X83n1574_增集續傳燈錄

卍新續藏第 83 冊 No. 1574 增集續傳燈錄

No. 1574-A 增集續傳燈錄序

間讀司馬遷孔子世家。贊謂讀孔子書想見其為人。適魯觀仲尼廟堂車服禮器諸生以時習禮。其家祇回留之不能去。至謂天下王侯賢人甚眾。當時則榮。沒則已焉。孔子布衣傳十餘世。學者宗之。余己丑住吳之靈巖山。永樂間為南石和尚道場。讀和尚語錄想見其人。庚子虞山錢宗伯惠我二書。一曰增集續傳燈錄。出南石和尚。一曰山庵雜錄。出恕中和尚。讀二書又想見許古人。恕中前住瑞巖。南石前住靈巖。余在吳在越實主二巖。於二老俱為前後住持。以余想見二老想見許古人。則知後人則想見今人感慨略同也。書止四世。雖文獻未備。典則可徴。後學宗之足起支離氾濫之習。今世禪殼子其有瘳哉。后三年以增集續傳燈錄先付諸梓而序之。

前住天臺瑞巖寶林凈土寺後學靈巖弘儲書

No. 1574-B 增集續傳燈錄序

余于少壯時嘗閱秀紫芝人天寶鑑。其序有云。先德有善不能昭昭於世者。後學之過也。及觀五燈會元。若妙峰北澗松源破庵諸老宿皆未登此書。乃有撰述之志。於是凡見禪宗典籍及塔銘行狀。自宋季及元以來諸碩德言行超卓者遂筆之。迨今越三十餘年矣。但不

【現代漢語翻譯】現代漢語譯本：卍新續藏第 83 冊 No. 1574 增集續傳燈錄

No. 1574-A 增集續傳燈錄序

閑暇時閱讀司馬遷的《孔子世家》。讚語說，讀孔子的書，彷彿能見到他的人品。我曾到魯地參觀孔廟，看到廟堂上的車馬服飾、禮器，以及諸生按時演習禮儀，孔子的家族想要讓顏回（孔子弟子）留下來，但他沒有留下。書中甚至說，天下的王侯賢人很多，在世時榮耀，死後也就罷了。孔子以平民之身，傳承十餘代，學者都尊崇他。我在己丑年（不知道具體哪一年，需要根據上下文推斷）住在吳地的靈巖山，永樂年間（1403-1424）這裡是南石和尚的道場。讀南石和尚的語錄，彷彿能見到他的人品。庚子年（不知道具體哪一年，需要根據上下文推斷），虞山的錢宗伯送給我兩本書，一本是《增集續傳燈錄》，出自南石和尚，另一本是《山庵雜錄》，出自恕中和尚。讀這兩本書，又彷彿能見到古代的賢人。恕中和尚之前住在瑞巖寺，南石和尚之前住在靈巖寺。我在吳地和越地，實際上主持過這兩座寺廟。對於這兩位老和尚來說，我都算是前後任的住持。因此，我能通過想像二老而想像古代的賢人，那麼後人也能通過想像今人而產生類似的感慨。這本書只記錄了四代人的事蹟，雖然文獻不夠完備，但典章制度還是可以考證的。後來的學者如果能以此為宗，就足以糾正支離破碎、氾濫無歸的學風。當今世上的禪宗空談之士，或許能因此而有所好轉吧。三年後，我先把《增集續傳燈錄》付梓刊行，併爲此作序。

前任天臺瑞巖寶林凈土寺住持，後學靈巖弘儲敬書

No. 1574-B 增集續傳燈錄序

我在年輕時曾經閱讀過秀紫芝的《人天寶鑑》。它的序言中說，先輩的德行有未能昭示於世的，是後學者的過失。等到我閱讀《五燈會元》時，發現妙峰、北澗、松源、破庵等老宿都沒有被收錄在這本書中，於是就產生了撰述的志向。因此，凡是見到禪宗典籍以及塔銘行狀，從宋朝末年到元朝以來的那些碩德的超卓言行，就都記錄下來。到現在已經過了三十多年了，只是……

【English Translation】 English version: 卍 New Continued Collection, Volume 83, No. 1574, Supplement to the Continued Records of the Lamp

No. 1574-A Preface to the Supplement to the Continued Records of the Lamp

In my leisure, I read Sima Qian's 'Hereditary House of Confucius.' The commentary says that reading Confucius's books makes one imagine his character. I once visited the Confucian temple in Lu, saw the carriages, clothing, ritual implements in the temple hall, and the students practicing rituals in season. Confucius's family wanted Yan Hui (Confucius's disciple) to stay, but he did not. The book even says that there are many kings and virtuous people in the world; they are glorious in their time, but after death, that's it. Confucius, as a commoner, was passed down for more than ten generations, and scholars revered him. In the year of Ji Chou (the specific year needs to be inferred from the context), I lived in Lingyan Mountain in Wu, which was the Daogchang (place for religious practice) of Monk Nanshi during the Yongle period (1403-1424). Reading Monk Nanshi's recorded sayings makes one imagine his character. In the year of Gengzi (the specific year needs to be inferred from the context), Qian Zongbo of Yushan sent me two books, one is 'Supplement to the Continued Records of the Lamp,' from Monk Nanshi, and the other is 'Miscellaneous Records of Shanan,' from Monk Shuzhong. Reading these two books makes one imagine the ancient sages. Monk Shuzhong previously lived in Ruiyan Temple, and Monk Nanshi previously lived in Lingyan Temple. I have actually presided over these two temples in Wu and Yue. For these two old monks, I am considered a former and subsequent abbot. Therefore, I can imagine the ancient sages by imagining the two old monks, and later generations can also have similar feelings by imagining the people of today. This book only records the deeds of four generations, although the documents are not complete, the codes and systems can still be verified. If later scholars can take this as their foundation, it will be enough to correct the fragmented and rampant learning style. Perhaps the Chan (Zen) empty talkers in today's world can improve because of this. Three years later, I will first publish 'Supplement to the Continued Records of the Lamp' and write a preface for it.

Formerly the abbot of Tiantai Ruiyan Baolin Pure Land Temple, respectfully written by the later scholar Hongchu of Lingyan

No. 1574-B Preface to the Supplement to the Continued Records of the Lamp

When I was young, I once read 'Mirror of Humans and Gods' by Xiu Zizhi. Its preface says that if the virtues of the predecessors are not revealed to the world, it is the fault of the later scholars. When I read 'Wudeng Huiyuan (Compendium of Five Lamps),' I found that old monks such as Miaofeng, Beijian, Songyuan, and Po'an were not included in this book, so I had the ambition to compile it. Therefore, whenever I saw Chan (Zen) Buddhist texts and inscriptions on pagodas, the outstanding words and deeds of those great virtues from the end of the Song Dynasty (960-1279) to the Yuan Dynasty (1271-1368), I recorded them. More than thirty years have passed since then, but...

能遍歷江湖訪而求之。於心未慊。故於永樂乙未移書諸大方尊宿。幸籍靈谷幻居和尚天童即庵和尚展轉搜討。繼而又得郡人吳道玄亦為博尋遺籍。僅有所成遂用銓次。竊觀續傳燈錄於五燈會元后。若大鑒第十八世至二十世曾收三世。柰收之未盡。已收者亦言行太略。今于所收外又增入之。故云增集續傳燈錄。噫。凡著述者言必尚文。余愧乏于文。然吾宗直指單傳之道。所貴直書以顯其旨趣耳。亦何假乎文哉。惟吾門通宗者鑒諸。

永樂十五年(丁酉)三月徑山禪寺前住持比丘文琇書

增集續傳燈錄凡例

宋景德中沙門道原所集景德傳燈錄者。其立名甚當。況有所據。後來諸師所集或名續燈或名聯燈普燈廣燈。雖各有意趣。然終欠純一。

大報恩寺重刊大藏經新收續傳燈錄。其立名亦甚定當。但此書成於倉卒。所收太略。自大鑒第十八世至二十世三世止。收得四十一人有機緣語句。其他皆空名而已。況四十一人中差誤又多。今于續傳燈錄所收外又增集之。故名增集續傳燈錄。採集規矩並依傳燈錄例。以宗旨為要。若行業超卓堪為世范及傳宗宗師。略載出處以為後人矜式。他不具錄。傳受世代但據大鑒。不言南嶽青原者其有意也。蓋吾宗本一祖所出。何須分作五派。徒涉支離曾無意謂。今之所收

【現代漢語翻譯】現代漢語譯本：能夠走遍各地去尋訪求教，但內心仍然不滿足。所以在永樂乙未年（1415年）寫信給各位大德高僧，幸虧藉助靈谷幻居和尚、天童即庵和尚輾轉搜尋，後來又得到郡人吳道玄也廣泛尋找遺留的典籍，僅僅有所成就，於是加以整理編次。我私下觀察《續傳燈錄》在《五燈會元》之後，好像大鑒（六祖慧能）第十八世到二十世曾收錄三世，但收錄得不全面，已經收錄的也言行太簡略。現在在已收錄之外又增加補充，所以叫做《增集續傳燈錄》。唉！凡是著書立說的人，言語必定崇尚文采。我慚愧缺乏文采。然而我們宗門直指單傳的道理，所看重的是直白地書寫來彰顯其宗旨意趣罷了，又何必講究文采呢？希望我們門中通曉宗義的人明鑑。

永樂十五年（1417年）三月徑山禪寺前住持比丘文琇書

《增集續傳燈錄》凡例

宋景德年間沙門道原所編集的《景德傳燈錄》，它的命名非常恰當，況且有所依據。後來的各位禪師所編集的，有的叫《續燈》，有的叫《聯燈》、《普燈》、《廣燈》，雖然各有意味，但終究欠缺純粹統一。

大報恩寺重新刊刻的大藏經新收錄的《續傳燈錄》，它的命名也很確定恰當。但這本書完成於倉促，所收錄的太簡略。從大鑒（六祖慧能）第十八世到二十世這三世為止，只收錄了四十一個人的機緣語句，其他的都是空名而已。況且這四十一人中差錯又很多。現在在《續傳燈錄》所收錄之外又增加補充，所以叫做《增集續傳燈錄》。採集的規矩都依照《傳燈錄》的例子，以宗旨為要。如果行業超卓，可以作為世人的典範，以及是傳承宗門的宗師，就簡略地記載其出處，作為後人的榜樣，其他的不一一記錄。傳授的世代只根據大鑒（六祖慧能），不提南嶽、青原，這是有意的。因為我們宗門本來就是一祖所出，何須分作五派，白白地牽扯繁瑣，從來沒有這樣的意思。現在所收錄的

【English Translation】 English version: I was able to travel around and seek teachings, but my heart was still not satisfied. Therefore, in the Yiwei year of Yongle (1415), I wrote to various great virtuous monks, and fortunately, with the help of the monks Huanju of Linggu and Jikan of Tiantong, they searched and collected materials. Later, I also obtained the help of Wu Daoxuan, a local person, who extensively searched for lost texts. I only achieved some success, so I sorted and compiled them. I privately observed that the 'Continued Records of the Transmission of the Lamp' after the 'Compendium of Five Lamps' seemed to have included three generations from the eighteenth to twentieth generations of Dajian (Huineng, the Sixth Patriarch), but the inclusion was not complete, and the recorded words and deeds were too brief. Now, I have added and supplemented beyond what has already been included, so it is called 'Expanded and Collected Continued Records of the Transmission of the Lamp'. Alas! All those who write books and establish theories must value literary elegance in their words. I am ashamed of lacking literary talent. However, the doctrine of our school, which directly points to the single transmission, values direct writing to highlight its purpose and meaning. Why should we bother with literary elegance? I hope those in our school who understand the essence of the doctrine will take note.

Written by the former abbot Bhiksu Wenxiu of Jingshan Zen Temple in the third month of the fifteenth year of Yongle (1417).

General Principles of the 'Expanded and Collected Continued Records of the Transmission of the Lamp'

The 'Jingde Records of the Transmission of the Lamp' compiled by the monk Daoyuan in the Jingde era of the Song Dynasty was very appropriately named and had a basis. The compilations by later masters were named 'Continued Lamp', 'Linked Lamp', 'Universal Lamp', and 'Extensive Lamp', each with its own meaning, but ultimately lacking pure unity.

The newly collected 'Continued Records of the Transmission of the Lamp' in the newly reprinted Tripitaka of Dabaoen Temple is also very appropriately named. However, this book was completed in haste, and the content included was too brief. It only included the opportunity statements of forty-one people from the eighteenth to twentieth generations of Dajian (Huineng, the Sixth Patriarch). The rest were just empty names. Moreover, there were many errors among these forty-one people. Now, I have added and supplemented beyond what has been included in the 'Continued Records of the Transmission of the Lamp', so it is called 'Expanded and Collected Continued Records of the Transmission of the Lamp'. The rules for collecting materials are based on the example of the 'Records of the Transmission of the Lamp', with the essential point being the doctrine. If the conduct is outstanding and can serve as a model for the world, and if they are masters who transmit the lineage, their origins will be briefly recorded as an example for later generations. Other details will not be recorded. The generations of transmission are based only on Dajian (Huineng, the Sixth Patriarch), without mentioning Nanyue or Qingyuan, which is intentional. Because our school originally came from one ancestor, why should we divide it into five schools, causing unnecessary complications? There was never such an intention. What is now included

故不分也。增集始自大鑒第十八世。其不能齊於一世而止者。蓋大慧虎丘二師而下。傳受世代延促不同故。大鑒第十八世內有二十一人已見五燈會元。今複列于傳次者。貴便於披閱也。各于目錄名下注云舊傳。續傳燈錄中有傳者。于目錄名下注云續傳。續傳中差誤者。今考而正之。目錄名下注云增正。續傳中太略者今復補入。目錄名下注云增備。據各處祖圖及與前輩講明。止得其名不見機緣語句及塔銘行狀者。今但列名于目錄中。庶見傳流有自。后之好事者能搜訪補入為幸。大鑒第十七世雖已具收於五燈會元。其間亦有收不盡者。今別集作一編目曰會元補遺。以俟后之重刊五燈會元者增入。庶不泯滅。未詳法嗣者效傳燈錄例。別附於卷末。

增集續傳燈錄目錄(原在每卷初。今合集於茲)

卷第一大鑒下第十八世　天童應庵華禪師法嗣(嗣虎丘) 　　天童密庵咸杰禪師　南書記　　侍郎李浩居士(已上三人舊傳)　光孝善登禪師　　嚴康朝教授　鳳山守詮禪師(此後無傳) 　　禾山心鑒禪師　智者滿禪師　育王佛照光禪師法嗣(嗣大慧) 　　靈隱妙峰之善禪師(續傳)　凈慈北澗居簡禪師(增備) 　　徑山浙翁如琰禪師(增備)　天童無際了派禪師(增正) 　　東禪性空智觀禪師(

【現代漢語翻譯】現代漢語譯本：因此，這裡沒有進行區分。增補彙集的工作始於大鑒下第十八世。之所以不能在一個時代完成，是因為大慧禪師和虎丘禪師之後，傳授的世代長短不一。大鑒下第十八世中有二十一人已經見於《五燈會元》。現在再次列于傳承次序中，是爲了方便查閱。對於在目錄名稱下標註『舊傳』的，表示《續傳燈錄》中已有記載。對於在目錄名稱下標註『續傳』的，表示是《續傳燈錄》中新增的。對於《續傳》中存在差錯的，現在經過考證並加以改正，目錄名稱下標註『增正』。對於《續傳》中過於簡略的，現在重新補充進去，目錄名稱下標註『增備』。根據各處的祖師畫像以及與前輩的講解，只知道他們的名字，但沒有他們的機緣語句以及塔銘行狀的，現在只將名字列在目錄中，以便顯示傳承的來歷。希望後來的有心人能夠搜尋補充進去，那就太好了。大鑒下第十七世雖然已經全部收錄在《五燈會元》中，但其中也有沒有收錄完全的。現在另外匯集編成一目錄，名為『會元補遺』，以等待以後重刊《五燈會元》時增補進去，以免被埋沒。對於不清楚法嗣的，效仿《傳燈錄》的例子，另外附在卷末。

增集續傳燈錄目錄（原在每卷初，今合集於此）

卷第一大鑒下第十八世天童應庵華禪師法嗣（嗣虎丘）天童密庵咸杰禪師（天童：寺名，密庵咸杰：人名，禪師：對禪宗僧人的尊稱）南書記侍郎李浩居士（侍郎：官名，李浩：人名，居士：在家修行的佛教徒）（已上三人舊傳）光孝善登禪師（光孝：寺名，善登：人名，禪師：對禪宗僧人的尊稱）嚴康朝教授（嚴康朝：人名，教授：職稱）鳳山守詮禪師（鳳山：地名，守詮：人名，禪師：對禪宗僧人的尊稱）（此後無傳）禾山心鑒禪師（禾山：地名，心鑒：人名，禪師：對禪宗僧人的尊稱）智者滿禪師（智者：稱號，滿：人名，禪師：對禪宗僧人的尊稱）育王佛照光禪師法嗣（嗣大慧）靈隱妙峰之善禪師（靈隱：寺名，妙峰之善：人名，禪師：對禪宗僧人的尊稱）（續傳）凈慈北澗居簡禪師（凈慈：寺名，北澗居簡：人名，禪師：對禪宗僧人的尊稱）（增備）徑山浙翁如琰禪師（徑山：山名，浙翁如琰：人名，禪師：對禪宗僧人的尊稱）（增備）天童無際了派禪師（天童：寺名，無際了派：人名，禪師：對禪宗僧人的尊稱）（增正）東禪性空智觀禪師（東禪：寺名，性空智觀：人名，禪師：對禪宗僧人的尊稱）

【English Translation】 English version: Therefore, there is no distinction made here. The work of supplementing and collecting began from the 18th generation after Dajian (大鑒，name of a Buddhist monk). The reason why it could not be completed in one era is that the generations of transmission after Chan Master Dahui (大慧，name of a Buddhist monk) and Chan Master Huqiu (虎丘，name of a Buddhist monk) differed in length. Among the 18th generation after Dajian, twenty-one people have already appeared in the 'Wudeng Huiyuan' (五燈會元，a collection of Zen Buddhist texts). Now, they are listed again in the order of transmission for the convenience of consultation. For those marked 'Old Transmission' under the directory name, it indicates that they are already recorded in the 'Xu Chuandeng Lu' (續傳燈錄，Further Records of the Transmission of the Lamp). For those marked 'Continued Transmission' under the directory name, it indicates that they are newly added in the 'Xu Chuan'. For those with errors in the 'Xu Chuan', they have now been verified and corrected, and marked 'Revised' under the directory name. For those that are too brief in the 'Xu Chuan', they have now been supplemented, and marked 'Supplemented' under the directory name. According to the ancestral portraits in various places and the explanations of the predecessors, only their names are known, but not their stories of enlightenment and inscriptions on pagodas, now only their names are listed in the directory, in order to show the origin of the transmission. It is hoped that later enthusiasts will be able to search and supplement them, which would be great. Although the 17th generation after Dajian has been fully included in the 'Wudeng Huiyuan', there are also some that have not been fully included. Now, another collection is compiled into a catalog, named 'Huiyuan Supplement', to wait for the reprinting of the 'Wudeng Huiyuan' in the future to be added, so as not to be buried. For those whose Dharma heirs are not clear, follow the example of the 'Chuandeng Lu' (傳燈錄，Records of the Transmission of the Lamp) and attach them separately at the end of the volume.

Directory of Supplemented and Continued Records of the Transmission of the Lamp (Originally at the beginning of each volume, now collected here)

Volume One 18th Generation after Dajian Dharma Heirs of Chan Master Ying'an Hua of Tiantong (天童，name of a temple) (Successor of Huqiu) Chan Master Mi'an Xianjie of Tiantong (密庵咸杰，name of a Buddhist monk) (Old Transmission) South Secretary Layman Li Hao, Vice Minister (李浩，name of a person) (Old Transmission) Chan Master Guangxiao Shandeng (光孝，name of a temple) (Old Transmission) Professor Yan Kangchao (嚴康朝，name of a person) Chan Master Fengshan Shouquan (鳳山，name of a place) (No transmission after this) Chan Master Heshan Xinjian (禾山，name of a place) Chan Master Zhizhe Man (智者，a title) Dharma Heirs of Chan Master Yuhuang Fozhao Guang (育王，name of a temple) (Successor of Dahui) Chan Master Lingyin Miaofeng Zhishan (靈隱，name of a temple) (Continued Transmission) Chan Master Jingci Beijian Jujian (凈慈，name of a temple) (Supplemented) Chan Master Jingshan Zheweng Ruyan (徑山，name of a mountain) (Supplemented) Chan Master Tiantong Wuji Liaopai (Revised) Chan Master Dongchan Xingkong Zhiguan (東禪，name of a temple)

續傳)　上方樸翁義铦禪師(增備) 　　育王退谷義云禪師　育王秀嵓師瑞禪師　　育王孤雲權禪師　云居率庵梵琮禪師　　育王空叟宗印禪師　靈隱鐵牛印禪師　　石庵正玸禪師　天童海門師齊禪師　　徑山少林妙崧禪師(此後無傳) 　　虎丘鏡中大禪師　東林卍庵顏禪師法嗣(嗣大慧) 　　公安遁庵祖珠禪師　汀州報恩法演禪師　　凈慈肯堂彥充禪師　智者元庵真慈禪師　　(已上四人舊傳)　昭覺紹淵禪師(續傳) 　　徽州簡上座　萬年荷屋常禪師(此後無傳) 　　積善道昌禪師　保福清皎禪師　　護聖麟庵開禪師　棲賢辯禪師　西禪懶庵需禪師法嗣(同) 　　鼓山木庵安永禪師　龍翔柏堂南雅禪師　　天王志清禪師　劍南安分庵主(已上舊傳) 　教忠晦庵光禪師法嗣(同) 　　法石中庵慧空禪師　凈慈混源曇密禪師　　(已上舊傳)　青原信庵唯禋禪師　　道一維那(無傳) 　東禪蒙庵岳禪師法嗣　　鼓山宗逮禪師(舊傳)　徑山寓庵德潛禪師　　鼓山石庵知玿禪師　白雲師沼禪師(無傳) 　西禪此庵凈禪師法嗣(同) 　　乾元鈍庵宗穎禪師(舊傳)　中濟無禪立才禪師　　華嚴別峰云禪師　華藏遁庵演禪師法嗣　　何山月窟慧清禪師　育王法明

【現代漢語翻譯】現代漢語譯本上方樸翁義铦禪師（增備）育王退谷義云禪師育王秀嵓師瑞禪師育王孤雲權禪師云居率庵梵琮禪師育王空叟宗印禪師靈隱鐵牛印禪師石庵正玸禪師天童海門師齊禪師徑山少林妙崧禪師（此後無傳）虎丘鏡中大禪師東林卍庵顏禪師法嗣（嗣大慧）公安遁庵祖珠禪師汀州報恩法演禪師凈慈肯堂彥充禪師智者元庵真慈禪師（已上四人舊傳）昭覺紹淵禪師（續傳）徽州簡上座萬年荷屋常禪師（此後無傳）積善道昌禪師保福清皎禪師護聖麟庵開禪師棲賢辯禪師西禪懶庵需禪師法嗣（同）鼓山木庵安永禪師龍翔柏堂南雅禪師天王志清禪師劍南安分庵主（已上舊傳）教忠晦庵光禪師法嗣（同）法石中庵慧空禪師凈慈混源曇密禪師（已上舊傳）青原信庵唯禋禪師道一維那（無傳）東禪蒙庵岳禪師法嗣鼓山宗逮禪師（舊傳）徑山寓庵德潛禪師鼓山石庵知玿禪師白雲師沼禪師（無傳）西禪此庵凈禪師法嗣（同）乾元鈍庵宗穎禪師（舊傳）中濟無禪立才禪師華嚴別峰云禪師華藏遁庵演禪師法嗣何山月窟慧清禪師育王法明

【English Translation】 English version Continuing the Transmission) Chan Master Yi Xian of Pu Weng Above (Supplemented) Chan Master Yi Yun of Tui Gu, Yu Wang Monastery; Chan Master Shi Rui of Xiu Yan, Yu Wang Monastery Chan Master Quan of Gu Yun, Yu Wang Monastery; Chan Master Fan Cong of Shuai An, Yun Ju Monastery Chan Master Zong Yin of Kong Sou, Yu Wang Monastery; Chan Master Yin of Tie Niu, Ling Yin Monastery Chan Master Zheng Fu of Shi An; Chan Master Shi Qi of Hai Men, Tian Tong Monastery Chan Master Miao Song of Shao Lin, Jing Shan Monastery (No transmission after this) Great Chan Master Jing Zhong of Hu Qiu Monastery Lineage of Chan Master Yan of Wan An, Dong Lin Monastery (Successor of Da Hui) Chan Master Zu Zhu of Dun An, Gong An; Chan Master Fa Yan of Bao En, Ting Zhou Chan Master Yan Chong of Ken Tang, Jing Ci Monastery; Chan Master Zhen Ci of Yuan An, Zhi Zhe Monastery (The above four are from old transmissions) Chan Master Shao Yuan of Zhao Jue Monastery (Continued Transmission) Layman Jian of Hui Zhou; Chan Master Chang of He Wu, Wan Nian Monastery (No transmission after this) Chan Master Dao Chang of Ji Shan Monastery; Chan Master Qing Jiao of Bao Fu Monastery Chan Master Kai of Lin An, Hu Sheng Monastery; Chan Master Bian of Qi Xian Monastery Lineage of Chan Master Xu of Lan An, Xi Chan Monastery (Same) Chan Master An Yong of Mu An, Gu Shan Monastery; Chan Master Nan Ya of Bai Tang, Long Xiang Monastery Chan Master Zhi Qing of Tian Wang Monastery; Hermit An Fen of Jian Nan (The above are from old transmissions) Lineage of Chan Master Guang of Hui An, Jiao Zhong Monastery (Same) Chan Master Hui Kong of Zhong An, Fa Shi Monastery; Chan Master Tan Mi of Hun Yuan, Jing Ci Monastery (The above are from old transmissions) Chan Master Wei Yin of Xin An, Qing Yuan Monastery Vina Dao Yi (No transmission) Lineage of Chan Master Yue of Meng An, Dong Chan Monastery Chan Master Zong Dai of Gu Shan Monastery (Old transmission); Chan Master De Qian of Yu An, Jing Shan Monastery Chan Master Zhi Shao of Shi An, Gu Shan Monastery; Chan Master Shi Zhao of Bai Yun Monastery (No transmission) Lineage of Chan Master Jing of Ci An, Xi Chan Monastery (Same) Chan Master Zong Ying of Dun An, Qian Yuan Monastery (Old transmission); Chan Master Li Cai of Wu Chan, Zhong Ji Monastery Chan Master Yun of Bie Feng, Hua Yan Monastery Lineage of Chan Master Yan of Dun An, Hua Zang Monastery Chan Master Hui Qing of Yue Ku, He Shan Monastery; Fa Ming of Yu Wang Monastery

禪師(此後無傳) 　　南禪大用禪師　移忠得一禪師　開善謙禪師法嗣(同) 　　吳十三道人(舊傳) 　天童無用全禪師法嗣(同) 　　育王笑翁妙堪禪師(增備)　靈隱石鼓希夷禪師　　雪竇野云處云禪師　雪峰滅堂了宗禪師　　盤山思卓和尚　止庵居士錢象祖　可庵然禪師法嗣(同) 　　如如居士顏公　隱靜圓極岑禪師法嗣(嗣云居如) 　　福嚴禮禪師(無傳) 　道場無庵全禪師法嗣(嗣育王裕) 　　華藏伊庵有權禪師(舊傳) 　雙林用禪師法嗣(嗣云居悟) 　　三峰印禪師(舊傳) 　大溈行禪師法嗣(嗣大溈果) 　　德山子涓禪師(舊傳)　德山師本禪師(此後無傳) 　　無為悟禪師　永福衡禪師　凈慈水庵一禪師法嗣(嗣育王裕) 　　天童息庵達觀禪師　仰山簡庵嗣清禪師　　瑞巖順和尚(此後無傳)　承天湛和尚　徑山別峰印禪師法嗣(嗣華藏民) 　　金山退庵道奇禪師　金山蓬庵永聰禪師　玉泉窮谷璉禪師法嗣(嗣大溈果) 　　玉泉希𤅙禪師(無傳) 　萬年心聞賁禪師法嗣(嗣育王諶) 　　龍鳴在庵賢禪師　大溈𣆰庵鑒禪師　　(已上二人舊傳)　天童雪庵從瑾禪師　　投子淳禪師(無傳) 　大洪老衲證禪師法嗣(嗣大溈果) 　　萬壽

【現代漢語翻譯】現代漢語譯本禪師（此後無傳）南禪大用禪師移忠得一禪師開善謙禪師法嗣（同）吳十三道人（舊傳）天童無用全禪師法嗣（同）育王笑翁妙堪禪師（增備）靈隱石鼓希夷禪師雪竇野云處云禪師雪峰滅堂了宗禪師盤山思卓和尚止庵居士錢象祖可庵然禪師法嗣（同）如如居士顏公隱靜圓極岑禪師法嗣（嗣云居如）福嚴禮禪師（無傳）道場無庵全禪師法嗣（嗣育王裕）華藏伊庵有權禪師（舊傳）雙林用禪師法嗣（嗣云居悟）三峰印禪師（舊傳）大溈行禪師法嗣（嗣大溈果）德山子涓禪師（舊傳）德山師本禪師（此後無傳）無為悟禪師永福衡禪師凈慈水庵一禪師法嗣（嗣育王裕）天童息庵達觀禪師仰山簡庵嗣清禪師瑞巖順和尚（此後無傳）承天湛和尚徑山別峰印禪師法嗣（嗣華**）金山退庵道奇禪師金山蓬庵永聰禪師玉泉窮谷璉禪師法嗣（嗣大溈果）玉泉希𤅙禪師（無傳）萬年心聞賁禪師法嗣（嗣育王諶）龍鳴在庵賢禪師大溈𣆰庵鑒禪師（已上二人舊傳）天童雪庵從瑾禪師投子淳禪師（無傳）大洪老衲證禪師法嗣（嗣大溈果）萬壽

【English Translation】 English version Zen Masters (No further transmission) Nanzen Dayong Zen Master, Yi Zhongdeyi Zen Master Dharma Heir of Kaisan Qian Zen Master (Same) Wu Shisan Daoren (Old Transmission) Dharma Heir of Tiantong Wuyongquan Zen Master (Same) Yuwang Xiaoweng Miaokan Zen Master (Supplemented), Lingyin Shigu Xiyi Zen Master Xuedou Yeyun Chuyun Zen Master, Xuefeng Mietang Liaozong Zen Master Panshan Sizhuo Monk, Zhi'an Layman Qian Xiangzu Dharma Heir of Ke'an Ran Zen Master (Same) Ruru Layman Yan Gong Dharma Heir of Yin Jing Yuanji Cen Zen Master (Successor of Yunju Ru) Fuyan Li Zen Master (No transmission) Dharma Heir of Daochang Wu'an Quan Zen Master (Successor of Yuwang Yu) Huazang Yi'an Youquan Zen Master (Old Transmission) Dharma Heir of Shuanglin Yong Zen Master (Successor of Yunju Wu) Sanfeng Yin Zen Master (Old Transmission) Dharma Heir of Dawei Xing Zen Master (Successor of Dawei Guo) Deshan Zijuan Zen Master (Old Transmission), Deshan Shiben Zen Master (No further transmission) Wuwu Wu Zen Master, Yongfu Heng Zen Master Dharma Heir of Jingci Shui'an Yi Zen Master (Successor of Yuwang Yu) Tiantong Xi'an Daguan Zen Master, Yangshan Jian'an Siqing Zen Master Ruiyan Shun Monk (No further transmission), Chengtian Zhan Monk Dharma Heir of Jingshan Biefeng Yin Zen Master (Successor of Hua**) Jinshan Tui'an Daoqi Zen Master, Jinshan Peng'an Yongcong Zen Master Dharma Heir of Yuquan Qionggu Lian Zen Master (Successor of Dawei Guo) Yuquan Xi𤅙 Zen Master (No transmission) Dharma Heir of Wannian Xinwen Ben Zen Master (Successor of Yuwang Chen) Longming Zai'an Xian Zen Master, Dawei 𣆰'an Jian Zen Master (The above two are old transmissions), Tiantong Xue'an Congjin Zen Master Touzi Chun Zen Master (No transmission) Dharma Heir of Dahong Laona Zheng Zen Master (Successor of Dawei Guo) Wanshou

月林師觀禪師　玉泉恩禪師(此後無傳) 　　丞相益國周公　監丞成乘周公　雪庭裕禪師法嗣(裕嗣萬松秀　秀嗣雪巖滿　滿嗣玉山體　體嗣大明寶　寶嗣青劦辯　　　辯嗣鹿門覺　覺嗣芙蓉楷) 　　靈隱泰禪師(無傳) 　楚安方禪師法嗣(嗣文殊道) 　　和庵若禪師(此後無傳) 　慈化普庵肅禪師法嗣(嗣黃龍忠) 　　佛慧清禪師(此後無傳)　鐵牛禮禪師　　盤龍和光世禪師　訥僧俊禪師　靈隱東谷光禪師法嗣(嗣明極祚) 　　天寧直翁一舉禪師　天童長翁凈禪師法嗣(嗣足庵鑒) 　　承天孤蟾瑩禪師(此後無傳)　石林秀禪師　焦山或庵體禪師法嗣(嗣護國元) 　　天童癡鈍智穎禪師　天童茨庵堯禪師　　萬壽無證了修禪師(此後無傳) 　　雪峰云禪師　龜峰晦庵光禪師法嗣(嗣烏巨行) 　　徑山蒙庵元聦禪師　雪峰累庵元肇禪師　　(此後無傳)　報恩智因禪師　　樵隱居士陳安節　靈瑞肱禪師法嗣(嗣云居悟) 　　福嚴杰禪師(無傳) 　云居蓬庵會禪師法嗣(嗣石頭回) 　　萬松壞衲大璉禪師　天童慈航樸禪師法嗣(嗣育王諶) 　　雪竇僧彥禪師(此後無傳)　太平韶和尚　徑山石橋宣禪師法嗣(嗣華藏民) 　　古樵侃禪師(無傳) 　竹林

【現代漢語翻譯】現代漢語譯本月林師觀禪師，玉泉恩禪師（此後無傳）。丞相益國周公，監丞成乘周公。雪庭裕禪師法嗣（裕禪師師承萬松秀禪師，萬松秀禪師師承雪巖滿禪師，雪巖滿禪師師承玉山體禪師，玉山體禪師師承大明寶禪師，大明寶禪師師承青劦辯禪師，青劦辯禪師師承鹿門覺禪師，鹿門覺禪師師承芙蓉楷禪師）。靈隱泰禪師（無傳）。楚安方禪師法嗣（師承文殊道禪師）。和庵若禪師（此後無傳）。慈化普庵肅禪師法嗣（師承黃龍忠禪師）。佛慧清禪師（此後無傳），鐵牛禮禪師。盤龍和光世禪師，訥僧俊禪師。靈隱東谷光禪師法嗣（師承明極祚禪師）。天寧直翁一舉禪師。天童長翁凈禪師法嗣（師承足庵鑒禪師）。承天孤蟾瑩禪師（此後無傳），石林秀禪師。焦山或庵體禪師法嗣（師承護國元禪師）。天童癡鈍智穎禪師，天童茨庵堯禪師。萬壽無證了修禪師（此後無傳）。雪峰云禪師。龜峰晦庵光禪師法嗣（師承烏巨行禪師）。徑山蒙庵元聦禪師，雪峰累庵元肇禪師（此後無傳），報恩智因禪師。樵隱居士陳安節。靈瑞肱禪師法嗣（師承云居悟禪師）。福嚴杰禪師（無傳）。云居蓬庵會禪師法嗣（師承石頭回禪師）。萬松壞衲大璉禪師。天童慈航樸禪師法嗣（師承育王諶禪師）。雪竇僧彥禪師（此後無傳），太平韶和尚。徑山石橋宣禪師法嗣（師承華**禪師）。古樵侃禪師（無傳）。竹林

【English Translation】 English version Yuelin Shiguan Chan Master, Yuquan En Chan Master (no transmission thereafter). Prime Minister Yiguo Duke Zhou, Supervisor Cheng Cheng Duke Zhou. Xueting Yu Chan Master's Dharma heir (Yu succeeded Wansong Xiu, Xiu succeeded Xueyan Man, Man succeeded Yushan Ti, Ti succeeded Daming Bao, Bao succeeded Qingxie Bian, Bian succeeded Lumu Jue, Jue succeeded Furong Kai). Lingyin Tai Chan Master (no transmission). Chuan Anfang Chan Master's Dharma heir (succeeded Wenshu Dao). He'an Ruo Chan Master (no transmission thereafter). Cihua Pu'an Su Chan Master's Dharma heir (succeeded Huanglong Zhong). Fohui Qing Chan Master (no transmission thereafter), Tieniu Li Chan Master. Panlong Heguang Shi Chan Master, Ne Sengjun Chan Master. Lingyin Donggu Guang Chan Master's Dharma heir (succeeded Mingji Zuo). Tianning Zhiyong Yiju Chan Master. Tiantong Changweng Jing Chan Master's Dharma heir (succeeded Zu'an Jian). Chengtian Guchan Ying Chan Master (no transmission thereafter), Shilin Xiu Chan Master. Jiaoshan Huo'an Ti Chan Master's Dharma heir (succeeded Huguo Yuan). Tiantong Chidun Zhiying Chan Master, Tiantong Ci'an Yao Chan Master. Wanshou Wuzheng Liaoxiu Chan Master (no transmission thereafter). Xuefeng Yun Chan Master. Guifeng Hui'an Guang Chan Master's Dharma heir (succeeded Wuju Xing). Jingshan Meng'an Yuancong Chan Master, Xuefeng Lei'an Yuanzhao Chan Master (no transmission thereafter), Bao'en Zhiyin Chan Master. Woodcutter Recluse Chen Anjie. Lingrui Gong Chan Master's Dharma heir (succeeded Yunju Wu). Fuyan Jie Chan Master (no transmission). Yunju Peng'an Hui Chan Master's Dharma heir (succeeded Shitou Hui). Wansong Huaina Dalian Chan Master. Tiantong Cihang Pu Chan Master's Dharma heir (succeeded Yuwang Chen). Xuedou Sengyan Chan Master (no transmission thereafter), Taiping Shao Monk. Jingshan Shiqiao Xuan Chan Master's Dharma heir (succeeded Hua**). Guqiao Kan Chan Master (no transmission). Bamboo Forest

寶禪師法嗣(嗣懶牛和和嗣天目齊) 　　竹林安禪師(無傳) 卷第二大鑒下第十九世　天童密庵杰禪師法嗣　　靈隱松源崇岳禪師(續傳)　臥龍破庵祖先禪師(增備) 　　龜峰曹源道生禪師(增備)　天童枯禪自鏡禪師(同) 　　凈慈潛庵慧光禪師(增正)　隱靜萬庵致柔禪師(同) 　　靈隱笑庵了悟禪師　蔣山一翁慶如禪師　　承天鐵鞭允韶禪師　約齋居士侍郎張公镃　　業海茂禪師(此後無傳)　柏庭文禪師　靈隱妙峰善禪師法嗣　　徑山藏叟善珍禪師(續傳)　凈慈東叟仲穎禪師　　龍濟友云宗鍪禪師　雪峰霜林果禪師(此後無傳) 　　無方安禪師　雪翁立禪師　凈慈北澗簡禪師法嗣　　育王物初大觀禪師(續傳)　萬壽石樓明禪師(無傳) 　徑山浙翁琰禪師法嗣　　徑山偃溪廣聞禪師(增備)　虎丘枯樁曇禪師　　徑山淮海元肇禪師(增備)　靈隱大川普濟禪師(增備) 　　凈慈介石朋禪師(增備)　天童辨山仟禪師　　虎丘東山道源禪師　大慈芝嵓慧洪禪師　　壽國夢窗嗣清禪師　龍溪文禪師　　孤巖啟禪師(此後無傳)　淵叟源禪師　　法藏聞禪師　草堂隆禪師　　承天璉禪師　天童無際派禪師法嗣　　天寧無境徹禪師　鰲峰定禪師　　雪

【現代漢語翻譯】現代漢語譯本寶禪師法嗣（嗣懶牛和和嗣天目齊）竹林安禪師（無傳）卷第二大鑒下第十九世天童密庵杰禪師法嗣靈隱松源崇岳禪師（續傳）臥龍破庵祖先禪師（增備）龜峰曹源道生禪師（增備）天童枯禪自鏡禪師（同）凈慈潛庵慧光禪師（增正）隱靜萬庵致柔禪師（同）靈隱笑庵了悟禪師蔣山一翁慶如禪師承天鐵鞭允韶禪師約齋居士侍郎張公镃業海茂禪師（此後無傳）柏庭文禪師靈隱妙峰善禪師法嗣徑山藏叟善珍禪師（續傳）凈慈東叟仲穎禪師龍濟友云宗鍪禪師雪峰霜林果禪師（此後無傳）無方安禪師雪翁立禪師凈慈北澗簡禪師法嗣育王物初大觀禪師（續傳）萬壽石樓明禪師（無傳）徑山浙翁琰禪師法嗣徑山偃溪廣聞禪師（增備）虎丘枯樁曇禪師徑山淮海元肇禪師（增備）靈隱大川普濟禪師（增備）凈慈介石朋禪師（增備）天童辨山仟禪師虎丘東山道源禪師大慈芝嵓慧洪禪師壽國夢窗嗣清禪師龍溪文禪師孤巖啟禪師（此後無傳）淵叟源禪師法藏聞禪師草堂隆禪師承天璉禪師天童無際派禪師法嗣天寧無境徹禪師鰲峰定禪師雪峰

【English Translation】 English version Lineage of Chan Master Bao (Successors: Lan Niu He and Tianmu Qi) Chan Master Zhulin An (No transmission) Volume 2 19th Generation from Dajian Lineage of Chan Master Tian Tong Mi'an Jie Chan Master Lingyin Songyuan Chongyue (Continued Transmission) Chan Master Wolong Po'an Zuxian (Added and Prepared) Chan Master Guifeng Caoyuan Daosheng (Added and Prepared) Chan Master Tiantong Ku Chan Zijing (Same) Chan Master Jingci Qian'an Huiguang (Added and Corrected) Chan Master Yin Jing Wan'an Zhirou (Same) Chan Master Lingyin Xiao'an Liaowu Chan Master Jiangshan Yi Weng Qingru Chan Master Chengtian Tiebian Yunshao Layman Yuezhai, Vice Minister Zhang Gong Zi Chan Master Yehai Mao (No transmission thereafter) Chan Master Boting Wen Lineage of Chan Master Lingyin Miaofeng Shan Chan Master Jingshan Cangsou Shanzhen (Continued Transmission) Chan Master Jingci Dongsou Zhongying Chan Master Longji Youyun Zongmou Chan Master Xuefeng Shuanglin Guo (No transmission thereafter) Chan Master Wufang An Chan Master Xue Weng Li Lineage of Chan Master Jingci Beijian Jian Chan Master Yuwang Wuchu Daguan (Continued Transmission) Chan Master Wanshou Shilou Ming (No transmission) Lineage of Chan Master Jingshan Zhe Weng Yan Chan Master Jingshan Yanxi Guangwen (Added and Prepared) Chan Master Huqiu Kuzhuang Tan Chan Master Jingshan Huaihai Yuanzhao (Added and Prepared) Chan Master Lingyin Dachuan Puji (Added and Prepared) Chan Master Jingci Jieshi Peng (Added and Prepared) Chan Master Tiantong Bian Shan Qian Chan Master Huqiu Dongshan Daoyuan Chan Master Daci Zhiyan Huihong Chan Master Shouguo Mengchuang Siqing Chan Master Longxi Wen Chan Master Guyan Qi (No transmission thereafter) Chan Master Yuansou Yuan Chan Master Fazang Wen Chan Master Caotang Long Chan Master Chengtian Lian Lineage of Chan Master Tiantong Wuji Pai Chan Master Tianning Wujing Che Chan Master Aofeng Ding Xuefeng

窗日禪師(無傳) 　育王秀巖瑞禪師法嗣　　瑞巖無量壽禪師(增備) 　育王空叟印禪師法嗣　　道場別浦法舟禪師　無極觀禪師　徑山少林崧禪師法嗣　　無塵凈禪師(無傳) 　鼓山木庵永禪師法嗣　　凈慈晦翁悟明禪師(續傳)　承天一庵法堅禪師(無傳) 　青原信庵禋禪師法嗣　　青原正庵宗廣禪師　乾元鈍庵穎禪師法嗣　　鼓山宗鑒禪師(此後無傳)　白雲訥庵仁禪師　何山月窟清禪師法嗣　　雪峰北山信禪師　育王笑翁堪禪師法嗣　　黃龍東湖祥禪師(無傳) 　天童息庵觀禪師法嗣　　虎丘[仁-二+幻]堂善濟禪師(續傳)　華藏純庵善凈禪師　　天衣嘯巖文蔚禪師　柏巖凝和尚　　斷崖躬禪師(此後無傳)　萬壽獨山禮禪師　　復川源禪師　無芳覺禪師　金山退庵奇禪師法嗣　　靈隱高原祖泉禪師　萬壽月林觀禪師法嗣　　黃龍無門惠開禪師(增備)　石霜竹巖妙印禪師(增備) 　　囊山孤峰德秀禪師　鴻福嵩嚴師洸禪師(無傳) 　靈隱秦禪師法嗣　　還源遇禪師(無傳) 　天寧直翁舉禪師法嗣　　天童云外云岫禪師(續傳) 　天童癡鈍穎禪師法嗣　　徑山荊叟如玨禪師(增備)　雪峰大夢德因禪師　　虎丘不傳務本禪師(此後

【現代漢語翻譯】現代漢語譯本窗日禪師（無傳）　　育王秀巖瑞禪師法嗣　　　　瑞巖無量壽禪師（增備）　　育王空叟印禪師法嗣　　　　道場別浦法舟禪師　無極觀禪師　　徑山少林崧禪師法嗣　　　　無塵凈禪師（無傳）　　鼓山木庵永禪師法嗣　　　　凈慈晦翁悟明禪師（續傳）　承天一庵法堅禪師（無傳）　　青原信庵禋禪師法嗣　　　　青原正庵宗廣禪師　　乾元鈍庵穎禪師法嗣　　　　鼓山宗鑒禪師（此後無傳）　白雲訥庵仁禪師　　何山月窟清禪師法嗣　　　　雪峰北山信禪師　　育王笑翁堪禪師法嗣　　　　黃龍東湖祥禪師（無傳）　　天童息庵觀禪師法嗣　　　　虎丘[仁-二+幻]堂善濟禪師（續傳）　華藏純庵善凈禪師　　　　天衣嘯巖文蔚禪師　柏巖凝和尚　　　　斷崖躬禪師（此後無傳）　萬壽獨山禮禪師　　　　復川源禪師　無芳覺禪師　　金山退庵奇禪師法嗣　　　　靈隱高原祖泉禪師　　萬壽月林觀禪師法嗣　　　　黃龍無門惠開禪師（增備）　石霜竹巖妙印禪師（增備）　　　　囊山孤峰德秀禪師　鴻福嵩嚴師洸禪師（無傳）　　靈隱秦禪師法嗣　　　　還源遇禪師（無傳）　　天寧直翁舉禪師法嗣　　　　天童云外云岫禪師（續傳）　　天童癡鈍穎禪師法嗣　　　　徑山荊叟如玨禪師（增備）　雪峰大夢德因禪師　　　　虎丘不傳務本禪師（此後

【English Translation】 English version Chan Master Chuangri (No Transmission) 　　Successor of Chan Master Xiuyan Rui of Yuwang Monastery 　　　　Chan Master Ruiyan Wuliangshou (Supplemented) 　　Successor of Chan Master Kongsou Yin of Yuwang Monastery 　　　　Chan Master Biepu Fazhou of Daocheng Monastery, Chan Master Wuji Guan 　　Successor of Chan Master Shaolin Song of Jingshan Monastery 　　　　Chan Master Wuchen Jing (No Transmission) 　　Successor of Chan Master Mu'an Yong of Gushan Monastery 　　　　Chan Master Huiweng Wuming of Jingci Monastery (Continued Transmission), Chan Master Yi'an Fajian of Chengtian Monastery (No Transmission) 　　Successor of Chan Master Xin'an Yin of Qingyuan Monastery 　　　　Chan Master Zheng'an Zongguang of Qingyuan Monastery 　　Successor of Chan Master Dun'an Ying of Qianyuan Monastery 　　　　Chan Master Zongjian of Gushan Monastery (No Transmission Thereafter), Chan Master Ne'an Ren of Baiyun Monastery 　　Successor of Chan Master Yueku Qing of Heshan Monastery 　　　　Chan Master Beishan Xin of Xuefeng Monastery 　　Successor of Chan Master Xiao'weng Kan of Yuwang Monastery 　　　　Chan Master Donghu Xiang of Huanglong Monastery (No Transmission) 　　Successor of Chan Master Xi'an Guan of Tiantong Monastery 　　　　Chan Master [仁-二+幻]tang Shanjii of Huqiu Monastery (Continued Transmission), Chan Master Chun'an Shanjing of Huazang Monastery 　　　　Chan Master Xiaoyan Wenwei of Tianyi Monastery, Monk Baiyan Ning 　　　　Chan Master Duanya Gong (No Transmission Thereafter), Chan Master Dushan Li of Wanshou Monastery 　　　　Chan Master Fuchuan Yuan, Chan Master Wufang Jue 　　Successor of Chan Master Tui'an Qi of Jinshan Monastery 　　　　Chan Master Gaoyuan Zuquan of Lingyin Monastery 　　Successor of Chan Master Yuelin Guan of Wanshou Monastery 　　　　Chan Master Wumen Huikai of Huanglong Monastery (Supplemented), Chan Master Zhuyan Miaoyin of Shishuang Monastery (Supplemented) 　　　　Chan Master Gufeng Dexiu of Nangshan Monastery, Chan Master Songyan Shigang of Hongfu Monastery (No Transmission) 　　Successor of Chan Master Qin of Lingyin Monastery 　　　　Chan Master Haiyuan Yu (No Transmission) 　　Successor of Chan Master Zhiweng Ju of Tianning Monastery 　　　　Chan Master Yunwai Yunxiu of Tiantong Monastery (Continued Transmission) 　　Successor of Chan Master Chidun Ying of Tiantong Monastery 　　　　Chan Master Jingsou Rujue of Jingshan Monastery (Supplemented), Chan Master Dameng Deyi of Xuefeng Monastery 　　　　Chan Master Buchuan Wuben of Huqiu Monastery (No Transmission Thereafter

無傳) 　　光孝伊庵玉禪師　南翁明禪師　竹林安禪師法嗣　　海西容庵海禪師(無傳) 　福嚴禮禪師法嗣　　半山嵩山晁禪師(無傳) 卷第三大鑒下第二十世　靈隱松源岳禪師法嗣　　天童天目文禮禪師(增備)　道場運庵普巖禪師(增備) 　　江心石巖希璉禪師(同)　金山掩室善開禪師(續傳) 　　華藏無得覺通禪師(續傳)　瑞巖少室光睦禪師(同) 　　道場北海悟心禪師　雪竇無相范禪師　　瑞巖云巢巖禪師　雪竇大歇謙禪師　　凈慈谷源道禪師　虎丘蒺藜曇禪師　　諾庵肇和尚　臥龍破庵先禪師法嗣　　徑山無準師範禪師(增備)　靈隱石田法薰禪師(同) 　　云居即庵慈覺禪師　大慈獨庵道儔禪師　龜峰曹源生禪師法嗣　　徑山癡絕道沖禪師(增備) 　天童枯禪鏡禪師法嗣　　育王寂窗有照禪師　凈慈清溪沅禪師　　法石愚谷智禪師　西禪月潭圓禪師　　報恩太古先禪師　公安虛溪錫禪師　　岊翁淳禪師　高峰崇禪師　　無巳謙禪師(無傳) 　隱靜萬庵柔禪師法嗣　　虎丘雙杉元禪師　育王物初觀禪師法嗣　　徑山晦機原熙禪師(增備)　用潛明禪師(無傳) 　徑山藏叟珍禪師法嗣　　徑山原叟行端禪師(增備)　曹溪覺禪師(無

【現代漢語翻譯】現代漢語譯本光孝伊庵玉禪師，南翁明禪師。竹林安禪師法嗣：海西容庵海禪師（無傳）。福嚴禮禪師法嗣：半山嵩山晁禪師（無傳）。卷第三大鑒下第二十世靈隱松源岳禪師法嗣：天童天目文禮禪師（增備），道場運庵普巖禪師（增備）。江心石巖希璉禪師（同），金山掩室善開禪師（續傳）。華藏無得覺通禪師（續傳），瑞巖少室光睦禪師（同）。道場北海悟心禪師，雪竇無相范禪師。瑞巖云巢巖禪師，雪竇大歇謙禪師。凈慈谷源道禪師，虎丘蒺藜曇禪師。諾庵肇和尚。臥龍破庵先禪師法嗣：徑山無準師範禪師（增備），靈隱石田法薰禪師（同）。云居即庵慈覺禪師，大慈獨庵道儔禪師。龜峰曹源生禪師法嗣：徑山癡絕道沖禪師（增備）。天童枯禪鏡禪師法嗣：育王寂窗有照禪師，凈慈清溪沅禪師。法石愚谷智禪師，西禪月潭圓禪師。報恩太古先禪師，公安虛溪錫禪師。岊翁淳禪師，高峰崇禪師。無巳謙禪師（無傳）。隱靜萬庵柔禪師法嗣：虎丘雙杉元禪師。育王物初觀禪師法嗣：徑山晦機原熙禪師（增備），用潛明禪師（無傳）。徑山藏叟珍禪師法嗣：徑山原叟行端禪師（增備），曹溪覺禪師（無傳）。

【English Translation】 English version Guangxiao Yi'an Yu Chan Master, Nanweng Ming Chan Master. Successor of Zhulin An Chan Master: Haixi Rong'an Hai Chan Master (no transmission). Successor of Fuyan Li Chan Master: Banshan Songshan Chao Chan Master (no transmission). Volume 3 20th Generation from Dajian Successor of Lingyin Songyuan Yue Chan Master: Tiantong Tianmu Wenli Chan Master (supplemented), Daocheng Yun'an Puyan Chan Master (supplemented). Jiangxin Shiyan Xilian Chan Master (same), Jinshan Yanshi Shanka Chan Master (continued transmission). Huazang Wude Juetong Chan Master (continued transmission), Ruiyan Shaoshi Guangmu Chan Master (same). Daocheng Beihai Wuxin Chan Master, Xuetou Wuxiang Fan Chan Master. Ruiyan Yunchao Yan Chan Master, Xuetou Daxie Qian Chan Master. Jingci Guyuan Dao Chan Master, Huqiu Jili Tan Chan Master. Nuo'an Zhao Monk. Successor of Wolong Po'an Xian Chan Master: Jingshan Wuzhun Shifan Chan Master (supplemented), Lingyin Shitian Faxun Chan Master (same). Yunju Ji'an Cijue Chan Master, Daci Du'an Daochou Chan Master. Successor of Guifeng Cao Yuan Sheng Chan Master: Jingshan Chijue Daochong Chan Master (supplemented). Successor of Tiantong Ku Chan Jing Chan Master: Yu Wang Jichuang Youzhao Chan Master, Jingci Qingxi Yuan Chan Master. Fashi Yugu Zhi Chan Master, Xi Chan Yuetan Yuan Chan Master. Ba'en Taigu Xian Chan Master, Gong'an Xuxi Xi Chan Master. Jie Weng Chun Chan Master, Gaofeng Chong Chan Master. Wu Si Qian Chan Master (no transmission). Successor of Yin Jing Wan'an Rou Chan Master: Huqiu Shuangshan Yuan Chan Master. Successor of Yu Wang Wuchu Guan Chan Master: Jingshan Huiji Yuanxi Chan Master (supplemented), Yongqian Ming Chan Master (no transmission). Successor of Jingshan Cangsou Zhen Chan Master: Jingshan Yuansou Xingduan Chan Master (supplemented), Caoxi Jue Chan Master (no transmission).

傳) 　凈慈東叟穎禪師法嗣　　江山一山了萬禪師(增備)　岳林栯堂益禪師(同) 　　智者云屋自間禪師　龍濟友云鍪禪師法嗣　　贛州徹庵見禪師(無傳) 　無方安禪師法嗣　　枯木榮禪師　靈隱大川濟禪師法嗣　　天童石門來禪師　雪竇野翁炳同禪師　　蔣山東叟愷禪師(無傳) 　徑山偃溪聞禪師法嗣　　徑山云峰妙高禪師(增備)　何山鐵鏡至明禪師　　天童止泓鑒禪師　雪峰平楚聳禪師(此下無傳) 　　北禪毒果因禪師　南山壽禪師　徑山淮海肇禪師法嗣　　虎丘孤巖啟禪師(無傳) 　凈慈介石朋禪師法嗣　　靈隱悅堂祖訚禪師(傳續) 　天童辨山仟禪師法嗣　　圓通雪溪逸禪師　天寧無境徹禪師法嗣　　灌溪昌禪師　南浦遵禪師(無傳) 　無塵凈禪師法嗣　　光孝玉澗瑩禪師(無傳) 　雪峰北山信禪師法嗣　　大慶尼了庵智悟禪師　薦福無文璨禪師法嗣　　圓通玉崖振禪師(此下無傳) 　　薦禪定山一禪師　別翁總禪師　華藏純庵凈禪師法嗣　　雪峰石翁玉禪師　天童西江諶禪師(此下無傳) 　　月溪清禪師　天寧勤禪師　　薦福祥禪師　靈隱高原泉禪師法嗣　　寶林無機禪師　黃龍無門開禪師法嗣　　護國臭庵宗禪師　

【現代漢語翻譯】現代漢語譯本傳凈慈東叟穎禪師法嗣江山一山了萬禪師(增備) 岳林栯堂益禪師(同) 智者云屋自間禪師龍濟友云鍪禪師法嗣贛州徹庵見禪師(無傳) 無方安禪師法嗣枯木榮禪師靈隱大川濟禪師法嗣天童石門來禪師雪竇野翁炳同禪師蔣山東叟愷禪師(無傳) 徑山偃溪聞禪師法嗣徑山云峰妙高禪師(增備) 何山鐵鏡至明禪師天童止泓鑒禪師雪峰平楚聳禪師(此下無傳) 北禪毒果因禪師南山壽禪師徑山淮海肇禪師法嗣虎丘孤巖啟禪師(無傳) 凈慈介石朋禪師法嗣靈隱悅堂祖訚禪師(傳續) 天童辨山仟禪師法嗣圓通雪溪逸禪師天寧無境徹禪師法嗣灌溪昌禪師南浦遵禪師(無傳) 無塵凈禪師法嗣光孝玉澗瑩禪師(無傳) 雪峰北山信禪師法嗣大慶尼了庵智悟禪師薦福無文璨禪師法嗣圓通玉崖振禪師(此下無傳) 薦禪定山一禪師別翁總禪師華藏純庵凈禪師法嗣雪峰石翁玉禪師天童西江諶禪師(此下無傳) 月溪清禪師天寧勤禪師薦福祥禪師靈隱高原泉禪師法嗣寶林無機禪師黃龍無門開禪師法嗣護國臭庵宗禪師

【English Translation】 English version Transmission Lineage of Chan Master Dongsou Ying of Jingci Monastery Chan Master Yishan Liaowan of Jiangshan (Supplemented) Chan Master Yutang Yi of Yuelin (Same) Chan Master Yunwu Zijian of Zhizhe Lineage of Chan Master Youyun Mou of Longji Chan Master Che'an Jian of Ganzhou (No Transmission) Lineage of Chan Master Wufang An Chan Master Kumu Rong Lineage of Chan Master Dachuan Ji of Lingyin Chan Master Shimen Lai of Tiantong Chan Master Ye Weng Bingtong of Xuedou Chan Master Dongsou Kai of Jiangshan (No Transmission) Lineage of Chan Master Yanxi Wen of Jingshan Chan Master Yunfeng Miaogao of Jingshan (Supplemented) Chan Master Tiejing Zhiming of He Mountain Chan Master Zhihong Jian of Tiantong Chan Master Pingchu Song of Xuefeng (No Transmission Hereafter) Chan Master Duguoyin of Beichan Chan Master Shou of Nanshan Lineage of Chan Master Huaihai Zhao of Jingshan Chan Master Guyan Qi of Huqiu (No Transmission) Lineage of Chan Master Jieshi Peng of Jingci Chan Master Yuetang Zuyin of Lingyin (Continued Transmission) Lineage of Chan Master Bianshan Qian of Tiantong Chan Master Xuexi Yi of Yuantong Lineage of Chan Master Wujing Che of Tianning Chan Master Chang of Guanxi Chan Master Zun of Nanpu (No Transmission) Lineage of Chan Master Wuchen Jing Chan Master Yujian Ying of Guangxiao (No Transmission) Lineage of Chan Master Beishan Xin of Xuefeng Chan Master Liao'an Zhiwu, a nun of Daqing Lineage of Chan Master Wuwen Can of Jianfu Chan Master Yuya Zhen of Yuantong (No Transmission Hereafter) Chan Master Dingshan Yi of Jianchan Chan Master Bieweng Zong Lineage of Chan Master Chun'an Jing of Huazang Chan Master Shiweng Yu of Xuefeng Chan Master Xijiang Chen of Tiantong (No Transmission Hereafter) Chan Master Yuexi Qing Chan Master Qin of Tianning Chan Master Xiang of Jianfu Lineage of Chan Master Gaoyuan Quan of Lingyin Chan Master Wuji of Baolin Lineage of Chan Master Wumen Kai of Huanglong Chan Master Chou'an Zong of Huguo

慧云無傳祖禪師　　華藏瞎驢見禪師　無疑定禪師(此下無傳) 　　趙信庵居士　石霜竹巖印禪師法嗣　　直翁圓藏主(無傳) 　囊山孤峰秀禪師法嗣　　鼓山皖山止凝禪師　雙林一衲戒禪師　還源遇禪師法嗣　　淳拙才禪師(無傳) 　天童云外岫禪師法嗣　　雪竇無印大證禪師(續傳)　獨木升禪師(此下無傳) 　　愚庵省禪師　大方聘禪師　徑山荊叟玨禪師法嗣　　中竺空巖有禪師　雪峰大夢因禪師法嗣　　風幡空山中禪師(此下無傳)　愚叟智禪師　　古泉錫禪師　海西容庵海禪師法嗣　　慶壽中和璋禪師卷第四大鑒下二十一世　天童天目禮禪師法嗣　　育王橫川如珙禪師　凈慈石林行鞏禪師　　天寧冰谷衍禪師　虎丘云耕靖禪師　　翠巖守真禪師(此後無傳)　月庭華禪師　道場運庵巖禪師法嗣　　徑山虛堂智愚禪師　天童石帆衍禪師　金山掩室開禪師法嗣　　徑山石溪心月禪師　華藏無得通禪師法嗣　　徑山虛舟普度禪師　雪竇大歇謙禪師法嗣　　承天覺庵夢真禪師　惠嚴象潭泳禪師　　一關溥禪師　國清溪西澤禪師　　雪竇霍山昭禪師(無傳) 　瑞巖云巢巖禪師法嗣　　萬壽訥堂辯禪師　虎丘清溪義禪師　凈慈谷源道禪慧

【現代漢語翻譯】現代漢語譯本

慧云無傳祖禪師華藏瞎驢見禪師，無疑定禪師（此下無傳）趙信庵居士石霜竹巖印禪師法嗣直翁圓藏主（無傳）囊山孤峰秀禪師法嗣鼓山皖山止凝禪師，雙林一衲戒禪師還源遇禪師法嗣淳拙才禪師（無傳）天童云外岫禪師法嗣雪竇無印大證禪師（續傳），獨木升禪師（此下無傳）愚庵省禪師，大方聘禪師徑山荊叟玨禪師法嗣中竺空巖有禪師雪峰大夢因禪師法嗣風幡空山中禪師（此下無傳），愚叟智禪師古泉錫禪師海西容庵海禪師法嗣慶壽中和璋禪師卷第四大鑒下二十一世天童天目禮禪師法嗣育王橫川如珙禪師，凈慈石林行鞏禪師天寧冰谷衍禪師，虎丘云耕靖禪師翠巖守真禪師（此後無傳），月庭華禪師道場運庵巖禪師法嗣徑山虛堂智愚禪師，天童石帆衍禪師金山掩室開禪師法嗣徑山石溪心月禪師華藏無得通禪師法嗣徑山虛舟普度禪師雪竇大歇謙禪師法嗣承天覺庵夢真禪師，惠嚴象潭泳禪師一關溥禪師，國清溪西澤禪師雪竇霍山昭禪師（無傳）瑞巖云巢巖禪師法嗣萬壽訥堂辯禪師，虎丘清溪義禪師凈慈谷源道禪慧

【English Translation】 English version

Huiyun Wuchuan Ancestor Chan Master Huazang Blind Donkey met Chan Master, Wuyi Ding Chan Master (no transmission follows) Layman Zhao Xin'an Lineage of Shishuang Zhuyan Yin Chan Master Zhiweng Yuan Abbot (no transmission) Lineage of Nangshan Gufeng Xiu Chan Master Gushan Wanshan Zhing Ning Chan Master, Shuanglin Yina Jie Chan Master Lineage of Huanyuan Yu Chan Master Chunzhuo Cai Chan Master (no transmission) Lineage of Tiantong Yunwai Xiu Chan Master Xuedou Wuyin Dazheng Chan Master (continued transmission), Dumu Sheng Chan Master (no transmission follows) Yu'an Sheng Chan Master, Dafang Ping Chan Master Lineage of Jingshan Jingsou Jue Chan Master Zhongzhu Kongyan You Chan Master Lineage of Xuefeng Dameng Yin Chan Master Fengfan Kongshan Zhong Chan Master (no transmission follows), Yushou Zhi Chan Master Gquan Xi Chan Master Lineage of Haixi Rong'an Hai Chan Master Qingshou Zhonghe Zhang Chan Master Volume 4 21st Generation from Dajian Lineage of Tiantong Tianmu Li Chan Master Yu Wang Hengchuan Ru Gong Chan Master, Jingci Shilin Xing Gong Chan Master Tianning Binggu Yan Chan Master, Huqiu Yungeng Jing Chan Master Cuiyan Shouzhen Chan Master (no transmission follows), Yueting Hua Chan Master Lineage of Daochang Yun'an Yan Chan Master Jingshan Xutang Zhiyu Chan Master, Tiantong Shifan Yan Chan Master Lineage of Jinshan Yanshi Kai Chan Master Jingshan Shixi Xinyue Chan Master Lineage of Huazang Wude Tong Chan Master Jingshan Xuzhou Pudu Chan Master Lineage of Xuedou Daxie Qian Chan Master Chengtain Jue'an Mengzhen Chan Master, Huiyan Xiangtan Yong Chan Master Yiguan Pu Chan Master, Guoqing Xixi Ze Chan Master Xuedou Huoshan Zhao Chan Master (no transmission) Lineage of Ruiyan Yunchao Yan Chan Master Wanshou Netang Bian Chan Master, Huqiu Qingxi Yi Chan Master Jingci Guyuan Dao Chanhui

法嗣　　萬壽高峰岳禪師　仰山無禪信禪師(無傳) 　徑山無準范禪師法嗣(二十人) 　　仰山雪巖祖欽禪師　凈慈斷橋妙倫禪師　　天童西巖了慧禪師　靈隱退耕寧禪師　　天童別山智禪師　天童瑰溪一禪師　　天童月坡明禪師　雪竇希叟紹曇禪師　　雪峰絕岸可湘禪師　光孝石室輝禪師　　國清靈叟源禪師　天童簡翁敬禪師　　東林指南宜禪師　薦福無文璨禪師　　雪竇方巖垠禪師(此後無傳)　江心兀庵寧禪師　　東山日禪師　石樑忠禪師　　頑石玉禪師　劍關益禪師　靈隱石田薰禪師法嗣　　凈慈愚極慧禪師　中竺雪屋珂禪師　　國清清虛心禪師(此後無傳)　靈隱一如因禪師　徑山癡絕沖禪師法嗣　　神光北山隆禪師　高臺此山應禪師　　石霜西溪心禪師(此後無傳)　育王頑極彌禪師　　蔣山正叟心禪師　凈慈無文傳禪師　　開先別翁甄禪師　良山沂禪師　育王寂窗照禪師法嗣　　道場龍源介清禪師　公安虎溪錫禪師法嗣　　雲山興禪師(此後無傳)　東溪亭禪師　徑山晦機熙禪師法嗣　　龍翔笑隱大欣禪師　保寧仲方天倫禪師　　育王石室祖瑛禪師　中竺一關正逵禪師　　天衣業海子清禪師　東林東陽德輝禪師　　(此後無傳)　虎丘雪

【現代漢語翻譯】現代漢語譯本法嗣（Dharma Heirs）萬壽高峰岳禪師，仰山無禪信禪師（無傳）徑山無準范禪師法嗣（二十人）仰山雪巖祖欽禪師，凈慈斷橋妙倫禪師天童西巖了慧禪師，靈隱退耕寧禪師天童別山智禪師，天童瑰溪一禪師天童月坡明禪師，雪竇希叟紹曇禪師雪峰絕岸可湘禪師，光孝石室輝禪師國清靈叟源禪師，天童簡翁敬禪師東林指南宜禪師，薦福無文璨禪師雪竇方巖垠禪師（此後無傳），江心兀庵寧禪師東山日禪師，石樑忠禪師頑石玉禪師，劍關益禪師靈隱石田薰禪師法嗣凈慈愚極慧禪師，中竺雪屋珂禪師國清清虛心禪師（此後無傳），靈隱一如因禪師徑山癡絕沖禪師法嗣神光北山隆禪師，高臺此山應禪師石霜西溪心禪師（此後無傳），育王頑極彌禪師蔣山正叟心禪師，凈慈無文傳禪師開先別翁甄禪師，良山沂禪師育王寂窗照禪師法嗣道場龍源介清禪師公安虎溪錫禪師法嗣雲山興禪師（此後無傳），東溪亭禪師徑山晦機熙禪師法嗣龍翔笑隱大欣禪師，保寧仲方天倫禪師育王石室祖瑛禪師，中竺一關正逵禪師天衣業海子清禪師，東林東陽德輝禪師（此後無傳），虎丘雪

【English Translation】 English version Dharma Heirs Wanshou Gaofeng Yue Zen Master, Yangshan Wu Chanxin Zen Master (no transmission) Lineage of Jing Shan Wuzhun Fan Zen Master (20 people) Yangshan Xueyan Zuqin Zen Master, Jingci Duanqiao Miaolun Zen Master Tiantong Xiyan Liaohui Zen Master, Lingyin Tuigeng Ning Zen Master Tiantong Bieshan Zhi Zen Master, Tiantong Guixi Yi Zen Master Tiantong Yuepo Ming Zen Master, Xuedou Xisou Shaotan Zen Master Xuefeng Juean Kexiang Zen Master, Guangxiao Shishi Hui Zen Master Guoqing Lingsou Yuan Zen Master, Tiantong Jianweng Jing Zen Master Donglin Zhinan Yi Zen Master, Jianfu Wuwen Can Zen Master Xuedou Fangyan Yin Zen Master (no further transmission), Jiangxin Wu'an Ning Zen Master Dongshan Ri Zen Master, Shiliang Zhong Zen Master Wanshi Yu Zen Master, Jianguan Yi Zen Master Lineage of Lingyin Shitian Xun Zen Master Jingci Yuji Hui Zen Master, Zhongzhu Xueyu Ke Zen Master Guoqing Qingxu Xin Zen Master (no further transmission), Lingyin Yiru Yin Zen Master Lineage of Jing Shan Chijue Chong Zen Master Shenguang Beishan Long Zen Master, Gaotai Cishan Ying Zen Master Shishuang Xixi Xin Zen Master (no further transmission), Yuwang Wanji Mi Zen Master Jiangshan Zhengshou Xin Zen Master, Jingci Wuwen Chuan Zen Master Kaixian Bieweng Zhen Zen Master, Liangshan Yi Zen Master Lineage of Yuwang Jichuang Zhao Zen Master Daochang Longyuan Jieqing Zen Master Lineage of Gongan Huxi Xi Zen Master Yunshan Xing Zen Master (no further transmission), Dongxi Ting Zen Master Lineage of Jing Shan Huiji Xi Zen Master Longxiang Xiaoyin Daxin Zen Master, Baoning Zhongfang Tianlun Zen Master Yuwang Shishi Zuying Zen Master, Zhongzhu Yiguan Zhengkui Zen Master Tianyi Yehai Ziqing Zen Master, Donglin Dongyang Dehui Zen Master (No further transmission), Huqiu Xue

窗普明禪師　　南禪寶洲覺岸禪師　祥符梅屋念常禪師　　平川濟禪師　徑山原叟端禪師法嗣　　靈隱竹泉法林禪師　徑山古鼎祖銘禪師　　國清夢堂曇噩禪師　天寧楚石梵琦禪師　　徑山愚庵智及禪師　萬壽行中至仁禪師　　徑山復原福報禪師　靈隱性原慧明禪師　　上竺我庵本無法師　開原愚仲善如禪師　　靈隱天鏡原凈禪師　護聖迪原啟禪師　　萬壽佛初智淳禪師　天寧仲猷祖闡禪師　　天寧太古曇徽禪師(此後無傳) 　　開原方崖成大禪師　五峰亢恕普慈禪師　　清涼用堂子楩禪師　開化一庵道如禪師　江心一山萬禪師法嗣　　報恩無方智普禪師　云居小隱師大禪師　贛州徹庵見禪師法嗣　　黃龍空庵了一禪師(無傳) 　雪竇野翁同禪師法嗣　　岳林水南湘禪師(無傳) 　徑山云峰高禪師法嗣　　東林古智哲禪師　中竺一溪自如禪師　　徑山本源善達禪師　天童怪石奇禪師　　龍巖真首座　國清無我親禪師(無傳) 　天童止泓鑒禪師法嗣　　道場玉溪思珉禪師　萬壽竺田汝霖禪師　何山鐵鏡明禪師法嗣　　恭都寺　靈隱悅堂訚禪師法嗣　　東林無外宗廓禪師　雪岑立禪師(無傳) 　灌溪昌禪師法嗣　　無積聚禪師(無傳) 　天童西江謀禪

【現代漢語翻譯】現代漢語譯本窗普明禪師南禪寶洲覺岸禪師，祥符（北宋年號 1008-1016）梅屋念常禪師，平川濟禪師徑山原叟端禪師法嗣靈隱竹泉法林禪師，逕山古鼎祖銘禪師，國清夢堂曇噩禪師，天寧楚石梵琦禪師，逕山愚庵智及禪師，萬壽行中至仁禪師，逕山復原福報禪師，靈隱性原慧明禪師，上竺我庵本無法師，開原愚仲善如禪師，靈隱天鏡原凈禪師，護聖迪原啟禪師，萬壽佛初智淳禪師，天寧仲猷祖闡禪師，天寧太古曇徽禪師(此後無傳) 開原方崖成大禪師，五峰亢恕普慈禪師，清涼用堂子楩禪師，開化一庵道如禪師江心一山萬禪師法嗣報恩無方智普禪師，云居小隱師大禪師贛州徹庵見禪師法嗣黃龍空庵了一禪師(無傳) 雪竇野翁同禪師法嗣岳林水南湘禪師(無傳) 徑山云峰高禪師法嗣東林古智哲禪師，中竺一溪自如禪師，逕山本源善達禪師，天童怪石奇禪師，龍巖真首座，國清無我親禪師(無傳) 天童止泓鑒禪師法嗣道場玉溪思珉禪師，萬壽竺田汝霖禪師何山鐵鏡明禪師法嗣恭都寺靈隱悅堂訚禪師法嗣東林無外宗廓禪師，雪岑立禪師(無傳) 灌溪昌禪師法嗣無積聚禪師(無傳) 天童西江謀禪

【English Translation】 English version Chan Master Chuang Puming Chan Master Jue'an of Baozhou in Southern Chan, Chan Master Nianchang of Meiwu in Xiangfu (Northern Song Dynasty, 1008-1016), Chan Master Ji of Pingchuan Lineage of Chan Master Yuansou Duan of Jingshan Chan Master Falin of Zhuquan at Lingyin, Chan Master Zuming of Guding at Jingshan, Chan Master Tan'e of Mengtang at Guoqing, Chan Master Fanqi of Chushi at Tianning, Chan Master Zhiji of Yu'an at Jingshan, Chan Master Zhiren of Xingzhong at Wanshou, Chan Master Fubao of Fuyuan at Jingshan, Chan Master Huiming of Xingyuan at Lingyin, Dharma Master Benwu of Wo'an at Shangzhu, Chan Master Shanru of Yuzhong at Kaiyuan, Chan Master Yuanjing of Tianjing at Lingyin, Chan Master Qi of Diyuan at Husheng, Chan Master Zhichun of Fochu at Wanshou, Chan Master Zuchan of Zhongyou at Tianning, Chan Master Tanhui of Taigu at Tianning (no transmission after this) Chan Master Chengda of Fangya at Kaiyuan, Chan Master Puchi of Kangshu at Wufeng, Chan Master Zipian of Yongtang at Qingliang, Chan Master Daoru of Yi'an at Kaihua Lineage of Chan Master Wan of Yishan at Jiangxin Chan Master Zhipu of Wufang at Bao'en, Chan Master Shida of Xiaoyin at Yunju Lineage of Chan Master Jian of Che'an at Ganzhou Chan Master Liaole of Kong'an at Huanglong (no transmission) Lineage of Chan Master Tong of Ye'ong at Xuedou Chan Master Xiang of Shuinan at Yuelin (no transmission) Lineage of Chan Master Gao of Yunfeng at Jingshan Chan Master Zhezhi of Guzhi at Donglin, Chan Master Ziru of Yixi at Zhongzhu, Chan Master Shanda of Benyuan at Jingshan, Chan Master Qi of Guaishi at Tiantong, Head Monk Zhen of Longyan, Chan Master Qin of Wuwo at Guoqing (no transmission) Lineage of Chan Master Jian of Zhihong at Tiantong Chan Master Simin of Yuxi at Daochang, Chan Master Rulin of Zhutian at Wanshou Lineage of Chan Master Ming of Tiejing at Heshan Gongdu Temple Lineage of Chan Master Yin of Yuetang at Lingyin Chan Master Zongkuo of Wuwai at Donglin, Chan Master Li of Xuecen (no transmission) Lineage of Chan Master Chang of Guanxi Chan Master Wuji of Wujiju (no transmission) Chan of Master Mou of Xijiang at Tiantong

師法嗣　　天寧怪翁祥禪師(此後無傳)　旌忠東溪仙禪師　華藏瞎驢見禪師法嗣　　金芝鐵觜念庵主　直翁圓藏主法嗣　　天寧無能教禪師　鼓山皖山凝禪師法嗣　　澱山蒙山德異禪師　冶父金牛真禪師(無傳) 　淳拙才禪師法嗣　　少林竹庵子忍禪師　歷巖稔禪師(無傳) 　中竺空巖有禪師法嗣　　真覺原翁信禪師　信翁朝禪師(此後無傳) 　　癡牛愚禪師　明叟宗禪師　風幡空山中禪師法嗣　　呂鐵船居士　南華古衲遵禪師(無傳) 　慶壽中和璋禪師法嗣　　慶壽海云印簡禪師卷第五大鑒下第二十二世　育王橫川珙禪師法嗣　　紫籜竺原妙道禪師　保寧古林清茂禪師　　保福斷江覺恩禪師　開壽商隱予禪師　　學士文清公袁桶　凈慈石林鞏禪師法嗣　　虎丘東州壽永禪師　凈慈東嶼德海禪師　　穹窿獨木林禪師　凈光東石契禪師　　天寧竺云曇禪師　徑山石溪月禪師法嗣　　西禪柏堂祖森禪師　東林明巖徹禪師　　虎丘無機慧禪師　鼓山鼎翁鼐禪師　　萬壽南州珍禪師　清涼南叟茂禪師　　虎丘雲谷慶禪師　慧力圓中規禪師　　蓮峰玉禪師(無傳) 　徑山虛堂愚禪師法嗣　　虎丘閑極法雲禪師　定水寶業道源禪師　　凈慈靈石如芝禪

【現代漢語翻譯】現代漢語譯本師法嗣天寧怪翁祥禪師(此後無傳)——旌忠東溪仙禪師華藏瞎驢見禪師法嗣金芝鐵觜念庵主直翁圓藏主法嗣天寧無能教禪師鼓山皖山凝禪師法嗣澱山蒙山德異禪師——冶父金牛真禪師(無傳) 淳拙才禪師法嗣少林竹庵子忍禪師——歷巖稔禪師(無傳) 中竺空巖有禪師法嗣真覺原翁信禪師——信翁朝禪師(此後無傳) 癡牛愚禪師——明叟宗禪師風幡空山中禪師法嗣呂鐵船居士——南華古衲遵禪師(無傳) 慶壽中和璋禪師法嗣慶壽海云印簡禪師卷第五大鑒下第二十二世育王橫川珙禪師法嗣紫籜竺原妙道禪師——保寧古林清茂禪師保福斷江覺恩禪師——開壽商隱予禪師學士文清公袁桶凈慈石林鞏禪師法嗣虎丘東州壽永禪師——凈慈東嶼德海禪師穹窿獨木林禪師——凈光東石契禪師天寧竺云曇禪師徑山石溪月禪師法嗣西禪柏堂祖森禪師——東林明巖徹禪師虎丘無機慧禪師——鼓山鼎翁鼐禪師萬壽南州珍禪師——清涼南叟茂禪師虎丘雲谷慶禪師——慧力圓中規禪師蓮峰玉禪師(無傳) 徑山虛堂愚禪師法嗣虎丘閑極法雲禪師——定水寶業道源禪師凈慈靈石如芝禪

【English Translation】 English version Lineage of Dharma Transmission Tianning Guaiweng Xiang Chan Master (no transmission thereafter) - Jingzhong Dongxi Xian Chan Master Lineage of Huazang Xialu Jian Chan Master Jin Zhi Tiezui Nian Hermit Lineage of Zhiweng Yuan Abbot Tianning Wuneng Jiao Chan Master Lineage of Gushan Wanshan Ning Chan Master Dianshan Mengshan De Yi Chan Master - Ye Fu Jinniu Zhen Chan Master (no transmission) Lineage of Chunzhuo Cai Chan Master Shaolin Zhu'an Ziren Chan Master - Li Yan Ren Chan Master (no transmission) Lineage of Zhongzhu Kongyan You Chan Master Zhenjue Yuanweng Xin Chan Master - Xinweng Chao Chan Master (no transmission thereafter) Chi Niu Yu Chan Master - Mingsou Zong Chan Master Lineage of Fenghuan Kongshan Zhong Chan Master Lü Tiechuan Layman - Nanhua Gu Na Zun Chan Master (no transmission) Lineage of Qingshou Zhonghe Zhang Chan Master Qingshou Haiyun Yin Jian Chan Master Volume 5 22nd Generation from Dajian Lineage of Yuwang Hengchuan Gong Chan Master Zi Tuo Zhuyuan Miaodao Chan Master - Baoning Gulin Qingmao Chan Master Baofu Duanjiang Jue'en Chan Master - Kaishou Shangyin Yu Chan Master Scholar Wenqing Gong Yuan Tong Lineage of Jingci Shilin Gong Chan Master Huqiu Dongzhou Shouyong Chan Master - Jingci Dongyu Dehai Chan Master Qionglong Dumu Lin Chan Master - Jingguang Dongshi Qi Chan Master Tianning Zhuyun Tan Chan Master Lineage of Jingshan Shixi Yue Chan Master Xi Chan Baitang Zusen Chan Master - Donglin Mingyan Che Chan Master Huqiu Wuji Hui Chan Master - Gushan Dingweng Nai Chan Master Wanshou Nanzhou Zhen Chan Master - Qingliang Nansou Mao Chan Master Huqiu Yungu Qing Chan Master - Huili Yuanzhong Gui Chan Master Lianfeng Yu Chan Master (no transmission) Lineage of Jingshan Xutang Yu Chan Master Huqiu Xianji Fayun Chan Master - Dingshui Baoye Daoyuan Chan Master Jingci Lingshi Ruzhi Chan

師　靈巖竹窗喜禪師　　雪竇禹溪了禪師　葛廬覃禪師　徑山虛舟度禪師法嗣　　徑山虎巖凈伏禪師　承天庸叟時中禪師　　天童竺西妙坦禪師　靈隱玉山德珍禪師(無傳) 　　疏山楚山端禪師(無傳)　德巖祐禪師(無傳) 　　一巖唯禪師(無傳) 　承天覺庵真禪師法嗣　　東林澤山戌咸禪師　可庭宗禪師(無傳) 　國清溪西澤禪師法嗣　　易無象首座　仰山雪巖欽禪師法嗣　　天目高峰原妙禪師　徑山虛谷希陵禪師　　道場及庵信禪師　靈云鐵牛持定禪師　　高麗鐵山瓊禪師　藥山天隱圓至禪師(無傳) 　　慧力海印昭如禪師(無傳)　達本𨺗崖戒禪師(無傳) 　　華藏無涯浩禪師(無傳)　萬壽默翁一禪師(無傳) 　　茶陵無學習禪師(無傳)　石溪無一全禪師(無傳) 　凈慈斷橋倫禪師法嗣　　凈慈方山文寶禪師　凈慈古田垕禪師　　能仁藏室珍禪師　西禪末宗本禪師　　江心嘯云莊禪師　光孝雪磯綱禪師　　新安雪山曇禪師　隆教絕象鑒禪師　　歸宗竹屋簡禪師　別翁傳禪師(此後無傳) 　　雪山澤禪師　天童西巖慧禪師法嗣　　天童東巖凈日禪師　薦福月澗文明禪師　　翠巖木庵訥禪師　天寧月舟乘禪師　　絕壑淳禪師(無傳) 　靈隱退耕

【現代漢語翻譯】現代漢語譯本靈巖竹窗喜禪師雪竇禹溪了禪師，葛廬覃禪師徑山虛舟度禪師法嗣徑山虎巖凈伏禪師，承天庸叟時中禪師天童竺西妙坦禪師，靈隱玉山德珍禪師(無傳) 疏山楚山端禪師(無傳)，德巖祐禪師(無傳) 一巖唯禪師(無傳) 承天覺庵真禪師法嗣東林澤山戌咸禪師，可庭宗禪師(無傳) 國清溪西澤禪師法嗣易無象首座仰山雪巖欽禪師法嗣天目高峰原妙禪師，逕山虛谷希陵禪師道場及庵信禪師，靈云鐵牛持定禪師高麗鐵山瓊禪師，藥山天隱圓至禪師(無傳) 慧力海印昭如禪師(無傳)，達本𨺗崖戒禪師(無傳) 華藏無涯浩禪師(無傳)，萬壽默翁一禪師(無傳) 茶陵無學習禪師(無傳)，石溪無一全禪師(無傳) 凈慈斷橋倫禪師法嗣凈慈方山文寶禪師，凈慈古田垕禪師能仁藏室珍禪師，西禪末宗本禪師江心嘯云莊禪師，光孝雪磯綱禪師新安雪山曇禪師，隆教絕象鑒禪師歸宗竹屋簡禪師，別翁傳禪師(此後無傳) 雪山澤禪師天童西巖慧禪師法嗣天童東巖凈日禪師，薦福月澗文明禪師翠巖木庵訥禪師，天寧月舟乘禪師絕壑淳禪師(無傳) 靈隱退耕

【English Translation】 English version Master Lingyan Zhuchuang Xi Master Xuetou Yuxi Liao, Master Gelu Tan Lineage of Master Jingshan Xuzhou Du Master Jingshan Huyan Jingfu, Master Chengtian Yongsou Shizhong Master Tiantong Zhuxi Miaotan, Master Lingyin Yushan Dezhen (no transmission) Master Shushan Chushan Duan (no transmission), Master Deyan You (no transmission) Master Yiyan Wei (no transmission) Lineage of Master Chengtian Jue'an Zhen Master Donglin Zeshan Xuxian, Master Keting Zong (no transmission) Lineage of Master Guoqing Xixi Ze Chief Seat Yi Wuxiang Lineage of Master Yangshan Xueyan Qin Master Tianmu Gaofeng Yuanmiao, Master Jingshan Xugu Xiling Master Daocheng Ji'an Xin, Master Lingyun Tieniu Chiding Master Goryeo Tieshan Qiong, Master Yaoshan Tianyin Yuanzhi (no transmission) Master Huili Haiyin Zhaoru (no transmission), Master Daben Yaya Jie (no transmission) Master Huazang Wuya Hao (no transmission), Master Wanshou Mo'weng Yi (no transmission) Master Chaling Wuxue Xi (no transmission), Master Shixi Wuyi Quan (no transmission) Lineage of Master Jingci Duanqiao Lun Master Jingci Fangshan Wenbao, Master Jingci Gutian Hou Master Nengren Cangshi Zhen, Master Xichan Mozong Ben Master Jiangxin Xiaoyun Zhuang, Master Guangxiao Xueji Gang Master Xinan Xueshan Tan, Master Longjiao Juexiang Jian Master Guizong Zhuwu Jian, Master Bie'weng Chuan (no further transmission) Master Xueshan Ze Lineage of Master Tiantong Xiyan Hui Master Tiantong Dongyan Jingri, Master Jianfu Yuejian Wenming Master Cuiyan Mu'an Ne, Master Tianning Yuezhou Cheng Master Juehe Chun (no transmission) Lingyin Tuigeng

寧禪師法嗣　　蔣山月庭忠禪師　中竺旨堂宗禪師　天童別山智禪師法嗣　　西余竹洲修禪師　西林松巖秀禪師　　應叟言禪師(無傳) 　天童環溪一禪師法嗣　　承天雪鏡明禪師(此後無傳)　石樑忠禪師　　可堂悅禪師　破衲修禪師　　南峰吉禪師　雪竇希叟曇禪師法嗣　　中吳承天克翁紹禪師(此後無傳) 　　方外圓禪師　絕流慧洇禪師　　[仁-二+幻]牛和庵主　雪峰絕岸湘禪師法嗣　　云叟從禪師(此後無傳)　斷崖恩禪師　凈慈愚極慧禪師法嗣　　雪峰樵隱悟逸禪師　靈隱竺田悟心禪師　　靈隱千瀨慶禪師　舜田滿禪師　　日休一禪師(此後無傳)　清拙澄禪師　育王頑極彌禪師法嗣　　育王東生德明禪師　凈慈無文傳禪師法嗣　　凈慈石湖美禪師(無傳) 　蔣山正叟心禪師法嗣　　石霜玉澗𤧚禪師(此後無傳)　云叟慶禪師　龍翔笑隱欣禪師法嗣　　萬壽別傳起宗禪師(無傳)　天界覺原慧曇禪師　　凈慈用章廷俊禪師　育王約之崇裕禪師　　凈慈仲邠克岐禪師　靈隱用貞原良禪師　　天界全室宗泐禪師　天界芳林宗鬯禪師　　九巖道純雅禪師　凈慈清遠懷渭禪師　　(此後無傳)　承天仲銘克新禪師　保寧仲方倫禪師法嗣　

【現代漢語翻譯】現代漢語譯本：寧禪師法嗣蔣山月庭忠禪師，中竺旨堂宗禪師。天童別山智禪師法嗣西余竹洲修禪師，西林松巖秀禪師。應叟言禪師（無傳）。天童環溪一禪師法嗣承天雪鏡明禪師（此後無傳），石樑忠禪師。可堂悅禪師，破衲修禪師。南峰吉禪師。雪竇希叟曇禪師法嗣中吳承天克翁紹禪師（此後無傳）。方外圓禪師，絕流慧洇禪師。 [仁-二+幻]牛和庵主。雪峰絕岸湘禪師法嗣云叟從禪師（此後無傳），斷崖恩禪師。凈慈愚極慧禪師法嗣雪峰樵隱悟逸禪師，靈隱竺田悟心禪師。靈隱千瀨慶禪師，舜田滿禪師。日休一禪師（此後無傳），清拙澄禪師。育王頑極彌禪師法嗣育王東生德明禪師。凈慈無文傳禪師法嗣凈慈石湖美禪師（無傳）。蔣山正叟心禪師法嗣石霜玉澗𤧚禪師（此後無傳），云叟慶禪師。龍翔笑隱欣禪師法嗣萬壽別傳起宗禪師（無傳），天界覺原慧曇禪師。凈慈用章廷俊禪師，育王約之崇裕禪師。凈慈仲邠克岐禪師，靈隱用貞原良禪師。天界全室宗泐禪師，天界芳林宗鬯禪師。九巖道純雅禪師，凈慈清遠懷渭禪師。（此後無傳），承天仲銘克新禪師。保寧仲方倫禪師法嗣

【English Translation】 English version: Lineage of Chan Master Ning Chan Master Yueting Zhong of Jiangshan, Chan Master Zhitang Zong of Zhongzhu. Lineage of Chan Master Bieshan Zhi of Tiantong Chan Master Zhuzhou Xiu of Xiyu, Chan Master Songyan Xiu of Xilin. Chan Master Yingsou Yan (no transmission). Lineage of Chan Master Huanxi Yi of Tiantong Chan Master Xuejing Ming of Chengtian (no further transmission), Chan Master Zhong of Shiliang. Chan Master Ketang Yue, Chan Master Pona Xiu. Chan Master Nanfeng Ji. Lineage of Chan Master Xisou Tan of Xuedou Chan Master Ke Weng Shao of Chengtian in Zhongwu (no further transmission). Chan Master Fangwai Yuan, Chan Master Jueliu Huiyin. Hermit [Ren-二+幻] Niu He. Lineage of Chan Master Juean Xiang of Xuefeng Chan Master Cong of Yunsou (no further transmission), Chan Master Duan'ai En. Lineage of Chan Master Yuji Hui of Jingci Chan Master Qiaoyin Wuyi of Xuefeng, Chan Master Zhutian Wuxin of Lingyin. Chan Master Qianlai Qing of Lingyin, Chan Master Shuntian Man. Chan Master Rixiu Yi (no further transmission), Chan Master Qingzhuo Cheng. Lineage of Chan Master Wanji Mi of Yuwang Chan Master Dongsheng Deming of Yuwang. Lineage of Chan Master Wuwen Chuan of Jingci Chan Master Shihu Mei of Jingci (no transmission). Lineage of Chan Master Zhengshou Xin of Jiangshan Chan Master Yujian 𤧚 of Shishuang (no further transmission), Chan Master Qing of Yunsou. Lineage of Chan Master Xiaoyin Xin of Longxiang Chan Master Biechuan Qizong of Wanshou (no transmission), Chan Master Jueyuan Huitan of Tianjie. Chan Master Yongzhang Tingjun of Jingci, Chan Master Yuezhi Chongyu of Yuwang. Chan Master Zhongbin Keqi of Jingci, Chan Master Yongzhen Yuanliang of Lingyin. Chan Master Quanshi Zongle of Tianjie, Chan Master Fanglin Zongchang of Tianjie. Chan Master Daochun Ya of Jiuyan, Chan Master Qingyuan Huaiwei of Jingci. (No further transmission), Chan Master Zhongming Kexin of Chengtian. Lineage of Chan Master Zhongfang Lun of Baoning

奉聖笑庵善愈禪師　靈穀物先仲義禪師(無傳) 　靈隱竹泉林禪師法嗣　　鴻福牧隱文謙禪師　虎丘滅宗宗起禪師　　慧日曇石德祺禪師　靈隱白雲自悅禪師(無傳) 　　虎丘石田隱耕禪師(無傳) 　徑山古鼎銘禪師法嗣　　徑山象原仁濟禪師　靈谷天淵清浚禪師　　天界白庵萬金禪師　萬壽本空曇相禪師　　萬壽澤源慧禪師　靈隱竺曇敷禪師(此後無傳) 　　靈隱性中仁禪師　江心極原智禪師　　江心印宗智蜜禪師　虎丘覺原明心禪師　國清夢堂噩禪師法嗣　　徑山岱宗心泰禪師　天寧楚石琦禪師法嗣　　萬壽瑩中景瓛禪師　徑山愚庵及禪師法嗣　　靈隱空叟忻悟禪師　天童用愚希顏禪師　　慶壽獨庵道衍禪師　瑞光希遠觀通禪師(無傳) 　　虎丘南琛智寶禪師(無傳)　巽中寶盈藏主(無傳) 　萬壽行中仁禪師法嗣　　徑山南石文琇禪師　永懷無我普觀禪師　　虎丘性海善法禪師　天寧雪心明顯禪師　　示光止庵普震禪師　光孝仲虛廣益禪師　徑山復原報禪師法嗣　　疏山天霖弘澤禪師　靈隱性原明禪師法嗣　　碧峰無作慎行禪師　萬壽佛初淳禪師法嗣　　天寧滄海智寶禪師　報恩無方普禪師法嗣　　懶牛勤禪師　天童怪石奇禪師法嗣　　

【現代漢語翻譯】現代漢語譯本奉聖笑庵善愈禪師靈穀物先仲義禪師(無傳) 靈隱竹泉林禪師法嗣鴻福牧隱文謙禪師虎丘滅宗宗起禪師慧日曇石德祺禪師靈隱白雲自悅禪師(無傳) 虎丘石田隱耕禪師(無傳) 徑山古鼎銘禪師法嗣徑山象原仁濟禪師靈谷天淵清浚禪師天界白庵萬金禪師萬壽本空曇相禪師萬壽澤源慧禪師靈隱竺曇敷禪師(此後無傳) 靈隱性中仁禪師江心極原智禪師江心印宗智蜜禪師虎丘覺原明心禪師國清夢堂噩禪師法嗣徑山岱宗心泰禪師天寧楚石琦禪師法嗣萬壽瑩中景瓛禪師徑山愚庵及禪師法嗣靈隱空叟忻悟禪師天童用愚希顏禪師慶壽獨庵道衍禪師瑞光希遠觀通禪師(無傳) 虎丘南琛智寶禪師(無傳) 巽中寶盈藏主(無傳) 萬壽行中仁禪師法嗣徑山南石文琇禪師永懷無我普觀禪師虎丘性海善法禪師天寧雪心明顯禪師示光止庵普震禪師光孝仲虛廣益禪師徑山復原報禪師法嗣疏山天霖弘澤禪師靈隱性原明禪師法嗣碧峰無作慎行禪師萬壽佛初淳禪師法嗣天寧滄海智寶禪師報恩無方普禪師法嗣懶牛勤禪師天童怪石奇禪師法嗣

【English Translation】 English version Zen Master Shiaoan Shanyu of Fengsheng Zen Master Wuxian Zhongyi of Linggu (no transmission) Lineage of Zen Master Zhuquan Lin of Lingyin Zen Master Muyin Wenqian of Hongfu Zen Master Miezong Zongqi of Huqiu Zen Master Danshi Deqi of Huiri Zen Master Baiyun Ziyue of Lingyin (no transmission) Zen Master Shitian Y耕 of Huqiu (no transmission) Lineage of Zen Master Guding Ming of Jingshan Zen Master Xiangyuan Renji of Jingshan Zen Master Tianyuan Qingjun of Linggu Zen Master Baian Wanjin of Tianjie Zen Master Benkong Tanxiang of Wanshou Zen Master Zeyuan Hui of Wanshou Zen Master Zhutan Fu of Lingyin (no further transmission) Zen Master Xingzhong Ren of Lingyin Zen Master Jiyuan Zhi of Jiangxin Zen Master Yinzong Zhimin of Jiangxin Zen Master Jueyuan Mingxin of Huqiu Lineage of Zen Master Mengtang E of Guoqing Zen Master Daizong Xintai of Jingshan Lineage of Zen Master Chushi Qi of Tianning Zen Master Yingzhong Jinghuan of Wanshou Lineage of Zen Master Yu'an Ji of Jingshan Zen Master Kongsou Xinwu of Lingyin Zen Master Yongyu Xiyan of Tiantong Zen Master Du'an Daoyan of Qingshou Zen Master Xiyuan Guantong of Ruiguang (no transmission) Zen Master Nanchen Zhibao of Huqiu (no transmission) Treasurer Xunzhong Baoying (no transmission) Lineage of Zen Master Xingzhong Ren of Wanshou Zen Master Nanshi Wenxiu of Jingshan Zen Master Wuwo Puguan of Yonghuai Zen Master Xinghai Shanfa of Huqiu Zen Master Xuexin Mingxian of Tianning Zen Master Zhian Puzhen of Shiguang Zen Master Zhongxu Guangyi of Guangxiao Lineage of Zen Master Fuyuan Bao of Jingshan Zen Master Tianlin Hongze of Shushan Lineage of Zen Master Xingyuan Ming of Lingyin Zen Master Wuzuo Shenxing of Bifeng Lineage of Zen Master Fochu Chun of Wanshou Zen Master Canghai Zhibao of Tianning Lineage of Zen Master Wufang Pu of Bao'en Zen Master Lanniu Qin Lineage of Zen Master Guaishi Qi of Tiantong

廣化宗聖覺禪師　延祥絕海法舟禪師　　古心仁藏主　萬壽竺田霖禪師法嗣　　凈慈孤峰德禪師(此後無傳)　華藏習禪師　道場玉溪珉禪師法嗣　　天童壽巖智昌禪師　凈慈愚溪弘智禪師　天寧無能教禪師法嗣　　妙果竺源盛禪師　冶父金牛真禪師法嗣　　太湖無用賢寬禪師　澱山蒙山異禪師法嗣　　袁州孤舟濟禪師(無傳) 　歷巖稔禪師法嗣　　秋江潔禪師(無傳) 　真覺原翁信禪師法嗣　　虎跑止巖普成禪師　廣德東海德涌禪師　　天池空海本源禪師　烏石杰峰愚和尚　　鐵關樞禪師(此後無傳)　宇中泰禪師　慶壽海云簡禪師法嗣　　海云可庵智朗禪師(此後無傳) 　　賾庵儇禪師卷第六大鑒下第二十三世　紫籜竺原道禪師法嗣　　天童了堂唯一禪師　瑞巖恕中無慍禪師　　天童木庵司聰禪師　徑山大宗法興禪師　　保福一庵如禪師　靈石古帆新禪師　　壽昌別源法源禪師(無傳) 　保寧古林茂禪師法嗣　　靈巖南堂清欲禪師　龍華會翁清海禪師　　仙巖仲謀猷禪師　建長竺仙梵仙禪師　　定慧大方因禪師　清涼實庵茂禪師　　永福靈江浩禪師(無傳) 　凈慈東嶼海禪師法嗣　　徑山悅堂希顏禪師　育王雪窗悟光禪師　　育王大千

