己受到命運的牽引）。『雖然，且喜水足草足。』（雖然如此，但慶幸的是生活還算富足）。黃公問：『水足草足時如何？』師曰：『飽殺人。』（意指過於安逸容易懈怠）。曰：『水牯牛還瞌睡也無？』師曰：『撲面秋江白月飛，鷺鷥撞入蘆花里。』（用詩意的語言，表達了禪宗的自由和灑脫）。余公曰：『恁么一色邊去也。』（意指這樣就落入了一邊）。師曰：『蘆花變。』（意指一切都在變化之中，不要執著于任何一邊）。 English version He shouted, 'Zhang San committed murder, Li Si pays with his life!' (referring to the law of karma). He returned to Mount Tiantai seeking confirmation, and upon looking up, he saw the three characters 'Ancient Yunmen,' and thus he attained great enlightenment. (Yunmen refers to the Yunmen School, one of the five houses of Chan Buddhism). On the way, he composed a verse: 'Once up Mount Tiantai, the clouds grow deeper, my feet have worn through my straw sandals. Five hundred monks are nowhere to be seen, when I find him, I'll break his tendons.' (expressing the hardship and determination in seeking the Dharma). Later, he entered Shuangji Peak to live in seclusion, cutting thatch for a hut, and studied with Yunqi Zhuhong and Longchi Chuan. (Yunqi Zhuhong was a prominent Pure Land Buddhist monk of the Ming Dynasty, Longchi Chuan is unknown). In the forty-third year of the Wanli era, he resided at the Qianzhi Hermitage on Mount Jing. (Mount Jing is located in Hangzhou, Zhejiang, and is a famous Buddhist sacred site). In the eighth year of the Chongzhen era, Huang Duanbo, the magistrate of Hangzhou, invited him to preach in the main hall. Upon ascending the platform, he shouted loudly, 'Duō! Duō! Duō!' (a common Chan Buddhist expression, indicating rebuke or awakening). 'Mount Jing is the Mount Jing of the Tang and Song dynasties. Striking the whisk, he said: Eighty-one people have passed through here, not the Mount Jing of today, not the Mount Jing of one day. A thousand-year-old monastery, a monk of one generation, today the ancestral decree must be carried out, cutting off the ten directions.' (meaning that the Jing Mountain monastery has been passed down continuously since ancient times, but each generation of monks must uphold the teachings of the patriarchs). 'Tell me, is there any auspicious sign? The bell tower grows ears, the Buddha hall becomes pregnant.' (using metaphors to imply that Buddhism will have new developments). Lord Huang came out and asked, 'What is the bell tower growing ears?' The master picked up a stick of incense and showed it, saying, 'Grasp this.' (meaning to grasp the Chan meaning within). He said, 'What is the Buddha hall becoming pregnant?' The master said, 'It has given birth.' (meaning that new things have been produced). Lord Huang bowed and said, 'It must be the master's Dharma talk that makes it clear.' (meaning that the master's explanation is needed to understand). The master then said, 'Now, thanks to the joint efforts of all the benefactors, I, an old man, ascend the lion throne to manage the desolate ancestral seat and support the decaying framework. This is called adding a dog's tail to a sable coat, never mind the torches in front of every house, or Xie Sanlang on the fishing boat. Without asking whether the daughter-in-law rides the donkey or the mother-in-law leads it, say a sentence, is there anyone who can say it? One whisk strikes open the moon in the golden palace, and ten thousand families are all illuminated.' (meaning that thanks to the invitation of all the Dharma-protecting laypeople, I am here to preside over this monastery, and although it is like adding a dog's tail to a sable coat, I will do my best to promote the Dharma and let the light of the Dharma shine on thousands of households). On the same day, the prefect Yu Dacheng and other lay devotees prepared a vegetarian feast for the master at the Hancui Tower. The master said, 'This old man is sixty-six years old this year.' He then pointed to his fingers and said, 'Bing, Ding, Wu, Ji, Geng.' (using the Heavenly Stems and Earthly Branches to calculate his birth year). After a long while, he said, 'No wonder people are being pulled around, it turns out that the water buffalo has entered my life palace, dragging mud and water, bumping east and west.' (using the water buffalo as a metaphor for being pulled by fate). 'Although, I am glad that there is enough water and grass.' (Although this is the case, I am glad that life is still relatively affluent). Lord Huang asked, 'What is it like when there is enough water and grass?' The master said, 'It kills people with satiety.' (meaning that being too comfortable can easily lead to laziness). He said, 'Does the water buffalo still doze off?' The master said, 'The white moon flies across the autumn river, a egret crashes into the reed flowers.' (using poetic language to express the freedom and ease of Chan Buddhism). Lord Yu said, 'Then it goes to one side.' (meaning that this falls into one side). The master said, 'The reed flowers change.' (meaning that everything is in a state of change, do not be attached to any one side).

【English Translation】 He shouted: 'Zhang San kills, Li Si pays with his life!' (referring to karma). He returned to Tiantai Mountain to seek confirmation, and when he looked up, he saw the three characters 'Ancient Yunmen,' and thus he had a great enlightenment. (Yunmen refers to the Yunmen School, one of the five houses of Chan Buddhism). On the way, he composed a verse: 'Once on Tiantai, the clouds are deeper, my heels have broken my straw sandals. Five hundred monks are nowhere to be seen, when I see him, I will break his tendons.' (expressing the hardship and determination of seeking the Dharma). Later he entered Shuangji Peak to live in seclusion, cutting thatch for a house, and studied with Yunqi Zhuhong and Longchi Chuan. (Yunqi Zhuhong was a prominent Pure Land Buddhist monk of the Ming Dynasty, Longchi Chuan is unknown). In the forty-third year of Wanli, he lived in the Qianzhi Nunnery on Jingshan. (Jingshan is located in Hangzhou, Zhejiang, and is a famous Buddhist holy place). In the eighth year of Chongzhen, Huang Duanbo, the Hangzhou Secretary, invited him to preach in the main hall. When he went to the hall, he shouted: 'Tut, tut, tut!' (a common Zen term, meaning rebuke or awakening). 'Jingshan is Jingshan since the Tang and Song Dynasties, hitting the whisk and saying: Eighty-one people have passed through here, not today's Jingshan, not one day's Jingshan. A thousand-year-old monastery, a monk of one dynasty, today the ancestral order should be carried out, and the ten directions should be cut off.' (meaning that the Jingshan Dojo has been passed down continuously since ancient times, but each generation of monks must uphold the teachings of the ancestors). 'And there is auspiciousness? The bell tower grows ears, and the Buddha hall is pregnant.' (using metaphors to imply that Buddhism will have new developments). Huang Gong came out and asked: 'What is the bell tower growing ears?' The master picked up the incense and showed it, saying: 'Those who can take it.' (meaning to understand the Zen meaning). Said: 'What is the Buddha Hall pregnant with?' The master said: 'It is born.' (meaning that new things have been produced). Gong bowed and said: 'It must be the master's Dharma that can be obtained.' (meaning that the master's enlightenment is needed to understand). The master said: 'Now I am honored by all the donors to order the old man to ascend the lion seat, to manage the desolate ancestral seat, and to support the decadent outline. This is called a dog's tail to a sable, and the torches in front of every house are in charge, and Xie Sanlang on the fishing boat. That is, if you don't ask your daughter-in-law to ride a donkey, your family will lead you, and you will say a word, can anyone say it? A whisk strikes open the moon in the golden palace, and ten thousand families are not bright.' (meaning that thanks to the invitation of all the Dharma protectors, I am here to preside over this dojo, although it is a dog's tail, I will do my best to promote the Dharma and let the light of the Dharma shine on thousands of households). On the same day, Yu Dacheng and other lay people set up a fast to support the master in Hancui Building. The master said: 'The old man is sixty-six years old this year.' He turned his fingers and said: 'Bing Ding Wuji Geng.' (using the Heavenly Stems and Earthly Branches to calculate his birth). After a long time, he said: 'No wonder people are being dragged around, it turns out that the water buffalo has entered the palace of life, dragging mud and water and bumping into each other.' (using the water buffalo as a metaphor for being dragged by fate). 'Although, I am happy that there is enough water and grass.' (Although this is the case, I am glad that life is still rich). Huang Gong asked: 'What if there is enough water and grass?' The master said: 'Kill people.' (meaning that being too comfortable is easy to slack off). Said: 'Is the water buffalo still sleepy?' The master said: 'The white moon flies in the autumn river, and the egret hits the reed flowers.' (using poetic language to express the freedom and freedom of Zen). Yu Gong said: 'So it's all the same.' (meaning that it falls to one side). The master said: 'Reed flowers change.'

作黑灰飛。鷺鷥不撞蘆花隊。余曰今朝六月初一大師還有六月曾也無。師曰有你還見么。余曰果好雪片片可惜落在雪裡無人識得。師曰用識作么。余曰將來妝作雪獅子被人推倒又如何。師曰不消推倒我自踞地。黃曰還須扶起始得。余曰。被人推倒被人扶。何不翻身出窟去。師曰推倒扶起總無心。余曰若恁么大師到處世界成就。師曰誰。次住開先。師兩次開堂。拈香俱供匡真偃禪師。蓋師行腳時抬頭見古云門大悟。發願欲弘雲門一宗。癸未冬開法東塔。瓣香之祝始嗣龍池云。晚住雲門。一日示疾。書偈曰。小兒曹。生死路上須逍遙。皎月冰霜曉。吃杯茶坐脫去了。時丁亥年八月二十六日也。塔全身於本山。

興善廣禪師法嗣

建寧府普明鴛湖妙用禪師

杭州海寧鄭氏子。出家嘉興興善寺。受業于南明。先謁無幻。蒙示禪要。一日于徑山禪堂中閱思益梵天經注有省。即呈無生偈曰。䥫壁銀山誰敢摧。賊身驀地拶將來。相看原是舊相識。當下慚惶笑臉開。明見而呵之。執侍數載。值明病篤。師早晚問候。明以無起色為對。一日明舉香嚴偈問師。師才開口。明便喝。師復擬開口。明又喝。師點首。明付偈曰。無傳無受法。無傳無受心。付與無手者。掣斷虛空筋。后閱白雲提省五祖因緣始脫然無礙。與雪嶠大

【現代漢語翻譯】現代漢語譯本：化為黑灰消散。白鷺不會衝撞到蘆葦花的隊伍中。我問：『今天六月初一，大師還有六月嗎？』禪師說：『有，你還見過嗎？』我說：『真是好雪，可惜落在雪裡沒人認得。』禪師說：『要認識做什麼？』我說：『將來堆成雪獅子，被人推倒又如何？』禪師說：『不用推倒，我自己就地坐下。』黃某說：『還需要扶起來才行。』我說：『被人推倒被人扶，何不翻身出洞去？』禪師說：『推倒扶起都無心。』我說：『如果這樣，大師到處都能成就世界。』禪師說：『誰？』之後住持開先寺。禪師兩次開堂，拈香都供奉匡真偃禪師（Kuangzhen Yan, 禪師名號）。因為禪師在遊方時抬頭看見古云門（Yunmen, 地名）而大悟，發願要弘揚雲門宗。癸未年冬天在東塔開法，祈禱的祝願開始繼承龍池的傳統。晚年住持雲門寺。一天示疾，寫偈語說：『小兒曹，生死路上須逍遙。皎月冰霜曉，吃杯茶坐脫去了。』當時是丁亥年八月二十六日。全身塔葬在本山。興善廣禪師（Xingshan Guang, 禪師名號）的法嗣建寧府普明鴛湖妙用禪師（Puming Yuanhu Miaoyong, 禪師名號）：杭州海寧鄭氏之子。在嘉興興善寺出家。在南明（Nanming, 地名）受業。先拜訪無幻（Wuhuan, 禪師名號），蒙受禪要的開示。一天在徑山（Jingshan, 地名）禪堂中閱讀《思益梵天經注》有所領悟，於是呈上無生偈說：『鐵壁銀山誰敢摧，賊身驀地拶將來。相看原是舊相識，當下慚惶笑臉開。』無幻禪師明見而呵斥他。禪師執侍數年。適逢無幻禪師病重，禪師早晚問候。無幻禪師以沒有起色來回答。一天，無幻禪師舉香嚴（Xiangyan, 禪師名號）的偈語問禪師。禪師剛要開口，無幻禪師就喝止。禪師再次想要開口，無幻禪師又喝止。禪師點頭。無幻禪師付偈語說：『無傳無受法，無傳無受心。付與無手者，掣斷虛空筋。』後來閱讀白雲（Baiyun, 禪師名號）提省五祖（Wuzu, 禪師名號）的因緣才徹底無礙。與雪嶠大（Xueqiao Da, 禪師名號）

【English Translation】 English version: Turning into black ashes and scattering. Egrets do not crash into the reed catkin formations. I asked, 'Today is the first day of the sixth month, does the master still have a sixth month?' The master said, 'Yes, have you seen it?' I said, 'Truly good snow, but it's a pity that it falls in the snow and no one recognizes it.' The master said, 'What's the use of recognizing it?' I said, 'In the future, if it's made into a snow lion and someone pushes it over, what then?' The master said, 'No need to push it over, I'll just sit down on the ground myself.' Huang said, 'It still needs to be helped up to begin with.' I said, 'Being pushed down and being helped up, why not turn around and leave the cave?' The master said, 'Pushing down and helping up are both without intention.' I said, 'If that's the case, master, you can accomplish the world everywhere.' The master said, 'Who?' Later, he resided at Kaixian Temple. The master opened the Dharma hall twice, and both times offered incense to Chan Master Kuangzhen Yan (匡真偃, Chan Master's name). Because the master looked up and saw ancient Yunmen (雲門, place name) while traveling and had a great enlightenment, he vowed to promote the Yunmen sect. In the winter of Guiwei year, he opened the Dharma at the East Pagoda, and the prayers of blessing began to inherit the tradition of Longchi. In his later years, he resided at Yunmen Temple. One day, he showed signs of illness and wrote a verse saying: 'Little children, on the road of life and death, you must be carefree. The bright moon and frost dawn, drink a cup of tea and pass away while sitting.' It was the 26th day of the eighth month of the Dinghai year. His whole body was buried in a pagoda on this mountain. Successor of Chan Master Xingshan Guang (興善廣, Chan Master's name) Chan Master Puming Yuanhu Miaoyong of Jianning Prefecture (普明鴛湖妙用, Chan Master's name): A son of the Zheng family of Haining, Hangzhou. He became a monk at Xingshan Temple in Jiaxing. He received instruction at Nanming (南明, place name). He first visited Wuhuan (無幻, Chan Master's name) and received instruction on the essentials of Chan. One day, while reading the commentary on the Vimalakīrti-nirdesa Sūtra in the Chan hall of Jingshan (徑山, place name), he had some understanding, so he presented a verse on non-birth, saying: 'Who dares to destroy the iron wall and silver mountain? The thief's body suddenly comes forward. Looking at each other, we are old acquaintances, and immediately ashamed, a smiling face opens.' Chan Master Wuhuan saw clearly and scolded him. The Chan Master served him for several years. When Chan Master Wuhuan was seriously ill, the Chan Master inquired morning and evening. Chan Master Wuhuan replied that there was no improvement. One day, Chan Master Wuhuan raised Xiangyan's (香嚴, Chan Master's name) verse and asked the Chan Master. As soon as the Chan Master was about to speak, Chan Master Wuhuan stopped him. The Chan Master wanted to speak again, and Chan Master Wuhuan stopped him again. The Chan Master nodded. Chan Master Wuhuan gave a verse saying: 'No transmission, no reception of Dharma, no transmission, no reception of mind. Give it to the one without hands, sever the tendons of empty space.' Later, he read Baiyun's (白雲, Chan Master's name) questioning of the Fifth Patriarch's (五祖, Chan Master's name) cause and condition, and then he was completely unhindered. With Xueqiao Da (雪嶠大, Chan Master's name)

師玩新月次。嶠指月曰者半個在那裡去了。師良久曰會么。嶠曰也只得半個。師曰者半個在那裡去了。嶠亦良久。師曰也只得半個。崇禎十二年住普明。示眾。若論佛法。病僧無下口處。今日偶見新山門。拿我拄杖子浪蕩遊戲。穿過果子嶺直到火燒橋。失腳一跌落在深溪。幸有舊佛殿肯來相救。不惟相救抑且騎卻項。歸來新山門叫屈。未免要病僧判斷。新山門好與三十拄杖。舊佛殿也合三十拄杖。理不曲斷。良久。擲下拄杖曰。拄杖勃然動嗔色。大家歸去暖房中。總憲黃承昊升任廣東入山作別。問曰臨行一句乞師指示。師曰三千里外逢人不得錯舉。師與佛日友善。值日住雪峰。師以普明敦請開法。日同諸檀護請師出世。師託疾固辭。后訪佛日于靈峰。升座舉拂子曰。會么。即心即佛猶是誵訛。非心非佛可無趨向。不是心不是佛不是物穿花蛺蝶深深見。取不得捨不得不可得中恁么得點水蜻蜓款款飛。普明恁么舉揚。抓著靈峰庠處。憶知拋家散宅𤄃步大方。峭巍巍孤迥迥凈裸裸赤灑灑。踏倒諸聖頂𩕳。把住要關。有時地住有時放行。有時地住中放行。有時放行中把住。還知栴檀林里純是栴檀。師子窟中無非獅子么。眾中有伶俐漢出來道。普明無端露布靈峰蘊底。山僧但向伊道。祇因曾與同牀睡。是故深知被底穿。卓拄杖下

【現代漢語翻譯】現代漢語譯本：師父在新月升起的時候，與嶠一同賞月。嶠指著月亮說：『這半個月亮到哪裡去了？』師父沉默了很久，問道：『你明白嗎？』嶠回答說：『也只是剩下半個月亮。』師父又問：『那這半個月亮到哪裡去了？』嶠也沉默了很久。師父說：『也只是剩下半個月亮。』崇禎十二年，師父住在普明寺，向大眾開示：『如果談論佛法，我這個有病的老和尚無從開口。今天偶然看見新山門，拿著我的拄杖到處遊蕩嬉戲，穿過果子嶺，一直到火燒橋，失足跌落到深溪里。幸好有舊佛殿肯來相救，不僅相救，而且還騎在它的脖子上。回來后，新山門叫屈，免不了要我這個有病的老和尚來判斷。新山門應該打三十拄杖，舊佛殿也應該打三十拄杖，不能曲斷事理。』沉默良久，師父扔下拄杖說：『拄杖勃然大怒，露出嗔怒之色，大家都回暖房裡去吧。』總憲黃承昊升任廣東，入山與師父告別，問道：『臨行之際，請師父指示一句。』師父說：『三千里外遇到人，不要隨便亂說。』師父與佛日法師友善。適逢佛日法師住在雪峰寺，師父以普明寺的名義懇請他來開法。佛日法師與各位檀越護法一同請師父出世弘法，師父託病堅決推辭。後來，師父在靈峰寺拜訪佛日法師，升座舉起拂塵說：『你們明白嗎？說即心即佛，仍然是錯誤的；說非心非佛，又無從趨向。不是心，不是佛，不是物，穿花的蝴蝶深深地顯現；想抓住抓不住，想捨棄捨不得，在不可得之中，怎麼樣才能得到？點水的蜻蜓款款地飛。普明寺這樣舉揚，抓住了靈峰寺的根本處。回想當初拋家舍宅，邁開大步走向四方。多麼高峻，多麼孤迥，多麼清凈，多麼赤裸！踏倒諸佛的頭頂，把住重要的關口。有時禁止，有時放行；有時在禁止中放行，有時在放行中禁止。你們可知道栴檀林里全是栴檀，獅子窟中無非獅子嗎？』大眾中有一個聰明人出來說：『普明寺無端地暴露了靈峰寺的底蘊。』師父只是對他說：『只因爲曾經同牀睡過，所以深深地知道被子哪裡穿了。』說完，師父放下拄杖。

【English Translation】 English version: Once, the Master was appreciating the moon with Qiao during the waxing crescent. Qiao pointed at the moon and said, 'Where has that half of the moon gone?' The Master remained silent for a long time and then asked, 'Do you understand?' Qiao replied, 'It's just that only half of the moon remains.' The Master asked again, 'Then where has that half of the moon gone?' Qiao was also silent for a long time. The Master said, 'It's just that only half of the moon remains.' In the twelfth year of the Chongzhen era, the Master resided at Puming Temple and addressed the assembly: 'If we were to discuss the Buddha-dharma, this sick old monk would have no place to begin. Today, I happened to see the new Sanmen (new mountain gate), taking my staff and wandering around playfully, passing through Guoziling (Fruit Ridge) all the way to Huoshao Bridge (Burnt Bridge), and accidentally falling into a deep stream. Fortunately, the old Buddha Hall was willing to come to the rescue, not only rescuing but also riding on its neck. Upon returning, the new Sanmen complained, inevitably requiring this sick old monk to judge. The new Sanmen should receive thirty blows of the staff, and the old Buddha Hall should also receive thirty blows of the staff; the matter cannot be judged unfairly.' After a long silence, the Master threw down his staff and said, 'The staff suddenly became angry, revealing a look of resentment. Everyone, go back to the warm room.' The Grand Coordinator Huang Chenghao was promoted to Guangdong and came to the mountain to bid farewell to the Master, asking, 'On the eve of departure, I beg the Master for a word of instruction.' The Master said, 'When you meet people three thousand miles away, do not speak carelessly.' The Master was friendly with Dharma Master Fori (Buddha Sun). When Dharma Master Fori was residing at Xuefeng Temple (Snow Peak Temple), the Master, on behalf of Puming Temple, earnestly requested him to open the Dharma. Dharma Master Fori, along with various Danayaka (patrons) and Dharma protectors, invited the Master to appear in the world to propagate the Dharma, but the Master declined firmly, feigning illness. Later, the Master visited Dharma Master Fori at Lingfeng Temple (Spirit Peak Temple), ascended the seat, and raised the whisk, saying, 'Do you understand? To say 'mind is Buddha' is still a mistake; to say 'not mind, not Buddha' leaves one with no direction. Not mind, not Buddha, not things—butterflies deeply seen flitting through flowers; wanting to grasp, one cannot grasp; wanting to abandon, one cannot abandon; within the unattainable, how can one attain? Dragonflies lightly skimming the water. Puming Temple proclaims in this way, grasping the root of Lingfeng Temple. Recalling abandoning home and scattering possessions, striding forth in all directions. How towering, how solitary, how pure, how naked! Trampling down the crowns of all Buddhas, holding onto the essential gateway. Sometimes prohibiting, sometimes allowing; sometimes allowing within prohibition, sometimes prohibiting within allowance. Do you know that in the sandalwood forest, everything is sandalwood, and in the lion's den, there is nothing but lions?' Among the assembly, a clever person came forward and said, 'Puming Temple has needlessly exposed the depths of Lingfeng Temple.' The Master simply said to him, 'Only because we once slept in the same bed do I know so well where the quilt is torn.' Having spoken, the Master put down his staff.

座。一日示疾。索筆書偈曰。生也錯。死也錯。䥫獅掣斷黃金索。擲下筆曰咄。遂寂。時崇禎十五年十月十一日也。

南嶽下三十四世

天童悟禪師法嗣

五峰如學禪師

關中人也。參天童于金粟。一晚話次童驀伸腳曰你作么生。師以腳踢之。童笑曰未在未在。師曰和尚道看。童倒臥。師曰也只是困。童曰你又與么去也。師禮拜。師辭童。握拂曰。喚作拂子則觸。不喚作拂子則背。不得拈起。不得放下。不得下語。不得無語。不得錯舉。若不錯舉則分付汝。師則連跳兩跳曰不要不要。童曰。猶是亂叫亂跳。更試舉看。師轉身曰某甲去也。童乃付。

蘇州鄧尉山漢月法藏禪師

梁溪蘇氏子。年十五披剃於五牧山之德慶庵。受戒于云棲。參萬法歸一話。會窗外有二僧夾籬。折大竹聲若迅雷。頓得心空。作偈曰。一口棺材三隻釘。聲聲斧子送平生。自從薤露悲歌斷。贏得朝朝墓柏青。聞天童出世金粟。師䇿杖從之。命師為第一座。童上堂舉僧問古德曰朗月當空時如何。德曰猶是揩下漢。僧曰請師接上揩。德曰月落後相見。童乃顧師曰。且道月落後又如何相見。師便出法堂。次日童上堂。師問海眾云從。慈霖天霪。現躍飛騰即不問。如何是驅雷掣電底句。童便喝。師曰恁么則金粟花開寶

【現代漢語翻譯】現代漢語譯本：

他主持一方。有一天，他示現疾病，索要筆寫下偈語說：『生也是錯，死也是錯，鐵獅子掙斷黃金索。』擲下筆說『咄！』於是圓寂。那時是崇禎十五年十月十一日。南嶽下第三十四世天童悟禪師法嗣五峰如學禪師是關中人。在金粟參拜天童。一天晚上談話時，天童突然伸出腳說：『你作什麼？』禪師用腳踢他。天童笑著說：『還不到，還不到。』禪師說：『和尚說來看看。』天童倒下睡覺。禪師說：『也只是困了。』天童說：『你又這樣去了。』禪師禮拜。禪師告別天童，拿著拂塵說：『叫它拂塵就觸犯了，不叫它拂塵就違背了。』不得拿起，不得放下，不得說話，不得無語，不得錯舉。如果不錯舉就交付給你。禪師就連跳兩跳說：『不要不要。』天童說：『還是亂叫亂跳，再試著舉看。』禪師轉身說：『某甲（我）去了。』天童於是交付（衣缽）。蘇州鄧尉山漢月法藏禪師是梁溪蘇氏的兒子。十五歲在五牧山的德慶庵剃度。在云棲受戒。參『萬法歸一』的話頭。適逢窗外有兩個僧人夾著籬笆，折斷大竹子的聲音像迅雷一樣，頓時心得空寂。作偈語說：『一口棺材三隻釘，聲聲斧子送平生。自從薤露悲歌斷，贏得朝朝墓柏青。』聽說天童在金粟出世，禪師拄著枴杖跟隨他。天童命禪師為第一座。天童上堂舉例說，有僧人問古德：『朗月當空時如何？』古德說：『猶是揩下漢。』僧人說：『請師接上揩。』古德說：『月落後相見。』天童於是看著禪師說：『且道月落後又如何相見？』禪師便走出法堂。第二天，天童上堂。禪師問大眾：『云從，慈霖天霪（指佛法廣佈），現躍飛騰即不問，如何是驅雷掣電底句？』天童便喝。禪師說：『恁么則金粟花開寶』

【English Translation】 English version:

He presided over a place. One day, he showed signs of illness and asked for a brush to write a verse, saying: 'To be born is wrong, to die is wrong, the iron lion breaks the golden chain.' He threw down the brush and said 'Tut!' Then he passed away peacefully. That was the eleventh day of the tenth month of the fifteenth year of Chongzhen. Thirty-fourth generation from Nanyue Successor of Chan Master Wuwu of Tiantong Chan Master Rufeng Ruxue of Wufeng Was a person from Guanzhong. He visited Tiantong at Jin Su. One evening during a conversation, Tiantong suddenly stretched out his foot and said, 'What are you doing?' The Chan master kicked him with his foot. Tiantong laughed and said, 'Not yet, not yet.' The Chan master said, 'Let the abbot say something.' Tiantong fell asleep. The Chan master said, 'It's just drowsiness.' Tiantong said, 'You're going that way again.' The Chan master bowed. The Chan master bid farewell to Tiantong, holding the whisk and saying, 'Calling it a whisk is touching it, not calling it a whisk is turning away from it.' It cannot be picked up, it cannot be put down, it cannot be spoken, it cannot be silent, it cannot be wrongly raised. If it is not wrongly raised, then I will entrust it to you. The Chan master then jumped twice and said, 'No, no.' Tiantong said, 'It's still just shouting and jumping around. Try raising it again.' The Chan master turned around and said, 'Moujia (I) is leaving.' Tiantong then entrusted (the robe and bowl). Chan Master Hanyue Fazang of Dengwei Mountain in Suzhou Was the son of the Su family of Liangxi. At the age of fifteen, he was tonsured at Deqing Nunnery on Wumu Mountain. He received the precepts at Yunqi. He contemplated the topic of 'All dharmas return to one.' It happened that two monks outside the window were holding a fence, and the sound of breaking a large bamboo was like thunder. Suddenly, his mind became empty. He composed a verse saying: 'A coffin with three nails, the sound of axes sends off a lifetime. Since the elegy of Xielu has ceased, I have won the green cypresses of the tomb every morning.' Hearing that Tiantong had appeared in the world at Jin Su, the Chan master followed him with a staff. Tiantong appointed the Chan master as the first seat. Tiantong ascended the hall and cited the example of a monk asking an ancient worthy: 'What is it like when the bright moon is in the sky?' The ancient worthy said: 'It is still wiping it off.' The monk said: 'Please, master, continue to wipe it.' The ancient worthy said: 'See you after the moon has set.' Tiantong then looked at the Chan master and said, 'Tell me, how will we see each other after the moon has set?' The Chan master then left the Dharma hall. The next day, Tiantong ascended the hall. The Chan master asked the assembly: 'Clouds follow, merciful rain pours down (referring to the widespread dissemination of the Buddha's teachings), I will not ask about appearing, leaping, and flying. What is the phrase that drives thunder and lightning?' Tiantong then shouted. The Chan master said: 'In that case, the Jin Su flowers bloom treasure'

林果熟去也。童又喝。師禮拜歸眾。天啟六年住杭之安隱。崇禎二年諸檀護請住天壽聖恩禪寺。上堂以拂子結卻豎起曰。三世諸佛。歷代祖師。山河大地。世出世間。一切諸法縛作一團千牢百結。擲向諸人面前。還有決裂漢一擊粉碎者么。出來道看。便擲下。僧問。昔羊萬峰於此轉大法輪。今日三峰到來。祖道重光。未審和尚唱誰家曲調。師曰龍碑鐘王氣。曰恁么則臨濟中興雷轟電掣去也。師曰鳳嶺蔚青霞。進語未出。師打曰住住。便禮拜。問威音王佛一金圈。拋向當陽事若何。師曰湖洗千秋月。曰得意忘言即不問。橫三豎四是何宗。師曰山擎萬古天。將再進。師曰禮拜著。曰謝和尚指示。問。諸佛未出世。祖師未西來。說個甚麼。師曰三頭六臂。曰再示其祥。師曰四面五身。僧禮拜。師打曰者一棒放你不過。良久乃曰。諸佛未出世。祖師未西來。威音王未有名字以前。還有生死也無。各人父母未生。三緣未合。天地未分。覺明未咎以前。還有四句。兩頭是非好反言思識路也無。昨宵正睡著時無夢無想無見無聞還有現前許多理會也無。若向者里了得。則從朝睡醒下床洗面吃粥迎賓送客嬉笑怒罵。是有心耶無心耶。若有心則前來三處心不是有。若無心則現前是誰主持。若向者里透過。則山出波中。樹撐殿角。正好搖扇。

【現代漢語翻譯】現代漢語譯本：林果成熟的季節過去了。童子又在飲水。禪師禮拜后回到大眾中。天啟六年，禪師住在杭州的安隱寺。崇禎二年，各位檀越護法請禪師住持天壽聖恩禪寺。禪師上堂說法，用拂子結成一團，然後豎起來說：『三世諸佛（過去、現在、未來一切諸佛），歷代祖師（傳承佛法的先輩），山河大地（廣闊的世界），世出世間（包括世俗和超越世俗的一切），一切諸法（宇宙萬物和所有法則）都捆縛成一團，千牢百結。現在將它擲向各位面前，有沒有能夠當機立斷，一擊粉碎的豪傑？出來說看！』說完便將拂子擲下。有僧人問道：『過去羊萬峰禪師曾在此地轉大法輪（傳播佛法），今日三峰禪師到來，祖師的道統得以重光。不知和尚您唱的是誰家的曲調？』禪師回答說：『龍碑映照著王者的氣象。』僧人說：『這樣說來，是臨濟宗（禪宗五家之一）中興，如雷霆般迅猛了。』禪師說：『鳳嶺升騰著青色的雲霞。』僧人還未說完，禪師便打斷說：『住口！』然後禮拜。僧人問：『威音王佛（古佛名）的一金圈，拋向當陽（比喻關鍵時刻），事情會怎麼樣？』禪師說：『湖水洗滌著千年的明月。』僧人說：『得意忘言（領悟真諦，超越言語）我就不問了，橫三豎四（比喻各種不同的觀點和方法）是哪個宗派的？』禪師說：『山峰支撐著萬古的天空。』僧人將要繼續發問，禪師說：『禮拜去吧。』僧人說：『感謝和尚的指示。』僧人問：『諸佛還未出世，祖師還未西來（指達摩祖師從印度來到中國），那時說的是什麼？』禪師說：『三頭六臂（比喻神通廣大）。』僧人說：『請再進一步開示。』禪師說：『四面五身（比喻無所不在）。』僧人禮拜。禪師打了一下說：『這一棒放你不過（不讓你輕易過關）。』禪師停頓了很久，然後說：『諸佛還未出世，祖師還未西來，威音王佛還沒有名字以前，還有生死（生命和死亡）嗎？在各位的父母還未出生，三緣（父緣、母緣、業緣）還未聚合，天地還未分開，覺明（覺悟的本性）還未顯現以前，還有四句（指語言文字），兩頭是非（指對錯的分別），好讓你們用反思和意識去探尋嗎？昨晚正在睡覺的時候，無夢無想無見無聞，還有現前這許多的理會嗎？如果能在這裡了悟，那麼從早上睡醒下床，洗臉吃飯，迎接客人，嬉笑怒罵，是有心呢，還是無心呢？如果有心，那麼之前說的三處（指過去、現在、未來）的心就不是真的有。如果無心，那麼現在是誰在主持這一切？如果能在這裡透徹領悟，那麼山峰會從波浪中涌現，樹木會支撐著殿堂的角落，正好可以搖著扇子，逍遙自在。』

【English Translation】 English version: The season of ripe Lin fruits has passed. The boy drinks again. The Master bows and returns to the assembly. In the sixth year of Tianqi, he resided at Anyin Temple in Hangzhou. In the second year of Chongzhen, various patrons invited him to reside at Tianshou Shengen Zen Temple. Ascending the Dharma hall, he tied the whisk into a knot and raised it, saying: 'The Buddhas of the three times (past, present, and future), the ancestral teachers of all generations (predecessors who transmitted the Dharma), the mountains and rivers and the great earth (the vast world), the mundane and supramundane (everything worldly and beyond), all dharmas (all things and laws in the universe) are bound into a single mass, a thousand strongholds and a hundred knots. Now I throw it before you all. Is there anyone here who can decisively shatter it with a single blow? Come forth and speak!' Then he threw down the whisk. A monk asked: 'In the past, Zen Master Yang Wanfeng turned the great Dharma wheel (spread the Dharma) here. Today, Zen Master Sanfeng has arrived, and the ancestral tradition is revived. May I ask, what tune is the Master singing?' The Master replied: 'The dragon stele reflects the aura of a king.' The monk said: 'In that case, the revival of the Linji school (one of the five schools of Zen) is as swift as thunder.' The Master said: 'The Phoenix Peak rises with azure clouds.' Before the monk could finish speaking, the Master interrupted, saying: 'Stop!' Then he bowed. The monk asked: 'What happens when Weiyin Wang Buddha's (name of an ancient Buddha) golden ring is thrown into Dangyang (a metaphor for a critical moment)?' The Master said: 'The lake washes the moon of a thousand autumns.' The monk said: 'I won't ask about forgetting words upon attaining the meaning (understanding the truth beyond words). What school is represented by horizontal three and vertical four (a metaphor for various viewpoints and methods)?' The Master said: 'The mountains support the sky for ten thousand ages.' The monk was about to continue asking, but the Master said: 'Bow down.' The monk said: 'Thank you for the Master's instruction.' The monk asked: 'Before the Buddhas appeared in the world, before the ancestral teachers came from the West (referring to Bodhidharma's arrival in China from India), what was being spoken of?' The Master said: 'Three heads and six arms (a metaphor for great supernatural powers).' The monk said: 'Please give further instruction.' The Master said: 'Four faces and five bodies (a metaphor for being omnipresent).' The monk bowed. The Master struck him, saying: 'This blow will not let you pass (will not let you pass easily).' The Master paused for a long time, then said: 'Before the Buddhas appeared in the world, before the ancestral teachers came from the West, before Weiyin Wang Buddha had a name, was there still birth and death (life and death)? Before your parents were born, before the three conditions (father's condition, mother's condition, and karma's condition) came together, before heaven and earth were separated, before awareness (the nature of enlightenment) manifested, were there still four phrases (referring to language and words), right and wrong (referring to the distinction between right and wrong), for you to explore with reflection and consciousness? Last night, when you were sleeping soundly, without dreams, without thoughts, without seeing, without hearing, was there still so much present understanding? If you can understand this, then from waking up in the morning, getting out of bed, washing your face, eating porridge, greeting guests, laughing, scolding, is it with intention or without intention? If it is with intention, then the three places (referring to the past, present, and future) of the mind mentioned earlier are not truly there. If it is without intention, then who is in charge of all this now? If you can thoroughly understand this, then mountains will emerge from the waves, trees will support the corners of the palace, and it will be good to wave a fan, carefree and at ease.'

乘涼過夏。何等自在。雖然如是。猶未夢見向上事在。直須一向中具三玄。一玄中具三要。額上亞目。頂中出頭。超佛越魔始得。會么。卓拄杖三下。上堂。攀躋不住忽然翻。打破吾宗向上關。剩得一雙窮相手。始知無法向人間。法座成上堂。巖巖獅座涌堂中。老衲披衣坐法空。跨下狻猊忽翻擲。一聲哮吼見威雄。喝一喝曰。獅子踞地吼。佛祖倒身走。出頭天外者。只有萬峰叟。喝一喝。上堂。心休不說法。骨瘦上堂艱。分明都說盡。湖水洗山巔。喝一喝。下座。崇禎八年七月示疾。侍者問如何是身後事。師曰。床頭老鼠偷殘藥。壁上孤燈照舊衣。眾黯然。侍者復欲問。師舉手曰放下幔子著。遂酣睡。至中夜索浴更衣而逝。塔全身於丈室后。

破山海明禪師

蜀之蹇氏子。出家姜家庵。聽講楞嚴。至一切眾生皆由不知常住真心。遂出蜀參叩。住破頭山。一日到萬丈懸崖上立定。自誓曰。悟不悟。性命在今日了。辰時立起立到未時。眼前惟有一平世界。更無坑坎推阜。舉意欲經行。不覺墮崖損足。至夜翻身忽痛有省。天明叫曰屈屈。一居士曰師父腳痛么。師劈面一掌曰非公境界。尋參博山雲門。后參天童于金粟。童問。內不放出。外不放入。正恁么時以何為界。師曰竿頭絲線從君弄。不犯清波意自殊。童頷

【現代漢語翻譯】現代漢語譯本：

乘涼過夏天。什麼是自在？雖然是這樣，仍然沒有夢見過向上追求的事情。必須始終如一地具備三玄，一玄中具備三要。額頭上眼睛下方，頭頂上超出頭。超越佛和魔才能做到。明白了嗎？用拄杖敲擊三下。上堂說法。攀登不止忽然翻轉，打破我宗門向上突破的關隘。剩下的是一雙空空如也的手，這才知道沒有什麼法可以傳授給世人。登上法座開始上堂說法。高大威嚴的獅子座涌現在大殿中央，老衲披上袈裟端坐在空寂的法座上。座下的狻猊忽然翻身跳躍，一聲怒吼顯現出威猛雄壯的氣勢。喝一聲說：獅子踞地怒吼，佛祖嚇得倒身逃走。超出世俗之外的人，只有萬峰叟。

喝一聲。上堂說法。心中平靜不說法，身體消瘦上堂艱難。分明都已經說盡了，如同用湖水洗滌山巔。喝一聲。下座。崇禎八年七月生病。侍者問什麼是圓寂后的事情。禪師說：床頭的老鼠偷吃剩下的藥，墻上的孤燈照著舊衣服。眾人都黯然神傷。侍者再次想要發問，禪師舉手說放下幔子吧。於是安然入睡。到半夜要求洗澡更衣而逝世。全身塔安放在丈室後面。

破山海明禪師

是四川蹇氏的兒子。在姜家庵出家。聽講《楞嚴經》，聽到『一切眾生皆由不知常住真心』，於是離開四川參訪。住在破頭山。有一天到萬丈懸崖上站定。發誓說：開悟不開悟，性命就在今天了。從辰時站立到未時。眼前只有一片平坦的世界，再也沒有坑洼和土堆。想要走動，不覺墮落懸崖摔傷了腳。到晚上翻身忽然疼痛有所領悟。天亮叫喊說屈屈。一位居士說師父腳痛嗎？禪師劈面一掌說這不是你能理解的境界。之後參訪博山和雲門，後來在金粟參訪天童。天童問：內不放出，外不放入，正在這個時候用什麼作為界限？禪師說：竿頭絲線任你擺弄，不侵犯清澈的波浪意境自然不同。天童點頭認可。

【English Translation】 English version:

Spending the summer in coolness. What is true freedom? Although it is so, one still hasn't dreamed of pursuing higher matters. One must consistently possess the Three Mysteries within, and each Mystery must contain the Three Essentials. Below the eyes on the forehead, above the head from the crown. Only by transcending Buddha and Mara can one achieve it. Do you understand? Strike the staff three times. Ascend the hall. Ceaseless climbing suddenly overturns, breaking through the upward gate of our sect. Leaving behind a pair of empty hands, one realizes there is no Dharma to impart to the world. Ascend the Dharma seat to begin the sermon. The majestic lion throne emerges in the center of the hall, the old monk dons his robe and sits upon the empty Dharma seat. The Suanni beneath the seat suddenly leaps and bounds, with a roar displaying its mighty and heroic spirit. Shout once, saying: The lion roars upon the ground, causing Buddhas and Patriarchs to flee in dismay. The one who transcends the heavens is none other than Wanfeng Sou.

Shout once. Ascend the hall. The mind rests, not speaking Dharma; the body is thin, making ascending the hall difficult. Clearly, everything has been said, like washing the mountain peaks with lake water. Shout once. Descend the seat. In the seventh month of Chongzhen's eighth year, he fell ill. An attendant asked, 'What about matters after your passing?' The master said, 'The rat by the bed steals the remaining medicine, the lone lamp on the wall illuminates the old clothes.' The assembly was saddened. The attendant wanted to ask again, but the master raised his hand and said, 'Lower the curtain.' Then he fell into a deep sleep. In the middle of the night, he requested a bath and changed clothes before passing away. His entire body was enshrined in a pagoda behind the abbot's room.

Zen Master Poshan Haiming

Was the son of the Jian family of Sichuan. He left home at Jiangjia Nunnery. Listening to the lectures on the Shurangama Sutra, upon hearing 'All sentient beings are due to not knowing the permanent true mind,' he left Sichuan to seek instruction. He resided at Potou Mountain. One day, he stood on a cliff ten thousand feet high, vowing, 'Enlightenment or non-enlightenment, my life is at stake today.' Standing from Chen time (7-9 am) until Wei time (1-3 pm), before his eyes was only a flat world, with no pits or mounds. Intending to walk, he unknowingly fell off the cliff and injured his foot. At night, turning over in pain, he suddenly had an awakening. At dawn, he cried out, 'Qu, qu!' A layman said, 'Master, does your foot hurt?' The master slapped him in the face, saying, 'This is not a realm you can understand.' Later, he visited Boshan and Yunmen, and later still, he visited Tiantong at Jin Su. Tiantong asked, 'Not letting out internally, not letting in externally, what is the boundary at this very moment?' The master said, 'The silk thread on the pole is yours to play with, without disturbing the clear waves, the meaning is naturally different.' Tiantong nodded in agreement.

之。出住禾之東塔。上堂。東風解凍百草萠芽。行腳衲子似粟如麻。拖泥帶水兮草鞋獰似虎。混俗和光兮拄杖活如蛇。向有佛處不可住。無佛處急走過。方稱英俊作家。切不可向萬里無寸草處去虛度生涯。大眾。且如山僧者里。九旬禁足。三月調心。今日解制。臨行一句作么生道。摘楊花。摘楊花。上堂。金鋤削盡千峰雪。露出天涯星月孤。照得世間人廓徹。都來依樣畫葫蘆。大眾。朱審還有依樣畫得者么。有則不妨好手手中呈好手。紅心心裡射紅心。其或未然。且待山僧自畫去也。以拄杖打圓相於中擲地曰。層落落。影團團。千古萬古與人看。上堂。福城東際煙水漲。大塔廟前樓閣開。千手大悲捫不住。無端放出善財來。大眾。且道善財來作甚麼。隨行踏斷流水聲。縱觀寫出飛禽跡。卓拄杖下座。

寧波府天童費隱通容禪師

福州福清何氏子。十四依鎮東三寶殿出家。隨其師住華林寺。值雲門往寺過夏。師竊聆教誨。一日聞指南禪師隨指參禪。師發憤參壽昌提狗子無佛性話。一日昌上堂與僧問答。師在傍不覺發奮身心。遽忘𥨊食。一朝身世俱空。話頭脫落。目前虛逼逼地。問昌曰今日看破和尚家風了也。昌曰汝有甚麼見處。師便喝。參博山及雲門久之。一晚師問如何是超然不借借。門曰我聽不清汝再問

【現代漢語翻譯】現代漢語譯本：之。在禾山之東塔居住。上堂說法。和煦的東風吹化了冰凍，各種草木都開始萌芽生長。四處雲遊的僧人多如粟米，密如亂麻。拖泥帶水，腳上的草鞋兇猛得像老虎；混跡於世俗之中，卻能保持內心的平和，手中的拄杖靈活得像蛇。有佛的地方不宜久留，沒有佛的地方也要快速通過。這才稱得上是英俊的修行人。切不可在萬里荒蕪的地方虛度光陰。各位。比如我這裡，九十天禁止外出，三個月調理身心。今天解除禁制，臨行前說一句什麼好呢？摘楊花，摘楊花。上堂說法。金色的鋤頭削盡了千峰的白雪，露出了天邊的孤星冷月。照得世間人清清楚楚，都來照著樣子畫葫蘆。各位。朱審還有照著樣子畫得像的嗎？有的話不妨高手之中再呈高手，紅心裡面再射紅心。如果還沒有，那就等我親自來畫吧。用拄杖在地上畫了個圓圈，然後把拄杖扔在圓圈中間，說：層層疊疊，影子團團圓圓，讓千秋萬代的人都來看。上堂說法。福州城的東邊煙波浩渺，大塔寺前的樓閣也開放了。千手觀音也按捺不住，無緣無故地放出了善財童子。各位。且說善財童子來做什麼呢？隨著他的腳步，流水的聲音都被踏斷了，縱情觀賞，飛鳥的痕跡都被記錄下來。說完，放下拄杖，走下座位。

寧波府天童山的費隱通容禪師是福州福清縣何氏人家的孩子。十四歲時在鎮東三寶殿出家。跟隨他的師父住在華林寺。正趕上雲門禪師到寺里過夏天。費隱通容禪師偷偷地聽他講經說法。有一天，聽到指南禪師提倡跟隨手指參禪。費隱通容禪師發憤參悟壽昌禪師提出的『狗子無佛性』的話頭。有一天，壽昌禪師上堂說法，與僧人問答。費隱通容禪師在旁邊聽著，不知不覺地奮發了身心，竟然忘記了吃飯。突然之間，身心世界都空了，話頭也脫落了。眼前一片空曠。於是問壽昌禪師說：『今天我看破了和尚你的家風了。』壽昌禪師問：『你有什麼見解？』費隱通容禪師便大喝一聲。之後又參訪了博山禪師和雲門禪師很久。一天晚上，費隱通容禪師問雲門禪師：『如何是超然不借借？』雲門禪師說：『我聽不清，你再說一遍。』

【English Translation】 English version: He resided at the East Pagoda of He Mountain. Ascending the hall, he said: 'The east wind thaws, and the myriad grasses sprout. Traveling monks are as numerous as millet and hemp. Dragging mud and water, their straw sandals are fierce like tigers; mingling with the world while harmonizing with the light, their staffs are as lively as snakes. Where there is Buddha, one should not dwell. Where there is no Buddha, one should pass quickly. Only then can one be called a brilliant master. One must never waste one's life in a place where there is not a blade of grass for ten thousand miles.' Monks, what about this mountain monk? Ninety days of retreat, three months of adjusting the mind. Today, the retreat is lifted. What should be said on the eve of departure? Pluck willow catkins, pluck willow catkins. Ascending the hall, he said: 'The golden hoe shaves away the snow from a thousand peaks, revealing the lonely stars and moon at the edge of the sky. It illuminates the world, making people thoroughly clear, and everyone comes to imitate the gourd.' Monks, is there anyone among you who can imitate it well? If so, let the masters present their skills, shooting red hearts within red hearts. If not, then wait for this mountain monk to paint it himself.' He drew a circle in the air with his staff and threw it to the ground, saying: 'Layer upon layer, the shadow is round and full, for all to see for ten thousand ages.' Ascending the hall, he said: 'East of Fucheng (blessed city), the mist and water rise, and the pavilions open before the Great Pagoda Temple. The thousand-handed Great Compassionate One cannot hold back, and releases Sudhana (Shancai Tongzi, a seeker of enlightenment) for no reason.' Monks, what does Sudhana come to do? Following his steps, the sound of flowing water is cut off; observing freely, the traces of flying birds are recorded.' He struck the staff and descended from the seat.

Zen Master Fei Yin Tong Rong of Tiantong Mountain in Ningbo Prefecture Was a child of the He family in Fuqing, Fuzhou. At the age of fourteen, he left home at the Zhen Dong Three Treasures Hall. He followed his teacher and lived in Hualin Temple. He happened to meet Zen Master Yunmen who was spending the summer at the temple. The master secretly listened to his teachings. One day, he heard Zen Master Zhinan advocating to practice Zen by following the finger. The master was determined to study the saying 'A dog has no Buddha-nature' proposed by Zen Master Shouchang. One day, Zen Master Chang ascended the hall to preach and answered questions with the monks. The master listened by the side and unconsciously aroused his body and mind, and even forgot to eat. Suddenly, his body and mind were empty, and the topic fell off. There was a vast expanse in front of him. So he asked Zen Master Chang: 'Today I have seen through the style of the abbot.' Zen Master Chang asked: 'What is your opinion?' Zen Master Fei Yin Tong Rong shouted loudly. After that, he visited Zen Master Boshan and Zen Master Yunmen for a long time. One night, Zen Master Fei Yin Tong Rong asked Zen Master Yunmen: 'What is transcendence without borrowing?' Zen Master Yunmen said: 'I can't hear you clearly, please ask again.'

。師一喝。門曰此是借。師又喝。門曰亦是借。師曰推散大眾去也。門曰汝伎倆只如此。聞天童寓吼山。師冒雨往謁便問覿面相提事若何。童便打。師曰錯。童又打。師又喝。童祇管打。師祇管喝。至第七打。所有伎倆知見一咄冰釋。童問。薰風自南來。殿角生微涼。汝作么會。師曰。水向石邊[涼*尤]出冷。風從花里遇來香。曰離了此又作么生。師曰放和尚三十棒。曰除卻棒又作么生。師便喝。曰喝后聻。師曰更要重說偈言。童休去。童住黃檗。上堂曰。還有衝浪金鱗么。出衆相見。師以坐具覆頂出曰和尚還會么。童打曰一釣便上。師喝一喝歸眾。崇禎六年十月住黃檗。西堂隱元問大制從來無解結。如何特地起風波。師曰被阇黎帶累。曰恁么則翻騰去也。師便打。元喝。師曰亂作。問。打著背年舊痛處。於今猶恨棒頭輕。請師末後一頓。師打曰舊瘡瘢上著艾。曰恁么則徹骨徹髓去也。師曰如何是徹底意。元一喝。師曰喝后聻。曰時清休唱太平歌。師曰祇引一半。上堂。今朝初一好個訊息。若還不會又是明日。所以道舉一不得舉二。放遇一著落在第二。山僧舉一了也。是汝諸人如何委悉。便下座。次住建寧之蓮峰溫之法通禾之金粟。上堂。全身擔荷。赤體提持。要是夙有器骨英靈漢子。于尋常日用洛卓卓地。不將奇

【現代漢語翻譯】現代漢語譯本：師父一聲棒喝。門人說：『這是借來的。』師父又一聲棒喝。門人說：『也是借來的。』師父說：『推開，解散大眾走吧。』門人說：『你的伎倆只有這些嗎？』聽說天童正覺禪師住在吼山，師父冒雨前去拜訪，便問：『面對面提持的這件事該如何是好？』天童禪師便打。師父說：『錯了。』天童禪師又打。師父又一聲棒喝。天童禪師只管打，師父只管棒喝。直到第七次被打，所有的伎倆知見一下子冰釋瓦解。天童禪師問：『薰風自南來，殿角生微涼，你作何理解？』師父說：『水向石邊流出格外清涼，風從花里吹來帶著香味。』天童禪師說：『離開了這些又該如何？』師父說：『放和尚三十棒。』天童禪師說：『除了棒子又該如何？』師父便是一聲棒喝。天童禪師說：『棒喝之後又如何？』師父說：『更要重新說偈語。』天童禪師便作罷。天童禪師住在黃檗山，上堂說法時說：『還有衝浪的金鱗嗎？出來與大家相見。』師父用坐具蓋在頭上走出來說：『和尚您會嗎？』天童禪師打了一下說：『一釣就上鉤了。』師父一聲棒喝，回到大眾中。崇禎六年十月，師父住在黃檗山。西堂隱元禪師問：『大制從來沒有解開結，為何特地掀起風波？』師父說：『被你這阇黎連累了。』隱元禪師說：『這麼說就要翻騰攪動了？』師父便打。隱元禪師一聲棒喝。師父說：『胡亂作為。』有人問：『打著背上多年的舊痛處，如今還恨棒頭太輕，請師父最後再打一頓。』師父打了一下說：『舊瘡疤上又敷艾草。』那人說：『這麼說就要徹骨徹髓了？』師父說：『如何是徹底的意？』隱元禪師一聲棒喝。師父說：『棒喝之後又如何？』那人說：『時局清明就不要唱太平歌了。』師父說：『只說了一半。』上堂說法：『今天初一，是個好訊息。如果還不明白，又是明天了。所以說舉一不能舉二，放過一著就落在了第二著。山僧我已經舉一了，你們諸位如何明白？』說完便下座。之後又住在建寧的蓮峰寺、溫州的法通寺、禾山的金粟寺。上堂說法：『全身承擔，赤裸提持，要是宿有器骨的英靈漢子，在尋常的日用中，確確實實地，不把奇異……』

【English Translation】 English version: The master gave a shout. A monk said, 'This is borrowed.' The master gave another shout. The monk said, 'It is also borrowed.' The master said, 'Dismiss the assembly and leave.' The monk said, 'Is that all you've got?' Having heard that Zen Master Tiantong Zhengjue (Tiantong, meaning 'Heavenly Child', Zhengjue, meaning 'Right Enlightenment') was residing at Mount Hou (Hou, meaning 'Roar'), the master went to visit him in the rain and asked, 'How should the matter of confronting each other face to face be handled?' Tiantong then struck him. The master said, 'Wrong.' Tiantong struck him again. The master gave another shout. Tiantong kept striking, and the master kept shouting. By the seventh strike, all his skills and knowledge dissolved like ice. Tiantong asked, 'A gentle breeze comes from the south, and a slight coolness arises at the corner of the hall. How do you understand this?' The master said, 'Water flows by the rocks, appearing especially cool; the wind carries fragrance as it comes from the flowers.' Tiantong said, 'What about apart from this?' The master said, 'Give the monk thirty blows.' Tiantong said, 'What about besides the blows?' The master then gave a shout. Tiantong said, 'What after the shout?' The master said, 'It requires another verse.' Tiantong then stopped. Tiantong resided at Mount Huangbo (Huangbo, meaning 'Yellow檗'). When he ascended the hall to preach, he said, 'Are there any golden scales leaping in the waves? Come forth and meet me.' The master covered his head with his sitting cloth and came out, saying, 'Do you understand, venerable monk?' Tiantong struck him, saying, 'Caught with one cast.' The master gave a shout and returned to the assembly. In the tenth month of the sixth year of Chongzhen (Chongzhen, name of an emperor), the master resided at Huangbo. Xitang Yinyuan (Xitang, meaning 'West Hall', Yinyuan, meaning 'Hidden Origin') asked, 'The great system has never been untied; why deliberately stir up waves?' The master said, 'I am implicated by you, venerable monk.' Yinyuan said, 'So, it is to be stirred up?' The master then struck him. Yinyuan gave a shout. The master said, 'Acting recklessly.' Someone asked, 'Striking the old sore spot on the back, I still hate that the stick was too light. Please, master, give me one last strike.' The master struck him, saying, 'Applying moxa to an old scar.' The person said, 'So, it is to be thorough, to the bone?' The master said, 'What is the meaning of thoroughness?' Yinyuan gave a shout. The master said, 'What after the shout?' The person said, 'In peaceful times, do not sing songs of peace.' The master said, 'You only said half of it.' Ascending the hall to preach: 'Today is the first day of the month, a good message. If you still don't understand, it will be tomorrow again. Therefore, it is said that if you raise one, you cannot raise two; if you let go of one move, you fall into the second. This monk has already raised one; how do you all understand?' Having said this, he descended from his seat. Afterwards, he resided at Lianfeng Temple (Lianfeng, meaning 'Lotus Peak') in Jianning, Fatong Temple (Fatong, meaning 'Law Penetration') in Wenzhou, and Jinsu Temple (JinSu, meaning 'Golden Millet') in He. Ascending the hall to preach: 'Bearing the whole body, holding it nakedly, it must be a heroic man with innate talent and bone structure, who is truly and surely in ordinary daily life, not taking the strange...'