【現代漢語翻譯】現代漢語譯本廣化宗聖覺禪師延祥絕海法舟禪師古心仁藏主萬壽竺田霖禪師法嗣凈慈孤峰德禪師(此後無傳) 華藏習禪師道場玉溪珉禪師法嗣天童壽巖智昌禪師凈慈愚溪弘智禪師天寧無能教禪師法嗣妙果竺源盛禪師冶父金牛真禪師法嗣太湖無用賢寬禪師澱山蒙山異禪師法嗣袁州孤舟濟禪師(無傳) 歷巖稔禪師法嗣秋江潔禪師(無傳) 真覺原翁信禪師法嗣虎跑止巖普成禪師廣德東海德涌禪師天池空海本源禪師烏石杰峰愚和尚鐵關樞禪師(此後無傳) 宇中泰禪師慶壽海云簡禪師法嗣海云可庵智朗禪師(此後無傳) 賾庵儇禪師卷第六大鑒下第二十三世紫籜竺原道禪師法嗣天童了堂唯一禪師瑞巖恕中無慍禪師天童木庵司聰禪師徑山大宗法興禪師保福一庵如禪師靈石古帆新禪師壽昌別源法源禪師(無傳) 保寧古林茂禪師法嗣靈巖南堂清欲禪師龍華會翁清海禪師仙巖仲謀猷禪師建長竺仙梵仙禪師定慧大方因禪師清涼實庵茂禪師永福靈江浩禪師(無傳) 凈慈東嶼海禪師法嗣徑山悅堂希顏禪師育王雪窗悟光禪師育王大千

【English Translation】 English version Guanghua Zongsheng Jue Chan Master Yanxiang Juehai Fazhou Chan Master Guxin Ren Layman Successor of Wanshou Zhutian Lin Chan Master Jingci Gufeng De Chan Master (no transmission thereafter) Huazang Xi Chan Master Successor of Daocheng Yuxi Min Chan Master Tiantong Shouyan Zhi Chang Chan Master Jingci Yuxi Hongzhi Chan Master Successor of Tianning Wuneng Jiao Chan Master Miaoguo Zhuyuan Sheng Chan Master Successor of Ye Fu Jinniu Zhen Chan Master Taihu Wuyong Xiankuan Chan Master Successor of Dianshan Mengshan Yi Chan Master Yuanzhou Guzhou Ji Chan Master (no transmission) Successor of Li Yan Ren Chan Master Qiujiang Jie Chan Master (no transmission) Successor of Zhenjue Yuanweng Xin Chan Master Hupao Zhiyan Pucheng Chan Master Guangde Donghai Deyong Chan Master Tianchi Konghai Benyuan Chan Master Wushi Jiefeng Yu Monk Tieguan Shu Chan Master (no transmission thereafter) Yuzhong Tai Chan Master Successor of Qingshou Haiyun Jian Chan Master Haiyun Ke'an Zhilang Chan Master (no transmission thereafter) Ze'an Xuan Chan Master Volume 6 23rd Generation under Dajian Zizhuo Zhuyuan Dao Chan Master Tiantong Liaotang Weiyi Chan Master Ruiyan Shuzhong Wuyun Chan Master Tiantong Mu'an Sicong Chan Master Jingshan Dazong Faxing Chan Master Baofu Yi'an Ru Chan Master Lingshi Gufan Xin Chan Master Shouchang Bieyuan Fayuan Chan Master (no transmission) Successor of Baoning Gulin Mao Chan Master Lingyan Nantang Qingyu Chan Master Longhua Huiweng Qinghai Chan Master Xianyan Zhongmou You Chan Master Jianchang Zhuxian Fanxian Chan Master Dinghui Dafang Yin Chan Master Qingliang Shi'an Mao Chan Master Yongfu Lingjiang Hao Chan Master (no transmission) Successor of Jingci Dongyu Hai Chan Master Jingshan Yuetang Xiyan Chan Master Yu Wang Xuechuang Wuguang Chan Master Yu Wang Daqian

照禪師　穹窿子原自厚禪師　　虎丘中行本復禪師　明因天淵湛禪師　　萬年橫江浩禪師　明巖大古熙禪師　　寶華枯林澤禪師　翠峰仲謙敏禪師(無傳) 　萬壽南州珍禪師法嗣　　萬壽中峰宗海禪師　無異常禪師(無傳) 　凈慈靈石芝禪師法嗣　　法喜岳雲一嵩禪師　徑山虎巖伏禪師法嗣　　育王月江正印禪師　萬壽別岸若舟禪師　　徑山南楚師悅禪師　寶林明極楚俊禪師　　靈隱獨孤淳朋禪師　江心無際本禪師　　金山即休契了禪師(此後無傳) 　　能仁定門習禪師　無染凈禪師　　空遠義禪師　滄海立禪師　承天庸叟中禪師法嗣　　萬壽荊石琦禪師(無傳) 　天童竺西坦禪師法嗣　　龍翔孚中懷信禪師　雪竇華國子文禪師　　天童正宗法匡禪師　佛隴行可宜禪師　　大慈天宇定禪師(無傳) 　靈隱玉山珍禪師法嗣　　龍翔曇芳守忠禪師　天目高峰妙禪師法嗣　　天目中峰明本禪師　天目斷崖了義禪師　　中竺布衲祖雍禪師　白雲空中以假禪師　　辨山千江珂月禪師(無傳) 　徑山虛谷陵禪師法嗣　　徑山竺遠正源禪師　仰山了堂圓照禪師　　興聖覺隱本誠禪師　中竺空海念禪師　　千福木巖本植禪師　桐江大禪師(此後無傳) 　　唯堂一禪師

【現代漢語翻譯】現代漢語譯本照禪師，穹窿子原自厚禪師虎丘中行本復禪師，明因天淵湛禪師萬年橫江浩禪師，明巖大古熙禪師寶華枯林澤禪師，翠峰仲謙敏禪師(無傳) 萬壽南州珍禪師法嗣萬壽中峰宗海禪師，無異常禪師(無傳) 凈慈靈石芝禪師法嗣法喜岳雲一嵩禪師徑山虎巖伏禪師法嗣育王月江正印禪師，萬壽別岸若舟禪師徑山南楚師悅禪師，寶林明極楚俊禪師靈隱獨孤淳朋禪師，江心無際本禪師金山即休契了禪師(此後無傳) 能仁定門習禪師，無染凈禪師空遠義禪師，滄海立禪師承天庸叟中禪師法嗣萬壽荊石琦禪師(無傳) 天童竺西坦禪師法嗣龍翔孚中懷信禪師，雪竇華國子文禪師天童正宗法匡禪師，佛隴行可宜禪師大慈天宇定禪師(無傳) 靈隱玉山珍禪師法嗣龍翔曇芳守忠禪師天目高峰妙禪師法嗣天目中峰明本禪師，天目斷崖了義禪師中竺布衲祖雍禪師，白雲空中以假禪師辨山千江珂月禪師(無傳) 徑山虛谷陵禪師法嗣徑山竺遠正源禪師，仰山了堂圓照禪師興聖覺隱本誠禪師，中竺空海念禪師千福木巖本植禪師，桐江大禪師(此後無傳) 唯堂一禪師

【English Translation】 English version 照禪師 (Zhao Chan Shi): Disciple of 穹窿子原自厚禪師 (Qionglongzi Yuanzi Hou Chan Shi) 虎丘中行本復禪師 (Huqiu Zhongxing Benfu Chan Shi): 明因天淵湛禪師 (Mingyin Tianyuan Zhan Chan Shi) 萬年橫江浩禪師 (Wannian Hengjiang Hao Chan Shi): 明巖大古熙禪師 (Mingyan Dagu Xi Chan Shi) 寶華枯林澤禪師 (Baohua Kulin Ze Chan Shi): 翠峰仲謙敏禪師 (Cuifeng Zhongqian Min Chan Shi) (no transmission) Lineage of 萬壽南州珍禪師 (Wanshou Nanzhou Zhen Chan Shi) 萬壽中峰宗海禪師 (Wanshou Zhongfeng Zonghai Chan Shi): 無異常禪師 (Wuchang Yi Chan Shi) (no transmission) Lineage of 凈慈靈石芝禪師 (Jingci Lingshi Zhi Chan Shi) 法喜岳雲一嵩禪師 (Faxi Yueyun Yisong Chan Shi) Lineage of 徑山虎巖伏禪師 (Jingshan Huyan Fu Chan Shi) 育王月江正印禪師 (Yuwang Yuejiang Zhengyin Chan Shi): 萬壽別岸若舟禪師 (Wanshou Biean Ruozhou Chan Shi) 徑山南楚師悅禪師 (Jingshan Nanchu Shiyue Chan Shi): 寶林明極楚俊禪師 (Baolin Mingji Chujun Chan Shi) 靈隱獨孤淳朋禪師 (Lingyin Dugu Chunpeng Chan Shi): 江心無際本禪師 (Jiangxin Wuji Ben Chan Shi) 金山即休契了禪師 (Jinshan Jixiu Qiliao Chan Shi) (no transmission thereafter) 能仁定門習禪師 (Nengren Dingmen Xi Chan Shi): 無染凈禪師 (Wuran Jing Chan Shi) 空遠義禪師 (Kongyuan Yi Chan Shi): 滄海立禪師 (Canghai Li Chan Shi) Lineage of 承天庸叟中禪師 (Chengtian Yongsou Zhong Chan Shi) 萬壽荊石琦禪師 (Wanshou Jingshi Qi Chan Shi) (no transmission) Lineage of 天童竺西坦禪師 (Tiantong Zhuxi Tan Chan Shi) 龍翔孚中懷信禪師 (Longxiang Fuzhong Huaixin Chan Shi): 雪竇華國子文禪師 (Xuedou Huaguo Ziwen Chan Shi) 天童正宗法匡禪師 (Tiantong Zhengzong Fakuang Chan Shi): 佛隴行可宜禪師 (Folong Xingke Yi Chan Shi) 大慈天宇定禪師 (Daci Tianyu Ding Chan Shi) (no transmission) Lineage of 靈隱玉山珍禪師 (Lingyin Yushan Zhen Chan Shi) 龍翔曇芳守忠禪師 (Longxiang Tanfang Shouchong Chan Shi) Lineage of 天目高峰妙禪師 (Tianmu Gaofeng Miao Chan Shi) 天目中峰明本禪師 (Tianmu Zhongfeng Mingben Chan Shi): 天目斷崖了義禪師 (Tianmu Duanya Liaoyi Chan Shi) 中竺布衲祖雍禪師 (Zhongzhu Buna Zuyong Chan Shi): 白雲空中以假禪師 (Baiyun Kongzhong Yijia Chan Shi) 辨山千江珂月禪師 (Bianshan Qianjiang Keyue Chan Shi) (no transmission) Lineage of 徑山虛谷陵禪師 (Jingshan Xugu Ling Chan Shi) 徑山竺遠正源禪師 (Jingshan Zhuyuan Zhengyuan Chan Shi): 仰山了堂圓照禪師 (Yangshan Liaotang Yuanzhao Chan Shi) 興聖覺隱本誠禪師 (Xingsheng Jueyin Bencheng Chan Shi): 中竺空海念禪師 (Zhongzhu Konghai Nian Chan Shi) 千福木巖本植禪師 (Qianfu Muyan Benzhi Chan Shi): 桐江大禪師 (Tongjiang Da Chan Shi) (no transmission thereafter) 唯堂一禪師 (Weitang Yi Chan Shi)

道場及庵信禪師法嗣　　福源石屋清珙禪師　凈慈平山處林禪師　靈云鐵牛定禪師法嗣　　般若絕學世誠禪師　南華玄極規禪師(此後無傳) 　　皇慶絕翁紹禪師　江陵古庭越庵主　高麗鐵山瓊禪師法嗣　　江陵無聞聰禪師(無傳) 　凈慈方山寶禪師法嗣　　華頂無見先睹禪師　天寧鏡堂古禪師　　資福一源靈禪師　廣孝秋江湛禪師(無傳) 　　丁生　凈慈古田垕禪師法嗣　　江心東澗洵禪師　古愚存禪師(此後無傳) 　　天有昭禪師　歸宗竹屋簡禪師法嗣　　明教如翁申禪師(此後無傳)　慧日無禪海禪師　天童東巖日禪師法嗣　　天童平石如砥禪師　靈巖虛中滿禪師　　江心無言宣禪師(此後無傳)　四祖止堂定禪師　　云蓋此堂證禪師　薦福月澗明禪師法嗣　　饒州東山崇禪師　蔣山月庭忠禪師法嗣　　萬壽云西亮禪師(無傳) 　承天克翁紹禪師法嗣　　虎丘居中壽寧禪師(無傳) 　天界覺源曇禪師法嗣　　天界樸庵行椿禪師(無傳)　育王別峰常在禪師(同) 　　靈谷幻居凈戒禪師(同) 　天界全室泐禪師法嗣　　天童佛朗性禪師(無傳) 　靈穀物先義禪師法嗣　　凈慈祖芳聯禪師(無傳) 　慧日曇石祺禪師法嗣　　守拙上座

【現代漢語翻譯】現代漢語譯本道場及庵信禪師法嗣福源石屋清珙禪師，凈慈平山處林禪師靈云鐵牛定禪師法嗣般若絕學世誠禪師，南華玄極規禪師(此後無傳) 皇慶絕翁紹禪師，江陵古庭越庵主高麗鐵山瓊禪師法嗣江陵無聞聰禪師(無傳) 凈慈方山寶禪師法嗣華頂無見先睹禪師，天寧鏡堂古禪師資福一源靈禪師，廣孝秋江湛禪師(無傳) 丁生凈慈古田垕禪師法嗣江心東澗洵禪師，古愚存禪師(此後無傳) 天有昭禪師歸宗竹屋簡禪師法嗣明教如翁申禪師(此後無傳)，慧日無禪海禪師天童東巖日禪師法嗣天童平石如砥禪師，靈巖虛中滿禪師江心無言宣禪師(此後無傳)，四祖止堂定禪師云蓋此堂證禪師薦福月澗明禪師法嗣饒州東山崇禪師蔣山月庭忠禪師法嗣萬壽云西亮禪師(無傳) 承天克翁紹禪師法嗣虎丘居中壽寧禪師(無傳) 天界覺源曇禪師法嗣天界樸庵行椿禪師(無傳)，育王別峰常在禪師(同) 靈谷幻居凈戒禪師(同) 天界全室泐禪師法嗣天童佛朗性禪師(無傳) 靈穀物先義禪師法嗣凈慈祖芳聯禪師(無傳) 慧日曇石祺禪師法嗣守拙上座

【English Translation】 English version Lineage of Daocheng and Chan Master Anxin Chan Master Qinggong of Shiwu at Fuyuan, Chan Master Chulin of Pingshan at Jingci Lineage of Chan Master Ding of Tie Niu at Lingyun Chan Master Shicheng of Juexue at Prajna, Chan Master Gui of Xuanji at Nanhua (no transmission thereafter) Chan Master Shao of Jueweng at Huangqing, Hermit Yue of Guting at Jiangling Lineage of Chan Master Qiong of Tieshan at Goryeo Chan Master Cong of Wuwen at Jiangling (no transmission) Lineage of Chan Master Bao of Fangshan at Jingci Chan Master Xiandu of Wujian at Huading, Chan Master Gu of Jingtang at Tianning Chan Master Ling of Yiyuan at Zifu, Chan Master Zhan of Qiujiang at Guangxiao (no transmission) Dingsheng Lineage of Chan Master Hou of Gutian at Jingci Chan Master Xun of Dongjian at Jiangxin, Chan Master Cun of Guyu (no transmission thereafter) Chan Master Zhao of Tianyou Lineage of Chan Master Jian of Zhuwu at Guizong Chan Master Shen of Ruweng at Mingjiao (no transmission thereafter), Chan Master Hai of Wuchan at Huiri Lineage of Chan Master Ri of Dongyan at Tiantong Chan Master Rushi of Pingshi at Tiantong, Chan Master Man of Xuzhong at Lingyan Chan Master Xuan of Wuyan at Jiangxin (no transmission thereafter), Chan Master Ding of Zhitang at Sizu Chan Master Zheng of Citang at Yungai Lineage of Chan Master Ming of Yuejian at Jianfu Chan Master Chong of Dongshan at Raozhou Lineage of Chan Master Zhong of Yueting at Jiangshan Chan Master Liang of Yunxi at Wanshou (no transmission) Lineage of Chan Master Shao of Keweng at Chengtian Chan Master Ning of Juzhong at Huqiu (no transmission) Lineage of Chan Master Tan of Jueyuan at Tianjie Chan Master Chun of Puan at Tianjie (no transmission), Chan Master Changzai of Biefeng at Yuwang (same) Chan Master Jingjie of Huanju at Linggu (same) Lineage of Chan Master Le of Quanshi at Tianjie Chan Master Xing of Folang at Tiantong (no transmission) Lineage of Chan Master Yi of Wuxian at Linggu Chan Master Lian of Zufang at Jingci (no transmission) Lineage of Chan Master Qi of Danshi at Huiri Senior Monk Shouzhuo

天界白庵金禪師法嗣　　雞鳴白石瑄禪師(無傳) 　凈慈孤峰德禪師法嗣　　靈隱無文字褧禪師(無傳)　天寧象初道干禪師(同) 　烏石杰峰愚和尚法嗣　　福慧克庵和尚　鐵關樞禪師法嗣　　凈慈逆川順禪師　海云可庵朗禪師法嗣　　華庵滿禪師(無傳) 　頤庵儇禪師法嗣　　云西安禪師(無傳) 大鑒下第二十四世　天童了堂一禪師法嗣　　徑山敬中普莊禪師　瑞巖恕中慍禪師法嗣　　靈谷圓極居頂禪師　壽昌別源源禪師法嗣　　天童左庵原良禪師(無傳) 　靈巖南堂欲禪師法嗣　　金山穆庵文康禪師　靈巖天彰文煥禪師　虎丘中行復禪師法嗣　　虎丘松庵真禪師(無傳) 　徑山南楚悅禪師法嗣　　靈隱見心來複禪師　承天野舟道間禪師(無傳) 　龍翔孚中信禪師法嗣　　萬壽天敘宗秩禪師(無傳) 　天童正宗匡禪師法嗣　　道場竺芳慕聯禪師　龍翔曇芳忠禪師法嗣　　薦嚴蘭江清濋禪師　天目中峰本禪師法嗣　　聖壽千巖元長禪師　師林天如維則禪師　凈慈平山林禪師法嗣　　天界易道夷簡禪師(無傳)　天界止庵德祥禪師　虎丘居中寧禪師法嗣　　虎丘道立中禪師(無傳) 大鑒下第二十五世　聖壽千巖長禪師法嗣　　聖

【現代漢語翻譯】現代漢語譯本天界白庵金禪師法嗣雞鳴白石瑄禪師(無傳) 凈慈孤峰德禪師法嗣靈隱無文字褧禪師(無傳) 天寧象初道干禪師(同) 烏石杰峰愚和尚法嗣福慧克庵和尚鐵關樞禪師法嗣凈慈逆川順禪師海云可庵朗禪師法嗣華庵滿禪師(無傳) 頤庵儇禪師法嗣云西安禪師(無傳) 大鑒下第二十四世天童了堂一禪師法嗣徑山敬中普莊禪師瑞巖恕中慍禪師法嗣靈谷圓極居頂禪師壽昌別源源禪師法嗣天童左庵原良禪師(無傳) 靈巖南堂欲禪師法嗣金山穆庵文康禪師靈巖天彰文煥禪師虎丘中行復禪師法嗣虎丘松庵真禪師(無傳) 徑山南楚悅禪師法嗣靈隱見心來複禪師承天野舟道間禪師(無傳) 龍翔孚中信禪師法嗣萬壽天敘宗秩禪師(無傳) 天童正宗匡禪師法嗣道場竺芳慕聯禪師龍翔曇芳忠禪師法嗣薦嚴蘭江清濋禪師天目中峰本禪師法嗣聖壽千巖元長禪師師林天如維則禪師凈慈平山林禪師法嗣天界易道夷簡禪師(無傳) 天界止庵德祥禪師虎丘居中寧禪師法嗣虎丘道立中禪師(無傳) 大鑒下第二十五世聖壽千巖長禪師法嗣聖 English version Lineage of Baian Jin Chan Master of Tianjie Chicken Cry Baishi Xuan Chan Master (no transmission) Lineage of Gufeng De Chan Master of Jingci Lingyin Wuwu Wenbian Chan Master (no transmission) Tianning Xiangchu Daogan Chan Master (same) Lineage of Wushi Jiefeng Yu Monk Fuhui Ke'an Monk Lineage of Tieguan Shu Chan Master Jingci Nichuan Shun Chan Master Lineage of Haiyun Ke'an Lang Chan Master Hua'an Man Chan Master (no transmission) Lineage of Yi'an Xuan Chan Master Yunxi An Chan Master (no transmission) 24th Generation from Dajian Lineage of Tientong Liaotang Yi Chan Master Jingshan Jingzhong Puzhuang Chan Master Lineage of Ruiyan Shuzhong Yun Chan Master Linggu Yuanji Juding Chan Master Lineage of Shouchang Bieyuan Yuan Chan Master Tientong Zuo'an Yuanliang Chan Master (no transmission) Lineage of Lingyan Nantang Yu Chan Master Jinshan Mu'an Wenkang Chan Master Lingyan Tianzhang Wenhuan Chan Master Lineage of Huqiu Zhongxing Fu Chan Master Huqiu Song'an Zhen Chan Master (no transmission) Lineage of Jingshan Nanchu Yue Chan Master Lingyin Jianxin Laifu Chan Master Chengtian Yezhou Daojian Chan Master (no transmission) Lineage of Longxiang Fuzhong Xin Chan Master Wanshou Tianxu Zongzhi Chan Master (no transmission) Lineage of Tientong Zhengzong Kuang Chan Master Daochang Zhufang Mulian Chan Master Lineage of Longxiang Tanfang Zhong Chan Master Jianyan Lanjiang Qingchu Chan Master Lineage of Tianmu Zhongfeng Ben Chan Master Shengshou Qianyan Yuanchang Chan Master Shilin Tianru Weize Chan Master Lineage of Jingci Pingshan Lin Chan Master Tianjie Yidao Yijian Chan Master (no transmission) Tianjie Zhi'an Dexiang Chan Master Lineage of Huqiu Juzhong Ning Chan Master Huqiu Daoli Zhong Chan Master (no transmission) 25th Generation from Dajian Lineage of Shengshou Qianyan Chang Chan Master Saint

【English Translation】 English version Lineage of Baian Jin Chan Master of Tianjie Chicken Cry Baishi Xuan Chan Master (no transmission) Lineage of Gufeng De Chan Master of Jingci Lingyin Wuwu Wenbian Chan Master (no transmission) Tianning Xiangchu Daogan Chan Master (same) Lineage of Wushi Jiefeng Yu Monk Fuhui Ke'an Monk Lineage of Tieguan Shu Chan Master Jingci Nichuan Shun Chan Master Lineage of Haiyun Ke'an Lang Chan Master Hua'an Man Chan Master (no transmission) Lineage of Yi'an Xuan Chan Master Yunxi An Chan Master (no transmission) 24th Generation from Dajian Lineage of Tientong Liaotang Yi Chan Master Jingshan Jingzhong Puzhuang Chan Master Lineage of Ruiyan Shuzhong Yun Chan Master Linggu Yuanji Juding Chan Master Lineage of Shouchang Bieyuan Yuan Chan Master Tientong Zuo'an Yuanliang Chan Master (no transmission) Lineage of Lingyan Nantang Yu Chan Master Jinshan Mu'an Wenkang Chan Master Lingyan Tianzhang Wenhuan Chan Master Lineage of Huqiu Zhongxing Fu Chan Master Huqiu Song'an Zhen Chan Master (no transmission) Lineage of Jingshan Nanchu Yue Chan Master Lingyin Jianxin Laifu Chan Master Chengtian Yezhou Daojian Chan Master (no transmission) Lineage of Longxiang Fuzhong Xin Chan Master Wanshou Tianxu Zongzhi Chan Master (no transmission) Lineage of Tientong Zhengzong Kuang Chan Master Daochang Zhufang Mulian Chan Master Lineage of Longxiang Tanfang Zhong Chan Master Jianyan Lanjiang Qingchu Chan Master Lineage of Tianmu Zhongfeng Ben Chan Master Shengshou Qianyan Yuanchang Chan Master Shilin Tianru Weize Chan Master Lineage of Jingci Pingshan Lin Chan Master Tianjie Yidao Yijian Chan Master (no transmission) Tianjie Zhi'an Dexiang Chan Master Lineage of Huqiu Juzhong Ning Chan Master Huqiu Daoli Zhong Chan Master (no transmission) 25th Generation from Dajian Lineage of Shengshou Qianyan Chang Chan Master Saint

恩萬峰和尚　松隱唯庵德然禪師　　無相居士學士宗濂(無傳) 五燈會元補遺大鑒下第十七世　華藏明極祚禪師法嗣(祚嗣自得暉) 　　靈隱東谷光禪師　雪竇足庵鑒禪師法嗣(鑒嗣大體玶) 　　天童長翁如凈禪師　黃龍牧庵忠禪師法嗣(忠嗣佛眼遠) 　　慈化普庵印肅禪師　華藏民禪師法嗣(民嗣圓悟勤) 　　徑山石橋可宣禪師　大慧杲禪師法嗣(杲嗣圓悟勤) 　　徑山大禪了明禪師　徑山無等有才禪師　　徑山云庵祖慶禪師　仰山圓禪師　　感山云臥曉瑩禪師　桐江大悲間禪師　　廉苑無言信禪師　舟峰庵主　　懷玉山宣首座　修仰書記　　關西尼真如　祖麟道者　　無際道人　超宗道人　靈隱瞎堂遠禪師法嗣(遠嗣圓悟勤) 　　湖隱濟顛書記　慈照純禪師法嗣(純嗣天寧黨　黨嗣白水白　白嗣毗陵真　真嗣泐潭月　月嗣　　瑯玡覺) 　　洞林寶禪師未詳承嗣附　　佛光道悟禪師　玄冥顗禪師　　靈云省庵思禪師　壽昌絕照輝禪師　　圓通思庵睿禪師　王文獻公　　丁安人

增集續傳燈錄目錄(終)

No. 1574

增集續傳燈錄卷第一

徑山興聖萬壽禪寺前住持比丘吳郡文琇集

大鑒下第十八世

天童

【現代漢語翻譯】現代漢語譯本恩萬峰和尚，松隱唯庵德然禪師無相居士學士宗濂（無傳）五燈會元補遺大鑒下第十七世華藏明極祚禪師法嗣（祚嗣自得暉）靈隱東谷光禪師雪竇足庵鑒禪師法嗣（鑒嗣大體玶）天童長翁如凈禪師黃龍牧庵忠禪師法嗣（忠嗣佛眼遠）慈化普庵印肅禪師華**禪師法嗣（民嗣圓悟勤）徑山石橋可宣禪師大慧杲禪師法嗣（杲嗣圓悟勤）徑山大禪了明禪師，逕山無等有才禪師徑山云庵祖慶禪師，仰山圓禪師感山云臥曉瑩禪師，桐江大悲間禪師廉苑無言信禪師，舟峰庵主懷玉山宣首座，修仰書記關西尼真如，祖麟道者無際道人，超宗道人靈隱瞎堂遠禪師法嗣（遠嗣圓悟勤）湖隱濟顛書記慈照純禪師法嗣（純嗣天寧黨，黨嗣白水白，白嗣毗陵真，真嗣泐潭月，月嗣瑯玡覺）洞林寶禪師未詳承嗣附佛光道悟禪師，玄冥顗禪師靈云省庵思禪師，壽昌絕照輝禪師圓通思庵睿禪師，王文獻公丁安人增集續傳燈錄目錄（終） No. 1574 增集續傳燈錄卷第一徑山興聖萬壽禪寺前住持比丘吳郡文琇集大鑒下第十八世天童

【English Translation】 English version En Wanfeng (name of a monk), Songyin Weian Deran (name of a Zen master) Layman Wuxiang, Academician Zong Lian (no transmission) Supplement to the Record of the Five Lamps The Seventeenth Generation from Dajian Lineage of Zen Master Huazang Mingji Zuo (Zuo inherited from Dehui) Zen Master Lingyin Donggu Guang Lineage of Zen Master Xuedou Zu'an Jian (Jian inherited from Da Ti Ping) Zen Master Tiantong Changweng Rujing Lineage of Zen Master Huanglong Mu'an Zhong (Zhong inherited from Foyan Yuan) Zen Master Cihua Pu'an Yin Su Lineage of Zen Master Hua** (Min inherited from Yuanwu Qin) Zen Master Jingshan Shiqiao Kexuan Lineage of Zen Master Dahui Gao (Gao inherited from Yuanwu Qin) Zen Master Jingshan Da Chan Liaoming, Zen Master Jingshan Wudeng Youcai Zen Master Jingshan Yun'an Zuqing, Zen Master Yangshan Yuan Zen Master Ganshan Yunwo Xiaoying, Zen Master Tongjiang Dabei Jian Zen Master Lian Yuan Wuyan Xin, Abbot of Zhoufeng Head Monk Xuan of Mount Huaiyu, Secretary Xiuyang Nun Zhenru of Guanxi, Taoist Zulin Taoist Wuji, Taoist Chaozong Lineage of Zen Master Lingyin Xiatang Yuan (Yuan inherited from Yuanwu Qin) Secretary Jidian of Lake Hermitage Lineage of Zen Master Cizhao Chun (Chun inherited from Tianning Dang, Dang inherited from Baishui Bai, Bai inherited from Piling Zhen, Zhen inherited from Letan Yue, Yue inherited from Langya Jue) Zen Master Donglin Bao Lineage Unknown Zen Master Foguang Daowu, Zen Master Xuanming Yi Zen Master Lingyun Sheng'an Si, Zen Master Shouchang Juezhao Hui Zen Master Yuantong Si'an Rui, Wang Wenxian Gong Ding Anren Supplemented and Collected Continued Record of the Transmission of the Lamp (End) No. 1574 Supplemented and Collected Continued Record of the Transmission of the Lamp, Volume 1 Collected by Wu Jun Wenxiu, Former Abbot of Jingshan Xingsheng Wanshou Zen Monastery, Bhiksu The Eighteenth Generation from Dajian Tiantong

應庵華禪師法嗣

○四明天童密庵咸杰禪師

福州鄭氏子。母夢廬山老僧入舍而生。自幼穎悟。出家為僧不憚遊行。遍參知識。后謁應庵于衡之明果。庵孤硬難入。屢遭呵。一日庵問如何是正法眼。師遽答曰破沙盆。庵頷。之未幾辭回省親。庵送以偈曰。大徹投機句。當陽廓頂門。相從今四載。徴詰洞無痕。雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破沙盆。此行將省覲。切忌便垛根。吾有末後句。待歸要汝遵。出世衡之烏巨。次遷祥符蔣山華藏。未幾詔住徑山靈隱。晚居太白。僧問虛空消殞時如何。師曰罪不重科。上堂。牛頭橫說豎說。不知有向上關棙子。有般漆桶輩東西不辨南北不分。便問如何是向上關棙子。何異開眼尿床。華藏有一轉語不在向上向下。千手大悲摸索不著。雨寒無處曬㫰(力黨反。明也)。今日普請佈施大眾。良久曰。達磨大師無當門齒。上堂。世尊不說說。拗曲作直。迦葉不聞聞。望空啟告。馬祖即心即佛。懸羊頭賣狗肉。趙州勘庵主。貴買賤賣。分文不直。祇如文殊是七佛之師。因甚出女子定不得。河天月暈魚生子。槲葉風微鹿養茸。上堂。卓拄杖曰。迷時只迷這個。復卓一下曰。悟時祇悟這個。迷悟雙忘。𠬁(音糞)掃堆頭重添搕𢶍。莫有向東涌西沒全機獨脫處道得一向底

【現代漢語翻譯】現代漢語譯本應庵華禪師的法嗣

四明天童密庵咸杰禪師

福州鄭氏之子。母親夢見廬山的老僧進入家中而生。自幼就聰慧穎悟。出家為僧不怕勞苦，遍訪名師。後來在衡州的明果寺拜見應庵禪師。應庵禪師為人孤僻剛硬難以接近，密庵禪師屢次遭到呵斥。一天，應庵禪師問：『如何是正法眼？』密庵禪師立刻回答說：『破沙盆。』應庵禪師點頭認可。不久，密庵禪師告辭回去探望父母。應庵禪師贈詩一首：『大徹投機句，當陽廓頂門。相從今四載，徴詰洞無痕。雖未付缽袋，氣宇吞乾坤。卻把正法眼，喚作破沙盆。此行將省覲，切忌便垛根。吾有末後句，待歸要汝遵。』之後密庵禪師在衡州的烏巨山開山說法，之後遷往祥符蔣山的華藏寺。不久，奉詔住持徑山的靈隱寺。晚年居住在太白山。有僧人問：『虛空消殞時如何？』密庵禪師說：『罪不重科。』上堂說法時，密庵禪師說：『牛頭禪師橫說豎說，不知還有向上的一道關卡。有那些像漆桶一樣的人，東西不辨，南北不分，便問什麼是向上的一道關卡，這和睜著眼睛在床上尿尿有什麼區別？華藏寺有一句轉語，不在向上，也不在向下，千手大悲菩薩也摸索不著。雨寒無處曬太陽。今日普請佈施大眾。』良久，又說：『達磨(Bodhidharma)大師沒有當門牙。』上堂說法時，密庵禪師說：『世尊(Buddha)說不說，是拗曲作直。迦葉(Kāśyapa)不聞聞，是望空啟告。馬祖(Mazu Daoyi)說即心即佛，是懸羊頭賣狗肉。趙州(Zhaozhou Congshen)勘驗庵主，是貴買賤賣，分文不值。就像文殊(Manjusri)是七佛之師，為什麼出不了女子之定？河天月暈魚生子，槲葉風微鹿養茸。』上堂說法時，密庵禪師拄著拄杖說：『迷惑時只迷惑這個。』又拄了一下說：『覺悟時只覺悟這個。』迷惑和覺悟都忘記了，在糞掃堆上又添了一層污垢。莫非有向東涌西沒，全機獨脫之處，說得出一向底道理？』

【English Translation】 English version Successor of Chan Master Ying'an Hua

Chan Master Mian Xianjie of Tiantong Temple, Siming

He was a son of the Zheng family of Fuzhou. His mother dreamed of an old monk from Mount Lu entering her house, and he was born. From a young age, he was intelligent and insightful. He left home to become a monk and did not fear hardship, widely seeking knowledge. Later, he visited Chan Master Ying'an at Mingguo Temple in Hengzhou. Ying'an was solitary and stern, difficult to approach, and Mian was repeatedly scolded. One day, Ying'an asked, 'What is the true Dharma eye?' Mian immediately replied, 'A broken sand bowl.' Ying'an nodded in approval. Not long after, Mian bid farewell to visit his parents. Ying'an sent him off with a verse: 'A thoroughly insightful phrase, openly clears the crown of the head. Having been together for four years, inquiries leave no trace. Although the bowl has not been passed, his spirit swallows heaven and earth. Yet, the true Dharma eye is called a broken sand bowl. This journey is to visit parents, be careful not to pile up roots. I have a final saying, wait for your return to follow it.' Afterward, Chan Master Mian opened a mountain to preach at Wuju Mountain in Hengzhou, and later moved to Huazang Temple in Jiangshan, Xiangfu. Soon after, he was ordered to reside at Lingyin Temple in Jingshan. In his later years, he lived on Mount Taibai. A monk asked, 'What happens when emptiness vanishes?' Mian said, 'The crime is not severely punished.' During an assembly, Chan Master Mian said, 'Master Niutou speaks horizontally and vertically, not knowing there is an upward barrier. There are those who are like lacquer buckets, unable to distinguish east from west, north from south, and ask what is the upward barrier, what difference is there from opening your eyes and wetting the bed? Huazang Temple has a turning phrase, not upward, not downward, even the Thousand-Handed Great Compassion Bodhisattva cannot find it. The rain is cold and there is nowhere to bask in the sun. Today, I am universally requesting donations from the assembly.' After a long pause, he said, 'Bodhidharma (達磨) has no front teeth.' During an assembly, Chan Master Mian said, 'The World-Honored One (世尊) speaks without speaking, bending the crooked to make it straight. Kāśyapa (迦葉) hears without hearing, making a report to the empty sky. Mazu (馬祖) says the mind is Buddha, hanging a sheep's head to sell dog meat. Zhaozhou (趙州) examines the abbot, buying dear and selling cheap, not worth a penny. Just like Manjusri (文殊) is the teacher of the seven Buddhas, why can't he emerge from the samadhi of a woman? A halo around the moon over the river means fish will be born, the oak leaves rustle in the breeze and deer grow antlers.' During an assembly, Chan Master Mian struck his staff and said, 'When deluded, only be deluded by this.' He struck it again and said, 'When enlightened, only be enlightened by this.' Forgetting both delusion and enlightenment, adding another layer of filth to the dung heap. Could there be a place where one surges east and disappears west, where the whole mechanism is uniquely detached, able to speak a consistent truth?'

么。若道不得。華藏自道去也。擲拄杖曰。三十年後。上堂。舉金峰和尚示眾云。老僧二十年前有老婆心。二十年後無老婆心。時有僧問。如何是和尚二十年前有老婆心。峰云問凡答凡問聖答聖。曰如何是二十年後無老婆心。峰云問凡不答凡問聖不答聖。師曰。烏巨當時若見。但冷笑兩聲。這老漢忽若瞥地。自然不墮聖凡窠臼。上堂。舉婆子燒庵話。師曰。這個公案叢林中少有拈提者。杰上座裂破面皮不免納敗一上。也要諸方檢點。乃召大眾曰。這婆子洞房深穩水泄不通。偏向枯木上糝花。寒巖中發焰。個僧孤身迥迥慣入洪波。等閑坐斷潑天潮。到底身無涓滴水。子細撿點將來。敲枷打鎖則不無二人。若是佛法未夢見在。烏巨與么提持畢竟意歸何處。良久曰。一把柳絲收不得。和煙搭在玉欄干。上堂。動弦別曲。葉落知秋。舉一明三。目機銖兩。如王秉劍殺活臨時。猶是無風匝匝之波。向上一路千聖把手。共行合入泥犁地獄。正當與么時合作么生。江南兩浙。春寒秋熱。上堂。盡乾坤大地喚作一句子。擔枷帶鎖不喚作一句子。業識茫茫兩頭俱透脫。凈裸裸赤灑灑沒可把。達磨一宗掃土而盡。所以雲門大師道。盡乾坤大地無纖毫過患猶是轉句。不見一法始是半提。更須知有全提底時節。大小云門劍去久矣方乃刻舟。后示

【現代漢語翻譯】現代漢語譯本：如果說不出，就讓華藏自己來說。說完，扔掉拄杖說：『三十年後。』上堂說法，舉金峰和尚開示大眾說：『老僧二十年前有老婆心（指世俗之心），二十年後無老婆心。』當時有僧人問：『如何是和尚二十年前有老婆心？』金峰說：『問凡答凡，問聖答聖。』（指隨順世俗和聖人的提問而回答）又問：『如何是二十年後無老婆心？』金峰說：『問凡不答凡，問聖不答聖。』（指超越世俗和聖人的分別）烏巨禪師當時如果見到，只會冷笑兩聲。這老漢如果忽然醒悟，自然不會落入聖凡的窠臼。上堂說法，舉婆子燒庵的故事。烏巨禪師說：『這個公案叢林中很少有人提出來討論。杰上座即使撕破臉皮也難免失敗一次，也要請各方禪師仔細檢查。』於是召集大眾說：『這婆子的洞房深邃穩固，水都無法滲入，卻偏偏在枯木上撒花，在寒冷的巖石中發出火焰。那個僧人孤身一人，習慣於進入洪大的波濤，輕易地就能截斷滔天的潮水，最終身上卻沒有一滴水。仔細檢查將來，敲枷打鎖的（指受到束縛的）則不乏其人，如果是佛法，則連做夢都沒有夢到。』烏巨這樣提持，最終意歸何處？良久說：『一把柳絲收不住，和著煙霧搭在玉欄桿上。』上堂說法，撥動琴絃改變曲調，樹葉落下知道秋天來臨。舉一例而明白三例，目光敏銳，衡量精準。如同國王掌握寶劍，殺或活都在於一念之間，但這仍然是無風時水面上的波紋。向上一路，千聖（指眾多的聖人）攜手同行，共同進入泥犁地獄（指地獄）。正在這個時候應該怎麼做？江南兩浙，春天寒冷，秋天炎熱。上堂說法，將整個乾坤大地都看作一句話，戴著枷鎖不看作一句話。業識茫茫，兩頭都透脫，乾乾淨淨，赤裸裸，沒有什麼可以把握。達磨（Bodhidharma）一宗被掃地出門，所以雲門大師說：『整個乾坤大地沒有絲毫過患，這仍然是轉句。不見一法，才算是半提。』更要知道有全提的時候，雲門劍（指雲門宗的禪法）離開很久了，現在才來刻舟求劍（比喻拘泥守舊，不知變通）。後來的開示。

【English Translation】 English version: If you cannot say it, then let Huazang (華藏, the Womb Treasury) say it himself.' He threw his staff and said, 'Thirty years later.' Ascending the hall, he cited Zen Master Jinfeng's (金峰, Golden Peak) instruction to the assembly: 'This old monk had the mind of a wife (老婆心, referring to worldly concerns) twenty years ago, and has no mind of a wife twenty years later.' At that time, a monk asked, 'What is the Zen Master's mind of a wife twenty years ago?' Jinfeng said, 'Answer the mundane with the mundane, answer the sacred with the sacred.' (問凡答凡問聖答聖, meaning to respond according to the questioner's level). He asked, 'What is the mind of no wife twenty years later?' Jinfeng said, 'Do not answer the mundane with the mundane, do not answer the sacred with the sacred.' (問凡不答凡問聖不答聖, meaning to transcend the distinction between the mundane and the sacred) If Zen Master Wuju (烏巨) had seen this at that time, he would have just given two cold laughs. If this old man suddenly awakened, he would naturally not fall into the trap of the sacred and the mundane. Ascending the hall, he cited the story of the old woman burning down the hermitage. Zen Master Wuju said, 'This case is rarely discussed in the monastic community. Even if Zen Seat Jie (杰上座) tears his face, he cannot avoid admitting defeat once. I also ask all of you to examine it carefully.' Then he summoned the assembly and said, 'This old woman's chamber is deep and secure, not even water can seep through, yet she insists on scattering flowers on withered trees and igniting flames in cold rocks. That monk, alone and aloof, is accustomed to entering vast waves, easily cutting off the overwhelming tide, yet ultimately has not a drop of water on his body.' Examine it carefully in the future; there will be no shortage of those who are shackled and locked up (敲枷打鎖, referring to being bound by limitations), but as for the Buddhadharma, they have not even dreamed of it. Where does Wuju's (烏巨) upholding of this ultimately lead? After a long silence, he said, 'A handful of willow strands cannot be gathered, and are draped with the smoke on the jade balustrade.' Ascending the hall, plucking the strings changes the tune, the falling leaves know that autumn has arrived. Understanding three things from one example, sharp eyes, precise measurement. Like a king wielding a sword, killing or giving life is in the moment, but this is still the ripple on the water when there is no wind. On the upward path, a thousand sages (千聖, referring to numerous sages) walk hand in hand, together entering the Naraka hell (泥犁地獄, referring to hell). What should be done at this very moment? In Jiangnan (江南) and Liangzhe (兩浙), spring is cold and autumn is hot. Ascending the hall, consider the entire universe as one phrase, do not consider wearing shackles as one phrase. Karmic consciousness is vast and boundless, both ends are completely broken through, clean and bare, with nothing to grasp. The lineage of Bodhidharma (達磨) has been swept out the door, so Zen Master Yunmen (雲門) said, 'The entire universe has no fault, this is still a turning phrase. Not seeing a single dharma is only half the lifting.' You must also know that there is a time for the complete lifting. Yunmen's sword (雲門劍, referring to the Chan teachings of the Yunmen school) has been gone for a long time, and now we are carving a boat to find the sword (刻舟求劍, an idiom meaning to stick to old ways and be inflexible). Later instructions.

寂。塔于寺之中峰。

○南書記

福州人。久依應庵。于趙州狗子無佛性話豁然契悟。有偈曰。狗子無佛性。羅睺星入命。不是打殺人。被人打殺定。庵見喜其脫略。紹興末終於歸宗。

○侍郎李浩居士

字德遠。號正信。幼閱首楞嚴經如遊舊國。志而不忘。造明果投誠入室。應庵揕(知鴆反。擊也)其胸曰。侍郎死後向甚麼處去。公駭然汗下。庵喝出。公退參。不旬日竟躋堂奧。以偈寄同參嚴康朝曰。門有孫臏鋪。家存甘贄妻。夜眠還早起。誰悟復誰迷。庵見稱喜。有鬻胭脂者亦久參應庵。頗自負。公贈之偈曰。不塗紅粉自風流。往往禪徒到此休。透過古今圈䙡后。卻來這裡吃拳頭。

○衢州光孝百拙善登禪師

和州烏江閔氏子。住后僧問。世尊生下一手指天一手指地。雲天上天下唯吾獨尊。意旨如何。師云。一人傳虛萬人傳實。僧云。有意氣時添意氣。不風流處也風流。師云讚歎也讚歎不及。僧云。只如雲門大師道。我當時若見一棒打殺與狗子吃。貴圖天下太平。畢竟具什麼眼目。師云腦後薦取。上堂。白日鬧浩浩。夜后靜悄悄。長廊走波波。步步無欠少。不識主人翁。全身入荒草。撞著傅大士。問訊維摩老。臥疾毗耶城。幾個知天曉。若是過量人。不向那邊討。為什麼如

【現代漢語翻譯】現代漢語譯本：寂。塔位於寺廟的中央山峰。

○南書記

福州人。長期跟隨應庵禪師。因趙州『狗子無佛性』的話而豁然開悟。作偈說：『狗子無佛性，羅睺星入命。不是打殺人，被人打殺定。』應庵禪師見后，喜歡他的灑脫。紹興年間（1131-1162）末期在歸宗寺圓寂。

○侍郎李浩居士

字德遠，號正信。年幼時閱讀《首楞嚴經》（Śūraṅgama Sūtra），如同回到故鄉一般，念念不忘。前往明果處投誠入門。應庵禪師擊打（揕）他的胸口說：『侍郎死後要去哪裡？』李浩驚恐汗下。應庵禪師喝斥而出。李浩退下後參禪，不到十天就登堂入室。作偈寄給同參嚴康朝說：『門有孫臏鋪，家存甘贄妻。夜眠還早起，誰悟復誰迷？』應庵禪師見后稱讚。有個賣胭脂的人也長期跟隨應庵禪師參禪，頗為自負。李浩贈給他偈語說：『不塗紅粉自風流，往往禪徒到此休。透過古今圈䙡后，卻來這裡吃拳頭。』

○衢州光孝百拙善登禪師

和州烏江人，姓閔。住持光孝寺后，有僧人問：『世尊生下一手指天一手指地，說天上天下唯吾獨尊，意旨如何？』禪師說：『一人傳虛萬人傳實。』僧人說：『有意氣時添意氣，不風流處也風流。』禪師說：『讚歎也讚歎不及。』僧人說：『就像雲門大師說的，我當時如果見到，一棒打殺餵狗子吃，爲了圖天下太平，到底有什麼眼目？』禪師說：『腦後薦取。』上堂說法：『白日鬧浩浩，夜后靜悄悄。長廊走波波，步步無欠少。不識主人翁，全身入荒草。撞著傅大士（Fu Daishi），問訊維摩老（Vimalakirti）。臥疾毗耶城（Vaishali），幾個知天曉。若是過量人，不向那邊討。為什麼如

【English Translation】 English version: Silence. The stupa is located on the central peak of the temple.

○ Secretary Nan

A native of Fuzhou. He followed Zen Master Ying'an for a long time. He had a sudden enlightenment from Zhaozhou's saying 'Does a dog have Buddha-nature?'. He composed a verse saying: 'A dog has no Buddha-nature, Rahu star enters fate. It's not about killing people, but being killed for sure.' Ying'an was pleased with his unconstrained nature. He passed away at Guizong Temple at the end of the Shaoxing era (1131-1162).

○ Layman Li Hao, Vice Minister

His courtesy name was Deyuan, and his alias was Zhengxin. He read the Śūraṅgama Sūtra (首楞嚴經) in his youth as if returning to his old home, and he never forgot it. He went to Mingguo to sincerely enter his room. Ying'an struck (揕) his chest and said, 'Where will the Vice Minister go after death?' Li Hao was frightened and sweated. Ying'an shouted him out. Li Hao retreated and practiced Chan, and in less than ten days, he reached the inner sanctum. He sent a verse to his fellow practitioner Yan Kangchao, saying: 'The door has Sun Bin's shop, the family has Gan Zhi's wife. Sleeping at night and getting up early, who understands and who is confused?' Ying'an praised him upon seeing it. A rouge seller who had also been practicing Chan with Ying'an for a long time was quite self-satisfied. Li Hao gave him a verse saying: 'Without rouge, she is naturally graceful, often Chan followers stop here. After passing through the ancient and modern circles, they come here to receive punches.'

○ Zen Master Shan Deng of Baizhuo at Guangxiao Temple in Quzhou

A native of Wujiang, Hezhou, with the surname Min. After residing at Guangxiao Temple, a monk asked: 'When the World-Honored One was born, he pointed one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am the honored one.' What is the meaning of this?' The Zen master said, 'One person transmits falsehood, ten thousand people transmit truth.' The monk said, 'When there is ambition, add ambition; even where there is no romance, there is romance.' The Zen master said, 'Praise is not enough.' The monk said, 'Just like what Great Master Yunmen said, if I had seen him at that time, I would have killed him with a stick and fed him to the dogs, in order to achieve peace in the world. What kind of eyes does he have?' The Zen master said, 'Recommend him behind the head.' He ascended the hall and gave a Dharma talk: 'The daytime is noisy, the night is quiet. The long corridor walks wave after wave, every step is without lack. Not recognizing the master, the whole body enters the wilderness. Meeting Fu Daishi (傅大士), greeting Vimalakirti (維摩老). Lying ill in the city of Vaishali (毗耶城), how many know the dawn? If you are an excessive person, don't seek it there. Why is it like'

此。喝一喝云。下坡不走。快便難逢。頌香林因僧問如何是衲衣下事曰。香林臘月火燒山。冷淡家風退步看。鬧里忽然輕踏著。方知日午打三更。

○饒州教授嚴康朝

湖州長興人。嘗問道于薦福雪堂。及見應庵于報恩得旨。嘗有頌曰。趙州狗子無佛性。我道狗子佛性有。驀然言下自知歸。從茲不信趙州口。著精神。自抖擻。隨人背後無好手。騎牛覓牛笑殺人。如今始覺從前謬。時大慧在梅陽。嚴以此頌寄呈。大慧答以書。略曰。隨人背後無好手。此八萬四千皆公活路。

育王佛照光禪師法嗣

○杭州靈隱妙峰之善禪師

劉氏子。世居彭城。后徙吳興。高曾大父父皆登膴仕。師生紈綺中。姿性高潔。年十三即辭家祝髮。受業德清齊政院。其師教以經論。一覽輒了大意。乃遍參諸大老。時佛照唱道鄮山。師往參禮。以風幡話悟旨。蒙印可。贈以偈曰。今日與君通一線。斬釘截鐵起吾宗。自是辯慧泉涌。然不以此自足。入康廬妙高峰下面壁坐十年。身隱而名彌彰。學者尊之曰妙峰禪師。出世于臺之慧因鴻福萬年諸剎。退皋(與皋同)亭劉寺者又十餘年。大略如在妙峰時。其徒推迫不已。復領明之瑞巖蘇之萬壽常之華藏。晚至靈隱亦非所樂。露隱密邇于闕。輪蹄湊集。師掩戶若不聞一無所將

【現代漢語翻譯】此。喝一喝云。下坡不走。快便難逢。頌香林因僧問如何是衲衣下事曰。香林臘月火燒山。冷淡家風退步看。鬧里忽然輕踏著。方知日午打三更。

○饒州教授嚴康朝

湖州長興人。嘗問道于薦福雪堂。及見應庵于報恩得旨。嘗有頌曰。趙州狗子無佛性。我道狗子佛性有。驀然言下自知歸。從茲不信趙州口。著精神。自抖擻。隨人背後無好手。騎牛覓牛笑殺人。如今始覺從前謬。時大慧在梅陽。嚴以此頌寄呈。大慧答以書。略曰。隨人背後無好手。此八萬四千皆公活路。

育王佛照光禪師法嗣

○杭州靈隱妙峰之善禪師

劉氏子。世居彭城。后徙吳興。高曾大父父皆登膴仕。師生紈綺中。姿性高潔。年十三即辭家祝髮。受業德清齊政院。其師教以經論。一覽輒了大意。乃遍參諸大老。時佛照唱道鄮山。師往參禮。以風幡話悟旨。蒙印可。贈以偈曰。今日與君通一線。斬釘截鐵起吾宗。自是辯慧泉涌。然不以此自足。入康廬妙高峰下面壁坐十年。身隱而名彌彰。學者尊之曰妙峰禪師。出世于臺之慧因鴻福萬年諸剎。退皋(與皋同)亭劉寺者又十餘年。大略如在妙峰時。其徒推迫不已。復領明之瑞巖蘇之萬壽常之華藏。晚至靈隱亦非所樂。露隱密邇于闕。輪蹄湊集。師掩戶若不聞一無所將

【English Translation】 This. Drink a drink and say. Don't walk downhill. It's rare to be quick and convenient. A verse on Xianglin's response to a monk's question about the matter beneath the kasaya (monk's robe): 'Xianglin's mountain burns in the twelfth month. With a cold and indifferent family style, watch from a step back. Suddenly stepping lightly in the midst of the noise, only then do you realize it's midday striking the third watch.'

○ Yan Kangchao, Professor of Raozhou

A native of Changxing in Huzhou. He once inquired about the Way at Xuetang in Jianfu, and upon seeing Ying'an at Bao'en, he attained understanding. He once had a verse that said: 'Zhaozhou's dog has no Buddha-nature. I say the dog has Buddha-nature. Suddenly, upon hearing these words, he knew where to return. From then on, he didn't believe Zhaozhou's words. Put forth your spirit, rouse yourself. Following behind others, there are no good hands. Riding an ox to find an ox is laughable. Only now do I realize my past mistakes.' At that time, Dahui was in Meiyang. Yan sent this verse to him. Dahui replied with a letter, saying roughly: 'Following behind others, there are no good hands. These eighty-four thousand are all your living paths.'

Successor of Zen Master Fozhao Guang of Yuwang

○ Zen Master Miaofeng Zhishan of Lingyin Temple in Hangzhou

A son of the Liu family, who lived in Pengcheng and later moved to Wuxing. His ancestors and father all held high office. The master was born into a life of luxury, with a noble and pure nature. At the age of thirteen, he left home to have his head shaved and studied at the Qizheng Monastery in Deqing. His teacher taught him scriptures and treatises, and he immediately grasped the main ideas. Then he widely visited various great masters. At that time, Fozhao was expounding the Way on Mount Mao. The master went to pay his respects and understood the meaning through the story of the wind and the pennant. He received endorsement and was given a verse: 'Today I connect a line with you, cutting through nails and iron to raise my lineage. From then on, his eloquence and wisdom flowed like a spring. However, he was not satisfied with this and entered Kanglu's Miaogaofeng, sitting facing the wall for ten years. His body was hidden, but his name became more prominent. Scholars respected him as Zen Master Miaofeng. He emerged to teach at various monasteries such as Huayin, Hongfu, and Wannian in Tai, and Liuting and Liu Temple for more than ten years, roughly as he had been at Miaofeng. His disciples urged him incessantly, and he again led Ruiyan in Ming, Wanshou in Su, and Huazang in Chang. Late in life, he arrived at Lingyin, which was also not to his liking. Exposed and hidden, close to the palace, carriages and horses gathered. The master closed his door as if he heard nothing and brought nothing with him.

迎。公卿貴人或見之寒溫而已。會天童虛席。時鄭清之秉鈞軸謂非師莫宜居。因勉師行。師答曰。老僧年逾耄矣。尚夜行不休乎。鄭公高之。僧問如何是不入眾流句。師曰烏龜鉆破壁。僧云如何是妙體無私句。師曰百疋馬中一頭驢。僧云如何是瞬目揚眉句。師曰花雨巖前石點頭。僧問如何是奇特事。師云紫薇花下紫薇郎。僧云學人不會。師云三十年後。上堂。以拂子擊禪床左邊云。這裡是鑊湯爐炭。擊右邊云。這裡是劍樹刀山。前面是觀音勢至。後面是文殊普賢。中間一著還知落處么。又擊云。毗婆尸佛早留心。直至如今不得妙。上堂。久參高士。眼空四海。鼻孔遼天。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。上堂。談玄說妙事如麻。添得時人眼裡花。赤骨律窮捱得人。潑浪潑賴是生涯。懸羊頭。賣狗肉。吃私酒。臥官街。笑倒籬根破草鞋。上堂。舉雲門普請般柴次。乃拋下柴片云。一大藏教只說者個。師拈云。雲門只見錐頭利。不見鑿頭方。師喜誘其徒未嘗厲聲色。然一經指授輒心融神化。充然皆有得。將示寂。澡身趺坐書偈云。來也如是。去也如是。來去一如。清風萬里。遂逝。實端平二年九月二十八日。壽八十四。臘七十一。塔靈隱之

{ "translations": [ "現代漢語譯本：", "迎接。公卿貴人有時見到他，只是簡單地問候一下。適逢天童寺住持的位置空缺，當時執掌朝政的鄭清之認為，除了這位禪師，沒有人更適合擔任。因此勸勉禪師前去。禪師回答說：『老僧我已經年過八十，難道還要在黑夜裡不停地趕路嗎？』鄭清之非常敬重他。", "有僧人問：『如何是不入眾流句？』禪師說：『烏龜鉆破壁。』僧人問：『如何是妙體無私句？』禪師說：『百匹馬中一頭驢。』僧人問：『如何是瞬目揚眉句？』禪師說：『花雨巖前石點頭。』僧人問：『如何是奇特事？』禪師說：『紫薇花下紫薇郎。』僧人說：『學人不會。』禪師說：『三十年後。』", "禪師上堂說法，用拂子敲擊禪床左邊說：『這裡是鑊湯爐炭。』敲擊右邊說：『這裡是劍樹刀山。』前面是觀音（Avalokiteśvara，意為觀世音）和勢至（Mahāsthāmaprāpta，意為大勢至），後面是文殊（Mañjuśrī，意為文殊師利）和普賢（Samantabhadra，意為普賢）。中間這一著，還知道落在哪裡嗎？』又敲擊說：『毗婆尸佛（Vipaśyin，過去七佛之一）早就留心，直到如今也沒有得到妙處。』", "禪師上堂說法，說：『長久參禪的高士，眼空四海，鼻孔朝天。見也見得親切，說也說得親切，行也行得親切，用也用得親切，只是不認識老僧的拄杖子在哪裡。』為什麼呢？『將要堆成九仞高的山，卻不肯再進一步，填上一筐土。』", "禪師上堂說法，說：『談玄說妙的事情多如麻，只是給世人的眼裡增添了花。赤骨律窮困潦倒，勉強捱過日子，放浪形骸是他的生涯。懸掛羊頭，賣的卻是狗肉，喝的是私釀的酒，睡在官府的街道上，笑倒了籬笆根旁的破草鞋。』", "禪師上堂說法，舉雲門文偃禪師普請搬柴這件事，於是拋下柴片說：『一大藏教（Tripitaka，意為三藏）只是說了這個。』禪師拈起柴片說：『雲門禪師只看見錐子的尖利，沒有看見鑿子的方正。』", "禪師喜好誘導他的弟子，從來沒有嚴厲的言辭和臉色。然而一旦經過他的指點傳授，弟子們立刻心領神會，精神煥發，都感到有所得。臨將圓寂時，沐浴身體，跏趺而坐，寫下偈語說：『來也如是，去也如是，來去一如，清風萬里。』於是圓寂。實際上是端平二年（1235年）九月二十八日，享年八十四歲，僧臘七十一年。安葬在靈隱寺的塔中。", "english_translations": [ "English version:", "He was greeted. High officials and nobles would sometimes see him and simply offer a brief greeting. It happened that the position of abbot at Tiantong Temple was vacant. At that time, Zheng Qingzhi, who held the reins of power, believed that no one was more suitable than the master to take the position. Therefore, he urged the master to go. The master replied, 'This old monk is already over eighty years old. Should I still be traveling tirelessly in the dark?' Zheng Qingzhi greatly respected him.", "A monk asked, 'What is the phrase that does not enter the common stream?' The master said, 'A turtle drills through a wall.' The monk asked, 'What is the phrase of the wondrous body without selfishness?' The master said, 'A donkey among a hundred horses.' The monk asked, 'What is the phrase of a blink of an eye and raising the eyebrows?' The master said, 'Stones nod in front of the Flower Rain Cliff.' The monk asked, 'What is the extraordinary thing?' The master said, 'A purple gentleman under the crape myrtle flower.' The monk said, 'This student does not understand.' The master said, 'Thirty years later.'", "The master ascended the hall to preach, striking the left side of the Zen seat with a whisk and saying, 'Here is a cauldron of boiling water and a charcoal furnace.' Striking the right side, he said, 'Here are the sword trees and knife mountains.' In front are Avalokiteśvara (觀世音, meaning 'The one who perceives the sounds of the world') and Mahāsthāmaprāpta (大勢至, meaning 'Great Strength Arrived'), and behind are Mañjuśrī (文殊師利) and Samantabhadra (普賢). In the middle, do you know where it lands?' He struck again and said, 'Vipaśyin Buddha (毗婆尸佛, one of the past seven Buddhas) paid attention long ago, but has not attained the subtlety even now.'", "The master ascended the hall to preach, saying, 'A high-minded scholar who has long practiced Zen has eyes that empty the four seas and nostrils that face the sky. Seeing is intimate, speaking is intimate, acting is intimate, using is intimate, but he simply does not recognize where the old monk's staff is.' Why? 'About to build a mountain of nine ren (仞, ancient unit of length), but unwilling to advance further and fill it with a basket of earth.'", "The master ascended the hall to preach, saying, 'Talking about the mysterious and speaking of the wonderful are as numerous as hemp, only adding flowers to the eyes of the world. Chigulu (赤骨律) is poor and destitute, barely eking out a living, and living a dissolute life is his career. Hanging a sheep's head, but selling dog meat, drinking private wine, sleeping on the official street, laughing at the broken straw sandals by the root of the fence.'", "The master ascended the hall to preach, citing the event of Zen Master Yunmen Wenyan (雲門文偃) universally requesting to carry firewood, and then throwing down the pieces of firewood, saying, 'The entire Tripitaka (一大藏教, meaning 'Three Baskets') only speaks of this.' The master picked up the firewood and said, 'Zen Master Yunmen only saw the sharpness of the awl, but did not see the squareness of the chisel.'", "The master liked to guide his disciples and never had harsh words or expressions. However, once they were instructed and taught by him, the disciples immediately understood and their spirits were invigorated, and they all felt that they had gained something. When he was about to enter parinirvana, he bathed his body, sat in the lotus position, and wrote a verse saying, 'Coming is like this, going is like this, coming and going are one, a clear breeze for ten thousand miles.' Then he entered parinirvana. In reality, it was the twenty-eighth day of the ninth month of the second year of Duanping (端平二年, 1235), at the age of eighty-four, with seventy-one years as a monk. He was buried in the pagoda of Lingyin Temple (靈隱寺)." ] }

西岡。鄭公銘其塔。

○杭州凈慈北澗居簡禪師

字敬叟。潼川龍氏。世業儒。資質穎異。幼見佛書必端坐。默觀如宿習。依邑之廣福院圓澄得度。參別峰涂毒于徑山。沉默自究。一日𨵃卍庵語有省。遽往育王見佛照機契。自是往來其門十五年。一時社中耆碩忘年與交。走江西訪諸祖遺蹟。瑩仲溫嘗掌大慧之記庵于羅湖。纂所聞完成的書。發揮祖道。與師議論大奇之。以大慧居洋嶼庵竹篦付之。師巽(順也)焉。久之出世臺之般若。遷報恩。英衲爭附。儒碩竹巖錢公水心葉公莫不推重大參。真西山時為江東部使者。虛東林命之。以疾辭。乃于飛來峰北澗掃一室居十年。人不敢以字稱。因以北澗稱之。起應霅之鐵佛西余常之顯慶碧雲蘇之慧日湖之道場。奉旨遷凈慈。所至道化大行。垂老不倦槌拂。結夏上堂。以大圓覺為我伽藍。身心安居平等性智。吃官酒臥官街。當處死當處埋。本來無位次。何用強安排。上堂。云巖二十年在藥山只明此事。澄潭不許蒼龍蟠。趙州除二時粥飯外不雜用心。兔子何曾離得窟。鑄成鐵硯欲磨穿。還他萬里功名骨。上堂。先佛照道。棒頭撥著活衲僧。正法眼藏增高價。北澗則不然。棒頭撥著活衲僧。正法眼藏瓦解冰銷。且道與先佛照是同是別。嘗頌楞嚴經六解一亡云。六用無功信不通

。一時分付與春風。篆煙一縷閑清晝。百鳥不來花自紅。辟一室以居。名曰薤室。作賦以自見。趙節齋奏師補處靈隱。師笑曰吾日迫矣。乃舉天童癡絕沖。淳祐丙午春示疾。三月二十八日索紙筆偈于紙尾。復書四月一日珍重六字。呼諸徒誡之曰。時不待人以道自勵。吾世緣余兩日耳。至期昧爽索浴。浴罷若假寐然。視之已逝矣。壽八十三。臘六十二。葬全身於月堂昌禪師塔側。遵治命也。

○杭州徑山浙翁如琰禪師

臺州周氏子。幼岐嶷穎悟邁倫。上堂。舉乾峰因僧問十方薄伽梵一路涅槃門未審路頭在什麼處。峰以拄杖畫云在這裡。后僧請益雲門。門拈起扇子云。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。會么。師云。唱愈高。和愈峻。還他二老。若是十方薄伽梵一路涅槃門。總未踏著在。上堂。拈拄杖云。蔣山喚這個作拄杖子。諸人亦喚這個作拄杖子。還有緇素也無。闌干雖共倚。山色不同觀。

○四明天童無際了派禪師

上堂。三五十五。月圓當戶。然雖匝地普天。要且秋毫不露。對景憑誰話此心。令人翻憶寒山子。上堂。諸人十二時中。上來下去。折旋俯仰。起居問訊。謾崇恩一點不得。只今坐立儼然。賓主交參。面面相睹。崇恩亦謾諸人一點不得。既然彼此

【現代漢語翻譯】現代漢語譯本：

一時都交付給了春風，一縷篆香在清閑的白日裡飄散。百鳥不來，花兒自顧自地紅艷。開闢一間屋子居住，名為薤室。作賦來表達自己的心志。趙節齋上奏朝廷讓禪師去靈隱寺擔任住持，禪師笑著說：『我的日子不多了。』於是推舉天童癡絕沖禪師。淳祐丙午年（1246年）春天，禪師示現疾病，三月二十八日索要紙筆，在紙尾寫下偈語，又寫下『四月一日珍重』六個字。呼喚眾弟子告誡他們說：『時不我待，要以道自勉。我與世間的緣分只剩下兩天了。』到了期限那天黎明，禪師要求沐浴。沐浴完畢后，好像在假寐一樣，看他已經去世了。享年八十三歲，僧臘六十二年。全身安葬在月堂昌禪師塔旁，這是遵照他的遺命。

○杭州徑山浙翁如琰禪師

是臺州周氏之子，從小就聰慧過人。上堂說法時，舉乾峰禪師的例子：有僧人問乾峰禪師：『十方薄伽梵（Bhagavan，世尊）一路涅槃門，不知道路頭在什麼地方？』乾峰禪師用拄杖畫了一下說：『就在這裡。』後來僧人又去請教雲門禪師，雲門禪師拿起扇子說：『扇子𨁝跳上三十三天，筑著帝釋（Indra，佛教護法神）的鼻孔。東海鯉魚打一棒，雨像盆倒一樣傾瀉。會么？』浙翁如琰禪師說：『唱得越高，和得越峻。還是他們二位老禪師。如果說是十方薄伽梵一路涅槃門，總還沒有踏著。』上堂說法時，拿起拄杖說：『蔣山稱這個為拄杖子，諸位也稱這個為拄杖子。還有其他稱呼嗎？雖然一起靠著欄桿，但看到的山色卻各不相同。』

○四明天童無際了派禪師

上堂說法時說：『三五十五，月亮正對著門戶。即使照遍大地普天之下，也絲毫沒有顯露。對著眼前的景象，向誰訴說這顆心呢？令人反而想起寒山子。』上堂說法時說：『諸位十二時辰中，上來下去，轉動俯仰，起居問訊，都不能欺瞞崇恩禪師一點點。如今坐立端正，賓主互相參與，面面相覷，崇恩禪師也不能欺瞞諸位一點點。既然彼此』

【English Translation】 English version:

For a moment, everything was entrusted to the spring breeze, and a wisp of incense smoke drifted in the leisurely daylight. The birds did not come, and the flowers bloomed red on their own. He opened a room to live in, named 'Xie Chamber'. He wrote fu (a style of Chinese prose) to express his aspirations. Zhao Jiezai petitioned the court to appoint the Chan master as abbot of Lingyin Temple. The Chan master smiled and said, 'My days are numbered.' So he recommended Chan Master Chi Jue Chong of Tiantong Temple. In the spring of Bingwu year of Chunyou reign (1246), the Chan master showed signs of illness. On the twenty-eighth day of the third month, he asked for paper and brush, and wrote a verse at the end of the paper, and then wrote the six characters 'Cherish April 1st'. He called his disciples and warned them, 'Time waits for no one, encourage yourselves with the Dao. My connection with the world is only two days left.' On the day of the deadline, at dawn, the Chan master asked for a bath. After bathing, he seemed to be dozing off, but when they looked at him, he had already passed away. He lived to be eighty-three years old, with sixty-two years as a monk. His whole body was buried next to the pagoda of Chan Master Yue Tang Chang, according to his will.

○ Chan Master Zhe Weng Ru Yan of Jingshan Temple in Hangzhou

He was a son of the Zhou family in Taizhou, and was intelligent and outstanding since childhood. When he ascended the hall to preach, he cited the example of Chan Master Qianfeng: A monk asked Chan Master Qianfeng, 'The one path to Nirvana (Nirvana, enlightenment) for all Buddhas (Bhagavan, the Blessed One) in the ten directions, where is the starting point of the path?' Chan Master Qianfeng drew with his staff and said, 'It's right here.' Later, the monk went to consult Chan Master Yunmen, who picked up a fan and said, 'The fan jumps up to the thirty-third heaven, bumping into the nostrils of Indra (Indra, a Buddhist protector deity). A carp in the East Sea strikes a blow, and the rain pours down like a basin. Do you understand?' Chan Master Zhe Weng Ru Yan said, 'The singing is higher, and the harmony is steeper. It's still those two old Chan masters. If it is said that the one path to Nirvana for all Buddhas in the ten directions, it has not been stepped on at all.' When he ascended the hall to preach, he picked up his staff and said, 'Jiangshan calls this a staff, and you all call this a staff. Are there any other names? Although we lean on the railing together, the mountain scenery we see is different.'

○ Chan Master Wuji Liaopai of Tiantong Temple in Siming

When he ascended the hall to preach, he said, 'The fifteenth day of the third month, the moon is right in front of the door. Even if it shines all over the earth, it does not reveal anything at all. Facing the scene before your eyes, who do you talk to about this heart? It makes people think of Hanshanzi.' When he ascended the hall to preach, he said, 'All of you, in the twelve periods of the day, going up and down, turning and bowing, rising and living, asking and inquiring, you cannot deceive Chan Master Chongen even a little bit. Now sitting upright, guests and hosts participate with each other, face to face, Chan Master Chongen cannot deceive you even a little bit. Since each other'

不相謾。為什麼自作障礙。喝一喝。因風吹火用力不多。上堂。昨夜安排一段禪。天明起來都忘卻。而今打鼓眾云臻。對面臨時旋捏合。遂回頭喚侍者云。記取者一著。上堂。釋迦老子昔向今辰入大寂。定堪笑天下衲僧刻舟求劍。二千餘年區區不已。崇恩今日不動神機。捩轉瞿曇鼻孔。不圖打草蛇驚。只要大家相見。汝等諸人各宜子細觀瞻莫教蹉過。遂合掌云。不審不審。上堂。佛法在你日用處。在你著衣吃飯處。在你語言酬酢處。在你行住坐臥處。在你屙屎送尿處。擬心思量便不是也。咄。啼得血流無用處。不如緘口過殘春。

○福州東禪智觀禪師

號性空。上堂。舉鹽官國師因僧問如何是本身盧舍那。官云與老僧過凈瓶來。僧將凈瓶至。官云卻安舊處著。僧復來問。官云古佛過去久矣。師云。盲者難以與乎文彩。聵者難以與乎音聲。者僧既不薦來機。國師祇成虛設。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。以拂子畫一畫云。前來葛藤一時畫斷。且道畢竟如何是本身盧舍那。擲拂子下座。上堂。舉保壽和尚開堂日三聖推出一僧公案。師云。眾中商量道。三聖奔流度刃之作。向平地上涌波瀾。保壽疾焰過風之機。向虛空里轟霹靂。二大老各出一隻手扶豎臨濟正法眼藏。

【現代漢語翻譯】現代漢語譯本不要互相欺騙。為什麼自己設定障礙？喝！因風吹火，不需要太大的力氣。上堂說法。昨夜安排了一段禪法，天亮起來全都忘記了。現在敲鼓，大家聚集而來，面對面臨時捏合而成。於是回頭叫侍者說：『記住這一著。』上堂說法。釋迦老子過去在今天進入大寂滅，一定嘲笑天下僧人刻舟求劍，兩千多年來還在那裡徒勞無功。崇恩我今天不動用神機，扭轉瞿曇（釋迦牟尼的別稱）的鼻孔，不圖打草驚蛇，只要大家能夠相見。你們各位都應該仔細觀看，不要錯過。』於是合掌說：『不審，不審。』上堂說法。佛法就在你每天的日常生活中，就在你穿衣吃飯的時候，就在你說話應酬的時候，就在你行走坐臥的時候，就在你拉屎撒尿的時候。如果用心思去思量，那就不是了。咄！啼得血流也沒有用處，不如閉口度過殘春。

福州東禪智觀禪師

法號性空。上堂說法。舉鹽官國師因為僧人問『如何是本身盧舍那（佛的法身）？』鹽官說：『給老僧拿凈瓶來。』僧人將凈瓶拿來。鹽官說：『放回原來的地方。』僧人又來問。鹽官說：『古佛過去很久了。』智觀禪師說：『對於盲人難以談論文采，對於耳聾的人難以談論聲音。』這個僧人既然不理解鹽官的來機，鹽官國師只是徒勞設定。雲門禪師說『沒有朕跡扶不起國師』，雪竇禪師說『一手指天一手指地，爭得無？』也扶不起國師。用拂塵畫一畫說：『前面的葛藤一時畫斷。』且說到底什麼是本身盧舍那？擲下拂塵下座。上堂說法。舉保壽和尚開堂日三聖推出一個僧人的公案。智觀禪師說：『大眾商量說，三聖是奔流度刃之作，向平地上涌起波瀾；保壽是疾焰過風之機，向虛空里轟響霹靂。二位大老各自伸出一隻手扶持臨濟正法眼藏。』

【English Translation】 English version Don't deceive each other. Why create obstacles for yourself? Drink! Blowing on a fire with the wind requires little effort. Ascending the hall to preach. Last night I arranged a section of Chan (Zen) practice, but I forgot it all when I woke up in the morning. Now the drum is beaten, and everyone gathers, improvising face to face. Then he turned to the attendant and said, 'Remember this move.' Ascending the hall to preach. Shakyamuni Buddha entered the Great Nirvana in the past on this day, surely laughing at the monks of the world who are carving a boat to find a sword, fruitlessly toiling for over two thousand years. I, Chong'en, today do not use divine machinery, twisting the nostrils of Gautama (another name for Shakyamuni), not seeking to startle the snake in the grass, but only wanting everyone to meet. All of you should carefully observe and not miss it.' Then he put his palms together and said, 'I don't understand, I don't understand.' Ascending the hall to preach. The Buddha-dharma is in your daily life, in your eating and dressing, in your speech and responses, in your walking, standing, sitting, and lying down, in your defecating and urinating. If you try to think about it with your mind, then it is not it. Alas! Crying blood is useless; it is better to close your mouth and pass the remaining spring.

Zen Master Zhiguan of Dongchan Temple in Fuzhou

His Dharma name was Xingkong (Nature of Emptiness). Ascending the hall to preach. He cited the case of National Teacher Yanguan, where a monk asked, 'What is the Dharmakaya (the body of the Law) of Vairocana (the universal Buddha) itself?' Yanguan said, 'Bring the water bottle to this old monk.' The monk brought the water bottle. Yanguan said, 'Put it back in its original place.' The monk asked again. Yanguan said, 'The ancient Buddha has passed away long ago.' Zen Master Zhiguan said, 'It is difficult to discuss literary elegance with the blind, and difficult to discuss sound with the deaf.' Since this monk did not understand Yanguan's intention, National Teacher Yanguan's setup was in vain. Zen Master Yunmen said, 'Without traces, one cannot support the National Teacher,' and Zen Master Xuedou said, 'One finger pointing to the sky and one finger pointing to the earth, how can there be nothing?' He also cannot support the National Teacher. He drew a line with the whisk and said, 'The previous entanglements are all cut off at once.' Then, what exactly is the Dharmakaya of Vairocana itself? He threw down the whisk and descended from the seat. Ascending the hall to preach. He cited the case of the monk presented by the Three Sages on the opening day of Abbot Baoshou. Zen Master Zhiguan said, 'The assembly discussed that the Three Sages' work was like rushing across a blade, creating waves on flat ground; Baoshou's mechanism was like a swift flame passing through the wind, creating thunder in the empty sky. The two great elders each extended a hand to support the treasury of the Proper Dharma Eye of Linji.'

與么說話要作臨濟兒孫。且緩緩。東禪道。蚊子如何擎大拄。藕絲焉可拄須彌。若是臨濟正法眼藏。端的向二人邊滅卻。

○湖州上方樸翁義铦禪師

天資奇逸。辯博通宗。上堂。舉趙州和尚因僧問狗子還有佛性也無。州云無。師頌云。狗子佛性無。還他大丈夫。是非雖入耳。東壁掛葫蘆。贊達磨像云。一言已出駟難追。賴得君王放過伊。揚子江心航折葦。浪頭何似問頭危。

○四明育王退谷義云禪師

僧問。三聖道我逢人則出。出則不為人。意旨如何。師云東斗西移。云。興化道我逢人則不出。出則便為人。又作么生。師雲南斗北轉。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。殊不知未彀已前中的。早涉遷回了也。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。喝一喝云。若不同床睡。焉知被裡穿。上堂。舉首山拈竹篦示眾云。喚作竹篦則觸。不喚作竹篦則。背汝等諸人喚作什麼。葉縣近前掣竹篦拗作兩橛拋向階下。卻云是什麼。山云瞎。縣便禮拜。師云臨濟一宗掃土而盡。

○四明育王秀巖師瑞禪師

上堂。舉道吾和尚云。高不在絕頂。富不在福嚴。樂不在天堂。苦不在地獄。相識滿天下。知心能幾人。大慧和尚云。高

【現代漢語翻譯】現代漢語譯本：像這樣說話才像是臨濟宗（Linji Sect）的子孫。但且慢。東禪（Dongchan）說，蚊子怎麼能舉起大柱子？藕絲怎麼能支撐須彌山（Mount Sumeru）？如果是臨濟宗的正法眼藏，就應該在兩個人之間消滅掉。

○湖州上方樸翁義铦禪師（Chan Master Yi Xian of Pu Weng, Shangfang Temple, Huzhou）

他天資聰穎，辯才無礙，通曉宗門。上堂時，舉趙州和尚（Master Zhaozhou）因僧人問『狗子還有佛性也無？』，趙州回答『無』的公案。禪師作頌說：『狗子佛性無，還他大丈夫。是非雖入耳，東壁掛葫蘆。』贊達磨像（Bodhidharma）時說：『一言已出駟難追，賴得君王放過伊。揚子江心航折葦，浪頭何似問頭危。』

○四明育王退谷義云禪師（Chan Master Yi Yun of Tui Gu, Yuwang Temple, Siming）

僧人問：『三聖（Sansheng）道：我逢人則出，出則不為人。意旨如何？』禪師說：『東斗西移。』僧人問：『興化（Xinghua）道：我逢人則不出，出則便為人。又作么生？』禪師說：『南斗北轉。』上堂時說：『奔流度刃，疾𦦨過風，啐啄同時，崖州萬里。』有人說如人學射，久習則巧。殊不知未彀已前中的，早涉遷回了也。趙州（Zhaozhou）到茱萸（Zhuyu）靠卻拄杖即且置，只如孚上座（Fushangzuo）道聖箭折也，意作么生？』喝一聲說：『若不同床睡，焉知被裡穿。』上堂時說：舉首山（Shoushan）拈竹篦示眾說：『喚作竹篦則觸，不喚作竹篦則背，汝等諸人喚作什麼？』葉縣（Yexian）近前掣竹篦拗作兩橛拋向階下，卻云是什麼？首山（Shoushan）說瞎。葉縣（Yexian）便禮拜。禪師說：『臨濟一宗掃土而盡。』

○四明育王秀巖師瑞禪師（Chan Master Shi Rui of Xiu Yan, Yuwang Temple, Siming）

上堂時，舉道吾和尚（Master Daowu）說：『高不在絕頂，富不在福嚴（Fuyan），樂不在天堂，苦不在地獄，相識滿天下，知心能幾人。』大慧和尚（Master Dahui）說：『高』

【English Translation】 English version: Speaking like this is how the descendants of the Linji (Linji) lineage should speak. But hold on a moment. Dongchan (Dongchan) said, how can a mosquito lift a large pillar? How can a lotus root fiber support Mount Sumeru (Mount Sumeru)? If it is the true Dharma eye treasury of the Linji (Linji) lineage, it should be extinguished between the two people.

○ Chan Master Yi Xian of Pu Weng, Shangfang Temple, Huzhou

He was naturally gifted, eloquent, and understood the essence of the sect. In the hall, he cited the case of Master Zhaozhou (Master Zhaozhou) when a monk asked, 'Does a dog have Buddha-nature or not?' Zhaozhou (Zhaozhou) replied, 'No.' The Chan master composed a verse saying: 'The dog's Buddha-nature is none, return it to the great man. Though right and wrong enter the ear, hang the gourd on the east wall.' When praising the image of Bodhidharma (Bodhidharma), he said: 'Once a word is spoken, it's hard to retrieve, fortunately the king let him go. Sailing a broken reed in the heart of the Yangtze River, how is the wave head like the danger of the question head?'

○ Chan Master Yi Yun of Tui Gu, Yuwang Temple, Siming

A monk asked, 'Sansheng (Sansheng) said: When I meet someone, I come forth, but coming forth is not for the person. What is the meaning?' The Chan master said, 'The eastern Dipper moves west.' The monk asked, 'Xinghua (Xinghua) said: When I meet someone, I do not come forth, but coming forth is for the person. What about that?' The Chan master said, 'The southern Dipper turns north.' In the hall, he said, 'Rushing across the blade, swiftly passing the wind, hatching at the same time, Yazhou (Yazhou) is ten thousand miles away.' Some say that learning to shoot arrows is skillful with practice. Little do they know that hitting the target before drawing the bow has already involved moving back and forth. Zhaozhou (Zhaozhou) arriving at Zhuyu (Zhuyu) and leaning on his staff is set aside for now, but what about the fact that Senior Fushangzuo (Fushangzuo) said that the sacred arrow is broken? What does it mean?' He shouted and said, 'If you don't sleep in the same bed, how do you know what it's like to wear the quilt?' In the hall, he said, raising Shoushan's (Shoushan) bamboo whisk to show the assembly, 'Calling it a bamboo whisk is touching it, not calling it a bamboo whisk is turning your back on it, what do you all call it?' Yexian (Yexian) stepped forward, snatched the bamboo whisk, broke it into two pieces, and threw it down the steps, then asked, 'What is this?' Shoushan (Shoushan) said, 'Blind.' Yexian (Yexian) then bowed. The Chan master said, 'The Linji (Linji) sect has been swept away completely.'

○ Chan Master Shi Rui of Xiu Yan, Yuwang Temple, Siming

In the hall, he cited Master Daowu (Master Daowu) saying, 'Height is not at the summit, wealth is not at Fuyan (Fuyan), joy is not in heaven, suffering is not in hell, acquaintances fill the world, but how many are intimate?' Master Dahui (Master Dahui) said, 'Height'

在絕頂。富在福嚴。樂在天堂。苦在地獄。誰知席帽下。元是舊時人。大眾。二大老隨機應用即不無。若是衲僧門下未夢見在。且道衲僧門下作么生。良久。不是知音者。徒勞話歲寒。上堂。舉灌溪參臨濟。濟搊住灌溪。溪云領領。濟乃托開。師頌曰。雨散雲收后。崔嵬數十峰。倚䦨頻顧望。回首與誰同。

○四明育王孤雲權禪師

上堂。舉僧問雪峰古澗寒泉時如何。峰云瞪目不見底。僧云飲者如何。峰云不從口入。又問趙州古澗寒泉時如何。州云苦。僧云飲者如何。州云死。師云。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。送僧歸鳳山偈云。鳳凰山下鳳凰兒。文采才彰羽翼齊。鐵網漫天攔不得。歸心已在碧梧枝。

○江州云居率庵梵琮禪師

上堂。舉百丈野狐話頌曰。百丈野狐。石女無夫。一回淚出。滄海乾枯。頌佛降生曰。且喜今朝降獨尊。率庵無物慶生辰。只將一霎薔薇露。洗出湖山凈法身。

○四明育王空叟宗印禪師

西蜀人。初住湖山崇光保壽。僧問如何是本來身。師云風吹日炙。僧云意旨如何。師云釘釘膠粘。僧問如何是佛向上事。師云非佛。僧云意旨如何。師云慢二急三。僧云

【現代漢語翻譯】現代漢語譯本：在絕頂（指最高的境界）。富在福嚴（指在福嚴寺修行）。樂在天堂（指在天堂享受快樂）。苦在地獄（指在地獄遭受痛苦）。誰知道戴著席帽的人，原來是以前的老熟人。各位，二大老（指佛法中的兩位大德）隨機應變地運用佛法，總能有所得。如果是我們這些禪宗門下的人，恐怕連做夢都沒夢到過。那麼，我們禪宗門下該怎麼做呢？（停頓良久）不是知音的人，說了也是白費口舌。上堂說法。引用灌溪禪師參訪臨濟禪師的故事。臨濟禪師抓住灌溪禪師，灌溪禪師說領領（指領會）。臨濟禪師於是放開他。我作詩讚頌這件事：雨過雲散之後，山峰顯得更加崔嵬。倚著欄桿頻頻顧望，回頭看看有誰與我相同？

四明育王孤雲權禪師

上堂說法。引用僧人問雪峰禪師：『古澗寒泉時如何？』雪峰禪師回答：『瞪目不見底。』僧人又問：『飲者如何？』雪峰禪師回答：『不從口入。』又問趙州禪師：『古澗寒泉時如何？』趙州禪師回答：『苦。』僧人又問：『飲者如何？』趙州禪師回答：『死。』我說，一個人隨波逐流，一個人截斷眾流。仔細檢查起來，都欠缺真正的領會。今天有人問我，育王禪寺的古澗寒泉時如何？我只告訴他，必須親自去見雪峰禪師。飲者如何，去問趙州禪師。』送僧人返回鳳山時作偈說：『鳳凰山下的鳳凰兒，文采才華顯露，羽翼已經豐滿。天羅地網也攔不住你，因為你的心早已在碧梧樹上。』

江州云居率庵梵琮禪師

上堂說法。引用百丈禪師的野狐禪公案，並作詩讚頌：『百丈野狐，石女無夫。一回淚出，滄海乾枯。』讚頌佛陀降生時說：『可喜今天降生了獨一無二的尊者。率庵沒有什麼可以慶祝佛陀的誕辰。只能用一霎那的薔薇露，洗出湖山的清凈法身。』

四明育王空叟宗印禪師

西蜀人。最初住在湖山崇光保壽寺。僧人問：『如何是本來面目？』禪師回答：『風吹日曬。』僧人問：『意旨如何？』禪師回答：『釘釘膠粘。』僧人問：『如何是佛向上事？』禪師回答：『非佛。』僧人問：『意旨如何？』禪師回答：『慢二急三。』僧人問：

【English Translation】 English version: At the summit (referring to the highest state). Wealth is at Fuyan (referring to practicing at Fuyan Temple). Joy is in heaven (referring to enjoying happiness in heaven). Suffering is in hell (referring to enduring pain in hell). Who knows that the person wearing a straw hat is actually an old acquaintance from the past. Everyone, the two great elders (referring to two great virtuous figures in Buddhism) can always gain something by applying the Dharma expediently. If it were us, disciples of the Chan school, I'm afraid we haven't even dreamed of it. So, what should we, disciples of the Chan school, do? (Pauses for a long time) For those who are not kindred spirits, it is futile to talk about the cold season. Ascending the Dharma hall. Citing the story of Zen Master Guanxi visiting Zen Master Linji. Zen Master Linji grabbed Zen Master Guanxi, and Zen Master Guanxi said 'ling ling' (referring to understanding). Zen Master Linji then let him go. I compose a poem to praise this event: After the rain scatters and the clouds disperse, the mountain peaks appear even more towering. Leaning on the railing, I frequently look around, turning my head to see who is the same as me?

Zen Master Guyun Quan of Yuhuang Temple, Siming

Ascending the Dharma hall. Citing a monk asking Zen Master Xuefeng: 'What is it like at the cold spring in the ancient ravine?' Zen Master Xuefeng replied: 'Staring eyes cannot see the bottom.' The monk then asked: 'What about the drinker?' Zen Master Xuefeng replied: 'It does not enter through the mouth.' He also asked Zen Master Zhaozhou: 'What is it like at the cold spring in the ancient ravine?' Zen Master Zhaozhou replied: 'Bitter.' The monk then asked: 'What about the drinker?' Zen Master Zhaozhou replied: 'Death.' I say, one person follows the waves, one person cuts off the currents. Upon careful examination, both lack true understanding. Today, if someone asks me, what is it like at the cold spring in the ancient ravine of Yuhuang Temple? I only tell him, you must personally see Zen Master Xuefeng. As for the drinker, go ask Zen Master Zhaozhou.' When sending the monk back to Phoenix Mountain, he composed a verse saying: 'The phoenix child at the foot of Phoenix Mountain, his literary talent is revealed, and his wings are already full. The nets of heaven and earth cannot stop you, because your heart is already on the green phoenix tree.'

Zen Master Luan Fancong of Yunju Temple, Jiangzhou

Ascending the Dharma hall. Citing Zen Master Baizhang's wild fox koan, and composing a poem to praise it: 'Baizhang's wild fox, a stone woman without a husband. Once tears flow, the vast sea dries up.' Praising the Buddha's birth, he said: 'It is gratifying that the unique and supreme one was born today. Luan has nothing to celebrate the Buddha's birthday. I can only use a moment of rose dew to wash out the pure Dharma body of the lake and mountains.'

Zen Master Kongsou Zongyin of Yuhuang Temple, Siming

A person from Western Shu. Initially residing at Chongguang Baoshou Temple in Lake Mountain. A monk asked: 'What is the original face?' The Zen master replied: 'Wind blows and sun shines.' The monk asked: 'What is the meaning?' The Zen master replied: 'Nailing and gluing.' The monk asked: 'What is the matter beyond the Buddha?' The Zen master replied: 'Not Buddha.' The monk asked: 'What is the meaning?' The Zen master replied: 'Slow two, fast three.' The monk asked:

名狀不得所以云非又作么生。師云切忌錯承當。僧問如何是育王為人底句。師云棒下絕商量。僧云豁開戶牖刬斷玄微去也。師云莫謗他好。上堂。據虎頭收虎尾。第一句下明宗旨。直饒句下宗旨明。拈來猶較十萬里。何故。大慧師祖於此懸羊頭賣狗肉。佛照老人於此冒姓名佃官田。小比丘來繼芳塵。畢竟如何施設。拈拄杖云。平生無所有。只此一枝藤。上堂。大道坦然離名離相。刬除則失旨。建立則乖宗。從上佛祖古往今來。善知識顯大機彰大用。儘是關空鎖夢過犯彌天。印上座打破面皮還免得么。良久拍禪床云。不入驚人浪。難逢稱意魚。上堂。二由一有。一亦莫守。平地上死人無數。一心不生萬法無咎。屎窖里頭出頭沒。孤迥迥峭巍巍。花須連夜發。莫待曉風吹。上堂。鐵崑崙兒吃一攧。南海波斯舞不徹。夜半失卻攔腰帛。笑倒東村王大伯。拍禪床一下。下座。

○杭州靈隱鐵牛印禪師

上堂。舉南泉示眾云。王老師自小養一頭水牯牛。擬向溪東放。不免食他國王水草。向溪西放。亦不免食他國王水草。如今不免隨分納些些。總不見得。頌曰。不如隨分納些些。喚作平常事已差。綠草溪邊頭角露。一蓑煙雨屬誰家。

○石庵正玸禪師

歸湖上偈曰。鳥不驚飛水不流。碧潤空闊冷淡秋。一

絲頭上無香餌。風輥蘆花落釣舟。

○四明天童海門師齊禪師

由臺州瑞巖奉旨昇天童。有童行日捧香合隨師各殿堂行香及畢回方丈。佛前師白佛云。晨朝誦大方廣佛華嚴經一部。迴向真如雲云。蓋師出方丈門時。誦世主妙嚴品起。及回方丈已誦畢。其童行對眾僧說如上事。眾皆不信。師云。汝等八十一人各執經一卷。老僧於法座上誦。眾僧依命。師誦一卷畢。其八十一人各聞自手執經誦畢。眾疑方釋。知師是華嚴大菩薩再世者也。

東林卍庵顏禪師法嗣

○荊南府公安遁庵祖珠禪師

南平人。上堂。不是心不是佛不是物。瀝盡野狐涎。趯翻山鬼窟。平田淺草里。露出焦尾大蟲。太虛寥廓中。放出遼天俊鶻。阿呵呵。露風骨。等閑拈出衆人前。畢竟分明是何物。咄咄。上堂。玉露垂青草。金風動白蘋。一聲寒雁叫。喚起未惺人。

○汀州報恩法演禪師

果州人。上堂。舉俱胝豎指因緣。師曰。佳人睡起懶梳頭。把得金釵插便休。大抵還他肌骨好。不塗紅粉也風流。

○杭州府凈慈肯堂彥充禪師

於潛盛氏子。幼依明空院義堪為師。首參大愚宏智正堂大圓。后聞東林謂眾曰。我此間別無玄妙。祇有木札羹。鐵釘飯。任汝咬嚼。神竊喜之。直造謁陳所見解。林曰

【現代漢語翻譯】絲頭上無香餌，風輥蘆花落釣舟。

○四明天童海門師齊禪師

由臺州瑞巖奉旨昇天童。有童行日捧香合隨師各殿堂行香及畢回方丈。佛前師白佛云：『晨朝誦大方廣佛華嚴經一部，迴向真如雲云。』蓋師出方丈門時，誦世主妙嚴品起，及回方丈已誦畢。其童行對眾僧說如上事，眾皆不信。師云：『汝等八十一人各執經一卷，老僧於法座上誦。』眾僧依命。師誦一卷畢，其八十一人各聞自手執經誦畢。眾疑方釋，知師是華嚴大菩薩再世者也。

東林卍庵顏禪師法嗣

○荊南府公安遁庵祖珠禪師

南平人。上堂：『不是心不是佛不是物，瀝盡野狐涎，趯翻山鬼窟。平田淺草里，露出焦尾大蟲。太虛寥廓中，放出遼天俊鶻。阿呵呵，露風骨。等閑拈出衆人前，畢竟分明是何物？』咄咄。上堂：『玉露垂青草，金風動白蘋。一聲寒雁叫，喚起未惺人。』

○汀州報恩法演禪師

果州人。上堂。舉俱胝豎指因緣。師曰：『佳人睡起懶梳頭，把得金釵插便休。大抵還他肌骨好，不塗紅粉也風流。』

○杭州府凈慈肯堂彥充禪師

於潛盛氏子。幼依明空院義堪為師。首參大愚宏智正堂大圓。后聞東林謂眾曰：『我此間別無玄妙，祇有木札羹，鐵釘飯，任汝咬嚼。』神竊喜之。直造謁陳所見解。林曰：

【English Translation】 No scented bait on the silk thread; wind rolls reed catkins, falling on the fishing boat.

○ Chan Master Shiqi of Haimen, Tiantong Monastery, Siming

He was promoted to Tiantong Monastery by imperial decree from Ruiyan Monastery in Taizhou. A young attendant would daily hold the incense box, following the master to offer incense in each hall, and return to the abbot's room after the ritual. In front of the Buddha, the master said to the Buddha: 'In the morning, I recited one part of the Great Expansive Buddha Flower Adornment Sutra (Dafang Guangfo Huayan Jing), dedicating the merit to Suchness (Zhenru), etc.' It was said that when the master left the abbot's room, he began reciting the 'World Lord's Wondrous Adornments' chapter, and finished reciting it upon returning to the abbot's room. The young attendant told the monks about this, but none of them believed it. The master said: 'Each of you eighty-one people, hold a volume of the sutra. This old monk will recite it on the Dharma seat.' The monks followed his instructions. After the master finished reciting one volume, each of the eighty-one people heard the sutra they held in their own hands being recited to completion. The doubts of the assembly were then dispelled, and they knew that the master was a reincarnation of the Huayan (Flower Adornment) Great Bodhisattva.

Successor of Chan Master Wan'an Yan of Donglin

○ Chan Master Zuzhu of Dunan, Public Security, Jingnan Prefecture

A native of Nanping. In the Dharma hall, he said: 'Not mind, not Buddha, not thing, draining the fox's saliva, kicking over the mountain ghost's cave. In the level fields and shallow grasses, a burnt-tail tiger is revealed. In the vast emptiness, a swift falcon from Liao (dynasty) is released. Ah ha ha, revealing the bones. Casually presenting it before everyone, what exactly is it?' Tut tut. In the Dharma hall, he said: 'Jade dew hangs on green grass, golden wind moves white duckweed. A cry of a cold goose awakens those who have not yet awakened.'

○ Chan Master Fayan of Bao'en Monastery, Tingzhou

A native of Guozhou. In the Dharma hall, he cited the story of Ju-zhi (俱胝) raising a finger. The master said: 'A beautiful woman lazily combs her hair after waking up, grabbing a hairpin and inserting it casually. Generally speaking, her bones are good, and she is charming even without rouge and powder.'

○ Chan Master Kentang Yanchong of Jingci Monastery, Hangzhou Prefecture

A son of the Sheng family of Yuqian. He first studied with Yikan of Mingkong Monastery as his teacher. He first visited Dayu Hongzhi, Zheng Tang, and Da Yuan. Later, he heard Donglin say to the assembly: 'There is nothing mysterious here, only wooden tag soup and iron nail rice, let you chew.' Shen was secretly delighted. He went straight to visit and present his understanding. Lin said:

據汝見處正坐在覽覺中。師疑不已。將從前所得底一時飏下。一日聞僧舉南泉道。時人見此一株花。如夢相似。默有所覺曰。打草祇要蛇驚。次日入室。林問那裡是巖頭密啟其意處。師曰今日捉敗這老賊。林曰達磨大師性命在汝手裡。師擬開口。驀被攔胸一拳。忽大悟。直得汗流浹背。點首自謂曰。林際道黃檗佛法無多子。豈虛語哉。遂呈頌曰。為人須為徹。殺人須見血。德山與巖頭。萬里一條鐵。林然之。住後上堂。世尊不說說。迦葉不聞聞。卓拄杖曰。水流黃葉來何處。牛帶寒鴉過遠村。上堂。舉雪峰示眾云。盡大地是個解脫門。因甚把手拽不入。師曰。大小雪峰話作兩橛。既盡大地是個解脫門。用拽作么。上堂。一向與么去。法堂前草深一丈。一向與么來。腳下泥深三尺。且道如何即是。三年逢一閏。雞向五更啼。上堂。舉卍庵先師道。坐佛床。斫佛腳。不敬東家孔夫子。卻向他鄉尋禮樂。師曰。入泥入水即不無。先師爭奈寒蟬抱枯木。泣盡不回頭。卓拄杖曰。灼然有不回頭底。凈慈向舛子里禮汝三拜。上堂。三世諸佛無中說有。䕞(來宕切。毒藥也)𦿆(徒浪切)拾花針。六代祖師有里尋無。猿猴探水月。去此二途如何話會。儂家不管興亡事。盡日和云占洞庭。元庵受智者請引座曰。南山有個老魔王。炯炯雙

【現代漢語翻譯】現代漢語譯本根據你所見到的，（你）正坐在覺悟之中。我（臨濟義玄）仍然疑惑不解，將從前所學到的東西一時拋下。一日，聽到僧人說南泉普愿禪師道：『時人見此一株花，如夢相似。』（我）默然有所覺悟，說：『打草只要蛇驚。』次日入室，林（臨濟義玄的弟子）問：『哪裡是巖頭全豁（巖頭全豁禪師）秘密開示其意的地方？』我（臨濟義玄）說：『今日捉住這老賊。』林說：『達磨大師的性命在你手裡。』我剛要開口，突然被他攔胸一拳，忽然大悟，直嚇得汗流浹背，點頭自語道：『臨濟義玄道黃檗希運（黃檗希運禪師）的佛法沒有多少東西，難道是虛假的嗎？』於是呈上頌語說：『為人就要徹底，殺人就要見血。德山宣鑒（德山宣鑒禪師）與巖頭全豁，萬里如同一條鐵。』林贊同他的觀點。（臨濟義玄）住持後上堂說法，（說）世尊（釋迦牟尼佛）不說說，迦葉（摩訶迦葉，釋迦牟尼佛的大弟子）不聞聞。舉起拄杖說：『水流黃葉從何處來？牛帶寒鴉過遠村。』上堂說法，舉雪峰義存（雪峰義存禪師）開示大眾說：『整個大地都是一個解脫之門，為什麼把手拽不進去？』我（臨濟義玄）說：『雪峰義存把話說成兩截。既然整個大地都是一個解脫之門，還用拽做什麼？』上堂說法，『一向這樣過去，法堂前草深一丈；一向這樣過來，腳下泥深三尺。』且說如何才是？『三年逢一閏，雞向五更啼。』上堂說法，舉卍庵道顏（卍庵道顏禪師）先師道：『坐佛床，斫佛腳，不敬東家孔夫子，卻向他鄉尋禮樂。』我（臨濟義玄）說：『入泥入水不是沒有，先師爭奈寒蟬抱著枯木，哭盡也不回頭。』舉起拄杖說：『確實有不回頭的，凈慈寺（寺名）向舛子里禮汝三拜。』上堂說法，『三世諸佛無中說有，䕞𦿆（都是毒藥名）拾花針；六代祖師有里尋無，猿猴探水月。』去掉這兩種途徑，如何說話領會？『儂家不管興亡事，盡日和云占洞庭。』元庵（元庵禪師）接受智者（智者禪師）的邀請引導座位說：『南山有個老魔王，炯炯雙

【English Translation】 English version According to your view, (you) are sitting in enlightenment. I (Linji Yixuan) am still puzzled and cast aside everything I had learned before. One day, I heard a monk say that Nanquan Puyuan (Nanquan Puyuan Zen Master) said: 'People see this flower as if in a dream.' I (Linji Yixuan) silently realized something and said: 'Scaring the snake only requires disturbing the grass.' The next day, I entered the room, and Lin (Linji Yixuan's disciple) asked: 'Where is the place where Yantou Quanhuo (Yantou Quanhuo Zen Master) secretly revealed his intention?' I (Linji Yixuan) said: 'Today I will catch this old thief.' Lin said: 'The life of Dharma Master Bodhidharma is in your hands.' As soon as I was about to speak, I was suddenly punched in the chest, and I suddenly realized, so frightened that I was covered in sweat. I nodded and said to myself: 'Linji Yixuan said that Huangbo Xiyun's (Huangbo Xiyun Zen Master) Buddhism does not have much, is it false?' So I presented a verse saying: 'To be a person, one must be thorough; to kill, one must see blood. Deshan Xuanjian (Deshan Xuanjian Zen Master) and Yantou Quanhuo are like a single iron bar for ten thousand miles.' Lin agreed with his point of view. After (Linji Yixuan) took charge, he went to the hall to preach, (saying) the World Honored One (Sakyamuni Buddha) does not speak of speaking, and Kashyapa (Mahakasyapa, Sakyamuni Buddha's chief disciple) does not hear of hearing. He raised his staff and said: 'Where does the flowing yellow leaf come from? The cow carries the cold crow past the distant village.' He went to the hall to preach, citing Xuefeng Yicun (Xuefeng Yicun Zen Master) instructing the public, saying: 'The entire earth is a gate of liberation, why can't you pull your hand in?' I (Linji Yixuan) said: 'Xuefeng Yicun made the words into two parts. Since the entire earth is a gate of liberation, what is the use of pulling?' He went to the hall to preach, 'Going this way, the grass in front of the Dharma hall is one zhang deep; coming this way, the mud under your feet is three chi deep.' And how is it? 'A leap year occurs every three years, and the rooster crows at the fifth watch.' He went to the hall to preach, citing Wan'an Daoyan (Wan'an Daoyan Zen Master) saying: 'Sitting on the Buddha's bed, chopping the Buddha's feet, disrespecting Confucius of the East, but seeking etiquette and music in other villages.' I (Linji Yixuan) said: 'It is not that there is no entering the mud and water, but the former teacher is like a cold cicada holding a dead tree, crying to the end without turning back.' He raised his staff and said: 'There is indeed no turning back, and Jingci Temple (temple name) bows to you three times in the wrong place.' He went to the hall to preach, 'The Buddhas of the three worlds speak of existence from non-existence, 䕞𦿆 (both are the names of poisons) picking up flower needles; the sixth patriarch seeks non-existence from existence, the monkey explores the moon in the water.' Removing these two paths, how can we speak and understand? 'I don't care about the rise and fall of the family, I spend the whole day occupying Dongting with the clouds.' Yuan'an (Yuan'an Zen Master) accepted the invitation of Zhizhe (Zhizhe Zen Master) to guide the seat, saying: 'There is an old demon king in Nanshan, with bright eyes.'

眸放電光。口似血盆呵佛祖。牙如劍樹罵諸方。幾度業風吹不動。吹得動云黃山畔與嵩頭陀傅大士。一火破落戶。依舊孟八郎。賺他無限癡男女。開眼堂堂入鑊湯。忽有個衲僧出來道。既是善知識。為甚賺人入鑊湯。只向他道。非公境界。后示寂。塔于寺之南庵。

○婺州智者元庵真慈禪師

潼川人。姓李氏。初依成都正法出家具戒。后游講肆。聽講圓覺。至四大各離今者妄身當在何處。畢竟無體實同幻化。因而有省。作頌曰。一顆明珠在我這裡。撥著動著放光動地。以呈諸講師。無能曉之者。歸以呈其師。遂舉狗子無佛性話詰之。師云雖百千萬億公案不出此頌也。其師以為不遜乃叱出。師因南遊至廬山圓通掛搭。時卍庵為西堂。為眾入室。舉僧問雲門撥塵見佛時如何。門云佛亦是塵。師隨聲便喝。以手指胸曰。佛亦是塵。師復頌曰。撥塵見佛。佛亦是塵。問了答了。直下翻身。勸君更盡一杯酒。西出陽關無故人。又頌塵塵三昧曰。缽里飯。桶裡水。別寶崑崙坐潭底。一塵塵上走須彌。明眼波斯笑彈指。珊瑚枝上清風起。卍庵深肯之。

○成都府昭覺紹淵禪師

上堂。舉僧問雲門樹凋葉落時如何。云體露金風。師云。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。于閃電

【現代漢語翻譯】現代漢語譯本：眼眸閃爍著電光，血盆大口彷彿要呵斥佛祖，牙齒如劍樹般怒罵四方。多少次的業風都吹不動他，卻能吹動云黃山畔的傅大士和嵩山頭的頭陀。一個徹底的破落戶，依舊是孟八郎的模樣，欺騙了無數癡男怨女，睜著眼睛堂堂正正地走進鑊湯地獄。忽然有個僧人出來問道：『既然是善知識（指引正道的人），為什麼還要騙人進入鑊湯？』他只回答說：『這不是你能理解的境界。』後來圓寂，塔建在寺廟南邊的庵旁。

○婺州智者元庵真慈禪師

是潼川人，姓李。起初依從成都正法寺出家受戒，後來遊歷各處講堂，聽講《圓覺經》。聽到『四大各離，今者妄身當在何處？畢竟無體，實同幻化』時，有所領悟，作頌說：『一顆明珠在我這裡，撥動著、觸碰著，放出光芒震動大地。』拿去給各位講師看，沒有人能理解。他便拿回去給自己的師父看，師父於是舉『狗子無佛性』的話頭來詰問他。禪師說：『即使有一百千萬億個公案，也超不出這首頌。』他的師父認為他不遜，便把他趕了出去。禪師於是南遊，到廬山圓通寺掛單。當時卍庵（南宋）擔任西堂，為大眾入室開示。舉了一個僧人問雲門文偃（唐末五代）『撥塵見佛時如何？』雲門回答說『佛亦是塵。』禪師隨聲便喝，用手指著胸口說：『佛亦是塵！』禪師又作頌說：『撥塵見佛，佛亦是塵。問了答了，直下翻身。勸君更盡一杯酒，西出陽關無故人。』又作頌《塵塵三昧》說：『缽里飯，桶裡水，別寶崑崙坐潭底。一塵塵上走須彌，明眼波斯笑彈指。珊瑚枝上清風起。』卍庵深為讚賞。

○成都府昭覺紹淵禪師

上堂時，舉了一個僧人問雲門文偃（唐末五代）『樹凋葉落時如何？』雲門回答說『體露金風。』禪師說：『想要明白陷虎的玄機，必須是本色的衲子才行。雲門大師具備超逸的三昧，擊節扣關，在閃電

【English Translation】 English version: His eyes flashed with lightning. His mouth was like a blood basin, scolding the Buddha. His teeth were like sword trees, cursing in all directions. Countless karmic winds could not move him, yet they could move Fu Daishi by Yunhuang Mountain and the ascetic monk at Song Mountain. A complete vagabond, still in the guise of Meng Balang, he deceives countless infatuated men and women, who, with eyes wide open, enter the cauldron of boiling hell. Suddenly, a monk came out and asked, 'Since you are a Kalyanamitra (a virtuous friend), why do you deceive people into entering the cauldron?' He simply replied, 'This is not a realm you can understand.' Later, he passed away, and a pagoda was built for him beside the southern hermitage of the temple.

○ Zen Master Yuan'an Zhenci of Zhizhe Temple in Wuzhou

He was from Tongchuan, with the surname Li. Initially, he left home and took vows at Zhengfa Temple in Chengdu. Later, he traveled to various lecture halls, listening to lectures on the Yuanjue Sutra (Perfect Enlightenment Sutra). When he heard, 'When the four great elements separate, where will this deluded body be? Ultimately, it has no substance and is truly like an illusion,' he had an awakening and composed a verse saying, 'A bright pearl is here with me; when touched and moved, it emits light that shakes the earth.' He presented it to the lecturers, but none could understand it. He returned and presented it to his teacher, who then used the koan 'Does a dog have Buddha-nature?' to question him. The Zen master said, 'Even if there are a hundred million koans, they do not go beyond this verse.' His teacher considered him disrespectful and drove him out. The Zen master then traveled south and stayed at Yuantong Temple on Mount Lu. At that time, Wan'an (Southern Song Dynasty) was serving as the Western Hall master, giving instructions to the assembly. He raised the question, 'How is it when a monk asks Yunmen Wenyan (Late Tang and Five Dynasties) 'What is it like when one sees the Buddha by wiping away the dust?'' Yunmen replied, 'The Buddha is also dust.' The Zen master immediately shouted and pointed to his chest, saying, 'The Buddha is also dust!' The Zen master also composed a verse saying, 'Wiping away the dust to see the Buddha, the Buddha is also dust. The question is asked, the answer is given, and one turns around directly. I advise you to drink another cup of wine, for there will be no old friends west of Yangguan.' He also composed a verse on the Dust Dust Samadhi, saying, 'Rice in the bowl, water in the bucket, a separate treasure, Kunlun, sits at the bottom of the pool. Sumeru walks on each speck of dust, the clear-eyed Persian laughs and snaps his fingers. A clear breeze rises on the coral branch.' Wan'an deeply appreciated it.

○ Zen Master Shaoyuan of Zhaojue Temple in Chengdu Prefecture

In his Dharma talk, he raised the question, 'What is it like when the trees wither and the leaves fall?' Yunmen Wenyan (Late Tang and Five Dynasties) replied, 'The essence is revealed in the golden wind.' The Zen master said, 'To understand the mechanism of trapping a tiger, one must be a true monk. Great Master Yunmen possessed extraordinary samadhi, knocking on the gate with rhythm, in a flash of lightning

光中出一隻手與人解粘去縛㧞楔抽釘。不妨好手子細點撿將來。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。上堂。舉趙州初見南泉問如何是道。南泉云平常心是道。趙州云還假趣向也無。泉云擬向即乖。州云不擬爭知是道。泉云道不屬知不屬不知。知是妄覺。不知是無記。若真達不疑之道。廓然如太虛空。無有障礙。師曰。奇怪諸禪德。雖是沙彌初入道。一撥便轉豈不是靈利人。南泉如善射者發箭。發箭中紅心。若不是趙州也大難承當。便向平常是道處動著關棙子。去卻胸中物。喪卻目前機。頭頭上明。物物上顯。便能信腳行。信口道。等閑拈出。著著有出身之路。以何為驗。豈不見僧問如何是祖師西來意。答曰庭前柏樹子。問萬法歸一一歸何處。答曰我在青州作一領布衫重七斤。問如何是趙州。答曰東門西門南門北門。與人解粘去縛抽釘㧞楔。坐斷天下人舌頭。穿過

【現代漢語翻譯】現代漢語譯本光中伸出一隻手，為人解除束縛，拔除木楔，抽出釘子。不妨讓高手仔細檢查。這很像給盜賊遞梯子。昭覺（叢林名）卻不是這樣。如果有個僧人問：『樹木凋零，葉子飄落時，會是怎樣的景象？』就回答他說：『落霞與孤鶩一同飛翔，秋天的水面與遼闊的天空融為一色。』那麼，這與雲門（宗派名）的說法是相同還是不同呢？又說：『停止，停止，不必再說。我的佛法玄妙難以思議。』上堂說法時說：『將瓶、盤、釵、釧熔化成同一塊金子，將酥油、酪、醍醐攪拌成同一種味道。』這樣，賓主雙方才能道義相合，內外才能安寧和諧，五位君臣才能全部通透，四種揀擇才能貫穿成一串。放開時，細雨濛濛，秋風颯颯；把握住時，空空如也。誰敢用正眼去看它？那麼，放開對人好，還是把握住對人好呢？又說：『平淡無奇就像秋風吹來，無意中使人感到涼爽。』上堂說法時，舉趙州（人名）初次拜見南泉（人名）時問：『什麼是道？』南泉說：『平常心就是道。』趙州問：『還需要趣向嗎？』南泉說：『如果想要趣向就錯了。』趙州問：『如果不趣向，怎麼知道是道呢？』南泉說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果真正通達無疑之道，就會廓然如太虛空，沒有任何障礙。』師父說：『奇怪啊，各位禪德，雖然是沙彌（佛教出家男子）初入道，一撥就轉，豈不是靈敏之人？』南泉就像善於射箭的人，發箭就能射中紅心。如果不是趙州，也很難承擔。便在平常是道之處動著機關，去除胸中的雜物，喪失眼前的機會，頭頭都明白，物物都顯現。便能信腳而行，信口而道，隨便拈出，處處都有出身之路。用什麼來驗證呢？難道沒看見僧人問：『什麼是祖師西來意？』回答說：『庭前柏樹子。』問：『萬法歸一，一歸何處？』回答說：『我在青州做一件布衫重七斤。』問：『什麼是趙州？』回答說：『東門、西門、南門、北門。』為人解除束縛，拔除木楔，抽出釘子，截斷天下人的舌頭，穿透一切。

【English Translation】 English version From the light emerges a hand, freeing people from bonds, extracting wedges, and pulling out nails. It wouldn't hurt to have a skilled person carefully examine it. It's much like handing a ladder to a thief. Zhaojue (name of a monastery) is not like that. If a monk were to ask, 'What is it like when trees wither and leaves fall?' Just answer him, 'The falling霞 (sunset glow) flies in unison with the lone 鶩 (wild duck), the autumn waters share one color with the vast sky.' Then, is this the same as or different from Yunmen (name of a Zen school)? Again, it is said: 'Stop, stop, no need to speak further. My Dharma is profound and difficult to fathom.' When ascending the hall to preach, it is said: 'Melt bottles, plates, hairpins, and bracelets into one piece of gold; stir ghee, yogurt, and 醍醐 (clarified butter) into one flavor.' In this way, the guest and host can be aligned in principle, the inner and outer can be peaceful and harmonious, the five ranks of sovereign and ministers can all be penetrated, and the four kinds of selection can be strung together. When released, there is drizzling rain and rustling autumn wind; when grasped, it is empty. Who dares to look at it with correct eyes? Then, is it better to release for the sake of others, or is it better to grasp for the sake of others? Again, it is said: 'Casually, it is like the autumn wind arriving, unintentionally cooling people, and people naturally feel cool.' When ascending the hall to preach, it is cited that when Zhao州 (Zhaozhou, personal name) first met Nan泉 (Nanquan, personal name), he asked, 'What is the Dao?' Nanquan said, 'Ordinary mind is the Dao.' Zhao州 asked, 'Is there still a need for inclination?' Nanquan said, 'If you intend to incline, you are mistaken.' Zhao州 asked, 'If you do not incline, how do you know it is the Dao?' Nanquan said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is 無記 (avyākrta, absence of response). If you truly attain the Dao of no doubt, it will be vast like the 太虛空 (great empty space), without any obstacles.' The master said, 'Strange, all you Chan (Zen) practitioners, even though you are 沙彌 (śrāmaṇera, novice monks) just entering the Dao, you turn with one push, are you not clever people?' Nanquan is like a skilled archer, shooting an arrow that hits the bullseye. If it were not for Zhao州, it would be difficult to bear. Then, at the place where ordinary is the Dao, move the mechanism, remove the clutter in the chest, lose the opportunity before your eyes, everything is clear, everything is manifest. Then you can walk with faith in your feet, speak with faith in your mouth, casually pick it up, and everywhere there is a way out. How do you verify it? Haven't you seen a monk ask, 'What is the meaning of the Patriarch's coming from the West?' Answer: 'The cypress tree in front of the courtyard.' Ask: 'The myriad dharmas return to one, where does the one return?' Answer: 'I made a cloth shirt in Qingzhou weighing seven斤 (jin, a unit of weight).' Ask: 'What is Zhao州?' Answer: 'East gate, west gate, south gate, north gate.' Freeing people from bonds, extracting wedges, pulling out nails, cutting off the tongues of all people in the world, piercing through everything.

天下人鼻孔。豈不是平常心是道底關棙子。且不是饤斗底言語。排疊底章句。推人在死水裡。者個便是沙彌底樣子。應當學作么生承當。乃曰。欲行千里。一步為初。白日青天。快著精彩。

○徽州簡上座

卍庵居徑山首座時。因問之曰。一二三四五六七。明眼衲僧數不出。你試數看。簡便喝。庵復曰。七六五四三二一。你又作么生。簡擬對。庵便打出曰你且莫亂道。簡于言下有省。遽說偈曰。你且莫亂道。皮毛卓豎寒。只知梅子熟。不覺鼻頭酸。又嘗頌狗子無佛性話曰。趙州老漢。渾無面目。言下乖宗。神號鬼哭。年僅三十而卒。交朋靡不傷悼。

西禪懶庵需禪師法嗣

○福州鼓山木庵安永禪師

閩縣吳氏子。弱冠為僧。未幾謁懶庵于雲門。一日入室。庵曰。不問有言不問無言。世尊良久。不得向世尊良久處會。隨後便喝。師焂然契悟。作禮曰。不因今日問。爭喪目前機。庵許之。住後上堂。要明個事。須是具擊石火閃電光底手段。方能險峻巖頭全身放舍。白雲深處得大安居。如其覷地覓金針。直下腦門須迸裂。到這裡假饒見機而變。不犯鋒铓全身獨脫。猶涉流水。祇如本分全提一句又作么生道。擊拂子曰。淬出七星光燦爛。解粘天下任橫行。上堂舉睦州示眾云。諸人未得個入處須

【現代漢語翻譯】現代漢語譯本天下人的鼻孔（指人人本具的佛性）。難道不是平常心就是道的關鍵所在嗎？這難道不是堆砌辭藻的言語，排列堆砌的章句，把人推入死水之中嗎？這就是沙彌（剛出家的僧人）的樣子。應當學著如何承擔呢？於是說，『想要走千里路，第一步是開始。光天化日之下，要快速展現精彩。』

○ 徽州簡上座

卍庵（禪師名）在徑山擔任首座時，曾經問他：『一二三四五六七，明眼的僧人都數不出來，你試著數數看。』簡便喝斥一聲。卍庵又說：『七六五四三二一，你又怎麼說？』簡想要回答，卍庵便打了他一下，說：『你且不要胡說。』簡在言語之下有所領悟，隨即說了偈語：『你且不要胡說，皮毛都豎起來感到寒冷。只知道梅子熟了，卻不覺得鼻頭酸。』又曾經作頌狗子無佛性的話說：『趙州老漢（指趙州從諗禪師），完全沒有面目。言語不合宗，神號鬼哭。』年僅三十歲就去世了，朋友們沒有不傷心哀悼的。

西禪懶庵需禪師的法嗣

○ 福州鼓山木庵安永禪師

是閩縣吳氏的兒子。年輕時出家為僧。不久拜訪懶庵于雲門。一天進入方丈室，懶庵說：『不問有言，不問無言，世尊良久（指世尊拈花微笑的典故），不能在世尊良久處領會。』隨後便喝斥一聲。禪師忽然契悟，作揖說：『如果不是今天問，怎能失去眼前的機會。』懶庵認可了他。住持後上堂說法，『想要明白這件事，必須具備擊石火閃電光一般的手段，才能在險峻的巖頭全身放舍，在白雲深處得到大安居。如果在這裡尋地覓金針，直接腦門就要迸裂。到了這裡，即使見機而變，不犯鋒芒全身而退，仍然是涉水而過。』那麼本分全提一句又該怎麼說呢？擊打拂塵說：『淬出七星光燦爛，解粘天下任橫行。』上堂舉睦州（指陳尊宿）開示大眾說：『各位如果還沒有得到入門之處，必須...

【English Translation】 English version The nostrils of all people (referring to the inherent Buddha-nature in everyone). Isn't it the key that ordinary mind is the Way? Isn't this just piling up flowery language and arranging sentences, pushing people into dead water? This is the appearance of a Śrāmaṇera (a novice monk). How should one learn to undertake it? Then he said, 'To travel a thousand miles, the first step is the beginning. In broad daylight, quickly display brilliance.'

○ The Upper Seat Jian of Huizhou

When Wan'an (a Chan master's name) was the head seat at Jingshan, he once asked him: 'One, two, three, four, five, six, seven, a clear-eyed monk cannot count them. Try to count them.' Jian then gave a shout. Wan'an then said: 'Seven, six, five, four, three, two, one, what do you say to that?' Jian was about to answer, but Wan'an struck him and said: 'Don't talk nonsense.' Jian had some understanding under the words, and immediately spoke a verse: 'Don't talk nonsense, the fur stands up in the cold. Only know that the plums are ripe, but don't realize that the nose is sour.' He also once composed a eulogy on the saying 'A dog has no Buddha-nature': 'Old man Zhaozhou (referring to Chan Master Zhaozhou Congshen), has no face at all. Words that go against the sect, gods wail and ghosts cry.' He died at the young age of thirty, and all his friends were saddened and mourned.

The Dharma successor of Chan Master Lan'an Xu of Xichan

○ Chan Master Mu'an Anyong of Gushan in Fuzhou

He was the son of the Wu family of Min County. He became a monk at a young age. Soon he visited Lan'an at Yunmen. One day, he entered the abbot's room, and Lan'an said: 'Not asking about words of existence, not asking about words of non-existence, Śākyamuni Buddha was silent for a long time (referring to the story of Śākyamuni Buddha holding up a flower and smiling), one must not understand it at the place of Śākyamuni Buddha's silence.' Then he gave a shout. The Chan master suddenly had an awakening, made a bow and said: 'If it weren't for today's question, how could I have lost the opportunity before my eyes.' Lan'an approved of him. After becoming the abbot, he ascended the hall and said, 'To understand this matter, one must have the means of striking a stone and flashing lightning, in order to be able to completely let go on the steep cliff and obtain great peace in the depths of the white clouds. If one seeks a golden needle here, one's brain will burst open directly. Arriving here, even if one adapts to the situation and escapes unscathed without offending the sharp edge, one is still wading through water.' So, how should one say the phrase that fully presents one's inherent nature? Striking the whisk, he said: 'Tempered out, the Seven Stars shine brilliantly, freeing the world to roam freely.' Ascending the hall, he cited Muzhou (referring to Chen Zunsu) instructing the assembly, saying: 'If you have not yet obtained a place of entry, you must...'

得個入處。既得個入處不得忘卻老僧。師曰。恁么說話面皮厚多少。木庵則不然。諸人未得個入處須得個入處。既得個入處直須飏下入處始得。上堂拈拄杖曰。臨濟小廝兒。未曾當頭道著。今日全身放憨。也要諸人知有。擲拄杖下座。僧問須彌頂上翻身倒卓時如何。師曰未曾見毛頭星現。曰恁么則傾湫倒岳去也。師曰莫亂做。僧便喝。師曰雷聲浩大雨點全無。

○溫州龍翔柏堂南雅禪師

上堂。瑞峰頂上。棲鳳亭邊。一杯淡粥相依。百納矇頭打坐。二祖禮三拜依位而立。已是周遮達磨老臊胡分。盡髓皮一場狼藉。其餘之輩何足道哉。柏堂恁么道還免諸方檢責也無。拍禪床云。洎合停囚長智。上堂。大機貴直截。大用貴頓發。縱有嚙鏃機。一槌須打殺。何故。我王庫內無如是刀。上堂。紫蕨伸拳筍破梢。楊花飛盡綠陰交。分明西祖單傳句。黃栗留鳴燕語巢。這裡見得諦信得及。若約諸方決定明窗下安排。龍翔門下直是一槌槌殺。何故。不是與人難共住。大都緇素要分明。

○福州天王志清禪師

上堂。豎起拂子云。只這個天不能蓋地不能載。遍界遍空成圓成塊。到這裡三世諸佛向甚麼處摸索。六代祖師向甚麼處提持。天下衲僧向甚麼處名邈。除非自得自證。便乃敲唱雙行。雖然如是。未是衲僧

【現代漢語翻譯】現代漢語譯本得個入處（得到一個入門的地方）。既得個入處（既然得到了入門的地方）不得忘卻老僧（不要忘記老僧）。師曰（禪師說）：『恁么說話面皮厚多少（你這樣說話臉皮有多厚）？』木庵則不然（木庵卻不這樣認為），諸人未得個入處（各位還沒有得到入門的地方）須得個入處（必須得到一個入門的地方）。既得個入處（既然得到了入門的地方）直須飏下入處始得（就應該拋棄這個入門的地方才可以）。上堂拈拄杖曰（上堂時拿起拄杖說）：『臨濟小廝兒（臨濟這個小傢伙），未曾當頭道著（未曾直接點明）。今日全身放憨（今天我完全放下顧忌），也要諸人知有（也要讓各位知道）。』擲拄杖下座（扔下拄杖走下座位）。僧問（僧人問）：『須彌頂上翻身倒卓時如何（在須彌山頂上翻身倒立時會怎麼樣）？』師曰（禪師說）：『未曾見毛頭星現（未曾見過彗星出現）。』曰（僧人說）：『恁么則傾湫倒岳去也（這樣就會傾倒深潭，顛覆山嶽了）。』師曰（禪師說）：『莫亂做（不要胡來）。』僧便喝（僧人便大喝一聲）。師曰（禪師說）：『雷聲浩大雨點全無（雷聲很大，雨點卻一點也沒有）。』 ○溫州龍翔柏堂南雅禪師上堂。瑞峰頂上（瑞峰頂上），棲鳳亭邊（棲鳳亭邊），一杯淡粥相依（靠著一杯清淡的粥度日），百納矇頭打坐（用破舊的衲衣蒙著頭打坐）。二祖禮三拜依位而立（二祖慧可禮拜三次後依位站立），已是周遮達磨老臊胡分（已經是多此一舉，連達摩這個老胡人也分不清了），盡髓皮一場狼藉（徹底地一塌糊塗）。其餘之輩何足道哉（其餘的人又有什麼值得一提的呢）？柏堂恁么道（柏堂我這樣說），還免諸方檢責也無（還能免除各方的責難嗎）？拍禪床云（拍了一下禪床說）：『洎合停囚長智（簡直是停止囚禁來增長智慧）。』上堂。大機貴直截（大的機用貴在直接），大用貴頓發（大的作用貴在頓悟）。縱有嚙鏃機（縱然有能咬斷箭頭的本領），一槌須打殺（也要一錘打死）。何故（為什麼）？我王庫內無如是刀（我的寶庫里沒有這樣的刀）。上堂。紫蕨伸拳筍破梢（紫蕨舒展拳頭，竹筍突破筍殼），楊花飛盡綠陰交（楊花飛盡，綠蔭交織）。分明西祖單傳句（分明是西來的祖師單傳的語句），黃栗留鳴燕語巢（黃鸝鳴叫，燕子在巢中呢喃）。這裡見得諦信得及（在這裡看得清楚，信得過），若約諸方決定明窗下安排（如果按照各方說法，一定會在明亮的窗下安排）。龍翔門下直是一槌槌殺（龍翔門下直接一錘打死）。何故（為什麼）？不是與人難共住（不是難以與人共處），大都緇素要分明（而是出家人和在家人一定要分清楚）。 ○福州天王志清禪師上堂。豎起拂子云（豎起拂塵說）：『只這個天不能蓋地不能載（就是這個，天不能覆蓋，地不能承載），遍界遍空成圓成塊（遍及整個世界，整個虛空，形成圓形和塊狀）。到這裡三世諸佛向甚麼處摸索（到了這裡，過去、現在、未來三世諸佛向什麼地方摸索）？六代祖師向甚麼處提持（六代祖師向什麼地方提持）？天下衲僧向甚麼處名邈（天下的僧人向什麼地方追尋）？除非自得自證（除非自己領悟，自己證明），便乃敲唱雙行（才能敲唱並行）。雖然如是（即使這樣），未是衲僧（還不是真正的僧人）。』

【English Translation】 English version 『Get an entry point.』『Now that you've got an entry point, don't forget this old monk.』 The Master said, 『How thick is your skin to speak like that?』 Mu'an doesn't think so. 『If you haven't got an entry point, you must get one. Now that you've got an entry point, you must throw it away to succeed.』 Ascending the hall, he held up his staff and said, 『That little rascal Linji never hit the point directly. Today, I'm completely letting go, so that you all may know.』 He threw down his staff and descended the seat. A monk asked, 『What happens when one somersaults upside down on the summit of Mount Sumeru (mythical sacred mountain)?』 The Master said, 『I've never seen a comet appear.』 The monk said, 『Then the pools will be emptied and the mountains overturned.』 The Master said, 『Don't act rashly.』 The monk then shouted. The Master said, 『Loud thunder, but no rain.』 ○ Zen Master Nanya of Baitang, Longxiang Monastery, Wenzhou Ascending the hall: 『On the summit of Mount Rui, beside the Phoenix Pavilion, relying on a cup of thin congee, covering my head with a patched robe and sitting in meditation. The Second Patriarch (Huike) bowing three times and standing in his place is already superfluous, even the old barbarian Bodhidharma (founder of Zen Buddhism in China) can't tell the difference, a complete mess from marrow to skin. What's worth mentioning about the rest? Baitang says this, but can it avoid scrutiny from all sides?』 He struck the Zen seat and said, 『It's like prolonging imprisonment to increase wisdom.』 Ascending the hall: 『Great function values directness, great use values sudden arising. Even if there's a skill to bite off arrowheads, it must be killed with one blow. Why? In my royal treasury, there's no such knife.』 Ascending the hall: 『The fiddleheads of ferns unfurl, bamboo shoots break through their sheaths, willow catkins fly away, and green shade intertwines. Clearly, it's the single transmission from the Western Patriarch (Bodhidharma), the orioles sing, and swallows chatter in their nests. If you see clearly and believe firmly here, if you arrange it under a bright window according to various schools, Longxiang's disciples will kill with a single blow. Why? It's not that it's difficult to live with others, but that monks and laypeople must be clearly distinguished.』 ○ Zen Master Zhiqing of Tianwang Monastery, Fuzhou Ascending the hall, he raised his whisk and said, 『This alone cannot be covered by the sky or carried by the earth, filling the entire world and space, forming circles and blocks. Where do the Buddhas of the three times (past, present, future) search here? Where do the six patriarchs (successors of Bodhidharma) uphold it? Where do the monks of the world seek it? Unless you realize and prove it yourself, then you can sing and chant together. Even so, you are not yet a true monk.』

行履處。作么生是衲僧行履處。是非海里橫身入。豺虎叢中縱步行。

○南劍州劍門安分庵主

少與木庵同隸業安國。后依懶庵未有深證。辭謁徑山大慧。行次江干。仰瞻宮闕。聞衙司唱侍郎來。釋然大悟。作偈曰。幾年個事掛胸懷。問盡諸方眼不開。肝膽此時俱裂破。一聲江上侍郎來。遂徑回西禪。懶庵迎之。付以伽梨。自爾不規所寓。后庵居劍門化被嶺表。學者從之。所作偈頌走手而成。凡千餘首盛行於世。示眾云。這一片田地。汝等諸人。且道天地未分已前在甚麼處。直下徹去已是鈍置分。上座不少了也。更若擬議思量。何啻白雲萬里。驀拈拄杖打散大眾。示眾。上至諸佛下及眾生。性命總在山僧手裡。撿點將來有沒量罪過。還有撿點得出者么。卓拄杖一下曰。冤有頭債有主。遂左右顏視曰。自出洞來無敵手。得饒人處且饒人。示眾。十五日已前天上有星皆拱北。十五日已後人間無水不朝東。已前已后總拈卻。到處鄉談各不同。乃屈指曰。一二三四五六七。八九十十一十二十三十四。諸兄弟今日是幾。良久曰。本店買賣分文不賒。

教忠光禪師法嗣

○泉州法石中庵慧空禪師

贛州蔡氏子。春日上堂。拈拄杖卓一下曰。先打春牛頭。又卓一下曰。后打春牛尾。驚起虛空入藕絲里

【現代漢語翻譯】行履處（xíng lǚ chù）：指修行者所行之處，所遵循的道路。什麼是衲僧（nà sēng，指僧人）的行履處？就是在充滿是非的海里橫身進入，在豺狼虎豹的叢林中縱身行走。

○南劍州（Nán Jiàn Zhōu）劍門（Jiàn Mén）安分庵主（Ān Fèn Ān Zhǔ）

年輕時與木庵（Mù Ān）一同在安國寺（Ān Guó Sì）學習。後來依止懶庵（Lǎn Ān），但沒有得到深入的證悟。於是辭別懶庵，去徑山（Jìng Shān）拜見大慧宗杲（Dà Huì Zōng Gǎo）。在路上，走到江邊時，抬頭看見宮闕，聽到衙役唱喝『侍郎來了』，頓時大悟。作偈（jì，佛家唱詞）說：『幾年來這件事一直掛在心頭，問遍各方，眼睛始終沒有打開。肝膽此時都破裂了，一聲江上侍郎來。』於是直接回到西禪寺（Xī Chán Sì）。懶庵迎接他，並把伽梨（qié lí，袈裟）傳給他。從此以後，他不再固定住在某個地方。後來在劍門結庵居住，教化普及到嶺南一帶，學習的人很多。他所作的偈頌，隨手寫成，總共有一千多首，在世上廣為流傳。他開示大眾說：『這一片田地，你們這些人，且說說看，在天地還沒有分開之前，它在哪裡？』直接徹悟過去，已經是鈍置了你們。上座（shàng zuò，指僧人）們一點也不少。如果還要擬議思量，那就像白雲萬里一樣遙遠。』說完，拿起拄杖打散大眾。又開示大眾說：『上至諸佛，下至眾生，性命都在山僧手裡。』檢查起來，有沒量的罪過。還有能檢查得出來的人嗎？』說完，用拄杖敲了一下，說：『冤有頭，債有主。』然後左右看看，說：『自從出洞以來，沒有遇到敵手，得饒人處且饒人。』又開示大眾說：『十五日以前，天上的星星都拱衛著北極星；十五日以後，人間沒有水不朝向東方。』已前已后都拋開，到處鄉談各不同。』於是屈指說：『一二三四五六七，八九十十一十二十三十四。』各位兄弟，今天是多少？』良久，說：『本店買賣，分文不賒欠。』

教忠光禪師（Jiào Zhōng Guāng Chán Shī）法嗣（fǎ sì，指繼承人）

○泉州（Quán Zhōu）法石（Fǎ Shí）中庵慧空禪師（Zhōng Ān Huì Kōng Chán Shī）

是贛州（Gàn Zhōu）蔡氏的兒子。春天上堂，拿起拄杖敲了一下，說：『先打春牛頭。』又敲了一下，說：『后打春牛尾。』驚動了虛空，進入了藕絲里。

【English Translation】 The place of practice. What is the place of practice for a mendicant monk (nà sēng, referring to a Buddhist monk)? It is to enter headfirst into the sea of right and wrong, and to walk freely in the jungle of jackals and tigers.

○ Abbot of Anfen Hermitage (Ān Fèn Ān Zhǔ) in Jianmen (Jiàn Mén), Nanjian Prefecture (Nán Jiàn Zhōu)

In his youth, he studied with Mu'an (Mù Ān) at Anguo Temple (Ān Guó Sì). Later, he followed Lan'an (Lǎn Ān), but did not attain deep realization. He then bid farewell to Lan'an and went to Jingshan (Jìng Shān) to visit Dahui Zonggao (Dà Huì Zōng Gǎo). On the way, as he reached the riverbank, he looked up at the palaces and heard the yamen servants announce, 'The Vice Minister is coming!' He suddenly had a great enlightenment. He composed a verse (jì, Buddhist chant): 'For years, this matter has been on my mind, I have asked everywhere, but my eyes have not opened. My liver and gallbladder are now shattered, by the sound of the Vice Minister coming on the river.' He then went directly back to Xichan Temple (Xī Chán Sì). Lan'an welcomed him and passed on the kasaya (qié lí, monastic robe) to him. From then on, he no longer stayed in one place. Later, he settled in a hermitage in Jianmen, and his teachings spread to the Lingnan area, attracting many students. The verses he composed were written spontaneously, totaling more than a thousand, and were widely circulated in the world. He instructed the assembly, saying: 'This piece of land, all of you, tell me, where was it before heaven and earth were separated?' Directly penetrating through it is already dulling you. The senior monks (shàng zuò, referring to monks) are not lacking at all. If you still want to deliberate and think, it will be as distant as ten thousand miles of white clouds.' After speaking, he picked up his staff and dispersed the assembly. He further instructed the assembly: 'From the Buddhas above to the sentient beings below, their lives are all in the hands of this mountain monk.' Examining them, there are immeasurable sins. Is there anyone who can examine them?' After speaking, he struck the staff once and said, 'The wronged have their heads, and the debtors have their masters.' Then he looked left and right and said, 'Since coming out of the cave, I have had no rivals; where it is possible to forgive, then forgive.' He further instructed the assembly: 'Before the fifteenth day, all the stars in the sky revolve around the North Star; after the fifteenth day, there is no water on earth that does not flow towards the east.' Discarding both before and after, the local customs are different everywhere.' Then he counted on his fingers and said, 'One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen. Brothers, what day is it today?' After a long pause, he said, 'This shop's business does not offer credit for even a penny.'

Successor (fǎ sì, referring to heir) of Zen Master Jiaozhong Guang (Jiào Zhōng Guāng Chán Shī)

○ Zen Master Zhong'an Huikong (Zhōng Ān Huì Kōng Chán Shī) of Fashi (Fǎ Shí) in Quanzhou (Quán Zhōu)

He was a son of the Cai family in Ganzhou (Gàn Zhōu). On a spring day, he ascended the hall, picked up his staff and struck it once, saying, 'First strike the head of the spring ox.' Then he struck it again, saying, 'Then strike the tail of the spring ox.' Startling the void, it entered into the lotus root threads.

。釋迦無路潛蹤。彌勒急走千里。文殊卻知落處。拊掌大笑歡喜。且道歡喜個甚麼。春風昨夜入門來。便見千花生碓觜。上堂。千家樓閣一霎秋風。祇知襟袖涼生。不覺園林落葉。於斯薦得觸處全真。其或未然。且作寒溫相見。上堂。舉金剛經云。佛告須菩提。爾所國土中所有眾生若干種心如來悉知。何以故。如來說諸心皆為非心是名為心。要會么。春風得意馬蹄疾。一日看盡長安花。僧問先佛垂範禁足安居未審是何宗旨。曰琉璃缽內拓須彌。僧便喝。師便打。

○杭州凈慈混源曇密禪師

天臺盧氏子。依資福道榮出家。十六圓具習臺教。棄參大慧于徑山。謁雪巢一此庵元。入閩留東西禪無省發。之泉南教忠。俾悅眾解職歸前資。偶觸香嚴擊竹因緣。豁然契悟。述偈呈忠。忠舉玄沙未徹語詰之無滯。忠曰子方可見妙喜。即辭往梅陽服勤四載。住後上堂。諸佛出世打卻殺人。祖師西來吹風放火。古今善知識佛口蛇心。天下衲僧自投籠檻。莫有天然氣概特達丈夫。為宗門出一隻手主張佛法者么。良久曰。設有也須斬為三段。上堂。德山小參不答話。千古叢林成話𣠽。問話者三十棒。慣能說訶說夯。時有僧出的能破的。德山便打。風流儒雅。某甲話也未問。頭上著枷腳下著匣。你是那裡人。一回相見一傷神。新

【現代漢語翻譯】現代漢語譯本釋迦牟尼（Sakyamuni，佛教創始人）無法找到軌跡，彌勒（Maitreya，未來佛）急忙奔走千里。只有文殊（Manjusri，智慧菩薩）知道他的落腳之處，拍手大笑，非常歡喜。且說他歡喜的是什麼呢？因為春風昨夜已經吹進門來，這才看見千朵鮮花都像舂米的碓嘴一樣冒了出來。上堂說法：千家萬戶的樓閣，在一陣秋風中，只知道衣襟袖口感到涼意，卻沒有察覺園林中的樹葉已經飄落。如果能在此領悟，就能體會到觸處皆是真理。如果還不能領悟，那就姑且用寒暄來相互問候吧。上堂說法：引用《金剛經》中的話：『佛告訴須菩提（Subhuti，佛陀弟子）：你所處的國土中所有眾生的各種心念，如來（Tathagata，佛的稱號）完全知曉。為什麼呢？因為如來說的各種心念，都可說為非心，這才可稱之為心。』想要領會嗎？就像春風得意時馬蹄飛快，一天就能看完長安城裡的花。有僧人問：先佛垂範，禁止外出安居修行，不知是什麼宗旨？禪師回答：在琉璃缽內開闢須彌山（Mount Sumeru，佛教宇宙中心）。僧人便大喝一聲，禪師就打了他。

○杭州凈慈混源曇密禪師

曇密禪師，天臺盧氏之子。依從資福道榮出家。十六歲時受具足戒，學習天臺宗的教義。後來放棄學習，去徑山參拜大慧宗杲（Dahui Zonggao，南宋著名禪師），又去拜見雪巢一庵元（Xuechao Yiyuan）。進入福建，留在東西禪寺，沒有省悟。之後前往泉南教忠寺，因為擅長講解佛法而受到大眾的喜愛，於是辭去職務，回到之前的資福寺。偶然間接觸到香嚴智閑（Xiangyan Zhixian）擊竹悟道的因緣，豁然開悟。於是作偈呈給教忠禪師。教忠禪師舉出玄沙師備（Xuansha Shibei）未徹悟的話來詰問他，他都能對答如流。教忠禪師說：『你現在才算見到妙喜（大慧宗杲的別號）。』曇密禪師於是告辭，前往梅陽，服侍了四年。住持凈慈寺后，上堂說法：諸佛出世，好比打殺人；祖師西來，好比吹風放火；古今的善知識，都是佛口蛇心；天下的衲僧，都是自投羅網。難道就沒有天然氣概、特立獨行的丈夫，為宗門出一隻手，來主張佛法嗎？』停頓了很久，說：『即使有，也必須將他斬為三段。』上堂說法：德山宣鑒（Deshan Xuanjian，唐代禪師）小參時不回答問題，千百年來叢林中都以此為話柄。提問的人要挨三十棒，因為他們慣於說三道四。當時有僧人出來想要辯駁，德山宣鑒就打了他。真是風流儒雅！我話還沒問，頭上就戴著枷鎖，腳下就穿著木匣。你是哪裡人？一回相見，一回傷神！新

【English Translation】 English version Sakyamuni (the founder of Buddhism) cannot be found, Maitreya (the future Buddha) rushes thousands of miles. Only Manjusri (the Bodhisattva of Wisdom) knows where he is, claps his hands and laughs with joy. And what is he happy about? Because the spring breeze has entered the door last night, and then he sees thousands of flowers sprouting like rice pestles. Ascending the hall to preach: The pavilions of thousands of households, in a gust of autumn wind, only know that the sleeves feel cool, but do not realize that the leaves in the garden have fallen. If you can understand this, you can realize that truth is everywhere. If you still can't understand it, then let's just greet each other with small talk. Ascending the hall to preach: Quoting the words from the Diamond Sutra: 'The Buddha told Subhuti (Buddha's disciple): The Tathagata (title of the Buddha) fully knows all the various thoughts of all beings in your land. Why? Because all the thoughts that the Tathagata speaks of can be said to be non-thoughts, and only then can they be called thoughts.' Want to understand? It's like a horse galloping fast when the spring breeze is triumphant, and you can see all the flowers in Chang'an in one day. A monk asked: The former Buddhas set an example by prohibiting going out for retreat, I wonder what is the purpose? The Zen master replied: Cultivate Mount Sumeru (the center of the Buddhist universe) in a crystal bowl. The monk then shouted loudly, and the Zen master hit him.

○ Zen Master Tanmi Hunyuan of Jingci Temple in Hangzhou

Zen Master Tanmi, son of the Lu family of Tiantai. He became a monk following Daorong of Zifu Temple. At the age of sixteen, he received the full precepts and studied the teachings of the Tiantai School. Later, he gave up his studies and went to Jingshan to pay homage to Dahui Zonggao (a famous Zen master of the Southern Song Dynasty), and then went to see Xuechao Yiyuan. He entered Fujian and stayed in the East and West Zen temples without enlightenment. Later, he went to Jiaozhong Temple in Quannan, and was loved by the public for his good explanation of Buddhist teachings, so he resigned from his position and returned to the previous Zifu Temple. By chance, he came into contact with the story of Xiangyan Zhixian's enlightenment by hitting bamboo, and he suddenly became enlightened. So he wrote a verse and presented it to Zen Master Jiaozhong. Zen Master Jiaozhong cited Xuansha Shibei's words that had not been thoroughly understood to question him, and he was able to answer fluently. Zen Master Jiaozhong said: 'Now you can be said to have seen Miaoxi (another name for Dahui Zonggao).' Zen Master Tanmi then bid farewell and went to Meiyang, where he served for four years. After becoming the abbot of Jingci Temple, he ascended the hall to preach: The Buddhas appear in the world, like killing people; the patriarchs come from the West, like blowing wind and setting fire; the good teachers of ancient and modern times are all snake-hearted Buddhas; the monks of the world are all throwing themselves into the net. Isn't there a natural, unconventional man who can lend a hand to the Zen sect and advocate the Dharma?' After a long pause, he said: 'Even if there is, he must be cut into three pieces.' Ascending the hall to preach: Deshan Xuanjian (a Zen master of the Tang Dynasty) did not answer questions during the small talks, and the monasteries have used this as a topic for discussion for thousands of years. Those who ask questions will be beaten thirty times, because they are used to gossiping. At that time, a monk came out to argue, and Deshan Xuanjian hit him. How elegant and refined! I haven't even asked a question, and I'm already wearing shackles on my head and wooden boxes on my feet. Where are you from? Every time we meet, we feel sad! New

羅人把手笑欣欣。未跨船舷好與三十棒。依前相廝誑。混源今日恁么批判責情好與三十棒。且道是賞是罰。具參學眼者試辨看。上堂。舉雲門問僧光明寂照遍河沙因緣。師曰。平地摭魚鰕。遼天射飛鶚。跛腳老雲門。千錯與萬錯。后示寂。塔于本山。

○吉州青原信庵唯禋禪師

福之長樂李氏子。年十有一而出閩。依盰江禪悅蘭若廣公為童子。𨵃五白而獲僧服。因廣以佛國白公五十三知識頌授諸摩那。師侍其傍。聞止住有林僧。要見十方佛。無事間觀一片心之句。便得要領。廣異其根性。俾還閩謁鼓山佛心才公東禪月庵杲公西禪懶庵需公。皆蒙其賞第聞禪狀元之譽未及一見。以光之禪高於天下故有是稱。時晦庵住龜山。至彼才期月。于夜榻摸索凈巾次。恍然大徹。黎明趨方丈通其所證。呈偈曰。業識茫茫無本可據。昨夜三更回頭一覷。一殿靈光本來獨露。庵不覺解顏。出嶺見顏。萬庵于番陽薦福入室次。相與酬酢甚捷。顏厲聲曰這福州子被人教壞了也。一眾駭愕。時大慧居梅陽。師往見。慧問曰如何是佛。師曰覿面相呈更無別法。又曰如何保任。對曰饑來吃飯困來打眠。既而隨大慧北還。住育王。遷徑山。慧一日問師曰。許多人入室。幾人道得著。幾人道不著。師曰唯禋只管看。慧忽展手曰我手何似佛手

【現代漢語翻譯】現代漢語譯本：羅人把手笑欣欣：羅人高興地握著手，笑嘻嘻的。未跨船舷好與三十棒：還沒登上船舷，就該打三十棒。依前相廝誑：依舊互相欺騙。混源今日恁么批判責情好與三十棒：混源今天這樣批判責問，該打三十棒。且道是賞是罰：要說是獎賞還是懲罰呢？具參學眼者試辨看：具有參學眼光的人試試辨別看看。上堂。舉雲門問僧光明寂照遍河沙因緣：禪師升座說法，舉雲門文偃禪師問僧人『光明寂照遍河沙』（光明寂靜地照耀著像恒河沙一樣多的世界）的因緣。師曰：禪師說：平地摭魚鰕：就像在平地上撿魚蝦。遼天射飛鶚：就像在遼闊的天空射飛翔的鳥。跛腳老雲門：跛腳的老雲門。千錯與萬錯：千錯萬錯。后示寂。塔于本山：之後圓寂，塔建在本山。

○吉州青原信庵唯禋禪師

福之長樂李氏子：信庵唯禋禪師是福州長樂縣李家的兒子。年十有一而出閩：十一歲離開福建。依盰江禪悅蘭若廣公為童子：依止盰江禪悅蘭若的廣公為童子。𨵃五白而獲僧服：誦讀《五白》而獲得僧服。因廣以佛國白公五十三知識頌授諸摩那：因為廣公將佛國白公的《五十三知識頌》傳授給眾多的摩那（意為青年僧人）。師侍其傍。聞止住有林僧。要見十方佛。無事間觀一片心之句。便得要領：禪師在他旁邊侍奉，聽到止住有林僧人說的『要見十方佛，無事間觀一片心』這句話，便領悟了要領。廣異其根性。俾還閩謁鼓山佛心才公東禪月庵杲公西禪懶庵需公。皆蒙其賞第聞禪狀元之譽未及一見：廣公認為他根性不凡，讓他回到福建拜謁鼓山佛心才公、東禪月庵杲公、西禪懶庵需公，都得到他們的讚賞，只是聽聞禪狀元的名聲，還沒來得及一見。以光之禪高於天下故有是稱：因為光禪師的禪法高於天下，所以有這樣的稱呼。時晦庵住龜山：當時晦庵禪師住在龜山。至彼才期月。于夜榻摸索凈巾次。恍然大徹：到那裡才一個月，在晚上的床榻上摸索擦拭的毛巾時，忽然大徹大悟。黎明趨方丈通其所證。呈偈曰：黎明時前往方丈室，陳述自己所證悟的，呈上偈語說：業識茫茫無本可據。昨夜三更回頭一覷。一殿靈光本來獨露：業識茫茫，沒有根本可以依據。昨夜三更時分回頭一看，一殿靈光本來就獨自顯露。庵不覺解顏：晦庵禪師不由得露出笑容。出嶺見顏。萬庵于番陽薦福入室次。相與酬酢甚捷：離開龜山後拜見顏萬庵禪師，在番陽薦福寺入室請益時，互相問答非常迅速。顏厲聲曰這福州子被人教壞了也。一眾駭愕：顏禪師厲聲說：『這個福州人被人教壞了！』眾人非常驚訝。時大慧居梅陽。師往見：當時大慧宗杲禪師住在梅陽，禪師前去拜見。慧問曰如何是佛：大慧禪師問：『什麼是佛？』師曰覿面相呈更無別法：禪師說：『面對面呈現，沒有其他方法。』又曰如何保任：又問：『如何保任？』對曰饑來吃飯困來打眠：回答說：『餓了就吃飯，困了就睡覺。』既而隨大慧北還。住育王。遷徑山：之後跟隨大慧禪師北還，住在育王寺，后遷往徑山寺。慧一日問師曰。許多人入室。幾人道得著。幾人道不著：大慧禪師有一天問禪師說：『這麼多人入室請益，有多少人說得對，有多少人說不對？』師曰唯禋只管看：禪師說：『唯禋只管看著。』慧忽展手曰我手何似佛手：大慧禪師忽然伸出手說：『我的手像佛手嗎？』

【English Translation】 English version: The man from Luo happily held hands and smiled. Before even stepping onto the ship's deck, he deserves thirty blows. Still deceiving each other as before. Today, Hunyuan criticizes and questions in this way, deserving thirty blows. Is it a reward or a punishment? Those with the eye of a student of Zen, try to discern. Ascending the hall, he cited the story of Yunmen asking a monk about 'The light of illumination pervades the rivers and sands' (光明寂照遍河沙). The master said: Picking up fish and shrimp on flat ground. Shooting flying eagles in the vast sky. Lame old Yunmen. A thousand mistakes and ten thousand mistakes. Later, he passed away and his pagoda was built on this mountain.

○ Chan Master Xin'an Weiyin of Qingyuan, Jizhou

He was a son of the Li family of Changle, Fuzhou. At the age of eleven, he left Fujian. He became a novice under Master Guang of Chanyue Retreat in Ganjiang. He obtained monastic robes by reciting the 'Five Whites'. Because Master Guang transmitted the 'Ode to the Fifty-three Knowledgable Ones' by Baigong of Buddha Country to many manas (young monks). The master served by his side. Upon hearing the phrase 'To see the Buddhas of the ten directions, observe a single mind in idle moments' from the monk Zhizhu Youlin, he grasped the key point. Master Guang considered his nature extraordinary and sent him back to Fujian to visit Master Foxin Cai of Gushan, Master Yue'an Gao of Dongchan, and Master Lan'an Xu of Xichan. All of them praised him, but he had only heard of the reputation of the 'Zen Champion' and had not yet met him. Because Master Guang's Zen was considered the highest in the world, he had this title. At that time, Master Huian lived on Turtle Mountain. After only a month there, while groping for a clean cloth on his bed at night, he suddenly had a great enlightenment. At dawn, he went to the abbot's room to communicate what he had realized, presenting a verse saying: 'The karma consciousness is vast and without a basis to rely on. Last night, at the third watch, I turned my head and glanced back. The spiritual light of a single hall is originally revealed alone.' Master Huian couldn't help but smile. After leaving the mountain, he met Master Wan'an in Fanyang Jianfu. During an interview, they responded to each other very quickly. Master Yan sternly said, 'This man from Fuzhou has been taught badly!' Everyone was shocked. At that time, Dahui Zonggao lived in Meiyang. The master went to see him. Master Dahui asked, 'What is Buddha?' The master said, 'Presenting face to face, there is no other method.' He also asked, 'How to maintain it?' He replied, 'When hungry, eat; when sleepy, sleep.' After that, he followed Master Dahui back north, residing at Yuhuang Temple and later moving to Jingshan Temple. One day, Master Dahui asked the master, 'So many people enter the room for instruction. How many speak correctly, and how many speak incorrectly?' The master said, 'Weiyin just watches.' Master Dahui suddenly stretched out his hand and said, 'Is my hand like the Buddha's hand?'

。師曰天寒且請和尚通袖。慧遽打一竹篦曰且道是賞你是罰你。師遂以頌發揮佛祖機緣十數則呈大慧。其世尊初生曰。撞出頭來早自錯。那堪開口更稱尊。當時若解深藏舌。安得間愁到子孫。慧為之擊節。開法天臺真如。遷報恩豫章上藍轉青原。所至山川改觀法席增盛。僧問。三聖道我逢人則出。出則不為人。意旨如何。師曰移花兼蝶至。僧云。興化道我逢人則不出。出則便為人。又作么生。師云買石得云饒。上堂。舉僧問雲門樹凋葉落時如何。門云體露金風。師云云門袖頭打領腋下剜襟。不妨好手。子細看來。未免牽絲帶線。或問報恩樹凋葉落時如何。只向他道。來年更有新條在。惱亂春風卒未休。上堂。拈拄杖示眾云。十方佛土中。唯有一乘法。這個是橫泉拄杖子。那個是一乘法。卓一下云。千峰勢到岳邊止。萬派聲歸海上消。紹熙三年壬子六月示疾。十九日書偈云。末後一句覿面分付。擬議思量世諦流佈。遂跏趺而逝。羅湖瑩仲溫狀其行。

東禪蒙庵岳禪師法嗣

○福州鼓山宗連禪師

上堂。世尊道應如是知。如是見。如是信解。不生法相。遂喝曰。玉本無瑕卻有瑕。

○杭州徑山寓庵德潛禪師

興化人。機緣語句皆失錄。獨有入徑山山門。佛事彈指一下便入。話行叢林。

【現代漢語翻譯】現代漢語譯本：僧人問：『老師說天氣寒冷，請和尚把手放在袖子里。』慧禪師立刻打了一下竹篦，說：『你說這是賞你還是罰你？』老師於是用頌的形式闡發佛祖的機緣十多則，呈給大慧宗杲禪師（Dà Huì Zōnggǎo Chánshī）。其中世尊（Shìzūn，釋迦牟尼佛的尊稱）初生時說：『撞出頭來早自錯，那堪開口更稱尊。當時若解深藏舌，安得閑愁到子孫。』大慧宗杲禪師（Dà Huì Zōnggǎo Chánshī）為此擊節讚賞。後來慧禪師在天臺真如寺開法，遷往報恩豫章上藍寺，又轉到青原山。所到之處山川面貌煥然一新，佛法興盛。有僧人問：『三聖慧然禪師（Sānshèng Huìrán Chánshī）說我逢人則出，出則不為人，意旨如何？』慧禪師說：『移花兼蝶至。』僧人又問：『興化存獎禪師（Xīnghuà Cúnjiǎng Chánshī）說我逢人則不出，出則便為人，又作么生？』慧禪師說：『買石得云饒。』上堂時，慧禪師舉僧人問雲門文偃禪師（Yúnmén Wényǎn Chánshī）：『樹凋葉落時如何？』雲門文偃禪師（Yúnmén Wényǎn Chánshī）回答：『體露金風。』慧禪師說：『雲門文偃禪師（Yúnmén Wényǎn Chánshī）袖頭打領腋下剜襟，不妨是好手，仔細看來，未免牽絲帶線。』有人問：『報恩寺樹凋葉落時如何？』慧禪師只向他說道：『來年更有新條在，惱亂春風卒未休。』上堂時，慧禪師拿起拄杖向大眾展示說：『十方佛土中，唯有一乘法。這個是橫泉的拄杖子，那個是一乘法。』用拄杖敲擊一下說：『千峰勢到岳邊止，萬派聲歸海上消。』紹熙三年（1192年）壬子六月，慧禪師示疾，十九日寫下偈語說：『末後一句覿面分付，擬議思量世諦流佈。』於是結跏趺坐而逝。羅湖瑩仲溫撰寫了他的行狀。

東禪蒙庵岳禪師（Dōngchán Méng'ān Yuè Chánshī）的法嗣

福州鼓山宗連禪師（Fúzhōu Gǔshān Zōnglián Chánshī）

上堂時說：『世尊（Shìzūn，釋迦牟尼佛的尊稱）說應如是知，如是見，如是信解，不生法相。』於是大喝一聲說：『玉本無瑕卻有瑕。』

杭州徑山寓庵德潛禪師（Hángzhōu Jìngshān Yù'ān Déqián Chánshī）

興化人。他的機緣語句都已失傳，只有進入徑山山門時，彈指一下便進入的事蹟在叢林中流傳。

【English Translation】 English version: The monk asked: 'The master said the weather is cold, please let the monks put their hands in their sleeves.' Chan Master Hui immediately struck a bamboo staff and said: 'Do you say this is a reward or a punishment for you?' The master then presented more than ten anecdotes of the Buddha's (Buddha, referring to Sakyamuni) opportunities in the form of hymns to Dahui Zonggao (Dà Huì Zōnggǎo Chánshī). Among them, when the World Honored One (Shìzūn, honorific title for Sakyamuni Buddha) was first born, he said: 'It was wrong to rush out, how can you open your mouth and call yourself the Honored One? If you had known how to hide your tongue deeply at that time, how could you have idle worries for your descendants?' Dahui Zonggao (Dà Huì Zōnggǎo Chánshī) praised it with admiration. Later, Chan Master Hui opened the Dharma at Tiantai Zhenru Temple, moved to Bao'en Yuzhang Shanglan Temple, and then transferred to Qingyuan Mountain. Wherever he went, the mountains and rivers were renewed, and the Dharma flourished. A monk asked: 'Chan Master Sansheng Huiran (Sānshèng Huìrán Chánshī) said that I will come out when I meet people, but I will not be for people when I come out. What is the meaning?' Chan Master Hui said: 'Moving flowers brings butterflies.' The monk asked again: 'Chan Master Xinghua Cunjiang (Xīnghuà Cúnjiǎng Chánshī) said that I will not come out when I meet people, but I will be for people when I come out. What about that?' Chan Master Hui said: 'Buying stones gets more clouds.' When ascending the hall, Chan Master Hui cited a monk's question to Chan Master Yunmen Wenyan (Yúnmén Wényǎn Chánshī): 'What happens when the trees wither and the leaves fall?' Chan Master Yunmen Wenyan (Yúnmén Wényǎn Chánshī) replied: 'The body reveals the golden wind.' Chan Master Hui said: 'Chan Master Yunmen Wenyan (Yúnmén Wényǎn Chánshī) hits the collar on the sleeves and cuts the lapel under the armpits. It's okay to be a good hand, but if you look closely, you can't avoid being tied up.' Someone asked: 'What happens when the trees wither and the leaves fall in Bao'en Temple?' Chan Master Hui only said to him: 'There will be new branches next year, disturbing the spring breeze and never resting.' When ascending the hall, Chan Master Hui picked up a staff and showed it to the public, saying: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma. This is the staff of Hengquan, and that is the One Vehicle Dharma.' He tapped the staff and said: 'The momentum of thousands of peaks stops at the edge of the mountain, and the sound of thousands of streams returns to the sea.' In June of the third year of Shaoxi (1192), Chan Master Hui showed illness, and on the 19th, he wrote a verse saying: 'The last sentence is entrusted face to face, and deliberation and consideration spread the worldly truth.' Then he passed away in the lotus position. Luohu Yingzhong Wen wrote his deeds.

Dharma successor of Chan Master Dongchan Meng'an Yue (Dōngchán Méng'ān Yuè Chánshī)

Chan Master Zonglian of Gushan, Fuzhou (Fúzhōu Gǔshān Zōnglián Chánshī)

When ascending the hall, he said: 'The World Honored One (Shìzūn, honorific title for Sakyamuni Buddha) said that one should know in this way, see in this way, believe and understand in this way, and not give rise to the appearance of Dharma.' Then he shouted: 'Jade is flawless but has flaws.'

Chan Master Yu'an Deqian of Jingshan, Hangzhou (Hángzhōu Jìngshān Yù'ān Déqián Chánshī)

A native of Xinghua. His opportunities and words have been lost, only the story of entering the mountain gate of Jingshan and entering with a snap of his fingers is circulating in the jungle.

○福州鼓山石庵知玿(市昭切)禪師

僧問。坐斷雲山事已彰。可憐雲水自茫茫。今日石門通一線。端然衣錦便還鄉。還鄉一曲作么生唱。師云罕遇知音。僧云爭奈鼻頭繩子猶屬他人在。師云且道他是阿誰。僧云他也不識。師云依俙越國彷彿揚州。僧云祇如未跨石門一句作么生道。師云百雜碎。僧云已跨石門一句又作么生。師云依舊卻渾侖。僧云。直得大頂峰點頭。鼓山屴(林直切)崱(任力切)震動。師云未為分外。僧云祇今晏國師撫掌呵呵大笑云幸得與老師相見去也。師云不是冤家不聚頭。僧禮拜。師云放汝三十棒。上堂。謝李深卿陳仲齡。昔在東溪日。花開葉落時。幾擬以黃金鑄作鐘子期。師云。古人恁么道。大似焦桐掛壁。罕遇知音。白雲今日幸遇二居士到來。正值六合風清萬籟俱息。不免再理朱弦試彈一曲。橫按拄杖云。諸人還聞么。聞即不無且道是何曲調。卓拄杖云。太古希聲無限意。知音知后更誰知。上堂。語是謗。寂是誰。不語不寂轉增虛妄。喝一喝云。春風吹落桃李花。淡煙疏雨籠青嶂。頌趙州和尚鎮州蘿蔔話曰。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。

西禪此庵凈禪師法嗣

○福州乾元鈍庵宗穎禪師

上堂。卓拄杖曰。性燥漢祇在

一槌。靠拄杖曰。靈利人不勞再舉。而今莫有靈利底么。良久曰。比擬張麟。兔亦不遇。

○福州中濟無禪立才禪師

上堂。舉雪竇和尚頌云。三分光陰二早過。靈臺一點不揩磨。貪生逐日區區去。喚不回頭爭柰何。師云。雪竇老漢顢顢頇頇𢤱𢤱侗侗。更參三十年也未會禪在。然雖如是。土曠人稀。試聽下個註腳。瞎卻摩醯三隻眼。南北東西路不分。千秋葉落無人掃。獨自松門展腳眠。上堂。舉趙州和尚喫茶去話頌云。趙州逢人喫茶。誰知事出急家。反手作云作雨。順風撒土撒沙。引得洞山無意智。問佛也道三斤麻。讀此庵語錄偈曰。南海波斯持密咒。千言萬語少人知。春風一陣來何處。吹落桃花三四枝。

○興化華嚴別峰云禪師

初住福州支提。遷福泉。至華嚴上堂。千種言。萬般解。只要教君長不昧。且道不昧個什麼。喚作竹篦則觸不喚作竹篦則背。上堂。彌勒大士朝入伽藍暮成正覺。總似這般鈍漢有甚用處。直饒隔山望見支提雙童峰便回去。腳跟下好與三十。上堂。舉真凈和尚道。也無禪也無道。也無玄也無妙。快活須明這一竅。師云。既無禪道又無玄妙。甚處得這一竅。若有一竅可明。如何得快活去。諸人即今要得快活么。便下座。上堂。過去諸如來斯門已成就。是甚語話。見在諸

【現代漢語翻譯】現代漢語譯本一槌。靠拄杖說：『靈敏的人不需要再舉（例說明）。』現在沒有靈敏的人嗎？良久說：『比擬張麟，兔子也遇不到。』

○福州中濟無禪立才禪師

上堂。舉雪竇和尚的頌詞說：『三分光陰二分早過去了，靈臺一點也不擦拭。貪生逐日忙忙碌碌地去，呼喚不回頭又能怎麼樣呢？』禪師說：『雪竇老漢糊里糊塗，呆頭呆腦。再參三十年也不會明白禪在哪裡。』雖然如此，這裡地廣人稀。試試聽聽我的註解：瞎了摩醯首羅（Maheśvara，印度教主神濕婆的別名）的三隻眼，南北東西分不清。千年的落葉無人打掃，獨自在松樹門前伸腳睡覺。』上堂。舉趙州和尚『喫茶去』的話頭頌揚說：『趙州和尚逢人便說喫茶去，誰知道事情出於緊急。反手作云作雨，順風撒土撒沙。引得洞山（洞山良價禪師）沒有意智，問佛也說是三斤麻。』讀此庵語錄的偈子說：『南海的波斯人拿著秘密咒語，千言萬語很少人知道。春風一陣從哪裡來？吹落桃花三四枝。』

○興化華嚴別峰云禪師

初住福州支提山，后遷到福泉。到華嚴寺上堂說法：『千種言語，萬般解釋，只要教你們常常不迷惑。』那麼，什麼是不迷惑呢？說是竹篦（zhú bì，竹製的刮板或刷子）就觸犯了，說不是竹篦就違背了。上堂。彌勒菩薩（Maitreya，未來佛）早上進入伽藍（saṃghārāma，僧伽的住所，即寺院），晚上就成了正覺。總像這些遲鈍的人有什麼用處？即使隔山望見支提山的雙童峰，也應該回去，在腳跟下好好打三十棒。上堂。舉真凈和尚的話說：『既沒有禪，也沒有道，既沒有玄，也沒有妙，快樂必須明白這一竅。』禪師說：『既然沒有禪道，又沒有玄妙，哪裡來的這一竅？如果有一竅可以明白，又怎麼能得到快樂呢？』各位現在想要得到快樂嗎？』便下座。上堂。『過去諸如來都是通過這個門成就的。』這是什麼話？現在諸

【English Translation】 English version A tap. Leaning on his staff, he said, 'A clever person needs no further explanation.' Are there no clever people here now? After a long pause, he said, 'Compared to Zhang Lin, even a rabbit cannot be found.'

○ Zen Master Licai of Zhongji Temple in Fuzhou

Ascending the hall, he quoted the verse of Zen Master Xuedou, saying, 'Two-thirds of life's time has passed early, the spiritual platform is not polished at all. Greedily living day by day, busily going on, what can be done when called but not turning back?' The Master said, 'Old man Xuedou is muddle-headed, dull and foolish. Even after another thirty years of practice, he still wouldn't understand where Zen is.' Even so, the land is vast and people are scarce. Try listening to my annotation: 'Blinding the three eyes of Maheśvara (Maheśvara, another name for the Hindu god Shiva), unable to distinguish north, south, east, and west. Fallen leaves of a thousand autumns are unswept, alone at the pine gate, stretching out to sleep.' Ascending the hall, he praised Zen Master Zhaozhou's saying 'Go drink tea,' saying, 'Zen Master Zhaozhou tells everyone to go drink tea, who knows the matter arises from urgency. Turning his hand, he makes clouds and rain, scattering earth and sand with the wind. Leading Dongshan (Zen Master Liangjie of Dongshan) to have no wisdom, even asking the Buddha, he says it is three pounds of flax.' Reading the verse from the Record of C庵, he said, 'A Persian from the South Sea holds secret mantras, few know the thousands of words. Where does the spring breeze come from? Blowing down three or four branches of peach blossoms.'

○ Zen Master Yun of Biefeng, Huayan Temple in Xinghua

First residing at Zhiti Mountain in Fuzhou, later moving to Fuquan. Arriving at Huayan Temple, he ascended the hall and said, 'A thousand kinds of words, ten thousand kinds of explanations, only to teach you to always be unconfused.' Then, what is it to be unconfused about? Calling it a bamboo spatula (zhú bì, a bamboo scraper or brush) is to offend, saying it is not a bamboo spatula is to contradict. Ascending the hall, he said, 'Maitreya Bodhisattva (Maitreya, the future Buddha) enters the sangharama (saṃghārāma, the residence of the sangha, i.e., the monastery) in the morning and attains perfect enlightenment in the evening. What use are such dull people? Even if you see the Twin Child Peaks of Zhiti Mountain from across the mountain, you should go back and give yourself thirty blows under your feet.' Ascending the hall, he quoted Zen Master Zhenjing, saying, 'There is neither Zen nor Dao, neither mystery nor wonder, happiness must understand this one aperture.' The Master said, 'Since there is neither Zen nor Dao, neither mystery nor wonder, where does this one aperture come from? If there is one aperture to understand, how can one obtain happiness?' Do you all want to obtain happiness now?' Then he descended from his seat. Ascending the hall, he said, 'The past Tathagatas have all achieved through this gate.' What words are these? The present

菩薩今各入圓明。誣人之罪。未來修學人當依如是法。莫鈍置他好。其柰茫茫宇宙人無數。幾個男兒是丈夫。

華藏遁庵演禪師法嗣

○湖州何山月窟慧清禪師

上堂。舉天臺韶國師初參法眼。因僧問法眼如何是曹源一滴水。法眼云是曹源一滴水。韶聞豁然開悟。師頌曰。曹源一滴水。相罵饒接觜。鷃雀空啾啾驊。騮已千里。

開善謙禪師法嗣

○建寧府仙州山吳十三道人

每以己事扣諸禪。及開善歸。結茆于其左。遂往給侍。紹興庚申三月八日夜適然啟悟。占偈呈善曰。元來無縫罅。觸著便光輝。既是千金寶。何須彈雀兒。善答曰。啐地折時真慶快。死生凡聖盡平沉。仙州山下呵呵笑。不負相期宿昔心。

天童無用全禪師法嗣

○四明育王笑翁妙堪禪師

俗𨽻慈溪毛氏。廣顙平頂骨清氣豪。從野庵道欽受釋學。依息庵觀于金山。參松源岳于靈隱。皆不契。時無用居天童。徑造其室。用問曰行腳僧遊山僧。師曰行腳僧。用曰如何是行腳事。師以坐具便摵。用曰此僧敢來者里捋虎鬚。俾參堂室中常示狗子無佛性話。一日擬開口。用以竹篦劈口打。師應聲呈偈曰。大涂毒鼓。轟天震地。轉腦回頭。橫屍萬里。用頷之。即俾侍香。已而報恩約公致師分座。太守程公

【現代漢語翻譯】現代漢語譯本菩薩們現在各自進入圓滿光明的境界。誣陷別人的罪過，未來修學的人應當依照這樣的方法，不要遲鈍地對待美好的事物。可嘆茫茫宇宙人無數，有幾個男兒是真正的丈夫？

華藏遁庵演禪師的法嗣

○湖州何山月窟慧清禪師

上堂說法。舉天臺韶國師最初參訪法眼禪師的公案。因為有僧人問法眼禪師：『如何是曹源一滴水？』法眼禪師回答說：『是曹源一滴水。』韶國師聽聞后豁然開悟。慧清禪師作頌說：『曹源一滴水，相互爭辯饒有接話的餘地。小雀空自啾啾鳴叫，良馬已經奔馳千里。』

開善謙禪師的法嗣

○建寧府仙州山吳十三道人

常常用自己的事情請教各位禪師。等到開善謙禪師回來，就在他的住所左邊結廬而居，於是前往侍奉。紹興庚申年（1140年）三月初八的夜晚，偶然開悟，作偈呈給開善禪師說：『原來沒有一絲縫隙，觸碰就放出光輝。既然是千金之寶，何須用來打麻雀？』開善禪師回答說：『啐地一聲折斷時真是痛快，死生凡聖全都平等沉寂。仙州山下呵呵大笑，不辜負我們往昔相期的心意。』

天童無用全禪師的法嗣

○四明育王笑翁妙堪禪師

俗家是慈溪的毛氏。寬闊的額頭，平坦的頭頂，骨骼清奇，氣概豪邁。跟隨野庵道欽學習佛學，依止息庵觀禪師于金山寺，參訪松源岳禪師于靈隱寺，都沒有契合。當時無用全禪師住在天童寺，妙堪禪師直接前往他的禪室。無用全禪師問道：『行腳僧是遊山的僧人嗎？』妙堪禪師回答說：『是行腳僧。』無用全禪師問：『如何是行腳事？』妙堪禪師用坐具便打。無用全禪師說：『這個僧人竟敢在這裡捋虎鬚。』於是讓他在禪堂里參『狗子無佛性』的話頭。一天，妙堪禪師想要開口，無用全禪師用竹篦劈頭就打。妙堪禪師應聲呈偈說：『大涂毒鼓，轟天震地。轉腦回頭，橫屍萬里。』無用全禪師點頭認可。隨即讓他擔任侍香的職務。不久，報恩寺的約公請妙堪禪師分座說法，太守程公也...

【English Translation】 English version Bodhisattvas now each enter the realm of perfect enlightenment. The sin of falsely accusing others, future practitioners should follow this method, not dully treat good things. Alas, in the vast universe, there are countless people, how many men are true heroes?

Successor of Zen Master Huazang Dun'an Yan

○ Zen Master Huishan Yueku Huiqing of Huzhou

Entering the hall for instruction. He cited the case of National Teacher Tiantai Shao's initial visit to Zen Master Fayan. Because a monk asked Fayan, 'What is a drop of water from Caoyuan (Caoyuan: a place name)?' Fayan replied, 'It is a drop of water from Caoyuan.' Shao suddenly attained enlightenment upon hearing this. Zen Master Huiqing composed a verse saying: 'A drop of water from Caoyuan, arguing with each other allows room for response. Sparrows chirp in vain, while the fine horse has already galloped a thousand miles.'

Successor of Zen Master Kaishan Qian

○ Taoist Wu Shisan of Xianzhou Mountain, Jianning Prefecture

He often consulted various Zen masters about his own affairs. After Zen Master Kaishan Qian returned, he built a hut to the left of his residence and went to serve him. On the eighth night of the third month in the Gengshen year of Shaoxing (1140), he suddenly attained enlightenment and presented a verse to Kaishan, saying: 'Originally, there are no gaps, touching it brings forth brilliance. Since it is a treasure worth a thousand gold, why use it to shoot sparrows?' Kaishan replied: 'The moment it is crushed and broken is truly delightful, life and death, the mundane and the sacred, all sink into equality and silence. Laughing heartily below Xianzhou Mountain, not betraying the heart of our past expectations.'

Successor of Zen Master Tiantong Wuyong Quan

○ Zen Master Xiaoweng Miaokan of Yuwang Temple, Siming

His secular surname was Mao from Cixi. He had a broad forehead, a flat crown, clear bones, and a heroic spirit. He studied Buddhism with Ye'an Daoqin, relied on Xi'an Guan at Jinshan Temple, and visited Songyuan Yue at Lingyin Temple, but none of them resonated with him. At that time, Wuyong Quan was residing at Tiantong Temple, and Miaokan went directly to his room. Wuyong asked, 'Is a traveling monk a mountain-touring monk?' Miaokan replied, 'A traveling monk.' Wuyong asked, 'What is the matter of traveling?' Miaokan struck with his sitting cloth. Wuyong said, 'This monk dares to stroke the tiger's whiskers here.' He then had him contemplate the 'dog has no Buddha-nature' koan in the meditation hall. One day, as Miaokan was about to speak, Wuyong struck him in the face with a bamboo staff. Miaokan responded with a verse, saying: 'The great poisoned drum, thundering and shaking the earth. Turning the head back, corpses lie for ten thousand miles.' Wuyong nodded in approval. He then had him serve as the incense attendant. Soon after, Abbot Yue of Bao'en Temple invited Miaokan to share the seat and preach, and Prefect Cheng also...

請出世妙勝。遷金文。移光孝忠獻。史衛王以堂牒除臺之報恩。天臺舊無律宗師。與大卿齊公議合十寺為大剎。築壇場命負毗尼學者倡開遮持犯之法。夙勵新學。閩帥王公請居雪峰。未幾詔住靈隱。師厭逼近屠沽。撤其廬揭關飛來峰外以限喧寂。衛王以大慈完美請開山。及王薨師庵居上柏。臺州使君陳公以瑞巖邀師無何。江心牒至監丞史公強之乃起凈慈。詔下丐辭不允。大參全公書來謂不可重違君命。明年荊湖總臣奏令僧道買紫衣師號俾以師號住持。師謂如是則千金之子皆可主法。吾道殆矣。奏疏殿陛上書廟堂其議遂寢。詔徙天童。力辭。東歸翠巖築室。奉先世香火。育王虛席有旨起師。再辭不許。乃奉詔。表章大覺。祖述妙喜。秩然有序。上堂。膏雨及時。江山如洗。幽烏語喬林。殘紅隨遠水。可憐盲聾瘖啞人。不識此方真教體。上堂。舉興化開堂三聖推出僧話。頌曰。一人客路知天遠。一個歸心似箭輕。彼此征途雖有異。須知同日到天廷。上堂。舉汾陽示眾云。識得拄杖子行腳事畢。頌曰。平地無端立話頭。揭天聲撼怒濤寒。直饒識得拄杖子。也是封皮作信看。天童除書至。大參趙公請住凈慈。悉謝之。示疾。書遺表。作寺丞張公書。請主後事。通守永嘉曹公來問疾。從容敘世契。移頃書偈曰。業鏡高懸七十二年

。一槌擊碎大道坦然。置筆泊然而逝。

○杭州靈隱石鼓希夷禪師

上堂。舉瑯瑘覺禪師因法華舉和尚相見話。頌曰。聞名不如見面。見面不如聞名。此地無金二兩。俗人沽酒三舛。上堂。舉南泉和尚云文殊普賢昨夜三更每人與二十棒趁出院也。趙州曰和尚棒教誰吃。南泉曰且道王老師過在什麼處。趙州禮拜而出。師頌曰。春風吹落碧桃花。一片流經十萬家。誰在畫樓沽酒處。相邀來吃趙州茶。和梁山遠禪師十牛圖頌。句法與梁山相埒。理趣超卓反有過焉。一尋牛。只管區區向外尋。不知腳底已泥深。幾回芳草斜陽里。一曲新豐空自吟。二見跡。枯木巖前差路多。草窠里輥覺非么。腳跟若也隨他去。未免當頭蹉過他。三見牛。識得形容認得聲。載嵩從此妙丹青。徹頭徹尾渾相似。子細看來未十成。四得牛。牢把繩頭莫放渠。幾多毛病未曾除。徐徐驀鼻牽將去。且要回頭識舊居。五牧牛。甘分山林寄此身。有時亦蹈馬蹄塵。不曾犯著人苗稼。來往空勞背上人。六騎牛還家。指點前坡即是家。旋吹桐角出煙霞。忽然變作還鄉曲。未必知音旨伯牙。七忘牛存人。闌內無牛趁出山。煙蓑雨笠亦空閑。行歌行樂無拘繫。羸得一身天地間。八人牛俱忘。慚愧眾生界已空。箇中消息若為通。後無來者前無去。未審憑誰繼

【現代漢語翻譯】現代漢語譯本：一槌擊碎大道，坦然自若。放下筆，安詳離世。

○杭州靈隱石鼓希夷禪師

上堂說法。舉瑯瑘覺禪師因法華舉和尚相見的話頭。頌詞說：『聞名不如見面，見面不如聞名。此地沒有二兩金，俗人買酒要三倍的價錢。』上堂說法。舉南泉和尚說文殊（象徵智慧）普賢（象徵實踐）昨夜三更每人打了二十棒，趕出院門。趙州（趙州從諗禪師）說和尚的棒子教誰吃呢？南泉說你說說看王老師（南泉和尚自稱）的過錯在哪裡？趙州禮拜後走了出去。禪師頌詞說：『春風吹落碧桃花，一片花瓣流經千家萬戶。誰在畫樓上買酒？邀請他來喝趙州茶。』和梁山遠禪師的十牛圖頌。句法和梁山相似，理趣超凡脫俗，甚至有所超越。一尋牛。只知道一味地向外尋找，不知道腳底已經深陷泥潭。多少次在芳草夕陽中，空自吟唱一曲新豐。二見跡。枯木巖前岔路多，草堆里翻滾才覺得不是自己要找的。腳跟如果跟隨它去，難免當頭錯過。三見牛。認得牛的形狀，聽得牛的聲音，從此可以畫出美妙的丹青。徹頭徹尾都很相似，仔細看來還不到十分。四得牛。牢牢抓住繩頭不要放開它，多少毛病還沒有去除。慢慢地牽著牛鼻子走，還要回頭認得舊時的家。五牧牛。甘心在山林中寄託此身，有時也踏上馬蹄揚起的塵土。不曾冒犯人家的莊稼，來來往往白白辛苦了背上的人。六騎牛還家。指點前面的山坡就是家，吹著桐木角從煙霞中出來。忽然變成還鄉的樂曲，未必有知音像伯牙一樣懂得。七忘牛存人。欄里沒有牛，趕出山外。披著蓑衣戴著斗笠也空閑了。行走歌唱沒有拘束，贏得一身在天地之間。八人牛俱忘。慚愧眾生界已經空了，其中的訊息要怎樣才能通達呢？後面沒有來者，前面沒有去者，不知道依靠誰來繼承呢？

【English Translation】 English version: With one strike, he shattered the great path, remaining calm and composed. He put down his pen and passed away peacefully.

○ Zen Master Xiyi of Shigu, Lingyin Temple, Hangzhou

In his sermon, he cited the encounter between Zen Master Jue of Langye and Monk Ju of Fahua. He composed a verse saying: 'Hearing the name is not as good as meeting the person, meeting the person is not as good as hearing the name. There is no two taels of gold here; common people buy wine at three times the price.' In his sermon, he cited the story of Nanquan (Zen Master Nanquan Puyuan) saying that Manjusri (symbolizing wisdom) and Samantabhadra (symbolizing practice) were each given twenty blows last night at the third watch and driven out of the monastery. Zhaozhou (Zen Master Zhaozhou Congshen) asked, 'Who will receive the master's blows?' Nanquan said, 'Tell me, where is Master Wang's (Nanquan's self-reference) fault?' Zhaozhou bowed and left. The Zen master composed a verse saying: 'The spring breeze blows down the peach blossoms, one petal flows through tens of thousands of homes. Who is buying wine in the painted building? Invite him to drink Zhaozhou tea.' He also composed verses on the Ten Ox Herding Pictures of Zen Master Liangshan Yuan. The sentence structure is similar to Liangshan's, but the reasoning is outstanding and even surpasses it. 1. Searching for the Ox. He only knows to seek outwards, not knowing that his feet are already deep in the mud. How many times in the fragrant grass and setting sun, he sings a New Feng song in vain. 2. Seeing the Tracks. There are many forks in the road before the withered tree rock; rolling in the grass, he realizes it is not what he is looking for. If his heels follow it, he will inevitably miss it head-on. 3. Seeing the Ox. He recognizes the ox's shape and hears the ox's sound; from now on, he can paint beautiful Danqing. It is completely similar from beginning to end, but on closer inspection, it is not even ten percent complete. 4. Catching the Ox. Hold the rope tightly and do not let it go; many problems have not been removed. Slowly lead the ox by the nose, and also turn back to recognize the old home. 5. Herding the Ox. He is willing to entrust his body to the mountains and forests, and sometimes also treads on the dust raised by horses' hooves. He has never offended people's crops; coming and going, the person on his back labors in vain. 6. Riding the Ox Home. Pointing to the mountain slope ahead, that is home; blowing the tung wood horn, he emerges from the smoky clouds. Suddenly, it turns into a homecoming song; it is not certain that there is a connoisseur like Boya who understands it. 7. Forgetting the Ox, the Person Remains. There is no ox in the pen, driven out of the mountains. Wearing a straw raincoat and a bamboo hat, he is also idle. Walking and singing without restraint, he wins a body in the universe. 8. Both Person and Ox are Forgotten. Ashamed that the realm of sentient beings is already empty; how can the message within be communicated? There is no one coming behind, no one going ahead; I do not know who to rely on to inherit it.

此宗。九返本還源。靂機不墮有無功。見色聞聲不用聾。昨夜金烏飛入海。曉來依舊一輪紅。十入廛垂手。者漢親從異類來。分明馬頷與驢腮。一揮鐵棒如風疾。萬戶千門盡豁開。

○四明雪竇野云處南禪師

上堂。百計推尋。永不見面。一時休去。在處逢渠。長連床上吃粥吃飯。取飽為期。我且問你。常住一粒米是幾番過手。上堂。斬釘截鐵。特地乖張。就下平高。衲僧笑。具皇覺。到此有理難伸。未審諸公如何理論。上堂。摩醯正眼熙然赫然。一處該通萬機頓赴。縛虎擒龍之手自此而伸。驚天動地之名從茲而起。且平常一句又作么生。莫把是非來辨我。浮生穿鑿不相關。

○福州雪峰滅堂了宗禪師

上堂。空索索。冷冰冰。清虛之理畢竟無身。為什麼卻有許多煙雨。曉得么。若曉得。七種供養諸人。若曉不得。滴水難消。

○盤山思卓和尚

上堂。拈拄杖云。登山渡水全藉者人。擲下拄杖云。相見易得好。共住難為人。上堂。寂寂惺惺有氣死人。惺惺寂寂無用頑石。嘻。下載清風付與誰。

○止庵居士錢象祖

嘉定二年閏二月薨于天臺里茅。像祖初守金陵。嘗在保寧問道。于無用有所得。後於鄉州建接待十所。皆以凈土極樂名之。創止庵高僧寮為譚道之所。自

【現代漢語翻譯】現代漢語譯本：此宗（此宗：指禪宗）。九轉本還源（九轉本還源：道教術語，指通過修煉返回本源）。霹靂般的機鋒不落入有無的窠臼。見色聞聲也不用裝聾作啞。昨夜金烏（金烏：太陽的別稱）飛入海中，今早太陽依舊鮮紅。十入廛垂手（十入廛垂手：指菩薩為度化眾生，深入世俗）。這位禪者親從異類而來。分明是馬的下巴和驢的腮幫。一揮鐵棒如疾風般迅速，千家萬戶的大門都敞開了。

○四明雪竇野云處南禪師

上堂說法。千方百計地推尋，永遠無法相見。一旦放下一切，到處都能遇到他。在長連床上吃粥吃飯，以吃飽為目標。我且問你，常住（常住：指寺院）的一粒米要經過幾番轉手？上堂說法。斬釘截鐵，特立獨行。就下平高，眾僧笑了。具備皇覺（皇覺：指佛陀的覺悟）。到了這裡有理也難以辯解，不知各位如何評論？上堂說法。摩醯首羅天（摩醯首羅天：佛教護法神）的正眼光明赫赫。一處通達，萬機頓赴。縛虎擒龍的手段由此施展，驚天動地的名聲從此而起。那麼平常的一句話又該怎麼說呢？不要用是非來分辨我，人世間的穿鑿附會與我無關。

○福州雪峰滅堂了宗禪師

上堂說法。空蕩蕩，冷冰冰，清虛的道理畢竟沒有形體。為什麼卻有這麼多的煙雨？明白嗎？如果明白，七種供養（七種供養：佛教供養方式）供養諸位。如果不明白，滴水也難以消化。

○盤山思卓和尚

上堂說法。拿起拄杖說，登山渡水全靠這個人。放下拄杖說，相見容易相處難。上堂說法。寂靜而清醒是有氣無力的死人，清醒而寂靜是無用的頑石。嘻！將清風明月賦予誰？

○止庵居士錢象祖

嘉定二年（1209年）閏二月在天臺里茅去世。錢象祖最初任金陵的守將，曾在保寧寺問道，從無用禪師處有所領悟。後來在家鄉建造了十所接待處，都以凈土極樂命名。建立止庵高僧寮作為談論佛法的地方。

【English Translation】 English version: This sect (This sect: refers to the Chan sect). Ninefold return to the origin (Ninefold return to the origin: a Taoist term, referring to returning to the source through cultivation). The thunderbolt-like opportunity does not fall into the trap of existence or non-existence. Seeing forms and hearing sounds, there is no need to pretend to be deaf. Last night, the Golden Crow (Golden Crow: another name for the sun) flew into the sea, and this morning the sun is still red as ever. Tenfold entry into the city, hands hanging down (Tenfold entry into the city, hands hanging down: refers to the Bodhisattva entering the mundane world to save sentient beings). This Chan practitioner comes from a different kind. Clearly, it is a horse's chin and a donkey's jowls. A swing of the iron staff is as swift as the wind, and the doors of thousands of households are opened wide.

○ Chan Master Chunan of Xuedou Yeyun, Siming

Ascending the hall to preach. Searching in every possible way, you will never meet. Once you let go of everything, you can meet him everywhere. Eating porridge and rice on the long bench, with the goal of being full. Let me ask you, how many times does a grain of rice in the monastery (monastery: refers to the temple) pass through hands? Ascending the hall to preach. Cutting nails and severing iron, being unconventional. Lowering the high, the monks laughed. Possessing the royal enlightenment (royal enlightenment: refers to the Buddha's enlightenment). Arriving here, it is difficult to argue with reason, I wonder how you all comment? Ascending the hall to preach. The righteous eye of Maheśvara (Maheśvara: Buddhist protector deity) is bright and radiant. One place is connected, and all opportunities are immediately fulfilled. The means of binding tigers and capturing dragons are extended from here, and the name that shakes the heavens and earth arises from this. So, what about an ordinary sentence? Do not use right and wrong to distinguish me, the worldly speculations have nothing to do with me.

○ Chan Master Liaozong of Mietang, Xuefeng, Fuzhou

Ascending the hall to preach. Empty, cold, the principle of pure emptiness ultimately has no form. Why is there so much smoke and rain? Do you understand? If you understand, offer the seven kinds of offerings (seven kinds of offerings: Buddhist offering methods) to you all. If you do not understand, it is difficult to digest even a drop of water.

○ Monk Sizhuo of Panshan

Ascending the hall to preach. Holding up the staff, he said, 'Climbing mountains and crossing rivers all rely on this person.' Putting down the staff, he said, 'It is easy to meet, but difficult to live together.' Ascending the hall to preach. Being silent and awake is a lifeless dead person, being awake and silent is a useless stubborn stone. Hee! To whom shall I give the clear wind and bright moon?

○ Layman Qian Xiangzu of Zhian

Died in the intercalary February of the second year of Jiading (1209) in Limao, Tiantai. Qian Xiangzu initially served as the garrison commander of Jinling. He once asked questions at Baoning Temple and gained some understanding from Chan Master Wuyong. Later, he built ten reception places in his hometown, all named after Pure Land Paradise. He created the Zhian High Monk's Lodge as a place to discuss the Dharma.

左相辭歸。兼修凈業。得微疾。有問起居者則曰。不貪生不怖死。不生天上不生人中。惟當往生凈土耳。言訖趺坐而化。時天鼓震響異香芬鬱。未終之前。郡人有同聞空中聲云。錢丞相當生西方蓮宮為慈濟菩薩。

可庵然禪師法嗣

○如如居士顏公

有舉趙州見南泉話問居士。因以頌答之云。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。又頌子湖狗話曰。盆家無所有。只養一隻狗。便是佛出來。也須遭一口。

道場無庵全禪師法嗣

○常州華藏伊庵有權禪師

臨安昌化祁氏子。年十四得度。十八歲禮佛智裕禪師于靈隱。時無庵為第一座。室中以從無住本建一切法問之。師久而有省答曰。暗裡穿針。耳中出氣。庵可之。遂密付心印。嘗夜坐達旦。行粥者至忘展缽。鄰僧以手觸之。師感悟為偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆花影里弄明月。引得盲龜上釣船。佛智嘗問心包太虛量周沙界時如何。師曰大海不宿死屍。智撫其座曰此子他日當據此座呵佛罵祖去在。師自是埋藏頭角益自韜晦。遊歷湖湘江浙幾十年。依應庵于歸宗。參大慧于徑山。無庵住道場招師分座說法。於是聲名隱然。住後上堂。今朝結卻布袋口。明眼衲僧莫亂走。心行滅處解翻身。噴嚏

【現代漢語翻譯】現代漢語譯本：左丞相辭官歸隱，專心修習凈土法門。後來得了一點小病，有人問候他的起居，他就說：『我不貪戀生存，也不畏懼死亡。我不求生到天上，也不求生到人間，只求往生到西方極樂凈土。』說完就結跏趺坐而逝。當時天空響起震耳欲聾的天鼓聲，異香瀰漫。在他去世之前，郡里有人共同聽到空中的聲音說：『錢丞相應當往生西方極樂世界的蓮花宮，成為慈濟菩薩（菩薩名）。』

可庵然禪師的法嗣

○ 如如居士顏公

有人舉趙州和尚見南泉禪師的公案來問居士，顏公就作頌回答說：『能把一根野草，看作丈六金身（佛像）。領會到任何事物都是道，眼中的瞳孔就是面前的人。』又作頌來回應子湖和尚的『狗』的公案，說：『窮人家一無所有，只養了一條狗。即使是佛來了，也要被它咬一口。』

道場無庵全禪師的法嗣

○ 常州華藏伊庵有權禪師

有權禪師是臨安昌化祁氏的兒子。十四歲時出家，十八歲時在靈隱寺拜佛智裕禪師為師。當時無庵禪師是靈隱寺的第一座。無庵禪師在禪房裡用『從無住本建立一切法』來問他，有權禪師思考了很久后回答說：『在黑暗中穿針，耳朵里出氣。』無庵禪師認可了他的回答，於是秘密地傳授了心印。有權禪師曾經整夜打坐到天亮，負責分粥的僧人來了，他都忘了伸出缽。鄰座的僧人用手碰了他一下，有權禪師因此感悟，作偈說：『黑漆漆的崑崙山神拿著釣竿，高高掛起古老的船帆，在湍急的河流中行駛。在蘆葦花影里玩弄明月，引得瞎眼的海龜爬上釣船。』佛智禪師曾經問他：『當心包容整個宇宙，量周遍所有世界時，會是怎樣？』有權禪師說：『大海不容許有死屍停留。』佛智禪師拍著他的座位說：『這個孩子將來一定會佔據這個座位，呵佛罵祖的。』有權禪師從此更加埋藏自己的才華，更加韜光養晦。他遊歷了湖湘、江浙幾十年，依止應庵禪師于歸宗寺，參訪大慧禪師于徑山寺。無庵禪師住在道場寺時，邀請有權禪師分座說法，於是他的聲名才漸漸顯露出來。住持道場寺后，有權禪師上堂說法：『今天把布袋口紮緊，明眼的衲僧不要亂走。當心念止息的地方，就能解脫翻身。噴嚏！』

【English Translation】 English version: The Left Prime Minister resigned and returned home to focus on cultivating the Pure Land practice. He contracted a minor illness. When asked about his well-being, he would say, 'I do not crave life, nor do I fear death. I do not seek to be born in the heavens, nor do I seek to be born among humans. I only aspire to be reborn in the Pure Land.' After saying this, he sat in the lotus position and passed away. At that time, the heavenly drums resounded with a deafening sound, and an extraordinary fragrance filled the air. Before his death, people in the county jointly heard a voice in the sky saying, 'Prime Minister Qian should be reborn in the lotus palace of the Western Pure Land, becoming the Compassionate Relief Bodhisattva (Bodhisattva's name).'

A Dharma successor of Zen Master Ke'an Ran

○ Layman Yan, known as 'Thus Thus'

Someone raised the story of Zhao Zhou (Zen master) meeting Nan Quan (Zen master) to ask the layman. Layman Yan then composed a verse in response, saying, 'Able to take a single blade of wild grass and call it a sixteen-foot golden body (Buddha image). Understanding that everything is the Way, the pupils in the eyes are the person in front of you.' He also composed a verse in response to Zen Master Zihu's 'dog' story, saying, 'The poor family has nothing, only keeps a dog. Even if the Buddha comes, he must suffer a bite.'

A Dharma successor of Zen Master Wu'an Quan of Daocheng Temple

○ Zen Master Youquan of Yian Temple in Huazang, Changzhou

Zen Master Youquan was the son of the Qi family of Changhua, Lin'an. He became a monk at the age of fourteen, and at the age of eighteen, he took Zen Master Fozhi Yu as his teacher at Lingyin Temple. At that time, Zen Master Wu'an was the first seat at Lingyin Temple. In the room, Zen Master Wu'an asked him about 'establishing all dharmas from the basis of non-abiding.' Zen Master Youquan thought for a long time and replied, 'Threading a needle in the dark, exhaling air from the ear.' Zen Master Wu'an approved of his answer and secretly transmitted the mind seal. Zen Master Youquan once sat in meditation all night until dawn. When the monk in charge of distributing porridge arrived, he forgot to extend his bowl. The neighboring monk touched him with his hand. Zen Master Youquan was enlightened by this and composed a verse, saying, 'The pitch-black Kunlun mountain god holds a fishing rod, the ancient sail is hoisted high, sailing in the turbulent river. Playing with the bright moon in the shadow of the reed flowers, attracting the blind turtle to climb onto the fishing boat.' Zen Master Fozhi once asked him, 'When the mind encompasses the entire universe and the measure pervades all worlds, what will it be like?' Zen Master Youquan said, 'The great ocean does not allow dead bodies to remain.' Zen Master Fozhi patted his seat and said, 'This child will surely occupy this seat one day, scolding the Buddhas and cursing the patriarchs.' From then on, Zen Master Youquan buried his talents even more and became even more reclusive. He traveled through Hunan, Jiangxi, and Zhejiang for decades, relying on Zen Master Ying'an at Guizong Temple and visiting Zen Master Dahui at Jingshan Temple. When Zen Master Wu'an lived at Daocheng Temple, he invited Zen Master Youquan to share the seat and expound the Dharma, and thus his reputation gradually became known. After becoming the abbot of Daocheng Temple, Zen Master Youquan ascended the Dharma hall and said, 'Today, I tie up the mouth of the cloth bag, bright-eyed monks should not run around. When the mind's activity ceases, one can be liberated and turn around. Sneeze!'

也成師子吼。栴檀林。任馳驟。剔起眉毛頂上生。剜肉成瘡露家醜。上堂。禪禪無黨無偏。迷時千里隔。悟在口皮邊。所以僧問石霜如何是禪。霜云㼾磚。又僧問睦州如何是禪。州云猛火著油煎。又僧問首山如何是禪。山云猢猻上樹尾連顛。大眾道無橫徑立處孤危。此三大老行聲前活路。用劫外靈機。若以衲僧正眼檢點將來不無優劣。一人如張良入陣。一人如項羽用兵。一人如孔明料敵。若人辨白得。可與佛祖齊肩。雖然如是。忽有個衲僧出來道長老話作兩橛也。適來道道無橫徑無黨無偏。而今又卻分許多優劣。且作么生祗對。還委悉么。把手上山齊著力。咽喉出氣自家知。淳熙庚子秋示微疾。留偈趺坐而逝。茶毗齒舌不壞。獲五色舍利無數。瘞于橫山之塔。分骨歸葬萬年山寺。

雙林用禪師法嗣

○婺州三峰印禪師

上堂舉野狐話曰。不落不昧誣人之罪。不昧不落無繩自縛。可憐柳絮隨春風。有時自西還自東。

大溈行禪師法嗣

○常德府德山子涓禪師

潼川人也。上堂。見見之時見非是見。見猶離見見不能及。遂喝曰。鯨吞海水盡。露出珊瑚枝。眾中忽有個衲僧出來道。長老休寐語。卻許伊具一隻眼。上堂。橫案拄杖曰。一二三四五六七。七六五四三二一。循環逆順數將來

【現代漢語翻譯】現代漢語譯本也成師子吼（比喻說法無畏，如獅子吼叫）。栴檀林（比喻高僧眾多的地方）。任馳驟（比喻自由自在，不受拘束）。剔起眉毛頂上生（形容不可思議的事情）。剜肉成瘡露家醜（比喻揭露自己的缺點或隱私）。上堂。禪禪無黨無偏（禪的境界是無分別，無偏頗的）。迷時千里隔（迷惑時，真理遙不可及）。悟在口皮邊（開悟就在言語之間）。所以僧問石霜（石霜禪師）如何是禪。霜云㼾磚。又僧問睦州（睦州禪師）如何是禪。州云猛火著油煎。又僧問首山（首山禪師）如何是禪。山云猢猻上樹尾連顛。大眾道無橫徑立處孤危。此三大老行聲前活路。用劫外靈機。若以衲僧正眼檢點將來不無優劣。一人如張良入陣。一人如項羽用兵。一人如孔明料敵。若人辨白得。可與佛祖齊肩。雖然如是。忽有個衲僧出來道長老話作兩橛也。適來道道無橫徑無黨無偏。而今又卻分許多優劣。且作么生祗對。還委悉么。把手上山齊著力。咽喉出氣自家知。淳熙庚子（1180年）秋示微疾。留偈趺坐而逝。茶毗齒舌不壞。獲五色舍利無數。瘞于橫山之塔。分骨歸葬萬年山寺。

雙林用禪師法嗣

○婺州三峰印禪師

上堂舉野狐話曰。不落不昧誣人之罪。不昧不落無繩自縛。可憐柳絮隨春風。有時自西還自東。

大溈行禪師法嗣

○常德府德山子涓禪師

潼川人也。上堂。見見之時見非是見。見猶離見見不能及。遂喝曰。鯨吞海水盡。露出珊瑚枝。眾中忽有個衲僧出來道。長老休寐語。卻許伊具一隻眼。上堂。橫案拄杖曰。一二三四五六七。七六五四三二一。循環逆順數將來

【English Translation】 English version It also becomes a lion's roar (a metaphor for fearless speech, like a lion's roar). Sandalwood forest (a metaphor for a place with many eminent monks). Let it gallop freely (a metaphor for being free and unrestrained). Raising eyebrows and growing on the top of the head (describing an incredible thing). Digging flesh to form sores and exposing family scandals (a metaphor for exposing one's own shortcomings or privacy). Ascending the hall. Chan (Zen) is impartial and unbiased (the state of Chan is without discrimination or bias). When lost, it's thousands of miles away (when confused, the truth is out of reach). Enlightenment is right at the tip of the tongue (enlightenment is in the words). Therefore, a monk asked Shishuang (Zen Master Shishuang), 'What is Chan?' Shuang said, 'A tile.' Another monk asked Muzhou (Zen Master Muzhou), 'What is Chan?' Zhou said, 'Fierce fire applied to oil.' Another monk asked Shoushan (Zen Master Shoushan), 'What is Chan?' Shan said, 'A monkey climbing a tree with its tail upside down.' The assembly said, 'There is no shortcut, standing alone is dangerous.' These three great elders walk the path of life before sound, using the spiritual opportunity beyond eons. If examined with the proper eye of a monk, there will be advantages and disadvantages. One is like Zhang Liang entering battle, one is like Xiang Yu using troops, one is like Kong Ming predicting the enemy. If one can discern clearly, one can stand shoulder to shoulder with the Buddhas. Although it is so, suddenly a monk comes out and says, 'Elder, your words are contradictory.' Just now you said that the path has no shortcuts, no factions, and is impartial. But now you are distinguishing so many advantages and disadvantages. How should we respond? Do you understand? Holding hands, we climb the mountain together with effort. The breath from the throat is known to oneself. In the autumn of Chunxi Gengzi (1180), he showed a slight illness. He left a verse, sat in the lotus position, and passed away. After cremation, his teeth and tongue remained intact. Countless five-colored sharira (relics) were obtained. He was buried in the pagoda of Hengshan. His bones were divided and returned to Wannian Mountain Temple for burial.