特言句貼于額頭。玄妙理致蘊于底裡。專用格外鉗錘。獨[跳-兆+目]宗門牙爪。生擒猛虎活捉獰龍。縱有言超佛祖行過舍那。入此閫域未免橫身拶出。其餘之輩觀心作念著意思惟。塵寂發生而有神穎妙慧。自作去就。畢竟構他語脈不上。要有者等丁卓始可別行教外單傳直指。主捋棒喝全行正令。而與從上瞎驢蹄角相肖。且正當恁么時。回機就位一句作么生道。本來不借修因得。那官心明與法通。小參。舉雪峰示眾曰南山有一條鱉鼻蛇汝。等諸人切須好看。蛇無頭不行。長慶曰今日堂中大有人喪身失命。張開蛇口。雲門以拄杖攛向面前作怕勢。露出蛇班。僧舉似玄沙。沙曰須是我棱兄始得與蛇揩癢。雖然如是。我卻不與么。僧曰和尚作么生。沙曰用南山作么跳出蛇窠。乃曰當昢雪峰會裡者一群蛇。今日被山僧挑向拄杖頭上。要教他生也得。要教他死也得。要教他不生亦得。要教他不死亦得。所謂把住則四方無路。放行則草叢裡輥。現前兄弟還有與古人出氣者么。有則出來為蛇畫足。無則山僧放者一群蛇咬殺汝諸人去也。以拄杖一咄。打退現住天童。上堂。入大寶剎。登大法擅。𠷕大法螺。擊大法鼓。演大法義。顯揚臨濟宗猷。提持向上一路。指縱則萬別千差。透脫固一字也無。到者里先師面目現在。太白風規猶古。

【現代漢語翻譯】現代漢語譯本：將特別的語句貼在額頭上，玄妙的理致蘊藏在深處。專門使用獨特的鉗錘，獨具宗門牙爪的風格。生擒猛虎，活捉獰龍。縱然有人言語超越佛祖，行為超過盧舍那佛（舍那，Vairocana，報身佛），進入這個門檻也難免被橫身擠出。其餘那些觀心、作念、執著意思思惟的人，即使塵寂中生髮出神穎妙慧，自以為是地決定去留，終究無法構成他的語言脈絡。必須要有這樣傑出的人才，才可以另行教外單傳的直指心性之法，掌握棒喝的全部正令，而與歷代祖師的瞎驢蹄角相似。且正在這樣的時候，迴轉機鋒，安頓位置的一句話該怎麼說呢？本來就不憑藉修因才能得到，那官心明朗，與法相通。小參時，舉雪峰義存禪師（Xuefeng Yicun）開示大眾說：『南山有一條鱉鼻蛇，你們這些人一定要好好看。』蛇沒有頭不行。長慶慧棱禪師（Changqing Huiling）說：『今日堂中大有人喪身失命，張開蛇口。』雲門文偃禪師（Yunmen Wenyan）用拄杖攛向面前，作出害怕的姿勢，露出蛇的斑紋。有僧人將此事告訴玄沙師備禪師（Xuansha Shibei），玄沙說：『必須是我的棱兄才能給蛇撓癢。』雖然如此，我卻不這樣做。僧人問：『和尚您怎麼做？』玄沙說：『用南山做什麼？跳出蛇窠。』於是說：『當年雪峰會裡那些蛇，今日被山僧挑在拄杖頭上，要教他生也可以，要教他死也可以，要教他不生也可以，要教他不死也可以。』所謂把住就四方無路，放行就在草叢裡翻滾。現前的各位兄弟，還有能為古人出氣的嗎？有就出來為蛇畫足，沒有的話，山僧就放這些蛇咬死你們去！』用拄杖一咄，打退現任住持天童。上堂，進入大寶剎，登上大法座，吹大法螺，擊大法鼓，演大法義，顯揚臨濟宗的宗旨，提持向上的一路，指縱則萬別千差，透脫則一字也沒有。到了這裡，先師的面目現在，太白山的風範依舊如古。

【English Translation】 English version: Affix special phrases to the forehead; profound principles are contained within. Exclusively employ unique tongs and hammers, possessing the distinctive claws and teeth of the Zen school. Capture fierce tigers alive, and seize ferocious dragons. Even if someone's words surpass the Buddhas and their actions exceed Vairocana (the Reward Body Buddha), entering this domain, they will inevitably be pushed out sideways. As for the rest, those who contemplate the mind, engage in thought, and cling to intentional deliberation, even if divine intelligence and wondrous wisdom arise from the stillness of dust, and they self-importantly decide where to go and what to do, they ultimately cannot construct his linguistic vein. It requires such outstanding talents to separately transmit the direct pointing to the nature of mind outside the teachings, to fully wield the authority of the staff and shout, resembling the blind donkey's hoofprints of past masters. And precisely at such a time, how should one speak a phrase that turns the mechanism and settles the position? Originally, it is not obtained through cultivating causes; that official mind is clear and penetrates the Dharma. During a small gathering, Xuefeng Yicun (雪峰義存禪師) addressed the assembly, saying, 'There is a soft-shelled turtle-nosed snake on South Mountain; all of you must watch it carefully.' A snake cannot do without a head. Changqing Huiling (長慶慧棱禪師) said, 'Today in this hall, there are many who lose their lives and open the snake's mouth.' Yunmen Wenyan (雲門文偃禪師) thrust his staff forward, feigning fear, revealing the snake's markings. A monk reported this to Xuansha Shibei (玄沙師備禪師), who said, 'It must be my brother Leng who can scratch the snake's itch.' Even so, I will not do it that way. The monk asked, 'How will the abbot do it?' Xuansha said, 'What use is South Mountain? Jump out of the snake's nest.' Then he said, 'Those snakes in Xuefeng's assembly back then are today being held on the mountain monk's staff. If I want them to live, they can; if I want them to die, they can; if I want them not to live, they can; if I want them not to die, they can.' So-called holding on means there is no way out in any direction; letting go means rolling in the grass. Present brothers, is there anyone who can vent the ancients' anger? If so, come out and draw feet for the snake; if not, this mountain monk will let these snakes bite you all to death!' With a thrust of the staff, he drove back the current resident abbot, Tiantong. Ascending the hall, entering the Great Treasure Temple, ascending the Great Dharma Seat, blowing the Great Dharma Conch, striking the Great Dharma Drum, expounding the Great Dharma meaning, manifesting the Linji (臨濟) school's principles, upholding the path of upward striving, pointing and releasing results in myriad differences, penetrating and freeing results in not even a single word. Arriving here, the face of the former teacher is present, and the style of Mount Taibai remains as ancient.

所以法隨法行。法幢隨處建立。遇緣即宗。隨處作主。摧邪挽正。據真鋤偽。直得四海沸騰。五嶽起舞。佛祖於時歡呼。龍象自此奔馳。乃至若貴若賤是聖是凡。四眾普集俱在一處。人天交接兩得相見。都教個個機契單傳。人人悟同本得。然則即此大寶剎大法擅。鐘鼓喧天法雷震地。靈山勝會宛然見。深沐　皇恩不等閑。

嘉興府金粟石車通乘禪師

金華米氏子。偶閱龐居士問石頭不與萬法為侶因緣有疑。后依天真剃落。稟具于雲門。次寓龍居禪堂。聞僧舉六祖曰不思善不思惡正與么時那個是明上座本來面目。忽然有省。述偈曰。正當恁么時。面目未嘗迷。善惡都不到。獨露兩莖眉。參博山。復覲雲門。師問三世諸佛即今在甚麼處。門曰沒處去。師曰甚麼人覷得。門震威一喝。師禮拜出。后參天童于金粟。童問那裡來。師曰云門。童曰幾昢起身。師打一圓相。童曰莫亂統。師曰千里同風今日特來親領痛棒。童曰既是千里同風又來作么。師翹左足。童曰者還不是。師翹右足。童曰錯也。師曰又被風吹別調中。童休去。入室次。童舉世尊拈花迦葉微笑意作么生。師曰白日穿針。童連棒打出。師豁然。懷香禮謝。童遂舉平曰我手何似佛手。師拂衲便出。覆呈偈曰。我手何似佛手。赤腳蓬頭便走。直得透上玄關。

【現代漢語翻譯】現代漢語譯本所以，要遵循佛法而行，讓佛法的旗幟在任何地方都能建立起來。遇到合適的機緣就作為宗旨，在任何地方都要做自己的主人。摧毀邪惡，引導走向正道，依據真理，剷除虛偽。直接達到四海沸騰，五嶽起舞的境界。佛和祖師們這時都會歡呼雀躍，龍和象也會從此奔騰不息。乃至無論是高貴還是低賤，是聖人還是凡人，四眾弟子聚集在一起。人和天神互相交往，彼此相見。都教導每個人都能心領神會，單獨傳承，人人都能領悟到相同的本來面目。這樣，這個大寶剎就能擁有大法，鐘鼓喧天，法雷震地，靈山勝會宛如重現。深深沐浴皇恩，這可不是一件小事。

嘉興府金粟石車通乘禪師

金華米氏之子。偶然閱讀龐居士問石頭和尚不與萬法為侶的因緣，心中產生疑問。後來依從天真和尚剃度出家，在雲門寺受具足戒。之後住在龍居禪堂，聽到僧人舉六祖慧能的話說：『不思善，不思惡，正在這個時候，哪個是明上座你本來的面目？』忽然有所領悟。於是作偈說：『正當這個時候，面目未曾迷失。善惡都沾染不到，唯獨顯露出兩道眉毛。』參訪博山和尚，又拜見雲門和尚。通乘禪師問：『過去、現在、未來三世諸佛現在在哪裡？』雲門和尚說：『沒處去。』通乘禪師問：『什麼人能夠看得到？』雲門和尚震威一喝。通乘禪師禮拜而出。後來在金粟寺參訪天童和尚。天童和尚問：『從哪裡來？』通乘禪師說：『雲門寺。』天童和尚問：『什麼時候動身出發的？』通乘禪師打了一個圓相。天童和尚說：『不要胡說八道。』通乘禪師說：『千里同風，今天特地前來親身領受痛棒。』天童和尚說：『既然是千里同風，又來做什麼？』通乘禪師翹起左腳。天童和尚說：『這還不是。』通乘禪師翹起右腳。天童和尚說：『錯了。』通乘禪師說：『又被風吹到別的調子里去了。』天童和尚讓他休息去了。進入室內后，天童和尚舉世尊拈花，迦葉微笑的含義是什麼？通乘禪師說：『白日穿針。』天童和尚用棒子把他打出去。通乘禪師豁然開悟，懷著香禮拜感謝。天童和尚於是舉起平實禪師的話說：『我的手像不像佛手？』通乘禪師拂袖便出。又呈上偈語說：『我的手像不像佛手？赤腳蓬頭便走。直接穿透玄關。』

【English Translation】 English version Therefore, act in accordance with the Dharma, and let the banner of the Dharma be established everywhere. Seize the opportunity when it arises and make it your principle; be your own master in every place. Destroy evil and guide towards righteousness, base yourself on truth and eradicate falsehood. Directly achieve the state where the four seas are in turmoil and the five peaks dance. The Buddhas and Patriarchs will rejoice at this time, and dragons and elephants will gallop forth from now on. Even if one is noble or lowly, a sage or a common person, the fourfold assembly gathers together. Humans and gods interact and meet each other. Teach everyone to understand intuitively and transmit individually, so that everyone can realize the same original nature. Then, this great treasure temple will possess the great Dharma, the bells and drums will resound, the thunder of the Dharma will shake the earth, and the Vulture Peak assembly will reappear vividly. Deeply bathed in imperial grace, this is no small matter.

Zen Master Tongcheng of Shiche, Jin Su, Jiaxing Prefecture

A son of the Mi family in Jinhua. He happened to read about the story of Layman Pang asking Stone about not being a companion to the myriad dharmas, and doubts arose in his mind. Later, he was tonsured by the monk Tianzhen and received the full precepts at Yunmen Temple. Afterwards, he resided in the Longju Zen Hall and heard a monk quote the Sixth Patriarch Huineng saying: 'Without thinking of good, without thinking of evil, at this very moment, what is the original face of Ming, the venerable?' Suddenly, he had an insight. So he composed a verse saying: 'Right at this moment, the face has never been lost. Good and evil cannot reach it, only two eyebrows are revealed.' He visited Boshan and also met Yunmen. Zen Master Tongcheng asked: 'Where are the Buddhas of the past, present, and future?' Yunmen said: 'Nowhere to go.' Zen Master Tongcheng asked: 'Who can see them?' Yunmen gave a thunderous shout. Zen Master Tongcheng bowed and left. Later, he visited Tiantong at Jin Su Temple. Tiantong asked: 'Where do you come from?' Zen Master Tongcheng said: 'Yunmen Temple.' Tiantong asked: 'When did you set off?' Zen Master Tongcheng drew a circle. Tiantong said: 'Don't talk nonsense.' Zen Master Tongcheng said: 'A thousand miles share the same wind, today I have come especially to receive the painful stick.' Tiantong said: 'Since a thousand miles share the same wind, what are you here for?' Zen Master Tongcheng raised his left foot. Tiantong said: 'This is still not it.' Zen Master Tongcheng raised his right foot. Tiantong said: 'Wrong.' Zen Master Tongcheng said: 'Again, I have been blown into another tune by the wind.' Tiantong told him to rest. After entering the room, Tiantong raised the question: 'What is the meaning of the World-Honored One picking up a flower and Kashyapa smiling?' Zen Master Tongcheng said: 'Threading a needle in broad daylight.' Tiantong struck him out with a stick. Zen Master Tongcheng suddenly awakened, and with incense, he bowed and thanked him. Tiantong then quoted Zen Master Ping's words: 'Is my hand like the Buddha's hand?' Zen Master Tongcheng flicked his sleeve and left. He then presented a verse saying: 'Is my hand like the Buddha's hand? Barefoot and with disheveled hair, I walk. Directly penetrating the mysterious barrier.'

官取合著狗口。童問曰。內不放出。外不放入。正恁么昢以何為界。師曰。家貧未是貧。路貧愁殺人。童拈拄杖曰者個是出是入。師一掌。童亦打。崇禎四年住杭之童光山。上堂。喝一喝曰。大眾還知落處么。三世諸佛於此轉大法輪。真風不墜。歷代祖師於此廣度群迷。正脈流通。山僧於此為眾提持。只要眉橫鼻直。汝等諸人赤肉團上有個圓明妙體。徹頭徹底。佛眼覷不見。聖智難量。十方容不得。真機獨露。直得絕蹤絕跡。塞卻諸人咽㗋。無處出氣。雖然如是。事無一向。更與諸人當陽顯示。遂拈拄杖作釣勢曰。大眾還見么。識取鉤頭意。莫認定盤星。次年從金粟。僧問和尚今日昇座說甚麼法。師曰松枝挑夜月。照盡世間人。孝廉唐祈遠問。經云一切惡鬼尚不能以惡眼視之況復加害。憑個甚麼得恁有力。師曰天魔膽喪。曰恁么則家家觀世音。師曰還見觀音么。曰雖然未見卻也叫得應。師曰現三十二相看。曰今日親為學人升座說法了也。師曰且莫鍇認。上堂。諸佛出世為一大事因緣。達磨西來指人見性成佛。金粟不諳老婆禪。祇要諸人棒下見血。若也恁么會得。觸處逢渠纖塵不立。垂手人間和光化物。既然觸處逢渠。且道渠是阿誰。毫釐有差天地懸隔。喝一喝。下座。司理黃元公參府吳升初請上堂。公禮起曰謝和尚說

【現代漢語翻譯】現代漢語譯本：官府強取豪奪，如同從狗嘴裡奪食。童子問道：『裡面不放出來，外面不放進去，那麼請問以什麼作為界限呢？』師父說：『家境貧寒還不是最糟的，路上沒錢才真正讓人發愁。』童子拿起拄杖說：『這個是出還是入呢？』師父打了他一掌。童子也打了師父一下。崇禎四年，童光山住在杭州。上堂說法時，大喝一聲說：『各位可知落腳之處嗎？』三世諸佛在此轉大法輪，真正的風範沒有衰落。歷代祖師在此廣度迷途的眾生，正統的脈絡暢通無阻。我在這裡為大家提持，只要眉毛橫著長，鼻子豎著長就行了。你們這些人的赤肉團上，有個圓明妙體，徹頭徹尾，佛眼也看不見，聖人的智慧也難以衡量。十方世界都容不下它，真正的機鋒獨自顯露，直接達到絕蹤絕跡的境界，堵住你們的咽喉，讓你們無處出氣。雖然是這樣，但事情沒有絕對的。再為各位當面顯示。』於是拿起拄杖，做出釣魚的姿勢說：『各位看見了嗎？要認識到鉤子的用意，不要只認死理。』第二年，從金粟寺來。有僧人問：『和尚今天升座要說什麼法？』師父說：『松枝挑著夜月，照亮世間人。』孝廉唐祈遠問：『經書上說，一切惡鬼尚且不能用惡眼看他，何況是加害呢？憑什麼能有這麼大的力量？』師父說：『天魔都嚇破了膽。』唐祈遠說：『這麼說來，家家戶戶都供奉觀世音菩薩了。』師父說：『你見到觀音了嗎？』唐祈遠說：『雖然沒見到，但叫起來還是有迴應的。』師父說：『現出三十二相給你看。』唐祈遠說：『今天您親自為學人升座說法了。』師父說：『先別急著肯定。』上堂說法時說：『諸佛出世，是爲了一個重大因緣。達摩西來，是爲了指引人們見性成佛。金粟寺不擅長老婆禪，只要各位在棒喝下見血就行了。如果能這樣領會，到處都能遇到他，一絲塵埃都不沾染。垂手人間，和光同塵。既然到處都能遇到他，那麼請問，他是誰呢？』稍微有一點差錯，就如同天地般懸隔。』大喝一聲，下座。司理黃元公、知府吳升初請師父上堂。黃元公起身行禮說：『感謝和尚說法。』童問曰。內不放出。外不放入。正恁么昢以何為界。師曰。家貧未是貧。路貧愁殺人。童拈拄杖曰者個是出是入。師一掌。童亦打。崇禎四年住杭之童光山。上堂。喝一喝曰。大眾還知落處么。三世諸佛於此轉大法輪。真風不墜。歷代祖師於此廣度群迷。正脈流通。山僧於此為眾提持。只要眉橫鼻直。汝等諸人赤肉團上有個圓明妙體。徹頭徹底。佛眼覷不見。聖智難量。十方容不得。真機獨露。直得絕蹤絕跡。塞卻諸人咽㗋。無處出氣。雖然如是。事無一向。更與諸人當陽顯示。遂拈拄杖作釣勢曰。大眾還見么。識取鉤頭意。莫認定盤星。次年從金粟。僧問和尚今日昇座說甚麼法。師曰松枝挑夜月。照盡世間人。孝廉唐祈遠問。經云一切惡鬼尚不能以惡眼視之況復加害。憑個甚麼得恁有力。師曰天魔膽喪。曰恁么則家家觀世音（Guanyin）。師曰還見觀音（Guanyin）么。曰雖然未見卻也叫得應。師曰現三十二相看。曰今日親為學人升座說法了也。師曰且莫鍇認。上堂。諸佛出世為一大事因緣。達磨（Damo）西來指人見性成佛。金粟（Jin Su）不諳老婆禪。祇要諸人棒下見血。若也恁么會得。觸處逢渠纖塵不立。垂手人間和光化物。既然觸處逢渠。且道渠是阿誰。毫釐有差天地懸隔。喝一喝。下座。司理黃元公參府吳升初請上堂。公禮起曰謝和尚說

【English Translation】 English version: The officials forcibly seize and plunder, like snatching food from a dog's mouth. The young novice asked, 'If it's not released from the inside and not allowed in from the outside, then what serves as the boundary?' The master said, 'Being poor at home isn't the worst; being penniless on the road is truly distressing.' The young novice picked up his staff and said, 'Is this going out or coming in?' The master slapped him. The young novice also hit the master. In the fourth year of Chongzhen's reign, Tong Guangshan resided in Hangzhou. During an assembly, he shouted, 'Do you all know where to settle down?' The Buddhas of the three worlds turn the great Dharma wheel here, and the true spirit does not decline. The ancestral masters of past generations extensively liberate confused beings here, and the orthodox lineage flows unhindered. I am here to uphold this for everyone, simply requiring that eyebrows grow horizontally and noses grow vertically. On your bodies of flesh, there is a perfectly enlightened and wondrous essence, thorough and complete, that even the Buddha's eye cannot see and the wisdom of sages cannot measure. The ten directions cannot contain it, and the true opportunity is uniquely revealed, directly reaching a state of no trace or sign, blocking your throats and leaving you nowhere to breathe. Although this is so, things are not absolute. I will further reveal it to everyone directly.' Then, he picked up his staff and made a fishing gesture, saying, 'Do you all see it? Recognize the meaning of the hook, and don't just cling to fixed ideas.' The following year, he came from Jin Su Temple. A monk asked, 'What Dharma will the abbot preach today upon ascending the seat?' The master said, 'A pine branch carries the night moon, illuminating all people in the world.' The Xiucai Tang Qiyuan asked, 'The scriptures say that even evil ghosts cannot look at him with evil eyes, let alone harm him. What gives him such power?' The master said, 'The demons are terrified.' Tang Qiyuan said, 'In that case, every household worships Guanyin (Avalokiteśvara).' The master said, 'Have you seen Guanyin (Avalokiteśvara)?' Tang Qiyuan said, 'Although I haven't seen her, calling out to her still brings a response.' The master said, 'I'll manifest the thirty-two forms for you to see.' Tang Qiyuan said, 'Today, you personally ascended the seat to preach the Dharma for us learners.' The master said, 'Don't be so quick to affirm.' During an assembly, he said, 'The Buddhas appear in the world for a great cause and condition. Damo (Bodhidharma) came from the West to guide people to see their nature and become Buddhas. Jin Su (Golden Millet) Temple is not familiar with old woman's Zen; it only requires everyone to see blood under the stick. If you can understand it in this way, you will meet him everywhere, without being tainted by a single speck of dust. Extending a hand in the human world, harmonizing with the light and transforming beings. Since you can meet him everywhere, then tell me, who is he?' A slight difference is like a separation between heaven and earth.' He shouted and descended from the seat. The Sili Huang Yuangong and Zhifu Wu Shengchu invited the master to ascend the seat. Huang Yuangong stood up and bowed, saying, 'Thank you, Abbot, for speaking the Dharma.' Tong asked, 'If it's not released from the inside and not allowed in from the outside, then what serves as the boundary?' The master said, 'Being poor at home isn't the worst; being penniless on the road is truly distressing.' The young novice picked up his staff and said, 'Is this going out or coming in?' The master slapped him. The young novice also hit the master. In the fourth year of Chongzhen's reign, Tong Guangshan resided in Hangzhou. During an assembly, he shouted, 'Do you all know where to settle down?' The Buddhas of the three worlds turn the great Dharma wheel here, and the true spirit does not decline. The ancestral masters of past generations extensively liberate confused beings here, and the orthodox lineage flows unhindered. I am here to uphold this for everyone, simply requiring that eyebrows grow horizontally and noses grow vertically. On your bodies of flesh, there is a perfectly enlightened and wondrous essence, thorough and complete, that even the Buddha's eye cannot see and the wisdom of sages cannot measure. The ten directions cannot contain it, and the true opportunity is uniquely revealed, directly reaching a state of no trace or sign, blocking your throats and leaving you nowhere to breathe. Although this is so, things are not absolute. I will further reveal it to everyone directly.' Then, he picked up his staff and made a fishing gesture, saying, 'Do you all see it? Recognize the meaning of the hook, and don't just cling to fixed ideas.' The following year, he came from Jin Su. A monk asked, 'What Dharma will the abbot preach today upon ascending the seat?' The master said, 'A pine branch carries the night moon, illuminating all people in the world.' The Xiucai Tang Qiyuan asked, 'The scriptures say that even evil ghosts cannot look at him with evil eyes, let alone harm him. What gives him such power?' The master said, 'The demons are terrified.' Tang Qiyuan said, 'In that case, every household worships Guanyin (Guanyin).' The master said, 'Have you seen Guanyin (Guanyin)?' Tang Qiyuan said, 'Although I haven't seen her, calling out to her still brings a response.' The master said, 'I'll manifest the thirty-two forms for you to see.' Tang Qiyuan said, 'Today, you personally ascended the seat to preach the Dharma for us learners.' The master said, 'Don't be so quick to affirm.' During an assembly, he said, 'The Buddhas appear in the world for a great cause and condition. Damo (Bodhidharma) came from the West to guide people to see their nature and become Buddhas. Jin Su (Golden Millet) Temple is not familiar with old woman's Zen; it only requires everyone to see blood under the stick. If you can understand it in this way, you will meet him everywhere, without being tainted by a single speck of dust. Extending a hand in the human world, harmonizing with the light and transforming beings. Since you can meet him everywhere, then tell me, who is he?' A slight difference is like a separation between heaven and earth.' He shouted and descended from the seat. The Sili Huang Yuangong and Zhifu Wu Shengchu invited the master to ascend the seat. Huang Yuangong stood up and bowed, saying, 'Thank you, Abbot, for speaking the Dharma.'