Successor of Chan Master Yong of Shuanglin

○ Chan Master Yin of Sanfeng in Wuzhou

Ascending the hall, he cited the story of the wild fox, saying, 'Not falling into or ignoring the crime of falsely accusing people. Not ignoring or falling into self-binding without ropes. Pitiful willow catkins follow the spring breeze, sometimes going west and sometimes east.'

Successor of Chan Master Xing of Dawei

○ Chan Master Zijuan of Deshan in Changde Prefecture

He was from Tongchuan. Ascending the hall, he said, 'When seeing, the seeing is not the seeing. Seeing is still apart from seeing, seeing cannot reach it.' Then he shouted, 'The whale swallows the sea, revealing coral branches.' Suddenly a monk in the assembly came out and said, 'Elder, stop dreaming.' He is allowed to have one eye. Ascending the hall, he held his staff horizontally and said, 'One, two, three, four, five, six, seven. Seven, six, five, four, three, two, one. Counting in cycles, forward and backward.'

。數到未來無盡日。因七見一。因一亡七。踏破太虛空。鐵牛也汁出。絕氣息無軌跡。擲拄杖曰。更須放下這個。始是參學事畢。上堂拈拄杖曰。有時奪人不奪境。拄杖子七縱八橫。有時奪境不奪人。山僧七顛八倒。有時人境兩俱奪。拄杖子與山僧削跡吞聲。有時人境俱不奪。卓拄杖曰。伴我行千里。𢹂君過萬山。忽然撞著臨濟大師時如何。喝曰。未明心地印。難透祖師關。

凈慈水庵一禪師法嗣

○四明天童息庵達觀禪師

務之義烏趙氏。年十二受業于縣之法慧寺正覺。初參應庵于天童。次見無庵于道場。後於天封水庵室中明得二老垂手處。木庵在閩機用峻峭為衲子一關。徑往扣之。一語破的而返。至龍翔柏堂遽分第一座。識者偉柏堂知人開法嚴州靈巖。閱四五剎。自金山被旨居靈隱。上堂舉二祖見達磨話。頌曰。長安深夜雪漫漫。欲覓心安轉不安。縱使言前開活眼。那知已被老胡謾。

○袁州仰山簡庵嗣清禪師

上堂舉達磨大師一日謂門人曰時將至矣汝等盍各言所得乎。最後慧可出禮三拜依位而立。磨云汝得吾髓。師頌曰。捏目生花立問端。得他皮髓被他謾。這般瞎漢能多事。六月無霜也道寒。

徑山別峰印禪師法嗣

○鎮江金山退庵道奇禪師

僧問雪峰云望

【現代漢語翻譯】數到未來無盡日，因七見一，因一亡七，踏破太虛空，鐵牛也汁出，絕氣息無軌跡。擲拄杖曰：『更須放下這個，始是參學事畢。』上堂拈拄杖曰：『有時奪人不奪境，拄杖子七縱八橫；有時奪境不奪人，山僧七顛八倒；有時人境兩俱奪，拄杖子與山僧削跡吞聲；有時人境俱不奪。』卓拄杖曰：『伴我行千里，𢹂君過萬山。』忽然撞著臨濟大師時如何？喝曰：『未明心地印，難透祖師關。』

凈慈水庵一禪師法嗣

○四明天童息庵達觀禪師

務之義烏趙氏，年十二受業于縣之法慧寺正覺。初參應庵于天童，次見無庵于道場，後於天封水庵室中明得二老垂手處。木庵在閩機用峻峭為衲子一關，逕往扣之，一語破的而返。至龍翔柏堂遽分第一座。識者偉柏堂知人開法嚴州靈巖。閱四五剎。自金山被旨居靈隱。上堂舉二祖見達磨（Bodhidharma）話。頌曰：『長安深夜雪漫漫，欲覓心安轉不安。縱使言前開活眼，那知已被老胡謾。』

○袁州仰山簡庵嗣清禪師

上堂舉達磨（Bodhidharma）大師一日謂門人曰：『時將至矣，汝等盍各言所得乎？』最後慧可（Huike）出禮三拜依位而立。磨云：『汝得吾髓。』師頌曰：『捏目生花立問端，得他皮髓被他謾。這般瞎漢能多事，六月無霜也道寒。』

徑山別峰印禪師法嗣

○鎮江金山退庵道奇禪師

僧問雪峰云：『望』

【English Translation】 Count to the endless days of the future. Because of seven, see one. Because of one, lose seven. Trample through the great void. Even the iron ox sweats. Extinguish breath, leaving no trace. He threw his staff and said, 'You must let go of this before your Zen studies are complete.' Ascending the hall, he raised his staff and said, 'Sometimes one seizes the person but not the environment; the staff goes seven horizontally and eight vertically. Sometimes one seizes the environment but not the person; the monk stumbles seven times and falls eight times. Sometimes both person and environment are seized; the staff and the monk vanish without a trace. Sometimes neither person nor environment is seized.' He struck the staff and said, 'Accompany me for a thousand miles, lead you over ten thousand mountains.' What if you suddenly encounter Linji (Linji) Master? He shouted, 'Without understanding the seal of the mind-ground, it is difficult to penetrate the ancestral master's barrier.'

Successor of Zen Master Shui'an of Jingci

○ Zen Master Xi'an Daguan of Tiantong in Siming

Zhao of Yiwu, Wuzhi, at the age of twelve, began his studies at Zhengjue Temple in the county. He first visited Ying'an at Tiantong, then saw Wu'an at Daocheng, and later understood the two elders' helping hand in the Shui'an chamber of Tianfeng. Mu'an in Min used stern methods as a barrier for monks, so he went to question him and returned with a single word of enlightenment. Arriving at Baitang in Longxiang, he was immediately given the first seat. Those who knew him praised Baitang for recognizing talent and opening the Dharma at Lingyan in Yanzhou. After visiting four or five monasteries, he was ordered by imperial decree to reside at Lingyin from Jinshan. Ascending the hall, he cited the story of the Second Ancestor meeting Bodhidharma (達磨). He chanted, 'Chang'an is deep in the night, snow is falling heavily, seeking peace of mind only brings more unease. Even if you open your eyes before words are spoken, how can you know you haven't been deceived by the old barbarian?'

○ Zen Master Jian'an Siqing of Yangshan in Yuanzhou

Ascending the hall, he cited Master Bodhidharma (達磨) saying to his disciples one day, 'The time is near, why don't you each speak of what you have attained?' Finally, Huike (慧可) came forward, bowed three times, and stood in his place. Bodhidharma said, 'You have attained my marrow.' The master chanted, 'Rubbing the eyes creates flowers, raising questions at the very beginning, gaining his skin and marrow only to be deceived by him. This blind man is capable of much, even in the sixth month without frost, he says it is cold.'

Successor of Zen Master Biefeng Yin of Jingshan

○ Zen Master Tui'an Daoqi of Jinshan in Zhenjiang

A monk asked Xuefeng, 'Looking'

州亭與汝相見了也意旨如何。師云左眼半斤。云烏石嶺與汝相見了也作么生。師云右眼八兩。云僧堂前與汝相見了也又且如何。師云鼻孔大頭向下。云。只如鵝湖驟步歸方丈。保福入僧堂。此意又作么生。師云。水自竹邊流出冷。風從花里過來香。僧禮拜。上堂。此段大事無處不周。新焦山未離東霞時已與諸人相見了也。且道相見底事作么生。幾多頭角成龍去。蝦蟹依前怒眼睛。上堂。至道本乎無心。心法本乎無住。無住心體靈知不昧性相寂然。所以道吾打鼓四大部洲同參。拄杖橫也挑干乾坤大地。缽盂轉也覆卻恒河沙界。到這裡象王行處狐兔絕蹤。水月現時風雲自異。古今收不得歷劫不知名。千聖立下風。誰敢當頭道。咄。我王庫內無如是刀。

○鎮江金山蓬庵自聞永聰禪師

杭之於潛徐氏。八歲依縣東資福寺行居服僧伽梨。后還家塾授五經。十五從父游徑山。慕別峰機辨警拔。白父曰人天龍象也愿學焉。別峰器焉。至育王天童。當拙庵密庵全盛時。往來兩翁間十餘年。后游閩越江東西湖南北。凡遇名流反覆博約雍容婉辭。盡底蘊乃已。出世臺之凈慧。徙金陵保寧蔣山。轉金山。終時壽六十五。臘五十七。

萬年心聞賁禪師法嗣

○溫州龍鳴在庵賢禪師

上堂舉崇壽示眾曰。識得凳

【現代漢語翻譯】現代漢語譯本『州亭』（地名）與你相見了，意旨如何？師父說：『左眼半斤。』（僧人）問：『烏石嶺』（地名）與你相見了，怎麼樣？師父說：『右眼八兩。』（僧人）問：『僧堂前』與你相見了，又將如何？師父說：『鼻孔大頭向下。』（僧人）問：『就像鵝湖（地名）快步回到方丈，保福（地名）進入僧堂，此意又作何解釋？』師父說：『水自竹邊流出冷，風從花里過來香。』僧人禮拜。（師父）上堂開示：『這段大事無處不周全，新焦山（地名）未離開東霞（地名）時，就已經與各位相見了。且說相見的事情是怎樣的？多少頭角崢嶸的化為龍而去，蝦蟹依舊怒目而視。』（師父）上堂開示：『至道根本在於無心，心法根本在於無住。無住的心體靈知不昧，性相寂然。所以說，我打鼓，四大部洲一同參與；拄杖橫著，也能挑起乾坤大地；缽盂轉動，也能覆蓋恒河沙數的世界。到了這裡，像王行走的地方狐兔絕跡，水月顯現的時候風雲自然不同。古今都無法收納，歷經劫數也無法知曉其名。千聖設立風範，誰敢當頭直說？咄！我王庫內沒有這樣的刀。』

○鎮江金山蓬庵自聞永聰禪師

（永聰禪師是）杭州於潛（地名）徐氏人。八歲時依附縣東邊的資福寺，像僧人一樣生活。後來回到家塾學習五經。十五歲跟隨父親遊覽徑山（地名），仰慕別峰禪師的機智敏捷。告訴父親說：（別峰禪師是）人天龍象，我願意向他學習。別峰禪師也很器重他。到育王（地名）、天童（地名）等地，正當拙庵（人名）、密庵（人名）全盛時期，往來於兩位禪師之間十餘年。後來遊歷閩越（地名）、江東西（地名）、湖南北（地名），凡是遇到名流，都反覆探討，雍容委婉，直到徹底瞭解其底蘊才罷休。出世于臺州凈慧寺（地名），后遷往金陵保寧蔣山（地名），最後到金山寺（地名）。圓寂時六十五歲，僧臘五十七年。

萬年心聞賁禪師的法嗣

○溫州龍鳴在庵賢禪師

（賢禪師）上堂，舉起凳子向大眾開示說：『認識這凳子嗎？』

【English Translation】 English version What is the meaning of 『Zhou Ting』 (place name) meeting you? The master said: 『Half a catty for the left eye.』 (The monk) asked: 『Wu Shi Ling』 (place name) has met you, how is it? The master said: 『Eight taels for the right eye.』 (The monk) asked: 『In front of the monks' hall』 has met you, then what? The master said: 『Big nostrils pointing downwards.』 (The monk) asked: 『Just like E Hu』 (place name) quickly returning to the abbot's room, and Bao Fu』 (place name) entering the monks' hall, how is this meant? The master said: 『Water flows out cold from beside the bamboo, wind comes fragrant from within the flowers.』 The monk prostrated. (The master) ascended the hall and instructed: 『This great matter is complete everywhere. Xin Jiao Shan』 (place name) had already met everyone before leaving Dong Xia』 (place name). Then how is this meeting? How many with horns and antlers become dragons and leave, shrimp and crabs still glare angrily.』 (The master) ascended the hall and instructed: 『The ultimate path is rooted in no-mind, the mind-dharma is rooted in no-abiding. The no-abiding mind-essence is spiritually aware and not obscured, the nature and appearance are still. Therefore, it is said that when I beat the drum, the four great continents participate together; the staff is horizontal, also able to carry the Qiankun (heaven and earth) great earth; the bowl turns, also able to cover the Ganges River sand realm. Arriving here, the place where the elephant king walks, foxes and rabbits disappear, when the water moon appears, the wind and clouds naturally differ. Ancient and modern cannot contain it, through kalpas cannot know its name. The thousand sages establish a style, who dares to speak directly? Duh! There is no such knife in my king's treasury.』

○ Zen Master Yongcong Ziwen of Peng'an, Jinshan, Zhenjiang

(Zen Master Yongcong) was from the Xu family of Yuqian (place name), Hangzhou. At the age of eight, he attached himself to Zifu Temple east of the county, living like a monk. Later, he returned to the family school to study the Five Classics. At the age of fifteen, he followed his father to visit Jingshan (place name), admiring Zen Master Biefeng's wit and agility. He told his father that (Zen Master Biefeng) was a dragon elephant of humans and gods, and he wished to learn from him. Zen Master Biefeng also valued him. He went to Yuwang (place name), Tiantong (place name), etc., during the height of Zen Masters Zhuo'an (person name) and Mi'an (person name), traveling between the two Zen masters for more than ten years. Later, he traveled to Minyue (place name), Jiangxi (place name), Hunan and Hubei (place names), and whenever he encountered famous people, he repeatedly discussed and debated, gracefully and tactfully, until he thoroughly understood their essence. He emerged from Jinghui Temple (place name) in Taizhou, and later moved to Baoning Jiangshan (place name) in Jinling, and finally to Jinshan Temple (place name). He passed away at the age of sixty-five, with fifty-seven years of monastic life.

Dharma successor of Zen Master Ben Xinwen of Wannian

○ Zen Master Xian Zai'an of Longming, Wenzhou

(Zen Master Xian) ascended the hall, raised a stool and instructed the assembly, saying: 『Do you recognize this stool?』

子周匝有餘。雲門道識得凳子天地懸殊。師曰。崇壽老漢坐殺天下人。雲門大師走殺天下人。龍鳴則不然。識得凳子四腳著地。要坐便坐要起便起。上堂。舉趙州勘婆話。頌曰。冰雪佳人貌最奇。常將玉笛向人吹。曲中無限花心動。獨許東君第一枝。

○潭州大溈咦庵鑒禪師

會稽人也。上堂。木落霜空。天寒水冷。釋迦老子無處藏身。折東籬補西壁。撞著不空。見菩薩請示唸佛三昧。也甚奇怪。卻向道金色光明雲。參退喫茶去。上堂。老胡開一條路甚生往直。祇云歇即菩提。性凈明心不從人得。從人不得其門。一向奔馳南北往復東西。極歲窮年無個歇處。諸人還歇得么。休休。上堂。舉晦堂和尚一日問僧甚處來。曰南雄州。堂曰出來作甚麼。曰尋訪尊宿。堂曰不如歸鄉好。曰未審和尚令某歸鄉意旨如何。堂曰鄉里三錢置一片魚鲊如手掌大。師曰。寧可碎身如微塵。終不瞎個師僧眼。晦堂較些子。有般漢便道熟處難忘。有甚共語處。上堂。舉罽賓國王問師子尊者蘊空公案。師頌曰。尊者何曾得蘊空。罽賓徒自斬春風。桃花雨後已零落。染得一溪流水紅。

○四明天童雪庵從瑾禪師

永嘉楠溪人。俗姓鄭。禮普安院子回為師落髮。謁心聞于瑞巖。一日入室聞舉紅爐片雪問。師擬答。忽領旨。留

【現代漢語翻譯】現代漢語譯本子周匝有餘：意思是說，（雲門）的說法過於圓滿了。雲門道識得凳子天地懸殊：雲門（雲門文偃禪師）說，認識凳子的道理，與天地的差別一樣大。師曰：崇壽老漢坐殺天下人，雲門大師走殺天下人：雪庵從瑾禪師說：崇壽（禪師）坐在那裡，把天下人都給害死了；雲門大師到處走，也把天下人都給害死了。龍鳴則不然，識得凳子四腳著地，要坐便坐要起便起：龍鳴（禪師）卻不這樣認為，認識凳子就是凳子，四條腿著地，想坐就坐，想站就站。上堂。舉趙州勘婆話。頌曰：冰雪佳人貌最奇，常將玉笛向人吹，曲中無限花心動，獨許東君第一枝：雪庵從瑾禪師上堂說法，舉趙州（趙州從諗禪師）勘驗老太婆的話頭。並作頌說：冰雪一樣的美人，容貌非常奇特，常常拿著玉笛向人吹奏。笛聲中蘊含著無限的春意萌動，唯獨允許東君（春神）佔據第一枝（花朵）。

○潭州大溈咦庵鑒禪師

會稽人也：咦庵鑒禪師是會稽（今浙江紹興）人。上堂。木落霜空，天寒水冷，釋迦老子無處藏身，折東籬補西壁，撞著不空：咦庵鑒禪師上堂說法：樹葉凋落，寒霜滿空，天氣寒冷，釋迦牟尼（佛教創始人）也無處藏身。拆東邊的籬笆來補西邊的墻壁，（即使這樣）也會遇到不空（密宗金剛界五部之一）。見菩薩請示唸佛三昧，也甚奇怪，卻向道金色光明雲，參退喫茶去：見到菩薩請教唸佛的三昧，這也非常奇怪，卻（只）說金色光明雲。參禪完畢，喝茶去吧。上堂。老胡開一條路甚生往直，祇云歇即菩提，性凈明心不從人得，從人不得其門，一向奔馳南北往復東西，極歲窮年無個歇處，諸人還歇得么。休休：咦庵鑒禪師上堂說法：老胡（指達摩祖師）開闢了一條路，非常直接。只是說停止就是菩提（覺悟），自性清凈光明的心不是從別人那裡得到的，從別人那裡是得不到門徑的。一直奔波南北，往復東西，一年到頭都沒有個停歇的地方。各位，你們能停歇下來嗎？停歇吧，停歇吧！上堂。舉晦堂和尚一日問僧甚處來。曰南雄州。堂曰出來作甚麼。曰尋訪尊宿。堂曰不如歸鄉好。曰未審和尚令某歸鄉意旨如何。堂曰鄉里三錢置一片魚鲊如手掌大。師曰：寧可碎身如微塵，終不瞎個師僧眼。晦堂較些子。有般漢便道熟處難忘。有甚共語處：咦庵鑒禪師上堂說法，舉晦堂和尚（克勤圓悟禪師）有一天問僧人從哪裡來。僧人說從南雄州來。晦堂說出來做什麼。僧人說尋找有德行的僧人。晦堂說不如回鄉好。僧人說不知道和尚讓我回鄉是什麼意思。晦堂說家鄉三文錢可以買一片像手掌大的醃魚。咦庵鑒禪師說：寧可粉身碎骨，也不瞎了僧人的眼睛。晦堂稍微差了點。有些人就說熟悉的地方難以忘記。有什麼可以和他們談論的呢？上堂。舉罽賓國王問師子尊者蘊空公案。師頌曰：尊者何曾得蘊空，罽賓徒自斬春風，桃花雨後已零落，染得一溪流水紅：咦庵鑒禪師上堂說法，舉罽賓國王問師子尊者蘊空的公案。並作頌說：尊者哪裡得到了蘊空的道理，罽賓國王白白地斬斷了春風。桃花經過雨後已經凋零飄落，把整個溪水都染成了紅色。

○四明天童雪庵從瑾禪師

永嘉楠溪人。俗姓鄭。禮普安院子回為師落髮。謁心聞于瑞巖。一日入室聞舉紅爐片雪問。師擬答。忽領旨。留：四明天童雪庵從瑾禪師是永嘉楠溪（今浙江溫州永嘉縣楠溪江一帶）人，俗姓鄭。拜普安院的子回禪師為師剃度出家。拜訪瑞巖的心聞禪師。有一天進入禪房，聽到（心聞禪師）舉紅爐片雪的提問。雪庵從瑾禪師正要回答，忽然領悟了其中的旨意，於是留了下來。

【English Translation】 English version 』Zi zhou za you yu』 means that (Yunmen's) statement is too complete. Yunmen dao shi de dengzi tiandi xuanshu: Yunmen (Zen Master Yunmen Wenyan) said that understanding the principle of a stool is as different as heaven and earth. Shi yue: Chongshou lao han zuo sha tianxia ren, Yunmen dashi zou sha tianxia ren: Zen Master Xue'an Congjin said: Chongshou (Zen Master) sitting there killed all the people in the world; Grand Master Yunmen walking around also killed all the people in the world. Longming ze buran, shi de dengzi sijiao zhao di, yao zuo bian zuo yao qi bian qi: Longming (Zen Master) does not think so. Knowing the stool is just a stool, with four legs on the ground. Sit when you want to sit, and stand when you want to stand. Shangtang. Ju Zhaozhou kan po hua. Song yue: Bingxue jiaren mao zui qi, chang jiang yu di xiang ren chui, qu zhong wuxian huaxin dong, du xu Dongjun diyi zhi: Zen Master Xue'an Congjin ascended the hall to preach, citing the words of Zhaozhou (Zen Master Zhaozhou Congshen) to examine the old woman. And made a eulogy saying: The ice and snow-like beauty has a very peculiar appearance, and often plays the jade flute to people. The flute sound contains infinite spring budding, and only allows Dongjun (the God of Spring) to occupy the first branch (flower).

○ Zen Master Yi'an Jian of Dawei in Tanzhou

Huiji ren ye: Zen Master Yi'an Jian was from Huiji (now Shaoxing, Zhejiang). Shangtang. Mu luo shuang kong, tian han shui leng, Shijia Laozi wu chu cangshen, zhe dong li bu xi bi, zhuangzhe bu kong: Zen Master Yi'an Jian ascended the hall to preach: The leaves are falling, the frost is filling the sky, the weather is cold, and even Sakyamuni (the founder of Buddhism) has nowhere to hide. Dismantling the east fence to mend the west wall (even so) will encounter Bukong (one of the five parts of the Vajra Realm in Esoteric Buddhism). Jian Pusa qingshi nianfo sanmei, ye shen qiguai, que xiang dao jinse guangming yun, cantui chicha qu: Seeing the Bodhisattva asking for the samadhi of reciting the Buddha, this is also very strange, but (only) said the golden light cloud. After the Zen meditation, let's go have tea. Shangtang. Lao Hu kai yitiao lu shen sheng wang zhi, zhi yun xie ji Puti, xing jing ming xin bu cong ren de, cong ren bude qi men, yixiang benchi nanbei wangfu dongxi, ji sui qiong nian wu ge xie chu, zhuren hai xie de me. Xiu xiu: Zen Master Yi'an Jian ascended the hall to preach: Lao Hu (referring to Bodhidharma) opened a road that is very direct. Just saying that stopping is Bodhi (enlightenment), the pure and bright mind of self-nature is not obtained from others, and the path cannot be obtained from others. Always running north and south, back and forth east and west, there is no place to rest all year round. Everyone, can you stop? Stop, stop! Shangtang. Ju Huitang heshang yiri wen seng shenchu lai. Yue Nanxiong zhou. Tang yue chulai zuo shenme. Yue xunfang zunsou. Tang yue buru gui xiang hao. Yue weishen heshang ling mou gui xiang yizhi ruhe. Tang yue xiangli san qian zhi yipian yu zha ru shouzhang da. Shi yue: Ningke suishen ru weichen, zhong bu xia ge shiseng yan. Huitang jiao xiezi. You ban han bian dao shuchu nanwang. You shen gongyu chu: Zen Master Yi'an Jian ascended the hall to preach, citing Abbot Huitang (Zen Master Keqin Yuanwu) one day asking a monk where he came from. The monk said he came from Nanxiong Prefecture. Huitang said what are you doing out here. The monk said he was looking for virtuous monks. Huitang said why not go home. The monk said I don't know what the abbot means by asking me to go home. Huitang said that three coins can buy a piece of pickled fish the size of a palm in your hometown. Zen Master Yi'an Jian said: I would rather be crushed to pieces than blind the eyes of a monk. Huitang is slightly worse. Some people say that familiar places are hard to forget. What is there to talk to them about? Shangtang. Ju Jibin guowang wen Shizi zunzhe yun kong gong'an. Shi song yue: Zunzhe heceng de yun kong, Jibin tu zi zhan chunfeng, taohua yu hou yi lingluo, ran de yixi liushui hong: Zen Master Yi'an Jian ascended the hall to preach, citing the case of King Jibin asking Venerable Shizi about Yun Kong. And made a eulogy saying: Where did the Venerable get the principle of Yun Kong, the King of Jibin cut off the spring breeze in vain. The peach blossoms have withered and fallen after the rain, dyeing the entire stream red.

○ Zen Master Xue'an Congjin of Tiantong in Siming

Yongjia Nanxi ren. Suxing Zheng. Li Pu'an yuan Zihui wei shi luofa. Ye Xinwen yu Ruiyan. Yiri rushi wen ju honglu pian xue wen. Shi ni da. Hu lingzhi. Liu: Zen Master Xue'an Congjin of Tiantong in Siming was from Yongjia Nanxi (now the Nanxi River area of Yongjia County, Wenzhou, Zhejiang), with the surname Zheng. He worshiped Zen Master Zihui of Pu'an Temple as his teacher and became a monk. Visited Zen Master Xinwen of Ruiyan. One day, entering the meditation room, he heard (Zen Master Xinwen) raise the question of a piece of snow in a red furnace. Zen Master Xue'an Congjin was about to answer when he suddenly understood the meaning and stayed.

待三年。入福州見佛智于西禪。問甚處來。師曰四明來。智曰曾見憨布袋么。師便喝。智便打。師接住拳雲和尚不得草草。智云瞎漢這邊立。時心聞主江心。師歸謁命充維那。一日問師。一喝分賓主照用一時行。如何是一喝分賓主。師便喝。聞云此喝是賓是主。師云。賓則始終賓。主則始終主。聞笑曰汝又眼花了。師即呈偈云。一喝分賓主。依然又眼花。倒翻筋斗去。蹈殺死蝦蟆。初住儀真靈巖。僧問如何是靈巖境。師云鹿跑泉冷浸明月。龍斗港深藏白雲。僧問如何是祖師西來意。師云夜半須彌安鼻孔。僧云如何是禪。師云仰面不見天。僧云如何是道。師云全身入荒草。僧云如何是法。師云千重百匝。僧云作家。師云收。上堂。金槌影動。三世諸佛不敢當頭。法令施行。外道天魔悉皆拱手。峭巍巍木無板仰。凈裸裸不用安排。行住坐臥不用猜疑。好惡是非一時放下。然後和泥合水拽把牽犁。任運縱橫總無妨礙。正恁么時。且道太平一曲作么生唱。良久。鐵船橫古渡。重整舊家風。上堂。金剛圈裡翻身。筑著帝釋鼻孔。懸崖頭上撒手。突出達磨眼睛。往復三回興猶未盡。機輪一轉勢不可停。倒拈蝎尾婢使聲聞。順捋虎鬚奴呼菩薩。釋迦已滅彌勒未生。佛法祖令總屬天童。把住放行如何施設。良久。無孔鐵槌當面擲。普天

【現代漢語翻譯】現代漢語譯本待了三年。後來到福州，在西禪寺拜見佛智禪師。佛智禪師問：『你從哪裡來？』我說：『從四明來。』佛智禪師說：『你曾經見過憨布袋和尚嗎？』我便大喝一聲。佛智禪師就打我。我接住他的拳頭說：『和尚你不能這麼草率。』佛智禪師說：『你這瞎漢，站到這邊來。』當時心聞禪師主管江心寺。我回去拜見他，被任命為維那（寺院中的一種職務）。一天，心聞禪師問我：『一喝分賓主，照用一時行，如何是一喝分賓主？』我便大喝一聲。心聞禪師說：『這一喝是賓是主？』我說：『賓則始終是賓，主則始終是主。』心聞禪師笑著說：『你又眼花了。』我隨即呈上一首偈頌說：『一喝分賓主，依然又眼花，倒翻筋斗去，蹈殺死蝦蟆。』最初住在儀真靈巖寺。有僧人問：『如何是靈巖境？』我說：『鹿跑泉冷浸明月，龍斗港深藏白雲。』僧人問：『如何是祖師西來意？』我說：『夜半須彌（Sumeru，山名，佛教宇宙觀中的中心）安鼻孔。』僧人問：『如何是禪？』我說：『仰面不見天。』僧人問：『如何是道？』我說：『全身入荒草。』僧人問：『如何是法？』我說：『千重百匝。』僧人問：『作家（指有作為的禪者）？』我說：『收。』上堂說法時，我說：『金槌影動，三世諸佛不敢當頭。法令施行，外道天魔悉皆拱手。峭巍巍木無板仰，凈裸裸不用安排。行住坐臥不用猜疑，好惡是非一時放下。然後和泥合水拽把牽犁，任運縱橫總無妨礙。正恁么時，且道太平一曲作么生唱？』良久，我說：『鐵船橫古渡，重整舊家風。』上堂說法時，我說：『金剛圈裡翻身，筑著帝釋（Indra，佛教中的天神）鼻孔。懸崖頭上撒手，突出達磨（Bodhidharma，禪宗初祖）眼睛。往復三回興猶未盡，機輪一轉勢不可停。倒拈蝎尾婢使聲聞（Śrāvaka，佛教中的聲聞乘修行者），順捋虎鬚奴呼菩薩（Bodhisattva，佛教中發願成佛的修行者）。釋迦（Śākyamuni，佛教創始人）已滅彌勒（Maitreya，未來佛）未生，佛法祖令總屬天童。把住放行如何施設？』良久，我說：『無孔鐵槌當面擲，普天（指整個天下）'

【English Translation】 English version Stayed for three years. Later, I went to Fuzhou and met Buddhist Wisdom (佛智, Fó Zhì) at Xichan Temple (西禪寺, Xī Chán Sì). Buddhist Wisdom asked: 'Where do you come from?' I said: 'From Siming (四明, Sì Míng).' Buddhist Wisdom said: 'Have you ever seen the Monk Hanbudai (憨布袋, Hān Bùdài)?' I then shouted. Buddhist Wisdom then hit me. I caught his fist and said: 'Monk, you can't be so rash.' Buddhist Wisdom said: 'You blind man, stand over here.' At that time, Monk Xinwen (心聞, Xīn Wén) was in charge of Jiangxin Temple (江心寺, Jiāng Xīn Sì). I went back to see him and was appointed as the director (維那, wéi nà). One day, Monk Xinwen asked me: 'One shout distinguishes guest from host, illuminating and applying at once. What is one shout distinguishing guest from host?' I then shouted. Monk Xinwen said: 'Is this shout guest or host?' I said: 'Guest is always guest, host is always host.' Monk Xinwen laughed and said: 'You are seeing things again.' I then presented a verse saying: 'One shout distinguishes guest from host, still seeing things again, somersaulting backwards, trampling a dead toad.' Initially resided at Lingyan Temple (靈巖寺, Líng Yán Sì) in Yizhen (儀真, Yí Zhēn). A monk asked: 'What is the realm of Lingyan?' I said: 'Deer run, spring cold, soaking the bright moon; dragon fight, harbor deep, hiding white clouds.' The monk asked: 'What is the meaning of the Patriarch's (祖師, Zǔshī) coming from the West?' I said: 'At midnight, Mount Sumeru (須彌, Xūmí) rests in the nostril.' The monk asked: 'What is Chan (禪, Chán)?' I said: 'Looking up, not seeing the sky.' The monk asked: 'What is the Dao (道, Dào)?' I said: 'The whole body enters the wilderness.' The monk asked: 'What is the Dharma (法, Fǎ)?' I said: 'A thousand layers, a hundred folds.' The monk asked: 'A master (作家, zuò jiā)?' I said: 'Withdraw.' When ascending the hall to preach, I said: 'The golden mallet's shadow moves, the Buddhas of the three worlds dare not stand in the way. The decrees are enforced, the heretics and demons all bow their heads. Steep and towering wood without support, purely naked, no need for arrangement. Walking, standing, sitting, lying, no need for doubt, good and evil, right and wrong, put down at once. Then mix mud with water, pull the handle and drag the plow, letting it go freely, without any hindrance. At this very moment, how should the song of peace be sung?' After a long silence, I said: 'The iron boat crosses the ancient ferry, reorganizing the old family style.' When ascending the hall to preach, I said: 'Turning over in the Vajra (金剛, Jīngāng) circle, bumping into Indra's (帝釋, Dìshì) nostril. Letting go at the edge of the cliff, revealing Bodhidharma's (達磨, Dámó) eyes. Back and forth three times, the excitement is not yet exhausted, the machine turns and the momentum cannot be stopped. Inversely holding the scorpion's tail, using the maid to command the Śrāvakas (聲聞, Shēngwén); smoothly stroking the tiger's whiskers, calling the servant a Bodhisattva (菩薩, Púsà). Śākyamuni (釋迦, Shìjiā) has already passed away, Maitreya (彌勒, Mílè) has not yet been born, the Buddha's Dharma and the Patriarch's orders all belong to Tiantong (天童, Tiāntóng). How to implement holding and releasing?' After a long silence, I said: 'A holeless iron mallet is thrown in the face, all over the world (普天, Pǔtiān)'

匝地起清風。慶元六年七月二十三日索浴更衣書偈。投筆而寂。壽八十四。臘七十。全身葬心聞塔之左。

大洪老衲證禪師法嗣

○蘇州萬壽月林師觀禪師

俗姓黃。福州候官人。僧問。三聖道逢人則出。出則不為人。意作么生。師云錯。僧云。興化道逢人則不出。出則便為人。又作么生。師云錯。僧云。興化槍旗倒卓。三聖肝膽齊傾。師云引不著。僧云只如今日和尚作么生為人。師云一棒一條痕。上堂。諸佛於此轉大法輪。諸佛於此而般涅槃。正恁么時。甚處見釋迦老子。良久云。三門頭合掌。佛殿里燒香。上堂。此世不移動。彼世不改變。當處發生。隨處滅盡。阿呵呵。見不見。秋風一陣來。落葉兩三片。上堂。舉楊岐禪師示眾云。身心清凈。諸境清凈。清凈清凈。身心清凈。還知楊岐老人落處么。就船買得魚偏美。踏雪酤來酒倍香。

靈隱東谷光禪師法嗣

○四明天寧直翁一舉禪師

上堂。機先一句萬別千差。三日一風五日一雨。田疇水足萬物發生。且道陜府鐵牛髭鬚長多少。卓拄杖下座。

焦山或庵體禪師法嗣

○四明天童癡鈍智穎禪師

出世茶陵軍嚴福。遷金陵保寧蔣山紹興報恩蘇州靈巖。再住蔣山。遷四明雪竇至天童。上堂。德山棒。臨濟喝。

【現代漢語翻譯】現代漢語譯本：

一陣清風吹過大地。慶元六年（1200年）七月二十三日，（他）沐浴更衣后寫下偈語，放下筆就圓寂了。享年八十四歲，僧臘七十年。全身葬在心聞塔的左邊。大洪老衲證禪師的法嗣 ○蘇州萬壽月林師觀禪師俗家姓黃，是福州候官人。有僧人問：『三聖說，遇到人就出手，出手就不為人，這是什麼意思？』師觀禪師說：『錯了。』僧人又說：『興化說，遇到人就不出手，出手就是為人，又是什麼意思？』師觀禪師說：『錯了。』僧人說：『興化的槍旗倒立，三聖的肝膽都傾倒了。』師觀禪師說：『不相干。』僧人說：『那麼今天和尚您怎麼為人呢？』師觀禪師說：『一棒一條痕跡。』上堂開示說：『諸佛在這裡轉大法輪，諸佛在這裡入般涅槃。正在這個時候，在哪裡能見到釋迦老子（釋迦牟尼佛的俗稱）？』良久后說：『在三門頭合掌，在佛殿里燒香。』上堂開示說：『此世不移動，彼世不改變，在當處發生，隨處滅盡。阿呵呵，見不見？秋風一陣來，落葉兩三片。』上堂開示說：『舉楊岐禪師開示大眾說：身心清凈，諸境清凈，清凈清凈，身心清凈。還知道楊岐老人落在何處嗎？就像在船上買的魚格外鮮美，在雪地裡買的酒更加香醇。』靈隱東谷光禪師的法嗣 ○四明天寧直翁一舉禪師上堂開示說：『機鋒先著一句，就有了萬別千差。三日一颳風，五日下一雨，田地裡的水充足，萬物都生長。那麼，陜府的鐵牛鬍鬚有多長呢？』說完拄著拄杖下座。焦山或庵體禪師的法嗣 ○四明天童癡鈍智穎禪師（智穎禪師）在茶陵軍嚴福寺開始弘法，之後遷往金陵保寧蔣山寺、紹興報恩寺、蘇州靈巖寺，再次住持蔣山寺，后遷往四明雪竇寺，最後到天童寺。上堂開示說：『德山的棒，臨濟的喝。』

【English Translation】 English version:

A clear breeze swept across the land. On the twenty-third day of the seventh month of the sixth year of the Qingyuan era (1200), after bathing and changing clothes, (he) wrote a verse and passed away upon putting down his pen. He lived to the age of eighty-four, with seventy years as a monk. His whole body was buried to the left of the Xinwen Pagoda. Successor of Zen Master Zheng of Dahong Laona ○ Zen Master Shiguan of Yuelin, Wanshou Temple, Suzhou His lay surname was Huang, and he was a native of Houguan, Fuzhou. A monk asked: 'Sansheng said, 'When encountering someone, he acts; when he acts, it is not for the person.' What does this mean?' Zen Master Shiguan said: 'Wrong.' The monk then said: 'Xinghua said, 'When encountering someone, he does not act; when he acts, it is for the person.' What does this mean?' Zen Master Shiguan said: 'Wrong.' The monk said: 'Xinghua's spears and flags are turned upside down, and Sansheng's liver and gallbladder are completely overturned.' Zen Master Shiguan said: 'Irrelevant.' The monk said: 'Then how does the abbot act for people today?' Zen Master Shiguan said: 'One strike leaves one mark.' In his Dharma talk, he said: 'The Buddhas turn the great Dharma wheel here, and the Buddhas enter Parinirvana here. At this very moment, where can one see old Shakyamuni (common name for Sakyamuni Buddha)?' After a long pause, he said: 'Join your palms at the Three Gates, and burn incense in the Buddha Hall.' In his Dharma talk, he said: 'This world does not move, that world does not change; it arises in the present place and ceases everywhere. Aha ha, do you see it or not? An autumn breeze comes, and two or three leaves fall.' In his Dharma talk, he said: 'Zen Master Yangqi said to the assembly: 'Body and mind are pure, all realms are pure, pure, pure, body and mind are pure.' Do you know where old Yangqi landed? Buying fish on a boat makes it especially delicious, and buying wine in the snow makes it even more fragrant.' Successor of Zen Master Guang of Donggu, Lingyin Temple ○ Zen Master Yiju of Zhiweng, Tianning Temple, Siming In his Dharma talk, he said: 'One phrase ahead of the moment creates myriad differences. Three days of wind, five days of rain, the fields have enough water, and all things grow. Tell me, how long is the beard of the iron ox in Shanfu?' He then struck the ground with his staff and descended from the seat. Successor of Zen Master Ti of Huo'an, Jiaoshan Temple ○ Zen Master Zhiying of Chidun, Tiantong Temple, Siming (Zen Master Zhiying) began to propagate the Dharma at Yanfu Temple in Chalingjun, and later moved to Baoning Jiangshan Temple in Jinling, Bao'en Temple in Shaoxing, Lingyan Temple in Suzhou, and again resided at Jiangshan Temple. Later, he moved to Xuetou Temple in Siming, and finally to Tiantong Temple. In his Dharma talk, he said: 'Deshan's stick, Linji's shout.'

龍躍云津。雷驚蟄戶。開得眼者頓彰意氣。無轉動者死在其中。諸人要見德山臨濟么。卓拄杖喝一喝下座。上堂。日面月面。機前轉變。千人萬人是誰親見。西風一陣來。落葉兩三片。上堂。馬祖升堂百丈卷席。像王迴旋獅子返擲。擬議青天轟霹靂。頌初祖見梁武帝話曰。提起須彌第一槌。玉門金鎖擊難開。重施背踏空勞力。應悔迢迢萬里來。贈術士偈曰。無位真人赤骨律。面門出入有誰知。太虛元與渠同壽。庾甲憑君子細推。示張大夫獄吏偈曰。活捉生擒百種囚。敲枷打鎖問來由。箇中一字能通變。活卻從前死路頭。

○四明天童茨庵堯禪師

贊二祖偈云。青雲未遂讀書心。白首窮途困少林。三拜起來連底錯。承虛接響至於今。

龜峰晦庵光禪師法嗣

○杭州徑山蒙庵元聰禪師

福州人。晦庵會中得心要。眾推為高第弟子。上堂。舉玄沙見僧禮拜。沙云因我得禮你。師頌曰。因我得禮你。莫放屁撒屎。帶累天下人。錯認自家底。上堂。舉趙州和尚在東司上見文遠。侍者過驀召文遠。遠應諾。趙州曰東司上不可與汝說佛法。師頌曰。明明道不說。此理憑誰識。春風一陣來。滿地花狼藉。送行者求僧偈云。山前麥熟雨初晴桑。柘青連柳色新。毫髮不存風骨露。頭頭總是比丘身。

【現代漢語翻譯】現代漢語譯本：龍在雲端飛躍，雷聲驚醒了蟄伏的生物。一旦開悟，頓時間意氣風發；沒有開悟的，就死在其中。各位想要見到德山（Deshan，唐代禪宗大師）和臨濟（Linji，唐代禪宗大師）嗎？（禪師）拄著禪杖，大喝一聲，走下座位。上堂說法：日面（Rì miàn，太陽的面容）月面（Yuè miàn，月亮的面容），機鋒轉變。千人萬人中，有誰能親眼見到？西風一陣吹來，落下兩三片樹葉。（禪師）上堂說法：馬祖（Mazu，唐代禪宗大師）升座說法，百丈（Baizhang，唐代禪宗大師）捲起坐席。如同象王迴旋，獅子反撲。若有任何思量，如同青天霹靂。讚頌初祖菩提達摩（Bodhidharma）與梁武帝（Liang Wudi，南朝梁代的皇帝，502年-549年）對話：提起須彌山（Xumi Mountain，佛教中的聖山）的第一錘，玉門金鎖難以打開。再次施加背後的力量也是徒勞，應該後悔迢迢萬里而來。贈送術士的偈語：無位真人（Wú wèi zhēn rén，道教用語，指達到極高境界的人）赤裸骨骸，面門出入有誰知曉？太虛（Tàixū，道教用語，指宇宙的本源）的壽命與他相同，請你仔細推算。開示張大夫獄吏的偈語：活捉生擒各種囚犯，敲打枷鎖詢問來由。其中一字能夠通變，就能使從前的死路變成活路。

四明天童茨庵堯禪師（Siming Tiantong Ci'an Yao Chanshi，南宋禪師）：讚頌二祖慧可（Hui Ke，禪宗二祖）的偈語說：青雲之志未能實現，皓首窮途困於少林。三次禮拜起來，完全錯了，承接虛幻的迴響直到如今。

龜峰晦庵光禪師（Guifeng Huian Guang Chanshi，南宋禪師）的法嗣：杭州徑山蒙庵元聰禪師（Hangzhou Jingshan Meng'an Yuancong Chanshi，南宋禪師）：福州人。在晦庵（Huian，南宋禪師）門下領悟了心要，被眾人推舉為高足弟子。上堂說法，舉玄沙（Xuansha，唐代禪宗大師）見到僧人禮拜的公案。玄沙說：『因為我你才得以禮拜。』禪師頌曰：『因為我你才得以禮拜，不要放屁拉屎，連累天下人，錯認自己的本來面目。』上堂說法，舉趙州和尚（Zhaozhou，唐代禪宗大師）在東司（Dōng sī，廁所）上見到文遠（Wen Yuan，人名）的公案。侍者經過，突然叫文遠。文遠應答。趙州說：『廁所上不可與你說佛法。』禪師頌曰：『明明說不出來，這個道理憑誰能認識？春風一陣吹來，滿地落花狼藉。』贈送行者求僧的偈語說：山前麥子成熟，雨後初晴，桑樹和柘樹青翠相連，柳色清新。毫髮不存，風骨顯露，處處都是比丘（Bǐqiū，佛教出家男子）。

【English Translation】 English version: The dragon leaps in the clouds, thunder startles hibernating creatures. Those who open their eyes instantly manifest spirit and vigor; those who do not awaken remain dead within. Do you all want to see Deshan (Deshan, a Chan master of the Tang Dynasty) and Linji (Linji, a Chan master of the Tang Dynasty)? (The Zen master) strikes the staff, shouts loudly, and descends from the seat. Ascending the hall to preach: The sun face (Rì miàn, the face of the sun), the moon face (Yuè miàn, the face of the moon), transformations before the opportunity. Among thousands and millions of people, who has personally witnessed it? A gust of west wind comes, and two or three leaves fall. (The Zen master) ascends the hall to preach: Mazu (Mazu, a Chan master of the Tang Dynasty) ascends the seat to preach, Baizhang (Baizhang, a Chan master of the Tang Dynasty) rolls up the mat. Like the elephant king circling, the lion turning back. Any deliberation is like a thunderbolt in the clear sky. Praising the first ancestor Bodhidharma's (Bodhidharma) conversation with Emperor Wu of Liang (Liang Wudi, Emperor of the Liang Dynasty of the Southern Dynasties, 502-549): Raising the first hammer of Mount Sumeru (Xumi Mountain, the sacred mountain in Buddhism), the jade gate and golden lock are difficult to open. Applying force from behind again is futile, one should regret coming from afar. A verse given to the Taoist priest: The True Man of No Rank (Wú wèi zhēn rén, a Taoist term, referring to a person who has reached an extremely high state) with bare bones, who knows the comings and goings of his face? The Great Void (Tàixū, a Taoist term, referring to the origin of the universe) has the same lifespan as him, please calculate carefully. A verse given to the jailer Zhang Daifu: Capturing and seizing all kinds of prisoners, knocking on shackles and asking the reasons. If one word can be understood, it can turn the former dead end into a living path.

Zen Master Ci'an Yao of Tiantong Temple in Siming (Siming Tiantong Ci'an Yao Chanshi, a Chan master of the Southern Song Dynasty): A verse praising the Second Ancestor Huike (Hui Ke, the Second Ancestor of Chan Buddhism) says: The ambition to rise to high position was not fulfilled, and he was trapped in Shaolin Temple in old age. After bowing three times, he was completely wrong, inheriting the illusory echo until now.

The Dharma successor of Zen Master Huian Guang of Guifeng (Guifeng Huian Guang Chanshi, a Chan master of the Southern Song Dynasty): Zen Master Yuancong of Meng'an Temple in Jingshan, Hangzhou (Hangzhou Jingshan Meng'an Yuancong Chanshi, a Chan master of the Southern Song Dynasty): A native of Fuzhou. He understood the essence of the mind under Huian (Huian, a Chan master of the Southern Song Dynasty) and was recommended by everyone as a top disciple. Ascending the hall to preach, he cited the case of Xuansha (Xuansha, a Chan master of the Tang Dynasty) seeing a monk bowing. Xuansha said: 'Because of me, you are able to bow.' The Zen master praised: 'Because of me, you are able to bow, do not fart and shit, implicating the people of the world, mistaking your own original face.' Ascending the hall to preach, he cited the case of Zen Master Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) seeing Wenyuan (Wen Yuan, a personal name) in the toilet (Dōng sī, toilet). The attendant passed by and suddenly called Wenyuan. Wenyuan answered. Zhaozhou said: 'It is not appropriate to talk about the Dharma in the toilet.' The Zen master praised: 'Clearly unable to say it, who can recognize this principle? A gust of spring breeze comes, and fallen flowers are scattered all over the ground.' A verse given to a traveler seeking a monk says: The wheat in front of the mountain is ripe, the rain has just cleared, the mulberry and Zhe trees are connected with green, and the willow color is fresh. Not a hair remains, the demeanor is revealed, everywhere is a Bhikkhu (Bǐqiū, a Buddhist monk).

云居蓬庵會禪師法嗣

○萬松壞衲大璉禪師

贊出山相佛偈曰。行滿功圓徹骨窮。不勝羸瘦發髼鬆。彌天罪過今無數。毗舍耶中一款供。

增集續傳燈錄卷第一卍新續藏第 83 冊 No. 1574 增集續傳燈錄

增集續傳燈錄卷第二

徑山興聖萬壽禪寺前住持比丘吳郡文琇集

大鑒下第十九世

天童密庵杰禪師法嗣

○杭州靈隱松源崇岳禪師

姓吳氏。生於處州龍泉之松源。故因以為號。自幼卓犖不凡。未嘗嬉戲。年二十三棄家。衣掃塔服。首謁靈石妙公。繼見大慧于徑山。聞大慧稱蔣山華公為人徑捷。即往參。一夜舉狗子無佛性話有省。即以扣應庵。庵舉世尊有密語迦葉不覆藏。師云鈍置和尚。應庵勵聲一喝。師便禮拜。應庵大喜以為法器。說偈勸其祝髮。隆興二年始得度于臨安西湖白蓮精舍。遍歷諸大老之門。罕當其意。入閩見木庵永公。木庵一日舉有句無句如藤倚樹。師云裂破。庵云瑯瑘道好一堆柴聻。師云矢上加尖。庵云。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。師云。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。庵舉手云。明明向汝道開口不在舌頭上。后當自

【現代漢語翻譯】現代漢語譯本云居蓬庵會禪師法嗣

○萬松壞衲大璉禪師

贊出山相佛偈曰：『行滿功圓徹骨窮，不勝羸瘦發髼鬆。彌天罪過今無數，毗舍耶中一款供。』

增集續傳燈錄卷第一卍新續藏第 83 冊 No. 1574 增集續傳燈錄

增集續傳燈錄卷第二

徑山興聖萬壽禪寺前住持比丘吳郡文琇集

大鑒下第十九世

天童密庵杰禪師法嗣

○杭州靈隱松源崇岳禪師

姓吳氏，生於處州龍泉之松源，故因此作為他的號。自幼就非常傑出不凡，從不嬉戲玩鬧。二十三歲時離家，身穿掃塔的衣服，首先拜訪靈石妙公。之後在徑山拜見大慧宗杲禪師，聽到大慧宗杲禪師稱讚蔣山華公為人直接敏捷，就前去參拜。一天晚上，聽到『狗子無佛性』的話題後有所領悟，立即用這個來請教應庵曇華禪師。應庵曇華禪師舉起『世尊有密語，迦葉不覆藏』。禪師說：『鈍置和尚。』應庵曇華禪師厲聲一喝，禪師便禮拜。應庵曇華禪師非常高興，認為他是可造之材，作偈勸他剃髮。隆興二年（1164年）才在臨安西湖白蓮精舍剃度。他遍訪各位大德高僧，很少有符合他心意的。進入福建拜見木庵永禪師。木庵永禪師一天舉起『有句無句，如藤倚樹』。禪師說：『裂破。』木庵永禪師說：『瑯瑘道好一堆柴聻。』禪師說：『矢上加尖。』木庵永禪師說：『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。禪師說：『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？』木庵永禪師舉手說：『明明向汝道，開口不在舌頭上。』后當自

【English Translation】 English version Successor of Zen Master Hui of Peng'an, Yunju

○ Zen Master Daslian, Wansong Huaina

In praise of the Buddha verse on emerging from the mountain: 'Merit and virtue fulfilled, penetrating to the bone's end, unable to bear the emaciated form and disheveled hair. Countless sins fill the sky today, offered as a single portion in the Vaisravana.' (Vaisravana: One of the Four Heavenly Kings)

Supplement to the Continued Records of the Transmission of the Lamp, Volume 1 卍 New Continued Collection, Volume 83, No. 1574, Supplement to the Continued Records of the Transmission of the Lamp

Supplement to the Continued Records of the Transmission of the Lamp, Volume 2

Compiled by Bhiksu Wujun Wenxiu, Former Abbot of Xingsheng Wanshou Zen Monastery, Jingshan

Nineteenth Generation from Dajian

Successor of Zen Master Tian Tong Mi'an Jie

○ Zen Master Songyuan Chongyue of Lingyin, Hangzhou

His surname was Wu, born in Songyuan, Longquan, Chuzhou, hence he took it as his name. From a young age, he was outstanding and extraordinary, never engaging in play. At the age of twenty-three, he left home, wearing the clothes of a sweeper of pagodas, first visiting Master Miao of Lingshi. Later, he met Dahui Zonggao at Jingshan, and hearing Dahui Zonggao praise Jiangshan Hua Gong as direct and quick-witted, he went to visit him. One night, upon hearing the topic of 'A dog has no Buddha-nature,' he had an awakening, and immediately used it to inquire with Zen Master Ying'an Tanhua. Ying'an Tanhua raised 'The World-Honored One has a secret word, Kashyapa does not conceal it.' The Zen Master said, 'Dull-witted monk.' Ying'an Tanhua shouted loudly, and the Zen Master immediately bowed. Ying'an Tanhua was very pleased, considering him a promising vessel, and composed a verse to encourage him to shave his head. In the second year of Longxing (1164 AD), he was ordained at the Bailian Hermitage in West Lake, Lin'an. He visited various great elders, but few met his expectations. Entering Fujian, he met Zen Master Mu'an Yong. One day, Mu'an Yong raised 'With or without a phrase, like a vine relying on a tree.' The Zen Master said, 'Tear it apart.' Mu'an Yong said, 'Langye says, 'A good pile of firewood, eh?'' The Zen Master said, 'Adding an arrow to the arrowhead.' Mu'an Yong said, 'Your words, brother, this old monk cannot surpass, but it's not quite there yet.' Another day, with the whisk in hand, unable to guide others, unable to test others. The Zen Master said, 'To guide others, making an ordinary person transcend into the realm of the sages is indeed difficult; to test others, striking them in the face, knowing their marrow before they even open their mouths, what difficulty is there?' Mu'an Yong raised his hand and said, 'Clearly telling you, opening the mouth is not on the tongue.' Later, it will naturally

知。及見密庵于衢之西山。隨問隨答。庵但微笑。師切于道至忘寢食。庵移蔣山華藏徑山皆從之。會入室次。問旁僧不是心不是佛不是物。師侍側豁然大悟。乃云。今日方會木庵道開口不在舌頭上。庵遷靈隱遂命師為第一座。旋出世吳郡澄照。徙江陰光孝無為冶父番陽薦福四明香山蘇之虎丘。慶元三年被旨補靈隱。示眾曰。明眼衲僧因甚打失鼻孔。有賊無賊。上堂。大凡扶豎宗乘須具頂門正眼懸肘后靈符。只如保壽開堂。三聖推出一僧。保壽便打。三聖道與么為人瞎卻鎮州一城人眼去在。保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髓。只是不知性命總在這僧手裡。還有檢點得出者么。昔年覓火和煙得。今日擔泉帶月歸。歲旦上堂。元正改旦事事成現。有時放行有時坐斷。不惜兩莖眉。坐和盤掇轉。佛法世法都盧一片。既是佛法世法如何得成一片。但辨肯心。必不相賺。上堂拈拄杖云。入荒田不揀。信手拈來草。懷州牛吃禾。益州馬腹脹。懷寧獨山張主管鑄鍋三口。賓頭盧尊者不知。失卻琉璃碗。且道落在什麼處。擲下拄杖云。眾眼難瞞。上堂。舉保寧勇和尚云。大方無外大圓無內。無內無外聖凡普會。瓦礫生光須彌粉碎。無量法門百千三昧。拈起拄杖云。總向這裡會去。蘇盧蘇盧悉唎悉唎薩婆訶。師

【現代漢語翻譯】現代漢語譯本：他知道了這件事，後來在衢州的西山拜見了密庵禪師（Mian），他（指大慧宗杲）隨著密庵禪師的提問而回答，密庵禪師只是微笑。大慧宗杲求道心切，甚至忘記了睡眠和飲食。密庵禪師後來移居到蔣山的華藏寺和徑山寺，大慧宗杲都跟隨他。一次，輪到大慧宗杲進入密室請教，密庵禪師問：『既不是心，也不是佛，也不是物』。大慧宗杲在旁邊侍立，忽然大悟，於是說：『今天才知道木庵禪師所說的『道』，開口不在舌頭上』。密庵禪師遷居到靈隱寺，於是任命大慧宗杲為第一座（寺院中的高級職位）。不久，大慧宗杲出任吳郡澄照寺的住持，後來又遷居到江陰光孝寺、無為冶父寺、番陽薦福寺、四明香山寺、蘇州虎丘寺。慶元三年（1197年），奉旨擔任靈隱寺的住持。他向大眾開示說：『明眼的僧人為什麼會丟失鼻孔？是有賊還是沒有賊？』上堂說法時，他說：『大凡要扶持宗門的興盛，必須具備頂門正眼，懸掛肘后靈符。就像保壽禪師開堂說法時，三聖禪師推出一個僧人，保壽禪師就打他。三聖禪師說：『像這樣為人，瞎了鎮州一城人的眼睛！』保壽禪師扔下拄杖就回到方丈室。這兩位尊宿等閑地一推一擠，就發明了臨濟宗的心髓。只是不知道性命總在這僧人手裡。還有能檢查出來的人嗎？』『往年覓火和煙得，今日擔泉帶月歸。』歲旦上堂說法時，他說：『元正改旦，事事成現。有時放行，有時坐斷。不惜兩莖眉，坐和盤掇轉。佛法世法，都盧一片。既是佛法世法，如何得成一片？但辨肯心，必不相賺。』上堂拈起拄杖說：『入荒田不揀，信手拈來草。懷州牛吃禾，益州馬腹脹。懷寧獨山張主管鑄鍋三口，賓頭盧尊者（Pindolabharadvaja）不知道，失卻琉璃碗。且道落在什麼處？』擲下拄杖說：『眾眼難瞞。』上堂。舉保寧勇和尚的話說：『大方無外，大圓無內。無內無外，聖凡普會。瓦礫生光，須彌粉碎。無量法門，百千三昧。』拈起拄杖說：『總向這裡會去。蘇盧蘇盧悉唎悉唎薩婆訶（mantra）。』大慧宗杲禪師

【English Translation】 English version: He came to know of this and later visited Chan Master Mi'an (密庵) at West Mountain in Quzhou. He answered as soon as Mi'an asked. Mi'an only smiled. Dahui Zonggao (大慧宗杲) was so eager for the Dao that he forgot sleep and food. When Mi'an moved to Huazang Temple on Jiang Mountain and Jing Mountain, Dahui followed him. Once, when it was his turn to enter the abbot's room, Mi'an asked, 'It is neither mind, nor Buddha, nor thing.' Dahui, standing by his side, suddenly had a great enlightenment. Thereupon he said, 'Today I finally understand what Chan Master Mu'an meant when he said that 'the Dao's opening of the mouth is not on the tongue.' When Mi'an moved to Lingyin Temple, he appointed Dahui as the first seat (senior position in the monastery). Soon after, Dahui became the abbot of Chengzhao Temple in Wujun, and later moved to Guangxiao Temple in Jiangyin, Yefu Temple in Wuwei, Jianfu Temple in Fanyang, Xiangshan Temple in Siming, and Huqiu Temple in Suzhou. In the third year of Qingyuan (1197), he was ordered to become the abbot of Lingyin Temple. He instructed the assembly, saying, 'Why did the clear-eyed monks lose their nostrils? Is there a thief or not?' When ascending the hall to preach, he said, 'Generally, to support the flourishing of the sect, one must have a true eye on the top of the head and hang a spiritual talisman behind the elbow. Just like when Chan Master Baoshou opened the hall to preach, Chan Master Sansheng pushed out a monk, and Baoshou hit him. Sansheng said, 'To treat people like this is to blind the eyes of the entire city of Zhenzhou!' Baoshou threw down his staff and returned to his abbot's room. These two venerable monks casually pushed and squeezed each other, thus revealing the essence of the Linji sect. It's just that they don't know that life is entirely in the hands of this monk. Is there anyone who can examine it?' 'In the past, seeking fire was obtained with smoke; today, carrying spring water, I return with the moon.' When ascending the hall to preach on New Year's Day, he said, 'The New Year changes, and everything becomes apparent. Sometimes letting go, sometimes cutting off. Not sparing the two eyebrows, sitting and turning the plate over. The Buddha-dharma and worldly dharma are all one piece. Since it is the Buddha-dharma and worldly dharma, how can they become one piece? Just discern the willing mind, and you will certainly not be deceived.' Ascending the hall, he picked up his staff and said, 'Entering the barren field without choosing, picking up grass at random. The cow in Huaizhou eats the grain, and the horse in Yizhou has a bloated belly. Zhang, the director of Dushan in Huaining, cast three pots, and Venerable Pindolabharadvaja (賓頭盧尊者) did not know, losing his crystal bowl. Tell me, where did it fall?' He threw down his staff and said, 'The eyes of the assembly are hard to deceive.' Ascending the hall, he quoted the words of Abbot Yong of Baoning, saying, 'The great square has no outside, the great circle has no inside. Without inside and without outside, the sages and ordinary people universally meet. Tiles and pebbles shine, Mount Sumeru is pulverized. Immeasurable Dharma gates, hundreds of thousands of Samadhis.' Picking up his staff, he said, 'Go to meet here. Sūru sūru siddhiri siddhiri svāhā (mantra).' Chan Master Dahui Zonggao (大慧宗杲).

云。這老漢業識茫茫。不奈船何打破戽斗。居靈隱六年法道盛行。退居東庵我屬微疾猶不廢唱道。忽親作書別諸公卿。垂二則語以驗學者曰。有力量人因甚麼抬腳不起。開口不在舌頭上。又貽書嗣法香山光睦云居善開。囑以大法。乃書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。跏趺而寂。實嘉定二年八月四日也。得年七十又一。坐夏四十。全身塔北高峰之原。待制。陸游放翁銘其塔有曰。讀師之語峻峭崷崒下臨雲雨。如五千仞之華山。蹴天駕空駭心眩目如錢唐海門之濤。虎狗股慄屋瓦震墮如漢軍毗陽之戰。可謂臨濟正宗應庵密庵之真子孫也。放翁其知言者哉。

○夔州臥龍破庵祖先禪師

族出蜀廣安王氏。從羅漢院德祥出家。聞緣老宿住昭覺。往參扣語契。令奉圓悟香火。一日從方丈前過。緣問庵頭有人么。師云無人。語未竟緣劈胸與一拳云你聻。師忽有省。出峽依澧州德山涓落髮。尋受具。遍參諸方。至蘇之萬壽。值雪夜坐。自念行腳十年矣尚不能徹去。正悶悶間不覺鐘動。趍后架舉頭見昭堂二字。疑情頓釋。既而見水庵一于雙林。水庵問。師子尊者被罽賓斬卻頭固是。你道西天鬍子為什麼無須。師云非雙林不舉此話。水庵云今日撞著個作家。師云心不負人面無慚色。水庵遂拓開。師云勘破了

【現代漢語翻譯】現代漢語譯本云。這位老和尚的行業知識一片茫然。無奈船隻如何打破水車。在靈隱寺六年，佛法興盛。退居東庵時，我雖然身患小病，仍然不停止講經說法。忽然親自寫信告別各位公卿。留下兩句話來驗證學者的水平，說：『有力量的人為什麼抬不起腳？』『開口說話不在舌頭上。』又寫信給繼承佛法的香山光睦（Xiangshan Guangmu），云居善開（Yunjushan Kai），囑咐他們弘揚大法。於是寫下偈語說：『來無所來，去無所去，瞥轉玄關，佛祖罔措。』然後結跏趺坐而圓寂。時間是嘉定二年（1209年）八月初四。享年七十一歲，坐禪四十個夏天。全身安葬在北高峰的原野上。待制陸游（Lu You），字放翁，為他的塔撰寫銘文，其中寫道：『讀這位禪師的語錄，峻峭挺拔，高聳入雲，如五千仞高的華山。直衝雲霄，令人驚駭眩目，如錢塘江海潮。虎狗嚇得發抖，屋瓦震動墜落，如漢軍在毗陽的戰鬥。』可以說是臨濟正宗（Linji Zhengzong），應庵（Ying』an），密庵（Mi』an）的真正子孫。陸游真是個知音啊。

○夔州臥龍破庵祖先禪師（Kuizhou Wolong Po』an Zuxian Chanshi）

祖先禪師的家族出自蜀地廣安的王氏。他從羅漢院的德祥（Dexiang）出家。聽說緣老宿（Yuan Laosu）住在昭覺寺，前去參拜，言語投契。緣老宿讓他供奉圓悟（Yuanwu）的香火。一天，他從方丈室前經過，緣老宿問：『庵頭有人嗎？』禪師說：『沒有人。』話還沒說完，緣老宿就劈胸給他一拳，說：『你呢？』禪師忽然有所領悟。出峽后，他依附澧州的德山涓（Deshan Juan）落髮，不久就受了具足戒。遍參各方。到蘇州的萬壽寺，遇到雪夜坐禪。他心裡想，行腳十年了，還不能徹底領悟。正在悶悶不樂的時候，不知不覺鐘聲響了。他跑到后架，抬頭看見『昭堂』二字，疑情頓時消解。之後，他拜見了雙林寺的水庵一于（Shui』an Yiyu）。水庵問：『師子尊者（Shizi Zunzhe）被罽賓王（Jibin Wang）斬了頭，這固然是這樣。你說西天鬍子（Xitian Huzi）為什麼沒有鬍鬚？』禪師說：『不在雙林寺不說這話。』水庵說：『今天碰到了一個行家。』禪師說：『心不負人，面無慚色。』水庵於是認可了他。禪師說：『勘破了。』

【English Translation】 English version Yun. This old monk's knowledge of karma is vast and indistinct. Helplessly, how can boats break through waterwheels? For six years at Lingyin Temple, the Dharma flourished. When he retired to the Eastern Hermitage, although I suffered from a minor illness, I still did not cease preaching the Dharma. Suddenly, he personally wrote letters to bid farewell to the various high officials and nobles. He left two sentences to test the level of scholars, saying: 'Why can't a person with strength lift his foot?' 'Speaking does not reside on the tongue.' He also wrote letters to Xiangshan Guangmu (Xiangshan Guangmu), Yunjushan Kai (Yunjushan Kai), who inherited the Dharma, instructing them to propagate the Great Dharma. Then he wrote a verse saying: 'Coming from nowhere, going to nowhere, a glimpse turns the mysterious gate, Buddhas and Patriarchs are at a loss.' Then he sat in the lotus position and passed away. The time was the fourth day of the eighth month of the second year of Jiading (1209). He lived to the age of seventy-one, having spent forty summers in meditation. His whole body was buried in the wilderness of North Peak. The Attendant-in-Waiting, Lu You (Lu You), styled Fangweng, wrote an inscription for his pagoda, which said: 'Reading this Chan master's words, they are steep and towering, overlooking the clouds and rain, like the five-thousand-ren-high Mount Hua. Soaring into the sky, they are frightening and dazzling, like the tides of the Qiantang River. Tigers and dogs tremble in fear, roof tiles shake and fall, like the Han army's battle at Biyang.' He can be said to be a true descendant of the Linji Zhengzong (Linji Zhengzong), Ying』an (Ying』an), and Mi』an (Mi』an). Lu You is truly a connoisseur.

○ Chan Master Zuxian (Zuxian Chanshi) of Wolong Po』an in Kuizhou

Chan Master Zuxian's family came from the Wang family of Guang'an in Shu. He left home under Dexiang (Dexiang) of Luohan Monastery. Hearing that Elder Yuan (Yuan Laosu) resided at Zhaojue Temple, he went to pay his respects, and their words were in harmony. Elder Yuan had him offer incense to Yuanwu (Yuanwu). One day, he passed in front of the abbot's room, and Elder Yuan asked: 'Is there anyone in the hermitage?' The Chan master said: 'No one.' Before he finished speaking, Elder Yuan punched him in the chest and said: 'What about you?' The Chan master suddenly had an awakening. After leaving the gorge, he relied on Deshan Juan (Deshan Juan) of Lizhou to shave his head, and soon received the full precepts. He visited various places. Arriving at Wanshou Temple in Suzhou, he encountered a snowy night of meditation. He thought to himself, 'I have been traveling for ten years, and I still cannot thoroughly understand.' While feeling depressed, he unconsciously heard the sound of the bell. He ran to the back frame and looked up to see the words 'Zhaotang', and his doubts were immediately dispelled. Later, he met Shui』an Yiyu (Shui』an Yiyu) of Shuanglin Temple. Shui』an asked: 'That Shizi Zunzhe (Shizi Zunzhe) had his head cut off by the King of Jibin (Jibin Wang), that is certainly so. Tell me, why does the Western Barbarian (Xitian Huzi) have no beard?' The Chan master said: 'I will not speak of this matter outside of Shuanglin Temple.' Shui』an said: 'Today I have met an expert.' The Chan master said: 'My heart is not ashamed of others, my face has no shame.' Shui』an then acknowledged him. The Chan master said: 'I have seen through it.'

也。逮水庵謝事。遂往見密庵于烏巨。庵命師典客。偶庵對旁僧舉不是風動不是幡動。師聞豁然大悟。次日庵遇師于眾寮前。謂師曰總不得作伎倆你試露個訊息看。師應聲曰方丈里有客。庵呵呵大笑。庵遷蔣山。師侍行相從凡五載。盡得旨要。辭歸蜀。庵以偈送之曰。萬里南來川藞苴。奔流度刃扣玄關。頂門[翟*支]瞎金剛眼。去住還同珠走盤。已而南至夔門。尚書楊公輔以臥龍請居之。辭去。遍游于吳華藏遁庵演金山退庵奇靈隱笑庵悟徑山蒙庵聰。皆分第一座命說法。歷住常州薦福真州靈巖吳中秀峰穹窿。楊和王請住湖州資福。約齋居士張公請為廣壽慧云禪寺開山住持。六坐道場皆王公鉅卿所請。時甚榮之。上堂。舉古人道楊歧乍住屋壁疏。滿堂盡佈雪真珠。縮卻項。暗嗟噓。翻憶古人樹下居。師云。楊歧鬥勝不鬥劣。秀峰斗劣不鬥勝。秀峰乍住沒親疏。個個盡懷滄海珠。滿眼湖山看不足。釋迦彌勒是他奴。上堂。舉密庵先師道。有問冬來事。京師出大黃。貪他一粒米。失卻半年糧。秀峰不恁么。有問冬來事。京師出大黃。只圖一粒米。卻得百年糧。或被知事道。長老長老莫道百年糧。只得半年不少。也得只向他道。但辨肯心必不相賺。上堂。舉東山和尚道如何是禪。閻浮樹在海南邊。近則不離方寸。遠則十萬八

【現代漢語翻譯】現代漢語譯本也。等到水庵辭去官職，於是前往烏巨山拜見密庵。密庵命他擔任知客僧。偶然密庵對著旁邊的僧人說『不是風動，不是幡動』。秀峰聽了豁然大悟。第二天，密庵在眾僧寮房前遇見秀峰，對他說『總不能耍花招，你試著透露個訊息看看』。秀峰應聲說『方丈里有客人』。密庵聽了呵呵大笑。密庵遷往蔣山，秀峰侍奉跟隨，前後五年，完全領會了密庵的旨要。辭別密庵返回四川，密庵作偈相送說：『萬里南來川藞苴，奔流度刃扣玄關，頂門[翟*支]瞎金剛眼，去住還同珠走盤。』不久之後，秀峰向南到達夔門，尚書楊公輔想請他住在臥龍寺，秀峰推辭了。他遍游吳地，華藏遁庵演、金山退庵奇、靈隱笑庵悟、徑山蒙庵聰，都分給他第一座，命他說法。先後住持常州薦福寺、真州靈巖寺、吳中秀峰寺、穹窿寺。楊和王請他住持湖州資福寺。約齋居士張公請他為廣壽慧云禪寺開山住持。六次住持道場，都是王公巨卿所請，當時非常榮耀。上堂時，他引用古人說『楊歧（禪宗流派名）剛住下，屋壁稀疏，滿堂都佈滿了雪白的珍珠。』縮著脖子，暗自嘆息，反而想起古人住在樹下。秀峰說，楊歧是鬥勝不鬥劣，秀峰是斗劣不鬥勝。秀峰剛住下，沒有親疏之分，個個都懷著滄海遺珠。滿眼湖光山色看不厭，釋迦（佛教創始人）彌勒（未來佛）都是他的奴僕。上堂時，他引用密庵先師的話說『有人問冬天來了怎麼樣，京師出產大黃。貪圖一粒米，失去半年糧。』秀峰不這樣說，有人問冬天來了怎麼樣，京師出產大黃。只圖一粒米，卻得到百年糧。』或者被知事僧說道『長老長老，不要說百年糧，只得到半年也不少。』也只向他說『只要辨明肯切的心意，必定不會互相欺騙。』上堂時，他引用東山和尚的話說『什麼是禪？閻浮樹（一種樹）在海南邊。近則不離方寸（指心），遠則十萬八

【English Translation】 English version Also. When Shui'an resigned from his official position, he went to Wuju Mountain to visit Mi'an. Mi'an ordered him to be the receptionist monk. Once, Mi'an said to the monk next to him, 'It is not the wind that moves, it is not the flag that moves.' Xiufeng suddenly realized this upon hearing it. The next day, Mi'an met Xiufeng in front of the monks' dormitories and said to him, 'You can't play tricks. Try to reveal some news.' Xiufeng replied, 'There are guests in the abbot's room.' Mi'an laughed heartily. Mi'an moved to Jiangshan, and Xiufeng served and followed him for five years, fully understanding Mi'an's intentions. He bid farewell to Mi'an and returned to Sichuan. Mi'an wrote a verse to send him off, saying: 'Coming from ten thousand miles south, Sichuan is a mess, rushing to cross the blade and knock on the mysterious gate, the [翟*支] blind vajra eye on the top of the head, going and staying are like beads running on a plate.' Soon after, Xiufeng arrived at Kuimen to the south, and the Minister Yang Gongfu wanted to invite him to live in Wolong Temple, but Xiufeng declined. He traveled all over Wu, and Huazang Dunan Yan, Jinshan Tuanqi, Lingyin Xiaoan Wu, and Jingshan Meng'an Cong all gave him the first seat and ordered him to preach. He successively presided over Jianfu Temple in Changzhou, Lingyan Temple in Zhenzhou, Xiufeng Temple in Wuzhong, and Qionglong Temple. Yang and King invited him to preside over Zifu Temple in Huzhou. Layman Yuezhai Zhang Gong invited him to be the founding abbot of Guangshou Huiyun Zen Temple. Six times he presided over the monastery, all invited by princes and high officials, which was very glorious at the time. When ascending the hall, he quoted the ancients as saying, 'When Yangqi (a Zen sect) first settled down, the walls of the house were sparse, and the hall was filled with snow-white pearls.' He shrank his neck and sighed secretly, but instead remembered the ancients living under the trees. Xiufeng said that Yangqi is fighting to win, not to lose, and Xiufeng is fighting to lose, not to win. When Xiufeng first settled down, there was no distinction between closeness and distance, and everyone was holding a pearl in the sea. The lake and mountains are not enough to see, and Sakyamuni (the founder of Buddhism) and Maitreya (the future Buddha) are his servants. When ascending the hall, he quoted the words of his late teacher Mi'an, 'Someone asked what will happen when winter comes, and rhubarb is produced in the capital. Greedy for a grain of rice, you lose half a year's food.' Xiufeng doesn't say that. Someone asked what will happen when winter comes, and rhubarb is produced in the capital. Just for a grain of rice, you get a hundred years of food.' Or he was told by the supervisor monk, 'Elder Elder, don't say a hundred years of food, it's not too little to get half a year.' He also only said to him, 'As long as you discern the sincere intention, you will definitely not deceive each other.' When ascending the hall, he quoted the words of Dongshan monk, 'What is Zen? The Jambudvipa tree (a kind of tree) is on the coast of Hainan. If it is near, it is not far from the square inch (referring to the heart), and if it is far, it is one hundred and eight.'

千。畢竟如何禪禪。師云穹窿也有個道處。如何是禪。閻浮樹在海南邊。撐天拄地。拄地撐天。巧說不得。只要心傳。畢竟如何禪禪。上堂。十五日已前明似鏡。十五日已后黑如漆。正當十五日又且如何。鶯遷喬木頻頻語。蝶戀芳叢對對飛。師將終。作書別所厚善。書偈曰。末後一句已成忉怛。寫出人前千錯萬錯。書訖端坐而逝。實嘉定四年六月九日也。師化時寓徑山。遺囑棄骨山下。主翁石橋收骨。建塔于別峰塔之右。壽七十六。臘四十九。

○信州龜峰曹源道生禪師

南劍人。出世饒州妙果。遷龜峰。后住饒州薦福。逾月化去。上堂。佛法二字人人知有。狼毒砒霜那容下口。直饒透出威音前。也是癡狂外邊走。山僧已是拖泥帶水。諸人合作么生。喝一喝。上堂。今朝八月十五。天色半陰半雨。幾多門外遊人。不睹月圓當戶。也好笑又堪嗟。爭似西湖寺里一隊古佛。參退歸堂喫茶。上堂。春風東扇西扇。春雨似晴不晴。淺白深紅爛鋪錦繡。鶯聲燕語互奏笙簧。一一揭示圓通妙門。頭頭流通正法眼藏。擬心湊泊依前萬水千山。直下知歸許你七穿八穴。柏禪床下座。上堂。雨雪落紛紛。檐頭水滴滴。良哉觀世音。草里跳不出。也大屈。水裡烏龜鉆鐵壁。咄。上堂。月生一。拶倒銀山並鐵壁。月生二。土宿騎

【現代漢語翻譯】現代漢語譯本千：到底什麼是禪？禪師說：即使是空曠的天地也有道的存在。什麼是禪？閻浮樹（Jambudvipa，一種樹名，也指代我們所居住的這個世界）生長在海南邊，支撐著天，拄著地，拄著地，支撐著天。巧妙的言語無法表達，只能用心來傳承。到底什麼是禪？上堂說法：十五日之前，明亮如鏡；十五日之後，黑暗如漆。正當十五日這天又該如何呢？黃鶯遷到高大的樹木上，頻繁地鳴叫；蝴蝶依戀著芬芳的花叢，成雙成對地飛舞。禪師將要圓寂時，寫信告別關係深厚的朋友，信中寫道：『最後一句話已經說完。寫出來給別人看，千錯萬錯。』寫完后，端坐而逝。時間是嘉定四年（1211年）六月初九。禪師圓寂時住在徑山。遺囑將骨灰丟棄在山下。主翁石橋收斂了他的骨灰，在別峰塔的右邊建造了塔。享年七十六歲，僧臘四十九年。

○信州龜峰曹源道生禪師南劍人。最初在饒州妙果寺弘法，后遷至龜峰，之後又住在饒州薦福寺。一個月后圓寂。上堂說法：『佛法這兩個字，人人都知道。但如同狼毒砒霜，難以入口。即使能夠透徹理解威音王佛（過去七佛之首）之前的事，也是癡狂地在外面遊走。』山僧我已經拖泥帶水了，各位又該如何做呢？喝一聲。上堂說法：『今天八月十五，天色半陰半雨。多少門外的遊人，不能看到當戶的圓月。』真好笑又可嘆，怎比得上西湖寺里的一隊古佛，參禪完畢回堂喝茶。上堂說法：『春風向東吹，又向西吹；春雨似晴非晴。淺白深紅，鋪滿了錦繡；黃鶯鳴叫，燕子低語，互相演奏著笙簧。』一一揭示圓通妙門，處處流通正法眼藏。如果用心去揣測，依舊是萬水千山。當下知歸，允許你七穿八穴。柏禪床下座。上堂說法：『雨雪紛紛落下，屋檐上的水滴滴答答。』真好啊，觀世音菩薩（Avalokiteśvara，佛教菩薩名）。在草叢裡也跳不出來。也太委屈了。水裡的烏龜鉆鐵壁。咄。上堂說法：『月亮初生，能將銀山和鐵壁都推倒。』月亮再生，土宿騎

【English Translation】 English version Thousand: What exactly is Chan? The Master said: Even in the vastness of the universe, there is a place for the Dao. What is Chan? The Jambudvipa (a tree name, also refers to the world we live in) tree grows on the southern edge of Hainan, supporting the sky and propping up the earth, propping up the earth and supporting the sky. Skillful words cannot express it; it can only be transmitted through the mind. What exactly is Chan? Ascending the hall to preach: Before the fifteenth day, it is as bright as a mirror; after the fifteenth day, it is as dark as lacquer. What about right on the fifteenth day? Orioles move to tall trees, chirping frequently; butterflies are attached to fragrant flowers, flying in pairs. When the Master was about to pass away, he wrote a letter to bid farewell to his close friends, writing in the letter: 'The last sentence has already been said. Writing it out for others to see is a thousand mistakes and ten thousand mistakes.' After writing, he sat upright and passed away. The time was the ninth day of the sixth month of Jiading four years (1211 AD). When the Master passed away, he was residing in Jingshan. His will was to discard his bones at the foot of the mountain. The host, Shiqiao, collected his bones and built a pagoda to the right of the Biefeng Pagoda. He lived to be seventy-six years old, with forty-nine years of monastic life.

○ Chan Master Daosheng of Caoyuan, Guifeng, Xinzhou He was from Nan Jian. He first propagated the Dharma at Miaoguo Temple in Raozhou, then moved to Guifeng, and later resided at Jianfu Temple in Raozhou. He passed away a month later. Ascending the hall to preach: 'Everyone knows the two words 'Buddha Dharma'. But like wolfsbane and arsenic, it is difficult to swallow. Even if one can thoroughly understand the events before the Buddha Weiyin (the first of the past seven Buddhas), it is still foolishly wandering outside.' This mountain monk is already dragging mud and water; what should you all do? Give a shout. Ascending the hall to preach: 'Today is the fifteenth day of the eighth month; the sky is partly cloudy and partly rainy. How many tourists outside the gate cannot see the round moon in front of the door?' It is truly laughable and lamentable; how can it compare to the group of ancient Buddhas in West Lake Temple, returning to the hall to drink tea after Chan practice? Ascending the hall to preach: 'The spring breeze blows eastward and then westward; the spring rain is like clearing but not clearing. Light white and deep red, covering brocade embroidery; orioles chirp and swallows whisper, mutually playing the sheng and huang.' Each and every one reveals the wonderful gate of perfect penetration, and everywhere circulates the treasury of the true Dharma eye. If you try to guess with your mind, it is still ten thousand waters and a thousand mountains. If you know to return to the source immediately, you are allowed seven penetrations and eight apertures. Descend from the cypress Chan bed. Ascending the hall to preach: 'Rain and snow fall in abundance; water drips from the eaves.' How wonderful, Avalokiteśvara (a Buddhist Bodhisattva). He cannot jump out of the grass. It is too wronged. The turtle in the water drills through the iron wall. Tut! Ascending the hall to preach: 'When the moon is born, it can push down silver mountains and iron walls.' When the moon is reborn, the Earth Star rides

牛穿鬧市。月生三。屋頭幽鳥語喃喃。不是葛藤露布。亦非入理深譚。正與么時。賓主交參一句作么生道。萬仞懸崖垂隻手。百花叢里現優曇。上堂。平旦清晨三月朝。南山蒼翠插雲霄。不須更覓西來意。窗外數聲婆餅焦。拍膝云。好大歌。

○四明天童枯禪自鏡禪師

俗姓高。閩之長樂人。謁木庵永水庵一或庵體。最後見密庵于靈隱。機緣吻契。久之開法隆興上藍。遷建康旌忠撫州白楊福州太平西禪。寶慶元年被旨升靈隱。移天童。上堂。有句無句如藤倚樹。樹倒藤枯句歸何處。良久。長憶江南三月里。鷓鴣啼處百花香。上堂。一拽石。二般土。夜半日輪正卓午。老安曾牧溈山牛。南泉不打鹽官鼓。報君知。莫莽鹵。火里䳭鷯吞卻虎。上堂。舉僧到鶴林敲門。林雲是誰。僧云行腳僧。林雲。非但行腳僧。佛來亦不著。僧云既是佛來因甚不著。林雲無你棲泊處。師云。若是天童有人敲門。即大開門戶與伊入來。當胸搊住云道道。待伊擬開口。劈胸與一拳。若向這裡轉得身吐得氣。便請明牕下安排。

○杭州凈慈潛庵慧光禪師

上堂。舉趙州和尚因僧問狗子還有佛性也無。趙州云無。頌曰。狗子無佛性。全提摩竭令。才擬犯鋒铓。喪卻窮性命。

○太平府隱靜萬庵致柔禪師

湖州

【現代漢語翻譯】現代漢語譯本：牛穿過喧鬧的市集。三月里新月生出。屋檐下的幽靜鳥兒低聲鳴叫。這不是葛藤露布（比喻事情顯露），也不是深入玄理的精妙談論。正在這個時候，賓主雙方交鋒的一句話該如何說呢？萬丈懸崖垂下一隻手，百花叢中顯現優曇花（比喻稀有）。上堂說法：平旦清晨，三月初朝，南山蒼翠，直插雲霄。不必再尋找西來的真意（指禪宗），窗外傳來幾聲賣婆餅的叫賣聲。拍膝一下說：真是好大的歌聲啊！

四明天童枯禪自鏡禪師

俗家姓高，是閩地長樂人。拜謁過木庵永、水庵一、或庵體等禪師，最後在靈隱寺拜見密庵禪師，機緣十分契合。之後在隆興上藍開創佛法，又遷往建康旌忠寺、撫州白楊寺、福州太平寺、西禪寺。寶慶元年（1225年）奉旨升任靈隱寺住持，后又移居天童寺。上堂說法：有句無句，就像藤蔓依附樹木。樹倒藤枯，那句話又歸向何處呢？良久之後說：長久地懷念江南三月的美好景色，鷓鴣鳥啼叫的地方，百花盛開，香氣四溢。上堂說法：一拽石，二般土。夜半時分，日輪正在正午。老安曾經牧養溈山的牛，南泉禪師不打鹽官的鼓。告訴你們，不要莽撞草率。火里的鷦鷯竟然吞掉了老虎。上堂說法：舉例說有僧人到鶴林寺敲門。鶴林寺的僧人問：是誰？僧人回答：是行腳僧。鶴林寺的僧人說：不僅僅是行腳僧，即使是佛來了也不讓進。僧人問：既然是佛來了，為什麼不讓進？鶴林寺的僧人說：這裡沒有你棲身的地方。自鏡禪師說：如果是天童寺有人敲門，就大開門戶讓他進來，當胸抓住他，問道道！等他想要開口，就劈胸給他一拳。如果能在這裡轉過身來，吐得出氣，就請在明亮的窗下安排。

杭州凈慈潛庵慧光禪師

上堂說法：舉趙州和尚的例子，有僧人問：狗子還有佛性嗎？趙州和尚回答：沒有。並作頌說：狗子沒有佛性，完全提起了摩竭陀國（古印度國名）的法令。稍微想要觸犯它的鋒芒，就會喪失窮究佛性的性命。

太平府隱靜萬庵致柔禪師

湖州

English version: A cow walks through a bustling market. A crescent moon appears in the third month. A quiet bird murmurs under the eaves. This is not a 'kudzu vine revelation' (a metaphor for something being exposed), nor is it a profound discussion of deep principles. At this very moment, how should one express the phrase where guest and host intersect? A hand hangs down from a ten-thousand-foot cliff, and the udumbara flower (a metaphor for rarity) appears in a hundred-flower garden. Ascending the Dharma hall: At dawn, in the clear morning, on the third day of the third month, the verdant Southern Mountains pierce the clouds. There is no need to seek the meaning of the Westward Journey (referring to Zen Buddhism); outside the window, several cries of '婆餅' (a type of cake) being sold are heard. He claps his knee and says: What a great song!

Zen Master Ku Chan Zi Jing of Tiantong Temple, Siming

His secular surname was Gao, and he was a native of Changle in Min. He visited Zen Masters Mu'an Yong, Shui'an Yi, and Huo'an Ti. Finally, he met Zen Master Mi'an at Lingyin Temple, and their karmic connection was very harmonious. Later, he established the Dharma at Longxing Shanglan, and then moved to Jiankang Jingzhong Temple, Fuzhou Baiyang Temple, Fuzhou Taiping Temple, and Xichan Temple. In the first year of Baoqing (1225 AD), he was ordered to be promoted to the abbot of Lingyin Temple, and later moved to Tiantong Temple. Ascending the Dharma hall: Having a phrase or not having a phrase is like a vine relying on a tree. When the tree falls and the vine withers, where does the phrase return? After a long pause, he said: I will always remember the beautiful scenery of the third month in Jiangnan, where the partridges sing and the fragrance of hundreds of flowers fills the air. Ascending the Dharma hall: One pull of stone, two kinds of earth. At midnight, the sun is at its zenith. Old An once herded the cows of Mount Wei, and Nanquan did not beat the drum of Yanguan. I tell you, don't be rash. A wren in the fire has swallowed a tiger. Ascending the Dharma hall: He cited the example of a monk knocking on the door of Helin Temple. The monk of Helin Temple asked: Who is it? The monk replied: It is a traveling monk. The monk of Helin Temple said: Not just a traveling monk, even if the Buddha comes, he is not allowed in. The monk asked: Since it is the Buddha who has come, why is he not allowed in? The monk of Helin Temple said: There is no place for you to stay here. Zen Master Zijing said: If someone knocks on the door of Tiantong Temple, I will open the door wide and let him in, grab him by the chest and ask, 'Dao! Dao!' (The Way! The Way!) Waiting for him to open his mouth, I will give him a punch in the chest. If he can turn around here and breathe out, please arrange him under the bright window.

Zen Master Qian'an Huiguang of Jingci Temple, Hangzhou

Ascending the Dharma hall: He cited the example of Zhao Zhou (Joshu) asking a monk whether a dog has Buddha-nature or not. Zhao Zhou said: No. And composed a verse saying: The dog has no Buddha-nature, completely upholding the laws of Magadha (an ancient Indian kingdom). If you try to violate its sharpness, you will lose your life in pursuing Buddha-nature.

Zen Master Wan'an Zhirou of Yin Jing Temple, Taiping Prefecture

Huzhou

【English Translation】 Modern Chinese translation: A cow walks through a bustling market. A crescent moon appears in the third month. A quiet bird murmurs under the eaves. This is not a 'kudzu vine revelation' (a metaphor for something being exposed), nor is it a profound discussion of deep principles. At this very moment, how should one express the phrase where guest and host intersect? A hand hangs down from a ten-thousand-foot cliff, and the udumbara flower (a metaphor for rarity) appears in a hundred-flower garden. Ascending the Dharma hall: At dawn, in the clear morning, on the third day of the third month, the verdant Southern Mountains pierce the clouds. There is no need to seek the meaning of the Westward Journey (referring to Zen Buddhism); outside the window, several cries of '婆餅' (a type of cake) being sold are heard. He claps his knee and says: What a great song!

Zen Master Ku Chan Zi Jing of Tiantong Temple, Siming

His secular surname was Gao, and he was a native of Changle in Min. He visited Zen Masters Mu'an Yong, Shui'an Yi, and Huo'an Ti. Finally, he met Zen Master Mi'an at Lingyin Temple, and their karmic connection was very harmonious. Later, he established the Dharma at Longxing Shanglan, and then moved to Jiankang Jingzhong Temple, Fuzhou Baiyang Temple, Fuzhou Taiping Temple, and Xichan Temple. In the first year of Baoqing (1225 AD), he was ordered to be promoted to the abbot of Lingyin Temple, and later moved to Tiantong Temple. Ascending the Dharma hall: Having a phrase or not having a phrase is like a vine relying on a tree. When the tree falls and the vine withers, where does the phrase return? After a long pause, he said: I will always remember the beautiful scenery of the third month in Jiangnan, where the partridges sing and the fragrance of hundreds of flowers fills the air. Ascending the Dharma hall: One pull of stone, two kinds of earth. At midnight, the sun is at its zenith. Old An once herded the cows of Mount Wei, and Nanquan did not beat the drum of Yanguan. I tell you, don't be rash. A wren in the fire has swallowed a tiger. Ascending the Dharma hall: He cited the example of a monk knocking on the door of Helin Temple. The monk of Helin Temple asked: Who is it? The monk replied: It is a traveling monk. The monk of Helin Temple said: Not just a traveling monk, even if the Buddha comes, he is not allowed in. The monk asked: Since it is the Buddha who has come, why is he not allowed in? The monk of Helin Temple said: There is no place for you to stay here. Zen Master Zijing said: If someone knocks on the door of Tiantong Temple, I will open the door wide and let him in, grab him by the chest and ask, 'Dao! Dao!' (The Way! The Way!) Waiting for him to open his mouth, I will give him a punch in the chest. If he can turn around here and breathe out, please arrange him under the bright window.

Zen Master Qian'an Huiguang of Jingci Temple, Hangzhou

Ascending the Dharma hall: He cited the example of Zhao Zhou (Joshu) asking a monk whether a dog has Buddha-nature or not. Zhao Zhou said: No. And composed a verse saying: The dog has no Buddha-nature, completely upholding the laws of Magadha (an ancient Indian kingdom). If you try to violate its sharpness, you will lose your life in pursuing Buddha-nature.

Zen Master Wan'an Zhirou of Yin Jing Temple, Taiping Prefecture

Huzhou

陳氏子。妙喜南遷。道經干潮。祖父暹延供無虛日。其母黃氏夢一僧曰可供我。遂懷妊。及誕日父母誓不以世塵累。年十歲投受和尚出家。越九載得度。謁鼓山木庵永。會庵升堂云國師再來也。師微笑有省。又謁密庵于蔣山。庵室中舉釋迦彌勒是他奴他是阿誰。師曰無地頭漢。庵曰千聞不如一見。師拳一打。庵擒住勵聲云小鬼頭見個什麼胡打亂打。師云更要一拳在。庵打兩拳云打這無地頭漢。師豁然契悟。以母老歸。寧郡將吏部朱公江請住城南廣法。上堂。起道樹。詣鹿苑。不是向上機。傳少室。續曹溪。未為性燥漢。直得無依無慾。無一法當情猶落第二見。放過一著。卷舒在我縱奪臨時。于把住處放行。露柱燈籠活鱍鱍。于放行處把住。釋迦彌勒是他奴。卓拄杖。是放行是把住。一氣不言含有象。萬靈何處謝無私。上堂。毗盧師。法身主。若要動地放光。且來般柴運土。嗄將謂忘卻。上堂。百丈不再參馬祖豈得三日耳聾。臨濟不到大愚安知老婆心切。仰山將得鎮海明珠。為甚向東寺面前叉手當胸。卻道無理可伸無言可說。咄。直饒傾下一栲栳。敢保老兄猶未徹。上堂。饑荒老鼠咬葫蘆。多計猢孫倒上樹。要透報恩向上關。須是一步低一步。既是向上關。因甚一步低一步。待你踏著卻向你道。上堂。舉東山示眾云。空

【現代漢語翻譯】現代漢語譯本陳氏子，妙喜（禪師名號）南遷。路過干潮（地名），祖父暹延（人名）每日供養僧人從不間斷。他的母親黃氏夢見一個僧人說『可以供養我』，於是就懷孕了。等到他出生那天，父母發誓不讓他被世俗所累。十歲時，他投奔受和尚出家。過了九年，他正式受戒。他去拜訪鼓山（山名）的木庵永（禪師名號）。適逢木庵升座說法，說『國師再來了』。他微微一笑，有所領悟。他又去蔣山（山名）拜訪密庵（禪師名號）。密庵在室內舉例說『釋迦（佛教創始人）彌勒（未來佛）是他的奴僕，那麼他是誰？』他回答說『無地頭漢』。密庵說『聽一千遍不如見一次』。他一拳打過去。密庵抓住他，厲聲說『小鬼頭，你見到了什麼，胡打亂打？』他說『還要再來一拳』。密庵打了他兩拳，說『打這無地頭漢』。他豁然開悟。因為母親年老，就回家了。寧郡（古代地名）將吏部朱公江（人名）請他住在城南廣法寺（寺廟名）。上堂說法。從菩提樹下悟道，到鹿苑（佛教聖地）說法，這不是向上的機鋒。從少室山（地名）傳法，延續曹溪（地名）的禪宗，還算不上是性情急躁的人。真正達到無所依靠，無所欲求，沒有一法可以牽動心緒，仍然落在第二層見解。放過一著，捲起或舒展都在我，奪取或放開都在臨時。在應該把握的地方放開，露柱和燈籠都活靈活現。在應該放開的地方把握，釋迦和彌勒都是他的奴僕。拄著拄杖。是放開還是把握？一氣不言，卻包含萬象，萬靈在何處感謝這無私的恩德？上堂說法。毗盧遮那佛（佛名），是法身的主宰。如果想要震動大地，放出光明，就來搬柴運土。啊，還以為忘記了。上堂說法。百丈禪師（人名）如果不再次參拜馬祖（禪師名號），怎麼會三日耳聾？臨濟禪師（人名）不到大愚（禪師名號），怎麼知道老婆心切？仰山禪師（人名）即使得到鎮海明珠，為什麼還要在東寺（寺廟名）面前叉手當胸？卻說無理可申，無言可說。咄。即使傾下一栲栳（量具），我敢保證老兄你還是沒有徹悟。上堂說法。饑荒年頭老鼠咬葫蘆，多計謀的猢猻倒掛在樹上。想要通過報恩寺（寺廟名）向上的關卡，必須一步比一步低。既然是向上的關卡，為什麼一步比一步低？等你踏著了，再告訴你。上堂說法。舉東山（地名）的例子向大眾開示說，空

【English Translation】 English version Chen's son, Miaoxi (Zen master's name) moved south. Passing by Ganchao (place name), his grandfather Xianyan (person's name) made offerings to monks every day without fail. His mother, Huang, dreamed of a monk who said, 'You can make offerings to me,' and then she became pregnant. On the day he was born, his parents vowed not to let him be burdened by worldly affairs. At the age of ten, he went to the monk Shouhe and became a monk. After nine years, he was fully ordained. He visited Mu'an Yong (Zen master's name) at Gushan (mountain name). It happened that Mu'an ascended the hall and said, 'The national teacher has come again.' He smiled slightly and had some understanding. He also visited Mi'an (Zen master's name) at Jiangshan (mountain name). In the room, Mi'an cited the example, 'Sakyamuni (founder of Buddhism) and Maitreya (future Buddha) are his servants, then who is he?' He replied, 'A man without a place to stand.' Mi'an said, 'Hearing a thousand times is not as good as seeing once.' He punched him. Mi'an grabbed him and said sternly, 'Little devil, what did you see, hitting and messing around?' He said, 'I want another punch.' Mi'an punched him twice and said, 'Hitting this man without a place to stand.' He suddenly realized. Because his mother was old, he returned home. Zhu Gongjiang (person's name), the Minister of the Ministry of Personnel of Ning Prefecture (ancient place name), invited him to live in Guangfa Temple (temple name) in the south of the city. Ascending the hall to preach. From enlightenment under the Bodhi tree to preaching in the Deer Park (Buddhist holy site), this is not an upward opportunity. From transmitting the Dharma at Shaoshi Mountain (place name) and continuing the Chan sect of Caoxi (place name), it is not considered an impatient person. Truly reaching a state of no reliance, no desire, and no Dharma that can move the mind, still falls into the second layer of understanding. Letting go of one move, rolling up or stretching out is up to me, seizing or releasing is temporary. Releasing where one should grasp, the exposed pillar and lantern are vivid. Grasping where one should release, Sakyamuni and Maitreya are his servants. Leaning on a staff. Is it releasing or grasping? One breath does not speak, but contains all phenomena, where do all spirits thank this selfless grace? Ascending the hall to preach. Vairocana Buddha (Buddha's name) is the master of the Dharmakaya. If you want to shake the earth and emit light, come and carry firewood and move earth. Ah, I thought I had forgotten. Ascending the hall to preach. If Zen Master Baizhang (person's name) did not visit Mazu (Zen master's name) again, how could he be deaf for three days? If Zen Master Linji (person's name) did not go to Dayu (Zen master's name), how would he know the eagerness of an old woman? Even if Zen Master Yangshan (person's name) obtained the Zhenhai Pearl, why would he still cross his hands in front of Dongsi Temple (temple name)? But he said that there is no reason to argue, and nothing to say. Tut. Even if you pour down a basket, I dare to guarantee that you still have not thoroughly understood. Ascending the hall to preach. In famine years, rats bite gourds, and cunning monkeys hang upside down on trees. If you want to pass the upward pass of Ba'en Temple (temple name), you must take one step lower than the other. Since it is an upward pass, why is it one step lower than the other? I will tell you when you step on it. Ascending the hall to preach. Citing the example of Dongshan (place name) to instruct the public, saying, empty

門有路人皆到。到者方知旨趣長。心地不生間草木。自然道放白毫光。師云。東山只解無中覓有。不解有中覓無。隱靜則不然。空門有路人皆到。到者方知礙處通。石上栽花並結果。到頭元不假春風。將終。集眾囑曰。予平生不畜長物。只如常僧安寢堂。二日足矣。書偈端坐而化。越三日寺毀。眾悟遺言。若有旨也。壽七十。臘五十二。

○杭州靈隱笑庵了悟禪師

姑蘇人。上堂。舉睦州因僧問。以一重去一重即不問。不以一重去一重時如何。睦州曰。昨日栽茄子。今日種冬瓜。師頌曰。昨日栽茄子。今日種冬瓜。一聲河滿子。和月落誰家。

○金陵蔣山一翁慶如禪師

姓汜。福州長樂人。上堂。春雨如膏。春云似鶴。春烏關關。春泉濯濯。揭卻觀音腦蓋。踢倒慈氏樓閣。莫將錯就錯。拍禪床云。參。上堂。過去諸如來。斯門已成就。一盲引眾盲。現在諸菩薩。今各入圓明。鰕跳不出鬥。未來修學人。當依如是法。賺殺一船人。上堂。意能刬句。句能刬意。意句交馳。討甚巴鼻。盡力道不得底句。不是河南便是河北。衲僧聞得與么告報。十個有五雙。鼻孔冷笑。遂拈拄杖云。云居拄杖子。黨理不黨親。卓一下云。雪巢初冷夜。雲鬚未梳時。上堂。霜明萬壑。月皎千家。達磨不會。卻返流沙。

【現代漢語翻譯】現代漢語譯本：門前有路，人人都可以到達。到達的人才知道其中旨趣深遠。心中不生雜草樹木，自然會放出佛道的光芒。禪師說：『東山禪宗只懂得從無中尋找有，不懂得從有中尋找無。』隱靜禪師卻不這樣認為，他說：『空門有路，人人都可以到達，到達的人才知道障礙之處也能通達。就像在石頭上栽花也能結果，最終完全不需要春風的幫助。』臨終時，召集眾人囑咐說：『我一生不積攢多餘的物品，只要像普通僧人一樣，有個安寢的處所，兩天就足夠了。』說完寫下偈語，端坐而逝。三天後，寺廟被毀，眾人才領悟到禪師遺言的含義，其中似乎有深意。享年七十歲，僧臘五十二年。

○杭州靈隱寺笑庵了悟禪師

是姑蘇人。上堂時，引用睦州禪師的公案：有僧人問：『用一重境界去掉一重境界，我就不問了。不用一重境界去掉一重境界時，如何是好？』睦州禪師回答說：『昨天栽茄子，今天種冬瓜。』笑庵了悟禪師為此作頌說：『昨天栽茄子，今天種冬瓜。一聲《河滿子》曲調，伴隨著月亮西沉，不知落在誰家？』

○金陵蔣山一翁慶如禪師

俗姓汜，是福州長樂人。上堂時說：『春雨像膏脂一樣滋潤萬物，春云像白鶴一樣飄逸，春天的鳥兒叫聲關關，春天的泉水清澈濯濯。』（要）揭開觀音（Avalokiteśvara）的頭蓋，踢倒彌勒（Maitreya）的樓閣。（不要）將錯就錯。』拍了一下禪床說：『參！』上堂時說：『過去諸佛如來，都是通過這個法門成就的。一個瞎子帶領著一群瞎子。現在諸位菩薩，都各自進入圓滿光明的境界。小蝦跳不出鬥。未來修學的人，應當依照這樣的方法。』（這）會騙死一船的人。上堂時說：『意能刪減句子，句子也能刪減意思，意和句相互交織，還尋找什麼關鍵之處？』用盡全力也說不出的句子，不是河南就是河北。各位衲僧聽了這樣的告示，十個里有五雙會冷笑。』於是拿起拄杖說：『云居山的拄杖子，只講道理不講情面。』用拄杖敲了一下說：『雪巢剛冷的夜晚，雲朵像還沒梳理一樣。』上堂時說：『霜照亮了萬壑，月光照亮了千家。達摩（Bodhidharma）不會，卻返回流沙。』現代漢語譯本：門有路人皆可至，至者方知旨趣長遠。心地不生雜草樹木，自然會放出佛道的光芒。禪師說：『東山禪宗只懂得從無中尋找有，不懂得從有中尋找無。』隱靜則不然，他說：『空門有路，人人都可以到達，到達的人才知道障礙之處也能通達。就像在石頭上栽花也能結果，最終完全不需要春風的幫助。』臨終時，召集眾人囑咐說：『我一生不積攢多餘的物品，只要像普通僧人一樣，有個安寢的處所，兩天就足夠了。』說完寫下偈語，端坐而逝。三天後，寺廟被毀，眾人才領悟到禪師遺言的含義，其中似乎有深意。享年七十歲，僧臘五十二年。

○杭州靈隱寺笑庵了悟禪師

是姑蘇人。上堂時，引用睦州禪師的公案：有僧人問：『用一重境界去掉一重境界，我就不問了。不用一重境界去掉一重境界時，如何是好？』睦州禪師回答說：『昨天栽茄子，今天種冬瓜。』笑庵了悟禪師為此作頌說：『昨天栽茄子，今天種冬瓜。一聲《河滿子》曲調，伴隨著月亮西沉，不知落在誰家？』

○金陵蔣山一翁慶如禪師

俗姓汜，是福州長樂人。上堂時說：『春雨像膏脂一樣滋潤萬物，春云像白鶴一樣飄逸，春天的鳥兒叫聲關關，春天的泉水清澈濯濯。』（要）揭開觀音（Avalokiteśvara）的頭蓋，踢倒彌勒（Maitreya）的樓閣。（不要）將錯就錯。』拍了一下禪床說：『參！』上堂時說：『過去諸佛如來，都是通過這個法門成就的。一個瞎子帶領著一群瞎子。現在諸位菩薩，都各自進入圓滿光明的境界。小蝦跳不出鬥。未來修學的人，應當依照這樣的方法。』（這）會騙死一船的人。上堂時說：『意能刪減句子，句子也能刪減意思，意和句相互交織，還尋找什麼關鍵之處？』用盡全力也說不出的句子，不是河南就是河北。各位衲僧聽了這樣的告示，十個里有五雙會冷笑。』於是拿起拄杖說：『云居山的拄杖子，只講道理不講情面。』用拄杖敲了一下說：『雪巢剛冷的夜晚，雲朵像還沒梳理一樣。』上堂時說：『霜照亮了萬壑，月光照亮了千家。達摩（Bodhidharma）不會，卻返回流沙。』

【English Translation】 English version: The gate has a road that everyone can reach. Those who arrive then know the profound and far-reaching purpose. If the mind does not produce weeds and trees, it will naturally emit the white light of the Tao. The master said, 'The Dongshan (East Mountain) Chan school only knows how to seek existence from non-existence, but does not know how to seek non-existence from existence.' Yin Jing (Hidden Stillness) does not think so. He said, 'The empty gate has a road that everyone can reach. Those who arrive then know that obstacles can also be overcome. It is like planting flowers on a stone and still bearing fruit, ultimately not needing the help of the spring breeze.' When about to pass away, he gathered the assembly and instructed them, 'In my life, I have not accumulated extra possessions. Just like an ordinary monk, having a place to rest is enough for two days.' After saying this, he wrote a verse, sat upright, and passed away. Three days later, the temple was destroyed, and the assembly then understood the meaning of the master's last words, which seemed to have a profound meaning. He lived to be seventy years old, with fifty-two years as a monk.

○ Chan Master Xiao'an Liaowu of Lingyin Temple in Hangzhou

He was from Gusu (Suzhou). In the Dharma hall, he cited the case of Zen Master Muzhou: A monk asked, 'If one layer is removed by another layer, I won't ask. If one layer is not removed by another layer, what is it like?' Zen Master Muzhou replied, 'Yesterday I planted eggplants, today I planted winter melons.' Chan Master Xiao'an Liaowu composed a verse for this, saying, 'Yesterday I planted eggplants, today I planted winter melons. A sound of the 'He Man Zi' tune, accompanies the setting moon, I wonder in whose home it falls?'

○ Chan Master Yi Weng Qingru of Jiangshan Mountain in Jinling

His secular surname was Si, and he was from Changle in Fuzhou. In the Dharma hall, he said, 'The spring rain is like ointment, nourishing all things; the spring clouds are like white cranes, drifting elegantly; the spring birds sing 'guan guan'; the spring water is clear and sparkling.' (One must) uncover the head of Avalokiteśvara (Guanyin), and kick down the pavilion of Maitreya (Cishi). (Do not) make mistakes upon mistakes.' He slapped the Zen bed and said, 'Participate!' In the Dharma hall, he said, 'The Buddhas of the past, all achieved enlightenment through this Dharma gate. A blind man leads a crowd of blind men. The Bodhisattvas of the present, each enters the realm of perfect luminosity. A small shrimp cannot jump out of the dipper. Those who study in the future should follow this method.' (This) will deceive a boatload of people. In the Dharma hall, he said, 'The meaning can prune the sentence, and the sentence can prune the meaning. When meaning and sentence intertwine, what key point are you still seeking?' The sentence that cannot be spoken with all your strength is either Henan or Hebei. When you monks hear such an announcement, five out of ten pairs will laugh coldly.' Then he picked up his staff and said, 'The staff of Yunju Mountain, only speaks of reason and not of sentiment.' He struck the ground with the staff and said, 'The snowy nest is cold at night, the clouds are like hair that has not yet been combed.' In the Dharma hall, he said, 'The frost illuminates ten thousand valleys, the moonlight illuminates a thousand homes. Bodhidharma (Damo) did not understand, and returned to the quicksand.'

拍膝云。好大歌。歸堂喫茶。上堂。天地造化有陰有陽有晦有朔。聖人治世有禮有樂有刑有政。衲僧門下有殺有活有擒有縱。其擒也縱也殺也活也總是黃龍指甲縫裡。汝若擬議。不消一掐。然雖如是。笑我者多。哂我者少。上堂。一句截流。萬機𥨊削。且道是那一句。良久卓拄杖云。歸堂喫茶。上堂。久雨忽晴。天清地寧。云收岳面。月落波心。拈拄杖卓一下云。恁么會去。達磨一宗掃土而盡。上堂。諸佛不出世。人人舉足踏著。祖師不西來。人人滿口道著。既蹈著又道著。畢竟是個什麼。有般漢東西不辨南北不分。便道明明不覆藏切忌從他覓。殊不知拋卻真金隨群攝上。上堂。豁開戶牖。當軒無人。撾動雷門。憑誰側耳。裴相國印心於老黃檗。溫伯雪目擊于魯仲尼。衲僧門下檢點將來猶在半途。知縣學士今日到來。云居如何與伊相見。拈拄杖畫一畫云。萬重關鎖盡。一劍倚天寒。晚年退隱南昌西山。示寂。塔于定林。壽六十八。夏四十九。

○蘇州承天鐵鞭允韶禪師

上堂。一五二五。機輪無阻。南山起云。北山下雨。有人卻道錦上添花。有人又道泥里洗土。有人又道離此二途便見丹霄獨步。若總如斯論量。山僧未敢相許。畢竟如何。良久云。逢人不得錯舉。徽宗皇帝國忌日上堂。豎起拂子示眾云。還

【現代漢語翻譯】現代漢語譯本：（允韶禪師）拍膝說：『好大的歌聲！』回丈室喫茶。上堂。天地造化有陰有陽，有晦有朔。聖人治理世事有禮有樂，有刑有政。禪宗門下有殺有活，有擒有縱。那擒也好，縱也好，殺也好，活也好，總在黃龍慧南禪師（Huanglong Huinan）的指甲縫裡。你若要思量，不必一掐就明白了。雖然如此，笑我的人多，譏諷我的人少。上堂。一句截斷眾流，萬種機巧都停止了。那麼，是哪一句呢？良久，用拄杖敲地一下說：『回丈室喫茶。』上堂。久雨之後忽然放晴，天空清澈，大地安寧。雲彩消散，山嶽顯露，月亮倒映在平靜的湖面上。拿起拄杖敲一下說：『這樣領會，達摩祖師（達磨，Damo）一宗的禪法就全部掃地乾淨了。』上堂。諸佛不出現於世，人人舉足都在踐踏著（佛法）。祖師不從西方來，人人滿口都在談論著（禪理）。既然踐踏著又談論著，到底是什麼呢？有些人東西南北都分不清，就說『明明不覆藏，切忌從他覓』。殊不知這是拋棄真金，跟隨大眾去拾取瓦礫。上堂。豁然打開窗戶，當面空無一人。敲動雷門，有誰側耳傾聽？裴休（Pei Xiu）宰相在黃檗希運禪師（Huangbo Xiyun）處印證了心，溫伯雪（Wen Boxue）在孔子（魯仲尼，Lu Zhongni）處親眼見證了道。禪宗門下仔細檢查，仍然只在半途。知縣學士今天到來，云居道膺禪師（Yunju Daoying）如何與他們相見呢？拿起拄杖畫了一下說：『萬重關鎖都打開，一把寶劍倚天寒光閃。』晚年退隱南昌西山，圓寂。塔在定林寺。享年六十八歲，僧臘四十九年。

○蘇州承天鐵鞭允韶禪師（Yunshao Chanshi）：上堂。一五二五，機輪運轉無阻礙。南山升起云，北山下著雨。有人卻說這是錦上添花，有人又說是泥里洗土。有人又說離開這兩種說法，便能見到獨自在天空行走的境界。如果都這樣議論，山僧我不敢茍同。到底如何呢？良久說：『逢人不可隨便亂說。』宋徽宗（徽宗皇帝）國忌日上堂。豎起拂塵向大眾展示說：『還』

【English Translation】 English version: (Zen Master Yunshao) clapped his knee and said, 'What a great song!' Returned to his room to drink tea. Ascended the hall. The creation of heaven and earth has yin and yang, darkness and brightness. The sage governs the world with ritual and music, with punishment and administration. Under the gate of the Chan monks, there is killing and life, capture and release. Whether it is capture or release, killing or life, it is all within the fingernail of Huanglong Huinan (黃龍慧南禪師). If you try to contemplate it, you will understand without a pinch. Although it is so, many laugh at me, few ridicule me. Ascended the hall. A sentence cuts off the flow, and all opportunities cease. So, what is that sentence? After a long silence, he struck the ground with his staff and said, 'Return to the hall to drink tea.' Ascended the hall. After a long rain, it suddenly clears up, the sky is clear, and the earth is peaceful. The clouds dissipate, the mountains are revealed, and the moon is reflected in the calm lake. He picked up his staff and struck it once, saying, 'If you understand it this way, the entire sect of Bodhidharma (達磨, Damo) will be swept away.' Ascended the hall. The Buddhas do not appear in the world, yet everyone steps on (the Dharma). The Patriarch does not come from the West, yet everyone talks about (Chan principles). Since they are stepping on it and talking about it, what exactly is it? Some people cannot distinguish east from west, and say, 'Clearly not concealed, but be careful not to seek it from him.' Little do they know that they are abandoning true gold to follow the crowd in picking up rubble. Ascended the hall. The windows are wide open, and there is no one in front. The thunder gate is struck, who is listening? Prime Minister Pei Xiu (裴休) confirmed his mind with Zen Master Huangbo Xiyun (黃檗希運禪師), and Wen Boxue (溫伯雪) witnessed the Dao with Confucius (魯仲尼, Lu Zhongni). Upon careful examination under the gate of the Chan monks, they are still only halfway there. The magistrate and scholar have arrived today, how will Zen Master Yunju Daoying (云居道膺禪師) meet them? He drew a line with his staff and said, 'Ten thousand layers of locks are all opened, a sword leans against the sky, its cold light flashes.' In his later years, he retired to the West Mountain of Nanchang and passed away. His stupa is at Dinglin Temple. He lived to be sixty-eight years old, with forty-nine years as a monk.

○ Zen Master Yunshao (Yunshao Chanshi) of Chengtian Temple in Suzhou: Ascended the hall. One five two five, the machinery turns without obstruction. The South Mountain rises with clouds, and the North Mountain rains. Some say this is adding flowers to brocade, others say it is washing dirt in mud. Still others say that if you leave these two paths, you can see the state of walking alone in the sky. If you all discuss it like this, I, the mountain monk, dare not agree. What is it really like? After a long silence, he said, 'Do not speak carelessly to people.' Emperor Huizong of Song (徽宗皇帝) Memorial Day, ascended the hall. He raised his whisk and showed it to the crowd, saying, 'Still'

見么。眨得眼來古佛過去久矣。珍重。師住泉州光孝。判府請開堂祝聖。白槌罷。師乃云。喚什麼作第一義。莫有旁不甘者么出來道著。時有僧出問。頂𩕳摩醯眼卓豎。師拈拄杖卓云。住住。今日開堂不比尋常佛事。設問答到彌勒下生。勾鎖連環盛水不滿。也祇是空鼓粥飯氣。于自己了沒交涉。所以道問不在答處。答不在問處。問答交馳如青天轟霹靂。看者不容眼。那堪便向言中定旨。句下明宗。大似緣木求魚守株待兔。殊不知我宗無語句。亦無一法與人。這裡徹去。皇恩佛恩一時報畢。其或未然。更為錦上添花。復卓拄杖一下。佛涅槃日上堂。老漢當年臘月八。三更夜半顛狂發。剛把長釘釘眼睛。直至如今未能拔。山僧今日下毒手。為他㧞一拔看。便下座。

○約齋居士侍郎張公镃

久參密庵。聞鐘聲悟道。有偈云。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。東州永和尚舉此偈。頌云。一棒鐘聲到耳根。三千剎海一晴昏。賊從赤肉團邊。去明日依然不離門。

靈隱妙峰善禪師法嗣

○杭州徑山藏叟善珍禪師

泉州南安呂氏。年十三依郡之崇福南和尚落䰂。遊方至杭受具。謁妙峰于靈隱。入室悟旨。后出世里之光孝舛承天。遷湖之思溪圓覺福之雪峰。朝命

【現代漢語翻譯】現代漢語譯本見么（看見了嗎）。眨得眼來古佛過去久矣（形容時間流逝之快）。珍重（保重）。師（指某位禪師）住泉州光孝寺。判府（地方長官）請開堂祝聖。白槌罷（儀式結束）。師乃云（於是禪師說）。喚什麼作第一義（什麼是真正的佛法真諦）？莫有旁不甘者么出來道著（難道沒有不服氣的人出來說說看）？時有僧出問（當時有個僧人出來問道）。頂𩕳摩醯眼卓豎（頭頂髮髻，摩醯首羅天之眼向上豎立，形容一種威嚴的狀態）。師拈拄杖卓云（禪師拿起拄杖敲擊著說）。住住（停止，停止）。今日開堂不比尋常佛事（今天的開堂說法不同於平常的佛事）。設問答到彌勒下生（即使問答持續到彌勒佛下生），勾鎖連環盛水不滿（也像用環環相扣的鎖鏈盛水，永遠無法裝滿），也祇是空鼓粥飯氣（也只是空耗時間和精力），于自己了沒交涉（與自身的覺悟毫無關係）。所以道問不在答處（所以說問題不在於答案），答不在問處（答案也不在於問題）。問答交馳如青天轟霹靂（問答交鋒就像晴天霹靂），看者不容眼（觀看的人都目不暇接）。那堪便向言中定旨（怎麼能從言語中確定宗旨），句下明宗（從語句中明白宗義）？大似緣木求魚守株待兔（這就像緣木求魚、守株待兔一樣徒勞無功）。殊不知我宗無語句（卻不知道我們禪宗沒有固定的語句），亦無一法與人（也沒有任何固定的方法可以傳授）。這裡徹去（在這裡徹底領悟），皇恩佛恩一時報畢（就能同時報答皇恩和佛恩）。其或未然（如果不能這樣），更為錦上添花（就更是錦上添花）。復卓拄杖一下（又敲了一下拄杖）。佛涅槃日上堂（在佛陀涅槃日上堂說法）。老漢當年臘月八（老衲當年在臘月初八），三更夜半顛狂發（半夜三更發了瘋），剛把長釘釘眼睛（就像用長釘釘住了眼睛），直至如今未能拔（直到現在也沒能拔出來）。山僧今日下毒手（老衲今天下狠手），為他㧞一拔看（為你們拔出來看看）。便下座（說完就走下座位）。約齋居士侍郎張公镃久參密庵（禪師名號）。聞鐘聲悟道（聽到鐘聲而悟道）。有偈云（有一首偈語說）。鐘一撞（鐘聲一響），耳根塞（堵塞了聽覺）。赤肉團邊去個賊（從心中趕走了煩惱）。有人問我解何宗（如果有人問我領悟了什麼宗派），舜若多神面門黑（舜若多神也會感到困惑）。東州永和尚舉此偈（東州永和尚引用這首偈語），頌云（並作頌說）。一棒鐘聲到耳根（一聲鐘響傳入耳中），三千剎海一晴昏（整個世界都從昏暗變得清明）。賊從赤肉團邊去（煩惱從心中離去），明日依然不離門（但明天依然會出現在門口）。靈隱妙峰善禪師法嗣杭州徑山藏叟善珍禪師泉州南安呂氏（泉州南安人，姓呂）。年十三依郡之崇福南和尚落䰂（十三歲時在南安崇福寺南和尚處出家）。遊方至杭受具（遊歷到杭州受了具足戒）。謁妙峰于靈隱（在靈隱寺拜見妙峰禪師）。入室悟旨（進入禪室領悟了禪宗的宗旨）。后出世里之光孝舛承天（後來在光孝寺、舛承天寺住持）。遷湖之思溪圓覺福之雪峰（后又遷往思溪圓覺寺、雪峰寺）。朝命（奉朝廷的命令）

【English Translation】 English version Did you see? In the blink of an eye, ancient Buddhas have passed long ago. Take care. The Master resided at Guangxiao Temple in Quanzhou. The Prefectural Governor invited him to hold a Dharma assembly to pray for the Emperor. After the gavel struck, the Master said, 'What do you call the First Principle? Is there anyone here who is not satisfied? Come out and speak.' At that time, a monk came forward and asked, 'The topknot is raised, and Maheśvara's (Shiva's, the great god) eye stands upright.' The Master picked up his staff and struck the ground, saying, 'Stop, stop. Today's Dharma assembly is not like ordinary Buddhist affairs. Even if the questions and answers continue until Maitreya (the future Buddha) descends, linking chains together cannot fill water. It's just empty talk and wasting food. It has nothing to do with your own enlightenment. Therefore, it is said that the question is not in the answer, and the answer is not in the question. The exchange of questions and answers is like a thunderbolt in the clear sky, dazzling the eyes of the onlookers. How can you determine the meaning in words and clarify the doctrine in sentences? It's like climbing a tree to catch fish or waiting by a stump for a rabbit. You don't know that our school has no fixed words, nor does it have any fixed Dharma to give to others. If you thoroughly understand this, you will repay the Emperor's grace and the Buddha's grace at once. If not, it's just gilding the lily.' He struck the ground again with his staff. On the day of the Buddha's Nirvana, he ascended the Dharma seat and said, 'This old man went mad on the eighth day of the twelfth month in the middle of the night. He just hammered a long nail into his eyes, and he hasn't been able to pull it out until now. This monk will take drastic measures today to pull it out for you to see.' Then he descended from the seat. Layman Yuezhai, Vice Minister Zhang Gongzi He had long studied with Mi'an (Zen master's name). He attained enlightenment upon hearing the sound of a bell. He had a verse that said, 'When the bell strikes, the ears are blocked. A thief leaves the red flesh mass (the heart). If someone asks me what school I understand, even Shunyata (a deity associated with emptiness) would be confused.' Yong, the monk of Dongzhou, cited this verse and composed a gatha, saying, 'The sound of a bell reaches the ears. Three thousand worlds become clear in an instant. The thief leaves the red flesh mass, but tomorrow he will still be at the door.' Dharma heir of Zen Master Miaofeng Shan of Lingyin Temple Zen Master Cangsou Shanzhen of Jingshan Temple in Hangzhou He was a native of the Lü family of Nan'an, Quanzhou. At the age of thirteen, he shaved his head and became a monk under the Venerable Nan of Chongfu Temple in the prefecture. He traveled to Hangzhou and received the full precepts. He visited Miaofeng at Lingyin Temple. He entered the room and understood the meaning. Later, he became the abbot of Guangxiao Temple and Chuan Cheng Tian Temple. He moved to Sixi Yuanjue Temple and Xuefeng Temple in Hu. By imperial decree.

移四明育王餘杭徑山。上堂。古者道知之一字眾妙之門。又有道知之一字眾禍之門。只這二門入得更須出得。三世諸佛出不得。歷代祖師出不得。天下老和尚出不得。何故。變鐵成金易。變金成鐵難。上堂。盡大地是紫磨金身。諸人每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。上堂。春雪寒。春霄短。古佛心。破燈盞。正法眼。干紙捻。抖擻精神祇管看。看到北斗西移南斗東轉。上元依舊正月半。上堂。靈云見桃花悟去。玄沙道敢保老兄未徹。香嚴聞擊竹悟去。仰山道祖師禪未會。禪和十個五雙道。我此一門全無肯路。亦未知靈云香嚴在。要知二大老么。醉我落花天。借他絃管里。又據室去。這裡便是問訊燒香了。來老僧身邊立地底所在么。呆子。你自鈍置猶可。莫來鈍置老僧。嘗自題其像云。參禪無悟。識字有數。眼三角似燕山愁。胡面百折如趙婆。呷(哷甲切。吸也)醋一著。高出諸方。敢道飯是米做。送忍書記偈云。鬢絲不可織寒衣。煮字那能療得饑。別欲語君安樂法。正忙卻未有聞時。生於宋紹興甲寅十月十二日。示寂于嘉定丁丑五月二十一日。壽八十三。塔全身於南塔院。

○杭州凈慈東叟

【現代漢語翻譯】現代漢語譯本：移住四明育王山和餘杭徑山的禪師開示：古人說道，『知』之一字是眾妙之門，又有人說道，『知』之一字是眾禍之門。只是這兩扇門，入得了更要出得了。三世諸佛也出不得，歷代祖師也出不得，天下的老和尚也出不得。為什麼呢？變鐵成金容易，變金成鐵難啊！禪師上堂開示：整個大地都是紫磨金身（佛的莊嚴身相），諸位每天睜眼就看見釋迦老子（釋迦牟尼佛的尊稱）的心肝，舉步就踩著釋迦老子的鼻孔。說有說無都是誆騙，說生說滅都是誹謗，說即心非心都是虛妄。不誆騙，不誹謗，不虛妄，春風吹落桃李花，淡煙疏雨籠罩著青色的山峰。禪師上堂開示：春雪寒冷，春夜短暫，古佛之心，如同破燈盞。正法眼藏，如同乾燥的紙捻。抖擻精神祇管看，看到北斗西移，南斗東轉，上元節（元宵節）依舊是正月十五。禪師上堂開示：靈云禪師見桃花而悟道，玄沙禪師卻說，『我敢保證老兄你還沒徹悟。』香嚴禪師聞擊竹之聲而悟道，仰山禪師卻說，『你還沒體會到祖師禪。』禪和子們三三兩兩地說，『我這一門完全沒有肯定的路。』也不知道靈雲和香嚴在哪裡。想要知道這兩位老禪師嗎？他們沉醉於落花時節，藉著絃管之音，又回到自己的禪房。這裡便是問訊燒香的地方了嗎？來老僧身邊站立的地方在哪裡呢？呆子！你自己愚鈍也就算了，不要來愚鈍老僧。禪師曾經自己題寫畫像說：參禪沒有悟道，識字卻有數。眼睛三角，像燕山一樣令人發愁，胡人的面容百折，像趙婆一樣。喝一口醋，高出其他地方。敢說飯是米做的。送給忍書記的偈語說：鬢邊的絲髮不能織成寒衣，煮字怎麼能療飢？另外想要告訴您安樂之法，正忙著，還沒有空閑的時候。禪師生於宋紹興甲寅年（1144年）十月十二日，于嘉定丁丑年（1217年）五月二十一日圓寂，享年八十三歲，全身舍利塔建在南塔院。 ○杭州凈慈寺的東叟禪師

【English Translation】 English version: The Chan master, having moved to Mount Yuwang in Siming and Mount Jing in Yuhang, gave this Dharma talk: The ancients said, 'The single word 'knowing' is the gate to all wonders.' Others said, 'The single word 'knowing' is the gate to all disasters.' But these two gates, once entered, must be exited. The Buddhas of the three times cannot exit, the ancestral teachers of all ages cannot exit, and the old monks of the world cannot exit. Why? Because it is easy to turn iron into gold, but difficult to turn gold into iron! The Chan master ascended the hall and gave this Dharma talk: The entire great earth is the body of purified gold (a majestic aspect of the Buddha). Every day, you open your eyes and see the heart and liver of old Shakyamuni (an honorific title for Shakyamuni Buddha), and every step you take treads on the nostrils of old Shakyamuni. To say 'exists' or 'does not exist' is deception; to say 'arises' or 'ceases' is slander; to say 'mind is mind' or 'mind is not mind' is delusion. Without deception, without slander, without delusion, the spring breeze blows down peach and plum blossoms, and light smoke and sparse rain shroud the green peaks. The Chan master ascended the hall and gave this Dharma talk: Spring snow is cold, spring nights are short, the ancient Buddha's heart is like a broken lamp, the eye of the true Dharma is like a dry paper twist. Summon your spirit and just watch, watch until the Big Dipper moves west and the Southern Dipper turns east, and the Lantern Festival is still the fifteenth day of the first month. The Chan master ascended the hall and gave this Dharma talk: Chan Master Lingyun attained enlightenment upon seeing peach blossoms, but Chan Master Xuansha said, 'I dare to guarantee that you, brother, have not thoroughly realized it.' Chan Master Xiangyan attained enlightenment upon hearing the sound of striking bamboo, but Chan Master Yangshan said, 'You have not understood the Zen of the ancestral teachers.' The Chan practitioners say in twos and threes, 'In my school, there is absolutely no path of affirmation.' I also do not know where Lingyun and Xiangyan are. Do you want to know these two old Chan masters? They are intoxicated in the season of falling flowers, borrowing the sound of strings and pipes, and returning to their meditation rooms. Is this the place for greetings and burning incense? Where is the place to stand by the old monk's side? Fool! It is permissible for you to dull yourself, but do not come and dull the old monk. The Chan master once inscribed on his own portrait: 'Practicing Chan without enlightenment, knowing a number of characters. Eyes triangular, like Mount Yan causing sorrow, the face of a barbarian, a hundred folds like old woman Zhao. Taking a sip of vinegar, surpassing all other places. Daring to say that rice is used to make rice.' The verse sent to Secretary Ren said: 'The hair at the temples cannot be woven into winter clothes, how can boiling words cure hunger? Furthermore, wanting to tell you the Dharma of peace and joy, I am busy and have no time to hear it.' The Chan master was born on the twelfth day of the tenth month in the Jia Yin year of the Shaoxing reign of the Song Dynasty (1144), and passed away on the twenty-first day of the fifth month in the Ding Chou year of the Jiading reign (1217), at the age of eighty-three. His complete body stupa was built in the South Pagoda Courtyard. ○ Chan Master Dongsou of Jingci Temple in Hangzhou.

仲穎禪師

上堂。切忌隨他覓。無勞向己求。縱橫活鱍鱍。有放還有收。是什麼。一葉落。天下秋。上堂。迷生寂亂。悟無好惡。奉化縣裡契此翁。凸個肚。矮雙足。拖個布袋十字街頭。憝憝癡癡落落魄魄。何似老龍牙手裡把柄破木杓。上堂。拈拂子畫一畫云。伏羲發天地之秘。未明者訊息。又點三點云。瞿曇示圓伊之妙。未明者訊息。者訊息如何辨的。不見道冬至乃書雲物。擊拂子上堂。上不在天。下不在地。中不在人。喝一喝。且道這一喝落在什麼處。若也知得。也有賓也有主。也有照也有用。若也不知。參退巡堂喫茶。上堂。撾動鼓。眾斯聚。耳同聞。目同睹。超乾坤。越今古。夫何故如此。五月五是端午。上堂。行者行。坐者坐。左之右之缺一不可。甘露園中蒺藜。黃檗樹頭蜜果。才與么不與么。不與么卻與么。善賈之家不停滯貨。

○吉水龍濟友云宗鍪禪師

族出廬陵王氏。自幼喜學禪坐。十二從寶壽院海室淙公出家。尋剃髮受具。參妙峰于靈隱。佛涅盤日峰上堂拈拄杖云。釋迦老子來也。諸人還見么。微妙凈法身。具相三十二。放下杖云。見汝諸人不會。入涅槃去也。師于言下豁然契悟。一日辭歸。峰囑曰深山裡結個茅庵去。師登吉水東山佛頂峰。捫蘿披棒得修山主古寺基遂居焉。木

【現代漢語翻譯】現代漢語譯本仲穎禪師

禪師上堂說法：切記不要隨波逐流向外尋求，也不必費力向內求索。要像活潑的魚兒一樣縱橫自在，有放開也有收回。這是什麼呢？一片樹葉落下，就知道天下已是秋天了。

禪師上堂說法：迷惑時產生寂靜和混亂，覺悟時就沒有好與壞的分別。奉化縣裡的契此和尚（彌勒佛的化身），挺著大肚子，邁著矮短的步子，拖著布袋走在十字街頭，憨厚癡傻，落魄不羈。這又像什麼呢？就像老龍牙禪師手裡拿著一把破木勺。

禪師上堂說法，拿起拂塵畫了一下，說：『伏羲（中國神話人物，人文始祖）揭示了天地的奧秘，還不明白的人仔細體會。』又點了三點，說：『瞿曇（釋迦牟尼佛）展示了圓滿微妙的道理，還不明白的人仔細體會。』這奧秘如何辨別呢？沒聽過說嗎？冬至時節可以通過觀察云來預測事物。』說完，敲擊拂塵上座。

禪師說：『上不在天，下不在地，中間也不在人。』喝了一聲，問道：『那麼，這一喝落在什麼地方呢？』如果知道，那麼就有賓有主，有照有用。如果不知道，就回去巡視禪堂，喝茶去吧。

禪師上堂說法：敲響鼓，大家聚集在一起，耳朵一同聽聞，眼睛一同看到。超越乾坤，超越古今。為什麼會這樣呢？因為今天是五月五端午節。

禪師上堂說法：行走的人行走，坐著的人坐著，左邊右邊，缺一不可。甘露園中長滿蒺藜，黃檗樹上結滿蜜果。才說與不說，不說卻又說了。善於經商的人不會積壓貨物。

○吉水龍濟友云宗鍪禪師

禪師是廬陵王氏的後代。從小就喜歡禪坐。十二歲時在寶壽院跟隨海室淙公出家。後來剃度受戒。在靈隱寺參拜妙峰禪師。佛陀涅槃日，妙峰禪師上堂，拿起拄杖說：『釋迦老子來了！你們看見了嗎？微妙清凈的法身，具備三十二種殊勝的相。』放下拄杖說：『我看你們這些人不會，入涅槃去了！』宗鍪禪師在妙峰禪師的言語下豁然開悟。一天，宗鍪禪師告辭回去，妙峰禪師囑咐他說：『到深山裡結個茅庵去吧。』宗鍪禪師登上吉水東山佛頂峰，攀援藤蔓，拄著木杖，找到了修山主古寺的遺址，於是就在那裡住了下來。

【English Translation】 English version Zen Master Zhongying

The Zen master ascended the platform and said: 'Absolutely avoid seeking outwardly, and there's no need to laboriously seek inwardly. Be as free and lively as a fish, with both release and收回. What is this? One leaf falls, and the world knows it's autumn.'

The Zen master ascended the platform and said: 'In delusion, stillness and chaos arise; in enlightenment, there is no good or bad. The monk Qici (an incarnation of Maitreya Buddha) in Fenghua County, with his protruding belly and short legs, drags his cloth bag through the streets, appearing foolish, simple, and unconventional. What is this like? It's like old Zen Master Longya holding a broken wooden ladle in his hand.'

The Zen master ascended the platform, took the whisk, and drew a line, saying: 'Fuxi (a figure in Chinese mythology, the ancestor of humanity) revealed the secrets of heaven and earth; those who don't understand, contemplate carefully.' Then he pointed three times, saying: 'Gautama (Shakyamuni Buddha) demonstrated the perfection and subtlety of the truth; those who don't understand, contemplate carefully.' How can these secrets be discerned? Haven't you heard it said? At the winter solstice, one can predict things by observing the clouds.' After speaking, he struck the whisk and ascended the seat.

The Zen master said: 'Above, it's not in the sky; below, it's not on the earth; in the middle, it's not in people.' He shouted, asking: 'Then, where does this shout land?' If you know, then there is guest and host, illumination and function. If you don't know, go back to patrol the meditation hall and drink tea.

The Zen master ascended the platform and said: 'The drum is struck, and everyone gathers together; ears hear together, and eyes see together. Transcending the universe, surpassing the past and present. Why is it like this? Because today is the Dragon Boat Festival on the fifth day of the fifth month.'

The Zen master ascended the platform and said: 'Those who walk, walk; those who sit, sit; left and right, none can be missing. Thorns grow in the garden of nectar, and honeyed fruits grow on the Huangbo tree. Just saying or not saying, not saying is actually saying. A good merchant doesn't hoard goods.'

○ Zen Master Youyun Zongmou of Longji in Jishui

The Zen master was from the Wang family of Luling. From a young age, he loved to practice Zen meditation. At the age of twelve, he left home at Baoshou Temple to follow Master Haishi Cong. Later, he was tonsured and received the precepts. He visited Zen Master Miaofeng at Lingyin Temple. On the day of the Buddha's Nirvana, Zen Master Miaofeng ascended the platform, took his staff, and said: 'The old Shakya Buddha has come! Do you all see him? The subtle and pure Dharma body, possessing thirty-two excellent marks.' He put down the staff and said: 'I see that none of you understand, so he's entering Nirvana!' Zen Master Zongmou had a sudden awakening upon hearing Zen Master Miaofeng's words. One day, Zen Master Zongmou bid farewell to return, and Zen Master Miaofeng instructed him: 'Go build a thatched hut in the deep mountains.' Zen Master Zongmou ascended the Buddha's Peak of Dongshan Mountain in Jishui, climbed vines, and used a wooden staff to find the site of the ancient temple of Master Xiushan, and so he resided there.

食澗飯夙夜危坐。或雪寒缺糧啖昌歜([彳*旦]感切。乃菖蒲菹也)數寸以度日。嘗口點云。山僧有分住煙蘿。無米無錢莫管他。水似琉璃山似玉。眼前總有許來多。久之緇白踵至遂成叢席。因舊名榜曰龍濟清涼禪寺。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。師曰老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。至元丁亥七月二十七日入滅。住世八十。僧夏六十一。塔全身於峰之顛。

凈慈北澗簡禪師法嗣

○四明育王物初大觀禪師

鄞縣橫溪陸氏。蚤參北澗。于凈慈悟旨。典文翰聲禰籍甚。晚住育王。座下名緇蟻附。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。葬于寺之西庵。

徑山浙翁琰禪師法嗣

○杭州徑山偃溪廣聞禪師

閩之候官東家子。母陳氏。世業儒。疏眉秀目哆口豐頤。從季父智隆于宛陵光孝。十八得度受具。初見鐵牛印少室睦無際派。追隨甚久。參浙翁于天童。針

【現代漢語翻譯】現代漢語譯本：吃著山澗的飯菜，日夜端坐。有時遇到下雪天寒冷，缺少糧食，就吃幾寸醃製過的菖蒲（昌歜）來度日。曾輕點著嘴唇說：『山僧自有緣分住在煙霧繚繞的山中，沒有米也沒有錢，不用管他。水像琉璃一樣清澈，山像美玉一樣秀麗，眼前總是有這麼多美好的事物。』時間久了，僧人和俗人接踵而至，逐漸形成了一個大的禪修團體。因此沿用舊名，題名為龍濟清涼禪寺。在寺門上寫字告示來參禪的人說：『除去眼、耳、鼻、舌、身、意這六種感官，哪個才是你真正的自己？如果能說得出來，就允許你親眼見到龍濟。如果說不出來，就先在門外待著。』雪巖和尚見到后問他說：『曾經接引過多少人？』禪師說：『老僧從來不會強迫牛低頭吃草。』有僧人問：『臘月三十日到來時，將會如何？』禪師說：『門前沒有前來討債的人。』至元丁亥年（1287年）七月二十七日圓寂，享年八十歲，僧臘六十一年。全身舍利塔建在山峰的頂端。

凈慈北澗簡禪師的法嗣

○四明育王物初大觀禪師

鄞縣橫溪陸氏人。早年參拜北澗禪師，在凈慈寺領悟禪宗的宗旨。擅長文章，名聲很大。晚年住持育王寺，座下有眾多僧人追隨。上堂說法時說：『達磨祖師的正宗，是禪宗僧人的根本。它充滿整個虛空，無處可以迴避。可笑那些迷惑的世人，大白天睜著眼睛卻只顧打瞌睡。更有那黃面老叟，不識好壞，陷入泥潭。卻說我在燃燈佛那裡沒有得到任何法，燃燈佛卻給我授記。這和在好肉上挖瘡，在虛空中尋找花蒂有什麼區別？』到底如何呢？悉唎悉唎。圓寂后，安葬在寺廟西邊的庵堂。

徑山浙翁琰禪師的法嗣

○杭州徑山偃溪廣聞禪師

閩地侯官人，姓東，是東家的兒子。母親陳氏。世代以儒學為業。廣聞禪師眉毛稀疏，眼睛秀麗，嘴巴大，下巴豐滿。跟隨季父智隆在宛陵光孝寺出家。十八歲時剃度受具足戒。最初拜見鐵牛印少室睦無際一派的禪師，跟隨了很久。後來參拜浙翁禪師于天童寺，得到了重要的啟示。

【English Translation】 English version: Eating food from the mountain stream, he sat upright day and night. Sometimes, when it was snowy and cold and there was a shortage of food, he would eat a few inches of pickled sweet flag (Changchu) to get through the day. He once lightly touched his lips and said, 'The mountain monk has his own destiny to live in the misty mountains. No rice, no money, don't worry about him. The water is like crystal, the mountains are like jade, there are always so many beautiful things before my eyes.' Over time, monks and laypeople came one after another, gradually forming a large Zen practice community. Therefore, using the old name, it was titled Longji Qingliang Zen Temple. He wrote words on the temple gate to tell those who came to practice Zen, 'Apart from the six senses of eye, ear, nose, tongue, body, and mind, which one is your true self? If you can say it, you will be allowed to see Longji in person. If you can't say it, stay outside the gate first.' When the monk Xueyan saw it, he asked him, 'How many people have you received?' The Zen master said, 'This old monk never forces a cow to lower its head to eat grass.' A monk asked, 'When the thirtieth day of the twelfth month arrives, what will happen?' The Zen master said, 'There are no debt collectors in front of the door.' He passed away on the twenty-seventh day of the seventh month of the Dinghai year of Zhiyuan (1287), at the age of eighty, with sixty-one years as a monk. The stupa containing his entire body was built on the top of the mountain.

A Dharma successor of Zen Master Beijian Jian of Jingci Temple

○ Zen Master Wuchu Daguan of Yuhuang Temple in Siming

A native of the Lu family in Hengxi, Yin County. He visited Zen Master Beijian early and understood the principles of Zen Buddhism at Jingci Temple. He was skilled in writing and had a great reputation. In his later years, he resided at Yuhuang Temple, where many monks followed him. When he ascended the hall to preach, he said, 'The orthodox lineage of Bodhidharma is the foundation of Zen monks. It fills the entire void, and there is nowhere to avoid it. It is laughable that those confused people open their eyes in broad daylight but only care about dozing off. Moreover, that yellow-faced old man does not know good from bad and falls into the mud. Yet he says that he did not receive any Dharma from Dipamkara Buddha, but Dipamkara Buddha gave him a prophecy. What is the difference between digging sores on good flesh and seeking the stem of a flower in the void?' What is it after all? Siddhi Siddhi. After his death, he was buried in the hermitage west of the temple.

A Dharma successor of Zen Master Zhe Weng Yan of Jingshan Temple

○ Zen Master Yanxi Guangwen of Jingshan Temple in Hangzhou

A native of Houguan, Min, surnamed Dong, the son of the Dong family. His mother was Chen. The family had been engaged in Confucianism for generations. Zen Master Guangwen had sparse eyebrows, beautiful eyes, a large mouth, and a full chin. He followed his uncle Zhilong to Guangxiao Temple in Wanling to become a monk. At the age of eighteen, he was ordained and received the full precepts. He first met the Zen master of the Tie Niu Yin Shaoshi Mu Wuji lineage and followed him for a long time. Later, he visited Zen Master Zhe Weng at Tiantong Temple and received important insights.

芥難投。自知未穩。及再參于雙徑。翁笑迎曰汝來耶。一夕坐檐間。聞更三轉。入堂曳覆而蹶如夢忽醒。翌朝造室。翁舉趙州洗缽盂話。師將啟吻。翁遽止之。平生疑情當下冰釋。紹定戊子四明制閫。胡公以小凈慈致之。歷住香山萬壽雪竇育王凈慈靈隱徑塢。入山所至革弊支傾。廣容徒眾。開爐上堂。舉趙州和尚示眾云。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。只為貪程速急。上堂。楊岐眼中睛。臨濟頂中髓。一不成。二不是。點著不來。白雲萬里。佛成道上堂。錯錯六載草繩空自縛。了了開得眼來天大曉。古今天地古今日月古今星辰。拍膝云。劍去久矣。切忌刻舟。上堂。雲門放洞山三頓棒。嚼飯餵嬰孩。黃檗打臨濟三頓棒。按牛頭吃草。只今不犯絲毫有個方便。良久云。大事為你不得。小事自家擔當。上堂。非風幡動仁者心動。浣盆浣盆。非風鈴鳴我心鳴耳。漆桶漆桶。盡古往今來和泥脫擎。有什麼限。還知萬壽落處么。劫石有消日。虛空無盡時。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。初僧家朝出暮入腳前腳后也。鬚子細。忽然筑著磕著。凈慈拄杖別有分付。上堂。一舛三合。拄杖頭邊萬木千山。草

鞋跟底未言先領。誰家灶里無煙。撩起便行。是處井中有水。莫道空來。又空去許多。途路不相孤。上堂一。句絕離微。渾侖無縫罅。善財七日尋覓不得。趙州五年分疏不下。靈山今日快便難逢。為通一線。六月賣松風。人間恐無價。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。離家一字還同魔說。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。

○蘇州虎丘枯樁曇禪師

上堂。舉大梅常禪師問馬大師如何是佛。大師云即心是佛。師云。要知馬師蹲坐處么。水向石邊流出冷。風從花里過來香。

○杭州徑山淮海原肇禪師

通州靜海潘氏子。母朱氏。邑之利和寺妙觀。其諸父也。謂其父母曰。是子生而有異。卻葷胾。殆亦夙種。蓋俾出家。父母然之。年十九剃染受具。參浙翁于徑山。翁問汝何處人。師曰淮人。翁曰泗州大聖為什麼在揚州出現。師曰今日又在杭州撞著。翁曰且得沒交涉。師徐曰自遠趍風。翁以師警敏。欲大激發。未容其參堂。才見便云下一轉語來。擬開口。即喝出。師以書上。又以頌呈末句云。免教回首望長安。翁云這裡是什

么所在。師曰謝和尚掛搭。始容就入室之列。已而命掌記。翁既寂。師出世通之光孝。遷吳城雙塔金陵清涼天臺萬年蘇州萬壽東嘉江心。而四明育王虛席。廟堂奏師補處。遷杭之凈慈靈隱徑山。其住徑山歉余逋券山積。僧殘屋老。未幾樓閣矗霄。云衲踵至。不減浙翁全盛氣象。俄示疾。囑其徒為吾柎一穴于東澗。見生死不忘奉師之意。浴訖書偈而逝。嘗贊達磨偈曰。踏翻地軸與天關。合國人追不再還。去去一身輕似葉。長江千古浪如山。

○杭州靈隱大川普濟禪師

明州奉化人。上堂。舉睦州因僧問如何是祖師西來意。州云一隊衲僧來一隊衲僧去。頌曰。一隊衲僧來。一隊衲僧去。打破睦州關。大地無寸土。題世尊出山相。偈曰。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。送僧偈曰。云遮劍閣三千界。水隔瞿唐十二峰。抖擻屎腸都說了。莫教錯認甕為鐘。

○杭州凈慈介石朋禪師

上堂。舉明招謙禪師一日天寒上堂。眾才集。招曰風頭稍硬且歸暖處商量。便歸方丈。眾隨至立定。招曰才到暖室便見瞌睡。以拄杖一時趁下。師頌曰。稍硬風頭早已乖。更將暖處自沉埋。反令千古成軌跡。枉吃羅山白飯來。因見郁山主𦘕像。旁僧索贊。師信筆書曰。拾得明珠笑眼開。

【現代漢語翻譯】現代漢語譯本：不知道他在哪裡。老師說，感謝這位和尚來這裡掛單。始容這才得以進入入室弟子的行列。不久之後，老師命他掌管記錄。翁寂滅后，老師出任通州光孝寺住持，之後又遷往吳城雙塔寺、金陵清涼寺、天臺萬年寺、蘇州萬壽寺、東嘉江心寺。當時四明育王寺住持的位置空缺，朝廷上奏請老師去那裡擔任住持。之後又遷往杭州的凈慈寺、靈隱寺、徑山寺。他住在徑山寺時，寺里欠了很多債，舊的債券堆積如山，僧人的住所破敗不堪。沒過多久，高樓大廈拔地而起，僧人雲集，不亞於浙翁全盛時期的景象。不久之後，老師示現生病，囑咐他的弟子在東澗為他準備一個墓穴。可見他生死不忘侍奉老師的心意。沐浴完畢后，寫下偈語而逝。他曾經讚頌達磨（Bodhidharma）的偈語說：『踏翻地軸與天關，合國人追不再還。去去一身輕似葉，長江千古浪如山。』

○杭州靈隱大川普濟禪師

是明州奉化人。上堂時，舉了睦州（Muzhou）禪師的例子，有僧人問：『如何是祖師西來意？』睦州說：『一隊衲僧來，一隊衲僧去。』老師頌道：『一隊衲僧來，一隊衲僧去。打破睦州關，大地無寸土。』題寫世尊（釋迦摩尼，Sakyamuni）出山相的偈語說：『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。』送僧的偈語說：『云遮劍閣三千界，水隔瞿唐十二峰。抖擻屎腸都說了，莫教錯認甕為鐘。』

○杭州凈慈介石朋禪師

上堂時，舉了明招謙禪師的例子，有一天天氣寒冷，明招謙禪師上堂，大家剛聚集起來，明招謙禪師說：『風頭稍硬，且歸暖處商量。』便回到了方丈。大家跟隨他到方丈後站定。明招謙禪師說：『才到暖室便見瞌睡。』用拄杖把大家一時趕了出去。老師頌道：『稍硬風頭早已乖，更將暖處自沉埋。反令千古成軌跡，枉吃羅山白飯來。』因為看到郁山主畫的畫像，旁邊有僧人索要讚語。老師隨意寫道：『拾得明珠笑眼開。』

【English Translation】 English version: Not knowing where he was. The master said, 'Thank the monk for staying here.' Only then was Shirong allowed to enter the ranks of inner disciples. Soon after, the master appointed him to manage records. After Weng passed away, the master became the abbot of Guangxiao Temple in Tongzhou, and later moved to Shuangta Temple in Wucheng, Qingliang Temple in Jinling, Wannian Temple in Tiantai, Wanshou Temple in Suzhou, and Jiangxin Temple in Dongjia. At that time, the position of abbot at Yuwang Temple in Siming was vacant, and the court requested the master to take on the position. Later, he moved to Jingci Temple, Lingyin Temple, and Jingshan Temple in Hangzhou. When he lived in Jingshan Temple, the temple owed a lot of debt, old bonds piled up like mountains, and the monks' residences were dilapidated. Before long, tall buildings rose from the ground, and monks gathered like clouds, no less than the prosperous scene of the Zhe Weng era. Soon after, the master showed signs of illness and instructed his disciples to prepare a tomb for him in the East Stream. It can be seen that he never forgot his intention to serve his teacher in life and death. After bathing, he wrote a verse and passed away. He once praised Bodhidharma's verse, saying: 'Trampling over the earth's axis and the heavenly gate, the people of the whole country chase but cannot bring him back. Going away, his body is as light as a leaf, the waves of the Yangtze River are like mountains for thousands of years.'

○ Zen Master Dachuan Puji of Lingyin Temple in Hangzhou

He was a native of Fenghua, Mingzhou. During the Dharma talk, he cited the example of Zen Master Muzhou. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' Muzhou said, 'A group of monks come, a group of monks go.' The master praised, 'A group of monks come, a group of monks go. Breaking through Muzhou's barrier, there is not an inch of land on the earth.' He wrote a verse on the image of Shakyamuni emerging from the mountain, saying, 'Dragon-like appearance and phoenix-like quality emerge from the palace, elbows exposed and clothes worn, descending from Snow Mountain. Wisdom and vows must empty all realms of existence, I wonder when all realms of existence will be empty.' The verse for sending off a monk said, 'Clouds cover the Sword Pavilion for three thousand realms, water separates the Twelve Peaks of Qutang. I have shaken out all the excrement from my intestines, do not mistake the jar for a bell.'

○ Zen Master Jieshi Peng of Jingci Temple in Hangzhou

During the Dharma talk, he cited the example of Zen Master Mingzhao Qian. One day, the weather was cold, and Zen Master Mingzhao Qian came to the Dharma hall. As soon as everyone gathered, Zen Master Mingzhao Qian said, 'The wind is a bit strong, let's go back to a warm place to discuss.' Then he returned to his abbot's room. Everyone followed him to the abbot's room and stood still. Zen Master Mingzhao Qian said, 'As soon as you arrive in the warm room, you see drowsiness.' He drove everyone out with his staff. The master praised, 'The strong wind was already strange, and he buried himself in a warm place. On the contrary, he left traces for thousands of years, eating Luo Mountain's white rice in vain.' Because he saw the portrait painted by Abbot Yu Shan, a monk next to him asked for a eulogy. The master casually wrote, 'Picking up a bright pearl, his eyes open with a smile.'

為言塵盡轉生埃。若無直下承當者。孤負阇黎一撲來。

○四明天童辨山仟禪師

送僧歸鄉偈曰。奮志南方問正因。正因一字不曾聞。七零八落袈裟角。惹得凌霄幾片云。贊觀音偈曰。螺髻屈蟠春嵨碧。綠衣零亂曉云寒。尋聲只么隨流去。見甚真觀清凈觀。

○蘇州虎丘東山道源禪師

福建連江黃氏。𨽻業郡之白雲。歷兩浙見知識二十餘員。末後到蔣山見浙翁室中舉即心即佛話有省。出世奉化清涼。上堂。幾載長庚度歲寒。橫眠倒臥放癡頑。雖然不作住山計。卻被無心趁出山。俯順時機。高低普應。堯風蕩蕩。舜日熙熙。樵唱漁歌。咸歸正化。良久。四海浪平龍睡穩。九天云凈鶴飛高。上堂。拈拄杖。德山棒。臨濟喝。總是用過了閑家潑具。且道虎丘將什麼為人。卓拄杖云。不假鉗錘烹佛祖。慣將折箸攪滄溟。擲拄杖下座。師居虎丘。以病朔望不至官府。守許其簡。師寫一偈云。業風吹我到姑蘇。多病那能強自扶。珍重虎丘山上月。出門何處不逢渠。建安徐直翁帥三山。以雪峰起師。至建安光孝寺。遺偈而化。淳祐元年九月二十九日也。壽五十九。

○四明大慈芝巖惠洪禪師

越州新昌人。姓朱。其生也母夢僧入臥內肖前石佛高禪師。年十六從石佛凈因剃染。謁蔣山浙翁。翁問

【現代漢語翻譯】現代漢語譯本：為言語塵埃所矇蔽，終將轉生於塵世。如果當下沒有能夠直接承擔的人，就辜負了阇黎（梵語，意為導師）的一番苦心棒喝。

○四明（地名）天童辨山仟禪師

送僧人歸鄉偈語說：『立志前往南方尋求正因（佛教用語，指正確的成佛之因），卻連正因一字都不曾領悟。破舊的袈裟七零八落，引得高空的雲朵也散落了幾片。』贊觀音（佛教菩薩名）偈語說：『螺狀的髮髻盤繞，如春日山嵨般碧綠，綠色的衣衫零亂，在寒冷的曉雲中。如果只是尋著聲音隨波逐流，又怎能見到真正的觀音，清凈的觀音呢？』

○蘇州虎丘東山道源禪師

福建連江人，姓黃。隸屬於郡中的白雲。遊歷兩浙，拜見知識分子二十餘人。最後在蔣山見到浙翁，在室內舉起『即心即佛』的話語，有所領悟。出世后住在奉化清涼。上堂開示說：『幾年以來，像長庚星（金星）一樣度過寒冷的歲月，橫臥倒睡，放任癡頑。雖然沒有打算一直住在山裡，卻被無心之事趕出了山。』順應時機，高低普應。堯（傳說中的聖王）的風氣浩蕩，舜（傳說中的聖王）的太陽溫暖熙和。樵夫的歌唱，漁夫的歌謠，都歸於正道的教化。』良久，『四海風平浪靜，龍也安穩地睡著，九天云凈，仙鶴高飛。』上堂開示說：『拿起拄杖，德山（唐代禪師）的棒，臨濟（唐代禪師）的喝，都是用過了的閑家潑具。那麼虎丘（地名）將用什麼來教化世人呢？』用拄杖敲擊地面說：『不用鉗錘來烹佛祖，習慣用折斷的筷子攪動滄溟（大海）。』擲下拄杖，走下座位。禪師住在虎丘，因為生病，每月初一、十五不到官府。長官允許他簡化禮儀。禪師寫了一首偈語說：『業風吹我到姑蘇（蘇州的別稱），多病的我難以勉強支撐。珍重虎丘山上的明月，出門無論何處都能遇見你。』建安（年號）徐直翁統帥三山（指福建），以雪峰（地名）為師，到達建安光孝寺。留下偈語而圓寂。淳祐元年（1241年）九月二十九日。享年五十九歲。

○四明（地名）大慈芝巖惠洪禪師

越州新昌人，姓朱。他出生時，母親夢見僧人進入臥室，與之前的石佛高禪師相像。十六歲時，跟隨石佛凈因剃度出家。拜見蔣山浙翁。浙翁問：

【English Translation】 English version: To be obscured by the dust of words, ultimately to be reborn in the mundane world. If there is no one to directly take on the responsibility in this very moment, then the efforts of the Acharya (Sanskrit, meaning teacher) in delivering a sharp awakening will be in vain.

○ Zen Master Qian of Tiantong Bian Mountain in Siming (place name)

A verse for sending a monk home says: 'Aspiring to go south to seek the true cause (hetu, Buddhist term, referring to the correct cause of enlightenment), yet not even understanding a single word of the true cause. The tattered kasaya (Buddhist robe) is in disarray, attracting a few scattered clouds in the sky.' A verse praising Avalokitesvara (name of a Buddhist Bodhisattva) says: 'The coiled hair like a conch shell, as green as the spring mountain peak, the green robes are scattered, in the cold morning clouds. If one only follows the sound and goes with the flow, how can one see the true Avalokitesvara, the pure Avalokitesvara?'

○ Zen Master Daoyuan of Dongshan, Tiger Hill, Suzhou

From Lianjiang, Fujian, surnamed Huang. Belonging to Baiyun in the prefecture. Traveled through Zhejiang, meeting more than twenty knowledgeable individuals. Finally, upon seeing Zheweng at Jiang Mountain, he had an awakening upon hearing the phrase 'Mind is Buddha' spoken in the room. After entering the world, he resided in Qingliang, Fenghua. He said in his sermon: 'For several years, like the planet Venus, I have spent the cold years, lying down and sleeping, indulging in foolishness. Although I did not plan to stay in the mountains, I was driven out of the mountains by unintentional events.' Adapting to the times, responding universally to high and low. The wind of Yao (legendary sage king) is vast, the sun of Shun (legendary sage king) is warm and harmonious. The songs of woodcutters, the ballads of fishermen, all return to the correct teachings. After a long while, 'The four seas are calm, the dragon sleeps soundly, the nine heavens are clear, and the cranes fly high.' He said in his sermon: 'Picking up the staff, Deshan's (Zen master of Tang Dynasty) stick, Linji's (Zen master of Tang Dynasty) shout, are all used-up tools of idle families. Then what will Tiger Hill (place name) use to teach people?' He struck the ground with his staff and said: 'No need for tongs and hammers to cook the Buddhas, I am used to stirring the vast ocean with broken chopsticks.' He threw down the staff and stepped down from the seat. The Zen master lived in Tiger Hill, and because of illness, he did not go to the government office on the first and fifteenth of each month. The official allowed him to simplify the etiquette. The Zen master wrote a verse saying: 'The wind of karma blows me to Gusu (another name for Suzhou), my illness makes it difficult for me to support myself. Cherish the moon on Tiger Hill, wherever I go out, I will meet you.' Xu Ziweng of Jian'an (era name) commanded the three mountains (referring to Fujian), taking Xuefeng (place name) as his teacher, and arrived at Guangxiao Temple in Jian'an. He passed away, leaving behind a verse. It was the twenty-ninth day of the ninth month of the first year of Chunyou (1241). He lived to the age of fifty-nine.

○ Zen Master Huihong of Daci Zhiyan in Siming (place name)

From Xinchang, Yuezhou, surnamed Zhu. When he was born, his mother dreamed of a monk entering the bedroom, resembling the previous Zen Master Gao of the Stone Buddha. At the age of sixteen, he was tonsured and ordained following Jingyin of the Stone Buddha. He visited Zheweng of Jiang Mountain. Zheweng asked:

曰汝何處人。師曰越州。曰近離何處。曰凈慈。曰如何是行腳事。師擬議。翁色莊曰。汝答我一一分曉。問著行著行腳事則茫然。為何所礙。曰今日來見和尚。翁曰念汝新到參堂去。翁遷天童。師再參翁。室中舉不是心不是佛不是物。師曰毒龍行處草不生。翁曰且喜沒交涉。師曰入水見長人。翁便喝。后應丞相忠獻越王之命出世崇報。上堂。住山懶慢。百事無成。教為剩語。禪亦強名。擊拂子。夜來春睡重。一覺到天明。住石佛上堂。紅塵堆里四經秋。驗盡諸方碗脫丘。忽地船頭輕撥轉。卻來屋裡販楊州。襕衫翻著。曲唱還鄉。坐斷千差。壁立萬仞。直得韶光溢目。故園桃李爭妍。瑞氣騰空。本地風光顯現。若也頓開千眼。何妨把手同歸。其或未然。善財一去無訊息。樓閣門開竟日間。上堂。若論此事。如春行大地。物物皆春。若是焦芽敗種。又爭怪得。臨終書偈云。六十三年前。六十三年後。臘月火燒山。虛空俱出醜。跏趺而逝。

○四明壽國夢窗嗣清禪師

越之山陰于氏。肄業郡之天章。佛涅槃上堂。佛真法身猶若虛空。因甚二月十五日卻向雙林樹下做盡死模活樣。竹影掃階塵不動。月穿潭底水無痕。上堂。舉白雲端和尚示眾曰。若端的得一回汗出。師拈云。要知白雲老人落處么。自從塞北徑鏖戰。

【現代漢語翻譯】現代漢語譯本問：你是哪裡人？師：越州（今浙江紹興）。問：最近從哪裡來？師：凈慈寺。問：如何是行腳（雲遊參學）的真義？禪師正要回答，翁色莊禪師喝道：你回答我的問題都一一分明，但問到行腳的事就茫然不知，到底被什麼障礙住了？師：今天特來拜見和尚您。翁：念你新來，先去參堂吧。翁色莊禪師後來遷往天童寺，禪師再次參拜他。翁色莊禪師在室內舉『不是心，不是佛，不是物』的話頭。師：毒龍經過的地方，寸草不生。翁：且喜你還沒領會到。師：我如入水見到高人。翁便喝斥。後來應丞相忠獻越王（應指趙抦，南宋恭帝，1276-1279在位）之命，出世住持崇報寺。上堂說法：住在山裡，人也變得懶散，百事無成。講經說法都是多餘的話，禪也是勉強的名稱。說完，便敲擊拂塵：昨夜春睡沉沉，一覺睡到天亮。在石佛寺上堂說法：在紅塵堆里度過了四個秋天，驗證了各方禪師的見解，都像打破了飯碗一樣空空如也。忽然間，船頭輕輕一撥轉，卻又回到屋裡販賣揚州的貨物。反穿著袈裟，唱著還鄉的歌。截斷一切差別，像壁立萬仞一樣堅定。使得美好的景色充滿眼簾，故鄉的桃李爭相開放，吉祥的雲氣騰空而起，本地的風光顯現出來。如果能夠頓開千眼，不妨攜手一同歸去。如果還不能領悟，即使像善財童子那樣去參訪，也杳無音信，樓閣的大門整天敞開著。上堂說法：若要說這件事，就像春天來到大地，萬物都充滿了生機。如果是焦芽敗種，又有什麼可奇怪的呢？臨終時寫下偈語：六十三年前，六十三年後，臘月里火燒山，虛空都出了丑。然後結跏趺坐而逝。

○四明壽國夢窗嗣清禪師

越州山陰（今浙江紹興）人，姓于。在郡里的天章寺學習。在佛涅槃日上堂說法：佛的真法身猶如虛空，為什麼偏偏在二月十五日（佛涅槃日）卻要在雙林樹下做盡死去活來的樣子？就像竹影掃過臺階，灰塵卻不會動；月亮穿透潭底，水面卻沒有痕跡。上堂說法：引用白雲端和尚開示大眾的話說：如果真能得到一次大汗淋漓的體驗。禪師拈起話頭說：想要知道白雲老人落在何處嗎？自從塞北經過激烈的戰鬥之後。

【English Translation】 English version Asked: Where are you from? Master: Yuezhou (present-day Shaoxing, Zhejiang). Asked: Where did you come from recently? Master: Jingci Temple. Asked: What is the true meaning of wandering (traveling and studying)? As the Chan master was about to answer, Chan Master Weng Sezhuang shouted: You answer my questions clearly one by one, but when asked about the matter of wandering, you are at a loss. What is hindering you? Master: I have come to see the Abbot today. Weng: Considering you are new here, go to the meditation hall first. Chan Master Weng Sezhuang later moved to Tiantong Temple, and the Chan master visited him again. Chan Master Weng Sezhuang raised the topic of 'not mind, not Buddha, not thing' in the room. Master: Where the poisonous dragon passes, not a blade of grass grows. Weng: Glad you haven't understood it yet. Master: I am like seeing a great man when entering the water. Weng then scolded. Later, he was ordered by Prime Minister Zhongxian, the King of Yue (referring to Zhao Bing, Emperor Gong of the Southern Song Dynasty, reigned 1276-1279), to come out and preside over Chongbao Temple. He ascended the hall to preach: Living in the mountains, people become lazy and accomplish nothing. Preaching the scriptures is superfluous, and Chan is also a forced name. After speaking, he struck the whisk: Last night, I slept soundly in the spring, and woke up until dawn. Ascending the hall to preach at Shifo Temple: Spending four autumns in the pile of red dust, verifying the views of the Chan masters of various schools, all like breaking the rice bowl, empty. Suddenly, the bow of the boat gently turns, but returns to the house to sell Yangzhou goods. Wearing the kasaya inside out, singing the song of returning home. Cutting off all differences, as firm as a ten-thousand-ren cliff. Making the beautiful scenery fill the eyes, the peach and plum blossoms in the hometown compete to bloom, the auspicious clouds rise into the sky, and the local scenery appears. If you can suddenly open a thousand eyes, you might as well join hands and return together. If you still cannot understand, even if you visit like Sudhana, there will be no news, and the gate of the pavilion will be open all day long. Ascending the hall to preach: If you want to talk about this matter, it is like spring coming to the earth, and all things are full of vitality. If it is a scorched sprout and a rotten seed, what is so strange? When he was dying, he wrote a verse: Sixty-three years ago, sixty-three years later, the mountain burned in the twelfth lunar month, and the void was ashamed. Then he sat in the lotus position and passed away.

○ Chan Master Mengchuang Siqing of Siming Shouguo

A native of Shanyin, Yuezhou (present-day Shaoxing, Zhejiang), surnamed Yu. He studied at Tianzhang Temple in the prefecture. On the day of Buddha's Nirvana, he ascended the hall to preach: The true Dharma body of the Buddha is like the void, why on the fifteenth day of February (the day of Buddha's Nirvana) do you have to do everything to die and come back to life under the Shuanglin tree? It's like bamboo shadows sweeping the steps, but the dust doesn't move; the moon penetrates the bottom of the pool, but there are no traces on the water. Ascending the hall to preach: Quoting the words of Abbot Baiyun Duan to the public: If you can really get a sweaty experience once. The Chan master picked up the topic and said: Do you want to know where the old man Baiyun fell? Since the fierce battle through the north.

敢向江南說陣圖。上堂。德山入門便棒。臨濟入門便喝。逼龜成兆終不能靈。寶陀這裡寂然不動感而遂通。馬無千里謾追風。上堂。舉曹山辭洞山。洞山雲子向甚麼處去。曹山云不變異處去。洞山云不變異處豈有去耶。曹山云去亦不變異。師云。云藏無縫襖。烏宿不萠枝。上堂。春風如刀。春雨如膏。裁剪不得處。桃花色轉嬌。靈云一見不疑去。謝郎舞棹更呈橈。上堂。歸宗斬蛇。秘魔擎義。禾山打鼓。趙州喫茶。十字街頭開舖席。見錢買賣且無賒。上堂。三十年來尋劍客。幾回葉落又抽枝。自從一見桃花后。直至如今更不疑。師云。尋常春夢無奇特。獨有靈云說向人。只如玄沙道諦當甚諦當。敢保老兄未徹在。若不同床睡。焉知被底穿。上堂。萬里無寸草。頭上漫漫。出門便是草。腳下漫漫。夜行只管貪明月。不覺和衣渡水寒。

○龍溪文禪師

示眾云。無相無形本寂寥。擬抬眸處轉迢遙。蒲團靜倚無餘事。窗外一聲婆餅焦。

天童無際派禪師法嗣

○天寧無境徹禪師

上堂。舉巖頭和尚因僧問浩浩塵中如何辨主。頭云銅沙鑼里滿盛油。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。

○鰲峰定禪師

贊玄沙和尚偈曰。蓑衣不肯換金章。

【現代漢語翻譯】現代漢語譯本敢於向江南展示我的陣法圖！（禪師）升座說法：德山（Deshan，唐代禪師）的禪法是入門便打，臨濟（Linji，唐代禪師）的禪法是入門便喝。勉強烏龜占卜，終究不會靈驗。寶陀（Baotuo，山名，指道場）這裡寂然不動，卻能感應而通達一切。馬沒有日行千里的能力，卻白白地追逐風。（禪師）升座說法：舉曹山（Caoshan，唐代禪師）辭別洞山（Dongshan，唐代禪師）的故事。洞山問：『你打算到哪裡去？』曹山回答：『到不變異的地方去。』洞山說：『不變異的地方難道還有去來嗎？』曹山說：『去也是不變異。』禪師說：『云藏著沒有縫隙的襖，烏鴉棲息在沒有萌芽的樹枝上。』（禪師）升座說法：春風像刀一樣鋒利，春雨像油一樣滋潤。無法裁剪的地方，桃花的顏色反而更加嬌艷。靈云（Lingyun，唐代禪師）一見桃花便不再疑惑，謝郎（Xie Lang，人名）搖著船槳更加賣力。（禪師）升座說法：歸宗（Guizong，唐代禪師）斬蛇，秘魔（Mimo，唐代禪師）擎義，禾山（Heshan，唐代禪師）打鼓，趙州（Zhaozhou，唐代禪師）喫茶。在十字街頭擺開店舖，現錢買賣，概不賒欠。（禪師）升座說法：三十年來尋找劍客，幾度落葉又抽出新枝。自從一見桃花之後，直到如今再無懷疑。禪師說：『尋常的春夢沒有什麼奇特，只有靈云（Lingyun，唐代禪師）說給別人聽。』就像玄沙（Xuansha，唐代禪師）說的『諦當甚諦當』，我敢保證老兄你還沒有徹悟。如果不同床睡覺，怎麼知道被子哪裡破了？（禪師）升座說法：萬里之內沒有一根草，頭上空空蕩蕩。出門到處都是草，腳下也是茫茫一片。夜裡趕路只顧貪看明月，不知不覺和衣渡過寒冷的水。 ○龍溪文禪師開示大眾說：無相無形，本來寂寥。想要抬眼看時，反而更加遙遠。靜靜地靠著蒲團，沒有什麼其他的事情，窗外傳來一聲『婆餅』（一種餅）燒焦的聲音。天童無際派禪師法嗣 ○天寧無境徹禪師（禪師）升座說法：舉巖頭和尚（Yantou，唐代禪師）的例子，有僧人問：『在浩浩塵世中如何辨別主人？』巖頭回答：『銅沙鑼里盛滿了油。』並作頌說：『百萬雄兵進入漢關，威風凜凜如猛虎，陣勢如山。單刀直取顏良（Yan Liang，三國人物）的首級，如果不是關公（Guan Gong，三國人物），也太難了。』 ○鰲峰定禪師贊玄沙和尚（Xuansha，唐代禪師）的偈語說：穿著蓑衣也不肯換金印紫綬。

【English Translation】 English version Daring to show my battle formation to Jiangnan! (The Zen master) ascended the platform and said: Deshan's (德山, Tang Dynasty Zen master) Zen method is to strike with a stick upon entry, and Linji's (臨濟, Tang Dynasty Zen master) Zen method is to shout upon entry. Forcing a turtle to divine will not bring about spiritual results in the end. Here at Baotuo (寶陀, mountain name, referring to the monastery), there is stillness and non-movement, yet it responds and penetrates everything. A horse without the ability to travel a thousand miles in a day is merely chasing the wind in vain. (The Zen master) ascended the platform and said: Citing the story of Caoshan (曹山, Tang Dynasty Zen master) bidding farewell to Dongshan (洞山, Tang Dynasty Zen master). Dongshan asked: 'Where do you intend to go?' Caoshan replied: 'To a place of non-change.' Dongshan said: 'In a place of non-change, is there still going and coming?' Caoshan said: 'Going is also non-change.' The Zen master said: 'Clouds hide a seamless jacket, crows perch on branches that have not yet sprouted.' (The Zen master) ascended the platform and said: The spring breeze is like a knife, the spring rain is like ointment. Where it cannot be trimmed, the color of the peach blossoms becomes even more charming. Lingyun (靈云, Tang Dynasty Zen master) had no more doubts after seeing the peach blossoms, and Xie Lang (謝郎, personal name) rowed his boat even more vigorously. (The Zen master) ascended the platform and said: Guizong (歸宗, Tang Dynasty Zen master) slays the snake, Mimo (秘魔, Tang Dynasty Zen master) upholds righteousness, Heshan (禾山, Tang Dynasty Zen master) beats the drum, Zhaozhou (趙州, Tang Dynasty Zen master) drinks tea. Setting up shop at the crossroads, cash transactions, no credit given. (The Zen master) ascended the platform and said: For thirty years, I have been searching for a swordsman, and several times the leaves have fallen and new branches have sprouted. Since seeing the peach blossoms, I have had no doubts until now. The Zen master said: 'Ordinary spring dreams are nothing special, only Lingyun (靈云, Tang Dynasty Zen master) tells them to others.' Just like Xuansha (玄沙, Tang Dynasty Zen master) said, 'Truth, what truth!' I dare to guarantee that you, my brother, have not yet thoroughly understood. If you don't sleep in the same bed, how would you know where the quilt is torn? (The Zen master) ascended the platform and said: Ten thousand miles without a blade of grass, emptiness above the head. Going out, there is grass everywhere, and vastness underfoot. Walking at night, only caring to admire the bright moon, unknowingly crossing the cold water with clothes on. ○ Zen Master Longxi Wen Instructing the assembly, he said: Without form and without appearance, it is originally still and silent. Trying to raise your eyes to look, it becomes even more distant. Quietly leaning against the futon, there is nothing else to do, and a sound of 'pobing' (婆餅, a type of cake) burning comes from outside the window. Successor of Zen Master Tiantong Wuji's lineage ○ Zen Master Tianning Wujing Che (The Zen master) ascended the platform and said: Citing the example of Zen Master Yantou (巖頭, Tang Dynasty Zen master), a monk asked: 'How to distinguish the master in the vast dust?' Yantou replied: 'A copper sand gong filled with oil.' And composed a verse saying: 'A million soldiers enter the Han Pass, with the might of fierce tigers and formations like mountains. Taking Yan Liang's (顏良, Three Kingdoms figure) head directly with a single blade, it would be too difficult if it were not Guan Gong (關公, Three Kingdoms figure).' ○ Zen Master Aofeng Ding A verse praising Zen Master Xuansha (玄沙, Tang Dynasty Zen master) says: Wearing a straw raincoat, he refuses to exchange it for a golden seal and purple ribbon.

千古風流屬謝郎。釣得錦鱗人不薦。夜寒沙上聽鳴楖。

育王秀巖瑞禪師法嗣

○四明瑞巖無量壽禪師

上堂。舉鳥窠和尚因白侍郎問如何是佛法大意。鳥窠曰諸惡莫作眾善奉行。侍郎曰三歲孩兒也解恁么道。鳥窠曰。三歲孩兒雖道得。八十老人行不得。頌曰。惡無想貌善無形。皆自心田長養成。不動鋒铓輕剔破。菩提煩惱等空平。因僧問世尊睹明星悟道此意如何。師答以偈曰。明星現處眼皮穿。漢語胡言萬萬千。暴富乞兒休說夢。誰家灶里火無煙。

育王空叟印禪師法嗣

○湖州道場別浦法舟禪師

嘗有魚籃婦贊曰。月眉斜印海門孤。逐浪隨波不丈夫。雙手向人提掇處。卻將魚目換明珠。

○無極觀禪師

出山佛贊曰。王宮不住個癡呆。半夜逾城真怪哉。苦行六年誰采你。計窮只得出山來。

鼓山木庵永禪師法嗣

○杭州凈慈晦翁悟明禪師

福州人。上堂。舉夾山會下一僧到高亭才禮拜。亭便打。僧云特來禮拜師何打。又拜。亭又打趁出。僧回舉似夾山。山云會么。云不會。山云。賴汝不會。汝若會即夾山口啞去。應庵拈云。高亭一期忍俊不禁。爭柰拄杖放行太速。這僧當時若是個漢。莫道高亭夾山。便是達磨大師出來也斬為三段。何故。家

【現代漢語翻譯】現代漢語譯本千古風流人物當屬謝郎（謝安）。即使釣到珍貴的錦鯉，也沒有人向朝廷舉薦。夜裡寒冷，在沙灘上聽著鳴楖的聲音。

育王秀巖瑞禪師法嗣

○四明瑞巖無量壽禪師

上堂說法。舉鳥窠和尚因為白侍郎問什麼是佛法大意。鳥窠說：『諸惡莫作，眾善奉行。』侍郎說：『三歲小孩也懂得這麼說。』鳥窠說：『三歲小孩雖然說得出，八十歲老人卻做不到。』頌詞說：『惡沒有具體的形狀，善也沒有固定的形態，都是從各自的心田中生長養成。不用動用鋒利的刀刃，輕輕一挑破，菩提（bodhi，覺悟）和煩惱就都一樣空寂和平等了。』有僧人問：『世尊（釋迦摩尼）睹明星悟道，這其中的含義是什麼？』禪師用偈語回答說：『明星出現之處，彷彿眼皮被穿透。漢語胡語，說了萬萬千千。暴發戶般的乞丐，就不要再做夢了。哪家的灶里會沒有煙火呢？』

育王空叟印禪師法嗣

○湖州道場別浦法舟禪師

曾經有賣魚的婦人讚頌說：『彎彎的眉毛斜印在海門，獨自漂泊逐浪隨波，算不上大丈夫。雙手向人提著魚籃，卻將魚目換成了明珠。』

○無極觀禪師

出山佛讚頌說：『王宮不住，真是個癡呆的人。半夜翻墻出城，真是奇怪啊。苦行六年，誰來理睬你？計策用盡，只好出山來了。』

鼓山木庵永禪師法嗣

○杭州凈慈晦翁悟明禪師

（禪師是）福州人。上堂說法。舉夾山會下的一位僧人到高亭處，才行禮拜，高亭就打他。僧人說：『我特意來禮拜師父，為何要打我？』又拜。高亭又打，把他趕了出去。僧人回去把這件事告訴了夾山。夾山說：『你明白了嗎？』僧人說：『不明白。』夾山說：『幸虧你不明白。你如果明白了，夾山我就要變成啞巴了。』應庵禪師評論說：『高亭一時忍不住笑了出來，只是手中的拄杖放行得太快了。這僧人當時如果是個有擔當的人，莫說高亭夾山，便是達磨（Bodhidharma）大師出來，也要被他斬為三段。』為什麼呢？家

【English Translation】 English version The eternally elegant and romantic figures belong to Xie Lang (Xie An). Even if he catches a precious carp, no one recommends him to the court. The night is cold, listening to the sound of the 'ming zhe' (鳴楖, name of a plant) on the beach.

Successor of Zen Master Rui of Xiuyan, Yüwang Monastery

○ Zen Master Wuliangshou of Ruiyan, Siming

Ascending the hall (to preach). He cited the story of Zen Master Niaoke, when Minister Bai asked him about the main idea of the Buddha-dharma. Niaoke said, 'Avoid all evil, practice all good.' The Minister said, 'A three-year-old child also understands how to say that.' Niaoke said, 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' The verse says, 'Evil has no imagined form, good has no fixed shape, both grow and develop from their own mind-fields. Without moving sharp blades, lightly picking them apart, bodhi (覺悟, enlightenment) and afflictions are equally empty and peaceful.' A monk asked, 'When the World-Honored One (釋迦摩尼, Shakyamuni) saw the morning star and attained enlightenment, what is the meaning of this?' The Zen master answered with a verse, 'Where the morning star appears, it's as if the eyelids are pierced through. Chinese and foreign languages, spoken ten thousand times over. A beggar who has become rich overnight, stop dreaming. Which family's stove has no smoke?'

Successor of Zen Master Kongsou Yin of Yüwang Monastery

○ Zen Master Fazhou of Bepu, Daochang Monastery, Huzhou

Once, a fish-basket woman praised, 'Slanting eyebrows imprinted on the sea gate, drifting alone, following the waves, not a true man. Holding up the fish basket to people, yet exchanging fish eyes for bright pearls.'

○ Zen Master Wuji Guan

A eulogy for the Buddha leaving the mountain says, 'Not staying in the royal palace, truly a foolish person. Sneaking over the wall in the middle of the night, truly strange. Practicing asceticism for six years, who pays attention to you? Having exhausted all plans, you had no choice but to come out of the mountain.'

Successor of Zen Master Mu'an Yong of Gushan Monastery

○ Zen Master Wuming Huiweng of Jingci Monastery, Hangzhou

(The Zen master was) from Fuzhou. Ascending the hall (to preach). He cited the story of a monk under Jiasan, who, upon arriving at Gaoting and bowing, was immediately struck by Gaoting. The monk said, 'I came specifically to pay respects to the master, why do you strike me?' He bowed again. Gaoting struck him again and chased him out. The monk returned and told Jiasan about this. Jiasan said, 'Do you understand?' The monk said, 'I do not understand.' Jiasan said, 'Fortunately, you do not understand. If you understood, Jiasan would become mute.' Zen Master Ying'an commented, 'Gaoting couldn't help but laugh for a moment, but the staff in his hand was released too quickly. If this monk had been a capable person at that time, not to mention Gaoting and Jiasan, even if Bodhidharma (達磨) himself appeared, he would have been cut into three pieces.' Why? Home

肥生孝子。國伯有忠臣。師云。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。師纂修聯燈會要傳於叢林。

青原信庵禋禪師法嗣

○吉州青原凈居正庵宗廣禪師

僧問不在內不在外不在中間且道在什麼處。師曰逢人不得錯舉。僧云還有請益個也無。師云弄巧成拙。僧禮拜。師云卻較些子。上堂。父子相繼住此山。叢林軌則沒多般。主賓色色皆仍舊。驀召大眾。且道仍舊后如何。一炷清香盡日間。下座。上堂。不用愛聖聖是假名。不用厭凡凡是妄立。但得聖凡情盡。自然物我雙忘。正與么時憑誰委悉。石女穿針山色秀。木人牽線海云生。

何山月窟清禪師法嗣

○福州雪峰北山信禪師

頌佛成道曰。六年凍得眼無光。一見明星雪后霜。擔水出山頻喚賣。不知江海白茫茫。

天童息庵觀禪師法嗣

○蘇州虎丘[仁-二+幻]堂善濟禪師

贊魚籃觀音偈曰。云𩬆濃妝苦強顏。為它聞事入塵寰。𢹂來活底無人買。只作尋常死貸看。

○紹興天衣嘯巖文薜禪師

上堂。舉雲門和尚示眾云。人人盡有光明在。看時不見暗昏昏。作么生是諸人自己光明。自代云。廚庫山門。又云。好事不如無。師頌曰。人人盡有光明在。看時不見

【現代漢語翻譯】現代漢語譯本：

肥生孝子，國伯有忠臣。師（指禪師）說：『高亭、夾山（均為地名或寺名）門庭的施設各自得宜，但中間一人稍微遜色。』應庵（禪師名）這樣說也是鞏縣的茶瓶（比喻平庸）。師（指禪師）纂修《聯燈會要》傳於叢林。青原信庵禋禪師的法嗣吉州青原凈居正庵宗廣禪師僧人問：『不在內，不在外，不在中間，那麼道在什麼地方？』師（指禪師）說：『逢人不得錯誤地舉薦。』僧人說：『還有請教的地方嗎？』師（指禪師）說：『弄巧成拙。』僧人禮拜。師（指禪師）說：『卻稍微遜色。』上堂說法：『父子相繼住在此山，叢林規矩沒有多少改變。主賓應對都仍然如舊。』突然召集大眾：『那麼道仍然如舊后如何呢？一炷清香終日飄散。』下座。上堂說法：『不用愛聖，聖只是假名；不用厭凡，凡是虛妄的設立。只要聖凡之情都消盡，自然物我兩相忘懷。正在這個時候憑誰來了解？石女穿針山色秀麗，木人牽線海云飄生。』何山月窟清禪師的法嗣福州雪峰北山信禪師頌揚佛陀成道：『六年苦修凍得眼睛無光，一見明星如雪后初霜。挑水出山頻繁叫賣，不知江海一片白茫茫。』天童息庵觀禪師的法嗣蘇州虎丘[仁-二+幻]堂善濟禪師讚頌魚籃觀音偈：『雲鬢濃妝，苦苦強顏歡笑，爲了聽聞世事進入塵世人間。攜來活魚無人買，只當尋常死魚看待。』紹興（南宋年號，1131-1162）天衣嘯巖文薜禪師上堂說法。舉雲門和尚開示大眾說：『人人都有光明在，看的時候卻看不見，一片暗昏昏。』怎麼是諸位自己的光明？』自作代替說：『廚庫山門。』又說：『好事不如無。』師（指禪師）頌揚說：『人人都有光明在，看的時候卻看不見，'

【English Translation】 English version:

A fat son is filial. A duke has loyal subjects. The master (referring to the Chan master) said, 'The arrangements of Gao Ting (place name or temple name) and Jia Shan (place name or temple name) are each appropriate, but the person in the middle is slightly inferior.' Ying An (Chan master's name) saying this is also like a tea bottle from Gong County (a metaphor for mediocrity). The master (referring to the Chan master) compiled the 'Lian Deng Hui Yao' (Collection of Records of the Transmission of the Lamp) and passed it on to the Sangha. Dharma heir of Qingyuan Xin'an Yin Chan Master Qingyuan Jingju Zheng'an Zongguang Chan Master of Jizhou A monk asked, 'Not inside, not outside, not in the middle, then where is the Dao?' The master (referring to the Chan master) said, 'Do not recommend wrongly when you meet someone.' The monk said, 'Is there anything else to ask?' The master (referring to the Chan master) said, 'Trying to be clever only makes things worse.' The monk bowed. The master (referring to the Chan master) said, 'Still slightly inferior.' Ascending the hall to preach: 'Father and son have successively lived on this mountain, the rules of the Sangha have not changed much. The host and guest's responses are still the same as before.' Suddenly summoning the assembly: 'Then how is the Dao after remaining the same as before? A stick of incense burns all day long.' Descending the seat. Ascending the hall to preach: 'No need to love the sacred, the sacred is just a false name; no need to dislike the mundane, the mundane is a false establishment. Only when the feelings for the sacred and mundane are exhausted, will the self and others naturally be forgotten. At this very moment, who can understand? A stone woman threads a needle, the mountain scenery is beautiful; a wooden man pulls a thread, sea clouds arise.' Dharma heir of Heshan Yueku Qing Chan Master Xuefeng Beishan Xin Chan Master of Fuzhou Praising the Buddha's enlightenment: 'Six years of asceticism froze my eyes until they were without light, one glimpse of the morning star was like frost after snow. Carrying water out of the mountain, frequently calling out to sell, unaware that the rivers and seas are a vast expanse of white.' Dharma heir of Tiantong Xi'an Guan Chan Master Huqiu [仁-二+幻]tang Shanjji Chan Master of Suzhou Praising the Fish Basket Guanyin Gatha: 'Cloudy temples and heavy makeup, forcing a smile, entering the mortal world to hear about worldly affairs. Bringing live fish, no one buys them, only treating them as ordinary dead fish.' Tianyi Xiaoyan Wenbi Chan Master of Shaoxing (Southern Song Dynasty era, 1131-1162) Ascending the hall to preach. Citing Yunmen (Zen master) instructing the assembly, saying: 'Everyone has light within, but when you look, you cannot see it, it is all dark and dim.' What is everyone's own light?' Substituting himself, he said: 'Kitchen, storehouse, mountain gate.' Also saying: 'Good things are better than nothing.' The master (referring to the Chan master) praised, saying: 'Everyone has light within, but when you look, you cannot see it,'

暗昏昏。踢倒山門與廚庫。此時明暗自然分。

○華藏純庵善凈禪師

上堂。舉六祖風幡話。頌曰。不是風兮不是幡。白雲盡處見青山。可憐無限英靈漢。開眼堂堂入死關。

○柏巖凝和尚

作破衲頌曰。零零落落幾經年。信手拈來搭半肩。午夜定回和束倒。箇中消息許誰傳。

金山退庵奇禪師法嗣

○杭州靈隱高原祖泉禪師

上堂。舉九祖伏䭾密多尊者問八祖佛䭾難提尊者父母非我親話。頌曰。父母分明非我親。祖師肝膽向人傾。直下若能親薦得。優曇花發火中春。贈黃漢嶺開接待偈曰。路繞懸崖萬仞頭。行人到此一場愁。驀然得個休歇處。重疊關山信腳游。

萬壽月林觀禪師法嗣

○隆興黃龍無門慧開禪師

杭州良渚人。俗姓梁。母宋氏。禮天龍肱和尚為受業師。參月林于蘇之萬壽。林令看無字話。經於六年迥無入處。乃奮志克責。誓云若去睡眠爛卻我身。每至困時。廊下行道以頭向露柱磕。一日在法座邊立。忽聞齋鼓聲有省。成偈曰。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。嘉定十一年出世安吉報國。繼遷隆興天寧黃龍翠巖

【現代漢語翻譯】現代漢語譯本暗昏昏。踢倒山門與廚庫。此時明暗自然分。

○華藏純庵善凈禪師

上堂。舉六祖風幡話。頌曰：不是風兮不是幡。白雲盡處見青山。可憐無限英靈漢。開眼堂堂入死關。

○柏巖凝和尚

作破衲頌曰：零零落落幾經年。信手拈來搭半肩。午夜定回和束倒。箇中消息許誰傳。

金山退庵奇禪師法嗣

○杭州靈隱高原祖泉禪師

上堂。舉九祖伏䭾密多尊者（Ninth Ancestor, Subhūtimitra）問八祖佛䭾難提尊者（Eighth Ancestor, Buddhanandi）父母非我親話。頌曰：父母分明非我親。祖師肝膽向人傾。直下若能親薦得。優曇花發火中春。贈黃漢嶺開接待偈曰：路繞懸崖萬仞頭。行人到此一場愁。驀然得個休歇處。重疊關山信腳游。

萬壽月林觀禪師法嗣

○隆興黃龍無門慧開禪師

杭州良渚人。俗姓梁。母宋氏。禮天龍肱和尚為受業師。參月林于蘇之萬壽。林令看無字話。經於六年迥無入處。乃奮志克責。誓云若去睡眠爛卻我身。每至困時。廊下行道以頭向露柱磕。一日在法座邊立。忽聞齋鼓聲有省。成偈曰：****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。嘉定十一年（1218年）出世安吉報國。繼遷隆興天寧黃龍翠巖。

【English Translation】 English version Dark and obscure. Kicking over the mountain gate and kitchen. At this moment, light and darkness naturally separate.

○ Zen Master Shanjian of Chun'an, Huazang

Ascending the hall, he cited the story of the Sixth Patriarch's wind and banner. He composed a verse saying: 'It's not the wind, nor is it the banner. Beyond the white clouds, green mountains are seen. Pitiable are the countless heroic spirits, who open their eyes and enter the gate of death with dignity.'

○ Monk Ninghe of Baiyan

Composing a verse on a tattered robe: 'Scattered and fallen for several years. Picking it up casually, I drape it over half my shoulder. At midnight, I return to meditation and tie it up. Who is allowed to transmit the message within?'

Successor of Zen Master Qi of Tuian, Jinshan

○ Zen Master Ziquan Gaoyuan of Lingyin Temple, Hangzhou

Ascending the hall, he cited the story of the Ninth Ancestor, Venerable Subhūtimitra (伏䭾密多尊者), asking the Eighth Ancestor, Venerable Buddhanandi (佛䭾難提尊者), 'My parents are not my relatives.' He composed a verse saying: 'Parents are clearly not my relatives. The Patriarch's heart and soul are poured out to people. If you can directly realize this, the Udumbara flower will bloom in the spring of fire.' He presented a verse to Huang Hanling on opening a reception hall, saying: 'The road winds around cliffs ten thousand feet high. Travelers arrive here with a sense of sorrow. Suddenly finding a place to rest, they travel freely through layers of mountains and passes.'

Successor of Zen Master Guan Yuelin of Wanshou

○ Zen Master Huikai Wumen of Huanglong, Longxing

He was from Liangzhu, Hangzhou, with the surname Liang. His mother was from the Song family. He paid respects to Monk Tianlong Hong as his ordination teacher. He studied with Yuelin at Wanshou in Suzhou. Yuelin instructed him to contemplate the 'Wu' (無) character. After six years, he had no entry point. He then resolved to urge himself on, vowing that if he went to sleep, his body would rot. Whenever he became sleepy, he would walk in the corridor and knock his head against the pillar. One day, he was standing by the Dharma seat when he suddenly had an awakening upon hearing the sound of the meal drum. He composed a verse saying: 'A thunderclap of ****. The eyes of all living beings on earth open wide. All phenomena in the universe bow in unison. Mount Sumeru leaps and dances on the Three Platforms.' The next day, he entered the room to communicate what he had attained. Yuelin abruptly said, 'Where have you seen gods and ghosts?' The master then shouted. Yuelin also shouted. The master shouted again. From then on, their teachings matched perfectly. In the eleventh year of Jiading (嘉定, 1218), he emerged into the world at Anguo Temple in Anji. He then succeeded to Tianning, Huanglong, and Cuiyan.

蘇之開原靈巖鎮江焦山金陵保寧。淳祐六年奉旨開山護國仁王寺。上堂。若人識得心。大地無寸土。古人恁么道。黃龍即不然。若人識得心。大地儘是土。上堂。是非長短耳邊風。切莫于中覓異同。要得八風吹不動。放教心地等虛空。慈受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。上堂。三分光陰二早過。懷州牛吃禾。靈臺一點不揩磨。益州馬腹脹。貪生逐日區區去。天下覓醫人。喚不回頭爭柰何。灸豬左膊上。於斯薦道參學事畢。其或未然。拈拄杖云。請木上座與諸人說破。卓拄杖一下。上堂。趙州和尚云。南來者與他下載。北來者與他上載。大似世情看冷暖。人義逐高低。慈受和尚云。南來者與他一面笑。北來者與他一面笑。大似歡喜廝散。笑里有刀。若是焦山又且不然。南來者以平常待之。北來者以平常待之。也不嗔也不笑。也無下也無高。何故。清平世界不用幹戈。作朝陽偈曰。寒時急用底物。趁暖著些針線。忽然臘月到來。免到腳忙手亂。對月偈曰。始見些兒光影。要了末後一段。若是無門拳頭。不打這般鈍漢。師晚年倦于槌拂。庵居西湖之上。參學者猶眾。理宗召入選德殿說法祈雨隨即感應。來賜金襕法衣。佛眼之號。以示褒

【現代漢語翻譯】現代漢語譯本蘇州的開原寺、靈巖寺、鎮江的焦山寺、金陵（今南京）的保寧寺。宋理宗淳祐六年（1246年）奉旨開山，住持護國仁王寺。上堂開示：『如果有人認識了自己的心，就會發現整個大地沒有一寸土地是屬於自己的。』古人是這麼說的，但黃龍禪師卻不這麼認為，他說：『如果有人認識了自己的心，就會發現整個大地都是屬於自己的土地。』上堂開示：『是非長短就像耳邊的風，不要在其中尋找不同。想要八風吹不動搖，就要讓心地像虛空一樣。』慈受禪師只會順水張帆，不能逆風把舵。黃龍禪師卻不這麼認為，他說：『是非都過去了，要在是非中薦取（領悟）。』為什麼呢？幾次黑風掀起大浪，也沒聽說有漁船傾覆。上堂開示：『三分光陰已經過去了兩分，懷州的牛吃了禾苗。靈臺（指心）一點也不擦拭磨練，益州的馬肚子脹了。貪生怕死，每天奔波勞碌，天下尋找醫生。叫也叫不回頭，又能怎麼樣呢？』（就像）在豬的左肩上施灸。到這裡，尋師訪道、參禪學道的事情就結束了嗎？如果還沒有結束，那麼，拿起拄杖說：『請木上座為大家說破。』用拄杖敲擊一下。上堂開示：趙州和尚說：『南邊來的人，給他卸下擔子；北邊來的人，給他裝上擔子。』很像世俗之人看人情冷暖，人情義理隨著地位高低而變化。慈受和尚說：『南邊來的人，給他一面笑容；北邊來的人，也給他一面笑容。』很像歡喜地互相離散，笑容里藏著刀。如果是焦山禪師，卻不是這樣，南邊來的人，用平常心對待；北邊來的人，也用平常心對待。也不生氣，也不歡笑，也沒有高低貴賤之分。為什麼呢？清平的世界不需要動用干戈。作《朝陽偈》說：『寒冷的時候急需的東西，趁著溫暖的時候多縫製些針線。忽然到了臘月，免得到時候手忙腳亂。』作《對月偈》說：『剛開始看到一些光影，要了解最後的一段。』如果沒有入門的拳頭，不打這種遲鈍的人。禪師晚年厭倦了說法，在西湖邊上的庵中居住，但來參學的人仍然很多。宋理宗召他入選德殿說法祈雨，隨即有了感應，於是賜給他金襕法衣，並賜予『佛眼』的稱號，以示褒獎。

【English Translation】 English version Kaiyuan Temple, Lingyan Temple in Suzhou, Jiaoshan Temple in Zhenjiang, and Baoning Temple in Jinling (now Nanjing). In the sixth year of Chunyou (1246) of Emperor Lizong of Song Dynasty, he was ordered to open the mountain and preside over the Huguo Renwang Temple. Giving a lecture: 'If a person recognizes his own mind, he will find that there is not an inch of land on the entire earth that belongs to him.' The ancients said so, but Zen Master Huanglong did not think so. He said: 'If a person recognizes his own mind, he will find that the entire earth belongs to him.' Giving a lecture: 'Right and wrong, length and shortness are like the wind in the ears, do not look for differences in them. If you want the eight winds to not shake you, you must let your mind be like the void.' Zen Master Cishou only knows how to set sail with the current, but cannot steer against the wind. Zen Master Huanglong did not think so. He said: 'Right and wrong have passed, you must recommend (comprehend) in right and wrong.' Why? Several times the black wind set off huge waves, but I have never heard of a fishing boat capsizing. Giving a lecture: 'Two-thirds of the time has passed early, the cows in Huaizhou ate the seedlings. The Lingtai (referring to the mind) is not wiped and polished at all, the horse's belly in Yizhou is bloated. Greedy for life and afraid of death, running around every day, looking for doctors all over the world. Calling and not turning back, what can you do?' (Like) applying moxibustion on the pig's left shoulder. Is the matter of seeking teachers and visiting Taoism, participating in Zen and learning Taoism over here? If it is not over yet, then, pick up the staff and say: 'Please Mu Shangzuo explain it to everyone.' Tap the staff once. Giving a lecture: Zen Master Zhaozhou said: 'For those who come from the south, unload their burdens; for those who come from the north, load them with burdens.' It is very similar to the worldly people who look at the warmth and coldness of human relationships, and human morality changes with the height of status. Zen Master Cishou said: 'For those who come from the south, give them a smile; for those who come from the north, also give them a smile.' It is very similar to happily dispersing each other, with a knife hidden in the smile. If it is Zen Master Jiaoshan, it is not like this. For those who come from the south, treat them with a normal heart; for those who come from the north, also treat them with a normal heart. Neither angry nor laughing, there is no distinction between high and low. Why? A peaceful world does not need to use weapons. Made the 'Morning Sun Verse' saying: 'Things that are urgently needed when it is cold, take advantage of the warmth to sew more needles and threads. Suddenly when the twelfth lunar month arrives, avoid being in a hurry.' Made the 'Moon Verse' saying: 'Just started to see some light and shadow, you must understand the last paragraph.' If there is no introductory fist, do not hit this kind of dull person. In his later years, the Zen master was tired of preaching and lived in a nunnery by the West Lake, but there were still many people who came to study. Emperor Lizong of Song Dynasty summoned him to the Xuande Hall to preach and pray for rain, and there was an immediate response, so he gave him a kasaya with gold thread and gave him the title of 'Buddha Eye' to show his praise.