法。師曰那一句是法速道看。曰人前不可吐露。師曰也不可埋沒。曰請升公道。師曰各與一頓。乃曰一句截流全心即佛。萬機不到全佛即心。到者里心佛俱忘復是何物。喝一喝曰。甜瓜徹蒂甜。苦瓠連根苦。上堂。少室真機人天普育。直指父母未生面目。大眾。在眼曰見在耳曰聞。且道作么生是父母未生面目。良久曰。墻外鳥啼聲已碎。盡在搖頭不語中。喝一喝。崇禎十一年二月十二日示疾。僧問此後向甚麼與和尚相見。師曰遍界不曾藏。僧作禮曰恁么則曏者里與和尚相見去也。師曰且莫錯認。泊然而逝。

贑州寶華朝宗通忍禪師

常州人。二十二歲出家。參天童于金粟。童舉大千垂語問曰。山中猛虎以肉為命。何故不食其子。師被一拶通身汗下。經兩日。偶從外進寮。推入寮門驀然除去礙膺之物。遂入方丈通所得。童舉前問。師曰推人自肯乃方親。童曰與么下語亦未在。師笑曰和尚只做得大千兒孫。便出。三日後聞童自答曰自肉食不盡。更猛省。得下悟亦未之肯。翌日童上堂。師出問。直下知歸即不問。如何是大用現前一句。童擬拈棒。師指曰。者老漢伎倆不忘。一釣便上。拂袖而出。初住靈祐屢遷名利。崇禎十四年住曹溪。上堂。諸佛諸祖唯以一大事因緣故出現於世。據實論此一大事因緣。不用開口

【現代漢語翻譯】現代漢語譯本法。師父說哪一句是快速證悟佛法之道？（法：佛法，宇宙的規律；師：禪師）答：不可在人前輕易吐露。師父說：也不可埋沒。問：請開示公正的道理。（公道：公正的道理）師父說：各人賞一頓棒喝。（頓：量詞，次）於是說：一句截斷眾流，全心即是佛。（截流：截斷眾流，比喻斬斷妄念；佛：覺悟者）萬種機巧都達不到，全佛即是心。（萬機：萬種機巧）到了這裡，心與佛都忘記了，又是什麼呢？喝一聲說：甜瓜從瓜蒂到瓜身都是甜的，苦瓠連著根都是苦的。（瓠：葫蘆的一種，味苦）上堂說法：少室山的真機，人天普遍蒙受恩育。（少室：少室山，指禪宗；真機：真正的機鋒）直接指示父母未生前的本來面目。（父母未生：比喻本性）各位，在眼睛叫做見，在耳朵叫做聞，那麼，什麼是父母未生前的本來面目？良久后說：墻外的鳥啼聲已經破碎，都在搖頭不語之中。喝一聲。崇禎十一年二月十二日示現疾病。（崇禎：明朝皇帝年號）僧人問：此後要用什麼與和尚相見？（和尚：對僧人的尊稱）師父說：遍滿世界都不曾隱藏。僧人作禮說：這樣說來，就在這裡與和尚相見去了。師父說：暫且不要錯認。安詳地去世了。

贛州寶華朝宗通忍禪師

常州人。二十二歲出家。參訪天童禪師于金粟寺。（天童：指天童正覺禪師；金粟：金粟寺）天童禪師舉出大千垂語問他說：山中的猛虎以肉為食，為什麼不吃自己的孩子？（大千垂語：指禪宗的公案）通忍禪師被這一問，全身冒汗。過了兩天，偶然從外面進入寮房，推開寮房的門，忽然除去胸中的障礙。（寮房：僧人居住的房間）於是進入方丈室，呈報所悟。（方丈：寺院住持的居室）天童禪師舉出之前的提問。通忍禪師說：推人到肯定的地步才是親切。（親：親切，真實）天童禪師說：這樣下語，也還未到家。通忍禪師笑著說：和尚您只不過做得大千的子孫。便離開了。三天後，聽到天童禪師自答說：自己的肉吃不完。（自肉食不盡：比喻自性具足）更加猛醒，但還是沒有完全認可。第二天，天童禪師上堂說法，通忍禪師出來問道：直接知道歸宿就不問了，如何是大用現前的一句？（大用現前：指當下起作用的本性）天童禪師想要拿起棒子。通忍禪師指著說：這老漢伎倆不忘，一釣就上鉤。（伎倆：手段）拂袖而去。最初住在靈祐寺，多次遷徙于名利場所。（靈祐：寺名）崇禎十四年，住在曹溪。（曹溪：指曹溪南華寺，禪宗六祖慧能弘法之地）上堂說法：諸佛諸祖只因爲一大事因緣的緣故才出現於世。（一大事因緣：指開示悟入佛之知見）據實而論，這一大事因緣，不用開口

【English Translation】 English version Dharma. The master said, 'Which sentence is the quick path to seeing the Dharma?' (Dharma: the teachings of Buddhism, the law of the universe; Master: Zen master) He replied, 'It should not be easily revealed before others.' The master said, 'Nor should it be buried.' He asked, 'Please reveal the principle of fairness.' (Fairness: the principle of justice) The master said, 'Each will be rewarded with a blow.' (Blow: a measure word, times) Then he said, 'One sentence cuts off the flow, the whole mind is the Buddha.' (Cuts off the flow: cuts off the flow of thoughts, a metaphor for cutting off delusions; Buddha: the enlightened one) Ten thousand machinations cannot reach it, the whole Buddha is the mind. (Ten thousand machinations: ten thousand kinds of machinations) Having arrived here, both mind and Buddha are forgotten, what is it then?' He shouted, 'The sweet melon is sweet from stem to end, the bitter gourd is bitter from the root.' (Gourd: a kind of gourd, bitter in taste) Ascending the hall to preach: The true opportunity of Shaoshi Mountain universally nurtures people and gods. (Shaoshi: Shaoshi Mountain, referring to Zen Buddhism; True opportunity: the true opportunity of Zen) Directly pointing to the original face before parents were born. (Before parents were born: a metaphor for original nature) Everyone, it is called seeing in the eyes, and it is called hearing in the ears, so what is the original face before parents were born? After a long time, he said: The sound of birds chirping outside the wall has been shattered, all in shaking their heads and not speaking. He shouted. The twelfth day of the second month of the eleventh year of Chongzhen, he manifested illness. (Chongzhen: the reign title of the Ming Dynasty emperor) A monk asked, 'After this, what shall we use to meet the master?' (Master: a respectful term for monks) The master said, 'It has never been hidden throughout the world.' The monk bowed and said, 'In that case, I will go to meet the master here.' The master said, 'Do not mistake it for now.' He passed away peacefully.

Zen Master Tongren of Bao Hua Chao Zong in Ganzhou

He was a native of Changzhou. He left home at the age of twenty-two. He visited Zen Master Tiantong at Jin Su Temple. (Tiantong: referring to Zen Master Tiantong Zhengjue; Jin Su: Jin Su Temple) Zen Master Tiantong raised the question of Daqian Chuiyu and asked him: The fierce tiger in the mountain lives on meat, why doesn't it eat its own children? (Daqian Chuiyu: referring to the Zen case) Zen Master Tongren was sweating all over his body after being asked this question. Two days later, he accidentally entered the dormitory from outside, pushed open the door of the dormitory, and suddenly removed the obstacles in his chest. (Dormitory: the room where monks live) So he entered the abbot's room and reported what he had realized. (Abbot: the residence of the abbot of the monastery) Zen Master Tiantong raised the previous question. Zen Master Tongren said: Pushing people to the point of affirmation is intimacy. (Intimacy: intimacy, reality) Zen Master Tiantong said: Speaking like this is not yet home. Zen Master Tongren smiled and said: You, the abbot, are just doing the descendants of Daqian. Then he left. Three days later, he heard Zen Master Tiantong answer himself: He can't finish eating his own meat. (He can't finish eating his own meat: a metaphor for the self-nature being complete) He was even more awakened, but he still didn't fully recognize it. The next day, Zen Master Tiantong ascended the hall to preach, and Zen Master Tongren came out and asked: I won't ask if I know where to return directly, what is the sentence of great use appearing now? (Great use appearing now: referring to the nature that is functioning now) Zen Master Tiantong wanted to pick up the stick. Zen Master Tongren pointed and said: This old man's tricks are not forgotten, and he is hooked with one fishing. (Tricks: means) He flicked his sleeves and left. At first, he lived in Lingyou Temple, and moved many times in places of fame and fortune. (Lingyou: temple name) In the fourteenth year of Chongzhen, he lived in Cao Xi. (Cao Xi: refers to Nanhua Temple in Cao Xi, where Huineng, the sixth ancestor of Zen Buddhism, promoted the Dharma) Ascending the hall to preach: All Buddhas and ancestors only appear in the world because of a major cause and condition. (A major cause and condition: refers to revealing and entering the knowledge and vision of the Buddha) In fact, this major cause and condition does not need to be opened

不用動念。直下一一天真一一明妙。祇責直截契證。超越死生。不離見聞緣。超然登佛地。所以世尊于明星祇得一睹。六祖于金剛經直用一聞。諸公若也得恁么一回去。便堪傳佛心印。方為佛祖嫡骨兒孫。所以靈山會上世尊拈花迦葉微笑。便乃親傳世尊之印。謂之正法眼藏。西天四七東土二三。傳至三十三世。本山六祖大師謂之吾有一物。后得南嶽讓禪師道個喚作一物即不中。便乃親傳六祖之印。自讓為始直下傳至三十五世。不肖孫通忍于天童和尚自肉食不盡言下。打破漆桶親蒙印授。潛心操履有年。方乃深契佛祖之道。方不愧為六祖嫡孫。所以本山乃六祖說法之地。今日承南都諸護法會合本省現任諸護法命。本山耆舊不遠三千餘里迎不肖歸祖師舊室。登祖師舊堂。升祖師舊座。舉揚祖師底現成舊公案。直令千年舊事頓現目前。曹溪一會儼然未散。試問諸人。既是現成舊公案。又用舉作甚麼。回機同本得。一舉一回新。小參。僧問明歷歷露堂堂更有甚麼。師曰猶是鬼窟里活計。僧打一圓相曰脫體無依去也。師曰依舊跳不出。僧一喝。師曰三喝四喝后如何。僧又喝。師曰野狐精。問譬如本色真金未入䊺爐煅煉時如何。師曰光明燦爛。曰煅煉后如何。師曰燦爛光明。曰石頭土塊還堪煅煉也無。師打曰且道是真金是土塊。僧

【現代漢語翻譯】現代漢語譯本：不用動念（不要起任何念頭）。當下就是天真（自然純真）明妙（光明玄妙）的境界。只要直截了當的契合證悟，就能超越生死。不離見聞覺知的因緣，便能超然登上佛的境界。所以世尊（釋迦牟尼佛）在見到明星時才得以頓悟，六祖（慧能大師）在聽到《金剛經》時直接領悟。各位如果也能這樣領悟一次，便可以堪任傳承佛的心印，才算是佛祖真正的子孫。所以靈山會上，世尊拈花，迦葉（摩訶迦葉）微笑，便親自傳授世尊的心印，稱為正法眼藏（佛法正宗的眼目）。天竺四七（印度二十八祖），東土二三（中國六祖），傳至第三十三世。本山六祖大師說『吾有一物』（我有一物），後來得到南嶽讓禪師說『喚作一物即不中』（稱它為一物就不對了），便親自傳授六祖的心印。從南嶽懷讓開始，一直傳到第三十五世。不肖子孫通忍在天童和尚處，因『肉食不盡』這句話，打破漆桶（比喻開悟），親自蒙受印可。潛心修行多年，才深刻契合佛祖之道，才不愧為六祖的嫡傳子孫。所以本山是六祖說法的地方。今天承蒙南都各位護法會同本省現任各位護法的邀請，本山的老人們不遠三千多里，迎接我不肖回到祖師的舊室，登上祖師的舊堂，升上祖師的舊座，舉揚祖師現成的舊公案，直接讓千年的舊事頓時呈現在眼前，曹溪（曹溪是六祖慧能弘法道場所在地）一會的盛況彷彿還沒有散去。試問各位，既然是現成的舊公案，又用得著舉揚它做什麼呢？迴轉機鋒與根本相合，一舉一回都是新的。小參（禪宗的一種說法形式）。僧人問：『明明歷歷，露堂堂（非常清楚明白，毫無遮掩），還有什麼？』師父說：『還是鬼窟里的活計（還是生死輪迴中的事情）。』僧人打一個圓相（用手勢比劃一個圓圈）說：『脫體無依去也（已經擺脫一切依賴了）。』師父說：『依舊跳不出（還是跳不出輪迴）。』僧人一喝。師父說：『三喝四喝后如何？』僧人又喝。師父說：『野狐精（指不真誠的修行人）。』問：『譬如本色真金，未入熔爐鍛鍊時如何？』師父說：『光明燦爛。』（僧人）說：『鍛鍊后如何？』師父說：『燦爛光明。』（僧人）說：『石頭土塊還堪鍛鍊嗎？』師父打了一下說：『且說這是真金還是土塊？』

【English Translation】 English version: Without engaging the mind (without arising any thoughts), the immediate moment is one of true innocence (natural purity) and bright subtlety (radiant and profound). Simply focus on direct alignment and realization, transcending birth and death. Without separating from the conditions of seeing, hearing, and awareness, one can transcendently ascend to the state of Buddhahood. Therefore, the World-Honored One (Shakyamuni Buddha) attained enlightenment upon seeing the morning star, and the Sixth Patriarch (Master Huineng) directly understood upon hearing the Diamond Sutra. If you all can have such an experience once, you will be qualified to transmit the mind-seal of the Buddha, and only then will you be considered true descendants of the Buddha. Therefore, at the assembly on Vulture Peak, the World-Honored One held up a flower, and Kashyapa (Mahakashyapa) smiled, thereby personally transmitting the World-Honored One's seal, known as the 'Right Dharma Eye Treasury' (the eye of the true Dharma lineage). From India's twenty-eight patriarchs to China's six patriarchs, it was transmitted to the thirty-third generation. The Sixth Patriarch of this mountain said, 'I have a thing' ('I possess something'), and later, Zen Master Nanyue Huairang said, 'Calling it a thing is not right' ('To call it a thing is not accurate'), and thus personally received the Sixth Patriarch's seal. From Nanyue Huairang onwards, it was directly transmitted to the thirty-fifth generation. The unworthy descendant Tongren, at the monastery of Tiantong, upon hearing the phrase 'not finishing the meat' (a metaphor for incomplete understanding), shattered the lacquer bucket (a metaphor for enlightenment) and personally received the seal of approval. After years of dedicated practice, he deeply aligned with the Buddha's path, and thus is not ashamed to be a direct descendant of the Sixth Patriarch. Therefore, this mountain is the place where the Sixth Patriarch taught the Dharma. Today, thanks to the invitation of the protectors of Nandu and the present protectors of this province, the elders of this mountain have traveled over three thousand miles to welcome this unworthy one back to the old chamber of the Patriarch, to ascend the old hall of the Patriarch, to ascend the old seat of the Patriarch, and to raise up the Patriarch's readily available old case, directly causing the thousand-year-old event to appear before our eyes, as if the assembly at Caoxi (the location of Huineng's Dharma teachings) has not yet dispersed. I ask you all, since it is a readily available old case, what is the need to raise it up? Returning the mechanism aligns with the root, each raising and each returning is new. Small gathering (a form of Chan teaching). A monk asked, 'Clearly and distinctly, openly and plainly (very clear and obvious, without concealment), what else is there?' The master said, 'Still the affairs of the ghost cave (still matters within the cycle of birth and death).' The monk made a circle with his hand (gestured a circle) and said, 'Having shed the body, there is nothing to rely on (having abandoned all dependence).' The master said, 'Still unable to jump out (still unable to escape the cycle of rebirth).' The monk gave a shout. The master said, 'What about after three or four shouts?' The monk shouted again. The master said, 'Wild fox spirit (referring to an insincere practitioner).' Asked, 'For example, what is it like when genuine gold in its original state has not yet entered the furnace for refining?' The master said, 'Bright and radiant.' (The monk) said, 'What is it like after refining?' The master said, 'Radiant and bright.' (The monk) said, 'Can stones and clods of earth still be refined?' The master struck him and said, 'Tell me, is this genuine gold or a clod of earth?'

禮拜曰恁么則情與無情一昢成佛也。師曰見個甚麼道理便恁么道。僧一喝。師便打。問。日輪正當午。虛空絕點埃時如何。師曰喚甚麼作日輪。曰更無別個。師曰添了一點也。僧一喝。師打曰。更無別個。尚道添了一點。又喝作甚麼。僧無語。師乃曰。日輪正當午。虛空絕點埃。若道更無別個。早添一點了也。所以認個明歷歷露堂堂猶是鬼窟里活計。到者里有個透脫處。方得光明燦爛燦爛光明。情與無情一時成佛。真金土塊煅與未煅向甚麼處分。若也未透。須是全身放下不教一物存留。自然一踏到底。儻放不下。未免迷頭認影。若已透得。亦不可放過。儻一放過。所謂一刻不在如同死人。直得大死卻活一般。無一點氣息。無一毫滲漏。二六時中似水合水似空合空。方有少許相應分。曹溪今日說平實禪。汝等諸人還委悉么。庵內不知庵外事。歸家穩坐絕商量。僧問倩女離魂那個是真底。師便打。僧無語。師曰會么。僧擬議。師又打曰切忌私奔。

常州龍池萬如通微禪師

嘉興秀水張氏子。出家興善。謁聞谷大師開發無字話。參雲門。門上堂曰眾兄弟且道一切放下阿那個是主人公。豎拂子曰舉頭天外看誰是我般人。師於此有省。后參天童于金粟。有僧問童曰如何是佛法的的大意。童曰近前來。僧近前童便打。

【現代漢語翻譯】現代漢語譯本僧人禮拜並說道：『既然這樣，那麼有情眾生和無情之物都能同時成佛了。』（情：指有情眾生，如人類、動物等；無情：指無情之物，如山川、草木等；一昢：同時，一起）禪師問道：『你見到了什麼道理，才這樣說？』僧人一聲棒喝。禪師隨即打了僧人。僧人問道：『太陽正當午，虛空沒有一絲塵埃的時候，是怎樣的？』禪師說：『你叫什麼作太陽？』僧人說：『沒有別的什麼。』禪師說：『那就多了一點。』僧人又一聲棒喝。禪師打了僧人，說道：『說沒有別的什麼，尚且還多了一點，又喝什麼？』僧人無語。禪師於是說道：『太陽正當午，虛空沒有一絲塵埃。如果說沒有別的什麼，早就多了一點了。所以，認識那個明明歷歷、露堂堂的東西，仍然是鬼窟里的活計。到這裡，有個透脫之處，才能光明燦爛，燦爛光明。有情眾生和無情之物一時成佛，真金和土塊，煅燒過和未煅燒過，向什麼地方分辨？如果還沒有透徹，必須全身放下，不教一物存留，自然一腳踏到底。倘若放不下，難免迷頭認影。如果已經透得，也不可放過，倘若一放過，所謂一刻不在，如同死人。直到大死之後復活一般，無一點氣息，無一毫滲漏，二六時中似水合水，似空合空，方有少許相應之處。曹溪（指六祖慧能）今日說平實的禪，你們這些人還明白嗎？庵內不知庵外事，歸家穩坐絕商量。』僧人問道：『倩女離魂，哪個是真正的？』（倩女離魂：典故，比喻虛幻不實）禪師隨即打了僧人。僧人無語。禪師說：『會么？』僧人想要辯解。禪師又打道：『切忌私奔。』

常州龍池萬如通微禪師

嘉興秀水張氏之子，在興善寺出家，拜謁聞谷大師，開發無字話。參訪雲門文偃禪師（雲門），雲門上堂說法時說：『眾位師兄弟，且說一切放下，哪個是主人公？』豎起拂塵說：『舉頭天外看，誰是我這樣的人？』禪師於此有所領悟。后在金粟山參訪天童正覺禪師（天童），有僧人問天童：『如何是佛法的大意？』天童說：『近前來。』僧人近前，天童便打。

【English Translation】 English version A monk bowed and said: 'If that's the case, then sentient beings and insentient things can all become Buddhas at the same time.' (Sentient beings: beings with consciousness, such as humans and animals; Insentient things: inanimate objects, such as mountains and plants; 一昢: at the same time, together) The Zen master asked: 'What principle did you see that made you say that?' The monk gave a shout. The Zen master then struck the monk. The monk asked: 'When the sun is directly overhead and there is not a speck of dust in the sky, what is it like?' The Zen master said: 'What do you call the sun?' The monk said: 'There is nothing else.' The Zen master said: 'Then that's one thing too many.' The monk gave another shout. The Zen master struck the monk and said: 'Saying there is nothing else is already one thing too many, so what are you shouting for?' The monk was speechless. The Zen master then said: 'The sun is directly overhead, and there is not a speck of dust in the sky. If you say there is nothing else, that's already one thing too many. Therefore, recognizing that which is clear and distinct, openly and plainly revealed, is still a matter of living in a demon's cave. Only when you reach a point of breakthrough here can you be radiantly bright, bright and radiant. Sentient beings and insentient things become Buddhas at the same time. True gold and lumps of earth, refined and unrefined, where do you distinguish them? If you have not yet penetrated, you must let go of everything, not allowing a single thing to remain, and naturally you will step through to the end. If you cannot let go, you will inevitably be confused, mistaking the shadow for the head. If you have already penetrated, you must not let go either. If you let go even for a moment, it is like a dead person. Only when you die completely and then come back to life, without a trace of breath, without a hint of leakage, being like water merging with water, like emptiness merging with emptiness at all times, will you have a slight degree of correspondence. Today, Caoxi (referring to the Sixth Patriarch Huineng) speaks of plain and simple Zen. Do you all understand? The monk in the hermitage does not know what is happening outside, return home and sit quietly, cutting off all deliberation.' The monk asked: 'In the story of Qian Nv Leaving Her Soul, which is the real one?' (倩女離魂: a story, metaphor for illusion and unreality) The Zen master then struck the monk. The monk was speechless. The Zen master said: 'Do you understand?' The monk tried to explain. The Zen master struck again and said: 'Beware of eloping.'

Zen Master Wanru Tongwei of Longchi Temple in Changzhou

A son of the Zhang family of Xiushui in Jiaxing, he left home at Xingshan Temple and visited Master Wengu, developing the wordless topic. He visited Zen Master Yunmen Wenyan (雲門). When Yunmen ascended the platform to give a Dharma talk, he said: 'Brothers, tell me, having let go of everything, who is the master?' Raising his whisk, he said: 'Looking up beyond the heavens, who is like me?' The Zen master had an awakening at this point. Later, he visited Zen Master Tiantong Zhengjue (天童) at Jinshan. A monk asked Tiantong: 'What is the great meaning of the Buddha-dharma?' Tiantong said: 'Come closer.' The monk came closer, and Tiantong struck him.

僧曰。上根大器直下承當。中下人來如何。童曰老僧從來未曾眼花。僧罔措。師聞之豁然。遂回嘉禾住靜。乙亥冬再上天童。入門便喝。童曰胡喝亂喝。師又喝。童曰胡喝亂喝。師禮拜。童打曰你再喝喝看。師曰蒼天蒼天茶畢禮出。童曰。萬如我直下疑你者兩喝。道道看。師曰歇歇與和尚道。便行。一日侍次。童問。薰風自南來殿角生微涼。汝作么生會。師曰嚴霜初降徹骨皆寒。童曰亂道。師拂袖便出。覆呈頌曰。薰風自南來。殿角生微涼。遍體寒毛豎。將身衲被藏鼻息。鼾鼾一覺省。從來越國是南鄉。童目之便休。崇禎十三年冬開法如如禪院。次住莆之曹山。上堂。前三三后三三。箇中消息許誰諳。春風處處花成錦。秋水澄澄月一灣。喚作真如不壞法。此人曾未踏鄉關。喚作無常生死法。官教累劫受餘殃。敢問諸人畢竟作么生。即是以拂子打圓相曰。生佛未形訊息在。不知幾個肯擔當。擲拂下座。癸未夏住龍池。上堂。有一人在孤峰頂上目視雲漢。把三世諸佛一口吞盡。不見有眾生可度。好與三十拄杖。何故。事上不足。有一人在十字街頭三頭六臂。合水和泥隨機接引。亦好與三十拄杖。何故。理上不足。有一人不離孤峰頂上目視雲漢。嘗在十字街頭和泥合水。有一人不離十字街頭和泥合水。嘗在孤峰頂上目視雲漢

【現代漢語翻譯】現代漢語譯本僧人問：『上根器的人可以直接領悟，那麼中下根器的人該怎麼辦呢？』童禪師說：『老僧我從來沒有眼花。』僧人無言以對。師父（指後來的住持）聽了這件事後，豁然開悟，於是回到嘉禾隱居。乙亥年冬天，再次前往天童寺。入門便大喝一聲。童禪師說：『胡亂喝叫。』師父又喝一聲。童禪師說：『胡喝亂喝。』師父禮拜。童禪師打了他一下，說：『你再喝喝看。』師父說：『蒼天啊蒼天。』喝完茶，行禮告退。童禪師說：『我一直懷疑你這兩聲喝，說來聽聽。』師父說：『休息一下再跟和尚您說。』說完便走了。有一天，師父在童禪師身邊侍奉，童禪師問：『薰風自南來，殿角生微涼，你作何理解？』師父說：『嚴霜初降，徹骨皆寒。』童禪師說：『胡說八道。』師父拂袖而去，之後呈上一首頌：『薰風自南來，殿角生微涼。遍體寒毛豎，將身衲被藏鼻息，鼾鼾一覺省，從來越國是南鄉。』童禪師看了看，便作罷了。崇禎十三年冬天，在如如禪院開法，之後又住持莆田的曹山。上堂說法：『前三三，后三三，箇中消息許誰諳？春風處處花成錦，秋水澄澄月一灣。喚作真如不壞法，此人曾未踏鄉關。喚作無常生死法，官教累劫受餘殃。敢問諸人畢竟作么生？』隨即用拂子打了一個圓相，說：『生佛未形訊息在，不知幾個肯擔當？』擲下拂子，走下法座。癸未年夏天，住持龍池。上堂說法：『有一個人在孤峰頂上，目視雲漢，把三世諸佛一口吞盡，不見有眾生可度，最好給他三十拄杖。』『何故？事上不足。』『有一個人在十字街頭，三頭六臂，合水和泥，隨機接引，也最好給他三十拄杖。』『何故？理上不足。』『有一個人不離孤峰頂上，目視雲漢，常在十字街頭和泥合水。』『有一個人不離十字街頭和泥合水，常在孤峰頂上目視雲漢。』 English version A monk asked: 'Those with superior faculties can directly understand. What about those with average or inferior faculties?' Master Tong said: 'This old monk has never had blurred vision.' The monk was at a loss for words. The Master (referring to the later abbot) heard this and suddenly became enlightened, so he returned to Jiahe to live in seclusion. In the winter of Yihai year, he went to Tiantong Temple again. He shouted loudly as soon as he entered the gate. Master Tong said: 'Shouting randomly.' The Master shouted again. Master Tong said: 'Shouting randomly.' The Master bowed. Master Tong hit him and said: 'Try shouting again.' The Master said: 'Oh heavens, oh heavens.' After drinking tea, he bowed and took his leave. Master Tong said: 'I have always doubted these two shouts of yours. Tell me about them.' The Master said: 'I'll tell you after a rest, Master.' Then he left. One day, while the Master was attending to Master Tong, Master Tong asked: 'A gentle breeze comes from the south, and a slight coolness arises at the corner of the hall. How do you understand this?' The Master said: 'Severe frost descends, and it is cold to the bone.' Master Tong said: 'Nonsense.' The Master flicked his sleeve and left, and later presented a verse: 'A gentle breeze comes from the south, and a slight coolness arises at the corner of the hall. Hairs stand on end all over the body, hiding oneself in a patched robe, snoring and waking up. From the beginning, Yue is the southern village.' Master Tong looked at it and let it go. In the winter of the thirteenth year of Chongzhen, he opened the Dharma at Ruru Chan Temple, and later resided at Caoshan in Putian. Ascending the hall to preach: 'The first three three, the last three three, who knows the news in between? Spring breeze everywhere, flowers become brocade, autumn water clear, the moon a bay. Called the True Thus Unbroken Dharma, this person has never set foot in his hometown. Called the Impermanent Dharma of Birth and Death, officials teach him to suffer the remaining disasters for countless kalpas. May I ask everyone, what are you doing after all?' Immediately, he used the whisk to draw a circle and said: 'The news is there before the Buddhas and sentient beings take shape, I wonder how many are willing to take responsibility?' He threw down the whisk and stepped down from the Dharma seat. In the summer of Guiwei year, he resided at Longchi. Ascending the hall to preach: 'There is a person on the top of a solitary peak, looking at the clouds, swallowing all the Buddhas of the three worlds in one gulp, not seeing any sentient beings to be saved, it is best to give him thirty blows of the staff.' 'Why? Insufficient in practice.' 'There is a person at the crossroads, with three heads and six arms, mixing water and mud, and guiding people according to circumstances, it is also best to give him thirty blows of the staff.' 'Why? Insufficient in principle.' 'There is a person who does not leave the top of the solitary peak, looking at the clouds, and often mixes mud and water at the crossroads.' 'There is a person who does not leave the crossroads to mix mud and water, and often looks at the clouds on the top of the solitary peak.'

【English Translation】 English version A monk asked: 'Those with superior faculties can directly understand. What about those with average or inferior faculties?' Master Tong said: 'This old monk has never had blurred vision.' The monk was at a loss for words. The Master (referring to the later abbot) heard this and suddenly became enlightened, so he returned to Jiahe to live in seclusion. In the winter of Yihai year, he went to Tiantong Temple again. He shouted loudly as soon as he entered the gate. Master Tong said: 'Shouting randomly.' The Master shouted again. Master Tong said: 'Shouting randomly.' The Master bowed. Master Tong hit him and said: 'Try shouting again.' The Master said: 'Oh heavens, oh heavens.' After drinking tea, he bowed and took his leave. Master Tong said: 'I have always doubted these two shouts of yours. Tell me about them.' The Master said: 'I'll tell you after a rest, Master.' Then he left. One day, while the Master was attending to Master Tong, Master Tong asked: 'A gentle breeze comes from the south, and a slight coolness arises at the corner of the hall. How do you understand this?' The Master said: 'Severe frost descends, and it is cold to the bone.' Master Tong said: 'Nonsense.' The Master flicked his sleeve and left, and later presented a verse: 'A gentle breeze comes from the south, and a slight coolness arises at the corner of the hall. Hairs stand on end all over the body, hiding oneself in a patched robe, snoring and waking up. From the beginning, Yue is the southern village.' Master Tong looked at it and let it go. In the winter of the thirteenth year of Chongzhen, he opened the Dharma at Ruru Chan Temple, and later resided at Caoshan in Putian. Ascending the hall to preach: 'The first three three, the last three three, who knows the news in between? Spring breeze everywhere, flowers become brocade, autumn water clear, the moon a bay. Called the True Thus Unbroken Dharma, this person has never set foot in his hometown. Called the Impermanent Dharma of Birth and Death, officials teach him to suffer the remaining disasters for countless kalpas. May I ask everyone, what are you doing after all?' Immediately, he used the whisk to draw a circle and said: 'The news is there before the Buddhas and sentient beings take shape, I wonder how many are willing to take responsibility?' He threw down the whisk and stepped down from the Dharma seat. In the summer of Guiwei year, he resided at Longchi. Ascending the hall to preach: 'There is a person on the top of a solitary peak, looking at the clouds, swallowing all the Buddhas of the three worlds in one gulp, not seeing any sentient beings to be saved, it is best to give him thirty blows of the staff.' 'Why? Insufficient in practice.' 'There is a person at the crossroads, with three heads and six arms, mixing water and mud, and guiding people according to circumstances, it is also best to give him thirty blows of the staff.' 'Why? Insufficient in principle.' 'There is a person who does not leave the top of the solitary peak, looking at the clouds, and often mixes mud and water at the crossroads.' 'There is a person who does not leave the crossroads to mix mud and water, and often looks at the clouds on the top of the solitary peak.'

。二人到龍池門下。正未有語話分在。且道龍池為人在甚麼處。遠委悉么。時攜揤栗當門據。獅象狐狼一併敲。僧問如何是結制底意。師曰澗深流水聚。曰學人則把住牢關去也。師曰山峻鳥飛遲。問如何是破砂盆。師曰風不來樹不動。問對凋葉落昢如何。師曰。過蟻難尋穴。歸禽易見巢。問日落西山去林中事若何。師曰。虎行樵子逕。鳥宿故枝頭。

寧波府天童寺山翁道忞禪師

粵之潮州人。茶陽林氏子也。幼沉毅有宿慧。讀書一目五行俱下。總角以藝文擅名。鄉曲試為弟子員。然性不耽世好時。飄然有塵外想。及冠讀大慧語錄。忽憶前身雲水參方歷歷如見。即日走匡廬裂章縫。從開先明法師剃染。明以師志慕禪宗為舉臺山婆子話。遂于言下薦得趙州意旨。自驗生死關頭未破。遍見尊宿如憨山清黃檗有輩數人。終不自肯。后參悟和尚于金粟。機緣不契。直趨雙逕謁語風信。信問曾到金粟否。師曰曾到。曰曾問話否。師曰不曾。曰你怕打那。師曰。某甲一向不曾置得問頭。請師處借轉問頭。信乃開示。師不肯。復回金粟。舉前話。悟曰你吃飯還問人借口么。師擬議。悟便打。由是服膺。一日侍立次。悟謂博山嗣壽昌。昌承洞上無來源。恐後裔不蕃。師曰。黃檗不云乎。今日因師舉。得見馬祖大機之用。且不

【現代漢語翻譯】現代漢語譯本：兩人來到龍池門下，正要說話，但還未找到合適的切入點。且說龍池這個人，他的為人處世究竟如何呢？你是否完全瞭解？當時他手持揤栗，把守著門，獅子、大象、狐貍、狼等一併敲打。有僧人問：『什麼是結制的本意？』禪師說：『澗深流水自然匯聚。』僧人說：『學人就要把住牢關了。』禪師說：『山高峻，鳥兒飛翔也遲緩。』問：『如何是破砂盆？』禪師說：『風不來，樹就不會動。』問：『凋零的葉子落下時，景象如何？』禪師說：『螞蟻過路，難以找到蟻穴；歸巢的鳥兒，容易看見鳥巢。』問：『太陽落到西山後，林中的景象如何？』禪師說：『老虎行走在樵夫走過的小路上，鳥兒棲息在舊的樹枝上。』

寧波府天童寺的山翁道忞禪師，是廣東潮州人，茶陽林氏的兒子。他從小就沉穩堅毅，有宿慧。讀書時，一眼能看五行，而且都能理解。年少時就以文章出名，在鄉里通過考試成為弟子員。然而，他的天性不沉迷於世俗的愛好，常常有超脫塵世的想法。等到成年後，讀到大慧語錄，忽然回憶起前世雲遊參訪的情景，歷歷在目。當天就前往匡廬，撕裂了儒生的衣服，跟隨開先明法師剃度出家。明法師因為道忞禪師立志于禪宗，就舉了臺山婆子的話頭來啓發他，於是道忞禪師在言下領悟了趙州禪師的意旨。但他自己驗證，認為生死關頭尚未突破，於是遍訪各地的尊宿，如憨山清、黃檗等許多人，但始終不認可自己的證悟。後來，他參訪金粟的悟和尚，但機緣不契合。於是直接前往雙逕拜見語風信禪師。信禪師問：『你曾經到過金粟嗎？』禪師說：『曾經到過。』信禪師問：『曾經問過話嗎？』禪師說：『不曾。』信禪師說：『你怕捱打嗎？』禪師說：『我一向沒有找到合適的問話的切入點，請禪師借給我一個問話的切入點。』信禪師於是開示他，但道忞禪師不肯接受。又回到金粟，舉了之前的話。悟和尚說：『你吃飯還要向別人借口嗎？』道忞禪師正要說話，悟和尚就打了他。從此，道忞禪師心悅誠服。一天，道忞禪師侍立在悟和尚身邊，悟和尚說博山禪師繼承了壽昌禪師的法脈，壽昌禪師承接了洞山一系的無來源的禪法，恐怕後代子孫不興旺。道忞禪師說：『黃檗禪師不是說過嗎？』今天因為禪師您提起，我才得以見到馬祖禪師大機大用的作用，而且不

【English Translation】 English version: The two arrived at the Dragon Pool Gate. They hadn't yet found a way to start the conversation. Let's talk about what kind of person Longchi (Dragon Pool) is. Do you know him well? At that time, he held a 'jili' (揤栗, a type of staff) guarding the gate, striking lions, elephants, foxes, and wolves alike. A monk asked: 'What is the meaning of 'jie zhi' (結制, a period of intensive practice)?' The master said: 'The stream is deep, and the flowing water gathers.' The monk said: 'Then the student will firmly hold the pass.' The master said: 'The mountain is steep, and the birds fly slowly.' Asked: 'What is a broken sand pot?' The master said: 'If the wind doesn't come, the tree doesn't move.' Asked: 'What is the scene when withered leaves fall?' The master said: 'It's hard to find the ant's nest when ants cross; it's easy to see the nest of returning birds.' Asked: 'What is the scene in the forest after the sun sets in the west?' The master said: 'Tigers walk on the path of woodcutters, and birds perch on old branches.'

Zen Master Shanweng Daomin (山翁道忞) of Tiantong Temple (天童寺) in Ningbo Prefecture was a native of Chaozhou (潮州), Guangdong, the son of the Lin family of Chayang (茶陽). From a young age, he was calm and resolute, with innate wisdom. When reading, he could understand five lines at a glance. In his youth, he was famous for his literary talent and passed the local examination to become a 'dizi yuan' (弟子員, a type of student). However, his nature was not addicted to worldly pleasures, and he often had thoughts of transcending the world. When he reached adulthood, he read the 'Dahui Yulu' (大慧語錄, the recorded sayings of Dahui Zonggao) and suddenly recalled the scenes of his previous lives traveling and visiting teachers, as if he were seeing them vividly. On the same day, he went to Kuanglu (匡廬, Mount Lu), tore his Confucian robes, and followed the Ming (明) Dharma Master of Kaixian (開先) to be tonsured and ordained. The Ming Dharma Master, because Zen Master Daomin was determined to pursue Zen, used the story of the 'Taishan Woman' (臺山婆子) to inspire him, and Zen Master Daomin understood the meaning of Zhaozhou (趙州) under the words. However, he verified himself and felt that the critical point of life and death had not yet been broken through, so he visited venerable masters everywhere, such as Hanshan Qing (憨山清), Huangbo (黃檗), and many others, but he never recognized his own enlightenment. Later, he visited the monk Wu (悟) of Jin Su (金粟), but the opportunity did not match. So he went directly to Shuangjing (雙逕) to visit Zen Master Yufeng Xin (語風信). Zen Master Xin asked: 'Have you ever been to Jin Su?' The master said: 'I have been there.' Zen Master Xin asked: 'Have you ever asked questions?' The master said: 'I have not.' Zen Master Xin said: 'Are you afraid of being beaten?' The master said: 'I have never found a suitable entry point for asking questions. Please lend me an entry point for asking questions.' Zen Master Xin then instructed him, but Zen Master Daomin refused to accept it. He returned to Jin Su and raised the previous words. Monk Wu said: 'Do you still need to borrow a mouth from others to eat?' Zen Master Daomin was about to speak, and Monk Wu hit him. From then on, Zen Master Daomin was sincerely convinced. One day, Zen Master Daomin was standing beside Monk Wu, and Monk Wu said that Zen Master Boshan (博山) inherited the Dharma lineage of Zen Master Shouchang (壽昌), and Zen Master Shouchang inherited the 'no source' (無來源) Zen of the Dongshan (洞山) lineage, fearing that future generations would not prosper. Zen Master Daomin said: 'Didn't Zen Master Huangbo say?' Today, because you, Zen Master, mentioned it, I can see the great function of Zen Master Mazu (馬祖), and not

識馬祖。若承嗣馬祖。恐他后喪我兒孫。悟大笑起去。師愕然。自慚無所容者累月。后因殃崛產難因緣打破疑團。始明得從上古人關鍵。凡居侍司掌記室親炙悟者一十四秋。日臻玄奧。崇禎十五年悟圓寂。眾請繼悟席開法天童。上堂。目擊道存鋒铓不犯。頭頭顯露物物全彰。猶是因高就下曲為今時。況復言中取則句里呈機。舉古明今拈三播兩。大似鄭州出曹門。何異南轅而北轍。殊不知當人腳跟下。立地一著子。如天普蓋似地普擎。抽一機則千機頓赴。展一目則萬目畢張。透聲透色絕遮攔。亙古亙今無處所。還生死得伊么。還污染得伊么還。榮枯得伊么。還推遷得伊么。縱有德山棒如雨點也則打他不著。臨濟喝似雷奔也只無伊下口處。更說甚麼百問云興千酬瓶瀉。一毫端際出現無盡身云。一舉步間遊歷無邊國土。正是泥里洗土塊。蝦跳不出鬥。諸仁者。從上既有如此廣大門風穩密田地。何不推他阿爺向後放出渠儂一頭。與么直截承當去。正恁么時。接續流通一句作么生道。卓拄杖曰。天高群像正。海闊百川潮。上堂。天童寺里開爐。以虛空為爐床。浮幢王剎為爐腳。須彌盧為火箸。七金山為炭團。其餘森羅萬象日月星辰赤縣神州山川人物為引火黃葉。且道火種聻。以拄杖劃一劃曰。饒爾曏者里薦得透脫分曉。及乎施用

【現代漢語翻譯】現代漢語譯本：識馬祖（Mazu，禪宗大師）。如果我繼承了馬祖的衣缽，恐怕將來會斷送我的子孫。悟（該僧人法號）聽后大笑，起身離去。我（天童寺僧人）感到愕然，慚愧得無地自容，持續了數月。後來因為殃崛（Yangjue，人名）生產困難的因緣，打破了心中的疑團，才明白從古至今的古人所傳的關鍵所在。我侍奉司掌記室，親近悟長達十四年，對玄奧的理解日益精深。崇禎十五年，悟圓寂。大眾推舉我繼承悟的席位，在天童寺開壇說法。我上堂開示：『親眼所見即是道，鋒芒不露。一切都顯露無疑，萬物都完整彰顯。這仍然是因高就下，爲了適應當今時代而委曲求全。更何況是在言語中尋求法則，在語句中呈現機鋒。用古事來闡明今理，拈出三件事來播揚兩件事，這就像從鄭州出發卻走了曹門，與南轅北轍有什麼區別？殊不知就在當人的腳跟下，立足之處。如天空普遍覆蓋，似大地普遍承載。牽動一個機樞，則千百個機樞立刻響應；睜開一隻眼睛，則萬千隻眼睛全部張開。穿透聲音，穿透色彩，沒有任何遮攔。貫穿古今，無處不在。還能被生死所束縛嗎？還能被污染嗎？還能被榮枯所影響嗎？還能被推移所改變嗎？縱然有德山（Deshan，禪宗大師）的棒子如雨點般落下，也打不著它。臨濟（Linji，禪宗大師）的喝聲如雷霆般奔涌，也找不到讓它開口的地方。更不用說百問如雲涌，千酬如瓶瀉。在一根毫毛的端際，顯現出無盡的身云；在一步之間，遊歷無邊的國土。這正是泥里洗土塊，蝦跳不出鬥。諸位仁者，從古至今既有如此廣大的門風，穩密的田地，為何不把他的阿爺向後推開，放出他自己的一頭，就這樣直接承擔下去？正當這個時候，接續流通的一句話該怎麼說呢？』我拄著拄杖說：『天高群像正，海闊百川潮。』我上堂開示：『在天童寺里開爐煉丹，以虛空為爐床，浮幢王剎（F幢王剎，佛寺名）為爐腳，須彌盧（Sumeru，山名，佛教宇宙觀的中心）為火箸，七金山（Seven Golden Mountains，佛教傳說中的山）為炭團，其餘森羅萬象、日月星辰、赤縣神州（China的古稱）、山川人物都作為引火的黃葉。那麼火種在哪裡呢？』我用拄杖劃了一下說：『即使你們在這裡領悟得透徹明白，等到實際運用的時候』

【English Translation】 English version: Recognizing Mazu (a Chan master). If I were to inherit Mazu's mantle, I fear I would ruin my descendants in the future. Wu (the monk's Dharma name) laughed loudly, got up, and left. I (a monk of Tiantong Temple) was stunned and ashamed for months. Later, due to the circumstances of Yangjue's (a person's name) difficult childbirth, the doubts in my heart were broken, and I understood the key points passed down by the ancients from ancient times. I served as the secretary in charge of records, closely following Wu for fourteen years, and my understanding of the profound mysteries deepened day by day. In the fifteenth year of Chongzhen, Wu passed away. The assembly elected me to succeed Wu's position and preach at Tiantong Temple. I ascended the hall and gave instructions: 'What is seen with one's own eyes is the Dao, without revealing any sharp edges. Everything is clearly revealed, and all things are fully manifested. This is still lowering oneself to accommodate the present age. Moreover, it is seeking the law in words and presenting opportunities in sentences. Using ancient events to explain present principles, picking out three things to spread two things, this is like leaving Zhengzhou but taking the Cao Gate, what difference is there from heading south but driving the chariot north? Little do you know that it is right under the feet of the person, the place to stand. Like the sky universally covering, like the earth universally supporting. Move one mechanism, and thousands of mechanisms immediately respond; open one eye, and ten thousand eyes all open. Penetrating sound, penetrating color, without any obstruction. Throughout ancient and modern times, it is everywhere. Can it still be bound by birth and death? Can it still be polluted? Can it still be affected by prosperity and decline? Can it still be changed by shifting? Even if Deshan's (a Chan master) staff falls like raindrops, it will not hit it. Linji's (a Chan master) shout rushes like thunder, but there is no place for it to open its mouth. Not to mention a hundred questions rising like clouds, and a thousand answers pouring out like a bottle. At the tip of a single hair, endless clouds of bodies appear; in one step, one travels through boundless lands. This is precisely washing a lump of soil in mud, a shrimp cannot jump out of a dipper. All of you, since there has been such a vast style and secure field from ancient times, why not push his father back and release his own head, and just directly take it on? At this very moment, what should be said to continue the flow?' I struck the staff and said: 'The sky is high, and the myriad images are upright; the sea is wide, and the hundred rivers flow.' I ascended the hall and gave instructions: 'Opening the furnace in Tiantong Temple, using emptiness as the furnace bed, Floating Banner King Temple (name of a Buddhist temple) as the furnace feet, Mount Sumeru (name of a mountain, the center of the Buddhist cosmology) as the fire tongs, the Seven Golden Mountains (mountains in Buddhist legends) as the charcoal balls, and all the myriad phenomena, the sun, moon, and stars, the Divine Land of China (ancient name for China), mountains, rivers, and people as the yellow leaves to start the fire. So where is the kindling?' I drew a line with my staff and said: 'Even if you understand it thoroughly and clearly here, when it comes to practical application'

未有其方。也則是個守死善道。要得發焰聯輝正未可在。當恁么時。發焰聯輝一句作么生道。喝一喝曰。八萬四千非鳳毛。三十三人入虎穴。上堂。昨晚南嶽與匡盧兩山爭論佛法。一山道南嶽讓和尚及曹溪嫡子。一山道青原思大師實寶林正宗。一山道盧陵米價傳千古。一山道磚鏡磨穿古佛心。互相競爭不已。羅浮山聞得出來約住曰。莫爭莫爭。饒你青原思大師南嶽讓和尚。少不得從我嶺南者里去。山僧驀頭與羅浮山一棒。天臺合掌道善哉。和尚打者一棒不妨透頂透底暢快殺人。山僧遂與震威一喝咄縮頭去。於是四山各各懡㦬而退。拈起袈裟角曰。還見么。自從盧老收歸后。須信人人總有之。　毅宗烈皇帝小祥升座。黃閣簾垂紫羅帳。合體極尊貴未盡。今時須知向上更有一人。逍遙行鳥道。擺手出玄途。混跡類中。華冠從教下。卻藏身炭里寶殿。一任苔生。然而雖不存正位。九州四海悉稟威靈。雖不守大功。匝地普天咸承恩力。所以道有物先天地。無形本寂寥。能為萬象主。不逐四時凋。且道此人即今作么生奉重。隨緣觀自在。何處不稱尊。問古鏡未磨時如何。師曰玲瓏嵓寺舊傳燈。曰磨后如何。師曰法堂佛殿常相對。曰此去漢陽不遠聻。師曰。罕逢穿耳客。多見刻舟人。曰黃鶴樓前鸚鵡洲又作么生。師曰。姹女已歸霄

【現代漢語翻譯】現代漢語譯本沒有這樣的方法。這只是死守著所謂的善道。想要它發光發熱，恐怕是不可能的。當這種時候，『發焰聯輝』這句話該怎麼說呢？（喝一聲）八萬四千法門並非罕見之物，三十三人天也如同進入虎穴一般。（意指修行不易）上堂說法。昨晚南嶽（指南嶽衡山，佛教禪宗道場）與匡廬（指廬山，佛教道場）兩山爭論佛法。一山說南嶽懷讓和尚（禪宗六祖慧能的弟子）及曹溪（指曹溪南華寺，六祖慧能弘法道場）的嫡傳弟子。一山說青原行思大師（禪宗六祖慧能的弟子）才是寶林寺（即南華寺）的正宗。一山說道：『盧陵米價傳千古』（指馬祖道一在江西盧陵弘法的故事）。一山說道：『磚鏡磨穿古佛心』（指懷讓禪師磨磚的故事，意在點化馬祖道一）。互相爭論不休。羅浮山（指羅浮山，道教名山）聽聞此事，出來勸解說：『不要爭了，不要爭了。就算你們是青原行思大師、南嶽懷讓和尚，也少不了要從我嶺南（指廣東一帶）這裡經過。』山僧我當頭就給了羅浮山一棒。天臺山（指天臺山，佛教天臺宗祖庭）合掌稱讚道：『好啊！和尚這一棒打得好，不妨透徹到底，痛快殺人（意指棒喝）。』山僧我於是震懾一喝，讓其縮頭回去。於是四山各自慚愧而退。拈起袈裟一角說：『還看見了嗎？自從盧老（指六祖慧能）收歸之後，要相信人人都有佛性。』（為明毅宗皇帝小祥祭祀）升座說法。黃色的簾子垂下，紫色的羅帳遮蔽。合體的尊貴還未完全展現。現在要知道，向上還有一個人，逍遙自在地行走在鳥道（指高險的山路，比喻修行之路），擺脫世俗的玄妙途徑。混跡于眾人之中，即使戴著華麗的官帽，也聽任其垂下。卻將自身隱藏在如炭一般的寶殿之中，任憑苔蘚生長。然而即使不佔據正位，九州四海都聽從他的威靈；即使不建立偉大的功勛，天下都承受他的恩澤。所以說，有一樣東西先於天地而存在，無形無相，本來就是寂靜空虛的。能夠成為萬物的君主，不隨著四季而凋零。那麼，現在該如何尊奉這個人呢？隨順因緣，觀照自在，無論在哪裡都值得尊敬。問：『古鏡未磨的時候怎麼樣？』師父說：『玲瓏巖寺（地名）舊時傳燈。』問：『磨后怎麼樣？』師父說：『法堂佛殿常常相對。』問：『從這裡到漢陽（地名）不遠吧？』師父說：『很少遇到虛心求教的人，多見刻舟求劍的人。』問：『黃鶴樓前鸚鵡洲（地名）又怎麼樣呢？』師父說：『美麗的女子已經回到天上了。』

【English Translation】 English version There is no such method. It's just clinging to the so-called 'good path'. To expect it to emit light and brilliance is probably impossible. At such a time, how should the phrase 'emitting light and brilliance' be expressed? (Shouts a '喝') The eighty-four thousand Dharma gates are not rare treasures; the thirty-three heavens are like entering a tiger's den. (Implying the difficulty of practice). Ascending the Dharma hall to preach. Last night, Nan Yue (referring to Mount Heng in Hunan, a Buddhist Chan center) and Kuang Lu (referring to Mount Lu in Jiangxi, a Buddhist center) were arguing about the Dharma. One mountain said that Nan Yue Huairang (a disciple of the Sixth Patriarch Huineng) and the direct descendants of Cao Xi (referring to Nanhua Temple in Cao Xi, where the Sixth Patriarch Huineng propagated the Dharma) were the true lineage. Another mountain said that Qingyuan Xingsi (a disciple of the Sixth Patriarch Huineng) was the true lineage of Baolin Temple (i.e., Nanhua Temple). One mountain said, 'The rice price of Luling has been passed down for thousands of years' (referring to the story of Mazu Daoyi propagating the Dharma in Luling, Jiangxi). Another mountain said, 'Grinding a brick into a mirror wears through the heart of the ancient Buddha' (referring to the story of Chan Master Huairang grinding a brick, intending to enlighten Mazu Daoyi). They argued endlessly. Mount Luofu (referring to Mount Luofu, a famous Taoist mountain) heard about this and came out to mediate, saying, 'Don't argue, don't argue. Even if you are Qingyuan Xingsi and Nan Yue Huairang, you will inevitably have to pass through my Lingnan (referring to the Guangdong area) here.' This mountain monk gave Mount Luofu a blow on the head. Mount Tiantai (referring to Mount Tiantai, the ancestral home of the Tiantai school of Buddhism) clapped his hands and praised, 'Good! This monk's blow is good, it might as well be thorough and kill people happily (implying a sharp rebuke).' This mountain monk then gave a shocking shout, causing him to shrink back. Thus, the four mountains retreated in shame. Picking up a corner of the kasaya (袈裟, monastic robe) and saying, 'Do you see it? Since Elder Lu (referring to the Sixth Patriarch Huineng) took it back, you must believe that everyone has Buddha-nature.' (For the small memorial ceremony of Emperor Yizong of Ming Dynasty) Ascending the seat to preach the Dharma. The yellow curtains hang down, and the purple silk tent covers. The combined dignity is not fully revealed. Now you must know that there is still one person above, walking freely on the bird path (referring to the dangerous mountain road, a metaphor for the path of practice), shaking off the subtle path of the mundane world. Mingling among the crowd, even wearing a gorgeous official hat, let it hang down. But hiding oneself in a treasure hall like charcoal, allowing moss to grow. However, even if not occupying the proper position, the nine provinces and four seas all obey his majestic spirit; even if not establishing great achievements, the whole world receives his grace. Therefore, it is said that there is something that exists before heaven and earth, formless and originally silent and empty. Able to be the master of all things, not withering with the four seasons. So, how should we now honor this person? Following conditions, observing freely, worthy of respect everywhere. Asked, 'What is it like when the ancient mirror is not polished?' The master said, 'Linglong Rock Temple (place name) used to pass on the lamp.' Asked, 'What is it like after polishing?' The master said, 'The Dharma hall and the Buddha hall often face each other.' Asked, 'Is it not far from here to Hanyang (place name)?' The master said, 'Rarely encounter people who humbly seek knowledge, often see people carving a boat to find a sword (referring to the idiom 刻舟求劍, acting foolishly).』 Asked, 'What about Parrot Island (鸚鵡洲) in front of Yellow Crane Tower (黃鶴樓)?' The master said, 'The beautiful woman has already returned to the sky.'