寵。

○潭州石霜竹巖妙印禪師

豫章進賢萬氏。受僧業於邑之龍塘紹曇。江浙名老宿歷扣其廬。留龍門光癡鈍穎最久。用心良苦不遂其大欲。乃見月林于蘇之萬壽。于入室次。林問如何是祖師西來意。師云老鼠咬破燈盞。林頷之。歷住名剎。及居石霜道大振。長松片石皆長顏色。作對月偈曰。未動舌頭文采露。五千余卷一時周。若言待月重開卷。敢保驢年未徹頭。晚筑庵曰紫霞。丞相趙公葵燕居里第。招師論道無虛日。寶祐三年八月示疾。二十三日手書偈云。六十九年一場大夢。歸去來兮。珍重珍重。泊然示寂。塔于紫霞。

○興化囊山孤峰德秀禪師

福之連江陳氏。于吳門楓橋祝髮。上堂舉僧問雪峰如何是第一句。峰良久。僧舉似長生。生云此是第二句。雪峰再令其僧問如何是第一句。生云蒼天蒼天。師云。二大老與么淚出痛腸。若是第一句要且未夢見在。忽有人問怡山如何是第一句。只向他道劍去久矣。上堂。舉真凈和尚云。頭陀石被莓苔裹。擲筆峰遭薜荔纏。羅漢寺里一年度三個行者。歸宗寺里參退喫茶。大眾要會么。聽取一頌。天晴日頭出。雨落地下濕。盡情都說了。只恐信不及。

天寧直翁舉禪師法嗣

○四明天童云外云岫禪師

昌國人。身材眇小精悍有餘

。師事直翁舉公剃落。究明曹洞宗旨盡其源底。出世慈溪石門。曆象山智門郡之天寧。繼以三宗。四眾推輓舛住天童。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。良久云。白雲山淡濘出沒大虛之中。青蘿寅緣直上寒松之頂。謝首座書記藏主上堂。以拂子打圓相云。摩訶衍法離四句絕百非。又打一圓相云。禮之用和為貴先王之道斯為美。又打一圓相云。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。天童這裡毋固毋必。師說法能巧譬傍引。貴欲俯就學者而曲成之。至於奔軼絕塵。雖鶻眼龍睛亦無窺瞰分。平生不倨傲不貪積。得施利隨與人。既寂無餘資。禪者率錢津送。葬于本山。

天童癡鈍穎禪師法嗣

○杭州徑山荊叟如玨禪師

婺州人。初見癡鈍室中垂語曰如何是佛。師答云爛冬瓜。覆成頌曰。如何是佛爛冬瓜。咬著水霜透齒牙。根蒂雖然無窖子。一年一度一開花。又嘗作偈寄呈癡鈍曰。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。結夏小參。我此一宗正令全提。如暴風率雨鼓盪無前。石火電光追奔不及

。舉意即迷源。抬眸已蹉過。不是目前法。莫生種種心。縱汝三種互修剋期取證。第二頭第三首。萬拄千撐轉見氣急。殊不知髑髏未具己眼先明。呱地一聲千了百當。然雖如是。親證者萬無一二。錯會者數有河沙。佛成道頌曰。六年雪嶺方成道。打失從前鬼眼睛。滿面慚惶無著處。至今生怕見明星。

○福州雪峰大夢德因禪師

作布袋和尚贊曰。杖挑布袋走紅塵。底事何曾見得親。業識茫茫無本據。不知開口笑何人。

增集續傳燈錄卷第二卍新續藏第 83 冊 No. 1574 增集續傳燈錄

增集續傳燈錄卷第三

徑山興聖萬壽禪寺前住持比丘吳郡文琇集

大鑒下第二十世

靈隱松源岳禪師法嗣

○四明天童滅翁文禮禪師

杭之臨安人。家天目山之麓。因又號天目。姓沉氏。師生六歲𢹂籃隨母採桑。俄而寤唸曰𢹂籃者誰邪。遂有出家志。年十六依鄉之真相寺僧智月剃落。往凈慈參混源不契。謁育王佛照光禪師。照問恁么來者那個是汝主人公。師豁然領旨。他日照再問是風動是幡動這僧如何。師云。物見主。眼卓豎。又問不是風動不是幡動甚處見祖師。師云揭卻腦蓋。照喜甚俊邁挽為書記。久之返浙聽一心三觀之旨于上竺。時松源唱道饒之薦福。室

【現代漢語翻譯】現代漢語譯本：『舉意』（起心動念）即是迷失的根源，抬頭瞬間已經錯過真理。不要執著于眼前的法，不要生出種種妄心。縱然你同時修行三種法門，期望在短期內證悟，卻如同尋找第二個頭或第三個頭一樣徒勞。萬般支撐也只會讓你更加氣喘吁吁。殊不知，在尚未具備真知灼見之前，就已經自以為是地妄加判斷。如同嬰兒呱呱墜地，以為一切都已了結。即使如此，真正親身證悟的人萬中無一二，錯誤理解的人卻多如恒河沙數。佛陀成道頌說：『六年雪山苦修方才成道，打破了從前的虛妄之見。滿面慚愧無處可藏，至今仍然害怕見到啟明星。』

○ 福州雪峰大夢德因禪師

作布袋和尚贊曰：『手持布袋行走紅塵，到底有何曾真正領悟？業識茫茫沒有根本依據，不知開口笑的是何人。』

增集續傳燈錄卷第二卍新續藏第 83 冊 No. 1574 增集續傳燈錄

增集續傳燈錄卷第三

徑山興聖萬壽禪寺前住持比丘吳郡文琇集

大鑒下第二十世

靈隱松源岳禪師法嗣

○ 四明天童滅翁文禮禪師

杭州臨安人，家住天目山腳下，因此又號天目。姓沉。禪師六歲時，拿著籃子跟隨母親採桑，忽然醒悟，心想：『拿著籃子的是誰呢？』於是立下出家之志。十六歲時，依從家鄉真相寺的僧人智月剃度出家。前往凈慈寺參訪混源禪師，未能契合。后拜見育王佛照光禪師。照光禪師問：『這樣來的人，哪個是你的主人公？』禪師豁然領悟。後來，照光禪師再次問：『是風動還是幡動？這位僧人如何看待？』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？』禪師說：『揭開腦蓋。』照光禪師非常高興，認為他才華出衆，挽留他擔任書記。很久之後，返回浙江，在上竺寺聽聞一心三觀的教義。當時，松源禪師在饒州薦福寺弘揚佛法，禪師前往參訪。

【English Translation】 English version: 'Raising an intention' (the arising of thoughts) is the source of delusion. In the blink of an eye, the truth is missed. Do not cling to the present Dharma, do not generate all kinds of deluded thoughts. Even if you cultivate three kinds of practices simultaneously, hoping to attain enlightenment in a short period, it is as futile as searching for a second head or a third head. Ten thousand supports will only leave you more breathless. Little do you know that before you have the wisdom to see clearly, you are already making judgments presumptuously. It is like a baby's first cry, thinking that everything is settled. Even so, those who truly attain enlightenment are one or two in ten thousand, while those who misunderstand are as numerous as the sands of the Ganges. The Buddha's enlightenment verse says: 'Six years of asceticism in the snowy mountains led to enlightenment, shattering the previous deluded views. With a face full of shame and nowhere to hide, I am still afraid to see the morning star.'

○ Zen Master Demeng Deyin of Xuefeng Mountain in Fuzhou

Composed a eulogy for the Cloth Bag Monk, saying: 'Carrying a cloth bag, he walks in the mundane world. What has he ever truly understood? Karmic consciousness is vast and without foundation. Who is he laughing at when he opens his mouth?'

Supplement to the Continued Records of the Transmission of the Lamp, Volume 2 卍 New Continued Collection, Volume 83, No. 1574, Supplement to the Continued Records of the Transmission of the Lamp

Supplement to the Continued Records of the Transmission of the Lamp, Volume 3

Compiled by the former Abbot of Xingsheng Wanshou Zen Monastery on Mount Jing, Bhikshu Wenxiu of Wujun

The Twentieth Generation from Dajian

Lineage of Zen Master Songyuan Yue of Lingyin

○ Zen Master Mie Weng Wenli of Tiantong in Siming

He was from Lin'an, Hangzhou, and his home was at the foot of Mount Tianmu, hence his other name, Tianmu. His surname was Shen. When the Zen master was six years old, he followed his mother to pick mulberry leaves with a basket. Suddenly, he awakened and thought, 'Who is carrying the basket?' Thus, he made a vow to renounce the world. At the age of sixteen, he was tonsured and ordained by the monk Zhi Yue of the Xiangzhen Temple in his hometown. He went to Jingci Temple to visit Zen Master Hunyuan, but they did not agree. Later, he visited Zen Master Fozhao Guang of Yuwang Temple. Zen Master Zhaoguang asked, 'The one who comes like this, which one is your main character?' The Zen master suddenly understood. Later, Zen Master Zhaoguang asked again, 'Is it the wind moving or the banner moving? How does this monk see it?' The Zen master said, 'The object sees the master, the eyes stand upright.' He also asked, 'It is not the wind moving, it is not the banner moving, where do you see the Patriarch?' The Zen master said, 'Tear off the skull.' Zen Master Zhaoguang was very happy, considering him talented, and retained him as a secretary. After a long time, he returned to Zhejiang and heard the teachings of the One Mind Three Contemplations at Shangzhu Temple. At that time, Zen Master Songyuan was propagating the Dharma at Jianfu Temple in Raozhou, and the Zen master went to visit him.

中問僧不是風動不是幡動。僧擬議即棒出。師聞之頓忘知解乃往參焉。蒙印可。辭源巡禮江淮間祖塔。至蔣山浙翁命充立僧首座。晉陵尤公煜數入山聽師提唱語。悅服。嘉定五年約齋居士張公镃請開法慧云。遷溫之能仁。未幾辭隱錢塘之西丘。節齋越公慕師高行。微服過西丘。師亦不問其姓名與語終日而去。明日奏請師住持凈慈。厥後退居福泉。晚居天童。僧問牛頭未見四祖時如何。師云牛頭。僧云見后如何。師云牛頭牛頭。問和尚見佛照時如何。師雲石中有玉。僧云見松源后如何。師云沙里無油。僧問祖意教意是同是別。師雲南山筀筍東海烏賊。僧擬議。師輒督牙三下。上堂。長頸鳥喬林不棲橫飛天外。穴鼻牛山田耕了直上峰頭。天下衲僧望他不及。何故。嘉州打大像。上堂。舉楞嚴經云。諸可還者自然非汝。不汝還者非汝而誰。師頌云。不汝還者復是誰。殘紅流在釣魚磯。日斜風定無人掃。燕子㘅將水際飛。上堂。投子和尚道。迎之不見其首。隨之不見其形。大似徐六擔板。天童則不然。仰之彌高俯察非遙。橫塘宿鷺斜飛起。幾隻銀瓶掛樹腰。上堂。眾生本不曾迷。夜闌雞向五更啼。諸佛本不曾悟。秋清雁度長空去。拍膝一下云。西窗昨夜月華明。涼飆已到梧桐樹。元宵上堂。昨夜摩騰法師遍點蓮燈助佛光明。直

得善信真人失卻光彩。太白龍王出來道。我從龍種上尊王佛時住此山。未聞有這個訊息。於是空中打個閃電變作滿天黑風暴雨。還委悉么。我見燈明佛本光瑞如此。宏智禪師忌上堂。夜明簾外寶鑑臺前。元無兼帶莫有偏圓。正恁么時。畢竟誰居正位。古渡無人霜月冷。蘆花風靜鷺鷥眠。有來上座直入方丈云某甲有狀告投和尚。師云對頭在那裡。來雲和尚便是。師云老僧與汝有甚麼冤仇。來無語。師捉住云冤家冤家。新到相看。師問汝名什麼。僧云智虎。師退身作怕勢。僧擬議。師便歸方丈。佛光法師首依師于梁渚。師令往下竺參北峰印公。作二偈送之曰。歸去相依有鷲山。渠家一向斥前三。誰知開異歸同后。圓旨於今亦厭談。揀境分明妙藥方。余之分別更須忘。晚風吹落殘紅片。休向枝頭覓舊香。叢林至今傳誦。師邃于易。干淳諸儒大闡道學。師與之遊。直示以心法不為世語。徇悅也。朱晦庵問毋不敬。師叉手示之。揚慈湖問不欺之力。師答以偈曰。此力分明在不欺。不欺能有幾人知。要明象兔全捉句。看取升階正笏時。其曉人類如此。師閱五剎通不過八九年而得。間之歲月多逍遙于梁渚之西丘。群衲參扣無異領眾時也。其為人高古簡儉。不茍為笑語。將入寂問侍者曰。誰為我造無縫塔。侍者云請師塔樣。師云盡力𦘕

【現代漢語翻譯】得善信真人失去了光彩。（善信真人：指有善心和信仰的修行者）。太白龍王出來說道：『我從龍種上尊王佛（龍種上尊王佛：過去佛名）時就住在這座山裡，從未聽說過這樣的訊息。』於是空中打了個閃電，變成滿天黑風暴雨。還明白嗎？我見燈明佛（燈明佛：過去佛名）的本光瑞相就是如此。宏智禪師忌日上堂：夜明簾外，寶鑑臺前，原本就沒有兼帶，莫要有偏頗圓滿。正在這個時候，究竟誰居於正位？古老的渡口空無一人，霜月寒冷，蘆花隨風靜止，白鷺安眠。有位上座直接進入方丈室說：『某有狀要告投和尚。』禪師說：『對頭在哪裡？』上座說：『和尚便是。』禪師說：『老僧與你有什麼冤仇？』上座無語。禪師抓住他說：『冤家冤家。』新到來的僧人前來拜見。禪師問：『你叫什麼名字？』僧人說：『智虎。』禪師退身作出害怕的樣子。僧人猶豫。禪師便回方丈室。佛光法師最初在梁渚依止禪師。禪師讓他去下竺參訪北峰印公。作了兩首偈送他：『回去相依有鷲山（鷲山：指靈鷲山，佛陀說法之地），他家一向排斥前三（前三：指過去佛）。誰知開異歸同后，圓旨於今亦厭談。揀境分明妙藥方，余之分別更須忘。晚風吹落殘紅片，休向枝頭覓舊香。』叢林至今傳誦。禪師精通《易經》。干淳年間（1165-1189）的諸位儒士大力闡揚道學，禪師與他們交往，直接用心地法開示他們，不為世俗的言語所迷惑。朱晦庵（朱熹）問『毋不敬』（毋不敬：語出《禮記》，意為無時不敬），禪師合掌示意。揚慈湖問『不欺之力』（不欺之力：語出《孟子》，意為不欺騙自己的力量），禪師用偈語回答說：『此力分明在不欺，不欺能有幾人知。要明象兔全捉句，看取升階正笏時。』他曉喻人類就是這樣。禪師閱覽五剎（五剎：指五座寺廟）都沒有通過***而得到。空閑的歲月大多在梁渚的西丘逍遙度過，眾僧參訪請教，與他領眾時沒有什麼不同。他為人高尚古樸，生活簡樸節儉，不隨便說笑。將要圓寂時，問侍者說：『誰為我造無縫塔？』侍者說：『請師父畫出塔的樣式。』禪師說：『盡力畫吧。』

【English Translation】 The virtuous and faithful Zhenren (Zhenren: a person with a kind heart and faith) lost his radiance. The Taibai Dragon King came out and said, 'I have lived in this mountain since the time of the Dragon Seed Supreme King Buddha (Dragon Seed Supreme King Buddha: name of a past Buddha), and I have never heard of such news.' Then, a lightning bolt struck in the sky, turning into a sky-filled black wind and rainstorm. Do you understand? I have seen the original auspicious light of Dipamkara Buddha (Dipamkara Buddha: name of a past Buddha) like this. On the anniversary of Zen Master Hongzhi's death, he ascended the hall: Outside the bright curtain, in front of the precious mirror platform, there was originally no addition, and there should be no partiality or completeness. At this very moment, who is truly in the correct position? The ancient ferry is deserted, the frosty moon is cold, the reed flowers are still in the wind, and the egrets sleep peacefully. A senior monk directly entered the abbot's room and said, 'I have a complaint to make to the abbot.' The Zen master said, 'Where is the adversary?' The senior monk said, 'The abbot is.' The Zen master said, 'What grievances do I, this old monk, have with you?' The senior monk was speechless. The Zen master grabbed him and said, 'Enemy, enemy.' The newly arrived monks came to pay their respects. The Zen master asked, 'What is your name?' The monk said, 'Zhihu.' The Zen master stepped back, feigning fear. The monk hesitated. The Zen master then returned to the abbot's room. Dharma Master Foguang initially relied on the Zen master in Liangzhu. The Zen master told him to visit Zen Master Beifeng Yin in Xiazhut. He composed two verses to send him off: 'Returning to rely on Vulture Peak (Vulture Peak: refers to Vulture Peak Mountain, where the Buddha preached), his family has always rejected the first three (the first three: refers to the Buddhas of the past). Who knows that after opening differences and returning to the same, the complete meaning is now also tired of being discussed. Selecting the state clearly is a wonderful medicine, and the remaining distinctions must be forgotten. The evening breeze blows down the remaining red petals, do not look for the old fragrance on the branches.' The monastic community still recites them to this day. The Zen master was proficient in the Book of Changes. During the Gan Chun period (1165-1189) , the scholars vigorously expounded the study of Dao, and the Zen master associated with them, directly enlightening them with the Dharma of the mind, not being confused by worldly words. Zhu Xi (Zhu Xi) asked 'Wu bu jing' ('Wu bu jing': from the Book of Rites, meaning to be respectful at all times), the Zen master put his palms together to indicate. Yang Cihu asked about the 'power of not deceiving' ('power of not deceiving': from Mencius, meaning the power of not deceiving oneself), the Zen master answered with a verse: 'This power is clearly in not deceiving, how many people know not deceiving. To understand the image of the rabbit completely, look at the time of ascending the steps with the jade tablet.' This is how he enlightened mankind. The Zen master read through five monasteries (five monasteries: refers to five temples) but did not obtain it through ***. He spent most of his free time leisurely in the western hills of Liangzhu, and the monks who visited and asked for instruction were no different from when he led the community. He was noble and simple, lived a simple and frugal life, and did not laugh casually. When he was about to pass away, he asked the attendant, 'Who will build a seamless pagoda for me?' The attendant said, 'Please, Master, draw the design of the pagoda.' The Zen master said, 'Try your best to draw it.'

不出。怡然脫去。阇維。弟子收舍利遺骨附葬應庵塔左。壽八十四。臘六十八。

○湖州道場運庵普巖禪師

上堂。舉洞山冬夜吃果子次問泰首座曰。有一物上拄天下拄地。黑似漆。常在動用中。動用中收不得。且道過在什麼處。泰曰過在動用中。山曰侍者掇退果卓。師頌曰。洞山點辱家風。首座埋沒自己。雙雙繡出鴛鴦。千古扶持不起。贊趙州和尚像曰。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。

○鎮江金山掩室善開禪師

上堂。舉密庵因應庵垂問如何是正法眼藏。密庵答云破沙盆。師頌曰。法眼拈來早自謾。無端錯對破沙盆。而今遍界難遮掩。殃害叢林累子孫。

○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。已是重敲火里冰。淹黑豆。昧平生。直須劫外話豐登。繰成白雪乘重綠。割盡黃云稻正青。

○溫州江心石巖希璉禪師

潮陽馬氏子。上堂。舉廣慧璉禪師與楊大年夜話公案。師云。內翰攀南斗倚北辰。廣慧轉天關反地軸。寥寥千古許誰知。斷絃須是鸞膠續。室中有僧問。昔日佛照光禪師因孝宗問釋迦佛入山六年所成何事。佛照奏云將謂陛下忘卻。此意如何。師答以頌曰。大根大器

【現代漢語翻譯】現代漢語譯本（禪師）安詳圓寂，遺體火化（阇維）。弟子們收集（禪師）的舍利和遺骨，附葬在應庵禪師塔的左側。享年八十四歲，僧臘六十八年。

○ 湖州道場運庵普巖禪師

（禪師）上堂說法，舉洞山禪師在冬夜吃果子時問泰首座：『有一物，上能頂天，下能立地，黑如漆，常在動用之中，但在動用中卻把握不住。請問，過失在哪裡？』泰首座回答說：『過失在動用中。』洞山禪師說：『侍者，把果盤撤下去。』（運庵普巖）禪師為此作頌說：『洞山禪師玷辱了家風，泰首座埋沒了自己。兩人一同繡出了鴛鴦，千百年來都無法扶起。』贊趙州和尚像時說：『無端提起七斤衫的公案，多少禪人著意參究。都跑到青州去做安身之所，卻不知春色就在江南。』

○ 鎮江金山掩室善開禪師

（禪師）上堂說法，舉密庵禪師因應庵禪師垂問『如何是正法眼藏（zhèng fǎ yǎn zàng，the treasury of the true Dharma eye）』。密庵禪師回答說：『破沙盆』。（善開）禪師為此作頌說：『（密庵禪師）拿起正法眼藏就自欺欺人，無端錯對成破沙盆。如今遍及世界難以遮掩，殃害叢林，貽害子孫。』

○ 華藏無得覺通禪師

青苗會上堂。（禪師說）打破一粒微塵，顯出大乘經典，鳶飛魚躍，更加分明。不用眼睛看，而用心看，已經是重敲火里的冰。淹沒黑豆，糊塗一生。必須在劫外談論豐收。繅成白雪，襯托重重綠意，收割完金黃的稻穗，稻田一片青綠。

○ 溫州江心石巖希璉禪師

（禪師是）潮陽馬氏之子。（禪師）上堂說法，舉廣慧璉禪師與楊大年夜話公案。（石巖希璉）禪師說：『楊大年攀南鬥，倚北辰，廣慧禪師轉天關，反地軸。寥寥千古，有誰能知？斷了的琴絃，須用鸞膠來續。』室中有僧人問：『昔日佛照光禪師因孝宗皇帝問釋迦佛入山六年所成何事，佛照禪師奏云將謂陛下忘卻，此意如何？』（石巖希璉）禪師用頌回答說：『大根大器』

【English Translation】 English version （The Chan master）passed away peacefully, his body cremated (Jhāpeta). His disciples collected his relics and remains, and buried them next to the pagoda of Master Ying』an. He lived to the age of eighty-four, with sixty-eight years as a monk.

○ Chan Master Yun』an Puyan of Daochang Temple in Huzhou

（The Chan master）ascended the hall and gave a Dharma talk, citing the story of Chan Master Dongshan eating fruit on a winter night and asking Chief Seat Tai: 『There is a thing that supports the sky above and the earth below, as black as lacquer, constantly in motion, but cannot be grasped in motion. Tell me, where is the fault?』 Chief Seat Tai replied: 『The fault is in the motion.』 Chan Master Dongshan said: 『Attendant, take away the fruit tray.』 (Yun』an Puyan) Chan Master composed a verse about this: 『Chan Master Dongshan disgraced the family tradition, Chief Seat Tai buried himself. Together they embroidered mandarin ducks, unable to lift them up for thousands of years.』 When praising the statue of Zen Master Zhaozhou, he said: 『For no reason, the case of the seven-pound shirt is brought up, how many Chan practitioners are intently studying it. They all run to Qingzhou to make a home, but they do not know that the spring scenery is in Jiangnan.』

○ Chan Master Shankaishan, who dwelled in seclusion at Jinshan Temple in Zhenjiang

（The Chan master）ascended the hall and gave a Dharma talk, citing the story of Chan Master Mi』an being asked by Chan Master Ying』an, 『What is the treasury of the true Dharma eye (zhèng fǎ yǎn zàng)?』 Chan Master Mi』an replied: 『A broken sand pot.』 (Shankaishan) Chan Master composed a verse about this: 『(Chan Master Mi』an) deceives himself as soon as he picks up the treasury of the true Dharma eye, mistakenly matching it with a broken sand pot. Now it is difficult to conceal throughout the world, harming the sangha and harming future generations.』

○ Chan Master Wude Juetong of Huazang Temple

Ascending the hall at the Green Seedling Assembly. (The Chan master said) Breaking a mote of dust reveals the Great Vehicle Sutra, kites flying and fish leaping, even more clear. Do not use the eyes to see, but use the mind to see, it is already re-striking ice in the fire. Drowning black beans, confused for a lifetime. One must talk about the harvest outside of kalpas. Reeling white snow, setting off layers of green, harvesting the golden rice, the rice fields are green.

○ Chan Master Shiyan Xilian of Jiangxin Temple in Wenzhou

(The Chan master is) the son of the Ma family of Chaoyang. (The Chan master) ascended the hall and gave a Dharma talk, citing the case of Chan Master Guanghui Lian and Yang Danian talking at night. (Shiyan Xilian) Chan Master said: 『Yang Danian climbs the Southern Dipper and leans on the Northern Dipper, Chan Master Guanghui turns the heavenly gate and reverses the earth axis. Who can know this for thousands of years? The broken strings must be continued with luan glue.』 A monk in the room asked: 『In the past, Chan Master Fozhao Guang was asked by Emperor Xiaozong what Shakyamuni Buddha had accomplished in the six years he spent in the mountains. Chan Master Fozhao replied that His Majesty had forgotten. What does this mean?』 (Shiyan Xilian) Chan Master replied with a verse: 『Great roots, great vessel』

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

上堂。舉曹山霞因僧侍立。山曰道者可煞熱。曰是。山曰祇如熱向甚麼處迴避。曰向鑊湯爐炭里迴避。山曰祇如鑊湯爐炭里又作么生迴避。曰眾苦不能到。師頌曰。瞎卻頂門三隻眼。鑊湯爐炭里優遊。若言眾苦不能到。端的何曾有地頭。

○湖州道場北海悟心禪師

舉黃檗在鹽官殿上禮佛。時唐宣宗為沙彌。問曰。不著佛求。不著法求。不著僧求。禮拜何為。黃檗曰常禮如是事。沙彌曰用禮何為。檗便掌。師頌曰。曾施三掌觸君王。佛法何曾有寸長。粗行沙門封斷際。至今無地著慚惶。

○四明雪竇無相范禪師

上堂。舉趙州和尚云。才有是非紛然失心。還有答話分也無。僧舉似洛浦。浦扣齒。又舉似云居。居曰何必。僧回舉似趙州。州曰南方大有人喪身失命。僧曰請和尚舉。趙州方舉前話。僧指旁僧曰。這個師僧吃卻飯了作恁么語話。師頌曰。坐底見立底。立底見坐底。咄哉老趙州。白日眼見鬼。

○臺州瑞巖云巢巖禪師

作寫經偈云。以字不成八字非。當陽拈起大家知。釋迦老子舌無骨。黃葉將來嚇小兒。頌靈云見桃花話曰。三月桃花爛熳紅。靈云打失主人翁。隨邪逐

【現代漢語翻譯】現代漢語譯本大熏修。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

上堂。舉曹山（洞山良價弟子）霞因僧侍立。曹山（洞山良價弟子）曰：『道者可煞熱。』曰：『是。』曹山（洞山良價弟子）曰：『祇如熱向甚麼處迴避？』曰：『向鑊湯爐炭里迴避。』曹山（洞山良價弟子）曰：『祇如鑊湯爐炭里又作么生迴避？』曰：『眾苦不能到。』師頌曰：『瞎卻頂門三隻眼。鑊湯爐炭里優遊。若言眾苦不能到。端的何曾有地頭。』

○湖州道場北海悟心禪師

舉黃檗（希運禪師）在鹽官殿上禮佛。時唐宣宗（李忱，810-859）為沙彌。問曰：『不著佛求。不著法求。不著僧求。禮拜何為？』黃檗（希運禪師）曰：『常禮如是事。』沙彌曰：『用禮何為？』黃檗（希運禪師）便掌。師頌曰：『曾施三掌觸君王。佛法何曾有寸長。粗行沙門封斷際。至今無地著慚惶。』

○四明雪竇無相范禪師

上堂。舉趙州（從諗禪師）和尚云：『才有是非紛然失心。還有答話分也無？』僧舉似洛浦。浦扣齒。又舉似云居。居曰：『何必。』僧回舉似趙州（從諗禪師）。趙州（從諗禪師）曰：『南方大有人喪身失命。』僧曰：『請和尚舉。』趙州（從諗禪師）方舉前話。僧指旁僧曰：『這個師僧吃卻飯了作恁么語話。』師頌曰：『坐底見立底。立底見坐底。咄哉老趙州（從諗禪師）。白日眼見鬼。』

○臺州瑞巖云巢巖禪師

作寫經偈云：『以字不成八字非。當陽拈起大家知。釋迦老子舌無骨。黃葉將來嚇小兒。』頌靈云見桃花話曰：『三月桃花爛熳紅。靈云打失主人翁。隨邪逐

【English Translation】 English version A great and thorough cultivation. A glimpse turns the Dharma wheel upwards. For billions of years, there is only one Buddha. The snowy mountains are not separated from the dragon palace.

○ Zen Master Guangmu of Ruiyan Shaoshi in Taizhou

In a Dharma talk, he cited that a monk named Xiayin was standing beside Caoshan (disciple of Dongshan Liangjie). Caoshan (disciple of Dongshan Liangjie) said, 'Practitioner, it's terribly hot.' The monk said, 'It is.' Caoshan (disciple of Dongshan Liangjie) said, 'If it's hot, where do you avoid it?' The monk said, 'I avoid it in the cauldron of boiling water and the charcoal furnace.' Caoshan (disciple of Dongshan Liangjie) said, 'If you are in the cauldron of boiling water and the charcoal furnace, how do you avoid it?' The monk said, 'Suffering cannot reach me.' The master praised, 'Blinding the three eyes on the top of the head, one leisurely roams in the cauldron of boiling water and the charcoal furnace. If you say suffering cannot reach you, then there is truly no place to stand.'

○ Zen Master Wuxin of Beihai Daocheng in Huzhou

He cited that Huangbo (Zen Master Xiyun) was worshipping Buddha in the Yanguan Hall. At that time, Emperor Xuanzong of Tang (Li Chen, 810-859) was a novice monk. He asked, 'Not seeking from the Buddha, not seeking from the Dharma, not seeking from the Sangha, why do you worship?' Huangbo (Zen Master Xiyun) said, 'I always worship in this way.' The novice monk said, 'What is the use of worshipping?' Huangbo (Zen Master Xiyun) slapped him. The master praised, 'Once giving three slaps, he offended the monarch. The Buddha-dharma has not grown an inch. The rough-mannered Shramana sealed off the boundary. To this day, there is no place to put his shame and fear.'

○ Zen Master Wuxiang Fan of Xuedou in Siming

In a Dharma talk, he cited that Zen Master Zhaozhou (Congshen) said, 'As soon as there is right and wrong, one loses one's mind in confusion. Is there still a share in answering?' A monk presented this to Luopu. Luopu tapped his teeth. He also presented it to Yunju. Yunju said, 'Why bother?' The monk returned and presented it to Zhaozhou (Congshen). Zhaozhou (Congshen) said, 'In the South, there are many people who lose their lives.' The monk said, 'Please, Master, explain.' Zhaozhou (Congshen) then cited the previous story. The monk pointed to a monk beside him and said, 'This monk has finished eating his rice and is talking like this.' The master praised, 'The sitting one sees the standing one. The standing one sees the sitting one. Alas, old Zhaozhou (Congshen)! In broad daylight, he sees ghosts.'

○ Zen Master Yunchao Yan of Ruiyan in Taizhou

He composed a verse for writing sutras, saying, 'The character 'yi' does not form, the character 'ba' is incorrect. When it is raised in the open, everyone knows. Shakyamuni Buddha's tongue has no bones. He uses yellow leaves to scare children.' He praised Lingyun's story of seeing peach blossoms, saying, 'In the third month, the peach blossoms are in full bloom. Lingyun lost his master. Following evil and pursuing'

惡玄沙老。半是真情半脫空。

○四明雪竇大歇謙禪師

上堂舉密庵因應庵問如何是正法眼藏。密庵對曰破沙盆。師頌曰。白玉琢成沒彈子。黃金鑄就鐵崑崙。千年滯貨無人買。未免如今累子孫。送僧偈曰。興化當年打克賓。叢林千載話猶存。云黃有棒且高閣。只么煎茶送出門。

○杭州凈慈谷源道禪師

舉丹霞然禪師參石頭和尚。一日頭告眾曰來日刬佛殿前草。師頌曰。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。

○蘇州虎丘蒺藜曇禪師

初住四明延慶。遷蘇之穹窿震澤普濟鎮江甘露真州長蘆。至虎丘。上堂。舉僧問香林如何是衲衣下事。林雲臘月火燒山。師曰。兔子何曾離得窟。若有人問延慶如何是衲衣下事。只對他道就舡買得魚偏美。踏雪沽來酒倍香。上堂。唸唸釋迦出世。時時彌勒下生。頓超天地未分之前。豈在天地既分之後。不歷階梯掀翻寶所。便恁么去。可以開無量法門。可以演百千妙義。驀拈拄杖卓一下云。無量法門百千妙義盡向這裡百雜碎了也。還知虎丘落處么。靠拄杖云。祖禰不了殃及兒孫。頌靈云桃花話曰。三月桃花是處開。靈云雙眼盡塵埃。謝郎重整釣鰲手。未免將身一處埋。

○諾庵肇和尚

贊二祖偈曰。覓

【現代漢語翻譯】現代漢語譯本：惡！玄沙老（指玄沙師備禪師）。半是真情，半是脫空。

○四明雪竇大歇謙禪師

上堂說法，舉密庵禪師的故事，因應庵禪師問：『如何是正法眼藏（指佛法正宗的精髓）？』密庵禪師回答說：『破沙盆。』雪竇禪師作頌說：『白玉琢成，沒有彈子；黃金鑄就，鐵打的崑崙山。千年滯銷的貨物無人買，免不了如今連累子孫。』送僧偈說：『興化禪師當年棒打克賓，叢林中千百年來談論此事。云黃禪師有棒且高高擱起，只是煎茶送出門。』

○杭州凈慈谷源道禪師

舉丹霞然禪師參拜石頭和尚的故事。一日，石頭和尚告訴大家說：『明日鏟佛殿前的草。』谷源道禪師作頌說：『石頭剷草，驗證英豪；懵懂丹霞，眼力不高。若能轉身走活路，至今應不連累兒曹。』

○蘇州虎丘蒺藜曇禪師

最初住在四明延慶寺，后遷至蘇州的穹窿山、震澤、普濟寺、鎮江甘露寺、真州長蘆寺，最後到虎丘寺。上堂說法。舉僧人問香林禪師：『如何是衲衣（僧人的衣服）下事？』香林禪師說：『臘月火燒山。』蒺藜曇禪師說：『兔子何曾離開過洞窟？若有人問延慶寺的蒺藜曇禪師如何是衲衣下事，只對他說道：就船買得魚格外鮮美，踏雪沽來的酒更加香醇。』上堂說法：『唸唸都是釋迦牟尼佛出世，時時都是彌勒佛下生。頓然超越天地未分之時，豈在天地已分之後？不經歷階梯就能掀翻寶所（指佛的居所）。便這樣去做，可以開啟無量法門，可以演說百千妙義。』驀然拿起拄杖，往地上一拄，說：『無量法門、百千妙義，都向這裡砸得粉碎了！』還知道虎丘的落腳處嗎？靠著拄杖說：『祖先不了悟，殃及子孫。』頌靈云禪師見桃花開悟的故事說：『三月桃花到處開放，靈云禪師雙眼沾滿塵埃。謝安重整釣鰲的手，免不了將自身也埋葬在此處。』

○諾庵肇和尚

贊二祖慧可偈說：『覓』 English version: Alas! Old Xuansha (referring to Zen Master Xuansha Shibei). Half is genuine feeling, half is empty talk.

○ Zen Master Daxie Qian of Xuedou in Siming

In an ascending hall Dharma talk, he cited the story of Zen Master Mi'an, because Zen Master Ying'an asked: 'What is the Eye Treasury of the True Dharma (referring to the essence of the orthodox Buddhist Dharma)?' Zen Master Mi'an replied: 'A broken sand basin.' Zen Master Xuedou composed a verse saying: 'Carved from white jade, without a pellet; cast from gold, an iron Kunlun Mountain. A thousand-year-old unsold commodity, inevitably burdening descendants today.' A verse for sending off a monk said: 'Xinghua beat Kebin in those years, the story still talked about in the monastic community for thousands of years. Zen Master Yunhuang has a staff but puts it high up, just brewing tea to send out the door.'

○ Zen Master Guyuan Dao of Jingci in Hangzhou

He cited the story of Zen Master Danxia Ran visiting the Stone Head (Shitou) monk. One day, the Stone Head monk told everyone: 'Tomorrow, clear the grass in front of the Buddha Hall.' Zen Master Guyuan Dao composed a verse saying: 'Stone Head clears the grass, verifying heroes; ignorant Danxia, his eyesight is not high. If one can turn around and walk a lively path, one should not burden one's children to this day.'

○ Zen Master Jili Tan of Huqiu in Suzhou

Initially residing in Yanjing Temple in Siming, he later moved to Qionglong Mountain, Zhenze, Puji Temple, Ganlu Temple in Zhenjiang, Changlu Temple in Zhenzhou, and finally to Huqiu Temple in Suzhou. Ascending the hall for Dharma talk. He cited a monk asking Zen Master Xianglin: 'What is the matter under the kasaya (a monk's robe)?' Zen Master Xianglin said: 'Burning mountains in the twelfth month.' Zen Master Jili Tan said: 'When has a rabbit ever left its burrow? If someone asks Jili Tan of Yanqing Temple what is the matter under the kasaya, just tell him: Buying fish on the boat is especially delicious, and buying wine in the snow is even more fragrant.' Ascending the hall for Dharma talk: 'Every thought is Shakyamuni Buddha appearing in the world, every moment is Maitreya Buddha descending. Suddenly transcending the time before heaven and earth were divided, how can it be after heaven and earth have been divided? Without going through the steps, one can overturn the treasure place (referring to the Buddha's residence). If you do it this way, you can open limitless Dharma gates and expound hundreds of thousands of wonderful meanings.' Suddenly picking up his staff and striking it on the ground, he said: 'Limitless Dharma gates and hundreds of thousands of wonderful meanings are all smashed to pieces here!' Do you still know where Huqiu is located? Leaning on his staff, he said: 'Ancestors who do not understand will bring disaster to their descendants.' He praised Zen Master Lingyun's story of enlightenment upon seeing peach blossoms, saying: 'Peach blossoms bloom everywhere in March, Zen Master Lingyun's eyes are full of dust. Xie An rearranged his fishing hook, inevitably burying himself in this place as well.'

○ Monk Nuo'an Zhao

A verse praising the Second Ancestor Huike says: 'Seeking' 現代漢語譯本：覓

【English Translation】 English version: Seeking

心無處自欺謾。甘受齊腰雪正寒。三拜起來依位立。誰知遍界是波瀾。

臥龍破庵先禪師法嗣

○杭州徑山無準師範禪師

生於蜀之梓潼雍氏。九歲依陰平山道欽出家。經書過目成誦。紹熙五年登具戒。出遊至成都坐夏正法。有老堯首座瞎堂高弟。師請益坐禪之法。堯曰禪是何物坐底是誰。師受其語晝夜體究。一日如廁提前話有省。辭去。依佛照于育王東庵。照問曰何處人。師曰劍州人。照曰帶得劍來么。師隨聲便喝。照笑曰者烏頭子也亂做。貧甚無資剃髮。故人以烏頭子目之。未幾聞破庵住蘇之西華秀峰。遂往見焉。有純㒹者入室次。橫機不讓。庵打至法堂且欲逐出。師解之曰。禪和家爭禪亦常事。何止如此。庵曰豈不聞道我肚飢聞板聲要吃飯去聻。師聞其語不覺白汗浹背。逮破庵居靈隱第一座。復往從之。因侍破庵游石筍庵。庵之道者請益曰。胡孫子捉不住。乞師方便。庵曰用捉他作什麼。如風吹水自然成紋。師在侍傍平生礙膺之物頓釋。巖云巢居吳郡穹窿。遷瑞光及臺州瑞巖旨。延師分座。師在瑞巖忽夢偉衣冠者持把茅見授。翌日明州清涼專使至。迨入院見伽藍神姓茅。衣冠形貌與疇昔所夢無異。繼遷焦山。舛雪竇。連被旨移育王徑山。師居徑山二十年。儲峙豐積有眾如海。雖丙丁火厄而旋

【現代漢語翻譯】現代漢語譯本心中沒有可以欺騙隱瞞的地方，甘願承受沒過腰的寒冷雪地。三次拜謝后依舊站立在原來的位置，誰知道整個世界都充滿了波瀾。

臥龍破庵先禪師的法嗣

杭州徑山無準師範禪師

出生于蜀地梓潼的雍氏。九歲時跟隨陰平山道欽出家。經書看過一遍就能背誦。紹熙五年（1194年）受具足戒。外出遊歷到成都，在正法寺坐夏安居。有一位老堯首座，是瞎堂的得意弟子。師範禪師向他請教坐禪的方法。老堯說：『禪是什麼東西？坐著的是誰？』師範禪師接受了他的話，日夜體會研究。一天，上廁所時，想起之前的話語，有所領悟，於是告辭離開。跟隨佛照在育王寺東庵。佛照問：『哪裡人？』師範禪師說：『劍州人。』佛照說：『帶劍來了嗎？』師範禪師隨即大喝一聲。佛照笑著說：『這個烏頭子（指未剃髮的出家人）也亂來。』師範禪師因為貧窮，沒有錢剃髮，所以人們用烏頭子來稱呼他。不久，聽說破庵禪師住在蘇州的西華秀峰，於是前去拜見。有一個叫純㒹的人，在入室請教時，橫加阻攔，不肯相讓。破庵禪師打了他，並且要趕他出去。師範禪師勸解說：『禪和子（指僧人）爭論禪法也是常事，何必如此。』破庵禪師說：『難道沒聽說過我肚子餓了，聽到打板的聲音就要吃飯去嗎？』師範禪師聽到這句話，不覺冷汗濕透了後背。等到破庵禪師擔任靈隱寺的第一座時，師範禪師再次跟隨他。一次，跟隨破庵禪師遊覽石筍庵，庵里的道者向他請教說：『胡孫子（指妄心）捉不住，請禪師開示方便之法。』破庵禪師說：『捉他做什麼？就像風吹水，自然形成波紋。』師範禪師在旁邊侍立，平生阻礙胸懷的東西頓時消釋。巖云禪師在吳郡穹窿山隱居，後來遷到瑞光寺和臺州瑞巖寺，邀請師範禪師分座說法。師範禪師在瑞巖寺時，忽然夢見一位穿著華麗官服的人，拿著一把茅草送給他。第二天，明州清涼寺的專使來到，等到師範禪師入院時，發現伽藍神姓茅，衣冠形貌與夢中所見完全一樣。後來又遷到焦山，又到雪竇寺，多次被皇帝下旨移駕到育王寺和徑山寺。師範禪師在徑山寺住了二十年，儲備豐厚，僧眾如海。雖然經歷了丙丁火災，但很快就恢復了。

【English Translation】 English version The heart has nowhere to deceive itself. Willingly enduring the waist-deep snow, so cold. After bowing three times, I stand in my place. Who knows that the entire world is full of waves.

Disciple of Zen Master Xian of Wolong Po'an

Zen Master Wuzhun Shifan of Jingshan Temple in Hangzhou

Born in the Yong family of Zitong in Shu (Sichuan). At the age of nine, he became a monk under Daoqin of Yinping Mountain. He could recite scriptures after reading them once. In the fifth year of Shaoxi (1194), he received the full precepts. He traveled to Chengdu and spent the summer retreat at Zhengfa Temple. There was an elder monk named Lao Yao, a favorite disciple of Xiatang. Shifan asked him about the method of Zazen (seated meditation). Lao Yao said, 'What is Zen? Who is sitting?' Shifan accepted his words and studied them day and night. One day, while using the toilet, he recalled the previous words and had an awakening, so he bid farewell and left. He followed Fozhao at the East Hermitage of Yuwang Temple. Fozhao asked, 'Where are you from?' Shifan said, 'From Jianzhou.' Fozhao said, 'Did you bring your sword?' Shifan immediately shouted. Fozhao laughed and said, 'This 'Wutouzi' (referring to an un-shaven monk) is making a mess.' Shifan was poor and had no money to shave his head, so people called him 'Wutouzi'. Soon after, he heard that Zen Master Po'an was living in Xihua Xiufeng in Suzhou, so he went to visit him. There was a person named Chunzhen who, when entering the room for instruction, blocked the way and refused to yield. Zen Master Po'an hit him and wanted to drive him out. Shifan persuaded him, saying, 'It is common for Zen monks to argue about Zen, why be so harsh?' Zen Master Po'an said, 'Haven't you heard that I am hungry, and when I hear the sound of the board, I want to go eat?' Upon hearing these words, Shifan felt cold sweat soaking his back. When Zen Master Po'an became the first seat of Lingyin Temple, Shifan followed him again. Once, while accompanying Zen Master Po'an on a tour of Shisun Hermitage, a Taoist in the hermitage asked him for instruction, saying, 'The 'Husunzi' (referring to the deluded mind) cannot be caught, please teach me a convenient method.' Zen Master Po'an said, 'What is the use of catching him? Like the wind blowing on water, it naturally forms ripples.' Shifan was standing beside him, and the things that had been hindering his chest all his life were suddenly released. Zen Master Yan Yun lived in seclusion in Qionglong Mountain in Wujun, and later moved to Ruiguang Temple and Ruiyan Temple in Taizhou, inviting Shifan to share the seat and preach the Dharma. While Shifan was at Ruiyan Temple, he suddenly dreamed of a person in magnificent official attire, holding a handful of thatch and giving it to him. The next day, the special envoy from Qingliang Temple in Mingzhou arrived. When Shifan entered the temple, he found that the Sangharama deity's surname was Mao, and his attire and appearance were exactly the same as in his dream. Later, he moved to Jiaoshan, then to Xuedou Temple, and was repeatedly ordered by the emperor to move to Yuwang Temple and Jingshan Temple. Zen Master Shifan lived in Jingshan Temple for twenty years, with abundant resources and a sea of monks. Although he experienced the Bingding fire disaster, he quickly recovered.

復舊觀。號法席全盛。僧問。趙州道三十年前火爐頭有個無賓主話。未曾有人舉著。此意如何。師云舌頭拖地。僧云畢竟如何是無賓主話。師云言滿天下。僧云。只如玄沙聞得云。者老漢腳跟未點地在。又作么生。師云一坑埋卻。僧云。可謂焦磚打著連底冰。赤眼撞著火柴頭。師云一畫畫斷。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。今日無端入這行戶。事到如此只得東簸西簸。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事。若識得去。便與諸人打些鄉談說些鄉話。如今且未說你識得長老。且各自知得自家鄉井也得。還知么。明州六縣。奉化八鄉。上堂。五峰門下百種全無。僧床迫窄堂供蕭疏。腳下踏著底破磚頭碎瓦礫。面前撞見底王獦獠李麻胡。恁么薄福住山。真個孤負老胡。雖然如是。更點分明。上堂。一夏已滿。無事不辨。遂府缽盂。功州磁碗。理宗嘗召見於修政殿。奏對詳明。上為之動色。賜金襕僧伽黎。仍

【現代漢語翻譯】現代漢語譯本恢復舊觀，號稱法席鼎盛。有僧人問道：『趙州禪師說三十年前火爐邊有個無賓主的話頭，一直沒有人提起，這是什麼意思？』師父回答：『舌頭拖到地上。』僧人又問：『到底什麼是無賓主的話？』師父說：『言語傳遍天下。』僧人說：『就像玄沙禪師聽了這話后說，那個老和尚的腳跟還沒站穩。』又該怎麼理解呢？』師父說：『一坑埋掉。』僧人說：『真可謂焦磚打著連底的冰，赤眼撞著火柴頭。』師父說：『一筆畫斷。』師父上堂說法：『靈山會上釋迦牟尼佛拈花示眾，曹溪慧能大師明心見性，代代相傳，卻把靈龜說成了烏鱉。范上座平常有一張嘴掛在墻上，一直沒動過，今天無端端地進入這行當。事到如今，只能東簸西簸。免不了拿起多年的歷書，從中指出些許錯誤之處說給各位聽。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。』師父上堂說法：『若論這件事，實在是簡單易懂，多是各位自己製造困難，自己設定障礙。所以有時在東廊西廊看見各位，有人向我問訊，我便低頭回應。其實沒什麼特別的，只是要各位認識到長老我是西川隆慶府人氏。如果認識到了，便可以和各位說些鄉談，講些鄉話。如今且不說你認識長老，且各自知道自己的家鄉也好。還知道嗎？明州六縣，奉化八鄉。』師父上堂說法：『五峰門下百種全無，僧人的床鋪狹窄，齋堂的供養蕭條稀疏，腳下踩著的是破磚頭碎瓦礫，面前撞見的是王獦獠李麻胡。如此薄福住山，真個辜負了老胡。雖然如此，更要點得分明。』師父上堂說法：『一個夏天已經結束，沒有什麼事情不能分辨。拿著遂州的缽盂，功州的瓷碗。理宗皇帝（南宋，1224-1264）曾經在修政殿召見，奏對詳細明白，皇上為之感動，賜予金襕僧伽黎，仍然…』

【English Translation】 English version Restoring the old appearance, it was known as the height of the Dharma assembly. A monk asked, 'Zen Master Zhao Zhou said that thirty years ago, there was a topic of no guest and no host by the stove, but no one has ever brought it up. What does this mean?' The master replied, 'The tongue drags on the ground.' The monk asked again, 'What exactly is the topic of no guest and no host?' The master said, 'Words spread throughout the world.' The monk said, 'It's like when Zen Master Xuansha heard this and said that the old monk's feet were not yet on solid ground. How should it be understood?' The master said, 'Bury them in a pit.' The monk said, 'It can be said that a burnt brick hits the ice at the bottom, and a red eye bumps into a match head.' The master said, 'Draw a line to cut it off.' The master ascended the hall to preach: 'At Ling Mountain, Shakyamuni Buddha held up a flower to the assembly, and at Cao Xi, Great Master Huineng realized his mind and saw his nature. It has been passed down from generation to generation, but they have turned the divine turtle into a mud turtle. Abbot Fan usually has a mouth hanging on the wall, which has never moved. Today, for no reason, he has entered this profession. Now that things have come to this, he can only sift east and sift west. Inevitably, he will pick up the almanac of many years and point out some mistakes in it to tell everyone. And let Guo Da, Li Er, Deng Si, and Zhang San know that it is cold in spring and hot in autumn in Jiangnan and Zhejiang. Even so, the Yellow River clears once every three thousand years.' The master ascended the hall to preach: 'If you talk about this matter, it is really simple and easy to understand, but most of you make it difficult for yourselves and create obstacles for yourselves. Therefore, sometimes when I see you in the east and west corridors, and someone greets me, I bow my head in response. In fact, there is nothing special about it, just to let you know that I, the elder, am from Longqing Prefecture in Xichuan. If you recognize it, you can talk to you in your local dialect and tell you some local stories. Now, let's not talk about you recognizing the elder, but it's good for you to know your own hometown. Do you know? Six counties in Mingzhou, eight townships in Fenghua.' The master ascended the hall to preach: 'There is nothing at all under the Wufeng gate. The monks' beds are narrow, and the offerings in the dining hall are sparse. Under your feet are broken bricks and tiles, and in front of you are Wang Gela and Li Mahu. Living in the mountains with such little fortune is really letting down the old Hu. Even so, it is necessary to make the points clearer.' The master ascended the hall to preach: 'A summer has ended, and there is nothing that cannot be distinguished. Holding the alms bowl of Sui Prefecture and the porcelain bowl of Gong Prefecture. Emperor Lizong (Southern Song Dynasty, 1224-1264) once summoned him to the Xiuzheng Hall. His answers were detailed and clear, and the emperor was moved by it, and bestowed upon him a golden kasaya, still...'

宣詣慈明殿升座。上垂簾而聽。以師所說法要示參政陳公貴誼。陳公奏云。簡明直截有補聖治。乃賜佛鑒禪師號。兼縑帛金銀等物。師去寺四十里作室接待雲水。理宗親灑宸翰賜額曰萬年正續。淳祐己酉三月旦日示眾曰。山僧既老且病。無力得與諸人東語西話。今日勉強出來。從前所說不到底。盡情向諸人面前抖擻去也。遂起身抖衣云是多少。十五日親書遺表及遺書十數。言笑諧謔如平時。醫者診視次。師謂曰。你未識這一脈在。十八日黎明索筆書偈曰。來時空索索。去也赤條條。更要問端的。天臺有石橋。移頃而逝。全身葬于正續之側。塔曰圓照。

○杭州靈隱石田法薰禪師

眉山彭氏。生而慧敏。從丹棱石龍山法寶院智明出家。遊方至石霜禮雷遷塔。述偈曰。一念慈容元不隔。何須特地肆乖張。平高就下婆心切。惱得雷公一夜忙。師名因是大著。聞破庵道望時在吳門穹窿。遂往依焉。室中舉世尊拈華迦葉微笑。師云焦磚打著連底凍。赤眼撞著火柴頭。庵陰奇之。每於日用語默故起其疑。師於是決志依棲。與無準日相激礪。久之出世蘇之高峰。次遷楓橋普明。行輩有高原泉無相范即庵覺石溪月相依而住。俄鐘山虛席。廟堂以師補處。寶慶初詔遷凈慈。端平二年詔遷靈隱。上堂。一徑直。二週遮。衲僧會

得萬別千差。庭前閑放目。春盡尚餘花。老胡不合過流沙。上堂。大道體寬。無易無難。相頭買帽。此土西天。上堂。識得心。山嶽沉。握金成土。握土成金。腳後腳前。現成行貨。少室峰前交點不過。上堂。石中有玉。沙里無油。德山臨濟未出常流。卻憶寒山子。時臨古渡頭。上堂。見聞覺知行住坐臥。貶上眉毛早是蹉過。赤腳唱山歌。路上無人和。上堂。把定重關。諸人性命在山僧手裡。放開一線。山僧性命在諸人手裡。而今也不把定也不放開。山僧即是諸人。諸人即是山僧。三十年後莫道蔣山和泥合水。上堂。自從胡亂后。三十年不少鹽醬。馬大師滿地狼籍。靈山即不然。自從胡亂后。三十年不少。良久云。衲子難謾。示眾偈曰。劍刃翻身猶是鈍。屋頭問路太無端。楚雞不是丹山鳳。何必臨風刷羽翰。淳祐甲辰三月望日示徒云。但得本。莫愁末。喚什麼作本。喚什麼作末。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。有云。末後一句分付廚山。眾頗訝之。師先嚐建接待院于西溪曰寶壽。忽示疾。即退居寶壽。趣辨終焉。計囑窆全身於院之後山。端坐而化。壽七十五。臘五十三。

○江州云居即庵慈覺禪師

上堂。舉雪峰因閩王問擬

【現代漢語翻譯】現代漢語譯本得到萬種差別千種不同。庭前悠閒地放眼遠望，春天結束了還有殘餘的花朵。老胡不應該越過流沙。

上堂說法：大道的本體寬廣，沒有容易也沒有困難。如同看人頭買帽子一樣，此土（指這裡）和西天（指西方極樂世界）並無差別。

上堂說法：如果認識了自己的心，山嶽也會沉沒。握住金子就能變成泥土，握住泥土就能變成金子。腳前腳后，都是現成的貨物。即使在少室峰前，也無法交錯超越。

上堂說法：石頭裡有玉，沙子里沒有油。德山（禪宗大師）和臨濟（禪宗大師）都沒有超出常人的範疇。卻又想起寒山子（唐代隱士），時常出現在古老的渡口。

上堂說法：見、聞、覺、知、行、住、坐、臥，在眉毛上稍微動念就已經錯過了。赤腳唱著山歌，路上沒有人應和。

上堂說法：把守住重要的關口，你們的性命就在老僧的手裡。放開一線，老僧的性命就在你們的手裡。現在既不把守也不放開，老僧就是你們，你們就是老僧。三十年後不要說蔣山（地名）的和尚和泥合水。

上堂說法：自從胡亂之後，三十年也沒有缺少鹽和醬。馬大師（馬祖道一）弄得滿地狼藉，靈山（指佛祖講經的地方）卻不是這樣。自從胡亂之後，三十年也沒有缺少。停頓了很久，說：衲子（僧人的自稱）難以欺騙。示眾的偈語說：劍刃翻身仍然是鈍的，在屋頂上問路實在太無端。楚地的雞不是丹山的鳳凰，何必對著風整理羽毛。

淳祐甲辰年（1244年）三月十五日對弟子說：只要得到根本，不要擔心末節。什麼叫做根本？什麼叫做末節？松柏千年常青，不合時人的心意。牡丹一天紅艷，滿城的公子都沉醉其中。老僧這樣說，如果有不肯定的就是我的同參（一同參禪的人）。弟子師俊畫了師父的畫像請求題贊，有人說：最後一句分付給廚山（人名）。眾人都很驚訝。師父先前在西溪建立了接待院，叫做寶壽。忽然生病，就退居到寶壽。抓緊時間處理後事，囑咐將全身埋葬在寺院後面的山上，端坐而化。享年七十五歲，僧臘五十三年。

○江州云居即庵慈覺禪師

上堂說法：舉雪峰（禪宗大師）因為閩王（五代十國時期閩國的君主）問擬議的事情。

【English Translation】 English version Gains myriad differences and thousands of distinctions. Leisurely gazing in front of the courtyard, even at the end of spring, there are still remaining flowers. The old Hu (a term for foreigners, often referring to monks from Central Asia or India) should not have crossed the quicksand.

Ascending the hall to preach: The substance of the Great Path is vast, without ease or difficulty. Like buying a hat based on the head, this land (referring to here) and the Western Heaven (referring to the Western Pure Land) are no different.

Ascending the hall to preach: If one recognizes one's own mind, mountains and peaks will also sink. Grasping gold can turn it into earth, grasping earth can turn it into gold. Before and after the feet, all are ready-made goods. Even in front of Shaoshi Peak, one cannot intersect and surpass.

Ascending the hall to preach: There is jade in the stone, but no oil in the sand. Deshan (a Chan master) and Linji (a Chan master) have not exceeded the category of ordinary people. Yet, I remember Hanshanzi (a Tang Dynasty recluse), who often appeared at the ancient ferry.

Ascending the hall to preach: Seeing, hearing, feeling, knowing, walking, standing, sitting, lying down, even a slight thought on the eyebrows is already a mistake. Singing mountain songs barefoot, no one echoes on the road.

Ascending the hall to preach: Holding the important pass firmly, your lives are in the hands of this old monk. Releasing a thread, this old monk's life is in your hands. Now, neither holding nor releasing, this old monk is you, and you are this old monk. After thirty years, do not say that the monks of Jiangshan (place name) mix mud with water.

Ascending the hall to preach: Since the chaos, for thirty years, there has been no shortage of salt and sauce. Great Master Ma (Mazu Daoyi) made a mess everywhere, but Ling Mountain (referring to the place where the Buddha preached) is not like that. Since the chaos, for thirty years, there has been no shortage. Pausing for a long time, he said: 'Nātzus (a self-designation for monks) are hard to deceive.' The verse for the assembly says: 'Turning the sword's edge is still blunt, asking for directions on the roof is too absurd. The chicken of Chu is not the phoenix of Danshan, why bother preening feathers in the wind.'

On the fifteenth day of the third month of Chunyou Jia Chen year (1244), he said to his disciples: 'Just get the root, don't worry about the branches.' What is called the root? What is called the branch? Pine and cypress are green for a thousand years, not in line with the intentions of people of the time. Peonies are red for a day, and the young masters of the city are drunk with them. This old monk says so, if there is uncertainty, it is my fellow practitioner.' Disciple Shi Jun painted a portrait of the master and asked for an inscription, someone said: 'The last sentence is entrusted to Chushan (person's name).' Everyone was surprised. The master previously established a reception courtyard in Xixi, called Baoshou. Suddenly fell ill, and retired to Baoshou. Seizing the time to deal with the aftermath, he instructed to bury the whole body in the mountain behind the temple, sitting upright and transforming. He lived to seventy-five years old, with fifty-three years of monastic life.

○ Chan Master Ji'an Cijue of Yunju Mountain in Jiangzhou

Ascending the hall to preach: Citing Xuefeng (a Chan master) because the King of Min (the ruler of the Min Kingdom during the Five Dynasties and Ten Kingdoms period) asked about matters of deliberation.

欲蓋一所佛殿去時如何。峰曰大王何不蓋取一所空王殿。王曰請師樣子。峰展兩手。雲門云一舉四十九。師頌曰。空王殿樣子。雪峰展兩手。添得老韶陽。一舉四十九。總是面南看北斗。贊船子和尚偈曰。三十餘年在藥山。鬼家活計豈能傳。當時不得夾山老。你且耐煩撐破船。

○四明大慈獨庵道儔禪師

贈製鞋匠偈曰。透底工夫做已圓。須知密處自心傳。腳跟著地隨他轉。踏到驢年也未穿。

龜峰曹源生禪師法嗣

○杭州徑山癡絕道沖禪師

武信長江茍氏子。母郭氏。生而豐上短下。資性絕人。少長習進士業。兼之受釋氏學。于梓州妙音院禮修證為落髮師。游成都習經論于聖慈。以名相厭人復棄去。聞松源唱道于饒之薦福。徑造其門。以歲饑不受。曹源以云居首座出世妙果。師聽其入門語有省。源遂俾侍香。老拳痛棒不少貸。平生知見至是絕無影響。源徙龜峰。師復侍行。久之呈偈辭。游浙有曰。尚餘窮相一雙手。要向諸方癢處爬。江湖盛傳。至杭時松源主靈隱。門嚴戶峻。八閱月不得入室。或以失士告。源曰我已八字打開掛搭他。自是他當面蹉過了。師聞其語徹見。侍曹源於妙果龜峰。時嘻笑怒罵皆為人善巧方便。嘉定己卯由徑山第一座出世嘉禾光孝。道聞于朝。忠獻史衛王以堂

【現代漢語翻譯】現代漢語譯本：有人問，想要建造一座佛殿，應該如何做？雪峰禪師說：『大王為何不建造一座空王殿（指代佛殿）呢？』國王說：『請禪師示範一下樣子。』雪峰禪師伸出雙手。雲門禪師評論說：『一舉手就包含了四十九種含義。』

癡絕道沖禪師作偈頌說：『空王殿的樣子，雪峰禪師伸出雙手。增添了老韶陽禪師的智慧，一舉手就包含了四十九種含義，總是面向南方看著北斗星。』

讚頌船子和尚的偈語說：『三十多年待在藥山，鬼家的伎倆怎麼能傳下去？當時如果沒有夾山老禪師，你且耐心撐破船吧。』四明大慈獨庵道儔禪師贈送給製鞋匠的偈語說：『透徹的功夫已經做圓滿，須知秘密之處在於自心相傳。腳跟著地隨著外物轉動，即使走到驢年（很久以後）也穿不破鞋。』龜峰曹源生禪師的法嗣杭州徑山癡絕道沖禪師武信長江茍氏之子，母親是郭氏。出生時上身豐滿下身瘦小，資質超凡。年少時學習進士的學業，兼之學習佛教的知識。在梓州妙音院拜修證為師剃度出家。遊歷成都，在聖慈寺學習經論，因為厭惡名相之學又放棄了。聽說松源禪師在饒州薦福寺弘揚佛法，直接前往拜訪。因為遇到饑荒沒有被接納。曹源禪師以云居寺首座的身份在妙果寺開法。道沖禪師聽了他的入門開示有所領悟。曹源禪師於是讓他擔任侍香，經常用老拳和棍棒教訓他。平生所學的知見至此完全消失。曹源禪師遷往龜峰寺，道沖禪師再次跟隨侍奉。很久之後呈上偈語辭別，其中有：『尚餘窮相一雙手，要向諸方癢處爬。』在江湖上廣為流傳。到達杭州時，松源禪師主持靈隱寺。寺門森嚴，八個月都無法進入禪室。有人以埋沒人才為由稟告松源禪師，松源禪師說：『我已經八字打開讓他掛單了，只是他自己當面錯過了。』道沖禪師聽到這句話徹底領悟。在妙果寺和龜峰寺侍奉曹源禪師時，所有的嬉笑怒罵都是爲了教化眾生的善巧方便。嘉定己卯年（1219年）由徑山寺第一座的身份在嘉禾光孝寺開法。他的名聲傳到朝廷。忠獻史衛王以堂

【English Translation】 English version: Someone asked: 'If one wants to build a Buddha hall, what should one do?' Xuefeng (Xuefeng, a Chan master) said: 'Why doesn't the Great King build an Empty King Hall (a metaphor for Buddha hall)?' The King said: 'Please, Master, show me what it looks like.' Xuefeng stretched out both hands. Yunmen (Yunmen, a Chan master) commented: 'One gesture contains forty-nine meanings.' Chan Master Chijue Daochong (Chijue Daochong) of Daci Temple in Siming composed a verse saying: 'The appearance of the Empty King Hall, Xuefeng stretches out both hands. Adding the wisdom of old Shaoyang (Shaoyang, a Chan master), one gesture contains forty-nine meanings, always facing south looking at the Big Dipper.' A verse praising the Boatman Monk says: 'For more than thirty years staying at Yaoshan (Yaoshan, a place name), how can the tricks of the ghost family be passed down? If there was no old Chan Master Jiashan (Jiashan, a Chan master) at that time, you should patiently break the boat.' Chan Master Du'an Daochou (Du'an Daochou) of Daci Temple in Siming A verse presented to a shoemaker says: 'The thorough work has been completed perfectly, one must know that the secret lies in the transmission of one's own mind. The heel follows the ground and turns with external things, even if you walk until the year of the donkey (a long time), you still won't wear out the shoes.' Dharma heir of Chan Master Caoyuan Sheng (Caoyuan Sheng) of Guifeng Chan Master Chijue Daochong (Chijue Daochong) of Jingshan Temple in Hangzhou He was the son of Gou of Wuxin Changjiang, his mother was Guo. He was born with a full upper body and a short lower body, and his talent was extraordinary. In his youth, he studied for the Jinshi examination and also studied Buddhism. At Miaoyin Temple in Zizhou, he was ordained as a monk by Xiu Zheng (Xiu Zheng). He traveled to Chengdu and studied scriptures and treatises at Shengci Temple, but he abandoned them because he disliked the study of names and forms. He heard that Chan Master Songyuan (Songyuan, a Chan master) was propagating the Dharma at Jianfu Temple in Raozhou, so he went directly to visit him. Because of the famine, he was not accepted. Chan Master Caoyuan (Caoyuan, a Chan master), as the head seat of Yunju Temple, opened the Dharma at Miaoguo Temple. Daochong (Daochong) had some understanding after listening to his introductory teachings. Chan Master Caoyuan then had him serve as the incense attendant, and often taught him with old fists and sticks. The knowledge and views he had learned in his life completely disappeared at this point. Chan Master Caoyuan moved to Guifeng Temple, and Daochong followed him again to serve. After a long time, he presented a verse to bid farewell, which included: 'Still remaining is a pair of poor hands, wanting to scratch the itchy places in all directions.' It was widely circulated in the Jianghu. When he arrived in Hangzhou, Chan Master Songyuan was in charge of Lingyin Temple. The temple gates were strict, and he could not enter the meditation room for eight months. Someone reported to Chan Master Songyuan on the grounds that he was burying talent. Chan Master Songyuan said: 'I have already opened the eight characters and let him stay, but he missed it himself.' Daochong thoroughly understood after hearing these words. When serving Chan Master Caoyuan at Miaoguo Temple and Guifeng Temple, all the laughter, scolding, and anger were skillful means to teach sentient beings. In the year Ji Mao of Jiading (1219), he opened the Dharma at Guangxiao Temple in Jiahe as the first seat of Jingshan Temple. His reputation spread to the court. Zhongxian Shi Wei Wang with the hall

帖除蔣山。侍郎曹公豳帥閩以鼓山來聘。未行。雪峰牒至。領事半年而天童詔下。眾集如海。猶宏智盛時。育王虛席攝住持事。往來說法兩山間。淳祐甲辰有旨移靈隱。師謂大父密庵伯父松源弘道之地。方欲奮勵力振祖風。而世故有不滿其意者。伐鼓辭眾歸隱金陵。朝命以虎丘俾養老不就。留守虛齋趙公以蔣山起之不應。育王笑翁散席。朝論以大覺故家。召師隱所。使者三返卒不應詔。明年京尹趙公以法華請開山。將領事徑山。詔至師欲以法華並辭。自謂不赴法華則失信。重違君命則不恭。失恭與信何以為後學法。乃幡然而作。留法華逾月。即登徑山。故人神響應歡聲如雷。上堂。僧問。心佛及眾生是三無差別。如何是過去心。師云放待冷來看。僧云如何是現在心。師云你問我畣。僧云如何是未來心。師云后次上堂向你道。僧云如何是過去佛。師云去年梅。僧云如何是現在佛。師云今歲柳。僧云如何是未來佛。師云顏色馨香依舊。僧云如何是過去差別智。師以拂子擊禪床左邊。僧云如何是現在差別智。師以拂子擊禪床右邊。僧云如何是未來差別智。師以拂子中間點一點。僧云。心佛眾生無向背。十方剎海一毫收。便禮拜。師乃云。過去心不可得。現在心不可得。未來心不可得。三世既不可得。喚什麼作差別智。若人見

得徹去。三世諸佛無一時不在諸人頂𩕳上轉大法輪。更來這裡挨肩並足討什麼碗。以拄杖一時趕散。結夏上堂。圓覺伽藍塵塵有路。坐斷去來頓空今古。那裡十三這邊十五。后先不差毫髮許。可笑黃面瞿曇。至今不知落處。上堂。盡乾坤大地無絲毫許大。是汝諸人橫擔拄杖繞四天下行腳道。我無處不到。無事不知。且道西天那爛陀寺戒賢論師今日說什麼法。便下座。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。良久云。蝶穿芳徑雙眉濕。蜂掠殘花兩股肥。臨示寂。手書龕記並遺書十數。且曰無準忌在三月十八日。吾以十五日即行。不能瓣香修供。侍僧亟以遺偈請。師謂曰。末後一句無可商量。只要個人直下承當。即命筆書。辭眾上堂。語至夜分起坐。移頃而逝。壽八十二。臘六十一。茶毗。舍利五色者無數。其徒遵治命奉骨歸葬金陵。玉山庵學者追慕不忍。含中分其半。建塔菖蒲田玉芝庵。

天童枯禪鏡禪師法嗣

○四明育王寂窗有照禪師

福之閩縣鄧氏。依九峰榕庵慧得度。時枯禪唱道怡山。往從之。一日禪曰。自從一見桃花后。直至如今更不疑。那裡是他不疑處。師大笑。趍出。禪深肯之。禪遷靈隱。師掌內記。已而見大梅石巖虎丘蒺藜鄮峰無準金山大

【現代漢語翻譯】得徹去。三世諸佛無一時不在諸人頂𩕳上轉大法輪。更來這裡挨肩並足討什麼碗。以拄杖一時趕散。結夏上堂。圓覺伽藍塵塵有路。坐斷去來頓空今古。那裡十三這邊十五。后先不差毫髮許。可笑黃面瞿曇（釋迦牟尼佛）。至今不知落處。上堂。盡乾坤大地無絲毫許大。是汝諸人橫擔拄杖繞四天下行腳道。我無處不到。無事不知。且道西天那爛陀寺戒賢論師今日說什麼法。便下座。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。良久云。蝶穿芳徑雙眉濕。蜂掠殘花兩股肥。臨示寂。手書龕記並遺書十數。且曰無準忌在三月十八日。吾以十五日即行。不能瓣香修供。侍僧亟以遺偈請。師謂曰。末後一句無可商量。只要個人直下承當。即命筆書。辭眾上堂。語至夜分起坐。移頃而逝。壽八十二。臘六十一。茶毗。舍利五色者無數。其徒遵治命奉骨歸葬金陵。玉山庵學者追慕不忍。含中分其半。建塔菖蒲田玉芝庵。

天童枯禪鏡禪師法嗣

○四明育王寂窗有照禪師

福之閩縣鄧氏。依九峰榕庵慧得度。時枯禪唱道怡山。往從之。一日禪曰。自從一見桃花后。直至如今更不疑。那裡是他不疑處。師大笑。趍出。禪深肯之。禪遷靈隱。師掌內記。已而見大梅石巖虎丘蒺藜鄮峰無準金山大

【English Translation】 Attain thorough understanding and depart. The Buddhas of the three times are constantly turning the great Dharma wheel above everyone's heads. What bowls are you seeking here, jostling shoulder to shoulder? I will scatter you all at once with my staff. Ascending the hall after the summer retreat, the perfect enlightenment monastery has paths in every mote of dust. Cutting off coming and going, instantly emptying past and present. Thirteen there, fifteen here, no difference of a hair's breadth between before and after. It's laughable that the yellow-faced Gautama (Shakyamuni Buddha) still doesn't know where he has landed. Ascending the hall, the entire universe, not even a hair's breadth in size, is where you all, carrying your staffs, walk around the four continents. There is nowhere I haven't been, nothing I don't know. Tell me, what Dharma is the preceptor Shilabhadra of Nalanda Monastery in Western India preaching today? Then he descended from the seat. Ascending the hall, there is one person who, with a single thought, instantly attains enlightenment and falls into the number of Buddhas. There is one person who, through countless kalpas, is an icchantika (one who lacks faith) and does not wish to become a Buddha. Tell me, which one deserves to receive the offerings of humans and devas? After a long silence, he said, 'Butterflies pierce fragrant paths, their eyebrows wet; bees plunder withered flowers, their thighs plump.' Approaching his death, he wrote a memorial for his stupa and more than ten letters, saying, 'Wu Zhun's death anniversary is on the eighteenth day of the third month (of the lunar calendar). I will depart on the fifteenth, unable to offer incense and make offerings.' The attendant monks urgently requested a farewell verse. The master said, 'The final line is beyond discussion; it only requires each person to directly take it upon themselves.' Then he took up his brush and wrote. Taking leave of the assembly, he ascended the hall. Speaking until late at night, he rose and sat, and after a short while, passed away. He was eighty-two years old, with sixty-one years as a monk. After cremation, there were countless five-colored sharira (relics). His disciples followed his instructions and escorted his bones back to Jinling for burial. The scholars of Yushan Hermitage, unable to bear their longing, divided half of them and built a pagoda at Changputian Yuzhi Hermitage.

Successor of Zen Master Ku Chan Jing of Tiantong Monastery

○ Zen Master Jichuang Youzhao of Yuhuang Monastery in Siming

He was Deng of Min County, Fuzhou. He was tonsured by Rongan Huide of Jiufeng. At that time, Ku Chan was expounding the Dharma at Yishan. He went to follow him. One day, Chan said, 'Since seeing the peach blossoms once, I have never doubted since then.' Where is his place of no doubt? The master laughed loudly and rushed out. Chan deeply affirmed him. Chan moved to Lingyin Monastery, and the master took charge of internal affairs. Later, he saw Damei, Shiyan, Huqiu, Jili, Maofeng, Wuzhun, and the great Jinshan.

歇皆深器重。以母老歸省雪峰。癡絕留掌記室。閩帥趙公汝愚欽師名。命開法東山大乘住福之黃檗。時左史竹溪林公希逸從師論心法。拳拳服膺。竹溪有詩云。老來得友如師少。別去伊誰伴我間。朝命主江心。詔遷玉幾。適災變。竭力興建眾屋。稍完謁平章。賈魏公聞奏朝廷降金帛鼎建舍利寶塔。頓復舊規。僧問如何是佛。師云八吉祥。僧云如何是法。師云六殊勝。僧云如何是僧。師云面目見在。上堂。六塵不惡還同正覺。鴉鳴鴉鴉鵲噪鵲鵲。江北江南潮生潮落。春風二月花草香。善財何處尋樓閣。喝。上堂。如何是道木頭。如何是禪碌磚。古德與么垂示。十個五雙恬不為事。殊不知正㧓著鄮峰癢處。何故。建造殿宇恰用得著。

○杭州凈慈清溪沅禪師

上堂。達磨西來一坐具地。被他神光禮了三拜一時佔了。致令後代兒孫各自分疆列界。衲僧家撥草瞻風朝吳暮越。南天臺北五臺。拄杖頭草鞋底。還曾踏著也未。良久。切忌踏著。

○泉州法石愚谷智禪師

山居偈曰。栗色伽黎千百結。倚松捫腹看云飛。有人問我雲山趣。向道春深筍蕨肥。

○福州西禪月潭圓禪師

開爐上堂。人人盡守甕中天。地覆天翻我不然。直下一槌星火迸。螺江燒卻謝郎船。贊豬頭和尚云。血淋淋。古佛

心。幾回提起。誰是知音。

○報恩太古先禪師

上堂。若論此事。不涉心思意想。非干默照忘懷。要得洞然明白。須是汗下一回。汗下後如何。喚侍者云。將扇子來。上堂。夜冷清霜重。風來寒更多。因循時節過。自己事如何。拍禪床云。不是知音者如何舉向他。上堂。衲僧家遊方行腳撥草瞻風。第一須識路徑始得。路徑不錯東西南北到處為家。稍涉遷回。五里單牌十里雙堠。那裡更在那裡。擲下拄杖云。看腳下。

○荊南府公安虎溪錫禪師

上堂。心心淺處實甚深。道道幽遠無人到。急行踏不著。緩行成蹉過。少林幾坐花木春。卻憶西來胡達磨。

○岊翁淳禪師

佛誕偈曰。毗嵐毒種毒花開。添得雲門醉后杯。今日柯橋風色惡。淡煙疏雨洗黃梅(雜毒海載此偈是西巖作。誤也)。

○高峰崇和尚

頌初祖見梁武帝話曰。開旗展陣入梁邦。未睹天顏早已降。縱有神通難展款。翩翩一葦渡長江。

隱靜萬庵柔禪師法嗣

○蘇州虎丘雙杉元禪師

上堂舉密庵因應庵和尚問如何是正法眼藏。密庵曰破沙盆。師頌曰。五陵公子少年時。得意春風躍馬蹄。不惜黃金為彈子。海棠華下打黃鸝。冷泉畫兩廊壁頌曰。一一塵中堅密身。改頭換面轉精神。誰知東

【現代漢語翻譯】現代漢語譯本心，幾回提起，誰是知音？

○報恩太古先禪師

上堂開示：如果談論這件事，不涉及心思意想，也無關默照忘懷。想要洞然明白，必須下一番苦功。苦功之後如何？叫侍者說：『把扇子拿來。』上堂開示：夜裡寒冷，清霜濃重，風吹來更覺寒冷。如果因循拖延，時節過去，自己的事情又該如何是好？』拍禪床說：『不是知音的人，如何向他提起？』上堂開示：雲遊四方的僧人，跋山涉水，觀察風向，首先必須認識道路才行。道路沒有錯，東西南北到處都是家。稍微有所偏差，五里一個單牌，十里一個雙堠（古代路上的記里標誌）。哪裡更在哪裡？』扔下拄杖說：『看腳下。』

○荊南府公安虎溪錫禪師

上堂開示：心心淺處實甚深，道道幽遠無人到。急行踏不著，緩行成蹉過。少林寺（禪宗祖庭）幾度枯坐，花木逢春，卻憶起西來的胡人達摩（Bodhidharma）。

○岊翁淳禪師

佛誕偈說：毗嵐（一種毒藥）毒種，毒花開放，更添雲門（雲門文偃禪師）醉后的酒杯。今日柯橋風色惡劣，淡煙疏雨洗滌著黃梅。

○高峰崇和尚

頌初祖（菩提達摩）見梁武帝（南朝梁朝的皇帝，502年-549年）的話說：開旗展陣進入梁朝，未見天顏早已降伏。縱然有神通也難以施展，只能飄然一葦渡過長江。

隱靜萬庵柔禪師法嗣

○蘇州虎丘雙杉元禪師

上堂舉密庵（禪師）因應庵（禪師）和尚問如何是正法眼藏。密庵（禪師）說破沙盆。師頌曰：五陵（指漢代長安附近的五個陵邑）公子少年時，得意春風躍馬蹄。不惜黃金為彈子，海棠花下打黃鸝。冷泉畫兩廊壁頌曰：一一塵中堅密身，改頭換面轉精神。誰知東

【English Translation】 English version The mind, how many times has it been mentioned? Who is the kindred spirit?

○ Zen Master Taigu Xian of Bao'en

Ascending the hall, he lectured: 'If we discuss this matter, it does not involve mental calculation or ideation, nor does it concern silent illumination or forgetting. To attain thorough understanding, one must exert effort. What comes after exertion? Call the attendant and say, 'Bring the fan.' Ascending the hall, he lectured: 'The night is cold, the frost is heavy, and the wind brings even more chill. If one procrastinates and the seasons pass, what will become of one's own affairs?' He struck the Zen platform and said, 'How can I explain this to someone who is not a kindred spirit?' Ascending the hall, he lectured: 'A monk traveling and practicing, traversing mountains and observing the wind, must first recognize the path. If the path is not mistaken, east, west, north, and south are all home. If there is even a slight deviation, there will be mile markers every five li (Chinese mile) and double markers every ten li. Where is here, and where is there?' He threw down his staff and said, 'Look beneath your feet.'

○ Zen Master Hu Xi Xi of Jingnan Prefecture, Public Security

Ascending the hall, he lectured: 'The mind is truly profound in its shallowness, and the path is remote and distant, with no one reaching it. Walking quickly, one cannot step on it; walking slowly, one misses it. Sitting in Shaolin Temple (the ancestral temple of Zen Buddhism) for several seasons, the flowers and trees bloom in spring, yet one remembers the Western barbarian Bodhidharma (達摩).'

○ Zen Master Chun of Jie Weng

A verse for the Buddha's birthday says: 'The seed of Pilan (毗嵐, a type of poison) is a poisonous flower blooming, adding to Yunmen's (雲門文偃禪師) drunken cup. Today, the wind and scenery at Ke Bridge are harsh, with light mist and sparse rain washing the yellow plums.'

○ High Peak Monk Chong

A verse on the First Ancestor's (Bodhidharma) meeting with Emperor Wu of Liang (梁武帝, Emperor of the Liang Dynasty, 502-549 AD) says: 'Raising banners and deploying troops, he entered the land of Liang, but before seeing the Emperor's face, he had already surrendered. Even with supernatural powers, it was difficult to display sincerity, so he gracefully crossed the Yangtze River on a single reed.'

Successor of Zen Master Rou of Wan'an Hermitage

○ Zen Master Yuan of Double Cedar, Tiger Hill, Suzhou

Ascending the hall, he cited Mi'an (禪師) asking Abbot Ying'an (禪師) what is the 'Treasury of the True Dharma Eye.' Mi'an (禪師) said, 'A broken sand bowl.' The master composed a verse: 'The young masters of the Five Mausoleums (五陵, refers to five mausoleum towns near Chang'an during the Han Dynasty) in their youth, ride their horses in the spring breeze. They do not begrudge gold for pellets, shooting orioles beneath the crabapple blossoms.' Lengquan painted a verse on the walls of two corridors: 'In each and every mote of dust is a firm and solid body, changing its head and face, transforming its spirit. Who knows the east'

壁打西壁。儘是靈山會上人。

育王物初觀禪師法嗣

○杭州徑山佛智晦機原熙禪師

族豫章唐氏。世業儒。西山明覺院明公乃師族叔父。聚宗族子弟教世典。師與兄原齡俱習進士業。原齡既登第。師遂從明公祝髮焉。將遊方。其母私具白金為裝。師謂財足喪志。即善言辭之。不持一錢以行。聞物初闡化玉幾。往依之。物初與語驚異。留侍左右。后謁東叟穎于南屏。命掌記。至元間總統楊璉真加奉旨取育王舍利。親詣師求記述舍利始末。因招與俱。師辭曰。我有老母。兵后存亡不可知。遂歸江西。則原齡先以臨江通判從丈丞相起兵死。獨母在堂。師奉之以孝聞。元貞二年出世百丈。居十二載法席振興。至大初應凈慈請入寺。日行中書省行宣政院。官屬俯伏迎請發揚宗旨。四方英衲一時輻湊。上堂。雲門道個普字。盡大地人不奈何。殊不知雲門四棱蹈地。當時若與震威一喝得。此老惡發。徐徐打個問訊道。莫怪觸忤好。非徒扶起此老。管取話行天下。上堂。舉太原孚上座聞角聲悟道話。頌曰。琴生入滄海。太史游名山。從此揚州城外路。令嚴不許早開關。上堂。三界無法何處求心。白雲為蓋流泉作琴。古今無間誰是知音。擊拂子云。一曲兩曲無人會。雨過夜塘秋水深。上堂。獨坐大雄峰。寒灰撥不紅

。一星熒火出。孤鶴過遼東。結制上堂。以手作結布袋勢云。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。忽有個開沖碧落撞倒須彌底。莫道結子不堅密。良久云。縵天網子百千重。居七載遷徑山。已而杖䇿歸南屏山下。百丈大仰之徒聞師退間爭來請師。辭不獲已遂返仰山居三年。將示寂。手書與所往來。書偈示眾。擲筆而化。延祐六年閏八月十有七日也。壽八十二。于金雞石下葬焉。其弟子在杭者又分爪發塔于凈慈西隱。

徑山藏叟珍禪師法嗣

○杭州徑山原叟行端禪師

族臨海何氏。世為儒家。母陳氏能通五經。師六歲母教以論語孟子輒能成誦。十二從族叔父茂上人得度于餘杭化城院。逮受具戒一切文字不由師授自然能通。而克志大法至忘寢食。初參藏叟于徑山。叟問汝是甚處人。師雲臺州。叟便喝。師展坐具。叟又喝。師收坐具。叟云放汝三十棒。參堂去。師于言下豁然大悟。一日侍次。叟云我泉南無僧。師雲和尚聻。叟便棒。師接住云莫道無僧好。叟頷之。即延入侍司。叟既告寂。至凈慈依石林鞏公處以記室。尋以靈隱山水清勝往掛錫焉。師嘗自稱寒拾里人。橫川在育王以偈招之。有云寥寥天地間。只有寒山子。師竟不渡江而謁覺庵真于承天。復謁雪巖欽于仰山。巖問何

【現代漢語翻譯】現代漢語譯本：一星螢火出現，一隻孤鶴飛過遼東。禪師開始結制上堂說法，用手作出結布袋的姿勢說：『南山今天已經把布袋口紮緊了。你們這些人各自在其中身心安穩地安住于平等性智。』忽然有個能衝開碧落、撞倒須彌山的人，也不要說這結子不夠堅密。』良久，又說：『天網重重疊疊，無邊無際。』禪師在徑山住了七年，之後拄著枴杖回到南屏山下。百丈、大仰的弟子們聽說禪師退隱，爭相來請他回去。禪師推辭不掉，於是返回仰山住了三年。臨將圓寂時，親手寫信給來往的朋友，寫下偈語向眾人告別，然後擲筆圓寂。時間是延祐六年（1319年）閏八月十七日，享年八十二歲，葬于金雞石下。他的弟子在杭州的，又分了他的爪發建塔于凈慈寺西隱。

徑山藏叟珍禪師的法嗣

杭州徑山原叟行端禪師

禪師是臨海何氏家族的人，世代都是讀書人。他的母親陳氏精通五經。禪師六歲時，母親教他《論語》、《孟子》，他就能背誦。十二歲時，跟隨族叔父茂上人在餘杭化城院出家。等到受了具足戒后，一切文字都不用老師教，自然就能通曉。而且立志于佛法，甚至廢寢忘食。起初在徑山參拜藏叟禪師。藏叟問：『你是哪裡人？』禪師回答：『臺州。』藏叟便喝斥一聲。禪師展開坐具。藏叟又喝斥一聲。禪師收起坐具。藏叟說：『放你三十棒，去參堂吧。』禪師在言下豁然大悟。一天侍奉藏叟時，藏叟說：『我泉南沒有僧人。』禪師說：『和尚您呢？』藏叟便打了他一下。禪師接住說：『莫說沒有好僧人。』藏叟點頭認可。隨即讓禪師擔任侍司。藏叟圓寂后，禪師到凈慈寺依止石林鞏公，擔任記室。不久因為靈隱山水清幽秀麗，便前往掛錫。禪師曾自稱是寒拾里人。橫川在育王寺用偈語邀請他，其中有『寥寥天地間，只有寒山子』之句。禪師最終沒有渡江，而是到承天寺拜見覺庵真禪師，又到仰山拜見雪巖欽禪師。雪巖問：『何』

【English Translation】 English version: A single spark of fire appears, a solitary crane flies over Liaodong. The Chan master begins the summer retreat and ascends the Dharma hall, making a gesture of tying a cloth bag with his hand, saying: 'Today, Nanshan has tied the mouth of the cloth bag tightly. Each of you should dwell peacefully within it, with body and mind abiding in the wisdom of equality.' Even if there is someone who can break through the azure sky and knock down Mount Sumeru (the central mountain in Buddhist cosmology), do not say that this knot is not tight enough.' After a long while, he said: 'The net of the sky is layered upon layered, boundless and limitless.' The Chan master stayed at Jingshan Monastery for seven years, then returned to Nanping Mountain with his staff. The disciples of Baizhang and Dayang, hearing of the Chan master's retirement, vied to invite him back. Unable to refuse, the Chan master returned to Yangshan and stayed for three years. As he was about to pass away, he personally wrote letters to his friends, and wrote a verse to bid farewell to the assembly, then threw down his pen and passed away. It was the seventeenth day of the intercalary eighth month of the sixth year of the Yanyou era (1319), at the age of eighty-two. He was buried under the Golden Rooster Stone. His disciples in Hangzhou also divided his nails and hair to build a pagoda in the Western Seclusion of Jingci Temple.

Dharma successor of Chan Master Zangsou Zhen of Jingshan Monastery

Chan Master Yuansou Xingduan of Jingshan Monastery in Hangzhou

The Chan master was from the He family of Linhai, whose family had been scholars for generations. His mother, Chen, was well-versed in the Five Classics. When the Chan master was six years old, his mother taught him the Analects and Mencius, which he could recite. At the age of twelve, he became a monk at Huacheng Monastery in Yuhang, following his uncle, the monk Mao. After receiving the full precepts, he naturally understood all the texts without being taught by a teacher. Moreover, he was determined to study the Dharma, even forgetting to sleep and eat. Initially, he visited Chan Master Zangsou at Jingshan Monastery. Zangsou asked: 'Where are you from?' The Chan master replied: 'Taizhou.' Zangsou then shouted. The Chan master spread out his sitting cloth. Zangsou shouted again. The Chan master put away his sitting cloth. Zangsou said: 'I'll give you thirty blows and send you to the meditation hall.' The Chan master had a sudden enlightenment upon hearing these words. One day, while serving Zangsou, Zangsou said: 'There are no monks in my Quanzhou.' The Chan master said: 'What about you, Master?' Zangsou then hit him. The Chan master caught him and said: 'Don't say there are no good monks.' Zangsou nodded in agreement. He then appointed the Chan master as his attendant. After Zangsou passed away, the Chan master went to Jingci Temple to rely on Gong of Shilin, serving as his secretary. Soon after, because the mountains and waters of Lingyin Mountain were clear and beautiful, he went there to stay. The Chan master once called himself a resident of Hanshi Lane. Hengchuan invited him with a verse at Yuwang Temple, which included the line 'In the vastness of heaven and earth, there is only Hanshanzi.' The Chan master ultimately did not cross the river, but instead visited Chan Master Jue'an Zhen at Chengtian Temple, and then visited Chan Master Xueyan Qin at Yangshan. Xueyan asked: 'What'

處來。師云西浙。巖云因甚語音不同。師云合取臭口。巖云獺徑橋高集云峰峻。未識書記在。師拍手云鴨吞螺螄眼睛突出。巖笑顧謂侍者點好茶來。即送師歸蒙堂。居三年而巖逝。乃還浙右。虎巖伏時住徑山請師居第一座。尋退處楞伽室。擬寒山子詩百餘篇。皆真乘流注。四方衲子多傳誦之。大德庚子出世湖之資福。名聞京國。特旨賜慧文正辯禪師。中書省平章政事張閭公任行宣政院使首舉師主中竺。復遷居靈隱。有旨設水陸齋于金山命師說法。竣事入覲于便殿。奏對稱旨。加賜佛日普照之號。陛辭南歸即養高於梁渚西庵。至治壬戌徑山虛席。三宗四眾相率白于宣政行院請師補處。乃闔辭奏請璽書護持師。至是凡三被金襕袈裟之賜。二十年間足不越閫。慕其道者鱗萃至無所容。雖素以師道自任者至則氣索意消愿就下列。僧問如何是正法眼藏。師云十字街頭石敢當。僧云莫只這便是么。師云月似彎弓少雨多風。上堂。舉僧問趙州狗子還有佛性也無。州云無。又僧問狗子還有佛性也無。州云有。師云。若以無為究竟。後來因甚道有。若以有為諦當。前面因甚道無。者里捉敗趙州。許你天上天下。上堂。秋風涼。秋夜長。未歸客。思故鄉。拍禪床。自是不歸歸便得。五湖煙景有誰爭。上堂。心不是佛。兔馬有角。智不是道。

牛羊無角。驀拈拄杖畫一畫云。一夜落花雨。滿城流水香。師嘗勘一新到僧云。何方聖者甚處靈祇。僧云臨朕砧。師云。杜撰禪和如麻似粟。參堂去。又勘一僧云。棋槃石斫破你腦門。缽盂池浸爛你腳板。僧擬答。師便喝。又勘一僧云。擘開華岳連天秀。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。師以呵叱駑罵為門弟子慈切之誨。以不近人情行天下大公之道。賓友相從未嘗譚人間細故。舍大法不發一言。得宗師體裁。具宗師機用。紹臨濟正傳。為藏叟的子。一人而已。至正辛巳八月四日終於丈室。其先五日示微疾。越四日沐浴更衣趺坐書偈云。本無生死焉有去來。冰河發焰鐵樹花開。投筆垂一足而化。龕留七日顏貌如生。奉全身塔于寺之後。曰寂照。庵分爪發建塔化城幻有庵。世壽八十八。僧﨟七十六。

凈慈東叟穎禪師法嗣

○溫州江心一山了萬禪師

族臨川金氏。貌瘠而弱。年十五業程文有聲。然素志出家。去從金溪常樂院思仁祝髮。及遊方謁偃溪。聞荊叟玨簡翁敬皆相語合。東叟領南屏擇師掌記。偶經神祠見紙灰隨風旋起。脫然忘所證。亟以白東叟。叟詰之無滯。后游天臺眾請開法寒巖。遷仙居紫籜疏山。未幾江淮總統會諸山于靈隱直指堂。議以開先迎居之。升住

【現代漢語翻譯】現代漢語譯本：牛和羊都沒有角。禪師隨即拿起拄杖畫了一下，說道：『一夜之間落花如雨，滿城流水都帶著香氣。』禪師曾經考察一位新來的僧人，問道：『你是什麼地方來的聖者？又是哪裡的靈祇？』僧人回答說：『來到您的砧板前。』禪師說：『胡編亂造的禪和子多如麻、密如粟，去參堂吧！』又考察一位僧人，說道：『用棋盤石砸破你的腦門，用缽盂池浸爛你的腳板。』僧人剛要回答，禪師就大喝一聲。又考察一位僧人，說道：『劈開華山（華岳）展現連天的秀麗，放出黃河使其徹底清澈。』這些且先放下，在平實的地面上說出一句來。僧人剛要開口，禪師就打了他。禪師以呵斥和怒罵作為對門下弟子的慈悲教誨，以不近人情的方式行天下大公之道。與賓客朋友交往，從不談論人間的瑣碎小事，捨棄大法不說一句廢話，得宗師的體裁，具備宗師的機用，繼承臨濟宗（臨濟宗）的正統傳承，是藏叟（藏叟）真正的嫡傳弟子，僅此一人而已。至正辛巳年（1341年）八月初四，禪師在丈室圓寂。此前五天略感不適，過了四天，沐浴更衣，趺坐書寫偈語說：『本來就沒有生死，哪裡會有去來？冰河燃起火焰，鐵樹開出花朵。』寫完後放下筆，垂下一隻腳而逝世。將遺體放入龕中，七天後顏貌如生。在寺廟後面建塔安奉全身，名為寂照塔。在化城幻有庵分出爪發建塔。世壽八十八歲，僧臘七十六年。

凈慈東叟穎禪師（凈慈東叟穎禪師）的法嗣

○溫州江心一山了萬禪師（溫州江心一山了萬禪師）

禪師俗家姓臨川金氏，外貌瘦弱。十五歲時學程文（科舉文章）就已頗有名聲，但一直有出家的志向。後來離開家，跟隨金溪常樂院的思仁剃度出家。遊方時拜訪偃溪，聽到荊叟玨（荊叟玨）和簡翁敬（簡翁敬）都互相稱許，非常投合。東叟（東叟）主持南屏時，選擇禪師掌管文書記錄。一次偶然經過神祠，看到紙灰隨著風旋轉飛起，忽然忘記了自己所證悟的境界。急忙將此事告訴東叟，東叟盤問他，他回答得毫無滯礙。後來遊歷天臺山，大眾請他到寒巖開法，又遷往仙居紫籜疏山。不久，江淮的總統在靈隱寺直指堂召集各山長老，商議迎請禪師到開先寺住持。禪師升座。

【English Translation】 English version: Neither cows nor sheep have horns. The master then took his staff and drew a line, saying, 'Overnight, falling flowers are like rain, and the fragrant scent fills the city's flowing water.' The master once examined a newly arrived monk, asking, 'From what place do you come, a sage? And from what spiritual realm?' The monk replied, 'Coming before your anvil.' The master said, 'Those who fabricate Zen are as numerous as hemp and as dense as millet. Go to the meditation hall!' He then examined another monk, saying, 'Smash your head with a chessboard stone, and soak your feet in the alms bowl pond.' As the monk was about to answer, the master shouted. He then examined another monk, saying, 'Split open Mount Hua (Huayue) to reveal its towering beauty, and release the Yellow River to make it completely clear.' Let's put these aside for now; speak a phrase from the plain ground. As the monk was about to open his mouth, the master struck him. The master used scolding and cursing as compassionate teachings for his disciples, and practiced the great public way of the world in an unconventional manner. When interacting with guests and friends, he never discussed trivial matters of the human world, and he never uttered a word of nonsense, adhering to the style of a great master, possessing the functions of a great master, inheriting the orthodox transmission of the Linji School (Linji School), and being the true disciple of Zang Sou (Zang Sou), the only one of his kind. On the fourth day of the eighth month of the year Xinsi (1341) during the Zhizheng reign (Zhizheng), the master passed away in his room. Five days prior, he felt slightly unwell. Four days later, he bathed, changed his clothes, sat in the lotus position, and wrote a verse, saying, 'Originally, there is no birth or death, so where is there coming or going? An ice river bursts into flames, and an iron tree blooms.' After finishing, he put down his pen, lowered one foot, and passed away. His body was placed in a niche, and after seven days, his face remained lifelike. A pagoda was built behind the temple to enshrine his entire body, named the Still Illumination Pagoda. A pagoda was built in the Huacheng Huanyou Hermitage to enshrine his nails and hair. He lived to be eighty-eight years old, with seventy-six years as a monk.

A Dharma heir of Zen Master Dongsou Ying of Jingci (Zen Master Dongsou Ying of Jingci)

○ Zen Master Yishan Liaowan of Jiangxin in Wenzhou (Zen Master Yishan Liaowan of Jiangxin in Wenzhou)

The Zen Master's lay surname was Jin from Linchuan. He was thin and weak in appearance. At the age of fifteen, he was already well-known for his Cheng essays (civil service examination essays), but he always had the aspiration to become a monk. Later, he left home and followed Siren of Changle Monastery in Jinxi to have his head shaved and become a monk. While traveling, he visited Yanxi and heard that Jing Sou Jue (Jing Sou Jue) and Jian Weng Jing (Jian Weng Jing) both praised each other, and they were very compatible. When Dongsou (Dongsou) presided over Nanping, he chose the Zen Master to manage the documents and records. Once, he happened to pass by a shrine and saw paper ashes swirling in the wind, and suddenly forgot the state he had realized. He hurriedly told Dongsou about this, and Dongsou questioned him, and he answered without hesitation. Later, he traveled to Mount Tiantai, and the public invited him to open the Dharma at Hanyan, and then moved to Zixiao Shushan in Xianju. Soon after, the president of Jianghuai convened the elders of various mountains at the Zhizhi Hall in Lingyin Temple to discuss inviting the Zen Master to reside at Kaixian Temple. The Zen Master ascended the seat.

江心。少不適意輒棄去。寺眾數百懇留。隨至馮公嶺不從。廬山月澗明迎歸東溪。及明示寂。開先之眾復以請。不敢以寺事累師惟乞訓徒耳。上堂。靜情情。鬧浩浩。渾不涉階梯。已踏向上道。萬里無寸草。出門便是草。撞著賣柴翁。便是栽松老。琉璃殿上月團團。珊瑚枝頭日杲杲。上堂。逢堯舜則陳典謨要立生涯。遇桀紂則道殺伐盡掃活計。我輩人干嚗嚗硬嚗嚗凈裸裸赤灑灑。何曾有許多事。可怪陳睦州見僧入門便道現成公案放汝三十棒。子細看來也是窮急計生。上堂。拈拄杖云。此拄杖子西天四七。東土二三。天下老和尚拈弄不出。今日在開先手裡。無頭無尾能放能收。離相離名不與不奪。雖然如是。也只為中下之機。忽過上上人來時如何。畫一畫云。放過一著。皇慶元年十一月二十六日遭疾。閱七日命具浴更衣書訣眾語。坐逝。阇維五色舍利如菽不可計。雙目睛齒牙頂骨俱不燼。時改作豫章烏遮塔。江西行省丞相干赤命以舊藏釋尊舍利奉于中。遣使分一山之目睛舍利。貯之銀匣陪葬焉。

○奉化岳林栯堂益禪師

溫州人。出世婺之天寧。遷薦福。後主明之太平。升彰聖至岳林。上堂。魯祖面壁。麻谷閉門。二大老雖與天寧相去數百年。今日各與二十拄杖。何故。譬如油蠟作燈燭。不以火點終不明。

【現代漢語翻譯】現代漢語譯本：江心（地名）。少時稍有不順心意就離開。寺中幾百僧人懇切挽留。跟隨他到馮公嶺，他也不答應。廬山月澗（人名）親自迎接他回到東溪。等到月澗圓寂后，開先寺的僧眾再次請求他住持。他不敢用寺院事務來勞累大家，只答應教導徒弟。上堂說法：心境平靜時，一切皆靜；心境喧鬧時，一切皆喧鬧。完全不涉及任何階梯，已經踏上了向上之路。萬里之內沒有一根草，出門便是草。撞見賣柴的老翁，便是栽松樹的老人。琉璃殿上月亮圓圓，珊瑚枝頭陽光燦爛。上堂說法：遇到堯舜這樣的明君，就陳述典章制度，要建立一番事業；遇到桀紂這樣的暴君，就講殺伐之事，把所有活路都掃除乾淨。我們這些人，乾乾淨淨，硬邦邦，赤裸裸，灑脫脫，何曾有這麼多事？奇怪陳睦州（人名）見到僧人入門就說『現成公案，放你三十棒』。仔細看來，也是窮極生智。上堂說法：拿起拄杖說，這拄杖，西天四七（指禪宗西天二十八祖），東土二三（指禪宗傳入中國后六祖）。天下老和尚都弄不明白。今天在開先寺手裡，無頭無尾，能放能收。離相離名，不與不奪。雖然如此，也只是爲了中下根機的人。如果遇到上上根機的人來時如何？畫一畫說：放過一著。皇慶元年（1312年）十一月二十六日生病，過了七天，命人準備沐浴更衣，寫訣別之語告別眾人，坐化而逝。火化后，五色舍利如豆子般多得數不清。雙眼眼珠、牙齒、頂骨都沒有燒盡。當時改建為豫章烏遮塔。江西行省丞相干赤（人名）命令將舊藏的釋尊舍利供奉在其中，派遣使者分取一山（人名）的眼珠舍利，裝在銀匣中陪葬。

○奉化岳林栯堂益禪師

溫州人。出世于婺州的天寧寺，遷往薦福寺，後主持明州的太平寺，升座到彰聖寺，最後到岳林寺。上堂說法：魯祖（指達摩祖師，面壁九年），麻谷（人名，閉門不見人）。這兩位大德雖然與天寧寺相隔數百年，今天各打二十拄杖。為什麼？譬如用油蠟做燈燭，不點火終究不會明亮。

【English Translation】 English version: Jiangxin (place name). He would leave whenever he felt slightly displeased. The hundreds of monks in the temple earnestly pleaded him to stay. He followed them to Fenggong Ridge, but he still refused. Lushan Yuejian (person's name) personally welcomed him back to Dongxi. When Yuejian passed away, the monks of Kaixian Temple requested him to preside again. He didn't dare to burden everyone with temple affairs, only agreeing to teach disciples. Ascending the hall to preach: When the mind is calm, everything is calm; when the mind is noisy, everything is noisy. Completely without involving any steps, he has already embarked on the path upwards. Within ten thousand miles, there is not a single blade of grass; upon stepping out, there is grass everywhere. Bumping into an old man selling firewood is the same as encountering an old man planting pine trees. The moon is round in the lapis lazuli palace, and the sun shines brightly on the coral branches. Ascending the hall to preach: When encountering enlightened rulers like Yao and Shun, one should present the canonical systems and establish a career; when encountering tyrannical rulers like Jie and Zhou, one should speak of killing and warfare, sweeping away all means of livelihood. We people are clean, hard, naked, and uninhibited. How could there be so many things? It's strange that Chen Muzhou (person's name) would say, upon seeing a monk enter, 'A ready-made case, give you thirty blows.' Looking closely, it's also a matter of resourcefulness born of desperation. Ascending the hall to preach: Picking up a staff, he said, 'This staff, the four sevens in the Western Heaven (referring to the twenty-eight patriarchs of Zen in India), the two threes in the Eastern Land (referring to the six patriarchs of Zen after its transmission to China). The old monks of the world cannot figure it out. Today, in the hands of Kaixian Temple, it has no head and no tail, able to release and retract. Separated from form and name, neither giving nor taking away. Although it is so, it is only for those of middle and lower capacity. What if someone of the highest capacity comes along?' Drawing a line, he said, 'Let go of one move.' On the twenty-sixth day of the eleventh month of the first year of Huangqing (1312 AD), he fell ill. After seven days, he ordered people to prepare bathing and changing clothes, wrote farewell words to bid farewell to everyone, and passed away in meditation. After cremation, the five-colored sariras were as numerous as beans. The eyeballs, teeth, and skull were not burned. At that time, it was rebuilt as the Yuzhang Wu Zhe Pagoda. Gan Chi (person's name), the Prime Minister of the Jiangxi Province, ordered that the old collection of Shakyamuni's sariras be enshrined in it, and sent messengers to divide the eyeball sariras of Yishan (person's name), storing them in silver boxes for burial.