漢去。𤸳郎猶自火邊蹲。僧禮拜曰謝師指示。師打曰打破鏡來好相見。僧參。師問那裡來。曰宜興來。師曰長橋下蛟周處斬后近日如何。僧罔措。師笑曰參堂去。問僧你還夢見臨濟大師么。僧曰某甲五年前不作是夢矣。師曰恁么則衲衣在空間假名阿練若去也。僧擬議。師便打。又如前問一僧。僧趨前曰今日親見和尚。師曰你道山僧生緣甚處。僧曰劄。師曰臨濟大師來也。僧擬議。師曰元來不是。連棒打趁。問虛空粉碎甚麼處安眾星。師曰。昨夜三更半。石人斗禮拜。丙戌孟秋謝事。退居五磊會臺之廣潤革應。為禪道俗堅請不已復遷住焉。師有語錄二十卷。布水臺文集十九卷。並行於世。

寧波府雪竇石奇通云禪師

崇禎辛巳住靈鷲。上堂。爐鞴宏開烹佛祖。聖凡齊煅辣鉗錘。者回莫作尋常看。大眾應須高剔眉。當爐莫避見義勇為。分明覷透真奇特。脫體風流更是誰。驀豎拄杖曰。還見么。直得萬象光輝乾坤獨露。縱橫殺活總不由人。把住放行全歸自己。如或不然。山僧不免重重指點去也。還委悉么。杖頭有眼明如日。要識真金火里看。擲拄杖下座。上堂。群陰已極一陽生。萬匯齊資露本真。覿體聖凡無二致。虛空充塞等乾坤。所以道天得一以清。地得一以寧。聖人得一以治天下。衲僧得一任運騰騰。既然

【現代漢語翻譯】現代漢語譯本（僧人）離開。（這時）𤸳郎（人名，不可考）仍然在火邊蹲著。僧人禮拜說：『感謝老師的指示。』老師打他說：『打破鏡子才能好好相見。』僧人蔘禪。老師問：『從哪裡來？』（僧人）說：『從宜興來。』老師說：『長橋下蛟（指周處）被周處斬殺后，近日情況如何？』僧人不知所措。老師笑著說：『去參堂吧。』問僧人：『你還夢見臨濟大師（佛教禪宗大師）嗎？』僧人說：『我五年前就不做這樣的夢了。』老師說：『這樣說來，你的衲衣（僧人的衣服）就在空間里假名為阿練若（寂靜處，指寺廟）了。』僧人想要辯解，老師就打他。又像之前一樣問一個僧人。僧人走上前說：『今天親眼見到了和尚。』老師說：『你說山僧（謙稱）的生緣（出身）在哪裡？』僧人說：『劄（無法理解的回答）。』老師說：『臨濟大師來了！』僧人想要辯解，老師說：『原來不是。』連棒子一起打走。問：『虛空粉碎后，眾星安放在哪裡？』老師說：『昨夜三更半，石人（石頭雕刻的人）都互相行禮拜。』丙戌年孟秋（七月）謝絕事務，退居五磊會臺的廣潤革應，因為禪道俗人堅決請求，又遷居到那裡。老師有語錄二十卷，《布水臺文集》十九卷，都在世上流傳。

寧波府雪竇石奇通云禪師

崇禎辛巳年（1641年）住持靈鷲寺。上堂開示：『爐鞴（冶煉用的爐子和風箱）宏大開啟，烹煉佛祖，聖凡（聖人和凡人）一起錘鍊，用嚴厲的鉗子。這次不要當作尋常來看，大家應該高高地挑起眉毛（認真對待）。當爐時不要回避，見義勇為，分明地看透真奇特，脫離形體的風流更是誰？』突然豎起拄杖說：『還看見嗎？』直接使得萬象光輝，乾坤（天地）獨自顯露。縱橫殺活（生死予奪）總不由人，把住放行（控制和放開）全歸自己。如果不是這樣，山僧不免要重重地指點你們了。還明白嗎？拄杖頭上有眼睛，明亮如太陽，要認識真金，需要在火里看。』擲下拄杖，下座。上堂開示：『群陰（陰氣）已經到了極點，一陽（陽氣）開始產生，萬物都依靠露水來顯現本真。直接體會，聖人和凡人沒有兩樣，虛空充滿，等同於乾坤。』所以說，天得到『一』而清明，地得到『一』而安寧，聖人得到『一』而治理天下，衲僧（僧人）得到『一』而任運騰騰（自由自在）。既然如此……

【English Translation】 English version (The monk) left. 𤸳郎 (𤸳郎, a name, untraceable) was still squatting by the fire. The monk bowed and said, 'Thank you, teacher, for your instruction.' The teacher hit him and said, 'Only by breaking the mirror can we see each other clearly.' The monk practiced Zen. The teacher asked, 'Where do you come from?' (The monk) said, 'From Yixing.' The teacher said, 'After the dragon under the Long Bridge (referring to Zhou Chu) was killed by Zhou Chu, what is the situation recently?' The monk was at a loss. The teacher smiled and said, 'Go to the meditation hall.' He asked the monk, 'Do you still dream of Master Linji (a master of Zen Buddhism)?' The monk said, 'I haven't had such dreams for five years.' The teacher said, 'In that case, your kasaya (monk's robe) is just a temporary name for Aranya (a quiet place, referring to a temple) in space.' The monk wanted to argue, and the teacher hit him. He asked another monk the same question as before. The monk stepped forward and said, 'Today I have personally seen the abbot.' The teacher said, 'Where do you say is the origin (birthplace) of this mountain monk (humble term)?' The monk said, '劄 (unintelligible answer).' The teacher said, 'Master Linji is here!' The monk wanted to argue, and the teacher said, 'So it's not.' He chased him away with the stick. He asked, 'Where should the stars be placed after the void is shattered?' The teacher said, 'Last night at midnight, the stone people (stone carvings of people) all bowed to each other.' In the autumn of the Bingxu year (1646), he declined affairs and retired to Guangrun Ge Ying of Wulei Huitai, and because the Chan Buddhist and lay people insisted, he moved there again. The teacher has twenty volumes of recorded sayings and nineteen volumes of the 'Bushuitai Collection of Essays,' which are all circulating in the world.

Zen Master Shiqi Tongyun of Xuedou in Ningbo Prefecture

In the Xin Si year of Chongzhen (1641), he resided at Lingjiu Temple. He gave a Dharma talk: 'The furnace (furnace and bellows for smelting) is opened wide, smelting Buddhas and ancestors, saints and mortals are forged together, using severe tongs. Don't take this as ordinary this time, everyone should raise their eyebrows high (take it seriously). Don't avoid the furnace, be courageous in doing what is right, clearly see through the true uniqueness, who is more elegant than the one who is free from the body?' Suddenly he raised his staff and said, 'Do you see it?' Directly making all phenomena shine, the universe (heaven and earth) is uniquely revealed. Horizontal and vertical killing and life (power over life and death) are not up to people, holding and releasing (controlling and letting go) all belong to oneself. If not, this mountain monk will have to point you out again and again. Do you understand? There are eyes on the head of the staff, as bright as the sun, to recognize true gold, you need to look in the fire.' He threw down the staff and descended from the seat. He gave a Dharma talk: 'The yin (yin energy) has reached its extreme, and yang (yang energy) begins to arise, all things rely on dew to reveal their true nature. Directly experience, saints and mortals are no different, the void is full, equal to the universe.' Therefore, it is said that heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, saints obtain 'one' and govern the world, monks obtain 'one' and are free and at ease. Since it is so...'

任運騰騰。不妨向一陽未生之前。葭灰未動之際。直下坐斷千聖頂𩕳。不與一塵作對。凈裸裸赤灑灑。然後曏者邊行履。頭頭上明物物上顯。一為無量無量為一。小中現大大中現小。於一毫端現寶王剎。坐微塵里轉大法輪。雖然。未是衲僧本分事。豎拂曰。若向者里覷得透。目前無法心外無機一。切臨時處處顯現。正恁么時。應時及節一句又作么生道。分明覿面陽和動。徹底冰河焰自生。上堂。適才過月旦。今朝又十五。時節不相饒。光陰何迅速。初非法爾如然。豈是人情催促。靈鷲結制九十日來。滴水滴凍。大眾缽囊高掛。不許動著一絲頭。今日檀越作齋。諸人一齊打開缽袋。饅頭䭔子。三德六味供佛及僧。法界人天普同供養。一飽便休。還會么。大方獨步無拘官。南北東西信自繇。上堂。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。古德恁么說話。大似在孤峰頂上等個人來。大眾。且道他要等個甚麼人。以拄杖擊香幾曰。還委悉么。定光金地遙招手。智者江陵暗點頭。移雪竇。上堂。當陽一著獨露無遮。八面玲瓏十方軒豁。明眼作證豈敢囊藏。直得瓊樓玉殿百草頭上全彰。千丈報身瓦礫推邊頓現。塵塵爾。剎剎爾。突出無位真人。發明現成公案。直饒三世諸佛曆代老古錐到來。個個退身有分。正當恁么時

【現代漢語翻譯】現代漢語譯本：任運騰騰（rèn yùn téng téng）：順其自然，自由自在。不妨在陽氣尚未萌動之前，葭灰（jiā huī）尚未飛揚之時，直接截斷千聖的頭頂，不與任何塵埃相對立，清凈裸露，赤條條無牽掛。然後向那邊行走，處處都顯現光明，物物都彰顯真理。一即是無量，無量即是一。小中顯現大，大中顯現小。在一根毫毛的頂端顯現寶王剎（bǎo wáng chà，指莊嚴的佛國），在微小的塵埃里轉動大法輪（dà fǎ lún，指佛法）。

雖然如此，這還不是衲僧（nà sēng，指僧人）的本分事。豎起拂塵說：『如果能在這裡看得透徹，就會發現眼前沒有法，心外沒有機，一切都在臨時處處顯現。』正在這個時候，應時應節的一句又該怎麼說呢？分明面對面，陽氣和暖發動，徹底的冰河也自然生出火焰。

上堂（shàng táng，指禪宗的一種說法形式）：剛才過了月初一，今天又是十五。時間不等人啊，光陰多麼迅速。這並非是自然而然，難道是人情在催促嗎？靈鷲山（líng jiù shān）結制（jié zhì，指僧眾聚集修行）九十天以來，滴水成冰。各位的缽囊（bō náng，指僧人裝食物的袋子）高高掛起，不許動一絲一毫。今天施主設齋供養，大家一起打開缽袋，饅頭、馓子，具備三德六味，供養佛和僧，法界人天共同供養。吃飽了就休息。你們明白嗎？大丈夫獨自前行，沒有拘束，南北東西，自由自在。

上堂：春天的山巒重疊，一片青翠，春天的水波盪漾，一片碧綠。空曠的天地間，獨自站立，望向遠方，有什麼盡頭呢？古人這樣說話，很像在孤峰頂上等人來。各位，那麼他要等什麼人呢？用拄杖敲擊香幾說：『明白了嗎？』定光佛（dìng guāng fó）在金地遙遙招手，智者大師（zhì zhě dà shī）在江陵暗暗點頭。移動雪竇山（xuě dòu shān）。

上堂：當頭一棒，徹底顯露，沒有遮掩，八面玲瓏，十方開闊。明眼人可以作證，怎敢藏私？直接讓瓊樓玉殿、百草頭上都完全彰顯。千丈報身（qiān zhàng bào shēn，指佛的報身）在瓦礫旁邊立刻顯現。塵塵如此，剎剎如此，突出無位真人（wú wèi zhēn rén，指開悟的人），發明現成的公案（gōng àn，指禪宗用以啓發弟子的語句或故事）。即使三世諸佛、歷代老古錐（lǎo gǔ zhuī，指有經驗的禪師）到來，個個也要退讓三分。正在這個時候……

【English Translation】 English version: Let it be, naturally and freely. Why not, before the single Yang (yáng, refers to the positive principle in Chinese philosophy) has arisen, before the reed ashes (jiā huī, reed ashes used to mark the winter solstice) have stirred, directly sever the crowns of all the sages, not opposing a single speck of dust, purely naked and utterly unattached. Then, proceed in that direction, where clarity manifests everywhere, and truth is revealed in all things. One is immeasurable, and the immeasurable is one. The small reveals the great, and the great reveals the small. Within a single hair's tip appears the Treasure King's Land (bǎo wáng chà, refers to a magnificent Buddha-land), and within a tiny mote of dust, the Great Dharma Wheel (dà fǎ lún, refers to the Buddha's teachings) is turned.

However, this is not yet the fundamental matter for a monk (nà sēng, refers to a Buddhist monk). Raising the whisk, he says, 'If you can see through this, you will find that there is no Dharma before your eyes, and no contrivance outside your mind; everything manifests everywhere at the moment.' At this very moment, how would you express the phrase that is timely and appropriate? Clearly, face to face, the warmth of Yang stirs, and from the depths of the frozen river, flames arise spontaneously.

Ascending the hall (shàng táng, refers to a formal Dharma talk in Zen Buddhism): Just past the first day of the month, today is again the fifteenth. Time waits for no one; how swiftly the days pass. This is not merely natural, nor is it simply urged on by human sentiment. Since the beginning of the retreat (jié zhì, refers to a period of intensive practice) at Vulture Peak (líng jiù shān) ninety days ago, water has turned to ice. Everyone's bowls (bō náng, refers to a monk's alms bowl) are hung high, not allowed to be touched in the slightest. Today, the patrons offer a vegetarian feast, and everyone opens their bowls together. Steamed buns and fried dough twists, with the three virtues and six flavors, are offered to the Buddha and the Sangha, and universally offered to all beings in the Dharma Realm. Once full, we rest. Do you understand? A great person walks alone, without restraint, freely in all directions, north, south, east, and west.

Ascending the hall: The spring mountains are layered in disarray, a verdant green; the spring waters ripple, a shimmering blue. In the vastness between heaven and earth, standing alone, what is the limit of the gaze? The ancients spoke in this way, much like waiting for someone on the peak of a solitary mountain. Everyone, who is he waiting for? Striking the incense table with his staff, he says, 'Do you understand?' Dipankara Buddha (dìng guāng fó) beckons from afar in the Golden Land, and Great Master Zhiyi (zhì zhě dà shī) nods in secret in Jiangling. Moving Snow Mountain (xuě dòu shān).

Ascending the hall: A direct blow, utterly revealed, without concealment, perfectly clear on all eight sides, open and vast in all ten directions. Those with clear eyes can attest; how dare we hide it? Directly allowing the jeweled palaces and every blade of grass to be fully manifest. The thousand-foot Reward Body (qiān zhàng bào shēn, refers to the Sambhogakaya, the reward body of a Buddha) instantly appears beside the rubble. Thus it is in every mote of dust, thus it is in every land, highlighting the True Person of No Rank (wú wèi zhēn rén, refers to an enlightened being), illuminating the already complete case (gōng àn, refers to a koan, a paradoxical anecdote or riddle used in Zen practice). Even if all the Buddhas of the three times and the experienced Zen masters (lǎo gǔ zhuī, refers to experienced Zen masters) of all generations were to arrive, each would have to step back. At this very moment...

如何。水歸大海波濤靜。云到蒼梧氣象閑。

嘉興府古南牧云通門禪師

蘇州嘗熟張氏子。二十歲禮虞山洞聞為師。初參博山。次參天童于金粟。童問即今事作么生。師擬議。童以數珠便打。師禮拜。童又向背筑一拳曰。你若作打。會入地獄如箭射。留入記室。尋受大戒。異日童舉薰風自南來殿角生微涼驗眾。師呈三頌。童看至末首曰不親切。師曰前二首聻。童曰此不親切和前都不親切。師便問如何是親切處。童便掌。師即豎一指曰某甲也有。童曰你猶未知落處在。師隱隱懷疑。後上天童題萬松關偈曰。古路松陰廿里長。過時誰覺骨清涼。童曰何不道過時誰不骨清涼。師于言下有省。又作活眼泉偈。寮中思索偶然停筆。右手將左臂一觸。忽然觸發。直下湛然。前所疑一掌落處不言而喻。一晚將行繇呈似曰詣實供通。童曰。者些都不是實訊息。你再供通實訊息看。師進前展兩手。童曰不是不是。師曰和尚如今瞞某甲不得。童曰。瞞即瞞不得。且惑亂你一上。崇禎十三年住古南滿華嚴會。上堂。華嚴法界理事無礙。懺罪消災一彩兩賽。驀拈拄杖曰。大眾杜順和尚來也。在拄杖頭上口喃喃道。懷州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膊上。諸人還見么。若也見。未免頭上安頭。若不見。日用堂堂無蓋覆。

【現代漢語翻譯】現代漢語譯本：如何是好呢？水歸大海，波濤自然平靜；云飄到蒼梧，景象也顯得悠閒自在。

嘉興府古南牧云通門禪師

（禪師是）蘇州常熟張氏的兒子。二十歲時，他拜虞山洞聞禪師為師。最初參訪博山禪師，後來又到天童寺參訪金粟禪師。天童禪師問他：『當下這件事如何？』禪師正要思量，天童禪師就用數珠打他。禪師禮拜。天童禪師又在他背後打了一拳，說：『你如果作打想，會像箭一樣射入地獄。』於是禪師被留在記室。不久后，他受了具足戒。有一天，天童禪師舉出『薰風自南來，殿角生微涼』來考驗大家。禪師呈上了三首偈頌。天童禪師看到最後一首說：『不夠親切。』禪師說：『那前兩首呢？』天童禪師說：『這不夠親切，和前面的一樣都不夠親切。』禪師便問：『如何才是親切處？』天童禪師便打了他一掌。禪師立刻豎起一指說：『某甲也有。』天童禪師說：『你還不知道落腳點在哪裡。』禪師隱隱約約地懷疑。後來他到天童寺，題了萬松關的偈頌說：『古路松陰廿里長，過時誰覺骨清涼。』天童禪師說：『為什麼不說『過時誰不骨清涼』？』禪師在言下有所領悟。又作了活眼泉的偈頌。在寮房中思索，偶然停筆，右手將左臂一觸，忽然觸發，當下湛然。之前所懷疑的一掌的落處，不言而喻。一天晚上，他將行繇呈給天童禪師，說：『如實供通。』天童禪師說：『這些都不是真實的訊息。你再供通真實的訊息給我看看。』禪師上前展開雙手。天童禪師說：『不是，不是。』禪師說：『和尚如今瞞不過我。』天童禪師說：『瞞是瞞不過，且先迷惑你一下。』崇禎十三年，禪師住持古南滿華嚴會。上堂時說：『華嚴法界，理事無礙，懺罪消災，一彩兩賽。』隨即拿起拄杖說：『大眾，杜順和尚（Dushun, a famous monk in Chinese Buddhism）來了！』在拄杖頭上喃喃自語道：『懷州的牛吃禾，益州的馬腹脹，天下覓醫人，灸豬左膊上。』諸位還見嗎？如果見了，未免頭上安頭；如果不見，日用堂堂，無蓋覆。（指真理無處不在，無需遮掩）』

【English Translation】 English version: How should it be? When water returns to the great sea, the waves naturally calm; when clouds drift to Cangwu (Cangwu, a place name), the scenery appears leisurely and unrestrained.

Zen Master Yun Tongmen of Gu Nan in Jiaxing Prefecture

(The Zen Master was) the son of the Zhang family of Changshu, Suzhou. At the age of twenty, he took Zen Master Dongwen of Yushan as his teacher. Initially, he visited Zen Master Boshan, and later he went to Tiantong Temple to visit Zen Master Jin Su. Zen Master Tiantong asked him: 'What about the matter right now?' As the Zen Master was about to ponder, Zen Master Tiantong struck him with prayer beads. The Zen Master bowed. Zen Master Tiantong then struck him once on the back, saying: 'If you think of it as a beating, you will be shot into hell like an arrow.' Thus, the Zen Master was kept in the records room. Soon after, he received the complete precepts. One day, Zen Master Tiantong brought up 'The fragrant breeze comes from the south, a slight coolness arises at the corner of the hall' to test everyone. The Zen Master presented three verses. Zen Master Tiantong read the last one and said: 'Not intimate enough.' The Zen Master said: 'What about the first two?' Zen Master Tiantong said: 'This is not intimate enough, and neither are the previous ones.' The Zen Master then asked: 'What is intimacy?' Zen Master Tiantong then slapped him. The Zen Master immediately raised a finger and said: 'I also have it.' Zen Master Tiantong said: 'You still don't know where the foothold is.' The Zen Master vaguely suspected. Later, he went to Tiantong Temple and inscribed a verse on the Wansong Pass, saying: 'The ancient road has twenty li of pine shade, who feels the coolness of the bones when passing by?' Zen Master Tiantong said: 'Why not say 'Who doesn't feel the coolness of the bones when passing by?'' The Zen Master had some understanding in his words. He also composed a verse on the Living Eye Spring. While pondering in the dormitory, he accidentally stopped writing, and his right hand touched his left arm, suddenly triggering, and immediately clear. The landing point of the slap he had suspected before was self-evident. One night, he presented his conduct to Zen Master Tiantong, saying: 'Truthfully offering communication.' Zen Master Tiantong said: 'These are not real news. Show me the real news again.' The Zen Master stepped forward and spread out his hands. Zen Master Tiantong said: 'No, no.' The Zen Master said: 'The abbot can't hide it from me now.' Zen Master Tiantong said: 'I can't hide it, but I'll confuse you for a while.' In the thirteenth year of Chongzhen, the Zen Master presided over the Gu Nan Man Huayan Assembly. During the lecture, he said: 'The Huayan Dharma Realm, principle and phenomenon are unobstructed, repenting of sins and eliminating disasters, one lottery, two prizes.' Then he picked up his staff and said: 'Everyone, Dushun (Dushun, a famous monk in Chinese Buddhism) has arrived!' He muttered to himself at the head of the staff: 'The cows of Huaizhou eat the grain, the horses of Yizhou have bloated bellies, the world seeks a doctor, cauterize the pig's left shoulder.' Do you all see it? If you see it, you can't avoid adding a head on top of a head; if you don't see it, daily use is grand and uncovered. (Referring to the truth is everywhere, no need to cover up)'

本來同是遮那身。歲旦董文學誕日上堂。大年初一。光風霽日好。大眾。自從威音王已前。直至如今。有佛世界無佛世界。于中有不可說日月。不可說不可說歲數。不可說不可說國土。無不盡從者一日子流出。直得皇風蕩蕩八表無垠。野老謳歌萬方無極。且有個人出世。恰好撞著者日子。又如何。既承禮樂詩書後。定作頂冠束帶人。上堂。拋下拄杖曰。撲落非他物。復擎起作舞曰。縱橫不是塵。汝諸人還見山河及大地全露法王身么。復擊香幾曰。一片榆楠木。敲來響殺人。天童山掃塔上堂。太白峰頭千差坐斷。清關橋下一脈常流。雖為列祖道場。固是先師重扶家業。山僧昔預此會。法乳親嘗。今日重來。墓木拱矣。可勝悽愴。雖然。須知恁么中不恁么。砂盆未破堂構依然。幸我堂頭法兄寅夕不倦。流慈於此方。廣座上劈開面門。放出先師形相與諸人描邈。直得缽盂峰點頭。玲瓏巖起舞。正恁么時。敲唱雙行主賓互換。且如何道得恰好底句。良久曰。妙舞會須夸遍拍。三臺須是大家催。

蘇州報恩寺浮石通[癸-天+貝]禪師

嘉與平湖李氏子。十九芟染于普陀。往云棲圓戒。看父母未生前話。初參雲門于東塔。尋上鷹窠頂𨵃七女游尸陀因緣有省。偈曰。一池蛙鼓夜喧喧。歷歷明明道口邊。通報五湖林下客

【現代漢語翻譯】現代漢語譯本：本來大家都是遮那佛（Vairocana，意為光明遍照）的化身。在歲旦（指新年）董文學誕辰日上堂說法。大年初一，風和日麗的好日子。各位，自從威音王佛（過去七佛之首）之前，直到如今，無論是有佛的世界還是沒有佛的世界，其中有不可說的日月，不可說不可說的歲數，不可說不可說的國土，沒有不是從這一日子流出的。使得皇家的風範浩蕩，覆蓋八方無垠，鄉野老人們歌唱，萬方沒有窮盡。而且有個人出生，恰好碰上這個日子，又該如何呢？既然繼承了禮樂詩書的傳統，必定是頭戴帽子身穿官服的人才。上堂說法，放下拄杖說：『撲落在地並非其他東西。』又舉起拄杖作舞說：『縱橫交錯也不是塵埃。』你們這些人還見到山河大地完全顯露出法王（Dharmaraja，佛的尊稱）的真身嗎？又敲擊香幾說：『一片榆木楠木，敲起來響得要命。』在天童山掃塔時上堂說法。太白峰頂，千差萬別都被截斷；清關橋下，一道水脈長流不斷。雖然這裡是列祖的道場，但確實是先師重新扶持的家業。山僧我過去也曾參與過這裡的法會，親自品嚐過佛法的乳汁。今天再次來到這裡，墓地的樹木已經長得合抱粗了，真讓人感到淒涼悲傷。雖然如此，要知道在這種情況下又不是這樣。砂盆雖然沒有打破，但房屋的結構依然存在。幸運的是，我堂上的法兄寅夕不倦地在這裡傳播慈悲，在廣闊的座位上劈開面門，放出先師的形象讓大家描繪，使得缽盂峰點頭，玲瓏巖起舞。正在這個時候，敲唱並行，主賓互換，那麼該如何說出恰到好處的那句話呢？良久之後說：『美妙的舞蹈需要誇讚，拍遍每一個節拍，三臺（指戲曲）需要大家一起催促。』

蘇州報恩寺的浮石通[癸-天+貝]禪師

嘉興和平湖李氏的兒子，十九歲在普陀山剃度出家。前往云棲寺受具足戒。參看『父母未生前』的話頭。最初在東塔參訪雲門禪師，後來在鷹窠頂𨵃七女游尸陀林的因緣下有所領悟。偈語說：『一池蛙鼓，夜裡喧鬧不停，歷歷分明，就在道口邊。通報五湖四海的林下客。』

【English Translation】 English version: Originally, all are manifestations of Vairocana (meaning 'the light that shines everywhere'). On the occasion of the New Year and the birthday of Dong Wenxue, a Dharma talk is given. It's a beautiful day with a gentle breeze and clear skies. Everyone, from before the time of the Buddha Vipaśyin (the first of the seven ancient Buddhas) until now, whether in Buddha-lands or non-Buddha-lands, with their countless suns and moons, incalculable ages, and immeasurable lands, all flow from this very day. The imperial influence is vast, covering all directions without limit; the old farmers sing, and all regions are boundless. Moreover, someone is born, coinciding perfectly with this day. What should be done? Having inherited the traditions of rites, music, poetry, and books, they are destined to be a person of high rank, wearing a hat and belt. Giving a Dharma talk, he puts down his staff and says, 'Falling to the ground, it is nothing other than what it is.' Then, raising the staff again, he dances and says, 'Crisscrossing, it is not dust.' Do you all see the mountains, rivers, and the great earth fully revealing the Dharmaraja's (an epithet for the Buddha) true form? Then, striking the incense table, he says, 'A piece of elm and nanmu wood, striking it makes a deafening sound.' Giving a Dharma talk while sweeping the pagoda at Tiantong Mountain. At the peak of Mount Taibai, all differences are cut off; beneath Qingguan Bridge, a single stream flows continuously. Although this is the Dharma site of the ancestral masters, it is indeed the family business re-established by the former teacher. I, this mountain monk, once participated in this gathering, personally tasting the milk of the Dharma. Today, returning again, the trees at the gravesite are already thick, causing a sense of desolation. Nevertheless, know that within suchness, there is non-suchness. The sand basin may not be broken, but the structure of the hall remains intact. Fortunately, my Dharma brother in the hall diligently spreads compassion here, tirelessly, opening the face on the broad seat, releasing the image of the former teacher for everyone to depict, causing Pot Bowl Peak to nod and Linglong Rock to dance. At this very moment, chanting and singing go together, host and guest interchange. How should one speak the perfect phrase? After a long pause, he says, 'The wonderful dance must be praised, clapping every beat, the Three Stages (referring to opera) must be urged on by everyone.'