○ Chan Master Yutang Yi of Yuelin Temple in Fenghua

A native of Wenzhou. He emerged at Tianning Temple in Wuzhou, moved to Jianfu Temple, and later presided over Taiping Temple in Mingzhou, ascended to Zhangsheng Temple, and finally to Yuelin Temple. Ascending the hall to preach: Patriarch Lu (referring to Bodhidharma, facing the wall for nine years), Magu (person's name, closing the door and not seeing people). Although these two great virtues are separated from Tianning Temple by hundreds of years, today each receives twenty blows of the staff. Why? It's like using oil wax to make a lamp; without lighting it, it will never be bright.

示眾。諸子出息不保入息。二六時中切莫將身心別處雜用。饒你掉臂也是祖師西來意。腳頭尖也踢出一員古佛。不如無事好。上堂。古者道我這裡無法與人。只是據款結案。彰聖者里亦無法與人。亦不據款結案。拈柱杖云。如何是佛。赤腳踏蓮花。如何是佛向上事。雕樑𦘕棟。擲下拄杖便歸方丈。二月十五日上堂。擊拂子一下。彰聖今日將三十年前冷灰中爆出一粒烏豆。換老胡眼睛去也。喝一喝云。設有一法過於涅槃。我此一喝不作一喝用。上堂。舉黃龍三關話拈云。黃龍老人頭匾。所以說漳泉福建話逼真。謾得天下人過。謾漳泉福建人不過。上堂。指左邊者是香爐。指右邊者是花瓶。能以一義作無量義。能以無量義為一義。陳尊宿織蒲鞋。鄧師伯打瓦鼓。上堂。一切世間諸所有物。皆即菩提妙明元心。石脾入水即幹出水即濕。獨活有風不動無風獨搖。上堂。諸上座步步是汝證明處。須是自肯方可歸家穩坐。若不然者。𧑀蛣腹蟹水母目蝦。上堂。五千四十八卷只作一句道卻。遂起身云。立地待諸人構取。便下座。臨終遺偈云。八十三年什麼巴鼻。柏樹成佛虛空落地。火葬牙齒數珠不壞。舍利瑩然。

○金華智者云屋自間禪師

括蒼葉氏。雪堂行和尚乃師之九世諸父也。初見荊叟于冷泉。次見東叟于凈慈。

【現代漢語翻譯】現代漢語譯本示眾。各位，出息不能保證有入息。（一天）十二個時辰中，千萬不要把身心用到別的地方。即使你隨意擺動手臂，也是祖師西來的真意。即使是腳趾頭，也能踢出一個古佛。還不如什麼事都沒有好。上堂。古人說我這裡沒有法可以給人，只是按照條款結案。彰聖這裡也沒有法可以給人，也不按照條款結案。拿起拄杖說，『什麼是佛？』赤腳踏在蓮花上。『什麼是佛向上之事？』雕樑畫棟。放下拄杖便回方丈。二月十五日上堂。擊拂子一下。彰聖今日將三十年前冷灰中爆出一粒烏豆，換老胡（達摩）的眼睛去也。喝一聲說，『假設有一法超過涅槃（佛教最高境界），我這一喝也不當做一喝來用。』上堂。舉黃龍三關話，拈出說，黃龍老人頭扁，所以說漳州、泉州、福建話逼真，可以瞞過天下人，卻瞞不過漳州、泉州、福建人。上堂。指著左邊說是香爐，指著右邊說是花瓶。能以一個義理作為無量義理，能以無量義理作為一個義理。陳尊宿織蒲鞋，鄧師伯打瓦鼓。上堂。一切世間所有的一切事物，都是菩提（覺悟）妙明元心。石碑入水就干，出水就濕。獨活有風不動，無風獨搖。上堂。各位，你們的每一步都是你們的證明之處。必須自己肯定才可以安心回家穩坐。如果不是這樣，就像蜣螂（屎殼郎）腹蟹、水母目蝦一樣。上堂。五千四十八卷經書只用一句話說完。於是起身說，『站在這裡等待各位去領會。』便下座。臨終遺偈說，『八十三年有什麼了不起？柏樹成佛，虛空落地。』火葬后牙齒數珠不壞，舍利（佛教聖物）晶瑩。

○金華智者云屋自間禪師

括蒼葉氏。雪堂行和尚是禪師的九世祖。最初在冷泉拜見荊叟，後來在凈慈拜見東叟。

【English Translation】 English version Addressing the assembly. Monks, outgoing breaths cannot guarantee incoming breaths. Throughout the twelve periods of the day, do not use your body and mind for other miscellaneous purposes. Even casually swinging your arms is the true meaning of the Patriarch's (Bodhidharma) coming from the West. Even the tip of your toe can kick out an ancient Buddha. It is better to have nothing to do. Ascending the Dharma Hall. An ancient said, 'I have no Dharma to give to others here, I only settle cases according to the rules.' Zhang Sheng also has no Dharma to give to others, nor does he settle cases according to the rules. Raising his staff, he said, 'What is Buddha?' Barefoot, treading on a lotus flower. 'What is the Buddha's upward matter?' Carved beams and painted pillars. He threw down his staff and returned to his abbot's quarters. Ascending the Dharma Hall on the fifteenth day of the second month. Striking the whisk once. Zhang Sheng today will explode a black bean from the cold ashes of thirty years ago, and exchange it for old Hu's (Bodhidharma) eyes. Shouting once, he said, 'Suppose there is a Dharma that surpasses Nirvana (the highest state in Buddhism), I will not use this shout as a shout.' Ascending the Dharma Hall. Citing Huanglong's three barriers, he picked it up and said, 'Old Huanglong has a flat head, so he speaks the Zhangzhou, Quanzhou, and Fujian dialects vividly, which can deceive the people of the world, but cannot deceive the people of Zhangzhou, Quanzhou, and Fujian.' Ascending the Dharma Hall. Pointing to the left, he said it was a censer; pointing to the right, he said it was a vase. Able to make one meaning into limitless meanings, able to make limitless meanings into one meaning. Chan Master Chen weaves rush sandals, Chan Master Deng beats a tile drum. Ascending the Dharma Hall. All things in all worlds are the wonderful, bright, and original mind of Bodhi (enlightenment). A stone tablet dries when it enters the water and wets when it leaves the water. A single herb does not move when there is wind, and sways alone when there is no wind. Ascending the Dharma Hall. Monks, every step you take is where you prove yourself. You must affirm yourself before you can return home and sit securely. If not, you will be like dung beetles, abdominal crabs, jellyfish-eyed shrimp. Ascending the Dharma Hall. The five thousand and forty-eight volumes of scriptures can be said in just one sentence. Then he stood up and said, 'Stand here and wait for everyone to comprehend.' Then he descended from the seat. His death verse said, 'What is so great about eighty-three years? Cypress trees become Buddhas, and the void falls to the ground.' After cremation, the teeth and rosary beads did not decay, and the relics (Buddhist sacred objects) were crystal clear.

○ Chan Master Yunwu Zijian of Jinhua Zizhe

Ye of Kuocang. Abbot Xuetang Xing was the ninth-generation ancestor of the Chan Master. He first met Jing Sou at Lengquan, and later met Dong Sou at Jingci.

俾掌記。撰成道䟽云。發見精於午夜。叟易發為泯。師不覺股粟汗下如撤。蒙蔀頓見叟垂手處。自是韜晦大方。累聘悉皆辭焉。雖雙林智者兩提鈯斧。乃為人所強耳。皇慶壬子十月二十五日與客語笑如常。時命侍僧取筆。書偈已遂終。

無方安禪師法嗣

○枯木榮禪師

贊三祖偈曰。風恙纏身世莫醫。家貧遭劫更堪悲。誰知覓罪了無處。正是賊歸空屋時。

靈隱大川濟禪師法嗣

○四明天童石門來禪師

嘗作剪刀頌曰。渾鋼打就冷光浮。兩刃交鋒未肯休。直截當機為人處。何曾動著一絲頭。

○四明雪竇野翁炳同禪師

越州人。送僧之華頂見溪西和尚。偈曰。高高峰頂屹雲中。八十溪翁也眼空。相見莫言行腳事。累他雙耳又添聾。

徑山偃溪聞禪師法嗣

○杭州徑山云峰妙高禪師

福之長溪人也。家世業儒。母阮夢池上嬰兒合爪坐蓮華心。手捧得之覺而生師。因名夢池。幼而神彩秀髮。嗜書力學尤耽釋典。愿學出世法。依吳中雲夢澤公。繼受具戒。師銳意在道。首參癡絕。次見無準。準尤器重。尋之育王見偃溪入室。掌藏鑰。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。即答曰。鯨吞海水盡。露出珊瑚枝。溪云也只道

【現代漢語翻譯】現代漢語譯本：俾掌記撰寫完成道疏，說（他）在午夜時分發現了（真理）。叟（指俾掌記）將頭髮剃光，師（指禪師）不覺感到脊背發涼，汗如雨下，像被剝光一樣。矇昧被去除，立刻見到了叟垂手而立之處。自此韜光養晦，謝絕一切聘請。即使是雙林智者（智顗，538-597）兩次提著鈯斧（比喻嚴厲），也是被人勉強所為。皇慶壬子年（1312年）十月二十五日，（他）與客人談笑如常，當時命令侍僧取來筆，寫下偈語后就去世了。

無方安禪師法嗣

○枯木榮禪師

贊三祖偈：風疾纏身，世間無人能醫，家境貧寒又遭遇盜劫，更加悲慘。誰知尋找罪過卻無處可尋，這正是賊回到空屋的時候。

靈隱大川濟禪師法嗣

○四明天童石門來禪師

曾作剪刀頌：渾鋼打造成的剪刀，閃耀著寒冷的光芒。兩片刀刃交鋒，互不相讓。直接了當地為人處事，何曾動用一絲一毫的念頭。

○四明雪竇野翁炳同禪師

越州人。送僧人到華頂，見到溪西和尚。偈語說：高高的山頂聳立在雲中，八十歲的溪翁也視而不見。相見時不要說行腳的事情，只會讓他的雙耳更加耳聾。

徑山偃溪聞禪師法嗣

○杭州徑山云峰妙高禪師

福州長溪人。家世代以儒學為業。母親阮氏夢見池塘上有嬰兒合掌坐在蓮花心中，用手捧起后醒來就生下了禪師，因此取名夢池。禪師從小就神采奕奕，喜愛讀書，尤其沉迷於佛經，希望學習出世之法。依止吳中雲夢澤公，後來受具足戒。禪師銳意求道，首先參訪癡絕禪師，接著拜見無準禪師，無準禪師非常器重他。之後到育王寺拜見偃溪禪師併入室，掌管藏經的鑰匙。一天，偃溪禪師舉例說：譬如牛過窗欞，頭、角、四蹄都過去了，為什麼尾巴卻過不去？禪師豁然開悟，立即回答說：鯨魚吞盡海水，露出了珊瑚枝。偃溪禪師說：也只能說你...

【English Translation】 English version: Bi Zhangji composed a Dao memorial, saying he discovered (the truth) at midnight. Sou (referring to Bi Zhangji) shaved his hair, and the master (referring to the Zen master) felt a chill down his spine and sweated profusely, as if stripped bare. Ignorance was removed, and he immediately saw Sou standing with his hands down. From then on, he kept a low profile and declined all invitations. Even when the Zhizhe of Shuanglin (Zhiyi, 538-597) twice wielded the battle-axe (a metaphor for strictness), it was only done reluctantly by others. On the twenty-fifth day of the tenth month of the Renzi year of the Huangqing era (1312), he talked and laughed with guests as usual. At that time, he ordered the attendant monk to bring a pen, wrote a verse, and then passed away.

Dharma heir of Zen Master Wufang An

○ Zen Master Kumu Rong (Withered Tree Flourishing)

Verse in praise of the Third Patriarch: Afflicted with wind disease, no one in the world can cure it; impoverished and encountering robbery, it is even more tragic. Who knows that seeking sin finds nowhere to be found? This is precisely when the thief returns to an empty house.

Dharma heir of Zen Master Dachuan Ji of Lingyin Temple

○ Zen Master Shimen Lai of Tiantong Temple in Siming

Once composed an ode to scissors: Forged from pure steel, it gleams with a cold light. The two blades clash, refusing to yield. Directly and decisively dealing with matters for others, how could it ever involve a single thought?

○ Zen Master Ye Weng Bingtong of Xuetou Temple in Siming

A person from Yuezhou. When sending a monk to Huading, he met the abbot of Xixi. The verse says: The high peak stands tall in the clouds, the eighty-year-old abbot of Xixi is also blind to it. When meeting, do not talk about the matter of pilgrimage, it will only make his ears even more deaf.

Dharma heir of Zen Master Yanxi Wen of Jingshan Temple

○ Zen Master Yunfeng Miaogao of Jingshan Temple in Hangzhou

A person from Changxi in Fuzhou. His family had been Confucian scholars for generations. His mother, Ruan, dreamed of a baby in a pond sitting in the heart of a lotus flower with palms together, and when she picked it up, she woke up and gave birth to the Zen master, hence the name Mengchi (Dream Pond). From a young age, the Zen master was radiant, loved to read, and was especially fascinated by Buddhist scriptures, hoping to learn the Dharma of transcending the world. He relied on Duke Yunmeng Ze of Wuzhong, and later received the full precepts. The Zen master was determined to seek the Dao, first visiting Zen Master Chijue, and then meeting Zen Master Wuzhun, who valued him very much. Later, he went to Yuwang Temple to visit Zen Master Yanxi and entered the room, managing the key to the Sutra Treasury. One day, Zen Master Yanxi gave an example: Suppose a cow passes through a window frame, the head, horns, and four hooves have all passed, why can't the tail pass? The Zen master suddenly realized and immediately replied: The whale swallows the sea, revealing the coral branch. Zen Master Yanxi said: You can only say...

得一半。后出世住南興大蘆。遷江陰勸忠霅川何山。蔣山虛席奉朝命居之。歷十有三載。眾逾五千指。德祐改元。元兵渡江。軍士有迫師求金者以刃擬師。師延頸曰。欲殺即殺。吾頭非汝礪刃石。辭色了無怖畏。軍士感動叩首而去。丞相伯顏見師加敬。施牛百齋糧五佰。寺賴以濟。遷徑山寺。罹回祿。草創才什一。師究心興建。不十年悉還舊觀。示眾。前念是凡后念是聖。一刀兩段更莫遲迴。是以涅槃會上廣額屠兒放下屠刀便言我是千佛一數。雖然。若無舉鼎拔山力。千里烏騅不易騎。示眾。言前辨旨。句下明宗。東計山熾然說法。湛瀆水專為流通。這裡構得未免遞相鈍置。若是尚存觀聽。擾擾忽忽。晨雞暮鐘。上堂。聲色為無生之鴆毒。受想乃至人之坑阱。者般說話阿誰不知。然粗餐易飽細嚼難饑。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擘破面皮。早是遭人描邈。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。拍禪床云。戍樓靜貯千峰月。塞草間鋪萬里秋。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。措足無門時方堪履踐。直得山云淡濘澗水潺湲。一曲無私萬邦樂業。正恁么時功歸何所。車書自古同文軌。四海如今共一家。至元戊子春僧錄楊輦真加奉旨集江南教禪諸德朝覲論道。上問禪以何為宗。師進前奏云。禪也者凈智妙圓體本空寂。非見聞覺知之所可知。非思量分別之所能解。上又云禪之宗裔可歷說。師云。禪之宗裔始於釋迦世尊在靈山會上拈起一枝金色波羅花普示大眾。惟迦葉微笑。世尊云吾有正法眼藏涅槃妙心分付迦葉。由此代相授受而至菩提達磨。達磨望此東震旦國有大乘根器航海而來。不立文字直指人心見性成佛。是為禪宗也。上嘉之。師因從容奏云。禪與教本一體也。譬如百千異流同歸于海而無異味。又如陛下坐鎮山河天下一統四夷百蠻隨方而至。必從順承門外而入。到得黃金殿上親睹金面皮。方可謂之到家。若是教家只依著文字語言不達玄旨。猶是順承門外人。若是禪家雖坐破六七個蒲團未得證悟亦是順承門外人。謂之到傢俱來也是。則習教者必須達玄旨。習禪者必須悟自心。如臣等今日親登黃金殿上睹金面皮一番。方可稱到家人也。上喜賜食而退陛辭南歸。示眾云。我本深藏巖竇隱遁過時。不謂日照天臨難逃至化。又云。衲被蒙頭萬事休

【現代漢語翻譯】現代漢語譯本業力依然存在。僧人的生活方式何曾改變。無從下手之處正需要提點警醒。無處落腳之時方才能夠踐行。直至山間雲霧消散，澗水潺潺流淌。一曲無私的樂章，萬國百姓安居樂業。正在這個時候，功勞歸於何處呢？自古以來，車軌和文字都是統一的。如今四海之內，如同一個家庭。元朝至元（1264-1294）年戊子年春天，僧錄楊輦真加奉皇帝旨意，召集江南的教禪諸位高僧前來朝覲論道。皇帝問禪以什麼為宗旨。師父上前奏答說，禪的含義是清凈智慧，圓滿融通，本體空寂。不是通過見聞覺知所能瞭解的，也不是通過思量分別所能理解的。皇帝又問，禪宗的傳承可以歷數嗎？師父說，禪宗的傳承始於釋迦世尊在靈山會上，拈起一枝金色的波羅花（梵文Pālaśa的音譯，意為紫礦樹花）向大眾展示。只有摩訶迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀苦行著稱）微笑。世尊說，『我有正法眼藏（dharma-cakṣus，能洞察真理的智慧），涅槃妙心（nirvāṇa，佛教修行的最終目標，指從輪迴中解脫的境界）分付給迦葉』。由此一代代相互傳授，直至菩提達磨（Bodhidharma，中國禪宗的始祖）。達磨認為此東震旦國（對中國的古稱）有大乘（Mahāyāna，佛教的一個主要流派，強調普度眾生）根器，於是航海而來。不立文字，直指人心，見性成佛，這就是禪宗。皇帝讚賞了他。師父於是從容地奏道，禪與教本來就是一體的。譬如成百上千不同的河流，最終都匯歸於大海，而沒有不同的味道。又如陛下您坐鎮山河，天下一統，四夷百蠻從各個方向而來，必定要從順承門外而入。到達黃金殿上，親眼見到您的金面，才可以稱得上是到家了。如果是教家，只依據文字語言，不通達玄妙的旨意，仍然是順承門外的人。如果是禪家，即使坐破了六七個蒲團，沒有得到證悟，也是順承門外的人。所謂到家，都是指同樣的情況。因此，學習教義的人必須通達玄妙的旨意，學習禪的人必須領悟自己的本心。如同我們今日親自登上黃金殿上，親眼見到您的金面一樣，才可以稱得上是到家人啊。皇帝很高興，賜予食物，師父於是退下，告別皇帝，南歸。師父向眾人開示說，我本來深深地藏在巖洞里，隱遁度日。不料今日聖上的光輝照耀天下，難以逃脫教化。又說，用衲被矇住頭，萬事都休止了。

【English Translation】 English version Karma still remains. How has the life of a monastic changed? Where there is no way to start, that is where you need to be awakened. Only when there is nowhere to set foot can you truly practice. Until the mountain clouds fade and the stream water flows gently. A selfless melody, bringing peace and prosperity to all nations. At this very moment, to whom does the merit belong? Since ancient times, carriages and writing have shared the same standards. Now, the four seas are like one family. In the spring of the Wuzi year of the Zhiyuan (1264-1294) reign of the Yuan Dynasty, the Sanglu Yang Lianzhenjia, by imperial decree, summoned the virtuous monks of Jiangnan who practiced both doctrine and meditation to come to court to discuss the Way. The Emperor asked what the essence of Chan (Zen) was. The master stepped forward and replied, 'Chan is pure wisdom, perfectly round and all-encompassing, its essence is emptiness and stillness. It cannot be known through seeing, hearing, feeling, or knowing, nor can it be understood through thinking or discrimination.' The Emperor then asked, 'Can the lineage of Chan be recounted?' The master said, 'The lineage of Chan began with Śākyamuni Buddha (釋迦世尊) at the Vulture Peak Assembly (靈山會), who held up a golden Pālaśa flower (波羅花) for all to see. Only Mahākāśyapa (摩訶迦葉) smiled. The Buddha said, 'I have the treasury of the Right Dharma Eye (正法眼藏), the wondrous mind of Nirvana (涅槃妙心), which I entrust to Kāśyapa.' From then on, it was passed down from generation to generation until Bodhidharma (菩提達磨). Bodhidharma believed that this Eastern Land of China (東震旦國) had the capacity for Mahāyāna (大乘), so he sailed across the sea. Not establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha, this is Chan.' The Emperor praised him. The master then calmly said, 'Chan and doctrine are originally one. It is like hundreds and thousands of different streams all flowing into the sea, without different tastes. It is also like Your Majesty sitting in command of the mountains and rivers, unifying the world, with the barbarians from all directions arriving, they must enter through the Shuncheng Gate (順承門). Only when they reach the Golden Palace and personally see your golden face can they be said to have arrived home. If those who study doctrine only rely on words and language, without understanding the profound meaning, they are still people outside the Shuncheng Gate. If those who practice Chan, even if they have worn out six or seven meditation cushions, without attaining enlightenment, they are also people outside the Shuncheng Gate. So-called arriving home refers to the same situation. Therefore, those who study doctrine must understand the profound meaning, and those who practice Chan must awaken to their own minds. Just as we today personally ascend the Golden Palace and see your golden face, only then can we be called people who have arrived home.' The Emperor was pleased and bestowed food. The master then withdrew, bid farewell to the Emperor, and returned south. He instructed the assembly, 'I was originally deeply hidden in a rock cave, living in seclusion. Unexpectedly, the light of the Emperor shines upon the world, and it is difficult to escape transformation.' He also said, 'Covering my head with a kasaya (衲被), all matters cease.'

。此時山僧都不會。山中復災。師謂眾曰。吾負此山債耳。遂竭力再營建。匯殿坡為池他屋。以次而成。癸巳六月十七日書偈而逝。壽七十五。臘五十九。葬寺之西麓。

○湖州何山鐵鏡至明禪師

福唐長溪黃氏子。首謁蓂叟堯于嘉禾天寧。雖蒙其䇿勵未大省發。后依偃溪于凈慈。俾侍左右。朝參暮叩。獲臻智證。訪清溪沅于虎丘。命司藏典。登雙徑藏叟。復俾掌藏。至元辛巳何山虛席請師補處。移住四明大梅。大德庚子何山耆舊合辭上行宣政院延致再住。上堂。原野秋陰寒螀悉吟。楓林落葉片片赤心。達磨頂門無骨兒孫海底摸針。忽然摸著時如何。誰道龍王宮殿深。上堂。達磨不來東土。官路少人行。二祖不往西天。私酒多人吃。何山門前一條大路。南來北往知是幾多。只是中間一塊石頭未曾有人踏著。眾中還有踏著者么。擲下拄杖云。看腳下。上堂。今朝八月二十五。記得洞山離查渡。落在雲門網子中。有屈至今無雪處。豎拂子。雲門大師來也。合吃何山手中棒。且道過在什麼處。不合鼓弄人家男女。上堂。著意馳求驢年見面。盡情放下瞥爾現前。香嚴聞擊竹聲徹見本來面目即不問。且道恁么熱向甚處迴避。歸堂喫茶去。延祐乙卯十一月初五日呼其徒囑以後事。索紙大書曰。絕羅籠。沒回互。大海波

【現代漢語翻譯】現代漢語譯本：此時山裡的僧人都無計可施。山中再次發生災難。禪師對大家說：『我欠這座山的債啊。』於是竭盡全力再次進行營建，把殿前的斜坡改造成池塘和其他房屋，依次完成。元朝癸巳年（1333年）六月十七日寫下偈語后圓寂，享年七十五歲，僧臘五十九年，安葬在寺廟的西邊山腳下。

○湖州何山鐵鏡至明禪師

至明禪師是福唐長溪人黃氏之子。最初在嘉禾天寧寺拜見蓂叟堯（禪師名號）禪師，雖然受到他的鞭策鼓勵，但沒有大的領悟。後來依止偃溪禪師于凈慈寺，被安排在身邊侍奉。早晚參拜請教，獲得了智慧的證悟。又在虎丘拜訪清溪沅（禪師名號）禪師，被任命管理藏經。登上雙徑藏叟（禪師名號）禪師處，再次被任命掌管藏經。元朝至元辛巳年（1281年），何山寺住持的位置空缺，眾人請禪師前去擔任住持。后又移居到四明大梅山。元朝大德庚子年（1300年），何山寺的老人們一同上書行宣政院，延請禪師再次擔任住持。禪師上堂說法：『原野秋天的陰冷中寒蟬都在鳴叫，楓樹林中飄落的葉子片片都是赤誠之心。達摩（Bodhidharma，禪宗始祖）的頂門沒有骨頭的兒孫在海底摸針。忽然摸到的時候怎麼樣呢？誰說龍王的宮殿很深呢？』禪師上堂說法：『達摩（Bodhidharma，禪宗始祖）不來東土，官道上少有人行走。二祖（慧可，禪宗二祖）不去西天，私釀的酒很多人喝。何山寺門前一條大路，南來北往不知有多少人。只是中間一塊石頭沒有被人踩到。大眾中還有能踩到的人嗎？』說完擲下拄杖說：『看腳下。』禪師上堂說法：『今天八月二十五，記得洞山（禪師名號）離開查渡。落在雲門（禪師名號）的網中，有冤屈至今沒有昭雪的地方。』豎起拂塵說：『雲門（禪師名號）大師來了。』應該吃何山寺手中的棒子。且說過錯在什麼地方？不該戲弄人家的男女。禪師上堂說法：『著意追求，驢年也見不到。盡情放下，立刻就能顯現。香嚴（禪師名號）聽到擊竹的聲音徹底見到本來面目暫且不問。且說這麼熱的天氣向什麼地方躲避？回禪堂喝茶去。』元朝延祐乙卯年（1315年）十一月初五日，禪師叫來他的弟子囑咐後事，索要紙筆寫道：『絕羅籠，沒回互，大海波……』

【English Translation】 English version: At this time, the monks in the mountain were helpless. Disaster struck the mountain again. The Master said to the assembly, 'I owe this mountain a debt.' So he tried his best to rebuild it, turning the slope in front of the hall into a pond and other buildings, completing them one by one. On the seventeenth day of the sixth month of the Gui Si year of the Yuan Dynasty (1333 AD), he wrote a verse and passed away, at the age of seventy-five, with fifty-nine years of monastic life. He was buried at the western foot of the temple.

○ Zen Master Tie Jing Zhi Ming of He Mountain in Huzhou

Zen Master Zhi Ming was the son of the Huang family of Changxi, Futang. He first visited Zen Master Mingsou Yao (Zen Master's title) at Tianning Temple in Jiahe. Although he was encouraged by his advice, he did not have a great awakening. Later, he relied on Zen Master Yanxi at Jingci Temple and was arranged to serve by his side. He worshiped and asked for instruction morning and evening, and attained the wisdom of enlightenment. He also visited Zen Master Qingxi Yuan (Zen Master's title) at Tiger Hill and was appointed to manage the scriptures. When he ascended to Zen Master Cangsou (Zen Master's title) of Shuangjing, he was again appointed to manage the scriptures. In the Xin Si year of the Zhiyuan era of the Yuan Dynasty (1281 AD), the position of abbot of He Mountain Temple was vacant, and the people invited the Master to take the position. Later, he moved to Damei Mountain in Siming. In the Gengzi year of the Dade era of the Yuan Dynasty (1300 AD), the elders of He Mountain Temple jointly submitted a request to the Xuanzheng Yuan to invite the Zen Master to serve as abbot again. The Zen Master ascended the hall and said: 'In the autumn shade of the wilderness, the cold cicadas are chirping, and the falling leaves in the maple forest are all red hearts. The descendants of Bodhidharma (Bodhidharma, the founder of Zen Buddhism) with no bones in their heads are groping for a needle at the bottom of the sea. What happens when they suddenly find it? Who says the Dragon King's palace is deep?' The Zen Master ascended the hall and said: 'Bodhidharma (Bodhidharma, the founder of Zen Buddhism) did not come to the Eastern Land, and few people travel on the official road. The Second Patriarch (Huike, the Second Patriarch of Zen) did not go to the Western Heaven, and many people drink privately brewed wine. There is a wide road in front of He Mountain Temple, and I don't know how many people come and go. But there is a stone in the middle that no one has stepped on. Is there anyone in the assembly who can step on it?' After speaking, he threw down his staff and said, 'Look at your feet.' The Zen Master ascended the hall and said: 'Today is the twenty-fifth day of the eighth month, and I remember Dongshan (Zen Master's title) leaving Chadu. Falling into the net of Yunmen (Zen Master's title), there is a place of injustice that has not been redressed to this day.' He raised his whisk and said, 'Master Yunmen (Zen Master's title) has arrived.' He should eat the stick in the hand of He Mountain Temple. But where is the fault? He shouldn't be teasing other people's men and women. The Zen Master ascended the hall and said: 'If you seek intentionally, you will not meet even in the year of the donkey. If you let go completely, it will appear immediately. I will not ask about Xiangyan (Zen Master's title) hearing the sound of striking bamboo and thoroughly seeing his original face for the time being. But where do you go to avoid such hot weather? Go back to the meditation hall and have tea.' On the fifth day of the eleventh month of the Yiyou year of the Yanyou era of the Yuan Dynasty (1315 AD), the Zen Master called his disciples and instructed them on his affairs, asking for paper and pen and writing: 'No cage, no reciprocity, the waves of the sea...'

澄。虛空獨露。放筆翛然而逝。壽八十六。

○四明天童止泓鑒禪師

初住信州真如。上堂。諸佛不能真實說法度群生。菩薩有智慧見性不分明。白雲無心意灑為世間雨。大地不含情能長諸草木。古德與么提唱。於四諦法中開鑿人天不妨善巧。若據衲僧分上。何止白雲萬里。上堂拈拄杖云。一有多種。二無兩般。枯桑知天風。海水知天寒。拄杖子聞與么道。不覺忻忻笑云。出身猶可易。脫體道應難。擲拄杖下座。

凈慈介石朋禪師法嗣

○杭州靈隱悅堂祖訚禪師

南康周氏子。依同郡嘉瑞寺出家。禮偃上人為師剃落。一日閱華嚴經至惟一堅密身一切塵中現有省。即往見別山智于蔣山。山問近離何處。師云江西。山云馬大師安樂否。師叉手進前云起動和尚。未幾至杭見斷橋倫于凈慈。橋問臨濟三遭黃檗痛棒是否。師云是。橋云因甚大愚肋下筑三拳。師云得人一牛還人一馬。橋頷之。橋逝柏山介石來補處。一日室中舉柏樹子話。師擬議。石抗聲云何不道黃鶴樓前鸚鵡洲。師于言下頓悟。即令侍香。久之歸廬山。東巖日住圓通延師分座。九江守錢真孫聘師出世西林。至元二十五年遷開先。繼升東林。元貞初(大元成宗年號)奉詔赴闕。入對稱旨。賜璽書。號通慧禪師。並金襕法衣。大德九年

【現代漢語翻譯】現代漢語譯本：澄（法號）。虛空獨露（指禪宗頓悟時所見的真如本性）。放筆翛（xiāo）然而逝（指無牽掛地去世）。享年八十六歲。

○四明天童止泓鑒禪師

最初住在信州真如寺。上堂說法時說：『諸佛不能真實說法度化眾生，菩薩有智慧但見性不分明。白雲無心隨意飄灑化為世間雨，大地不含情卻能生長各種草木。』古德（古代的禪宗大師）這樣提倡，在四諦法（苦、集、滅、道）中開鑿人天之路，不妨是一種善巧方便。若從衲僧（指僧人）的角度來看，何止是白雲萬里（比喻開悟的境界）！』上堂時拿起拄杖說：『一有多樣，二沒有兩般。枯桑知道天風的寒冷，海水知道天氣的寒冷。』拄杖子聽了這樣的話，不禁高興地笑著說：『出身容易，脫體（指完全領悟）的道卻很難。』說完，放下拄杖走下座位。

凈慈介石朋禪師的法嗣。

○杭州靈隱悅堂祖訚（yín）禪師

南康周氏之子。在同郡嘉瑞寺出家。拜偃上人為師剃度。一天閱讀《華嚴經》，讀到『惟一堅密身，一切塵中現』時有所領悟。隨即前往蔣山拜見別山智禪師。別山智禪師問：『最近從哪裡來？』祖訚禪師說：『江西。』別山智禪師問：『馬大師（馬祖道一）安樂嗎？』祖訚禪師拱手向前說：『起動和尚（驚動了您）。』不久到了杭州，拜見凈慈寺的斷橋倫禪師。斷橋倫禪師問：『臨濟（臨濟義玄禪師）三次遭到黃檗（黃檗希運禪師）的痛打，是這樣嗎？』祖訚禪師說：『是。』斷橋倫禪師問：『為什麼大愚（大愚守芝禪師）在黃檗希運禪師的肋下打了三拳？』祖訚禪師說：『得人一牛，還人一馬（比喻以其人之道還治其人之身）。』斷橋倫禪師點頭認可。斷橋倫禪師圓寂后，柏山介石禪師來接替住持之位。一天，在室內談論柏樹子的話題。祖訚禪師正在思索，介石禪師大聲說：『何不說黃鶴樓前的鸚鵡洲？』祖訚禪師在言下頓悟。於是讓他擔任侍香的職務。很久之後回到廬山。東巖日禪師住在圓通寺，邀請祖訚禪師分座說法。九江太守錢真孫聘請祖訚禪師出任西林寺住持。至元二十五年（1288年）遷往開先寺，後來升任東林寺住持。元貞初年（大元成宗年號，1295年），奉詔前往大都（元朝首都）。入宮對答稱旨，皇帝賜予璽書，賜號通慧禪師，以及金襕法衣。大德九年（1305年）圓寂。

【English Translation】 English version: Cheng (Dharma name). 'The empty sky alone is revealed' (referring to the true nature seen during Zen enlightenment). He passed away freely and without attachment. He lived to the age of eighty-six.

○Zen Master Zhihong Jian of Tiantong Temple in Siming

He initially resided at Zhenru Temple in Xinzhou. During an Dharma talk, he said: 'The Buddhas cannot truly preach the Dharma to liberate sentient beings; Bodhisattvas have wisdom but their understanding of the nature is not clear. White clouds have no intention, yet they scatter and become rain for the world; the great earth has no emotion, yet it can grow all kinds of vegetation.' The ancient masters advocated in this way, opening up the path to humans and gods within the Four Noble Truths (suffering, accumulation, cessation, path), which is a skillful means. If viewed from the perspective of a monk (referring to monks), it is more than just ten thousand miles of white clouds (a metaphor for the state of enlightenment)!' During the Dharma talk, he picked up his staff and said: 'One has many forms, two has no duality. A withered mulberry tree knows the coldness of the wind, and the seawater knows the coldness of the weather.' Upon hearing these words, the staff could not help but laugh joyfully, saying: 'It is easy to leave the body, but difficult to express the way of complete understanding (referring to complete enlightenment)!' After speaking, he put down the staff and stepped down from the seat.

A Dharma successor of Zen Master Jieshi Peng of Jingci Temple.

○Zen Master Zutang Zuyin of Lingyin Temple in Hangzhou

He was the son of the Zhou family in Nankang. He became a monk at Jiarui Temple in the same county. He was tonsured by Venerable Yan as his teacher. One day, while reading the Avatamsaka Sutra, he had an insight when he read 'The only firm and solid body manifests in all dust.' He then went to Jiangshan to see Zen Master Bieshan Zhi. Zen Master Bieshan Zhi asked: 'Where have you come from recently?' Zen Master Zuyin said: 'Jiangxi.' Zen Master Bieshan Zhi asked: 'Is Great Master Ma (Mazu Daoyi) at peace?' Zen Master Zuyin bowed and stepped forward, saying: 'Disturbing you, Venerable.' Soon after, he arrived in Hangzhou and met Zen Master Duanqiao Lun of Jingci Temple. Zen Master Duanqiao Lun asked: 'Linji (Linji Yixuan) was beaten painfully by Huangbo (Huangbo Xiyun) three times, is that so?' Zen Master Zuyin said: 'Yes.' Zen Master Duanqiao Lun asked: 'Why did Dayu (Dayu Shouzhi) punch Huangbo Xiyun three times in the ribs?' Zen Master Zuyin said: 'Returning a horse for an ox received from someone (a metaphor for treating someone in the same way they treat you).' Zen Master Duanqiao Lun nodded in agreement. After Zen Master Duanqiao Lun passed away, Zen Master Baishan Jieshi came to take over the position of abbot. One day, they were discussing the topic of cypress seeds in the room. Zen Master Zuyin was pondering, and Zen Master Jieshi loudly said: 'Why not say Parrot Island in front of Yellow Crane Tower?' Zen Master Zuyin had an enlightenment upon hearing these words. So he was assigned to the position of incense attendant. After a long time, he returned to Mount Lu. Zen Master Dongyan Ri resided at Yuantong Temple and invited Zen Master Zuyin to share the seat and preach the Dharma. Prefect Qian Zhensun of Jiujiang invited Zen Master Zuyin to become the abbot of Xilin Temple. In the twenty-fifth year of Zhiyuan (1288 AD), he moved to Kaixian Temple, and later he was promoted to abbot of Donglin Temple. In the early years of Yuanzhen (reign title of Emperor Chengzong of Yuan Dynasty, 1295 AD), he was summoned to Dadu (the capital of the Yuan Dynasty). He entered the palace and his answers pleased the emperor, who bestowed upon him an imperial edict, the title of Zen Master Tonghui, and a kasaya made of gold brocade. He passed away in the ninth year of Dade (1305 AD).

升住靈隱。嘗勘一僧云。微塵諸佛在你舌上。三藏聖教在你腳底。何不瞥地。僧罔措。師便喝。又勘一僧云。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。僧云閩中。師云彼處佛法如何住持。僧云饑即吃飯困即打眠。師云錯。僧云未審和尚此間如何住持。師拂袖歸方丈。僧休去。居四歲而寂。訣眾偈曰。緣會而來緣散而去。撞倒須彌虛空獨露。壽七十五。臘五十二。

天童辨山仟禪師法嗣

○圓通雪溪逸禪師

贊興化和尚偈曰。中原一寶有來由。拶得君王引幞頭。到此若無青白眼。當機誰敢謾輕酬。

天寧無境徹禪師法嗣

○灌溪昌禪師

山居偈曰。閑來石上玩長松。百衲禪衣破又縫。今日不憂明日事。生涯只在缽盂中。

雪峰北山信禪師法嗣

○紹興大慶尼了庵智悟禪師

生閩中王氏。幼孤。年十一白母愿出家。禮祥山寺普升得度。習經誦至空無所有一句頓悟。每自嘆曰。不求明師抉擇。恐成差別虛棄光陰。時北山退漳之南院閑居鼓山西庵。師隨眾入室。山問曰上座什麼處住。師曰不住南臺江邊。山詰曰畢竟住在什麼處。師不審便行。山叱曰走作么合吃山僧手中棒。師面熱汗下。次日復詣請益某甲昨日祗對和尚有什麼過。山厲聲

【現代漢語翻譯】現代漢語譯本禪師升座住持靈隱寺。曾經考問一個僧人說：『微塵數量的諸佛就在你的舌頭上，三藏（Tripitaka，佛教經典的總稱）聖教就在你的腳底下。為何不立刻領悟？』那僧人不知所措。禪師便大喝一聲。又考問一個僧人說：『釋迦（Śākyamuni，佛教創始人）彌勒（Maitreya，未來佛）是他的奴僕，他是誰？』那僧人剛要回答，禪師就打了他。一個新來的僧人，禪師問他從哪裡來。僧人說：『從閩中（福建一帶）來。』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：『錯了。』僧人說：『不知和尚您這裡如何住持？』禪師拂袖回到方丈。那僧人便離開了。禪師在此住了四年後圓寂。臨終前向眾人告別說：『因緣聚合而來，因緣離散而去。撞倒須彌山（Sumeru，佛教中的聖山），虛空獨自顯露。』享年七十五歲，僧臘五十二年。

天童辨山仟禪師的法嗣

○圓通雪溪逸禪師

讚頌興化和尚的偈語說：『中原一寶，自有來由。逼得君王，也來拉著衣袖。到此若無，青白眼力。當機誰敢，輕易酬對。』

天寧無境徹禪師的法嗣

○灌溪昌禪師

山居偈語說：『閒來無事，在石頭上欣賞長松。百衲禪衣，破了又縫。今日不憂，明日之事。生涯只在，缽盂之中。』

雪峰北山信禪師的法嗣

○紹興（1131-1162）大慶尼了庵智悟禪師

生於閩中王氏。幼年喪父。十一歲時稟告母親，願意出家。拜祥山寺普升爲師，得以剃度。學習經文，誦讀到『空無所有』一句時，頓然領悟。常常自嘆說：『不求明白的老師來決斷選擇，恐怕形成差別，白白浪費光陰。』當時北山禪師從漳州退隱到南院，在鼓山西庵閑居。智悟禪師跟隨眾人進入禪室。北山禪師問：『上座在哪裡居住？』智悟禪師說：『不住在南臺江邊。』北山禪師追問說：『到底住在哪裡？』智悟禪師不知如何回答，便要離開。北山禪師呵斥說：『走什麼？該吃老僧我手中的棒！』智悟禪師面紅耳赤，汗流浹背。第二天又去請教，問：『弟子昨天回答和尚，有什麼過錯？』北山禪師厲聲說道

【English Translation】 English version The Chan master ascended to reside at Lingyin Temple. He once examined a monk, saying, 'The Buddhas as numerous as dust particles are on your tongue, and the sacred teachings of the Tripitaka (Tripitaka, the complete collection of Buddhist scriptures) are beneath your feet. Why not realize it instantly?' The monk was at a loss. The Chan master then shouted loudly. He further examined a monk, saying, 'Śākyamuni (Śākyamuni, the founder of Buddhism) and Maitreya (Maitreya, the future Buddha) are his servants. Who is he?' As the monk was about to answer, the Chan master struck him. A newly arrived monk, the Chan master asked him where he came from. The monk said, 'From Minzhong (the area around Fujian).' The Chan master said, 'How is the Dharma upheld there?' The monk said, 'When hungry, they eat; when sleepy, they sleep.' The Chan master said, 'Wrong.' The monk said, 'I don't know how the venerable master upholds it here.' The Chan master flicked his sleeve and returned to his abbot's quarters. The monk then left. The Chan master resided there for four years before passing away. Before his death, he bid farewell to the assembly, saying, 'Coming together by causes, departing by the scattering of causes. Toppling Mount Sumeru (Sumeru, the sacred mountain in Buddhism), the void alone is revealed.' He lived to the age of seventy-five, with fifty-two years as a monk.

Successor of Chan Master Qianshan Bianshan of Tiantong Temple

○ Chan Master Xuexi Yi of Yuantong Temple

A verse praising Venerable Xínghuà says: 'A treasure of the Central Plains has its origin. Forcing the king to pull at his sleeves. If there are no discerning eyes here, who would dare to lightly respond at the opportune moment?'

Successor of Chan Master Wu Jingche of Tianning Temple

○ Chan Master Chang of Guanxi Temple

A verse on living in the mountains says: 'Leisurely playing with tall pines on the rocks. A patched-up Chan robe, torn and sewn again. Not worrying about tomorrow's affairs today. Life is only in the begging bowl.'

Successor of Chan Master Xin of Beishan, Xuefeng Temple

○ Chan Master Liao'an Zhiwu, a nun of Daqing Temple in Shaoxing (1131-1162)

Born into the Wang family in Minzhong. Orphaned at a young age. At the age of eleven, she told her mother of her wish to become a nun. She was tonsured under Pu Sheng of Xiangshan Temple. While studying the scriptures, she had a sudden enlightenment upon reciting the phrase 'empty and without anything'. She often lamented, 'Without seeking a clear teacher to make decisions, I fear forming differences and wasting time in vain.' At that time, Chan Master Beishan had retired from Zhangzhou to the South Courtyard, residing in seclusion at the West Hermitage of Gushan. Chan Master Zhiwu followed the assembly into the meditation hall. Chan Master Beishan asked, 'Where does the venerable one reside?' Chan Master Zhiwu said, 'Not residing by the Nantai River.' Chan Master Beishan pressed, 'Where do you reside after all?' Chan Master Zhiwu did not know how to answer and was about to leave. Chan Master Beishan scolded, 'Why are you leaving? You deserve a beating from this old monk's hand!' Chan Master Zhiwu's face turned red, and he was covered in sweat. The next day, she went to ask for instruction, asking, 'What was wrong with my answer to the venerable master yesterday?' Chan Master Beishan said sternly

云更來這裡覓過在。師云月明照見夜行人。山指旁僧曰看渠志氣甚不凡。遂印以偈。有相逢若問其中事。風攪螺江浪拍天之句。出世蘇之西竺。一日癡絕來訪。問曰子悟處如末山見大愚。忽然撞著灌溪為佛法來時如何。師對曰大海不讓細流。癡絕一笑而已。寶祐六年太師判宗大王帖請住大慶。僧問云。灌溪道我在臨濟爺爺處得半杓。末山娘娘處得半杓。畢竟是有是無。師云百花毬子上何用繡紅旗。上堂。拈拄杖云。天垂十二闌干角。風滿三千世界中。熱惱變成清凈境。禪心頓覺悟真空。靠拄杖云。有甚共語處。上堂。大陽門下日日三秋。明月堂前時時九夏。古人恁么未免坐在這裡。大慶即不然。山轉疑無路。溪回別有村。上堂。柳絮飄風。杏花沐雨。好個生機快須薦取。以拂子擊禪床云。咄。三十年後不得錯舉。

華藏純庵凈禪師法嗣

○福州雪峰石翁玉禪師

禮雪峰塔偈曰。入閩早是四旬餘。像骨巖前縛屋居。誰道開平年代后。春疇煙雨幾犁鋤。

靈隱高原泉禪師法嗣

○婺州寶林無機和尚

上堂。舉教中道。居一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知。于無了知不辨真實。大慧和尚頌曰。荷葉團團團似鏡。菱角尖尖尖似錐。風吹柳絮毛毬走。雨打梨花蛺蝶飛

【現代漢語翻譯】現代漢語譯本云更來這裡尋找過什麼。師父說：『月亮明亮地照見夜間行走的人。』山指著旁邊的僧人說：『看他志氣很不凡。』於是用偈語印證他。偈語中有『相逢若問其中事，風攪螺江浪拍天』的句子。（癡絕）出世于蘇之西竺（地名）。一天，癡絕來拜訪，問道：『你所悟之處如末山（比喻見地高遠）見到大愚（比喻智慧深邃），忽然撞著灌溪（比喻頓悟）為佛法而來時如何？』師父回答說：『大海不拒絕細小的水流。』癡絕一笑而已。寶祐六年（1258年），太師判宗大王用帖子請（純庵凈禪師）住持大慶寺。僧人問道：『灌溪（禪師）說我在臨濟（禪師）爺爺處得到半杓（比喻一半的佛法），末山（比丘尼）娘娘處得到半杓（比喻一半的佛法），到底是有是無？』師父說：『百花繡球上何必再繡紅旗？』上堂說法，拿起拄杖說：『天垂十二闌干角，風滿三千世界中。熱惱變成清凈境，禪心頓覺悟真空。』靠著拄杖說：『有什麼可以共同談論的地方？』上堂說法，『大陽門下日日三秋，明月堂前時時九夏。古人這樣說，未免還是坐在這裡。大慶寺卻不是這樣，山轉了好像沒有路了，溪水迴環又出現新的村莊。』上堂說法，『柳絮飄風，杏花沐雨，這麼好的生機要趕快領悟。』用拂子敲擊禪床說：『咄！三十年後不要錯誤地理解。』

華藏純庵凈禪師的法嗣

福州雪峰石翁玉禪師

禮拜雪峰塔的偈語說：『入閩地很早，已經四十多年了，在象骨巖前搭屋居住。誰說開平（南漢年號，917-925年）年代之後，春天的田野里煙雨濛濛，耕耘了幾次？』

靈隱高原泉禪師的法嗣

婺州寶林無機和尚

上堂說法，引用經文說：『處於一切時侯，不生起虛妄的念頭，對於各種虛妄的心念，也不停止息滅。處於虛妄的境界，不加以瞭解認識，對於沒有了解認識，也不分辨真實。』大慧和尚的頌說：『荷葉團團，團得像鏡子，菱角尖尖，尖得像錐子。風吹柳絮，毛球滾動，雨打梨花，蝴蝶飛舞。』

【English Translation】 English version Yun Geng came here looking for something. The master said, 'The bright moon illuminates the night traveler.' The mountain pointed to the monk beside him and said, 'Look at his extraordinary ambition.' Then he confirmed him with a verse. The verse contains the lines, 'If you meet and ask about the matter, the wind stirs the Snail River and the waves beat the sky.' (Chi Jue) was born in Su's Western India (place name). One day, Chi Jue came to visit and asked, 'Where you have realized is like Moshan (metaphor for high insight) seeing Dayu (metaphor for profound wisdom), suddenly encountering Guanxi (metaphor for sudden enlightenment) coming for the Dharma, what is it like?' The master replied, 'The ocean does not reject small streams.' Chi Jue smiled. In the sixth year of Baoyou (1258), Grand Tutor Pan Zong Wang used a post to invite (Chun'an Jing Chan Master) to reside at Daqing Temple. A monk asked, 'Chan Master Guanxi said that I got half a ladle (metaphor for half of the Dharma) from Grandpa Linji (Chan Master), and half a ladle (metaphor for half of the Dharma) from Niangniang Moshan (Bhikkhuni), is it ultimately existent or non-existent?' The master said, 'Why embroider a red flag on a hundred-flower ball?' Ascending the hall to preach, he picked up his staff and said, 'The sky hangs twelve balustrade corners, the wind fills the three thousand worlds. Torment turns into a pure realm, the Zen mind suddenly awakens to the empty essence.' Leaning on his staff, he said, 'What is there to talk about together?' Ascending the hall to preach, 'Under the gate of Dayang, every day is like three autumns; in front of the Bright Moon Hall, every moment is like nine summers. The ancients said so, but they are still sitting here. Daqing Temple is not like this; the mountain turns and seems to have no road, the stream winds back and another village appears.' Ascending the hall to preach, 'Willow catkins flutter in the wind, apricot blossoms bathe in the rain; such a good opportunity for life must be quickly realized.' He struck the Zen bed with a whisk and said, 'Tut! Do not misunderstand it thirty years later.'

Dharma heir of Chun'an Jing Chan Master of Huazang

Fuzhou Xuefeng Shi Weng Yu Chan Master

A verse in homage to the Xuefeng Pagoda says: 'Entering Min early, it has been more than forty years, living in a hut in front of Elephant Bone Rock. Who says that after the Kai Ping era (Southern Han reign, 917-925), the spring fields are misty with rain, and have been plowed several times?'

Dharma heir of Gaoyuan Quan Chan Master of Lingyin

Wuzhou Baolin Wuji Monk

Ascending the hall to preach, he quoted the scripture saying: 'At all times, do not give rise to false thoughts; do not stop extinguishing all false thoughts. Abide in the realm of delusion without adding understanding; without understanding, do not distinguish reality.' Great Master Hui's verse says: 'Lotus leaves are round and round, like mirrors; water chestnuts are sharp and sharp, like cones. The wind blows willow catkins, and the wool balls roll; the rain beats pear blossoms, and butterflies fly.'

。大慧和尚可謂桃花李花總成一家。雙林則不然。客舍并州二十霜。歸心日夜憶咸陽。無端更度桑乾水。卻望并州是故鄉。上堂。蘆花對蓼紅。木落山露骨。彷彿揚州。依希越國。拈拄杖卓一下云。為君卓落精靈窟。無位真人赤骨律。

黃龍無門開禪師法嗣

○杭州護國臭庵宗禪師

上堂。舉豐干謂寒山拾得云。你與我去游五臺便是我同流。寒山云你去游五臺作么。干云禮拜文殊。山云你不是我同流。師云豐干開口不在舌頭上。寒山同坑無異土。檢點將來。兩個駝子廝撞著。世上應無直底人。上堂。舉岳林振禪師示眾云。布袋口開還有買底么。僧云有。林雲不作賤不作貴作么生買。僧無語。林雲老僧失利。師云。岳林設個問端也甚奇特。及至被人道個有字。直得東遮西掩囊藏不迭。護國今日布袋口開。還有買底么。良久云。䦨干雖共倚。山色不同觀。

○杭州慧云無傳祖禪師

上堂。佛佛廣說大智莫能知。祖祖相傳凡情詎能測。先天后地成壞長存。入死出生去來不變。於斯薦得已涉支離。其或未然。山僧更為下個註腳。以拂子擊禪床云。啼得血流無用處。不如緘口過殘春。

○華藏瞎驢見和尚

頌興化打克賓話曰。興化打克賓。言親語不親。棒頭如雨點。敲出玉麒麟。

【現代漢語翻譯】現代漢語譯本：大慧和尚（生卒年不詳）可謂桃花李花總成一家。雙林則不然：『客舍并州二十霜，歸心日夜憶咸陽（均指唐朝都城，約公元7世紀至10世紀）。無端更度桑乾水，卻望并州是故鄉。』上堂：『蘆花對蓼紅，木落山露骨，彷彿揚州，依稀越國。』拈拄杖卓一下云：『為君卓落精靈窟，無位真人赤骨律。』黃龍無門開禪師法嗣 ○杭州護國臭庵宗禪師上堂。舉豐干（唐朝僧人，約公元8世紀）謂寒山（唐朝隱士，約公元8世紀）拾得（唐朝僧人，約公元8世紀）云：『你與我去游五臺便是我同流。』寒山云：『你去游五臺作么？』干云：『禮拜文殊（文殊菩薩的簡稱）。』山云：『你不是我同流。』師云：『豐干開口不在舌頭上，寒山同坑無異土。檢點將來，兩個駝子廝撞著，世上應無直底人。』上堂。舉岳林振禪師示眾云：『布袋口開還有買底么？』僧云：『有。』林雲：『不作賤不作貴作么生買？』僧無語。林雲：『老僧失利。』師云：『岳林設個問端也甚奇特，及至被人道個有字，直得東遮西掩囊藏不迭。護國今日布袋口開，還有買底么？』良久云：『䦨干雖共倚，山色不同觀。』 ○杭州慧云無傳祖禪師上堂。佛佛廣說大智莫能知，祖祖相傳凡情詎能測。先天后地成壞長存，入死出生去來不變。於斯薦得已涉支離，其或未然，山僧更為下個註腳。以拂子擊禪床云：『啼得血流無用處，不如緘口過殘春。』 ○華藏瞎驢見和尚頌興化（唐朝僧人，約公元9世紀）打克賓話曰：『興化打克賓，言親語不親，棒頭如雨點，敲出玉麒麟。』

【English Translation】 English version: Great Master Dahui (dates unknown) can be said to have made peach blossoms and plum blossoms one family. But Shuanglin is not like that: 'Dwelling in Binzhou for twenty years, my heart day and night remembers Xianyang (referring to the capital of the Tang Dynasty, approximately 7th-10th century AD). For no reason, I cross the Sanggan River again, but look back at Binzhou as my hometown.' Ascending the hall: 'Reed flowers face smartweed red, trees shed leaves and mountains reveal bones, resembling Yangzhou, vaguely like Yue country.' He raises his staff and strikes once, saying: 'For you, I strike down the cave of spirits, the naked-boned true man without position.' Successor of Zen Master Wumen Kai of Huanglong ○ Zen Master Chou'an Zong of Huguo Temple in Hangzhou Ascending the hall. He cites Fenggan (Tang Dynasty monk, approximately 8th century AD) saying to Hanshan (Tang Dynasty recluse, approximately 8th century AD) and Shide (Tang Dynasty monk, approximately 8th century AD): 'If you go with me to visit Mount Wutai, then we are of the same stream.' Hanshan says: 'What will you do visiting Mount Wutai?' Fenggan says: 'Worship Manjusri (short for Manjusri Bodhisattva).' Hanshan says: 'You are not of the same stream as me.' The Master says: 'Fenggan's opening his mouth is not on his tongue, Hanshan is of the same pit, no different soil. Examining it closely, two hunchbacks bump into each other, there should be no straight people in the world.' Ascending the hall. He cites Zen Master Yuelin Zhen showing the assembly: 'The mouth of the cloth bag is open, is there anyone buying?' A monk says: 'Yes.' Yuelin says: 'Neither making it cheap nor making it expensive, how do you buy?' The monk is speechless. Yuelin says: 'The old monk has lost profit.' The Master says: 'Yuelin setting up a question is very peculiar, but when someone says the word 'yes', he has to cover up and hide it in his bag. Today, Huguo's cloth bag is open, is there anyone buying?' After a long silence, he says: 'Although leaning together on the railing, the mountain scenery is viewed differently.' ○ Zen Master Wuchuan Zu of Huiyun Temple in Hangzhou Ascending the hall. Buddha after Buddha extensively speaks, great wisdom cannot know, Ancestor after Ancestor transmits, ordinary feelings cannot fathom. Before heaven, after earth, formation and destruction exist forever, entering death, emerging life, going and coming, unchanging. If you understand this, you have already become fragmented, if not, this mountain monk will add another annotation. He strikes the Zen bed with a whisk, saying: 'Crying blood is useless, better to shut your mouth and pass the remaining spring.' ○ Monk Jian, the Blind Donkey of Huazang A verse on Xinghua (Tang Dynasty monk, approximately 9th century AD) hitting Kebin: 'Xinghua hits Kebin, words are intimate but speech is not, the stick falls like raindrops, knocking out a jade Qilin.'

囊山孤峰秀禪師法嗣

○福州鼓山皖山止凝禪師

龍舒太湖人。乃大唐神堯之後。其號皖山者。因生緣密邇三祖道場故也。年十七二親俱喪。投黃州雙泉道瑛剃落。鄂渚開原受具。即遊方遍參。往三祖見環庵璉鐘山癡絕沖長蘆南山哲。皆不契。參雙塔無明性。明問達磨九年面壁時如何。師曰有理難伸。被明劈胸一拳。師忽然有省。嘆曰。我生平用底遭這老漢一拳瓦解冰銷了也。入閩之披秀禮孤峰和尚。峰舉狗子無佛性話令參究。及半年得臻閫奧。乃頌曰。趙州道無箭不虛發。筑著磕著全殺全活。峰曰你也得只是未在。一日峰舉德山見龍潭話。問那裡是德山親到處。師以手掩峰口。即說頌曰。潭不見。龍不現。全身已在空王殿。夢迴忽聽曉鶯啼。春風落盡桃花片。峰曰汝今日方知泗州大聖不在揚州出現。善自護持。遂俾侍香。峰遷西禪囊山。師亦隨侍。峰歸寂。師登石鼓典藏教上。雪峰霜林果請歸板首。寶祐丁巳出世福州釣臺升萬歲。久之太傅賈平章魏國公劄遷鼓山。槌拂之下眾盈四千指。七閩叢席斯為第一。賢士大夫摳衣問道。恨識師之晚。黃童白叟見以郎罷呼之。至於家繪其像飲食必祝。非於全閩宿昔有緣疇克臻此哉。上堂。入院方三日。追陪人事忙。燈籠與露柱。密密細商量。且道商量個什麼

。拍禪床云。昨夜碧天風浪靜。一輪明月映螺江。上堂。六月旦夏巳中。荷花開水面。荔子映山紅。無位真人處處相逢。擬議雲山千萬重。鼓山入院上堂。拈拄杖云。飏下補山鈯斧。拈起國師聖箭。卓拄杖。一鏃破三關。機鋒如掣電。左右逢原。全機殺活。直得大頂峰小頂峰望空斫額。白雲亭涌泉亭笑里點頭。正與么時且道功歸何所。靠拄杖云。雕弓已掛狼煙息。萬國來朝賀太平。示眾。萬機不到。千聖攢眉。正令當行。阿誰敢擬。便恁么會已落第二義諦。大似望梅林止渴有甚快活處。衲僧家將黑豆子換人眼睛。把斷貫索穿人鼻孔。未為分外。且道衲僧見個甚麼道理。卓拄杖一下云。選佛若無如是眼。宗風那得到於今。將終。集兩序示遺誡。索筆書偈云。八十四年一夢相似。夢破還空也無些事。端坐而逝。

○婺州雙林一衲戒禪師

贊傅大士偈曰。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。

天童云外岫禪師法嗣

○四明雪竇無印大證禪師

番陽史氏。幼穎異。父母知不可留。便從昌國寺智節學出世法。謁荊石琬于廬山圓通。不契。時思庵睿居閑房。師日親毀煉。云外唱曹洞之道于天童。往依之入室。云外雲天童今日大死去也汝作么生救。師云請和尚吃飯

【現代漢語翻譯】現代漢語譯本：拍禪床說：『昨夜碧藍的天空風平浪靜，一輪明月倒映在螺江之上。』上堂開示：『六月初一夏至已過，中午時分，荷花在水面上盛開，荔枝映襯著山巒一片火紅。無位真人處處都能相逢，若要思量，雲山重重疊疊。』鼓山住持入院上堂，拈起拄杖說：『放下的是補山的斧頭，拈起的是國師的聖箭。』卓拄杖一下，『一箭射破三關，機鋒迅猛如閃電。左右逢源，全盤機用，殺活自在，使得大頂峰、小頂峰都只能望空頓首。白雲亭、涌泉亭都在笑里點頭。』正在這個時候，且說這功勞歸於何處？靠著拄杖說：『雕弓已經掛起，狼煙也已平息，萬國來朝，慶賀太平。』開示大眾：『萬種機巧都用不上，千聖都皺著眉頭。正令當行之時，有誰敢於比擬？』如果就這樣認為，就已經落入了第二義諦，就像望梅止渴一樣，有什麼快樂可言？衲僧家用黑豆子換人的眼睛，用繩索穿人的鼻孔，也不算過分。且說衲僧見到了什麼道理？卓拄杖一下說：『選佛如果沒有這樣的眼力，宗風又怎麼能流傳到今天？』臨終時，召集兩序僧眾，留下遺誡，索要筆墨寫下偈語說：『八十四年，就像一場夢一樣。夢醒了，一切都空了，也沒什麼事。』說完端坐而逝。

○婺州雙林一衲戒禪師

讚頌傅大士（指傅翕，南北朝時期著名居士）的偈語說：『非儒非道也非禪，杜撰修行太可憐。耽擱一身三事不了，至今八百有餘年。』

天童云外岫禪師的法嗣

○四明雪竇無印大證禪師

是番陽史氏之子。從小就聰穎過人。父母知道他留不住，就讓他跟隨昌國寺的智節學習出世之法。他前往廬山圓通拜見荊石琬，但並不契合。當時思庵睿住在閑房，禪師每日親近並虛心求教。云外禪師在天童寺宣揚曹洞宗的禪法，禪師前往依止並進入他的房間。云外禪師說：『天童寺今天已經徹底死去了，你打算怎麼救？』禪師說：『請和尚吃飯。』

【English Translation】 English version: He struck the Zen bed and said, 'Last night, the blue sky was calm and the waves were still, a bright moon reflected on the Luo River.' Ascending the hall for instruction: 'The first day of the sixth month, after the summer solstice, at midday, lotus flowers bloom on the water, lychees reflect the mountains in a fiery red. The True Man Without Rank can be met everywhere; if you try to contemplate, the cloud mountains are layered upon layered.' The abbot of Gushan ascended the hall upon entering the monastery, picked up a staff and said, 'What is put down is the axe for mending the mountain, what is picked up is the National Teacher's sacred arrow.' He struck the staff once, 'One arrow pierces through three barriers, the sharpness of the moment is like lightning. Meeting the source on both sides, the complete function, killing and giving life freely, causing both Great Peak and Small Peak to only be able to kowtow to the empty sky. Baiyun Pavilion and Yongquan Pavilion are nodding with smiles. 'At this very moment, let's say where does the merit belong?' Leaning on the staff, he said, 'The carved bow has already been hung up, the smoke of war has ceased, all nations come to court, celebrating peace.' Instructing the assembly: 'Ten thousand machinations are of no use, a thousand sages knit their brows. When the true command is in effect, who dares to compare?' If you think like this, you have already fallen into the second meaning, just like quenching thirst with plums, what joy is there to speak of? The monks exchange people's eyes for black beans, and pierce people's nostrils with ropes, it is not excessive. Let's say what principle have the monks seen? He struck the staff once and said, 'If there is no such eye for selecting Buddhas, how can the lineage of the school reach today?' As he was dying, he gathered the two monastic orders, left behind his last words, and asked for brush and ink to write a verse, saying, 'Eighty-four years, like a dream. When the dream breaks, everything is empty, and there is nothing to it.' After saying this, he sat upright and passed away.

○ Zen Master Yi Na Jie of Shuanglin Temple in Wuzhou

A verse praising Great Scholar Fu (referring to Fu Xi, a famous lay Buddhist during the Northern and Southern Dynasties): 'Neither Confucian nor Taoist nor Zen, fabricating practice is truly pitiful. Delaying one's life, three things are not completed, even now, more than eight hundred years have passed.'

Dharma heir of Zen Master Yunwai Xiu of Tiantong Temple

○ Zen Master Wuyin Dazheng of Xuedou Temple in Siming

He was the son of the Shi family of Fanyang. From a young age, he was exceptionally intelligent. His parents knew that he could not be kept, so they allowed him to follow Zhijie of Changguo Temple to study the Dharma of transcending the world. He went to Yuantong on Mount Lu to visit Jingshi Wan, but they did not agree. At that time, Si'an Rui lived in a quiet room, and the Zen master approached him daily and humbly sought instruction. Zen Master Yunwai promoted the Chan of the Caodong school at Tiantong Temple, and the Zen master went to rely on him and entered his room. Zen Master Yunwai said, 'Tiantong Temple is completely dead today, how do you plan to save it?' The Zen master said, 'Please invite the monks to eat.'

。外又云天童今日大死去也汝不要相救。師云救他作么。外又云天童今日大死去也阿誰與我同行。師雲和尚先行某甲后隨。外呵呵大笑。自茲情同魚水猶溈山寂子。命典藏教。至治間詔天下善書者金書藏經。竣事賜織金。屈眴南還江浙。丞相脫歡公起師主衢之南禪。繼領光孝。遷信之祥符。移明之定水。升雪竇。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。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。至士寧容衲手。良馬豈待揮鞭。全超棒喝不落蹄筌。百鳥不來春又過。巖房贏得日高眠。退居定水圓明庵入寂。至正辛丑九月二十一日也。壽六十五。阇維牙齒數珠不壞舍利明瑩。門人景雲等塔于圓明庵之後。

徑山荊叟玨禪師法嗣

○杭州中竺空巖有禪師

室中勘驗學者垂語云。黃金鑄就鐵真人。東海涌頌云。錦衣公子醉田家。熟睡柴床日未斜。熱渴呼漿無所得。便將玉帶換甌茶。

海西容庵海禪師法嗣

○廣陽慶壽中和璋禪師

天姿粹美。機用縱橫。室中示徒或握木劍或執綿蛇。因海云初見便問曰某甲不來而來作么生相見。師曰參須實

【現代漢語翻譯】現代漢語譯本：又有人說天童（寺名）今天死定了，你不要去救他。禪師說：『救他做什麼？』那人又說：『天童（寺名）今天死定了，誰和我一起去？』禪師說：『和尚先走，我隨後就到。』那人聽了，呵呵大笑。從此以後，他們情同魚水，就像溈山（地名）和寂子（人名）一樣。禪師奉命典藏佛教經典。元朝至治年間（1321-1323年），朝廷下詔讓天下擅長書法的人用金書寫藏經。工程完畢后，朝廷賜給禪師織金袈裟。屈眴（人名）南還江浙一帶。丞相脫歡（人名）公請禪師主持衢州的南禪寺，後來又接管光孝寺，調到信州的祥符寺，又移到明州的定水寺，升座到雪竇寺。上堂說法時說：『千說萬說不如覿面相見。一見如昨日是二十九，今朝是七月初一。告訴你們這些參禪的人，光陰似箭。娘生兩隻眼，個個黑如漆。急急急，回頭看看天真佛。』良久，問道：『是什麼面目？』說完下座巡視禪堂，喝茶。又上堂說法：『妙不妙？衲僧（和尚）的鼻孔大多沒有竅。玄不玄？剎竿頭上沒有青天。』真正有本事的人不需要別人幫忙，好馬也不需要鞭打。完全超越棒喝，不落入言語的圈套。百鳥不來，春天又過去了，在巖房裡睡到太陽高照。』禪師退居定水圓明庵后圓寂。時為元朝至正辛丑年（1361年）九月二十一日，享年六十五歲。火化后，牙齒和念珠沒有損壞，舍利明亮晶瑩。他的弟子景雲等人在圓明庵后建塔安葬。徑山荊叟玨禪師的法嗣杭州中竺空巖有禪師在禪房中考察學人，垂語說：『黃金鑄就鐵真人。』東海涌頌云：『錦衣公子醉倒在農家，熟睡在柴床上，太陽還沒落山。又熱又渴想喝漿卻沒處找，只好把玉帶換了茶喝。』海西容庵海禪師的法嗣廣陽慶壽中和璋禪師天資純粹美好，機智運用縱橫。在禪房中向弟子們開示，有時握著木劍，有時拿著綿蛇。因為海云（人名）初次拜見他時，他就問道：『我不來而來，要如何相見？』禪師說：『參禪要實在。』

【English Translation】 English version: Someone also said, 'Tiantong (name of a temple) is definitely dying today, don't try to save it.' The Chan master said, 'Why save it?' That person then said, 'Tiantong (name of a temple) is definitely dying today, who will go with me?' The Chan master said, 'The monk goes first, and I will follow.' The person laughed heartily upon hearing this. From then on, they were as close as fish and water, like Weishan (place name) and Jizi (person's name). The Chan master was ordered to manage the Buddhist scriptures. During the Zhizhi era of the Yuan Dynasty (1321-1323 AD), the court issued an edict ordering the best calligraphers in the land to write the scriptures in gold. After the project was completed, the court bestowed a brocade kasaya upon the Chan master. Qu Xun (person's name) returned south to the Jiangzhe area. Prime Minister Tuohuan (person's name) invited the Chan master to preside over N禪 Temple in Quzhou, and later he took over Guangxiao Temple, was transferred to Xiangfu Temple in Xinzhou, and then moved to Dingshui Temple in Mingzhou, and ascended to Xuedou Temple. When giving a Dharma talk, he said, 'A thousand sayings are not as good as meeting face to face. One meeting is like yesterday being the twenty-ninth, and today being the first day of the seventh month. Tell you practitioners of Chan, time flies like an arrow. Born with two eyes, each as black as lacquer. Hurry, hurry, look back at the true Buddha.' After a long pause, he asked, 'What is its face?' After speaking, he descended from the seat to inspect the meditation hall and drink tea. He then gave another Dharma talk: 'Wonderful or not wonderful? Most monks' nostrils have no holes. Mysterious or not mysterious? There is no blue sky above the flagpole.' Truly capable people do not need others' help, and good horses do not need whipping. Completely transcending the stick and shout, not falling into the trap of words. The hundred birds do not come, and spring has passed again, sleeping in the rock room until the sun is high.' The Chan master retired to the Yuanding Hermitage in Dingshui and passed away. It was the twenty-first day of the ninth month of the Xinchou year of the Zhizheng era of the Yuan Dynasty (1361 AD), at the age of sixty-five. After cremation, the teeth and rosary beads were not damaged, and the relics were bright and crystalline. His disciples Jingyun and others built a pagoda behind the Yuanding Hermitage to bury him. Successor of Chan Master Jingshan Jingsou Jue Chan Master Kongyan You of Zhongzhu Temple in Hangzhou Examining students in the meditation room, he said, 'Golden cast iron real person.' Donghai Yong praised, 'A richly dressed young man is drunk in a farmer's house, sleeping soundly on a firewood bed, the sun has not yet set. Hot and thirsty, wanting to drink, but unable to find any, he has to exchange his jade belt for tea.' Successor of Chan Master Rong'an Hai of Haixi Chan Master Zhonghe Zhang of Guangyang Qingshou Naturally pure and beautiful, with ingenious and versatile use. When instructing disciples in the meditation room, he sometimes held a wooden sword and sometimes held a cotton snake. Because Haiyun (person's name) met him for the first time, he asked, 'I come without coming, how should we meet?' The Chan master said, 'Practicing Chan must be genuine.'

參悟須實悟莫打野榸。曰因擊火迸散乃知眉橫鼻直。師云吾此處別。曰如何表信。師曰。吾牙是一口骨。耳乃兩片皮。曰將謂別有。師曰錯。海云喝曰草賊大敗。師便休。次日師舉臨濟兩堂首座齊下喝。僧問臨濟還有賓主也無。濟曰賓主歷然汝作么生會。海云曰。打破秦時鏡。磨尖上古錐。龍飛霄漢外。何勞更下槌。師曰汝只得其機不得其用。海云便掀禪床。師曰路途之樂終未到家。海云與一掌曰。精靈千載野狐窟。看破如今不直錢。師打一拂子曰汝只得其用不得其體。海云進前曰青山聳寒色月照一溪春。師曰汝只得其體不得其智。海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。海云豎起拳復拍一拍丈室震動。師曰如是如是。海云拂袖便出。

增集續傳燈錄卷第三卍新續藏第 83 冊 No. 1574 增集續傳燈錄

增集續傳燈錄卷第四

徑山興聖萬壽禪寺前住持比丘吳郡文琇集

大鑒下二十一世

天童天目禮禪師法嗣

○四明育王橫川如珙禪師

永嘉大姓林氏。有叔父為禪沙門者曰正則。視師幼不肉食。愛之乃度其祝髮。預戒于廣慈院。初見石田于靈隱。及癡絕至猶留從之。然終疑礙無入。聞天目居大白。往投以疑。目舉南山筀筍東海烏蠈

【現代漢語翻譯】現代漢語譯本：參悟必須是真正的領悟，不要耍花招。有人說，因為撞擊火花四濺，才知道眉毛是橫著的，鼻子是直的。禪師說：『我這裡不一樣。』（僧人）問：『如何才能表達信任呢？』禪師說：『我的牙齒是一口骨頭，耳朵是兩片皮。』（僧人）說：『還以為有什麼特別的。』禪師說：『錯了。』海云大喝一聲說：『草寇大敗！』禪師便作罷。第二天，禪師舉臨濟宗兩堂首座一起大喝的公案。僧人問：『臨濟宗還有賓主之分嗎？』臨濟禪師說：『賓主分明，你如何理解？』海云說：『打破秦朝（公元前221年-公元前207年）的鏡子，磨尖上古的錐子。龍飛騰于霄漢之外，何必再用錘子敲打。』禪師說：『你只得到了它的機巧，沒有得到它的作用。』海云便掀翻禪床。禪師說：『路途的快樂終究沒有到家。』海云給了一掌說：『精靈千年的野狐窟，看破瞭如今一文不值。』禪師打了一下拂塵說：『你只得到了它的作用，沒有得到它的本體。』海云上前說：『青山聳立著寒冷之色，月光照耀著一條溪流的春天。』禪師說：『你只得到了它的本體，沒有得到它的智慧。』海云說：『流水自西向東流淌，落花沒有方向和背向。』禪師說：『你雖然擅長語言三昧（Samadhi，佛教用語，指止息一切雜念，使心專注於一境），但終究沒有交涉。』海云豎起拳頭又拍了一下，丈室震動。禪師說：『如是如是。』海云拂袖便出。

增集續傳燈錄卷第三卍新續藏第 83 冊 No. 1574 增集續傳燈錄

增集續傳燈錄卷第四

徑山興聖萬壽禪寺前住持比丘吳郡文琇集

大鑒下二十一世

天童天目禮禪師法嗣

○四明育王橫川如珙禪師

永嘉大姓林氏。有叔父為禪沙門者曰正則。視師幼不肉食。愛之乃度其祝髮。預戒于廣慈院。初見石田于靈隱。及癡絕至猶留從之。然終疑礙無入。聞天目居大白。往投以疑。目舉南山筀筍東海烏蠈

【English Translation】 English version: Realization must be true realization, don't play tricks. Someone said, 'Because striking causes sparks to scatter, one knows that the eyebrows are horizontal and the nose is vertical.' The Zen master said, 'It's different here with me.' (The monk) asked, 'How can one express trust?' The Zen master said, 'My teeth are a mouthful of bone, and my ears are two pieces of skin.' (The monk) said, 'I thought there was something special.' The Zen master said, 'Wrong.' Haiyun shouted, 'The bandit rebels are utterly defeated!' The Zen master then stopped. The next day, the Zen master cited the case of the two head monks of the Linji (Rinzai) sect shouting together. A monk asked, 'Does the Linji sect still have the distinction between guest and host?' Zen Master Linji said, 'The guest and host are distinct, how do you understand it?' Haiyun said, 'Break the mirror of the Qin Dynasty (221 BC - 207 BC), sharpen the ancient awl. The dragon flies beyond the heavens, why bother using a hammer?' The Zen master said, 'You only got its skill, not its function.' Haiyun then overturned the Zen bed. The Zen master said, 'The joy of the journey has not yet reached home.' Haiyun gave a palm strike, saying, 'The spirit's thousand-year-old fox den, once seen through, is now worthless.' The Zen master struck the whisk, saying, 'You only got its function, not its substance.' Haiyun stepped forward and said, 'The green mountains stand tall with cold colors, the moonlight shines on a stream in spring.' The Zen master said, 'You only got its substance, not its wisdom.' Haiyun said, 'The flowing water flows from west to east, the falling flowers have no direction or back.' The Zen master said, 'Although you are skilled in language samadhi (Samadhi, a Buddhist term referring to the cessation of all distracting thoughts, focusing the mind on one state), you ultimately have no involvement.' Haiyun raised his fist and clapped it once, the abbot's room shook. The Zen master said, 'Thus it is, thus it is.' Haiyun flicked his sleeves and left.

Supplement to the Continued Records of the Transmission of the Lamp, Volume 3 卍 New Supplement Collection, Volume 83, No. 1574, Supplement to the Continued Records of the Transmission of the Lamp

Supplement to the Continued Records of the Transmission of the Lamp, Volume 4

Compiled by Wenxiu of Wujun, former abbot and bhikkhu of Xingsheng Wanshou Zen Temple on Mount Jing

Twenty-first generation after Dajian

Successor of Zen Master Li of Tiantong Tianmu

○ Zen Master Rugong of Hengchuan, Yuhuang Temple, Siming

The Lin family of Yongjia was a prominent clan. He had an uncle who was a Chan monk named Zhengze. Seeing that the master did not eat meat from a young age, he loved him and tonsured his hair. He was ordained at Guangci Temple. He first met Shitian at Lingyin Temple. When Chijue arrived, he was retained and followed. However, he still had doubts and could not enter. Hearing that Tianmu was residing at Dabai, he went to him with his doubts. Tianmu raised the Gu bamboo shoots of Nanshan and the black cuttlefish of the East Sea.

。師擬對。目打之。師忽有省。遂留執侍。國清斷橋延師典藏。橋遷凈慈命為第二座。尋又為第一座。丞相以師有行解可師。表以鷹山靈巖命出世。繼遷能仁。既歸放牧寮。辭病不應外。至元十年有旨授師育王。僧問如何是教外別傳底句。師云不落玄妙。僧云恁么則直入如來地。師云且緩緩。僧問如何是學人行履處。師云你適間從甚麼上來。僧云如何報得四恩去。師云但從適間路下去。僧問虎逼臨崖時如何。師云命若懸絲。僧云相救相救。師拈拄杖擲與之。僧問如何是聞復翳根除。師云一不成二不是。僧云如何是塵消覺圓凈。師云漏木杓破笊籬。僧問。有問趙州如何是西來意。云庭前柏樹子。有問慶雲。云庭前無柏樹。一等是問西來意。為甚答不同。師云。不是阇梨問。老僧也不知。上堂。地大水大火大風大。若一念無疑地不能礙。若一念無愛水不能溺。若一念無嗔火不能燒。若一念無喜風不能飄。如此即是無依道人。佛從無依生。若悟無依佛亦無得。中秋上堂。馬祖百丈智藏南泉玩月。各呈自己見解。于月有甚交涉。月輪有圓有缺孤光透徹謂之月光。菩薩照破山河大地昏暗開一切眾生心地昏暗。老僧出母胎時正當今夜。拈卻門前大案山。放你諸人東去西去。上堂。魯祖三昧最省力。才見僧來便面壁。育王三昧又省力

{ "translations": [ "現代漢語譯本：", "（僧）問：（請問）如何是教外別傳的句子？", "（師）云：不落玄妙。（不落入玄妙的言語之中）", "（僧）云：恁么則直入如來地。（這樣就直接進入如來的境界了）", "（師）云：且緩緩。（先緩緩，不要急於求成）", "（僧）問：如何是學人行履處？（修行人應該如何修行？）", "（師）云：你適間從甚麼上來？（你剛才從哪裡來？）", "（僧）云：如何報得四恩去？（如何才能報答四重恩情？）", "（師）云：但從適間路下去。（只要沿著你剛才來的路走下去）", "（僧）問：虎逼臨崖時如何？（老虎逼近懸崖時該怎麼辦？）", "（師）云：命若懸絲。（生命危在旦夕）", "（僧）云：相救相救。（救命啊，救命啊）", "（師）拈拄杖擲與之。（師父拿起拄杖扔給他）", "（僧）問：如何是聞復翳根除？（如何才能徹底消除聽聞后產生的迷惑？）", "（師）云：一不成二不是。（執著於一或二都不對）", "（僧）云：如何是塵消覺圓凈？（如何才能達到塵埃消散，覺悟圓滿清凈的境界？）", "（師）云：漏木杓破笊籬。（用漏水的木勺和破的笊籬來比喻無法留住任何東西，即不執著于任何事物）", "（僧）問：有（人）問趙州（禪師），如何是西來意？（達摩祖師西來傳法的真意是什麼？）云：庭前柏樹子。（趙州禪師回答說：是庭前的柏樹）有（人）問慶雲（禪師），云：庭前無柏樹。（慶雲禪師回答說：庭前沒有柏樹）一等是問西來意，為甚答不同？（同樣是問西來意，為什麼回答不同？）", "（師）云：不是阇梨（梵語，意為弟子）問，老僧也不知。（不是你問，老僧也不知道）", "上堂：地大水大火大風大。（地、水、火、風四大元素）若一念無疑地不能礙。（如果一念之間沒有疑惑，地大就不能阻礙你）若一念無愛水不能溺。（如果一念之間沒有貪愛，水大就不能淹沒你）若一念無嗔火不能燒。（如果一念之間沒有嗔恨，火大就不能燒燬你）若一念無喜風不能飄。（如果一念之間沒有喜悅，風大就不能吹動你）如此即是無依道人。（這樣就是無所依賴的修行人）佛從無依生。（佛從無所依賴中產生）若悟無依佛亦無得。（如果領悟了無所依賴，那麼佛也是不可得的）", "中秋上堂：馬祖（道一禪師）、百丈（懷海禪師）、智藏（禪師）、南泉（普愿禪師）玩月，各呈自己見解，于月有甚交涉？（他們各自表達自己對月的見解，與月亮本身有什麼關係呢？）月輪有圓有缺孤光透徹謂之月光。（月亮有圓有缺，但其清澈的光芒被稱為月光）菩薩照破山河大地昏暗開一切眾生心地昏暗。（菩薩的光芒照亮山河大地，驅散一切眾生心中的黑暗）老僧出母胎時正當今夜。（老僧我出生的時候，正是像今天這樣的夜晚）拈卻門前大案山，放你諸人東去西去。（移開門前的大山，讓你們這些人可以自由自在地東西行走）", "上堂：魯祖（魯祖寶云禪師）三昧最省力，才見僧來便面壁。（魯祖的三昧最省力，一見到僧人來就面壁）育王（寺）三昧又省力。（育王寺的三昧更加省力）", "English version:", "The monk asked: 'What is the phrase that is transmitted separately outside the teachings?' (What is the essence of the teaching that is passed down outside of the established doctrines?)", "The master said: 'Not falling into the mysterious.' (It does not rely on abstruse or mystical language.)", "The monk said: 'Then one directly enters the realm of the Tathagata.' (Does that mean one directly enters the Buddha's realm?)", "The master said: 'Slowly, slowly.' (Take it easy, don't rush.)", "The monk asked: 'What is the place where a student should practice?' (How should a practitioner conduct themselves?)", "The master said: 'Where did you come from just now?'", "The monk said: 'How can one repay the four kindnesses?' (How can one repay the four debts of gratitude?)", "The master said: 'Just go back the way you came.'", "The monk asked: 'What to do when a tiger is逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫逼迫

。才見僧來便合掌。南山北山。如牛拽磨。腳瘦草鞋寬。地肥茄子大。上堂。妙明心印印佛則一手指天一手指地。印法則狗㘅赦書諸侯避道。印僧則個個缽盂口向天。還有自印者么。自印則行住坐臥一一明瞭。靈山會上傳此心印。少室峰前傳此心印。為藏穴寺側曰此庵乃。自為銘曰病叟。今年六十六死日將至。火化好土化好。西堂唯庵貫和尚云。古鄮山中有片荒地因疊石為塔焉。銘曰天生一穴藏吾枯骨。骨朽成土。土能生物。結個葫蘆掛趙州壁。永脫輪迴超三世佛。將沒書訣眾。記而化。年六十八。至元二十六年三月十八日也。門人稟遺誡。窆全體于塔。

○杭州凈慈石林行鞏禪師

初住安吉上方。升思溪法寶隆興黃龍吳郡承天。至凈慈。上堂。橫眸碧漢。萬國風清。垂手紅塵。千峰日出。才恁么便不恁么。所以道我此法印為欲利益世間故說。在所遊方勿妄宣傳。橫按拄杖云。佛滅二千二百單六載。沙門行鞏今于苕霅盡頭鼓鐘清處顯示此印。絲毫無有妄者。卓拄杖云。謹白。上堂。山靜課花蜂股重。林空含籜筍肌明。倚欄不覺成癡兀。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。六月花蚊觜如鐵。夜半起來笑不徹。煩惱不徹作什麼。床頭一柄扇。無端又

【現代漢語翻譯】現代漢語譯本：剛看到僧人來就合掌致意。南山和北山，就像牛拉著磨盤一樣轉動。腳瘦了，草鞋也顯得寬大了。土地肥沃，茄子長得很大。上堂說法時說：『妙明心印』印佛，就是一手指天，一手指地。印法，就像狗叼著皇帝的赦書，諸侯都要避讓。印僧，就是個個缽盂口朝天。還有自己印證的嗎？自己印證，就是行住坐臥，一一都明明白白。靈山會上（指佛陀在靈鷲山說法的大會）上傳此心印，少室峰前（指達摩祖師在少林寺面壁）傳此心印。在藏穴寺旁邊寫道：『這是我的庵』。自己為自己寫銘文說：『病老頭，今年六十六歲，死期將至。火化也好，土葬也好。』西堂唯庵貫和尚說：『古鄮山中有一片荒地，因此堆疊石頭成為塔。』銘文說：『天生一個洞穴，用來埋藏我枯朽的骨頭。骨頭腐朽變成泥土，泥土能夠生長萬物。結個葫蘆掛在趙州（指趙州從諗禪師）的墻壁上，永遠脫離輪迴，超越三世諸佛。』臨終時寫下訣語給眾人，讓他們記住，然後圓寂。享年六十八歲。至元二十六年（1289年）三月十八日。門人按照他的遺囑，將他的全身安葬在塔中。杭州凈慈石林行鞏禪師最初住在安吉上方。先後住持思溪法寶、隆興黃龍、吳郡承天，最後來到凈慈。上堂說法時說：『橫眉怒目，碧藍的天空下，萬國都風平浪靜。垂下手來，紅塵之中，千峰都沐浴在日出之中。』才這樣說，就又不這樣說了。所以說『我此法印，是爲了利益世間才說的，在所遊歷的地方，不要胡亂宣傳。』橫著拄著枴杖說：『佛滅度二千二百單六年，沙門行鞏今天在苕霅的盡頭，在鐘聲清越的地方顯示此印，絲毫沒有虛妄。』放下拄杖說：『謹告諸位。』上堂說法時說：『山中寂靜，蜜蜂採花，腿上的花粉沉甸甸的。林中空曠，竹筍含苞待放，筍殼的紋理清晰可見。靠著欄桿不知不覺入了迷，又聽到黃鸝鳥叫了一聲。』思溪如果這樣說，就該好吃我三十拄杖。為什麼？因為他不應該隨聲逐色。上堂說法時說：『水鄉水闊，土地潮濕，六月的蚊子嘴巴像鐵一樣。半夜起來笑個不停。』煩惱不徹，又能做什麼呢？床頭放著一把扇子，無端又

【English Translation】 English version: As soon as he saw the monk coming, he put his palms together in greeting. The South Mountain and the North Mountain, like an ox pulling a millstone. His feet are thin, and his straw sandals are wide. The land is fertile, and the eggplants are large. Ascending the hall, he said: 'The wondrously bright mind-seal seals the Buddha,' which is one finger pointing to the sky and one finger pointing to the earth. Sealing the Dharma is like a dog biting an imperial edict, and the feudal lords must give way. Sealing the Sangha means that each alms bowl faces the sky. Is there anyone who seals themselves? Self-sealing means that walking, standing, sitting, and lying down are all clearly understood. At the assembly on Vulture Peak (Griddhakuta Mountain), this mind-seal was transmitted. Before the Shaoshi Peak (where Bodhidharma meditated), this mind-seal was transmitted. Beside the Zangxue Temple, it was written: 'This is my hermitage.' He wrote an inscription for himself, saying: 'Old sick man, this year I am sixty-six years old, and the day of death is approaching. Whether cremation is good or burial is good.' The Venerable Wei'an Guan of Xitang said: 'In the ancient Mount Mao, there is a piece of barren land, so stones were piled up to make a pagoda.' The inscription says: 'Heaven created a cave to bury my withered bones. The bones rot and become soil, and the soil can produce life. Tie a gourd and hang it on the wall of Zhaozhou (Zen Master Zhaozhou Congshen), forever escaping reincarnation and transcending the Buddhas of the three worlds.' Before his death, he wrote a final instruction to the assembly, telling them to remember it, and then he passed away. He was sixty-eight years old. It was the eighteenth day of the third month of the twenty-sixth year of Zhiyuan (1289). The disciples, according to his last words, buried his entire body in the pagoda. Zen Master Shilin Xinggong of Jingci Temple in Hangzhou He first resided at Shangfang in Anji. He then resided at Sisi Fabao, Longxing Huanglong, Wujun Chengtian, and finally came to Jingci. Ascending the hall, he said: 'With a horizontal gaze across the blue sky, the myriad countries are peaceful. With hands hanging down in the red dust, a thousand peaks are bathed in the sunrise.' Just saying this is not saying this. Therefore, it is said, 'This Dharma-seal of mine is spoken for the benefit of the world. Do not recklessly propagate it wherever you travel.' Holding his staff horizontally, he said: 'Two thousand two hundred and six years have passed since the Buddha's Parinirvana. The Shramana Xinggong today reveals this seal at the end of Tiaozha, where the sound of the bell is clear, without the slightest falsehood.' He put down his staff and said: 'Respectfully inform you.' Ascending the hall, he said: 'The mountain is quiet, and the bees are busy collecting pollen, their legs heavy with it. The forest is empty, and the bamboo shoots are budding, the patterns on the sheaths are clear. Leaning on the railing, I unknowingly became entranced, and then I heard the song of the oriole.' If Sisi said this, he deserves thirty blows of my staff. Why? Because he should not follow sounds and chase after colors. Ascending the hall, he said: 'The water village is wide and the land is damp, and the mosquitoes in June have mouths like iron. I get up in the middle of the night and laugh incessantly.' If you are not thoroughly troubled, what can you do? There is a fan by the bed, and for no reason, it is again

打折。上堂。三家村裡牛動尾巴。乃搖拂子云。與這個相去多少。擲拂子云。洎合停囚長智。上堂。雪峰輥毬。禾山打鼓。秘魔擎叉。道吾作舞。一切賢聖皆以無為法而有差別。喝一喝。下座。師室中垂示云。盡大地是個金剛正體。上座者皮袋向甚處著。芭蕉聞雷而抽。且道是有情是無情。南屏山下壁立三關。透不過者一錯百錯。透得過者千難萬難。忽有不甘底出來道。既透得過因甚麼也難。去明日來。與你子細相看。

○嘉興天寧冰谷衍禪師

上堂。朔風何蕭蕭。吹彼巖下衣。家業久荒蕪。遊子胡不歸。人生百歲豈長保。昨日少年今已老。翻憶寒山子。十年歸不得。忘卻來時道。上堂。劫石可消恩情難斷。拍膝云。壞冢青松下。年年掛紙錢。上堂。冷風疏雨作新年。寂寞寒泉古澗邊。暖合地爐煨榾柮。送窮不用更燒錢。聖節上堂。心王安。六國通。天地闊。車書同。風從虎。云從龍。深惟海。高惟嵩。萬靈無處參化工。俱知一氣復鴻蒙。擊拂子一下。

○蘇州虎丘云耕靖禪師

上堂。我若不說破。恐汝不回頭。我若說破。又恐後日罵我去。上堂。山僧若真正舉揚。河步亭無汝著腳分。且抑下威光隨汝根器未說超宗。異日若知得虎丘山高一百三十尺。舍利塔是隋朝建立。也許汝有個入處。甘

【現代漢語翻譯】現代漢語譯本：打折。上堂說法。三家村裡牛甩尾巴。於是搖動拂塵說，『與這個』（指牛甩尾巴）『相去多少？』擲下拂塵說，『幾乎可以停止審判囚犯來增長智慧了。』上堂說法。雪峰禪師滾動圓球，禾山禪師敲打鼓，秘魔金剛手持寶叉，道吾禪師跳舞。一切賢聖都以無為法而有差別。』喝一聲。下座。禪師在室內開示說：『整個大地都是金剛的正體，各位上座的皮囊要放在哪裡呢？』芭蕉聽到雷聲而抽芽，請問這是有情還是無情？南屏山下壁立三關，透不過去的人一錯百錯，透得過去的人千難萬難。如果有個不服氣的人出來說：『既然透得過，為什麼還難呢？』就讓他明天再來，我仔細地與你分說。

嘉興天寧冰谷衍禪師

上堂說法。北風多麼蕭瑟，吹打著巖石下人們的衣裳。家業荒蕪已久，遊子為何還不歸來？人生百年哪裡能長久保持？昨天還是少年，今天已經老了。反倒想起寒山子，十年都回不了家，忘記了來時的道路。上堂說法。劫石可以消磨，恩情難以斷絕。拍著膝蓋說，『破敗的墳墓下有青松，年年都有人來掛紙錢。』上堂說法。寒冷的風和稀疏的雨帶來了新年，寂寞的寒泉在古老的山澗邊流淌。在溫暖的地爐里煨著木柴，送走窮神也不用再燒錢了。聖節上堂說法。心王安定，六國通暢，天地廣闊，車軌統一。風跟隨虎，云跟隨龍。深邃的是海洋，高聳的是嵩山。萬靈無處參與造化，都知道一氣回覆到鴻蒙之初。』擊打拂塵一下。

蘇州虎丘云耕靖禪師

上堂說法。『我如果不說破，恐怕你們不回頭。我如果說破，又恐怕以後你們罵我。』上堂說法。『山僧如果真正地舉揚，河步亭就沒有你們站腳的地方。』且壓低威光，隨順你們的根器，還未說到超宗。以後如果知道虎丘山高一百三十尺，舍利塔是隋朝（581年-618年）建立的，也許你們有個入門的地方。甘心。

【English Translation】 English version: A discount. Ascending the hall (to preach). In Three-Family Village, the cow wags its tail. Thereupon, he waved the whisk and said, 'How far apart are these?' (referring to the cow wagging its tail). Throwing down the whisk, he said, 'It would almost be fitting to halt the judging of prisoners to increase wisdom.' Ascending the hall (to preach). Xuefeng (Xuefeng Yicun, 822-908, a famous Chan master) rolls a ball, Heshang (a Chan master) beats a drum, Secret Demon (a Vajra deity) holds a trident, Daowu (Daowu Yuanzhi, 769-835, a Chan master) dances. All sages and saints have differences through non-action (Wuwei).』 He shouts once. Descends from the seat. The Chan master instructs in the room, saying: 'The entire earth is the pure essence of Vajra. Where do you, who are seated here, place your skin bags?' The banana plant sprouts upon hearing thunder. Tell me, is this sentient or insentient? Below South Screen Mountain stand three imposing barriers. Those who cannot pass through commit mistake upon mistake. Those who can pass through face difficulty upon difficulty. If someone unwilling to accept this comes out and says, 'Since one can pass through, why is it still difficult?' Tell them to come back tomorrow, and I will carefully explain it to you.

Chan Master Binggu Yan of Tianning Temple in Jiaxing

Ascending the hall (to preach). How desolate is the north wind, blowing on the clothes of those under the cliffs. The family business has long been desolate; why do wanderers not return? How can one preserve a hundred years of life? Yesterday's youth is already old today. I recall Hanshanzi (Cold Mountain, a legendary Chinese Buddhist poet), who could not return home for ten years, forgetting the path he came by. Ascending the hall (to preach). The kalpa stone can be worn away, but affection is hard to sever. Clapping his knee, he said, 'Beneath the green pines of the ruined tomb, paper money is hung year after year.' Ascending the hall (to preach). Cold wind and sparse rain usher in the New Year, in the desolate cold spring by the ancient stream. Warming oneself by the hearth with firewood, there's no need to burn more money to send away poverty. Ascending the hall (to preach) on the Saint's Day. The heart-king is at peace, the six kingdoms are connected, heaven and earth are vast, carriages and writing are unified. The wind follows the tiger, the clouds follow the dragon. Deep is the sea, high is Mount Song. The myriad spirits have nowhere to participate in creation, all knowing that the one Qi returns to the beginning of chaos.' He strikes the whisk once.

Chan Master Yun Geng Jing of Huqiu (Tiger Hill) in Suzhou

Ascending the hall (to preach). 'If I do not reveal it, I fear you will not turn back. If I do reveal it, I fear you will scold me later.' Ascending the hall (to preach). 'If this mountain monk truly proclaims it, there will be no place for you to stand in the Riverbank Pavilion.' For now, I suppress my majestic light and follow your capacities, not yet speaking of transcending the sect. If one day you know that Tiger Hill is one hundred and thirty feet high, and the Sharira Pagoda was built in the Sui Dynasty (581-618), perhaps you will have a place to enter. Gladly.'