Zen Master Fushi Tong[癸-天+貝] of Bao'en Temple in Suzhou

The son of the Li family of Jiaxing and Pinghu, he was tonsured at Putuo Mountain at the age of nineteen. He went to Yunqi Temple to receive the full precepts. He contemplated the 'before parents were born' koan. He initially visited Zen Master Yunmen at Dongta, and later had an awakening under the circumstances of seeing the seven women's corpses in the charnel ground at Yingke Peak. His verse says, 'A pond of frog drums, noisy all night, clearly and distinctly, right at the roadside. Announcing to the forest guests from the five lakes and all over the world.'

。從今不必更加參。再參雲門于天寧。問曰達磨一宗只者是還別有么。門曰還別有。師一喝曰還別有么。門曰還別有。師即合掌進前三步曰還別有么。門曰還別有。師曰。某甲祇如此。還別有請和尚道。門曰。我要去拜客。待我轉來與你道。后參天童于金粟。童問薰風自南來殿閣生微涼汝作么生會。師不能答。連呈數偈童俱曰未在。一日入室曰某甲會也。童曰如何是你會處。師曰鷂子過新羅。童曰未在。還我偈來。師呈偈曰。薰風自南來。殿閣生微涼。我今看破處。也只是尋常。童曰不是不是。師曰和尚自不是。禮拜而出。初住平湖之青蓮。上堂。當陽顯露更不囊藏。就體知歸和聲揭示。黃鶴樓中吹玉笛。不墮宮商。江城五月落梅花。豈同春色。到恁么地可謂知歸。若到青蓮門下一點也用不著。且道用個甚麼。拈拄杖曰。拄杖𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。若能恁么滴水興波滔天作用。便是撒手懸崖洞明大法的漢。已過關者聞恁么舉。撩起便行。未過關者聞恁么舉。且聽新青蓮為汝道破。良久曰。橫按鏌鎁全正令。太平寰宇斬癡頑。卓拄杖。住報恩上堂。假使頂戴經塵劫。身為床座遍三千。若不傳法度眾生。畢竟無能報恩者。擲下拂曰。新報恩今日傳法了也。大眾一時擔荷。僧問不是一

【現代漢語翻譯】現代漢語譯本從今以後不必再進一步參究了。之後，他去天寧參訪雲門文偃禪師（Yunmen Wenyan，唐末五代時期的禪宗大師），問道：『達磨（Bodhidharma，禪宗始祖）一宗的宗旨只是如此，還是另有其他？』雲門禪師說：『還有其他的。』禪師（指此處的『師』，下同）立刻大喝一聲，問道：『還有其他的嗎？』雲門禪師說：『還有其他的。』禪師於是合掌向前走了三步，問道：『還有其他的嗎？』雲門禪師說：『還有其他的。』禪師說：『我所知所解的就只有這些，如果還有其他的，請和尚（指雲門禪師）開示。』雲門禪師說：『我要去拜訪客人，等我回來再告訴你。』後來，他又去金粟參訪天童正覺禪師（Tiantong Zhengjue，宋代禪宗大師）。天童禪師問：『薰風自南來，殿閣生微涼，你如何理解？』禪師不能回答。他接連呈上幾首偈頌，天童禪師都說『未到境界』。有一天，禪師進入方丈室說：『我明白了！』天童禪師問：『你如何明白的？』禪師說：『鷂子過新羅（Xinluo，古代朝鮮國家）。』天童禪師說：『未到境界，把你的偈頌還給我。』禪師呈上偈頌說：『薰風自南來，殿閣生微涼，我今看破處，也只是尋常。』天童禪師說：『不是，不是。』禪師說：『是和尚您自己不對。』說完，禮拜后離開了。禪師最初住在平湖的青蓮寺。上堂說法時說：『當陽顯露，更不隱藏，就體知歸，和聲揭示。黃鶴樓中吹玉笛，不落宮商。江城五月落梅花，豈同春色。』到了這種地步，可以說是知歸了。如果到了青蓮寺門下，一點也用不著。那麼，用什麼呢？』拿起拄杖說：『拄杖𨁝跳上三十三天（Trayastrimsa，佛教術語，欲界六天之一），筑著帝釋（Indra，佛教護法神）的鼻孔。東海鯉魚打一棒，雨似盆傾。』如果能這樣滴水興波，滔天作用，便是撒手懸崖，洞明大法的漢子。已經過關的人聽到這樣的話，撩起衣服就走。未過關的人聽到這樣的話，且聽新青蓮為你道破。』良久后說：『橫按鏌鎁（Moye，古代寶劍名）全正令，太平寰宇斬癡頑。』說完，放下拄杖。禪師住在報恩寺時上堂說法：『假使頂戴經塵劫，身為床座遍三千（大千世界）。若不傳法度眾生，畢竟無能報恩者。』說完，擲下拂塵說：『新報恩寺今天傳法完畢了！』大眾一時承擔。有僧人問道：『不是一…

【English Translation】 English version From now on, there is no need for further investigation. Later, he visited Zen Master Yunmen Wenyan (Yunmen Wenyan, a Zen master in the late Tang and Five Dynasties period) at Tianning Temple and asked: 'Is the essence of the Bodhidharma (Bodhidharma, the founder of Zen Buddhism) school just this, or is there something else?' Zen Master Yunmen said: 'There is something else.' The Zen master (referring to 'the master' here, the same below) immediately shouted and asked: 'Is there something else?' Zen Master Yunmen said: 'There is something else.' The Zen master then put his palms together and took three steps forward, asking: 'Is there something else?' Zen Master Yunmen said: 'There is something else.' The Zen master said: 'What I know and understand is only this much. If there is anything else, please enlighten me, Master (referring to Zen Master Yunmen).' Zen Master Yunmen said: 'I am going to visit guests. I will tell you when I return.' Later, he visited Zen Master Tiantong Zhengjue (Tiantong Zhengjue, a Zen master of the Song Dynasty) at Jin Su Temple. Zen Master Tiantong asked: 'The fragrant breeze comes from the south, and a slight coolness arises in the halls and pavilions. How do you understand this?' The Zen master could not answer. He presented several verses in succession, but Zen Master Tiantong all said 'Not yet reached the realm'. One day, the Zen master entered the abbot's room and said: 'I understand!' Zen Master Tiantong asked: 'How did you understand?' The Zen master said: 'A hawk flies over Silla (Xinluo, an ancient Korean kingdom).' Zen Master Tiantong said: 'Not yet reached the realm, return your verses to me.' The Zen master presented a verse saying: 'The fragrant breeze comes from the south, and a slight coolness arises in the halls and pavilions. Now that I see through it, it is just ordinary.' Zen Master Tiantong said: 'No, no.' The Zen master said: 'It is you, Master, who are wrong.' After saying this, he bowed and left. The Zen master initially lived in Qinglian Temple in Pinghu. When he ascended the hall to preach, he said: 'Manifesting openly, without concealing, knowing the return from the body, revealing with harmonious sound. Playing the jade flute in the Yellow Crane Tower, not falling into the palace scale. Plum blossoms falling in Jiangcheng in May, how can it be the same as the spring scenery.' Reaching this point, it can be said to be knowing the return. If you come to the gate of Qinglian Temple, there is no need for anything at all. So, what to use?' Picking up the staff, he said: 'The staff jumps up to the Thirty-three Heavens (Trayastrimsa, a Buddhist term, one of the six heavens of the desire realm), hitting the nose of Indra (Indra, a Buddhist protector deity). A carp in the East Sea is struck with a stick, and the rain pours down like a basin.' If one can create waves from a drop of water like this, with a tremendous effect, then one is a man who lets go of the cliff and understands the great Dharma. Those who have already passed the barrier, upon hearing these words, lift their clothes and leave. Those who have not passed the barrier, upon hearing these words, listen to the new Qinglian break it down for you.' After a long silence, he said: 'Holding the Moye (Moye, an ancient precious sword) horizontally, the entire decree is upright, and the peaceful universe slays foolishness.' After saying this, he put down the staff. When the Zen master lived in Baoen Temple, he ascended the hall to preach: 'Even if one carries the scriptures on their head for countless kalpas, and their body becomes a seat throughout the three thousand (great thousand worlds), if one does not transmit the Dharma to liberate sentient beings, one will ultimately be unable to repay the kindness.' After saying this, he threw down the whisk and said: 'The new Baoen Temple has finished transmitting the Dharma today!' The assembly took on the responsibility at once. A monk asked: 'Isn't it a...

番寒徹骨怎得梅花撲鼻香。師曰猶為貪餌客未是絕求人。曰如何是絕求的人。師曰。衲被蒙頭睡正濃。此時山僧都不會。問如何是密移一步看飛龍。師曰。過得荊棘林。方名是好手。問三世諸佛被我一口吞盡何處更有眾生。自代曰。平地上死人多少。

臺州通玄林野通奇禪師

合州蔡氏子。依黔之蓮峰出家。未幾出蜀。寓當湖掩關。偶檢天童參禪偈曰一念未生前試看底模樣。疑情猛發。一日失足墮樓。口占一偈曰。一念未生前。六戶絕訊息。瞥爾揚雙眉。大似眼無力。即破關參天童于蘇之清涼。隨童住育王。童上堂。世尊初生下地。便解指天指地。汝等諸人猶向老僧擬討甚麼碗。拽拄杖下座。一時打散。師自此全身脫落。結制日師問。今日四海衲僧雲集。各各壁立千仞。還許他諸人悟么。童曰你還夢見么。師曰悟尚不悟夢個甚麼。童打曰你即今是迷是悟。師曰學人不在迷悟里。童曰且道打你在甚麼處。師便禮拜。崇禎十六年住通玄。上堂。鼓已擊。座已登。爭奈無禪可說。無理可伸。幸喜時逢結夏。綠樹垂陰。水流碧澗。鳥囀幽林。歷歷無回互。分明沒兩人。所以昔日韶國師道。通玄峰頂不是人間。心外無法滿目青山。先師亦道。通玄峰頂別是人間。只緣不薦錯認青山。此二老宿與么吐露。山僧與么舉揚

【現代漢語翻譯】現代漢語譯本『不經一番寒徹骨，怎得梅花撲鼻香。』禪師說：『你仍然是貪圖魚餌的客人，還不是真正尋求真理的人。』學僧問：『如何才是真正尋求真理的人？』禪師說：『蓋著被子矇頭大睡，正香甜。』此時山僧什麼都不知道。問：『如何是暗中轉移腳步，觀看飛龍？』禪師說：『過了荊棘叢林，才可稱得上是好手。』問：『三世諸佛都被我一口吞盡，哪裡還有眾生？』自答說：『平地上死了多少人啊！』

臺州通玄林野通奇禪師

合州蔡氏之子，依黔地蓮峰出家。不久離開四川，住在當湖閉關。偶然翻閱天童（Tiantong，禪師名號）參禪偈語，其中說『一念未生前，試看底模樣』。疑情猛然爆發。一日失足從樓上摔下，口中吟出一偈：『一念未生前，六戶絕訊息。瞥爾揚雙眉，大似眼無力。』隨即出關，到蘇州清涼參拜天童。跟隨天童住在育王寺。天童上堂說法：『世尊（Shizun，對釋迦摩尼佛的尊稱）初生下地，便會指天指地。你們這些人還向老僧我討要什麼？』隨即拄著枴杖下座，一時打散眾人。禪師自此全身脫落，獲得解脫。結制日，禪師問：『今日四海僧人雲集，個個像壁立千仞。還允許他們這些人開悟嗎？』天童說：『你還在做夢嗎？』禪師說：『開悟尚且沒有開悟，夢什麼？』天童打了一下說：『你現在是迷還是悟？』禪師說：『學人不在迷悟里。』天童說：『且說打你在什麼地方？』禪師便禮拜。崇禎十六年，住持通玄寺。上堂說法：『鼓已經敲響，座位已經登上，無奈沒有禪可說，沒有理可伸。幸好時逢結夏安居，綠樹垂下陰影，水流過碧綠的澗，鳥兒在幽靜的樹林中鳴叫。歷歷分明沒有絲毫的回互，分明沒有兩個人。』所以昔日韶國師說：『通玄峰頂不是人間，心外無法滿目青山。』先師也說：『通玄峰頂別是人間，只緣不薦錯認青山。』這兩位老宿如此吐露心聲，山僧我也如此舉揚。'

【English Translation】 English version 『How can the plum blossom smell sweet without enduring the piercing cold?』 The master said, 『You are still a guest greedy for bait, not yet a true seeker.』 The monk asked, 『What is a true seeker?』 The master said, 『Covered with a quilt, sleeping soundly, that's the sweetest. At this moment, this mountain monk knows nothing.』 Asked, 『What is secretly moving a step to watch the flying dragon?』 The master said, 『Only by passing through the thorny forest can one be called a good hand.』 Asked, 『The Buddhas of the three worlds have been swallowed by me in one gulp, where are there any sentient beings?』 He answered himself, 『How many people die on the flat ground!』

Chan Master Tongqi of Tongxuan Linye in Taizhou

A son of the Cai family of Hezhou, he became a monk at Lianfeng in Qian. Soon after, he left Sichuan and resided in Danghu, where he secluded himself. He happened to read a verse by Tiantong (天童, Chan master's name) on Chan practice, which said, 『Before a single thought arises, try to see what it is like.』 Doubt arose intensely. One day, he accidentally fell from the building and uttered a verse: 『Before a single thought arises, the six senses are cut off. Suddenly raising both eyebrows, it seems the eyes have no strength.』 He then left his seclusion and went to Qingliang in Suzhou to pay homage to Tiantong. He followed Tiantong and stayed at Yuwang Temple. Tiantong ascended the hall and said, 『When the World Honored One (世尊, respectful title for Shakyamuni Buddha) was first born, he pointed to the sky and the earth. What are you people still trying to get from this old monk?』 He then struck the ground with his staff and descended from the seat, scattering everyone. From then on, the master completely shed his attachments and attained liberation. On the day of the conclusion of the retreat, the master asked, 『Today, monks from all over the world have gathered, each standing like a towering cliff. Are they allowed to attain enlightenment?』 Tiantong said, 『Are you still dreaming?』 The master said, 『Enlightenment has not yet been attained, what is there to dream of?』 Tiantong struck him and said, 『Are you now deluded or enlightened?』 The master said, 『This student is not in delusion or enlightenment.』 Tiantong said, 『Then where did I hit you?』 The master then bowed. In the sixteenth year of Chongzhen, he became the abbot of Tongxuan Temple. Ascending the hall, he said, 『The drum has been struck, the seat has been ascended, but unfortunately, there is no Chan to speak of, no principle to expound. Fortunately, it is the summer retreat, the green trees cast shade, the water flows through the green streams, and the birds sing in the secluded forest. Everything is clear and distinct, without any ambiguity, and there are clearly no two people.』 Therefore, the National Teacher Shao of old said, 『The peak of Tongxuan is not the human world; outside the mind there is no Dharma, and the eyes are full of green mountains.』 The former master also said, 『The peak of Tongxuan is another world; it is only because you do not recognize it that you mistake the green mountains.』 These two old masters revealed their hearts in this way, and I, this mountain monk, also proclaim it in this way.』

。大似熟處難忘。汝等諸人還薦么。若然薦得。方知不費纖毫力便登解脫場。脫或未然。山僧不免再為顯示。玉竹高高揮驟雨。楊柳紛紛舞翠煙。喝一喝。卓拄杖下座。上堂。歷祖出興各有施陳。拈拄杖曰。怎如山僧。拄杖敲幾曰。信手擊開不二門。復舉召眾曰。者是山僧拄杖。且道不二門在甚麼處。若向者里辨得出。不妨緊捎草鞋。如辨不出。莫道通玄山勢險。前頭尤有最高峰。上堂。第一義諦迥絕安排。才擬分疏便成窒礙。所以道心若不異萬法一如。眼若不𥧌諸夢自除。若是英靈漢。聞山僧恁么道。向文彩未彰以前直截擔荷卻較些子。茍若涉于塵思。未免困於途轍。祇如不歷程途一句作么生道。一氣不言舍有象。靈萬何處謝無私。

磬山修禪師法嗣

鎮江府夾山林皋本豫禪師

初參雲門。次博山。山曰。未入金籠貯。誰家野鳥兒。師曰。鶴有九皋翀碧漢。馬無千里謾追風。山曰運斤非郢未免傷痕。師曰。祇如諸方豎拂揚眉。又得甚麼邊事。山曰。片云橫海岳。樵子盡思歸。師曰。怪來巖下虎。特地暗驚人。便出參磬山。入室次。山曰我疑你不會廓侍者與華嚴相會因緣。師曰。不但和尚疑某甲。盡大地人疑某甲。山曰。盡大地人疑你則可。莫使老僧疑你。師曰恁么則某甲罪過。山曰。只如興化與

【現代漢語翻譯】現代漢語譯本：真是熟悉的地方最難忘記。你們各位還推薦嗎？如果能夠推薦出來，才知道不費絲毫力氣便能登上解脫的場所。如果未能做到，老衲我不免再次為大家顯示：玉竹高高地揮動，像驟雨一樣；楊柳紛紛地舞動，像翠綠的煙霧。喝！喝一聲。放下拄杖，走下座位。上堂說法。歷代祖師出現，各有各的設施和陳述。拿起拄杖說：『怎能比得上老衲我？』用拄杖敲擊幾案說：『信手擊開不二法門。』又舉例召集大眾說：『這是老衲我的拄杖，那麼，不二法門在什麼地方？』如果能在這裡辨別得出，不妨趕緊穿好草鞋趕路。如果辨別不出，不要說通玄山地勢險峻，前面還有更高的山峰。上堂說法。第一義諦完全超越安排，才想要分辨解釋，便成為阻礙。所以說，心如果和萬法沒有差異，就能達到一如的境界；眼如果不眨動，各種夢境自然消除。如果是英靈的漢子，聽到老衲我這樣說，在文采還未彰顯之前，直接承擔起來或許還好些。如果涉及塵世的思慮，難免會困於路途。就像『不經歷程途』這句話，要怎麼說呢？一氣不言，捨棄有形的現象；靈萬的功用，要在何處感謝它的無私呢？

磬山修禪師的法嗣

鎮江府夾山林皋本豫禪師

起初參訪雲門禪師，後來參訪博山禪師。博山禪師說：『還沒進入金籠子，是誰家的野鳥啊？』林皋本豫禪師說：『鶴有在九皋衝向碧空的志向，馬沒有日行千里的能力，徒然追逐風。』博山禪師說：『運用斧子的人不是郢人，難免會留下傷痕。』林皋本豫禪師說：『就像各方叢林豎起拂塵、揚起眉毛，又有什麼關係呢？』博山禪師說：『一片云橫亙海岳，樵夫都想回家了。』林皋本豫禪師說：『怪不得巖石下的老虎，特別地暗自驚人。』於是前往參訪磬山禪師。進入方丈室時，磬山禪師說：『我懷疑你不會廓侍者與華嚴相會的因緣。』林皋本豫禪師說：『不只是和尚您懷疑我，整個大地的人都懷疑我。』磬山禪師說：『整個大地的人懷疑你還可以，不要讓老衲我懷疑你。』林皋本豫禪師說：『這樣說來，就是我的罪過了。』磬山禪師說：『就像興化禪師與

【English Translation】 English version: Truly, the most familiar place is the hardest to forget. Do you all recommend it? If you can recommend it, then you will know that without the slightest effort, you can ascend to the realm of liberation. If you cannot, this old monk will not avoid showing it to you again: the jade bamboo waves high, like a sudden rain; the willows dance in profusion, like emerald mist. Ha! He shouts once. He puts down his staff and descends from his seat. Ascending the hall to preach. The past patriarchs appeared, each with their own facilities and statements. Picking up the staff, he says: 'How can it compare to this old monk?' He strikes the table with the staff, saying: 'With a wave of the hand, he opens the gate of non-duality.' Again, he gathers the assembly, saying: 'This is the old monk's staff, so where is the gate of non-duality?' If you can discern it here, you may as well quickly put on your straw sandals and hurry on your way. If you cannot discern it, do not say that Tongxuan Mountain is steep, for there are even higher peaks ahead. Ascending the hall to preach. The ultimate truth is completely beyond arrangement; as soon as you try to distinguish and explain it, it becomes an obstacle. Therefore, it is said that if the mind is not different from the myriad dharmas, it can reach the state of oneness; if the eyes do not blink, all dreams will naturally disappear. If you are a heroic man, hearing this old monk say this, it would be better to directly take it upon yourself before the literary brilliance is revealed. If you are involved in worldly thoughts, you will inevitably be trapped on the road. Just like the sentence 'without going through the journey', how should it be said? The one breath does not speak, abandoning the phenomena with form; where should we thank the selfless nature of the myriad spiritual functions?

Successor of Chan Master Qinshan Xiu

Chan Master Lin'gao Benyu of Jiashan, Zhenjiang Prefecture

He initially visited Yunmen (Zen master's name) and later Boshan (Zen master's name). Boshan said, 'Before entering the golden cage, whose wild bird are you?' Lin'gao Benyu said, 'The crane has the ambition to soar into the blue sky in Jiugao (marsh name), the horse has no ability to travel a thousand miles, chasing the wind in vain.' Boshan said, 'The one who wields the axe is not a person from Ying (place name), and it is inevitable that scars will be left.' Lin'gao Benyu said, 'Just like the various monasteries raising the whisk and raising their eyebrows, what does it matter?' Boshan said, 'A cloud stretches across the sea and mountains, and the woodcutters all want to go home.' Lin'gao Benyu said, 'No wonder the tiger under the rock is especially secretly frightening people.' Thereupon, he went to visit Chan Master Qinshan. When entering the abbot's room, Qinshan said, 'I suspect that you do not understand the cause and condition of Attendant Kuo meeting with the Avatamsaka Sutra.' Lin'gao Benyu said, 'Not only does the abbot suspect me, but everyone in the whole earth suspects me.' Qinshan said, 'It is okay for everyone in the whole earth to suspect you, but do not let this old monk suspect you.' Lin'gao Benyu said, 'In that case, it is my fault.' Qinshan said, 'Just like Zen Master Xinghua and'

旻德賓主四喝。化曰適才若是別人三十棒一棒也較不得。何故。為他會一喝不作一喝用。那裡是他會一喝不作一喝用處。師曰。放某甲別通個訊息。山曰不要下語。師遂頌曰。主賓相逢。縱奪作家。喝下從云見活蛇。棒頭突出通無犯。豈作親承解撒砂。山然之。后開法石湫。過報恩謝法。山將如意付曰。此是老僧四十年用不盡底。將去揩磨。不得有忘。師秉如意入堂曰。者個是堂上老人為豫上座作用不盡底公案。敢問有同相證用者么。良久擊板頭一下便出。開山次。握枯藤謂理侍者曰。此是曹家女子。理曰卻少謝家郎在。師曰但得有女何愁沒郎。理曰。雖然。也要完全始得。師拈藤與理。理擬接。師即擲下。笑曰卻不相當。上堂。知幻即離不作方便。離幻即覺亦無漸次。頂天立地漢。打開心印。印定本有光明不從他得。凈裸裸赤灑灑。自繇目在。放下屠刀便曰成佛。一聞刬草深能領悟。不落第二頭。豈落第二見。疾焰推中當處安穩。大洋海底無方不現。只如末後一句又作么生會。道在不疑方有徹。理無曲斷是真修。上堂。若論此事。心不可求。智不可學。捏斷百匝千重。于中下機一時飏卻。突出孤危方教峻峭。都盧收拾將來。非色非心非如非異。要用即用要舍即舍。要行即行要藏即藏。擬思一毫地。便落生死關頭。到

【現代漢語翻譯】現代漢語譯本旻德賓主四喝（Min De，指旻德禪師，賓主四喝指禪宗的一種教學方式）。化禪師說：『剛才如果是別人，打三十棒，一棒也承受不了。』為什麼呢？因為他會喝卻不當作喝來用。哪裡是他會喝卻不當作喝來用之處？』師父說：『讓我來另外傳達一個訊息。』山禪師說：『不要說話。』師父於是作頌說：『主賓相逢，縱奪作家。喝下從云見活蛇。棒頭突出通無犯。豈作親承解撒砂。』山禪師認可了他的說法。後來旻德禪師在石湫開法，去報恩寺感謝山禪師傳法。山禪師將如意交給他說：『這是老僧四十年也用不完的，拿去擦拭，不要忘記。』旻德禪師拿著如意進入佛堂說：『這個是堂上老和尚為我旻德預先準備的用不完的公案。敢問有相同見解的人來證明嗎？』良久，敲了一下板頭就出去了。開山時，握著枯藤對理侍者說：『這是曹家的女子。』理侍者說：『卻少了謝家的郎君。』師父說：『只要有女兒，何愁沒有郎君。』理侍者說：『雖然如此，也要完全才行。』師父將藤交給理侍者，理侍者想要接，師父立刻扔下，笑著說：『卻不相當。』上堂說法：『知道幻象即是離開，不要作任何方便。離開幻象即是覺悟，也沒有漸進的次第。』頂天立地的漢子，打開心印。心印確定了本有的光明，不是從別處得來的。乾乾淨淨，赤裸裸，自由自在。放下屠刀，立刻成佛。一聽到剷草的聲音就能深刻領悟，不落入第二念頭，豈會落入第二種見解。疾焰推中，當下安穩。大洋海底，無處不顯現。只是最後一句又該如何理解呢？道理在於不懷疑才能徹底領悟，真修是不作歪曲判斷。上堂說法：『如果談論這件事，心不可求，智慧不可學。』捏斷百匝千重，于其中下機一時揚棄。突出孤危才能教導峻峭，全部收拾起來，非色非心非如非異。要用就用，要舍就舍，要行就行，要藏就藏。稍微動一點心思，就落入生死關頭了。

【English Translation】 English version Min De and the Four Shouts of Host and Guest (Min De, referring to Zen Master Min De; the Four Shouts of Host and Guest refer to a teaching method in Zen Buddhism). Zen Master Hua said, 'If it were someone else just now, thirty blows would be unbearable.' Why? Because he knows how to shout but doesn't use the shout as a shout. Where is it that he knows how to shout but doesn't use the shout as a shout?' The master said, 'Let me convey another message.' Zen Master Shan said, 'Don't speak.' The master then composed a verse, saying, 'Host and guest meet, seizing and releasing like a master. Under the shout, from the clouds, a living snake is seen. The tip of the staff protrudes, penetrating without offense. How can it be like personally receiving and scattering sand?' Zen Master Shan approved of his words. Later, Zen Master Min De opened a Dharma assembly at Shiqiu, and went to Baoen Temple to thank Zen Master Shan for transmitting the Dharma. Zen Master Shan handed him a Ruyi (a ceremonial scepter) and said, 'This is what the old monk has used for forty years without exhausting it. Take it and polish it, don't forget.' Zen Master Min De entered the hall with the Ruyi and said, 'This is the inexhaustible Koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation) that the old monk in the hall prepared for me, Yu Shangzuo. Dare I ask if there is anyone with the same understanding to verify it?' After a long silence, he struck the board once and left. At the opening of the mountain, he held a withered vine and said to the attendant Li, 'This is a daughter of the Cao family.' The attendant Li said, 'But there is a lack of a son of the Xie family.' The master said, 'As long as there is a daughter, why worry about not having a son?' The attendant Li said, 'Even so, it must be complete.' The master handed the vine to the attendant Li, who tried to take it, but the master immediately threw it down, laughing and saying, 'It's not suitable.' Ascending the hall to preach, 'Knowing illusion is leaving, do not make any expedient means. Leaving illusion is awakening, and there is no gradual sequence.' A man who stands upright between heaven and earth, opens the mind-seal. The mind-seal confirms the inherent light, which is not obtained from elsewhere. Clean and bare, naked and free. Lay down the butcher knife and immediately become a Buddha. Hearing the sound of cutting grass, one can deeply understand, not falling into the second thought, how can one fall into the second view. The rapid flame pushes into the center, and there is peace and stability in the present moment. The bottom of the ocean, there is no place where it does not appear. Just like the last sentence, how should it be understood? The principle lies in not doubting in order to thoroughly understand, and true cultivation is not making distorted judgments. Ascending the hall to preach, 'If we talk about this matter, the mind cannot be sought, and wisdom cannot be learned.' Breaking through hundreds and thousands of layers, the lower machine is discarded at once. Only by highlighting the solitary danger can we teach steepness, and all of it is collected, neither form nor mind, neither like nor different. Use it when you want to use it, give it up when you want to give it up, go when you want to go, hide when you want to hide. If you move a little bit of thought, you will fall into the gate of life and death.'

者里作么生相救得。復曰。五蘊山頭自在身。瞭然物物應天真。頓教直下無思議。玄要全分見本人。卓拄杖一喝。上堂。般若無知。假黃鳥而有聲。法身無相。應翠竹以彰形。爾時金焦二岳忍俊不禁。將海門一口吸盡。直教水泄不通。山僧拄杖子款款向道。盡你神力吃怒還知法身無為不墮諸數么。由是金焦二岳只得懡㦬而退。依舊山是山水是水。驀拈拄杖曰。你看山僧拄杖子。得恁么奇特。千峰頂上挑明月。萬壑溪頭探水瀾。復卓拄杖下座。

湖州報恩玉林通琇禪師

蓉城揚氏子。澄冱請磬山不赴。師破關來見。叉手曰。狂兒國土父不容遇。者個峰頭還是老漢住處么。山曰。你且站下腳。我與你道。師掀倒香案便出。山高聲曰將拄杖來。師遙應曰劍去久矣。住後上堂。師舉拄杖示眾曰。我見燈明佛。本光瑞如此。眾仰視。師擲拄杖下座。先報恩兩週年上堂。先師不從乙亥生。先師不從乙亥死。識得先師面目真。灼然不可須臾離。召大眾曰。高著眼。九月二十三多道是先師示寂之晨。琇上座雖無時不見先師。無刻不事先師。但不敢輕以語人。今日遠近檀護一切弟兄靡不悉集。不可囊藏被蓋。便乃當陽指示。冀大家同見先師。大家常事先師。驀豎拂召眾曰。容顏甚奇妙。光明照十方。往昔曾供養。今復還親覲

【現代漢語翻譯】現代漢語譯本：如何才能從中解救出來？（禪師）回答說：『五蘊（wǔ yùn，構成人身心的五種要素，即色、受、想、行、識）山頭，自在安身，明明白白，萬物都應合天真。當下頓悟，直達不可思議之境，玄妙精要，完全顯現本來面目。』（禪師）卓拄杖一喝。上堂（shàng táng，禪宗寺院中住持升座說法）：『般若（bō rě，智慧）無知，借黃鸝之口發出聲音；法身（fǎ shēn，佛的真身）無相，應翠竹之形彰顯自身。』當時金焦二岳（jīn jiāo èr yuè，指鎮江的金山和焦山）忍不住笑了出來，一口將海門（hǎi mén，長江入海口）吸盡，使得滴水不漏。老衲的拄杖子慢慢地問道：『就算你神通廣大，吞吃憤怒，可知道法身無為，不落入任何數量嗎？』因此金焦二岳只能慚愧退下，依舊是山是山，水是水。（禪師）忽然拿起拄杖說：『你們看老衲的拄杖子，多麼奇特！千峰頂上挑著明月，萬壑溪頭探取水波。』說完，又卓拄杖下座。

湖州報恩玉林通琇禪師（hú zhōu bào ēn yù lín tōng xiù chán shī）蓉城（róng chéng，成都的別稱）揚氏之子。澄冱（chéng hù）請磬山（qìng shān）禪師不赴約。通琇禪師破關後來拜見。叉手（chā shǒu，一種表示尊敬的姿勢）說道：『狂妄之子，連國土之父都不容相遇，這個峰頭還是老漢的住處嗎？』磬山禪師說：『你且站穩腳跟，我來告訴你。』通琇禪師掀翻香案便走。磬山禪師高聲喊道：『把拄杖拿來！』通琇禪師遙遙應道：『劍已離手很久了！』住持報恩寺后，上堂說法。通琇禪師舉起拄杖向大眾展示說：『我見燈明佛（dēng míng fó），本來的光瑞就是這樣。』大眾仰頭觀看。通琇禪師擲下拄杖，走下禪座。在報恩寺兩週年紀念時上堂說法。『先師（xiān shī，已故的老師）不是從乙亥年出生，先師也不是從乙亥年去世。認識先師的真面目，確實一刻也不能離開。』（通琇禪師）召集大眾說：『放高眼界！九月二十三日，很多人都說是先師示寂（shì jì，圓寂，去世的婉稱）之日。我通琇雖然無時不見先師，無刻不侍奉先師，但不敢輕易告訴別人。今天遠近的施主和所有的同門都聚集在此，不可藏在囊中，蓋在被下，就應當在此明白指示，希望大家一同見到先師，大家常常侍奉先師。』（通琇禪師）忽然豎起拂塵（fú chén，一種禪宗法器）召集大眾說：『容顏非常奇妙，光明照耀十方。往昔曾經供養，如今再次親近瞻仰。』

【English Translation】 English version: How can one be rescued from this? (The Chan master) replied: 'On the mountain peak of the Five Skandhas (wǔ yùn, the five aggregates that constitute a person's mind and body, namely form, sensation, perception, volition, and consciousness), one's body is at ease, clearly and distinctly, all things correspond to the natural truth.' Instantly awaken, directly reaching the realm of the inconceivable, the profound essence fully reveals the original face. (The Chan master) struck the staff and shouted. Ascending the Dharma hall (shàng táng, in Chan monasteries, the abbot ascends the seat to expound the Dharma): 'Prajna (bō rě, wisdom) is without knowledge, borrowing the voice of the yellow bird to make sound; the Dharmakaya (fǎ shēn, the Buddha's true body) is without form, responding to the shape of the green bamboo to manifest itself.' At that time, the two peaks of Jin and Jiao (jīn jiāo èr yuè, referring to Jinshan and Jiaoshan in Zhenjiang) could not help but laugh, swallowing the sea gate (hǎi mén, the estuary of the Yangtze River) in one gulp, making it watertight. The old monk's staff slowly asked: 'Even if you have great supernatural powers, swallowing anger, do you know that the Dharmakaya is non-active, not falling into any number?' Therefore, the two peaks of Jin and Jiao could only retreat in shame, still the mountain is the mountain, and the water is the water. (The Chan master) suddenly picked up the staff and said: 'Look at the old monk's staff, how peculiar! On the peak of a thousand mountains, it carries the bright moon; in the stream of ten thousand valleys, it explores the water waves.' After speaking, he struck the staff again and descended from the seat.

Chan Master Yulin Tongxiu of Bao'en Temple in Huzhou (hú zhōu bào ēn yù lín tōng xiù chán shī) A son of the Yang family from Rongcheng (róng chéng, another name for Chengdu). Chenghu (chéng hù) invited Chan Master Qingshan (qìng shān), but he did not attend. Chan Master Tongxiu broke through the barrier and came to visit. With hands clasped (chā shǒu, a gesture of respect), he said: 'A mad son, even the father of the country cannot tolerate meeting him, is this peak still the old man's residence?' Chan Master Qingshan said: 'You stand firm, and I will tell you.' Chan Master Tongxiu overturned the incense table and left. Chan Master Qingshan shouted loudly: 'Bring the staff!' Chan Master Tongxiu responded from afar: 'The sword has been gone for a long time!' After residing at Bao'en Temple, he ascended the Dharma hall to preach. Chan Master Tongxiu raised the staff and showed it to the assembly, saying: 'I saw Dipamkara Buddha (dēng míng fó), the original auspicious light is like this.' The assembly looked up. Chan Master Tongxiu threw down the staff and descended from the seat. On the second anniversary of Bao'en Temple, he ascended the Dharma hall to preach. 'The late master (xiān shī, deceased teacher) was not born in the year of Yihai, nor did the late master die in the year of Yihai. Recognizing the true face of the late master, indeed, one cannot leave it for a moment.' (Chan Master Tongxiu) summoned the assembly and said: 'Raise your eyes! On September 23rd, many people say it is the day the late master entered Nirvana (shì jì, a euphemism for death). Although I, Tongxiu, see the late master at all times and serve the late master at every moment, I dare not easily tell others. Today, benefactors from near and far and all fellow disciples have gathered here, and it is not appropriate to hide it in a bag or cover it with a quilt, so we should clearly indicate it here, hoping that everyone will see the late master together, and everyone will always serve the late master.' (Chan Master Tongxiu) suddenly raised the whisk (fú chén, a Chan instrument) and summoned the assembly, saying: 'The countenance is very wonderful, the light shines in all directions. In the past, we offered our devotion, and now we once again draw near to behold.'

。上堂。拈拄杖曰。奇特因緣須奇特人拈出。驚群句子于驚群處舉揚。今日既遇奇特人。有奇特緣。真是驚群處。且道驚群句作么生舉。驀召大眾曰。吳中石佛大。上堂。白雲千頃。老屋數間。一榻高眠。令土木瓦石為大眾轉大法輪。者是先師和尚向日家風。諸檀越建大禪堂。眾道侶大家托缽在此同居。應時及節。請山僧提持個事。者是新報恩今日行履。且道先和尚向日家風是。新報恩今日行履是。豎拄杖曰。若也會得。釋迦不在前。彌勒不在後。大眾與諸佛同證一相三昧。山僧與大眾壽量無殊。若也不會。父少而子老。舉世所不信。擲拄杖下座。元宵上堂。我有一燈無暗無明。通身是眼遍界分形。不由造作豈屬產生。天不能蓋地不能擎。無幽不徹無遠不存。箇中磨日月。隨處立乾坤。阿呵呵。笑倒人。社舞村歌未了音。惱得金剛忍不住。擲碎虛空火焰增。燒斷西江萬丈聲。跳起顛狂龐老子。臨風高叫道。有口如啞眼如盲。便下座。

杭州理安箬庵通問禪師

小參。當陽輝赫。洞底無私。一句截流。萬機不到。不可以有心得。不可以無心求。不可以語言造。不可以寂默通。祇貴當人超越情謂。脫略見聞。掃蕩根塵。頓忘知解。所以云窮諸玄辨若一毫置於太虛。竭世樞機似一滴投于巨壑。到者里德山棒臨濟

【現代漢語翻譯】現代漢語譯本：上堂。拿起拄杖說：『奇特的因緣須由奇特的人拈出，驚人的語句要在驚人的地方宣揚。』今日既然遇到奇特的人，有奇特的因緣，真是驚人的地方。那麼，驚人的語句該如何宣揚呢？突然呼喚大眾說：『吳中的石佛大！』上堂。白雲千頃，老屋數間，一榻高眠，讓土木瓦石為大眾轉大法輪。這是先師和尚往日的家風。諸位檀越建造大禪堂，眾位道侶大家托缽在此同住。應時應節，請山僧來提持這件事。這是新報恩寺今日的行履。那麼，先和尚往日的家風對呢？還是新報恩寺今日的行履對呢？豎起拄杖說：『如果能夠領會，釋迦牟尼不在前，彌勒菩薩不在後，大眾與諸佛一同證得一相三昧，山僧與大眾的壽命沒有差別。』如果不能領會，『父少而子老』，是世上所不相信的。擲下拄杖，下座。元宵上堂。『我有一燈，無暗無明，通身是眼，遍界分形。不由造作，豈屬產生。天不能蓋，地不能擎。無幽不徹，無遠不存。箇中磨日月，隨處立乾坤。』阿呵呵，笑倒人。社戲村歌的樂聲還未停止，惱得金剛忍不住，擲碎虛空，火焰更增，燒斷西江萬丈波濤的聲音。跳起顛狂的龐蘊（Layman Pang），臨風高聲叫道：『有口如啞，眼如盲。』便下座。

杭州理安箬庵通問禪師

小參。當陽（正面的，直接的）輝赫，洞底（深奧的，徹底的）無私。一句截斷眾流，萬種機巧都達不到。不可以用有心得，不可以用無心求。不可以用語言造作，不可以用寂默溝通。只貴在當人超越情識見解，擺脫見聞的束縛，掃蕩六根和六塵，頓時忘卻知解。所以說，窮盡各種玄妙的辯論，就像把一根毫毛放在太虛空中；竭盡世間的權謀機巧，就像把一滴水投進巨大的海溝。到達這裡，德山（Deshan）的棒、臨濟（Linji）的喝，才能派上用場。

【English Translation】 English version: Ascending the hall, the master raised his staff and said: 'Extraordinary causes require extraordinary people to bring them forth; startling phrases must be proclaimed in startling places.' Today, having encountered extraordinary people and extraordinary causes, this is truly a startling place. So, how should a startling phrase be proclaimed? Suddenly, he called out to the assembly: 'The stone Buddha in Wuzhong is large!' Ascending the hall. 'A thousand acres of white clouds, a few old houses, sleeping soundly on a couch, causing earth, wood, tiles, and stones to turn the great Dharma wheel for the assembly.' This is the former master's (先師) (referring to his predecessor) style of old. The lay patrons (檀越) (dàn yuè, benefactors) have built a great Zen hall, and all the fellow practitioners (道侶) (dàolǚ, fellow Buddhists) are gathering here to beg for alms and live together. In due season and at the right time, I, this mountain monk, am invited to uphold this matter. This is the new Bao'en Monastery's (新報恩寺) (Xīn Bàogēn Sì, name of the temple) conduct today. So, is the former master's style of old correct? Or is the new Bao'en Monastery's conduct today correct?' He raised his staff and said: 'If you can understand, Shakyamuni (釋迦牟尼) (Shìjiāmóuní, the historical Buddha) is not in front, Maitreya (彌勒菩薩) (Mílè Púsà, the future Buddha) is not behind, the assembly and all the Buddhas together realize the Samadhi of One Form (一相三昧) (yī xiàng sānmèi, a state of perfect concentration), and this mountain monk's lifespan is no different from the assembly's.' If you cannot understand, 'the father is young and the son is old,' which is what the world does not believe.' He threw down his staff and descended from the seat. Ascending the hall on the Lantern Festival. 'I have a lamp, without darkness or light, the whole body is eyes, manifesting forms throughout the realm. Not created, not belonging to birth. Heaven cannot cover it, earth cannot support it. Nothing is hidden from it, nothing is far from it. Within it, the sun and moon are ground; everywhere, heaven and earth are established.' Aha ha ha, laughing people over. The sounds of village operas and folk songs have not yet ceased, annoying the Vajra (金剛) (Jīngāng, a type of protective deity) who cannot help but smash the void, increasing the flames, burning through the ten-thousand-zhang sound of the West River. Layman Pang (龐蘊) (Páng Yùn, a famous lay Buddhist practitioner) jumps up in madness, shouting loudly into the wind: 'Having a mouth like a mute, eyes like a blind man.' Then he descended from the seat.

Zen Master Ruo'an Tongwen of Li'an Monastery in Hangzhou

Small gathering. The brilliance of Dangyang (當陽) (Dāngyáng, a place name, also refers to directness and clarity) is dazzling, the impartiality of the cave's bottom (洞底) (dòng dǐ, refers to the deepest part of understanding) is without selfishness. A single phrase cuts off the flow, ten thousand machinations cannot reach it. It cannot be attained with a mind of attainment, it cannot be sought with a mind of non-seeking. It cannot be created with language, it cannot be communicated with silence. It only values the person transcending emotional views, shedding the shackles of seeing and hearing, sweeping away the roots and dusts, and instantly forgetting knowledge and understanding. Therefore, it is said, 'Exhausting all subtle arguments is like placing a hair in the vast emptiness; exhausting worldly schemes is like dropping a drop into a giant ravine.' Reaching this point, Deshan's (德山) (Déshān, a famous Zen master) stick and Linji's (臨濟) (Línjì, a famous Zen master) shout can be put to use.

喝是甚熱碗鳴聲。雲門餅趙州茶總是殘羹餿飯。事絕理絕融古融今。既然如是為甚麼諸人不瞥地去。只為你識想未乾。見解為礙。自己分中一段大事卻向知識口邊尋覓。見人道恁么便作恁么會。見人道不恁么便作不恁么會。見人說是便作是會。見人說不是便作不是會。恁么參學有恁么交涉。山僧此間卻也別無甚長處。只是識得汝諸人。去即印住。住即印破。直饒你不去不住猶未是到家訊息。靠拄杖曰。善財別後無餘事。樓閣門開竟日閑。晚參。大丈夫英靈漢。向猛虎口裡橫身。毒蛇頭上揩癢。也不為分外。若也遲疑不決擬議不前。磕著髑髏尸橫萬里。所以作家戰將奔流度刃疾焰過風。換斗移星轟雷掣電。驅耕夫之牛奪饑人之食。如王秉劍殺活自由。獅子游行不求伴侶。還有恁么人么。不見當時臨濟大師吃黃檗三頓痛棒便會。向大愚肋下還拳。且道因甚如此。喝一喝曰。男兒自有沖天志。不向他人行處行。復喝一喝。雪嶠大師至。問你是那邊為甚麼又在者邊。師曰一點水墨兩處成龍。雪曰不會與云作霞在。師曰今日放大師過。茶次。雪曰我平日只教人誦金剛經。師曰多少人錯會大師意。雪曰直饒不錯會大遠在。師曰大師莫瞞人好。山門前行次見狗子吠。雪曰者無佛性底東西。師曰卻搔著大師癢處。雪呵呵大笑。大眾作禮

次。雪左右顧視。眾佇立。師曰都是老實頭。雪曰。獅子窟中無異獸。為甚麼卻是老實頭。師曰大師面前誰敢出手。山茨禪師問。釋迦掩室。凈名默然。盡屬化門邊事。不落今時。請師道一句。師曰未問以前答了也。曰阿誰證明。師曰十字街頭廖鬍子。又問。先師不了事你我共知。作么生與先師了卻。師曰蒼天中更添冤苦。曰非兄不委。師曰逢人切莫錯舉。又問。十年同學唱拍不相離。此去理安兄還見我否。師曰無人處斫額相望。曰渠無面目望個甚麼。師曰草賊大敗。問。拈椎豎拂即且置。斬新條句道將來。師曰一掌一握血。曰須老兄始得。師曰是我罪過。又問。譚玄說妙先哲所訶。瞬目揚眉今時禪弊。去此二途如何是兄的的為人處。師曰我不教壞人家男女。曰忒煞婆。師曰龍蛇易辦衲子難瞞。

南嶽隱身巖山茨通際禪師

磬山問如何是就理藏鋒。師曰梁皇殿上道不識。山曰如何是就事藏鋒。師曰今朝雨落地不幹。山曰如何是理事俱藏鋒。師曰行不出戶坐不當軒。山曰如何是俱不涉理事藏鋒。師曰八角磨磐空里走。

五燈會元續略卷第四下(終)

音釋

奫(于云切。水深廣也)　趲(積產切。逼也)

【現代漢語翻譯】現代漢語譯本雪峰禪師左右環顧。眾人佇立觀看。雪峰禪師說：『都是老實頭。』雪峰禪師說：『獅子窟中沒有其他野獸，為什麼卻是老實頭？』雪峰禪師說：『在大師面前誰敢出手？』山茨禪師問：『釋迦牟尼（Sakyamuni，佛教創始人）掩室，維摩詰（Vimalakirti，一位著名的在家菩薩）默然，都屬於教化方便之門的事，不落於當今。請禪師道一句。』雪峰禪師說：『未問以前就答了也。』山茨禪師說：『阿誰證明？』雪峰禪師說：『十字街頭廖鬍子。』又問：『先師未了之事你我共知，怎麼與先師了卻？』雪峰禪師說：『蒼天中更添冤苦。』山茨禪師說：『非兄不委。』雪峰禪師說：『逢人切莫錯舉。』又問：『十年同學唱和不相離，此去理安兄還見我否？』雪峰禪師說：『無人處斫額相望。』山茨禪師說：『渠無面目望個甚麼？』雪峰禪師說：『草賊大敗。』問：『拈椎豎拂即且置，斬新條句道將來。』雪峰禪師說：『一掌一握血。』山茨禪師說：『須老兄始得。』雪峰禪師說：『是我罪過。』又問：『譚玄說妙先哲所訶，瞬目揚眉今時禪弊。去此二途如何是兄的的為人處？』雪峰禪師說：『我不教壞人家男女。』山茨禪師說：『忒煞婆。』雪峰禪師說：『龍蛇易辦衲子難瞞。』

南嶽隱身巖山茨通際禪師

磬山問：『如何是就理藏鋒？』山茨禪師說：『梁皇殿上道不識。』磬山說：『如何是就事藏鋒？』山茨禪師說：『今朝雨落地不幹。』磬山說：『如何是理事俱藏鋒？』山茨禪師說：『行不出戶坐不當軒。』磬山說：『如何是俱不涉理事藏鋒？』山茨禪師說：『八角磨磐空里走。』

五燈會元續略卷第四下(終)

音釋

奫(于云切。水深廣也)　趲(積產切。逼也)

【English Translation】 English version Xuefeng (Snow Peak) looked around to the left and right. The crowd stood still. The Master said, 'All are honest heads.' Xuefeng said, 'In the lion's cave, there are no other beasts. Why are they honest heads?' The Master said, 'Who dares to act before the Great Master?' Shanci (Mountain Thatch) Zen Master asked, 'Sakyamuni (釋迦牟尼, the founder of Buddhism) closing his room, Vimalakirti (維摩詰, a famous lay Bodhisattva) remaining silent, all belong to the expedient means of teaching, not relevant to the present time. Please, Master, say a word.' Xuefeng said, 'Answered before the question was asked.' Shanci said, 'Who can prove it?' Xuefeng said, 'Liao Huzi (Liao the Bearded) at the crossroads.' Again he asked, 'The unfinished business of the former master is known to both you and me. How can we finish it for the former master?' Xuefeng said, 'Adding more grievances and suffering to the blue sky.' Shanci said, 'It's not that you don't understand, brother.' Xuefeng said, 'Never mention it wrongly to anyone.' Again he asked, 'For ten years, we have been singing and harmonizing without separation. Will I still see you, brother Li'an (Reasonable Peace), after this departure?' Xuefeng said, 'In a deserted place, we will strike our foreheads and gaze at each other.' Shanci said, 'He has no face. What is there to gaze at?' Xuefeng said, 'The bandit army is utterly defeated.' He asked, 'Setting aside raising the mallet and erecting the whisk, speak a brand new phrase.' Xuefeng said, 'One palm, one handful of blood.' Shanci said, 'It must be you, old brother, to achieve this.' Xuefeng said, 'It is my fault.' Again he asked, 'Discussing the mysterious and explaining the subtle are what the wise men of the past rebuked. Winking and raising eyebrows are the faults of Zen in the present time. Leaving these two paths, what is your true way of being?' Xuefeng said, 'I do not corrupt the sons and daughters of other families.' Shanci said, 'Too much like an old woman.' Xuefeng said, 'Dragons and snakes are easy to deal with, but monks are hard to deceive.'

Nanyue (Southern Peak) Hidden Rock, Shanci Tongji (Penetrating Boundary) Zen Master

Qingshan (Chime Mountain) asked, 'What is concealing sharpness in accordance with principle?' Shanci said, 'In the Liang Emperor Hall, I say I do not know.' Qingshan said, 'What is concealing sharpness in accordance with affairs?' Shanci said, 'Today the rain falls, but the ground does not get wet.' Qingshan said, 'What is concealing sharpness in both principle and affairs?' Shanci said, 'Walking without leaving the door, sitting without facing the window.' Qingshan said, 'What is concealing sharpness without involving either principle or affairs?' Shanci said, 'The octagonal millstone runs in the empty sky.'

Continuation of the Record of the Five Lamps, Volume Four, Part Two (End)

Phonetic Transcription and Explanation

奫 (yūn, deep and broad water) 趲 (zǎn, to urge, press)