心下劣又爭怪得老僧。上堂。龍門無客個個無退步底道理。矮疏山三千里外賣布單。跛雲門被拶腳折。汝輩只管悠悠過日。佛生日上堂。我觀如來前際不來后際不去今亦不住。且道大殿里香湯沐浴個什麼。若也會得。手中杓子拈放自由。其或未然。明年今日依舊胡潑亂潑。上堂。冷如冰霜。細如米末。水不能漂火不能熱。王母晝下云旗翻。子規夜啼山竹裂。上堂。古人道依經解義三世佛冤。離經一字還同魔說。依與離既不可得。畢竟如何。卓拄杖云。漁人只看絲綸上。不見蘆花對蓼紅。上堂。拈拄杖云。云巖看山玩水。拄杖子亦乃看山玩水。云巖渾身病苦。拄杖子亦乃渾身病苦。云巖脫體輕安。拄杖子亦乃脫體輕安。卓拄杖云。擘開河嶽易。除卻愛憎難。

道場運庵巖禪師法嗣

○杭州徑山虛堂智愚禪師

四明人。出世嘉禾興聖。遷光孝明之顯孝延福瑞巖婺之寶林四明育王柏嚴杭之凈慈徑山。凡歷住十剎。師室中垂語曰。己眼未明底因甚將虛空作布褲著畫地為牢。因甚透者個不過。入海算沙底因甚向針鋒頭上翹足。僧問。聲前一句不墮常機。轉位就功如何相見。師云問訊不出手。僧云且道天子萬年作么生。師云。瑞草生嘉運。林花結早春。僧云直得九州四海雷動風飛。師云出門惟恐不先到。上堂。

【現代漢語翻譯】現代漢語譯本：心胸狹隘又怎能怪老僧我呢？上堂說法。龍門沒有客人，因為每個人都沒有退步的道理。矮疏山的僧人到三千里外去賣布單。跛腳的雲門禪師被人逼拶，腳都折了。你們這些人只顧悠悠忽忽地過日子。在佛誕日上堂說法。我認為如來佛前一際不從未來，后一際不向過去，現在也不停留。那麼，大殿里用香湯沐浴的是什麼呢？如果你們能領會，手中的勺子就可以自由地放下。如果不能領會，明年今日依舊胡說八道。上堂說法。冷得像冰霜，細得像米末。水不能漂浮它，火不能加熱它。王母娘娘白天降臨，云旗翻捲，杜鵑鳥夜晚啼叫，山中的竹子斷裂。上堂說法。古人說，依照經書解釋義理，三世諸佛（過去、現在、未來）都會覺得冤枉；離開經書哪怕一個字，也和魔鬼說的一樣。依照和離開都不可得，那到底該怎麼辦呢？放下手中的拄杖說，漁人只看絲線，卻看不見蘆花對著蓼紅。上堂說法。拿起拄杖說，云巖禪師看山玩水，這根拄杖也看山玩水。云巖禪師渾身病痛，這根拄杖也渾身病痛。云巖禪師解脫自在，這根拄杖也解脫自在。放下手中的拄杖說，劈開山河容易，除去愛憎之心卻很難。

道場運庵巖禪師的法嗣

○杭州徑山虛堂智愚禪師

是四明（今浙江寧波）人。開始在嘉禾興聖寺弘法，後來遷到光孝寺、明之顯孝寺、延福寺、瑞巖寺、婺之寶林寺、四明育王寺、柏嚴寺、杭州凈慈寺、徑山寺。一生住持過十座寺廟。禪師在室內開示說，自己的眼睛還沒有明亮，為什麼要把虛空當作布褲來穿，把在地上畫的圈當作牢房？為什麼連這個都看不透？入海算沙的人，為什麼要在針尖上踮起腳尖？有僧人問，聲音之前的一句話不落入尋常的機鋒，轉換位置成就功用，該如何相見？禪師說，問訊的時候不要出手。僧人說，那麼天子萬年（皇帝萬歲）又該如何呢？禪師說，吉祥的草生長在美好的時代，林中的花朵結出早春的果實。僧人說，真是九州四海雷動風飛。禪師說，出門只怕自己不是第一個到達。上堂說法。

【English Translation】 English version: How can you blame this old monk for your own inferior minds? Ascending the hall. At Dragon Gate, there are no guests because everyone has the principle of not retreating. The monk of Dwarf Sparse Mountain sells cloth sheets three thousand miles away. Crippled Yunmen had his foot broken when pressed. You people just idly pass the days. Ascending the hall on Buddha's birthday. I observe that the Tathagata's prior limit does not come from the future, the posterior limit does not go to the past, and the present does not abide. Then, what is being bathed in fragrant water in the main hall? If you can understand, the ladle in your hand can be freely put down. If not, tomorrow will be the same as today, still babbling nonsense. Ascending the hall. Cold as ice and frost, fine as rice powder. Water cannot float it, fire cannot heat it. The Queen Mother descends in the daytime, cloud banners flutter, the cuckoo cries at night, and the mountain bamboo breaks. Ascending the hall. The ancients said, 'Explaining the meaning according to the scriptures wrongs the Buddhas of the three worlds (past, present, and future); departing from the scriptures by even one word is the same as the words of demons.' Since abiding by and departing from are both unattainable, what should be done after all? Striking the staff and saying, 'The fisherman only looks at the silk line, but does not see the reed flowers facing the red smartweed.' Ascending the hall. Raising the staff and saying, 'Yunyan (Yunyan Dansheng) watches the mountains and plays in the water, and this staff also watches the mountains and plays in the water. Yunyan's whole body is sick and suffering, and this staff's whole body is also sick and suffering. Yunyan is liberated and at ease, and this staff is also liberated and at ease.' Striking the staff and saying, 'Splitting mountains and rivers is easy, but removing love and hatred is difficult.'

Dharma heir of Daocheng Yun'an Yan Chan Master

○ Hangzhou Jingshan Xutang Zhiyu Chan Master

He was from Siming (present-day Ningbo, Zhejiang). He first propagated the Dharma at Jiahe Xingsheng Temple, and later moved to Guangxiao Temple, Mingzhixianxiao Temple, Yanfu Temple, Ruiyan Temple, Wuzhibaolin Temple, Siming Yuwang Temple, Baiyan Temple, Hangzhou Jingci Temple, and Jingshan Temple. He resided in ten temples throughout his life. The Chan Master gave instructions in his room, saying, 'If your own eyes are not yet clear, why take emptiness as cloth pants and wear them, and draw a circle on the ground as a prison? Why can't you see through this? Those who count sand in the sea, why do they tiptoe on the tip of a needle?' A monk asked, 'The sentence before sound does not fall into ordinary mechanisms. How can we meet when shifting positions to achieve function?' The Chan Master said, 'Do not offer your hands when greeting.' The monk said, 'Then what about the Emperor's ten thousand years (long live the Emperor)?' The Chan Master said, 'Auspicious grass grows in a good era, and forest flowers bear the fruits of early spring.' The monk said, 'Truly, the nine provinces and four seas are thunderous and windy.' The Chan Master said, 'When going out, one only fears not being the first to arrive.' Ascending the hall.

春風如刃。春雨如膏。衲僧門下何用忉忉。上堂。言而足終日言而盡道。言而不足終日言而盡物。且道道與物是一是二。若道是一為甚麼案山高主山低。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。結夏上堂。有一人日銷萬兩黃金同此聖制。只是無人認得。若有人認得。許伊日銷萬兩黃金。上堂。二林初無門戶與人近傍。亦不置之於無何有之鄉。只要諸人如鐵入土與土俱化。然後可以發越其如運糞入者。吾末如之何。上堂。舉松源師祖臨示寂告眾云。久參兄弟正路上行者有隻不能用黑豆法。臨濟之道將泯絕無聞傷哉。拈云。鷲峰老大似倚杖騎馬。雖無僵仆之患。未免傍觀者丑。師在凈慈入院日問答絕。忽天使踵門傳旨。問趙州因甚八十行腳。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。特賜米伍伯石絹一百縑開堂安眾。再住育王徑山亦賜賚優渥。

○四明天童石帆衍禪師

上堂。舉大顛和尚因韓文公問春秋多少。大顛提起數珠曰會么。公曰不會。大顛曰晝夜一百八。師頌曰。一串摩尼覿面當機。賺卻首座疑殺昌黎。弄盡許多窮伎倆。春秋元自不曾

【現代漢語翻譯】現代漢語譯本春風像刀刃一樣鋒利，春雨像油脂一樣滋潤。出家修行的人啊，何必如此憂慮不安呢？上堂說法。如果言語能夠完全表達，那麼終日所說都是爲了闡明道。如果言語不能完全表達，那麼終日所說都只是在描述事物。那麼，道與物究竟是一還是二呢？如果說是一，為什麼案山高而主山低？如果說是二，為什麼天地同指一個，萬物同指一匹馬？如果各位能夠明白這個道理，我就還你買草鞋的錢。如果不能明白，那就但願來年蠶麥豐收，羅睺羅（Rahula，佛陀的兒子）也能得到一文錢。結夏安居上堂說法。有一個人每天花費萬兩黃金，這與聖人的制度相同。只是沒有人能夠認識到這一點。如果有人能夠認識到，就允許他每天花費萬兩黃金。上堂說法。二林（指佛教寺院）本來就沒有門戶，與人親近。也不將它安置在虛無縹緲的地方。只要各位像鐵一樣進入泥土，與泥土一同化為一體。然後才可以發揮其作用，就像運糞的人一樣。我最終又能怎麼樣呢？上堂說法。舉松源禪師（Songyuan，禪師名號）臨終示寂時告訴眾人說，長期參學的兄弟們，在正路上行走的人，只是不能使用黑豆法。臨濟宗（Linji，禪宗流派）的道將要泯滅，沒有聽說過，真是令人悲傷啊。拈花微笑說，鷲峰（Vulture Peak，山名）的老大像拄著枴杖騎馬，雖然沒有僵仆的禍患，但免不了被旁觀者嘲笑。禪師在凈慈寺（Jingci Temple，寺廟名）入院那天，問答絕妙。忽然天使來到門前傳達旨意，問趙州（Zhaozhou，禪師名號）為什麼八十歲還要行腳，虛堂（Xutang，禪師名號）為什麼八十歲還要住山。禪師舉趙州行腳到臨濟（Linji，地名）的話。頌揚說，趙州八十歲才開始行腳，虛堂八十歲還要再次住山。另有一種機鋒能夠恢復佛祖的道統，九重城裡也感動了皇帝。天使將頌詞帶回朝廷，皇帝非常高興，特賜米五百石，絹一百匹，用來開堂安眾。禪師再次住持育王寺（Yuwang Temple，寺廟名）和徑山寺（Jingshan Temple，寺廟名），也得到了豐厚的賞賜。四明天童石帆衍禪師（Shifan Yan，禪師法號）上堂說法。舉大顛和尚（Dadian，禪師法號）因為韓文公（Han Wengong，人名）問他年齡多少，大顛提起數珠說，會嗎？韓文公說不會。大顛說，晝夜一百零八。禪師頌揚說，一串摩尼寶珠（Mani，梵語，意為寶珠）就在眼前，當機立斷。騙得首座懷疑昌黎（Changli，韓愈的字）。用盡了許多低劣的伎倆，春秋本來就不曾存在。

【English Translation】 English version The spring breeze is like a sharp blade, the spring rain is like nourishing oil. Monks, why be so anxious and worried? Ascending the hall for Dharma talk. If words can fully express, then all that is said throughout the day is to clarify the Dao. If words cannot fully express, then all that is said throughout the day is merely describing things. So, are Dao and things one or two? If they are one, why is the Anshan (Anshan, a small hill in front of a mountain) high and the main mountain low? If they are two, why are heaven and earth referred to as one, and all things referred to as one horse? If you can understand this principle, I will return your money for buying straw sandals. If you cannot understand, then I hope for a bountiful harvest of silkworms and wheat next year, so that Rahula (Rahula, Buddha's son) can also get a penny. Ascending the hall for Dharma talk during the summer retreat. There is a person who spends ten thousand taels of gold every day, which is the same as the sage's system. It's just that no one can recognize this point. If someone can recognize it, they will be allowed to spend ten thousand taels of gold every day. Ascending the hall for Dharma talk. The two forests (referring to Buddhist monasteries) originally have no gates, and are close to people. Nor are they placed in a place of nothingness. As long as you are like iron entering the soil, and transform into one with the soil. Then you can exert its function, just like the person who transports manure. What can I ultimately do? Ascending the hall for Dharma talk. Citing Zen Master Songyuan (Songyuan, Zen master's name) telling the crowd when he was about to pass away, brothers who have been practicing for a long time, those who walk on the right path, just cannot use the black bean method. The Dao of the Linji sect (Linji, a school of Zen Buddhism) is about to disappear, and has not been heard of, which is truly sad. Smiling while holding a flower, the old leader of Vulture Peak (Vulture Peak, mountain name) is like riding a horse with a cane. Although there is no danger of falling, he cannot avoid being ridiculed by onlookers. On the day Zen Master entered Jingci Temple (Jingci Temple, temple name), the questions and answers were wonderful. Suddenly, an angel came to the door to convey the imperial decree, asking why Zhaozhou (Zhaozhou, Zen master's name) was still traveling at the age of eighty, and why Xutang (Xutang, Zen master's name) was still living in the mountains at the age of eighty. The Zen master cited Zhaozhou's words when he traveled to Linji (Linji, place name). Praising, Zhaozhou started traveling at the age of eighty, and Xutang had to live in the mountains again at the age of eighty. There is another kind of opportunity to restore the orthodoxy of the Buddha, and even the emperor in the nine-fold city was moved. The angel brought the praise back to the court, and the emperor was very happy, and specially gave five hundred stones of rice and one hundred bolts of silk to open the hall and settle the crowd. The Zen master once again presided over Yuwang Temple (Yuwang Temple, temple name) and Jingshan Temple (Jingshan Temple, temple name), and also received generous rewards. Zen Master Shifan Yan (Shifan Yan, Zen master's Dharma name) of Tiantong Temple in Siming Ascending the hall for Dharma talk. Citing that Zen Master Dadian (Dadian, Zen master's Dharma name) was asked by Han Wengong (Han Wengong, person's name) how old he was, Dadian raised the rosary and said, do you understand? Han Wengong said he didn't understand. Dadian said, one hundred and eight day and night. The Zen master praised, a string of Mani beads (Mani, Sanskrit, meaning jewel) is right in front of you, making a decisive decision. Tricking the chief seat to suspect Changli (Changli, Han Yu's courtesy name). Exhausting many poor tricks, spring and autumn never existed.

知。

金山掩室開禪師法嗣

○杭州徑山石溪心月禪師

西蜀眉州人。上堂。舉僧問九峰和尚如何是學人自己。峰曰更問阿誰。僧云便恁么承當時如何。峰曰須彌還更戴須彌。師頌曰。自家冷暖自家知。祖意西來更問誰。全體承當全體是。須彌頂上戴須彌。送僧偈曰。未到雙林見舊遊。眉橫新月眼橫秋。寒暄未舉宜先問。因甚橋流水不流。

華藏無得通禪師法嗣

○杭州徑山虛舟普度禪師

維揚江都人。姓史氏。稍長雖習世書。絕無處俗意。母識其志。俾依郡之天寧出家。會與畢將軍再遇共語。大奇之曰。此兒短小精悍音吐如鐘。他日法中向上爪牙也。𢹂歸武林禮東堂院祖信為受業師。侍信左石五年。奮志參方。初見鐵牛印于靈隱。已而江東西湖南北悉遍歷焉。時無得唱道饒州薦福。師決志叩請。其遷福嚴華藏亦與俱。偶入室次。得問不與萬法為侶者是甚麼人。師曰金香爐下鐵嵬侖。得曰將謂這矮子有長處見解只如此。師曲躬作禮曰謝和尚證明。若天童晦谷光大慈石巖璉虎丘石室迪一見器異留典法務。淳祐初制府趙信庵以金陵半山請出世。繼遷潤之金山潭之鹿苑撫之疏山蘇之承天。景定間大傳賈魏公奏補中天竺。復請旨升靈隱。至元丁丑被命徑山。上堂。邪人說正法正法悉皆邪

【現代漢語翻譯】現代漢語譯本知。

金山掩室開禪師法嗣

○杭州徑山石溪心月禪師

西蜀眉州人。上堂。舉僧問九峰和尚如何是學人自己。峰曰更問阿誰。僧云便恁么承當時如何。峰曰須彌還更戴須彌。師頌曰。自家冷暖自家知。祖意西來更問誰。全體承當全體是。須彌頂上戴須彌。送僧偈曰。未到雙林見舊遊。眉橫新月眼橫秋。寒暄未舉宜先問。因甚橋流水不流。

華藏無得通禪師法嗣

○杭州徑山虛舟普度禪師

維揚江都人。姓史氏。稍長雖習世書。絕無處俗意。母識其志。俾依郡之天寧出家。會與畢將軍再遇共語。大奇之曰。此兒短小精悍音吐如鐘。他日法中向上爪牙也。𢹂歸武林禮東堂院祖信為受業師。侍信左石五年。奮志參方。初見鐵牛印于靈隱。已而江東西湖南北悉遍歷焉。時無得唱道饒州薦福。師決志叩請。其遷福嚴華藏亦與俱。偶入室次。得問不與萬法為侶者是甚麼人。師曰金香爐下鐵嵬侖。得曰將謂這矮子有長處見解只如此。師曲躬作禮曰謝和尚證明。若天童晦谷光大慈石巖璉虎丘石室迪一見器異留典法務。淳祐（1241-1252）初制府趙信庵以金陵半山請出世。繼遷潤之金山潭之鹿苑撫之疏山蘇之承天。景定（1260-1264）間大傳賈魏公奏補中天竺。復請旨升靈隱。至元丁丑被命徑山。上堂。邪人說正法正法悉皆邪

【English Translation】 English version Knowing.

Successor of Chan Master Yanshi Kai of Jinshan

○ Chan Master Shixi Xinyue of Jingshan, Hangzhou

A native of Meizhou, Xishu. (He) ascended the hall. (He) cited a monk asking Abbot Jiufeng, 'What is the student's own self?' (Jiufeng) said, 'Who else are you asking?' The monk said, 'If I accept it like this, what about at that time?' (Jiufeng) said, 'Mount Sumeru still wears Mount Sumeru.' The Master chanted, 'One knows one's own warmth and cold. Who else to ask about the Patriarch's intention coming from the West? The whole thing is accepted as a whole. On top of Mount Sumeru wears Mount Sumeru.' (He) sent off a monk with a verse, 'Before arriving at Shuanglin to see old friends, eyebrows are horizontal like a new moon, eyes are horizontal like autumn. Before mentioning cold or warmth, it's best to ask first, why does the water under the bridge flow without flowing?'

Successor of Chan Master Wude Tong of Huazang

○ Chan Master Xuzhou Pudu of Jingshan, Hangzhou

A native of Jiangdu, Yangzhou, with the surname Shi. Although he studied worldly books as he grew older, he had no intention of being worldly. His mother recognized his ambition and allowed him to leave home at Tianning in the prefecture. He happened to meet General Bi again and spoke with him. (The General) greatly admired him, saying, 'This child is short, stocky, and spirited, with a voice like a bell. In the future, he will be an upward claw and fang in the Dharma.' (He) took (him) back to Wulin to pay respects to Zu Xin of the East Hall Courtyard as his ordination teacher. (He) served Xin on the left and right for five years, determined to visit various places. He first saw Tie Niu Yin at Lingyin. After that, he traveled all over Jiangxi, Jiangdong, Hunan, and Hubei. At that time, Wude was preaching at Jianfu in Raozhou. The Master was determined to request an audience. He also accompanied (Wude) when he moved to Fuyan Huazang. Once, during an interview, (he) got to ask, 'What kind of person is not a companion to the myriad dharmas?' The Master said, 'A metal dwarf under the golden incense burner.' (Wude) said, 'I thought this shorty had some strengths and insights, but it's just like this.' The Master bowed and paid respects, saying, 'Thank you, Abbot, for the confirmation.' If Tiantong Hui, Gu Guang, Daci Shiyan Lian, and Huqiu Shishi Di saw his talent, they would have kept him to manage Dharma affairs. In the early Chunyou period (1241-1252), the Chief Administrator Zhao Xin'an invited (him) to emerge into the world at Banshan in Jinling. Subsequently, he moved to Jinshan in Run, Luyuan in Tan, Shushan in Fu, and Chengtian in Su. During the Jingding period (1260-1264), Grand Preceptor Jia Wei Gong memorialized to supplement Zhongtianzhu. He was again requested to ascend to Lingyin. In the Dingchou year of the Zhiyuan period, he was ordered to Jingshan. (He) ascended the hall. 'Heretics speak of the true Dharma, and all true Dharma is heretical.'

。正人說邪法邪法悉皆正。卓拄杖一下。邪耶正耶。又卓拄杖一下。說耶不說耶。向這裡揀辨得出。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。只要今日了。既無迷悟人了個什麼。卓拄杖一下。千言萬語無人會。又逐流鶯過短墻。上堂。舉雲門和尚示眾云。汝等諸人在此過夏。山僧深不欲向你道惜取眉毛好。師云。雲門靈龜曳尾拂跡。跡生靈隱即不然。汝等諸人在此過夏。山僧直截向你說。口是禍門。上堂。舉臨濟和尚道。有一人論劫在途中不離家舍。有一人離家舍不在途中。那個合受人天供養。師云。兔馬有角牛羊無角。寸毫尺厘天地寥廓。潘閬倒騎驢。攧殺黃番綽。師住徑山值火。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。踏翻歸去明月一天。全身塔寺東十里掛罳塢之陽。

雪竇大歇謙禪師法嗣

○蘇州承天覺庵夢真禪師

宣州人。八歲為僧。十九受具。二十便行腳。凡見尊宿七八員。師意不能了此事。聞無準手段惡辣遂登徑山。每到室中戰怖。話頭也不記得。自此不去入室。晝夜只是坐禪。一日廊下行聞火板鳴有省。私自歡喜知得本命元辰落處。於是又去入室。準問你是吃粥吃飯僧參禪學道僧。師抗聲云吃粥吃飯僧。準云更須飽

【現代漢語翻譯】現代漢語譯本正人說邪法，邪法悉皆正。卓拄杖一下：『邪耶？正耶？』又卓拄杖一下：『說耶？不說耶？』向這裡揀辨得出，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，只要今日了。既無迷悟人，了個什麼？卓拄杖一下。千言萬語無人會，又逐流鶯過短墻。上堂：舉雲門和尚示眾云：『汝等諸人在此過夏，山僧深不欲向你道惜取眉毛好。』師云：雲門靈龜曳尾拂跡，跡生靈隱即不然。汝等諸人在此過夏，山僧直截向你說：口是禍門。上堂：舉臨濟和尚道：『有一人論劫在途中不離家舍，有一人離家舍不在途中，那個合受人天供養？』師云：兔馬有角，牛羊無角，寸毫尺厘，天地寥廓。潘閬倒騎驢，攧殺黃番綽。師住徑山值火，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，踏翻歸去明月一天。』全身塔寺東十里掛罳塢之陽。

雪竇大歇謙禪師法嗣

蘇州承天覺庵夢真禪師

宣州人。八歲為僧，十九受具，二十便行腳。凡見尊宿七八員，師意不能了此事。聞無準手段惡辣遂登徑山。每到室中戰怖，話頭也不記得。自此不去入室，晝夜只是坐禪。一日廊下行聞火板鳴有省。私自歡喜知得本命元辰落處。於是又去入室。準問：『你是吃粥吃飯僧？參禪學道僧？』師抗聲云：『吃粥吃飯僧。』準云：『更須飽。』

【English Translation】 English version A righteous person says the heretical dharma is all righteous. He strikes the staff once: 'Is it heretical? Is it righteous?' He strikes the staff again: 'To speak? Or not to speak?' If you can discern it here, gold houses are not so precious, and jade meals and brocade clothes are not worth boasting about. Ascending the hall: All dharmas are the light of the mind, and all conditions are understood through the nature. Originally, there are no deluded or enlightened people; the only important thing is to understand today. Since there are no deluded or enlightened people, what is there to understand? He strikes the staff once. Thousands of words are not understood by anyone, and they follow the oriole over the short wall. Ascending the hall: He quotes Zen Master Yunmen's instruction to the assembly: 'You all are spending the summer here. This monk deeply does not want to tell you to cherish your eyebrows.' The master says: Yunmen's spirit turtle drags its tail and brushes away the traces. If traces produce spiritual concealment, then it is not so. You all are spending the summer here. This monk directly tells you: The mouth is the gate of disaster. Ascending the hall: He quotes Zen Master Linji's words: 'There is a person who, for kalpas (aeons), is on the road without leaving home. There is a person who leaves home but is not on the road. Which one deserves the offerings of humans and devas (gods)?' The master says: Rabbits and horses have horns, cattle and sheep have no horns. Inches and fractions, the universe is vast. Pan Lang rides a donkey backwards and kills Huang Fan Chuo. The master lived in Jingshan when it caught fire. Yu Zhitutried to restore it with some success, but suddenly showed slight illness. He took a brush and wrote: 'For eighty-two years, I have sailed a bottomless boat, overturning and returning to a sky full of bright moon.' His whole body was buried ten miles east of the temple, on the south side of Guasiwu.

Successor of Zen Master Xuedou Daxie Qian

Zen Master Mengzhen of Chengtian Jue'an Temple in Suzhou

He was from Xuanzhou. He became a monk at the age of eight, received full ordination at nineteen, and began traveling at twenty. He saw seven or eight venerable monks, but his mind could not understand this matter. Hearing that Wuzhun's methods were harsh, he ascended Jingshan. Every time he entered the room, he was frightened and could not remember the topic of conversation. From then on, he did not enter the room and only meditated day and night. One day, while walking in the corridor, he heard the sound of the fire board and had an awakening. He was secretly happy to know where his original destiny fell. So he went to the room again. Wuzhun asked: 'Are you a monk who eats congee and rice? Or a monk who practices Chan (Zen) and studies the Way?' The master loudly said: 'A monk who eats congee and rice.' Wuzhun said: 'You need to eat more.'

吃始得。師云謝和尚供養。自此得一條路行。只是看狗子無佛性話無入作處。乃過雪竇見大歇。歇問作么生是生死底事。師云眉毛安眼上。歇云眉毛因甚安眼上。師云說著令人轉不堪。歇又問汝甚處來。師云徑山來。歇云火後事作么生。師云五峰依舊插天高。歇云那事還曾壞么。師叉手向前云幸喜不曾動著。遂掛塔歸堂。師自知未得透脫。心下常熱哄哄地。一夜更深行至僧堂前。見琉璃燈豁然大悟。從前所得一時冰消瓦解。次日入室。歇舉如何是佛三腳驢子弄蹄行。聲未絕師云。一任𨁝跳。歇擬議。師當中間問訊。歇云甚麼與楊岐相見。師云當面蹉過。歇又擬議。師過東邊與僧對面問訊。歇云猶隔海在。師拍手呵呵大笑而出。久之開法永慶。遷連雲。升何山。至承天。上堂。將心學佛攝入魔宮。擬心參禪墮在陰界。直饒嫌佛不肯做。被拄杖子穿過髑髏。若恁么看來。直是無用心處。卓拄杖云。𢹂取舊書歸舊隱。野花啼鳥一般春。上堂。庭前翠竹青青。砌下黃花鬱鬱。喚作真如體又是般若用。忽有個出來道。我見從上佛祖說了萬千體用。不似承天樣蹊蹺。莫是智過佛祖耶。杜撰臆說耶。卓拄杖云。好向暮天沙上望。西風驚起鷹行斜。上堂。舉韶國師頌云。通玄峰頂不是人間。心外無法滿目青山。師召大眾云。韶國師好個

【現代漢語翻譯】吃粥完畢開始行走。師父說感謝和尚的供養。從此得到一條路可以行走。只是看『狗子無佛性』這句話，沒有可以下手的地方。於是去拜訪雪竇，見到大歇禪師。大歇禪師問：『什麼是生死根本的大事？』師父回答：『眉毛安在眼睛上。』大歇禪師問：『眉毛為什麼安在眼睛上？』師父回答：『說出來更讓人覺得難以忍受。』大歇禪師又問：『你從哪裡來？』師父回答：『徑山（地名）來。』大歇禪師問：『火災之後的情況怎麼樣？』師父回答：『五峰（山名）依舊高聳入雲。』大歇禪師問：『那件事（指火災）是否損壞了什麼？』師父拱手向前說：『幸好沒有動到什麼。』於是把衣缽掛在塔上，回到僧堂。師父自己知道還沒有完全領悟，心裡常常像火燒一樣。一天深夜，走到僧堂前，看到琉璃燈突然大悟，之前所理解的全部像冰雪一樣融化瓦解。第二天進入方丈室，大歇禪師舉例說：『如何是佛？』『三腳驢子弄蹄行。』話音未落，師父說：『任它亂跳。』大歇禪師正在思索，師父當中間上前問訊。大歇禪師說：『你用什麼與楊岐（人名）相見？』師父說：『當面錯過。』大歇禪師又在思索，師父走到東邊與僧人對面問訊。大歇禪師說：『仍然像隔著大海一樣。』師父拍手哈哈大笑而出。過了很久，在永慶開創佛法，后遷到連雲，升座何山，最後到承天。上堂說法時說：『用心去學佛，是把自己攝入魔宮；想用心去參禪，是讓自己墮入陰界。』即使嫌棄佛而不肯做佛，也會被拄杖子穿過頭顱。如果這樣看來，實在是無處用心。』拿起拄杖說：『帶著舊書回到舊隱處，野花啼鳥依舊是春天的景象。』上堂說法時說：『庭前的翠竹青青，臺階下的黃花茂盛。』稱作真如本體也好，說是般若妙用也好。忽然有個人出來說：『我見從前的佛祖說了萬千本體和妙用，都不像承天禪師這樣特別。』莫非是智慧超過了佛祖？還是胡編亂造？』拿起拄杖說：『最好向黃昏的沙灘上望去，西風驚動老鷹斜著飛翔。』上堂說法時，舉韶國師的頌詞說：『通玄峰頂不是人間，心外無法滿目青山。』師父召集大眾說：『韶國師真是個好個

【English Translation】 Having finished eating the congee, he began to travel. The master said, 'Thank you for the monks' offering.' From then on, he found a path to walk. He just contemplated the saying 'A dog has no Buddha-nature,' finding no place to enter. Then he visited Xuedou (mountain name) and met Zen Master Daxie. Daxie asked, 'What is the fundamental matter of birth and death?' The master replied, 'Eyebrows are on the eyes.' Daxie asked, 'Why are eyebrows on the eyes?' The master replied, 'Speaking of it only makes it more unbearable.' Daxie then asked, 'Where do you come from?' The master replied, 'From Jingshan (mountain name).' Daxie asked, 'What is the situation after the fire?' The master replied, 'The Five Peaks (mountain name) still stand tall into the sky.' Daxie asked, 'Did that event (referring to the fire) damage anything?' The master clasped his hands forward and said, 'Fortunately, nothing was touched.' Then he hung his robe on the pagoda and returned to the monks' hall. The master knew that he had not yet fully understood, and his heart was always burning. One night, late at night, he walked to the front of the monks' hall and suddenly realized the truth upon seeing the crystal lamp. All that he had understood before melted away like ice. The next day, he entered the abbot's room. Daxie gave an example, saying, 'What is Buddha?' 'A three-legged donkey trots along.' Before the words finished, the master said, 'Let it jump around as it pleases.' Daxie was contemplating, and the master stepped forward in the middle to pay respects. Daxie said, 'What do you use to meet Yangqi (person's name)?' The master said, 'Passing by face to face.' Daxie was again contemplating, and the master walked to the east side and paid respects to the monk facing him. Daxie said, 'It's still like being separated by the sea.' The master clapped his hands, laughed loudly, and went out. After a long time, he founded the Dharma in Yongqing, then moved to Lianyungang, ascended the seat at Heshan, and finally arrived at Chengtian. When giving a Dharma talk, he said, 'Using the mind to learn Buddhism is to bring oneself into the palace of demons; trying to use the mind to practice Zen is to fall into the realm of darkness.' Even if you dislike Buddha and refuse to become a Buddha, you will be pierced through the skull by the staff.' If you look at it this way, there is really no place to use the mind.' He picked up his staff and said, 'Taking the old books back to the old hermitage, the wild flowers and singing birds are still the scenery of spring.' When giving a Dharma talk, he said, 'The green bamboo in front of the courtyard is green, and the yellow flowers under the steps are lush.' Whether you call it the essence of true thusness or the wonderful function of prajna. Suddenly someone comes out and says, 'I have seen the Buddhas of the past speak of thousands of essences and wonderful functions, but none are as special as Zen Master Chengtian.' Could it be that his wisdom surpasses the Buddhas? Or is it just fabrication?' He picked up his staff and said, 'It is best to look towards the sandy beach at dusk, where the west wind startles the eagles to fly diagonally.' When giving a Dharma talk, he quoted the verse of National Teacher Shao: 'The peak of Tongxuan is not the human world, outside the mind there is no Dharma, the eyes are full of green mountains.' The master summoned the assembly and said, 'National Teacher Shao is truly a 好個

頌子。只是打成兩橛。承天亦有個頌。可惜落韻雙峨峰。頂上是青天。夜半捉烏雞。伸手不見掌。喝一喝。上堂。三伏熱不似人心熱。行路險不似人心險。萬斛清風碧玉盤。不知誰共倚䦨干。忽有個出來道。長老正恁么時如何是祖師西來意。向他道作賊人心虛。至元間有賢首宗講主奏請江南兩浙名剎易為華嚴教寺。奉旨南來。抵承天次日師升座說法。博引華嚴旨要縱橫放肆。剖析諸師論解是非若指諸掌。其講主聞所未聞大沾法益。且謂承天長老尚如是矧杭之鉅剎大宗師耶。因回奏遂𥨊前旨。

○慧嚴象潭泳禪師

上堂。舉無著和尚至五臺與老翁喫茶次。翁拈起玻璃盞問曰南方還有這個么。著云無。翁云尋常將甚麼喫茶。著無對。師頌曰。五臺凝望思遲遲。白日青天被鬼迷。最苦一般難理會。玻璃盞子喫茶時。

○一關溥禪師

頌馬祖令僧問大梅曰和尚見馬祖得個甚麼便住此山話曰。只將馬祖鉛刀子。裂破漫天鐵網羅。碧沼夜敲荷葉雨。至今貧恨一身多。

○天臺國清溪西澤禪師

普說略云。參玄上士。行腳高流。撥草瞻風。到一處所。便乃供下入門口款謂之生死事大無常迅速。乃召云。兄弟。生死若是有。從古至今無有一人能免生死。若是無。爭奈目前生死何。生死亦有亦無不

【現代漢語翻譯】現代漢語譯本：頌子說，只是被打成兩截。承天寺也有個頌，可惜不合韻律，像雙峨峰一樣。頂上是青天，夜半捉烏雞，伸手不見五指。喝一聲！上堂！三伏天的炎熱比不上人心的炎熱，路途的險峻比不上人心的險峻。萬斛清風盛在碧玉盤中，不知有誰一同倚靠著欄桿？忽然有個人出來問道：『長老正在這個時候，如何是祖師西來的真意？』就對他說：『做賊的人心虛。』元朝至元年間（1264-1294）有賢首宗的講主奏請將江南兩浙的名剎改為華嚴教寺，奉旨南來。抵達承天寺的第二天，禪師升座說法，廣泛引用華嚴宗的要旨，縱橫發揮，剖析各位法師的論述，辨別是非就像指著自己的手掌一樣清楚。那位講主聽到了前所未聞的道理，大大地獲得了佛法的益處，並且說：『承天寺的長老尚且如此，更何況杭州的巨剎大宗師呢？』因此回奏朝廷，最終廢止了之前的旨意。

慧嚴象潭泳禪師

上堂說法。舉無著和尚到五臺山與老翁喫茶的事情。老翁拿起玻璃杯問道：『南方還有這個嗎？』無著回答說：『沒有。』老翁說：『平常用什麼喝茶？』無著無言以對。禪師作頌說：『五臺山凝望，思緒遲緩，白日青天也被鬼迷。最苦的是一般人難以理解，用玻璃杯喝茶的時候。』

一關溥禪師

作頌來解釋馬祖道一禪師讓僧人問大梅法常禪師的話：『和尚您見到馬祖禪師得到了什麼，便住在這座山裡？』頌詞說：『只是拿了馬祖禪師的鉛刀子，就裂破了漫天的鐵網羅。碧綠的池塘邊，夜晚荷葉上敲打著雨滴的聲音，至今貧窮，遺憾一身太多。』

天臺國清溪西澤禪師

普說大概是說：參禪求玄的上士，行腳參訪的高僧，撥開草叢，觀察風向，到了一個地方，便恭敬地放下行李，進入門口，懇切地說：『生死事大，無常迅速。』於是呼喚道：『各位同修，生死如果是有，從古至今沒有一個人能夠免除生死。如果是沒有，又怎麼解釋眼前的生死呢？生死既有又無，不……』

【English Translation】 English version: Songzi said, 'It's just been broken into two pieces.' Chengtian Temple also has a verse, but it's a pity it doesn't rhyme, like the Shuang'e peaks. Above is the blue sky, catching black chickens in the middle of the night, unable to see the palm of your hand. Shout! Ascend the hall! The heat of the three伏 (fú, three ten-day periods, mid-July to mid-August) is not as hot as people's hearts, and the danger of the road is not as dangerous as people's hearts. Ten thousand斛 (hú, a unit of dry measure) of clear wind are in a jasper plate, I wonder who is leaning on the railing together? Suddenly someone came out and asked, 'Elder, at this moment, what is the meaning of the Patriarch's coming from the West?' He said to him, 'A thief has a guilty conscience.' During the Zhiyuan period (1264-1294) of the Yuan Dynasty, a lecturer of the Xianshou Sect requested that the famous temples in Jiangnan and Liangzhe be changed to Huayan (Avatamsaka) temples, and he came south by imperial decree. The next day after arriving at Chengtian Temple, the Zen master ascended the seat to preach, extensively citing the essentials of the Huayan School, expounding them freely, analyzing the discourses of various masters, and distinguishing right from wrong as clearly as pointing to his own palm. The lecturer heard unprecedented truths, greatly benefited from the Dharma, and said, 'The elder of Chengtian Temple is still like this, let alone the great masters of the giant temples in Hangzhou?' Therefore, he reported back to the court, and finally abolished the previous decree.

Zen Master Huiyan Xiangtan Yong

Ascending the hall to preach. He cited the story of Venerable Wuzhuo drinking tea with an old man on Mount Wutai. The old man picked up a glass and asked, 'Is there this in the South?' Wuzhuo replied, 'No.' The old man said, 'What do you usually use to drink tea?' Wuzhuo was speechless. The Zen master composed a verse saying, 'Gazing at Mount Wutai, thoughts are slow, the blue sky in broad daylight is also bewitched by ghosts. The most painful thing is that ordinary people find it difficult to understand, when drinking tea with a glass.'

Zen Master Yiguan Pu

Composed a verse to explain the words of Zen Master Mazu Daoyi, who asked a monk to ask Zen Master Damei Fachang, 'What did you get from seeing Zen Master Mazu that made you live in this mountain?' The verse says, 'Just took Zen Master Mazu's lead knife and tore apart the iron net covering the sky. By the green pond, the sound of raindrops hitting the lotus leaves at night, still poor, regretting too much in one's life.'

Zen Master Xize of Tiantai Guoqing Creek

The general saying is probably: The upper scholars who seek Zen and mystery, the high monks who travel and visit, part the grass and observe the wind, arrive at a place, then respectfully put down their luggage, enter the door, and earnestly say, 'The matter of birth and death is great, and impermanence is swift.' Then he called out, 'Fellow practitioners, if birth and death exist, no one has been able to escape birth and death since ancient times. If it does not exist, how do you explain the birth and death before your eyes? Birth and death both exist and do not exist, not...'

有不無。當恁么時還有漏網底么。既是走透無門。﨟月三十日撞到面前。畢竟如何支準。等是踏破草鞋。歲月飄忽不可把玩。要須窮教去處分明。與前來入門口款相應始得。又云。便只恁么歇去。則適來說出許多絡索。甚處安著。直饒諸人一時不受打疊得淨盡。山僧卻有個古話舉似諸人。記得長慶示眾云。凈潔打疊了。卻須近前來就我覓。有一棒到你當生慚愧。無一棒到你又作么生。雪竇云。凈潔打疊了。卻須近前來就我覓。有一棒到你則屈著你。無一棒到你與你平出。二大先好一棒。未免作得失論量。天封不然。凈潔打疊了。卻須近前來就我覓。有一棒到你。花鋪錦上。無一棒到你。霜加雪上。且道前頭為人後頭為人。辨明得出。后次掛牌時卻來通吐。

瑞巖云巢巖禪師法嗣

○蘇州萬壽訥堂辯禪師

上堂。釋迦老子降誕王宮。好個初生孩子。不妨令人疑著。及乎道天上天下唯吾獨尊。敗闕了也。後來冷地羞慚四十九年三百餘會。救搭也救搭不來。收拾也收拾不上。諸仁者。要見釋迦老子敗闕處么。是非只爲多開口。煩惱皆因強出頭。上堂。你在這裡。我在這裡。人天交接兩得相見。時清休唱太平歌。一貫文糴三斗半米。二貫五百文買一個大絹好。諸禪德。雖然如此。廚中有剩飯。路上有饑人。

【現代漢語翻譯】現代漢語譯本有還是沒有？當這樣的時候，還有漏網之魚嗎？既然已經走遍所有道路無門可入，臘月三十日（指一年最後一天）突然撞到面前，到底要如何應對？即使是踏破草鞋，歲月流逝迅速不可玩弄，必須徹底明白教義的去處，與最初入門時的情形相符才行。又說，如果只是這樣停止下來，那麼剛才所說的許多糾纏，又該放在哪裡呢？即使各位一時之間不受打擾，清理得乾乾淨淨，我這裡卻有個古老的故事要講給各位聽。記得長慶禪師開示大眾說：『凈潔打疊了（指清理乾淨），卻須近前來就我覓（卻必須靠近前來尋找我），有一棒到你當生慚愧（如果有一棒打到你，你應當感到慚愧），無一棒到你又作么生（如果沒有一棒打到你，你又該怎麼辦）？』雪竇禪師說：『凈潔打疊了（指清理乾淨），卻須近前來就我覓（卻必須靠近前來尋找我），有一棒到你則屈著你（如果有一棒打到你，就讓你屈服），無一棒到你與你平出（如果沒有一棒打到你，就與你平等）。』二大先好一棒（兩位大德先用一棒），未免作得失論量（難免會做出得失的衡量）。天封禪師卻不是這樣，他說：『凈潔打疊了（指清理乾淨），卻須近前來就我覓（卻必須靠近前來尋找我），有一棒到你花鋪錦上（如果有一棒打到你，就像在錦緞上鋪滿鮮花），無一棒到你霜加雪上（如果沒有一棒打到你，就像在霜上加上雪）。』且說道前頭為人後頭為人（且說前面是為人，後面也是為人），辨明得出（能夠辨別清楚嗎）？后次掛牌時卻來通吐（下次掛牌的時候再來徹底說明）。

瑞巖云巢巖禪師法嗣（瑞巖云巢巖禪師的法嗣）

○蘇州萬壽訥堂辯禪師

上堂。釋迦老子降誕王宮（釋迦牟尼佛在王宮降生），好個初生孩子（真是個好的初生嬰兒），不妨令人疑著（不妨讓人懷疑）。及乎道天上天下唯吾獨尊（等到他說天上天下唯我獨尊），敗闕了也（就失敗了）。後來冷地羞慚四十九年三百餘會（後來暗自感到羞愧，四十九年三百多次法會），救搭也救搭不來（補救也補救不回來），收拾也收拾不上（收拾也收拾不起來）。諸仁者（各位仁者），要見釋迦老子敗闕處么（想見釋迦牟尼佛失敗的地方嗎）？是非只爲多開口（是非只因爲多開口），煩惱皆因強出頭（煩惱都是因為強出頭）。上堂。你在這裡（你在這裡），我在這裡（我在這裡），人天交接兩得相見（人天交接，彼此相見）。時清休唱太平歌（時局清明就不要唱太平歌）。一貫文糴三斗半米（一貫錢買三斗半米），二貫五百文買一個大絹好（兩貫五百文買一塊大絹布好）。諸禪德（各位禪德），雖然如此（即使這樣），廚中有剩飯（廚房裡有剩飯），路上有饑人（路上有飢餓的人）。

【English Translation】 English version Is there existence or non-existence? At such a time, are there still any who slip through the net? Since one has walked through all paths and found no entrance, and on the thirtieth day of the twelfth month (referring to the last day of the year) it suddenly confronts you, how should one respond? Even if one wears out their straw sandals, the passage of time is fleeting and cannot be trifled with. One must thoroughly understand the destination of the teachings and ensure it corresponds with the initial state upon entering the gate. Furthermore, it is said, 'If one simply stops there, then where should one place all the entanglements that were just mentioned?' Even if all of you are not disturbed and are completely cleansed for a moment, I have an ancient story to share with you all. Remember that Changqing Zen Master instructed the assembly, saying, 'Having cleaned and tidied up, you must come close to me to seek. If a staff strikes you, you should feel ashamed in this very life. If no staff strikes you, what will you do?' Xuetou Zen Master said, 'Having cleaned and tidied up, you must come close to me to seek. If a staff strikes you, it will subdue you. If no staff strikes you, you will be on equal footing with it.' The two great masters first used a staff, inevitably making judgments of gain and loss. Tianfeng Zen Master is not like this. He said, 'Having cleaned and tidied up, you must come close to me to seek. If a staff strikes you, it is like flowers on brocade. If no staff strikes you, it is like adding frost to snow.' Tell me, is the front for the sake of others, or is the back for the sake of others? Can you discern it clearly? Come and fully explain it when the notice board is hung up next time.

Dharma descendant of Zen Master Yun Chao of Ruiyan

○ Zen Master Natang Bian of Wanshou Monastery in Suzhou

Ascending the Dharma hall. Shakyamuni Buddha was born in the royal palace, a fine newborn child, which inevitably causes people to doubt. When he said, 'Above the heavens and below the heavens, I alone am honored,' he failed. Later, he felt ashamed in secret for forty-nine years and over three hundred assemblies, unable to salvage or tidy up the situation. Virtuous ones, do you want to see where Shakyamuni Buddha failed? Right and wrong arise only from too much speaking, and troubles arise from being overly assertive. Ascending the Dharma hall. You are here, and I am here. Humans and gods meet and see each other. In times of peace, do not sing songs of peace. One string of cash buys three and a half dou of rice, and two strings and five hundred cash buys a good piece of silk. Virtuous Zen practitioners, even so, there is leftover rice in the kitchen, and there are hungry people on the road.

上堂。舉僧問古德萬境來侵時如何。德云垂卻著。古德有障斷狂瀾底手段。未免勞心費力。或有人問金山。萬境來侵時如何。只向他道。我既無心於萬物。何妨萬物常圍繞。上堂。我若與你說破。將后必須罵我。我若不與你說破。又恐你因循蹉過。忽有個漢出來道長老話墮了也。只向他道老僧罪過。悼云巢和尚偈云。人傳師死已多時。我獨躊躕未決疑。既是巢空云又散。春深猶有子規啼。寄鐵鞭和尚偈云。思量四句寄承天。捲得完全缺半邊。頌又不成詩不是。如何拈出向人前。寄無準和尚偈云。猿與黿交割不開。兄呼弟應似忘懷。及乎說到誵訛處。又卻心肝不帶來。

○蘇州虎丘清溪義禪師

送僧偈云。臺山萬疊入眉青。途路同行各奔程。清曉雞啼茅店月。是誰先起喚師兄。

凈慈谷源道禪師法嗣

○萬壽高峰岳禪師

贊達磨偈曰。開旗展陣入梁邦。未睹天顏早已降。縱有神通難展款。翩翩一葦渡長江。

徑山無準范禪師法嗣

○袁州仰山雪巖祖欽禪師

婺州人。初見無準于徑山。因鑄鐘令作疏語。師成偈曰。通身只是一張口。百鍊爐中輥出來。斷送夕陽歸去後。又催明月上樓臺。準即俾居侍司。自是聲動叢林。出世潭州龍興。遷湘西道林處州佛日臺州護聖湖州光

【現代漢語翻譯】現代漢語譯本：上堂說法。舉例有僧人問古德（古代有德行的僧人）：『萬境來侵時如何？』（當外界各種境界侵擾時該怎麼辦？）古德回答：『垂卻著。』（垂下，放下它。）古德有障斷狂瀾的手段，但未免勞心費力。或者有人問金山（指金山寺的僧人）：『萬境來侵時如何？』只向他說道：『我既無心於萬物，何妨萬物常圍繞。』（既然我對萬物沒有執著，又何妨萬物圍繞著我呢？）上堂說法。我如果與你們說破，將來你們必定會罵我。我如果不與你們說破，又恐怕你們因循蹉過。忽然有個人出來說道：『長老話墮了也。』（長老說的話落入俗套了。）只向他說道：『老僧罪過。』（老僧的過錯。）悼念云巢和尚的偈語說：『人傳師死已多時，我獨躊躇未決疑。既是巢空云又散，春深猶有子規啼。』（人們傳說老師去世已經很久了，我獨自猶豫不決，心存疑惑。既然鳥巢已空，云也消散，即使在春深時節，也只有杜鵑在啼叫。）寄鐵鞭和尚的偈語說：『思量四句寄承天，捲得完全缺半邊。頌又不成詩不是，如何拈出向人前。』（思量四句偈語寄給承天，捲起來完整卻又缺少一半。說是頌又不像頌，說是詩又不像詩，如何拿出來示人呢？）寄無準和尚的偈語說：『猿與黿交割不開，兄呼弟應似忘懷。及乎說到誵訛處，又卻心肝不帶來。』（猿與黿爭鬥不休，難以分開，兄弟互相呼應，好像忘記了爭鬥。等到說到了差錯的地方，卻又把真心實意拋到一邊。）蘇州虎丘清溪義禪師送僧偈語說：『臺山萬疊入眉青，途路同行各奔程。清曉雞啼茅店月，是誰先起喚師兄。』（五臺山重巒疊嶂，映入眉間一片青翠，同路而行，各自奔向自己的前程。清晨雞鳴，茅店沐浴在月光下，是誰先起身呼喚師兄？）凈慈谷源道禪師法嗣萬壽高峰岳禪師贊達磨（菩提達摩，禪宗初祖）偈語說：『開旗展陣入梁邦，未睹天顏早已降。縱有神通難展款，翩翩一葦渡長江。』（達磨祖師大張旗鼓來到梁朝，還未見到梁武帝（南朝梁的皇帝(502年-549年)）的面，就已經註定不合。縱然有神通也難以施展，最終飄然一葦渡過長江。）徑山無準范禪師法嗣袁州仰山雪巖祖欽禪師婺州人。最初在徑山拜見無準禪師。無準禪師讓他為鑄鐘撰寫疏語。祖欽禪師寫成偈語說：『通身只是一張口，百鍊爐中輥出來。斷送夕陽歸去後，又催明月上樓臺。』（全身只是一張口，在百鍊的爐火中翻滾而出。送走夕陽西下之後，又催促明月升上樓臺。）無準禪師於是讓他擔任侍司。從此他的名聲震動叢林。後來出世在潭州龍興寺，又遷往湘西道林寺、處州佛日寺、臺州護聖寺、湖州光孝寺。

【English Translation】 English version: Delivering a sermon. A monk asked an ancient virtuous monk (ancient monk with virtue): 'What to do when myriad realms invade?' The ancient virtuous monk replied: 'Hang it down.' The ancient virtuous monk had the means to block the raging waves, but it inevitably took effort. Or someone asked Jinshan (referring to the monks of Jinshan Temple): 'What to do when myriad realms invade?' Just tell him: 'Since I have no attachment to all things, what harm is there in all things surrounding me?' Delivering a sermon. If I tell you the answer, you will surely scold me in the future. If I don't tell you the answer, I'm afraid you will delay and miss the opportunity. Suddenly someone comes out and says: 'Elder's words have fallen into cliché.' Just tell him: 'Old monk's fault.' The verse mourning Monk Yuncao says: 'People say the master has been dead for a long time, I alone hesitate and doubt. Since the nest is empty and the clouds have dispersed, even in the depths of spring, only the cuckoo cries.' The verse sent to Monk Tiebian says: 'Thinking of four lines to send to Chengtian, rolled up completely but missing half. It's not a hymn, it's not a poem, how to present it to others?' The verse sent to Monk Wuzhun says: 'The ape and the turtle cannot be separated, brothers call each other as if forgetting. When it comes to the point of error, they leave their hearts behind.' Zen Master Qingxi Yi of Huqiu, Suzhou The verse for sending off a monk says: 'The myriad folds of Mount Tai enter the green of the eyebrows, traveling together on the road, each heading to their own destination. In the clear dawn, the rooster crows and the thatched hut is bathed in moonlight, who is the first to get up and call out to their brother?' Successor of Zen Master Guyuan Dao of Jingci Zen Master Gaofeng Yue of Wanshou The verse praising Damo (Bodhidharma, the first patriarch of Zen Buddhism) says: 'Opening flags and deploying troops to enter the land of Liang, before seeing the heavenly face, it was already doomed. Even with supernatural powers, it is difficult to display sincerity, gracefully crossing the Yangtze River on a reed.' Successor of Zen Master Wuzhun Fan of Jingshan Zen Master Xueyan Zuqin of Yangshan, Yuanzhou A native of Wuzhou. He first met Zen Master Wuzhun at Jingshan. Zen Master Wuzhun asked him to write a preface for casting a bell. Zen Master Zuqin wrote a verse saying: 'The whole body is just a mouth, rolled out from the furnace of a hundred refinements. After sending off the setting sun, it urges the bright moon to rise to the terrace.' Zen Master Wuzhun then made him a attendant. From then on, his reputation shook the monastic community. Later, he appeared in Longxing Temple in Tanzhou, and then moved to Daolin Temple in Xiangxi, Fori Temple in Chuzhou, Husheng Temple in Taizhou, and Guangxiao Temple in Huzhou.

孝。逮尸仰山道遂大顯。上堂。純清絕點。正是真常流注。打破鏡來。未免一場狼藉。不若遇飯吃飯遇茶喫茶。曉來獨立空庭外。閑對寒梅幾樹花。上堂。海水不可斗量。虛空不可尺度。凈地不可撒沙。爛泥不可著腳。這四轉語轉轉有落處。且道落在什麼處。東京大相國寺里有樹芭蕉。風吹雨打一似破袈裟。上堂。有句無句如藤倚樹。白鷺下田千點雪。黃鸝上樹一枝花。三千里外賣卻布單。不遠而來。因甚放下泥盤。呵呵大笑。毗婆尸佛早留心。直至如今不得妙。上堂。禪樹上叫喧喧。道門前風浩浩。冷地思量真可笑。笑什麼。等閑拾得蘇州梨。看來卻是青州棗。上堂。個事本成現。覓則不可見。白圭本無瑕。琢磨乃成玷。執之以實法。空中生閃電。視之似等閑。腳下添紅線。若是學道人。好好看方便作么生。莫看仙人手中扇。

○杭州凈慈斷橋妙倫禪師

天臺黃巖徐氏子。母劉。夢月而孕。十八落髮于永嘉廣慈院。見谷源道于瑞巖。聞三斤麻之話疑之。遍叩諸方機終未湊。自謂吾口訥耳聵不若把本修行。日以誦經為業。忽閱楞伽。于云居見山堂。至蚊蟲螻蟻無有言說而能辨事。頓然有省曰。趙州柏樹子話可煞直截然不以語人。還謁無準于雪竇。準以狗子因何有業識令師下語。凡三十轉不契。師曰可無方

【現代漢語翻譯】現代漢語譯本孝。仰山道（佛教禪宗的流派）因此得以大大顯揚。上堂說法時說：『純凈無暇，這正是真常（佛教用語，指永恒不變的真理）的自然流露。』即使打破鏡子，也難免一片狼藉。不如順其自然，該吃飯就吃飯，該喝茶就喝茶。清晨獨自站在空曠的庭院外，悠閒地面對幾株傲寒的梅花。上堂說法時說：『海水深廣不可用斗來量，虛空廣大不可用尺度來衡量，清凈的土地不可撒沙，爛泥地不可落腳。』這四句轉語，句句都有落腳之處。那麼，落腳在什麼地方呢？東京大相國寺里有幾棵芭蕉樹，被風吹雨打，就像一件破舊的袈裟。上堂說法時說：『有句無句，就像藤蔓依附著樹木。白鷺飛落田間，像是千點白雪；黃鸝飛上枝頭，像是萬點金花。』不遠萬里賣掉布單，遠道而來，為何又放下泥盤（佛教用語，指修行）？呵呵大笑，毗婆尸佛（過去七佛之首）早就留心此事，直到如今也沒能領悟其中的奧妙。上堂說法時說：『禪樹上叫聲喧鬧，道門前風聲浩蕩。冷靜下來想想，真是可笑。』笑什麼呢？輕易地撿到一個蘇州梨，仔細一看卻是青州棗。上堂說法時說：『這件事本來就是現成的，刻意去尋找反而看不見。白色的玉石本來沒有瑕疵，經過雕琢反而成了污點。如果執著于實在的法，就會像空中出現閃電一樣虛幻。如果把它看作平常的事，就會像腳下添上紅線一樣容易。如果是學道之人，好好看看方便法門（佛教用語，指引導眾生入道的方便方法）是怎麼樣的。』不要去看仙人手中的扇子。

○杭州凈慈斷橋妙倫禪師

天臺黃巖徐氏之子。母親劉氏，夢見月亮而懷孕。十八歲在永嘉廣慈院出家。在瑞巖拜見谷源道，聽聞『三斤麻』的話語而心生疑惑。遍訪各方，機緣始終沒有湊合。自認為口才笨拙，耳朵也不靈敏，不如老老實實地修行。每天以誦經為業。忽然讀到《楞伽經》，在云居山見到山堂，甚至蚊蟲螻蟻都能辨別事情而不用言語表達。頓時有所領悟，說道：『趙州（唐代禪宗大師）的柏樹子話語真是直截了當，卻不以言語來表達。』後來在雪竇山拜見無準師範（南宋禪宗大師），無準師範讓妙倫禪師對『狗子因何有業識』這句話下語。妙倫禪師說了三十多次都不契合，於是說：『難道沒有方便之法嗎？』

【English Translation】 English version 'Filial piety.' Because of this, the path of Yangshan (a school of Chan Buddhism) was greatly revealed. During the Dharma talk, he said: 'Pure and spotless, this is the true constant flow. Even if you break the mirror, it is inevitable that there will be a mess. It is better to eat when it is time to eat, and drink tea when it is time to drink tea. In the early morning, standing alone outside the empty courtyard, leisurely facing a few plum blossoms braving the cold.' During the Dharma talk, he said: 'The sea water cannot be measured by the dipper, the void cannot be measured by the ruler, pure land cannot be scattered with sand, and muddy ground cannot be stepped on.' These four turning phrases, each has a place to land. So, where does it land? In the Great Xiangguo Temple in Tokyo, there are several banana trees, blown by wind and rain, like a tattered kasaya (Buddhist robe).' During the Dharma talk, he said: 'With or without words, it is like a vine clinging to a tree. White egrets descend to the fields, like a thousand snowflakes; orioles fly to the branches, like a branch of golden flowers.' Traveling far to sell cloth, coming from afar, why put down the mudra (Buddhist practice)? He laughed loudly, Vipassī Buddha (the first of the seven past Buddhas) had long been mindful of this matter, and has not yet grasped the mystery. During the Dharma talk, he said: 'The Chan trees are noisy with sounds, the Taoist gates are filled with wind. Thinking about it calmly, it is truly laughable.' What is so funny? Casually picking up a Suzhou pear, but upon closer inspection, it is actually a Qingzhou date. During the Dharma talk, he said: 'This matter is inherently present, seeking it makes it invisible. White jade is inherently flawless, polishing it creates blemishes. If you cling to the real dharma, it is like lightning in the sky. If you see it as ordinary, it is like adding a red thread under your feet. If you are a student of the Way, take a good look at how the expedient means (skillful means to guide sentient beings to enlightenment) work.' Do not look at the fan in the hands of the immortals.

○ Chan Master Miaolun of Duanqiao, Jingci Temple, Hangzhou

He was the son of the Xu family of Huangyan, Tiantai. His mother, Liu, conceived after dreaming of the moon. At the age of eighteen, he was tonsured at Guangci Temple in Yongjia. He met Gu Yuan Dao at Ruiyan and doubted the words 'three catties of flax'. He visited various places, but the opportunity never arose. He considered himself clumsy in speech and deaf in hearing, so he decided to practice diligently. He devoted himself to reciting scriptures daily. Suddenly, he read the Laṅkāvatāra Sūtra, and saw the mountain hall at Yunju, where even mosquitoes and ants could discern matters without speaking. He suddenly realized, saying: 'The words of Zhaozhou (Chan master of the Tang Dynasty) about the cypress tree are truly straightforward, yet he does not express them in words.' Later, he visited Wuzhun Shifan (Chan master of the Southern Song Dynasty) at Xuedou Mountain. Wuzhun Shifan asked Chan Master Miaolun to comment on the phrase 'Why does a dog have karmic consciousness?' Chan Master Miaolun spoke more than thirty times without agreement, and then said: 'Is there no expedient means?'

便乎。準以真凈所頌答之。即竦然良久。忽聞板聲通身汗下於是始脫然矣。準移育王雙徑皆以師從。俾分座。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。驀拈拄杖橫按云會么。幽州江口石人蹲。上堂。舉慈明室中安一盆。水盆上橫一柄劍。劍上安一緉草鞋。凡見僧來便指。擬議便打。師頌曰。百花叢里躍鞭過。俊逸風流有許多。末第儒生偷眼覷。滿懷無奈舊愁何。上堂。德山低頭。夾山點頭。俱胝豎起手指頭。玄沙筑破腳指頭。提起拄杖云。都來。不出山僧拄杖頭。何以見得。卓拄杖云。一葉落天下秋。上堂。舉達觀穎禪師示眾曰。七佛是性隸。萬法是心奴。且道主人翁在甚麼處。自喝云。七佛已下出頭。又自諾云。各自祗候。師云。喚七佛為性隸。指萬法是心奴。達觀自謂有出身路。及乎自喝自諾。又是奴隸邊事。主人翁何曾夢見在。大眾要見么。以拂拂一拂云。曉來一陣春風動。開遍園林百樣花。將終。與眾入室罷。索筆作書辭諸山及魏國公。公饋藥不受。又使人問曰師生天臺因甚死凈慈。師答曰日出東方夜落西。遂書偈而化。壽六十一。臘四十四。

○四明天童西巖了慧禪師

蜀之蓬州羅氏。垂髫與群

【現代漢語翻譯】現代漢語譯本：可以嗎？（便乎）允許用真凈（真凈，禪師名號）所稱頌的來回答他。隨即恭敬肅立了很久，忽然聽到板聲，全身流汗，於是才釋然了。準禪師將他安排在育王寺和雙徑寺，都讓他跟隨自己，讓他分座講法。後來住持祇園寺，又遷到瑞巖寺和國清寺，最後到凈慈寺。上堂說法時說：『荊山（荊山，山名，以產玉聞名）有玉，得到它的人不在荊山；赤水（赤水，河流名，以產珠聞名）有珠，拾到它的人不在赤水。衲僧（衲僧，指僧人）有無位真人（無位真人，佛教用語，指不執著于任何地位或形式的真我），證得它的人出入不在面門。』隨即拿起拄杖，橫放在那裡說：『會嗎？幽州（幽州，古代地名）江口的石人蹲在那裡。』上堂說法時，舉慈明禪師（慈明禪師，禪師名號）在室內安放一盆水，水盆上橫放一把劍，劍上放一雙草鞋，凡是見到僧人來就指著，稍有遲疑就打。師父頌道：『百花叢里躍馬揚鞭而過，多麼瀟灑風流。無奈那些末第儒生偷偷地看，滿懷無奈，舊愁又涌上心頭。』上堂說法時說：『德山（德山，禪師名號）低頭，夾山（夾山，禪師名號）點頭，俱胝（俱胝，禪師名號）豎起手指頭，玄沙（玄沙，禪師名號）筑破腳指頭。』提起拄杖說：『都來了，不出山僧的拄杖頭。』憑什麼見得？用拄杖敲擊一下說：『一葉落，天下秋。』上堂說法時，舉達觀穎禪師（達觀穎禪師，禪師名號）向大眾開示說：『七佛（七佛，指過去七位佛）是性的奴隸，萬法是心的奴隸。那麼主人翁在什麼地方呢？』自己喝一聲，說：『七佛以下出頭。』又自己應諾一聲，說：『各自聽候。』師父說：『稱七佛為性的奴隸，指萬法為心的奴隸，達觀自認為有出身之路。等到自己喝自己應諾，又是奴隸的事情。主人翁何曾夢見？』大眾想見嗎？用拂塵拂一下說：『曉來一陣春風動，開遍園林百樣花。』臨終時，與眾僧進入室內告別，索要筆墨寫信辭別各山寺和魏國公。魏國公送來藥物，師父不接受。魏國公又派人來問：『師父生在天臺山（天臺山，山名，佛教聖地），為什麼死在凈慈寺？』師父回答說：『日出東方夜落西。』於是寫下偈語圓寂。享年六十一歲，僧臘四十四年。

○四明天童西巖了慧禪師（四明天童西巖了慧禪師，禪師名號）

是蜀地蓬州（蓬州，古代地名）羅氏之子。年幼時與同伴...

【English Translation】 English version: Is it convenient? (便乎) Allow to answer him with what Zhenjing (真凈, Zen master's name) praised. Immediately, he stood respectfully for a long time. Suddenly, he heard the sound of the board, and sweat poured down his body. Then he was relieved. Zen Master Zhun arranged for him to follow him in both Yuwang Temple and Shuangjing Temple, allowing him to share the seat and preach. Later, he became the abbot of Qiyuan Temple, and then moved to Ruiyan Temple and Guoqing Temple, and finally to Jingci Temple. When he ascended the hall to preach, he said: 'Jing Mountain (荊山, mountain name, known for producing jade) has jade, but the one who obtains it is not in Jing Mountain; Chishui (赤水, river name, known for producing pearls) has pearls, but the one who picks it up is not in Chishui. A mendicant monk (衲僧, refers to monks) has a True Person of No Rank (無位真人, Buddhist term, refers to the true self that is not attached to any position or form), and the one who attains it does not enter or exit through the face.' Then he picked up his staff and laid it horizontally, saying: 'Do you understand? The stone man at the mouth of Youzhou (幽州, ancient place name) River squats there.' When he ascended the hall to preach, he cited Zen Master Ciming (慈明禪師, Zen master's name) placing a basin of water in the room, with a sword lying across the basin and a pair of straw sandals on the sword. Whenever he saw a monk coming, he would point at it, and if there was any hesitation, he would strike. The master praised: 'Galloping through the flowers with a whip, how dashing and romantic. But those lowly scholars secretly peek, filled with helplessness, and old sorrows surge up again.' When he ascended the hall to preach, he said: 'Deshan (德山, Zen master's name) lowered his head, Jiashan (夾山, Zen master's name) nodded, Juchi (俱胝, Zen master's name) raised his finger, and Xuansha (玄沙, Zen master's name) broke his toe.' He raised his staff and said: 'All have come, but they do not leave 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.' When he ascended the hall to preach, he cited Zen Master Daguan Ying (達觀穎禪師, Zen master's name) instructing the assembly: 'The Seven Buddhas (七佛, refers to the seven Buddhas of the past) are slaves of the nature, and all dharmas are slaves of the mind. Then where is the master?' He shouted himself, saying: 'Those below the Seven Buddhas come forward.' Then he answered himself, saying: 'Each of you listen.' The master said: 'Calling the Seven Buddhas slaves of the nature and pointing to all dharmas as slaves of the mind, Daguan thinks he has a way out. But 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 it? He flicked the duster and said: 'A spring breeze stirs at dawn, and a hundred kinds of flowers bloom throughout the garden.' When he was about to pass away, he entered the room with the monks to bid farewell, asking for pen and ink to write letters to bid farewell to the various temples and the Duke of Wei. The Duke of Wei sent medicine, but the master did not accept it. The Duke of Wei sent someone to ask: 'Master was born on Mount Tiantai (天臺山, mountain name, Buddhist holy site), why did he die in Jingci Temple?' The master replied: 'The sun rises in the east and sets in the west.' Then he wrote a verse and passed away. He lived to be sixty-one years old, with forty-four years as a monk.

○ Zen Master Liaohui of Xiyan, Tiantong, Siming (四明天童西巖了慧禪師, Zen master's name)

Was a native of the Luo family of Pengzhou (蓬州, ancient place name) in Shu. As a child, he was with his companions...

兒戲必摶泥沙為佛塔像。一日玉掌山祖燈與其舍。師向之合掌。父母以師資宿契遂令出家。燈授以般舟三昧。非其志辭往成都謁壞庵照于昭覺。器許之屬令南詢。乃參浙翁琰于徑山。聞高原泉為人徑直。心慕之。適原赴臺之瑞巖。師與俱往。一日原問山河大地是有是無。師擬開口。原即喝出。師復以偈呈。原曰沒交涉。師一日偶書白楊示眾語。原閱之笑曰。寫字與作言句盡得。爭奈沒交涉何。師憤悱莫伸。原曰吾方便屢矣汝自不顧。蓋緣不在此。其往見雪竇乎。時無準主雪竇。師造席下自陳來歷。準呵曰熟睡去。繼而令充不厘務侍者。一日謂師曰。覷不透處只在鼻尖頭。道不著處不離唇皮上。討之則千里萬里。師抗聲曰將謂有多少。準遷育王師侍行。從容承稟乃盡其要。逮準居徑山往典藏教。復升第二座。自是聲動叢林。節齋趙觀文作牧蘇州。舉師開法定慧。眾集寺治時甚稱之。遷東嘉能仁江州東林而至天童。咸有偉績。佛涅槃日上堂。拈拄杖召大眾云。黃面瞿曇乃竺干猛將。以慈悲為弓矢。以智慧為戈矛。統百萬雄兵勇不可當。布三百餘陣勢不可歒。如是四十九年。演出五千余卷。兵書。雖流落人間。而未嘗有一字漏泄。因與生死魔軍為冤為對。遂于䟦提河邊筑一巨城名為涅槃。于其城中先以紫磨金軀犒賞諸兵。令

其瞻仰取足。再三撫諭。而又散以八斛四斗珠珍。其謀意無他。必欲打破生死牢關。普與盡大地眾生共行通天活路。得到大安隱大解脫之場而後已。豈謂二千餘載猶未遂其志而未奏其功。山僧既知其力盡計窮。不免拔劍相助去也。以拄杖畫一畫云。四海浪平龍睡穩。九天云凈鶴飛高。芙蓉長老至上堂。舉芙蓉和尚訪寔性大師。寔性上堂。右邊拈拄杖向左邊云。若不是芙蓉師兄也大難委悉。頌曰。陪盡老精神。杯盤越樣新。誰知村店酒。難勸御樓人。晚居寺之幻智塔庵。將終。戒執事已。問曰今何時。對曰二鼓矣。遂放身若投。斯須視之已逝矣。實景定三年三月十一日也。壽六十五。夏四十七。

○杭州靈隱退耕寧禪師

初住嘉興崇聖。次居蘇之報恩承天慧日萬壽。至靈隱。上堂。目前無法。意在目前。雨余山色翠。風暖鳥聲喧。拍禪床一下云。堪笑老胡無轉智。少室峰前坐九年。上堂。舉香林因僧問年窮歲盡時如何。林雲東村王老夜燒錢。師云。王老燒錢。言端語端。錦包特石。鐵褁泥團。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。三春看又過。何日是歸年。

○四明天童別山智禪師

上堂。舉世尊臨入涅槃。文殊請佛再轉法輪。世尊咄云。吾四十九年未嘗說

【現代漢語翻譯】現代漢語譯本：他瞻仰並盡力傚法（世尊）。再三安撫勸導（眾生）。並且又散發了八斛四斗的珍珠珍寶。他的謀劃意圖沒有別的，必定要打破生死牢籠，普遍地與盡大地眾生共同行走通往涅槃的道路，得到大安穩大解脫的境地而後已。哪裡料到兩千多年了，（世尊）還沒有實現他的志向，沒有完成他的功業。山僧我已經知道他已經盡了力量，用盡了計策，不得已也要拔劍相助了。用拄杖畫了一下，說：『四海風平浪靜，龍也安穩睡著；九天雲彩消散乾淨，仙鶴高高飛翔。』芙蓉長老來到法堂，舉起芙蓉和尚拜訪寔性大師的公案。寔性上堂，右手拿起拄杖指向左邊說：『如果不是芙蓉師兄，也太難知道了。』頌曰：『耗盡老年的精神，杯盤越來越新。誰知道村野小店的酒，難以勸說帝王樓上的人。』晚年居住在寺里的幻智塔庵，將要去世的時候，告誡執事完畢，問道：『現在是什麼時候了？』回答說：『二更了。』於是放身一躍，像投身一樣。一會兒去看，已經去世了。實際上是景定三年（1262年）三月十一日。享年六十五歲，僧臘四十七年。

○杭州靈隱退耕寧禪師

最初住在嘉興崇聖寺，後來住在蘇州的報恩寺、承天寺、慧日寺、萬壽寺，最後來到靈隱寺。上堂說法：『目前沒有法，意卻在目前。雨後山色更加翠綠，風暖鳥聲更加喧鬧。』拍了一下禪床，說：『可笑老胡沒有轉圜的智慧，在少室山峰前坐了九年。』上堂說法：舉香林禪師因為有僧人問『年窮歲盡的時候如何？』香林禪師回答說『東村王老在晚上燒錢。』禪師說：『王老燒錢，言語端正。就像用錦緞包裹著特別的石頭，用鐵皮包裹著泥團。』上堂說法：『放眼望去，千峰翠綠被鎖住，滿天空柳絮飛舞。可憐沒有地位的真人，一直像在草地上住宿，在露水中睡眠。』啞！『春天眼看又要過去了，哪一天才是歸家之年？』

○四明天童別山智禪師

上堂說法：舉世尊臨近涅槃的時候，文殊菩薩請求佛陀再次轉法輪。世尊呵斥道：『我四十九年未曾說法』

【English Translation】 English version: He looked up to and strived to emulate (the World-Honored One). He repeatedly comforted and exhorted (sentient beings). Moreover, he distributed eight 'hu' and four 'dou' of pearls and treasures. His intention was none other than to break through the prison of birth and death, universally walk the path to Nirvana with all sentient beings on the great earth, and attain the state of great peace and great liberation. Who would have thought that after more than two thousand years, (the World-Honored One) has not yet realized his ambition and has not completed his merit. This mountain monk already knows that he has exhausted his strength and used up his strategies, and cannot help but draw his sword to assist him. He drew a line with his staff and said: 'The four seas are calm and the dragons sleep soundly; the nine heavens are clear and the cranes fly high.' Elder Furong arrived at the Dharma hall and raised the case of Monk Furong visiting Master Shi Xing. Shi Xing ascended the hall, raised his staff with his right hand and pointed to the left, saying: 'If it weren't for my brother Furong, it would be too difficult to know.' A verse says: 'Exhausting the spirit of old age, the cups and plates are becoming newer and newer. Who knows that the wine in the village shop is difficult to persuade the people on the imperial tower.' In his later years, he lived in the Huanzhi Pagoda Hermitage of the temple. When he was about to pass away, he instructed the attendants and asked: 'What time is it now?' They replied: 'It is the second watch.' Then he threw himself down as if diving. After a while, they looked and he had already passed away. It was actually March 11th of the third year of Jingding (1262). He lived to be sixty-five years old, with forty-seven years as a monk.

○ Chan Master Tuigeng Ning of Lingyin Temple in Hangzhou

He first lived in Chong Sheng Temple in Jiaxing, then in Baoen Temple, Chengtian Temple, Huiri Temple, and Wanshou Temple in Suzhou, and finally came to Lingyin Temple. Ascending the hall, he said: 'There is no Dharma before the eyes, but the intention is before the eyes. After the rain, the mountain colors are more verdant, and the warm wind makes the bird sounds more noisy.' He slapped the Zen bed and said: 'It is laughable that the old barbarian has no wisdom to turn around, and sat in front of Shaoshi Peak for nine years.' Ascending the hall, he said: He raised the case of Zen Master Xianglin, because a monk asked, 'What about when the year is exhausted?' Zen Master Xianglin replied, 'Old Wang in Dongcun burns money at night.' The Zen master said: 'Old Wang burns money, the words are upright. It's like wrapping a special stone in brocade, and wrapping a mud ball in iron.' Ascending the hall, he said: 'Looking as far as the eye can see, a thousand peaks are locked in emerald green, and catkins are flying all over the sky. Pitiful is the true person without position, always sleeping in the grass and sleeping in the dew.' Dumb! 'Spring is about to pass again, what day will be the year of return?'

○ Chan Master Bieshan Zhi of Tiantong Temple in Siming

Ascending the hall, he said: When the World-Honored One was approaching Nirvana, Manjushri Bodhisattva requested the Buddha to turn the Dharma wheel again. The World-Honored One rebuked: 'I have never spoken Dharma in forty-nine years.'

一字。汝請吾再轉法輪。是吾曾轉法輪耶。頌曰。老漢生平大脫空。將無作有誑盲聾。臨期一語方真實。也是阇梨飯後鐘。

○四明天童環溪一禪師

上堂。舉經云。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。頌曰。劫初鑄就毗盧印。古篆彫蟲尚宛然。堪笑堪悲人不識。卻嫌字畫不完全。

○四明天童月坡明禪師

上堂。舉馬祖因僧問離四句絕百非話。頌曰。離四句兮絕百非。遞相推過幾曾知。這僧擔一擔懵懂。換得兩頭淈(胡骨切。濁也)腯(徒骨切。肥也)歸。

○四明雪竇希叟紹曇禪師

西蜀人。出世佛隴。上堂。僧問向上宗乘事若何。師云檐頭滴滴分明歷歷。師乃云。西子湖邊泛渺茫。一堤寒綠看垂楊。誰知業債難逃避。開眼堂堂入鑊湯。到這裡如何即得。擬欲爛煨黃。獨不顧紫泥。未免踏古人腳跡。擬欲關空鎖夢。塞路斷橋。又恐坐在葛藤窠里。不如隨分納些些。俯順時宜去。拈拄杖。豎窮三際橫亙十方。靠拄杖。碧眼黃頭會不得。野梅風定暗香浮。上堂。二月春云暮。韶華似酒濃。鶯啼楊柳雨。蝶弄海棠風。若作境會。過山尋蟻跡。不作境會。度水覓魚蹤。畢竟如何。故國歸路遠。日暮泣途窮。上堂。一宿覺。三擔土。腳未跨門。手骨已露。等閑舉一步

【現代漢語翻譯】現代漢語譯本：一個『字』。你請我再次轉法輪（Dharmacakra）。難道我曾經轉過法輪嗎？頌曰：老漢一生都在大脫空（datta），將沒有的說成有，欺騙盲人和聾子。臨終一語才真實，也像是阇梨（Acarya，阿阇梨，意為導師）飯後的鐘聲。

○ 四明天童環溪一禪師

上堂。舉經文說：大通智勝佛（Mahābhijñābhū），十劫（kalpa）坐在道場（bodhimanda），佛法（dharma）不現前，不得成就佛道（bodhi）。頌曰：劫初鑄就毗盧印（Vairocana），古篆彫蟲還宛然。可笑可悲人不識，卻嫌字畫不完全。

○ 四明天童月坡明禪師

上堂。舉馬祖（Mazu Daoyi）因僧人問離開四句、斷絕百非的話。頌曰：離開四句啊斷絕百非，互相推諉幾曾知。這僧人擔一擔懵懂，換得兩頭肥濁而歸。

○ 四明雪竇希叟紹曇禪師

西蜀人。出世佛隴。上堂。僧人問向上宗乘（yana）的事如何。禪師說：屋檐頭滴滴分明，歷歷可數。禪師於是說：西子湖邊泛渺茫，一堤寒綠看垂楊。誰知業債難逃避，開眼堂堂入鑊湯。到這裡如何才能領會？想要爛煨黃，卻不顧紫泥，未免踏古人的腳跡。想要關空鎖夢，塞路斷橋，又恐怕坐在葛藤窠里。不如隨分納些些，俯順時宜去。拿起拄杖，豎窮三際橫亙十方。靠著拄杖，碧眼黃頭（指外國人）會不得。野梅風定暗香浮。上堂。二月春云暮，韶華似酒濃。鶯啼楊柳雨，蝶弄海棠風。若作境會，過山尋蟻跡。不作境會，度水覓魚蹤。畢竟如何？故國歸路遠，日暮泣途窮。上堂。一宿覺，三擔土，腳未跨門，手骨已露。等閑舉一步

【English Translation】 English version: A single 'word'. You ask me to turn the Dharma wheel (Dharmacakra) again. Have I ever turned the Dharma wheel? A verse says: The old man has been greatly empty all his life, turning nothing into something, deceiving the blind and deaf. Only the last words are true, like the bell after the Acarya's (teacher) meal.

○ Zen Master Huanxi of Tiantong, Siming

In the hall, he quoted the sutra saying: Mahābhijñābhū Buddha sat in the bodhimanda for ten kalpas, but the Dharma did not appear, and he could not achieve bodhi. A verse says: The Vairocana seal was cast at the beginning of the kalpa, and the ancient seal carvings are still clear. It is laughable and sad that people do not recognize it, yet they complain that the characters are not complete.

○ Zen Master Yuepo Ming of Tiantong, Siming

In the hall, he quoted Mazu (Mazu Daoyi) because a monk asked about words that are apart from the four phrases and cut off the hundred negations. A verse says: Apart from the four phrases, cut off the hundred negations, how many times have you known when pushing each other? This monk carries a load of ignorance and exchanges it for two fat and turbid returns.

○ Zen Master Xisou Shaotan of Xuetou, Siming

A person from Western Shu. He emerged from the Buddha Ridge. In the hall, a monk asked what is the matter of the upward yana. The master said: The drips from the eaves are clear and distinct. The master then said: Drifting vaguely on the West Lake, a dike of cold green watching the weeping willows. Who knows that karmic debts are hard to escape, opening your eyes and entering the cauldron of soup. How can you understand it here? Wanting to rot and simmer the yellow, but ignoring the purple mud, inevitably following in the footsteps of the ancients. Wanting to close the empty lock dream, block the road and break the bridge, but also afraid of sitting in the kudzu vine nest. It is better to accept some according to your share and follow the times. Picking up the staff, vertically exhausting the three boundaries and horizontally extending the ten directions. Leaning on the staff, the blue-eyed and yellow-headed (foreigners) cannot understand. The wild plum wind settles and the dark fragrance floats. In the hall. The spring clouds are late in February, and the beautiful years are like strong wine. Orioles sing in the willow rain, butterflies play in the crabapple wind. If you make a realm meeting, cross the mountain to find ant traces. If you don't make a realm meeting, cross the water to find fish traces. After all, how? The way home to the old country is far away, and at dusk, I cry on the road. In the hall. One night of awakening, three loads of soil, feet have not crossed the door, hand bones are already exposed. Casually take a step

。危徑結寒花。信彩示一機。斷崖飛瀑布。雖然。要跨乳峰門即易。要入乳峰室即難。何故。鴻飛冥冥弋人何纂。上堂。發得一機活。出得一言當。萬里無片云。青天合吃棒。不待春風著意開。暗香已在梅花上。寄天目和尚偈曰。翁翁八十再生牙。爛嚼虛空吐出查。撒向玲瓏巖畔樹。枝枝葉葉是曇華。

○福州雪峰絕岸可湘禪師

上堂。舉曹山因僧問雪覆千山因甚孤峰不白。山曰須知有異中異。曰如何是異中異。山曰不墮眾山色。師頌曰。言中彼此帶幽玄。盡向言中辨正偏。孤負一條官驛路。茫茫沉在月明前。漁浦接待偈曰。吳山那畔越山前。有飯充飢有榻眠。到此便能休歇去。帝鄉猶隔一潮船。

○光孝石室輝禪師

上堂。舉城東有一老姥(莫古切)與佛同生。不欲見佛。每見佛來即便迴避。雖然如此。回顧東西總皆是佛。遂以手掩面。十指掌中亦總是佛。師頌曰。平生不願佛相逢。十指尖頭現紺容。夾路桃花風雨後。馬蹄無處避殘紅。

○天臺國清靈叟源禪師

上堂。舉僧問趙州。真如凡聖皆是夢言。如何是真言。州云唵部臨㗶。師云。趙州禪只在口皮邊。看他與么也是喚鐘作甕。忽有問靈巖。卻向他道饑時但吃飯。且道與古人是同是別。西天梵語此土唐言。上堂。炎自炎

【現代漢語翻譯】現代漢語譯本：危徑上凝結著寒冷的花朵，微妙的色彩昭示著一線生機。斷崖上飛流直下的瀑布，雖然看起來要跨過乳峰門很容易，但要進入乳峰室卻很難。為什麼呢？因為鴻雁高飛于冥冥之中，設網的人又怎能射中它呢？上堂開示：把握住一線生機，說出的每一句話都恰如其分。萬里無雲，晴空萬里，此時應該痛打一頓。不用等待春風特意吹拂，暗香已經在梅花上散發。寄給天目和尚的偈語說：老翁八十歲又重新長出牙齒，將虛空嚼爛后吐出殘渣。撒向玲瓏巖邊的樹木，每一根樹枝、每一片葉子都是曇花。

○福州雪峰絕岸可湘禪師

上堂開示：引用曹山禪師的故事，有僧人問：『大雪覆蓋千山，為什麼孤峰不白？』曹山禪師回答說：『須知有異中之異。』僧人問：『如何是異中之異？』曹山禪師回答說：『不墮眾山色。』可湘禪師作頌說：言語之中彼此都帶著幽深的玄機，要在言語之中辨別正與偏。辜負了一條官驛路，茫茫然沉浸在月明之前。漁浦接待的偈語說：吳山那邊，越山前面，有飯可以充飢，有床可以安眠。到了這裡便能休息，帝鄉還隔著一潮的船程。

○光孝石室輝禪師

上堂開示：舉例說，城東有一位老婦人（莫古切），與佛同時出生，卻不想見到佛。每次見到佛來，便立即迴避。雖然如此，回頭看看東西，到處都是佛。於是用手遮住臉，十個手指的掌中也全都是佛。輝禪師作頌說：平生不願與佛相逢，十指尖頭卻顯現出紺青色的佛容。路邊的桃花經過風雨之後，馬蹄無處躲避殘餘的紅色。

○天臺國清靈叟源禪師

上堂開示：引用僧人問趙州禪師：『真如、凡聖都是夢幻之言，什麼是真言？』趙州禪師回答說：『唵部臨㗶。』靈叟源禪師說：『趙州禪只在口頭上。看他這樣也是把鐘叫作甕。』如果有人問靈巖，就對他說：『餓的時候就吃飯。』且說這與古人是相同還是不同？西天的梵語，此地的唐言。上堂開示：炎熱的夏天。

【English Translation】 English version: Cold flowers bloom on the perilous path, subtle colors reveal a glimmer of life. A waterfall cascades down the steep cliff. Although it seems easy to cross the Milk Peak gate, it is difficult to enter the Milk Peak chamber. Why? Because the wild goose flies high in the dark sky, how can the hunter shoot it? Ascending the hall: Grasp the glimmer of life, and every word you speak will be appropriate. There is not a cloud in the sky, the blue sky is vast, and it is time for a good beating. Without waiting for the spring breeze to deliberately blow, the subtle fragrance has already emanated from the plum blossoms. The verse sent to Monk Tianmu says: The old man has grown new teeth at eighty, chewing the void and spitting out the dregs. Scatter them on the trees by the exquisite rock, and every branch and every leaf is a Udumbara flower.

○ Zen Master Kexiang of Xuefeng Jue'an, Fuzhou

Ascending the hall: Citing the story of Zen Master Caoshan, a monk asked: 'The snow covers thousands of mountains, why is the solitary peak not white?' Zen Master Caoshan replied: 'You must know that there is difference within difference.' The monk asked: 'What is difference within difference?' Zen Master Caoshan replied: 'It does not fall into the color of the mountains.' Zen Master Kexiang composed a verse saying: The words contain profound mysteries, and one must distinguish between right and wrong within the words. It is a waste of the official post road, immersed in the moonlight. The verse of Yupu's reception says: Beyond Wu Mountain, in front of Yue Mountain, there is food to fill the stomach and a bed to sleep on. Once you arrive here, you can rest, but the imperial capital is still separated by a tide's journey by boat.

○ Zen Master Shi Hui of Guangxiao Stone Chamber

Ascending the hall: For example, there is an old woman (Mo Gu Qie) in the east of the city who was born at the same time as the Buddha, but does not want to see the Buddha. Every time she sees the Buddha coming, she immediately avoids him. Even so, looking back and forth, everything is the Buddha. So she covered her face with her hands, and the palms of her ten fingers were also all Buddhas. Zen Master Hui composed a verse saying: I never wanted to meet the Buddha in my life, but the tips of my ten fingers show the dark blue face of the Buddha. After the peach blossoms on the roadside have gone through wind and rain, there is nowhere for the horse's hooves to avoid the remaining red.

○ Zen Master Lingyou Yuan of Tiantai Guoqing

Ascending the hall: Citing a monk asking Zen Master Zhaozhou: 'True thusness, ordinary and holy are all dream words, what is true words?' Zen Master Zhaozhou replied: 'Om Bu Lin Zhe.' Zen Master Lingyou Yuan said: 'Zhaozhou Zen is only on the lips. Seeing him like this is also calling a bell a pot.' If someone asks Lingyan, tell him: 'Just eat when you are hungry.' And say whether this is the same or different from the ancients? Sanskrit in the Western Heavens, Tang language in this land. Ascending the hall: Hot summer.

。涼自涼。法無二法。不用商量。只如人人鼻孔在面上。則固是知有。我更問你。別沼荷香何似深村稻香。示防意如城偈曰。六門長鎖舊封疆。已是攀緣萬慮忘。昨夜貧家忽遭劫。元來禍起自蕭墻。守口如瓶偈曰。明明只在鼻孔下。動著無非是禍門。直下放教如木𣔻。青天白日怒雷奔。

○四明天童簡翁敬禪師

上堂。舉文殊問庵提遮女生以何為義話。頌曰。問處分明答處端。當機覿面不相謾。死生生死元無際。月上青山玉一團。

○廬山東林指南宜禪師

送人之成都偈曰。智不到處道一句。一句當機便到家。宿鷺亭前風擺柳。錦宮城裡雨催花。

○饒州薦福無文璨禪師

嘗與其友知無聞書有云。住院何足道哉。近年來差堂除者何限。可掛齒牙者能幾人。使吾有口可以吞三世諸佛。則曲錄床終身不坐又何慊。無聞以為。何如某昔者入眾見識字人多不修細行。決意不作書記。諸老不作據位稱師者。又多看不上眼。遂無意出世。今皆不遂其初矣。住院十年名為長老。只是舊時璨上座。飲食起居與堂僧無異。出入時多了一轎兩仆耳。使目不眩。轎仆亦不用之。相從衲子歲不下百數十人。遇五日撾鼓升堂。以平時在諸老間所得細大法門隨分東語西話。斷不敢以脫空語籠罩學者。亦不敢以

【現代漢語翻譯】現代漢語譯本：涼自涼。法無二法。不用商量。正如人人鼻孔長在臉上，這固然是知道的。我再問你，別處的荷花香氣怎能比得上深村的稻花香？示防意如城偈說：『六門長鎖舊封疆，已是攀緣萬慮忘。昨夜貧家忽遭劫，原來禍起自蕭墻。』守口如瓶偈說：『明明只在鼻孔下，動著無非是禍門。直下放教如木𣔻，****怒雷奔。』四明天童簡翁敬禪師上堂。舉文殊（Manjusri，智慧的象徵）問庵提遮（Ambattha，古印度一個種姓的名字）女生以何為義的話。頌曰：『問處分明答處端，當機覿面不相謾。死生生死元無際，月上青山玉一團。』廬山東林指南宜禪師送人之成都偈曰：『智不到處道一句，一句當機便到家。宿鷺亭前風擺柳，錦宮城裡雨催花。』饒州薦福無文璨禪師曾經和他的朋友知無聞書信中寫道：『住持寺院有什麼值得說的呢？近年來被撤掉的住持有多少，值得一提的又能有幾人？如果我有一張可以吞下三世諸佛的嘴，那麼終身不坐曲錄床又有什麼不滿足的呢？』知無聞認為：『像我過去在僧眾中，看到識字的人大多不注重細微的修行，就決定不做書記。那些老和尚不做據位稱師的人，又大多看不上眼，於是就沒有出世的想法。現在這些都不能如最初的願望了。』住持十年，被稱為長老，只不過是以前的璨上座。飲食起居和堂里的僧人沒有區別，出入時多了一頂轎子和兩個僕人罷了。如果眼睛不昏花，轎子和僕人也不用。跟隨的僧人每年不下百十人。遇到五日就敲鼓升堂，用平時在各位老和尚那裡學到的細微大法門，隨口說說。絕對不敢用空洞的言語來籠罩學者，也不敢用

【English Translation】 English version: Coolness is cool of itself. The Dharma has no second Dharma. There's no need to discuss it. Just like everyone's nostrils are on their face, this is certainly known. I further ask you, how can the fragrance of lotus flowers in other ponds compare to the fragrance of rice flowers in a deep village? The verse on guarding intention like a city says: 'The six gates are locked, the old borders secured, already the climbing thoughts and myriad worries are forgotten. Last night, a poor family was suddenly robbed, it turns out the disaster arose from within the walls.' The verse on guarding the mouth like a bottle says: 'Clearly it's right under the nostrils, moving it is nothing but the gate of disaster. Directly let it go like a wooden clapper, **** furious thunder rushes forth.' Zen Master Jianweng Jing of Tiantong Temple in Siming Entering the hall. He cited the story of Manjusri (文殊, symbol of wisdom) asking the dragon girl of Ambattha (庵提遮, name of an ancient Indian caste) about the meaning of something. He praised: 'The question is clear, the answer is precise, face to face at the opportune moment, there is no deception. Birth and death, life after life, are originally without limit, the moon rises over the green mountains, a jade ball.' Zen Master Zhinan Yi of Donglin Temple in Mount Lu A verse for sending someone to Chengdu says: 'Where wisdom doesn't reach, speak a sentence, one sentence at the opportune moment, and you arrive home. In front of the Heron Pavilion, the wind sways the willows, in the city of the Brocade Palace, the rain urges the flowers.' Zen Master Wuwen Can of Jianfu Temple in Raozhou He once wrote in a letter to his friend Zhi Wuwen, saying: 'What is there to say about being an abbot? How many abbots have been removed in recent years, and how many are worth mentioning? If I had a mouth that could swallow the Buddhas of the three worlds, then what dissatisfaction would there be in not sitting on the curved couch for life?' Zhi Wuwen thought: 'Like me in the past, when I was among the monks, I saw that many literate people did not pay attention to subtle practices, so I decided not to be a scribe. Those old monks who did not take positions and call themselves teachers, also mostly looked down on others, so I had no intention of entering the world. Now these are all unable to fulfill their initial wishes.' After being an abbot for ten years, he is called an elder, but he is just the former monk Can. His diet and daily life are no different from the monks in the hall, except that he has an extra sedan chair and two servants when he goes out. If his eyes are not dim, he doesn't need the sedan chair and servants. Every year, no less than a hundred or so monks follow him. When it's the fifth day, he beats the drum and ascends the hall, using the subtle Dharma gates he learned from the old monks, speaking casually. He absolutely does not dare to use empty words to cover up scholars, nor does he dare to use

過頭語欺謾學者。說到無巴鼻無滋味處。欣然自笑。聽者不必解笑也。士大夫多相知。然所知者不過謂其讀書也。能文也。解起廢也。硬脊樑也。蓋膽毛幾莖則知者鮮矣。讀其書則其所造可知。

靈隱石田薰禪師法嗣

○杭州凈慈愚極慧禪師

參石田于靈隱。田室中舉雲門念七話。連舉十數過無人下語。忽有一僧才跨門。田曰雪峰輥毬。師在侍傍聳耳而聽。驀然領悟衝口呈偈云。雲門念七。雪峰輥毬。白蘋紅蓼。明月孤舟。田頷之。住北禪日。謝劍南儒藏主雲谷慶藏主無則珍藏主上堂。舉白雲師祖開堂拈香有云。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。比豈無片香以為供養。燒楓香是著菩提邊事。燒黃熟是說佛說祖邊事。而今猛𤋲一爐。也要盡大地人知道。浙西管內嘉興府川原道地。且道燒底是什麼香。良久云。不下閣。送寧禪人偈曰。心未寧時為汝安。落花小雨釀春寒。斷橋流水孤山路。楊柳絲絲拂𦘕䦨。

○杭州中竺雪屋珂禪師

上堂。枯桑知天風。海水知天寒。且道衲僧知個什麼。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。金山賢默庵雅知師且尊其道行。時元兵下江南。默庵被總兵伯顏脅

【現代漢語翻譯】現代漢語譯本：過分的言語欺騙學者。說到沒有頭緒沒有意味的地方，（他）欣然自笑。聽的人不必理解他的笑。（士大夫）大多互相瞭解，然而所瞭解的不過是說他讀書多，能寫文章，懂得如何使被廢棄的事物重新興起，有剛強的氣節。大概知道他有幾根膽毛的人就很少了。讀他的書，那麼他所達到的境界就可以知道了。

靈隱石田薰禪師的法嗣

○杭州凈慈愚極慧禪師

（愚極慧禪師）在靈隱參拜石田禪師。石田禪師在室內舉雲門禪師『念七』的話頭，連續舉了十幾次，沒有人能回答。忽然有一個僧人剛跨進門，石田禪師說：『雪峰輥毬』。禪師在旁邊侍立，豎起耳朵聽。忽然領悟，脫口而出呈偈說：『雲門念七，雪峰輥毬，白蘋紅蓼，明月孤舟。』石田禪師點頭認可。住在北禪寺的日子，（他）感謝劍南儒藏主、雲谷慶藏主、無則珍藏主上堂。舉白雲師祖開堂拈香時說：『眾位衣缽道友，有一言半句對我有益處的，一同表示感謝。山僧我剛住在這裡，二三位老朋友遠道而來祝賀，又不是一言半句就能表達的。難道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。如今點燃一爐猛烈的香，也要讓天下人都知道，浙西管轄內的嘉興府川原道地，且說燒的是什麼香？』良久說：『不下閣。』送寧禪人的偈語說：『心未安定時為你安定，落花小雨醞釀著春寒。斷橋流水孤山路，楊柳絲絲拂動著畫欄。』

○杭州中竺雪屋珂禪師

上堂。（禪師說）枯萎的桑樹知道天風，海水知道天寒。且說衲僧知道什麼？知道飯是米做的。即使這樣，閻羅老子索要飯錢的日子總會到來。禪師因為宋朝的鼎器已經遷移（宋朝滅亡）就辭謝了寺里的事務。金山賢默庵很瞭解禪師並且尊重他的道行。當時元兵攻下江南，默庵被總兵伯顏脅迫 English version: Exaggerated words deceive scholars. When it comes to places with no head or tail, no flavor, (he) happily laughs to himself. The listeners do not need to understand his laughter. Most scholar-officials know each other, but what they know is only that he reads a lot, can write articles, knows how to revive abandoned things, and has a strong backbone. Probably very few people know how many strands of courage he has. Reading his books, then his achievements can be known.

A Dharma successor of Zen Master Shitian Xun of Lingyin Temple

○ Zen Master Yuji Hui of Jingci Temple in Hangzhou

(Zen Master Yuji Hui) visited Zen Master Shitian at Lingyin Temple. Zen Master Shitian raised the 'Nian Qi' (Reciting Seven Days) topic of Zen Master Yunmen in the room, raising it more than ten times, but no one could answer. Suddenly, a monk just stepped into the door, and Zen Master Shitian said: 'Xuefeng Rolls the Ball'. The Zen master stood beside him, pricking up his ears to listen. Suddenly, he realized and blurted out a verse saying: 'Yunmen Recites Seven Days, Xuefeng Rolls the Ball, White Duckweed and Red Smartweed, Bright Moon and Lonely Boat.' Zen Master Shitian nodded in approval. During the days of living in the North Zen Temple, (he) thanked Jiannan Ru Zangzhu, Yungu Qing Zangzhu, and Wuze Zhen Zangzhu for ascending the hall. He cited the words of the ancestral master Baiyun when he opened the hall and offered incense: 'All Dharma friends, if there is a word or half a sentence that benefits me, let us express our gratitude together. I, the mountain monk, have just lived here, and two or three old friends have come from afar to congratulate me, which cannot be expressed in just a word or half a sentence. Is there not a bit of incense to offer? Burning maple incense is close to the matter of Bodhi, and burning yellow ripe incense is talking about the matter of Buddha and ancestors. Now, lighting a fierce furnace of incense, I also want the people of the world to know that the Jiashan Prefecture of Zhejiang Province is under the jurisdiction of the West Zhejiang Province. What kind of incense is being burned?' After a long time, he said: 'Do not go down the pavilion.' The verse to send Zen Master Ning said: 'When the heart is not at peace, I will settle it for you. Falling flowers and drizzle brew the cold of spring. Broken bridge, flowing water, and Gushan Road, willow silk brushing the painted railing.'

○ Zen Master Xue Wu Ke of Zhongzhu Temple in Hangzhou

Ascending the hall. (The Zen master said) The withered mulberry tree knows the wind of the sky, and the sea water knows the cold of the sky. What do the monks know? Knowing that rice is made from rice. Even so, the day when Yama (King of Hell) asks for rice money will always come. The Zen master resigned from the affairs of the temple because the tripod of the Song Dynasty had been moved (the Song Dynasty was destroyed). Xian Mo'an of Jinshan knew the Zen master very well and respected his Taoist practice. At that time, the Yuan soldiers captured Jiangnan, and Mo'an was coerced by General Boyan.

【English Translation】 Over the top language deceives scholars. When it comes to places with no head or tail, no flavor, (he) happily laughs to himself. The listeners do not need to understand his laughter. Most scholar-officials know each other, but what they know is only that he reads a lot, can write articles, knows how to revive abandoned things, and has a strong backbone. Probably very few people know how many strands of courage he has. Reading his books, then his achievements can be known. A Dharma successor of Zen Master Shitian Xun of Lingyin Temple ○ Zen Master Yuji Hui of Jingci Temple in Hangzhou (Zen Master Yuji Hui) visited Zen Master Shitian at Lingyin Temple. Zen Master Shitian raised the 'Nian Qi' (Reciting Seven Days) topic of Zen Master Yunmen in the room, raising it more than ten times, but no one could answer. Suddenly, a monk just stepped into the door, and Zen Master Shitian said: 'Xuefeng Rolls the Ball'. The Zen master stood beside him, pricking up his ears to listen. Suddenly, he realized and blurted out a verse saying: 'Yunmen Recites Seven Days, Xuefeng Rolls the Ball, White Duckweed and Red Smartweed, Bright Moon and Lonely Boat.' Zen Master Shitian nodded in approval. During the days of living in the North Zen Temple, (he) thanked Jiannan Ru Zangzhu, Yungu Qing Zangzhu, and Wuze Zhen Zangzhu for ascending the hall. He cited the words of the ancestral master Baiyun when he opened the hall and offered incense: 'All Dharma friends, if there is a word or half a sentence that benefits me, let us express our gratitude together. I, the mountain monk, have just lived here, and two or three old friends have come from afar to congratulate me, which cannot be expressed in just a word or half a sentence. Is there not a bit of incense to offer? Burning maple incense is close to the matter of Bodhi, and burning yellow ripe incense is talking about the matter of Buddha and ancestors. Now, lighting a fierce furnace of incense, I also want the people of the world to know that the Jiashan Prefecture of Zhejiang Province is under the jurisdiction of the West Zhejiang Province. What kind of incense is being burned?' After a long time, he said: 'Do not go down the pavilion.' The verse to send Zen Master Ning said: 'When the heart is not at peace, I will settle it for you. Falling flowers and drizzle brew the cold of spring. Broken bridge, flowing water, and Gushan Road, willow silk brushing the painted railing.' ○ Zen Master Xue Wu Ke of Zhongzhu Temple in Hangzhou Ascending the hall. (The Zen master said) The withered mulberry tree knows the wind of the sky, and the sea water knows the cold of the sky. What do the monks know? Knowing that rice is made from rice. Even so, the day when Yama (King of Hell) asks for rice money will always come. The Zen master resigned from the affairs of the temple because the tripod of the Song Dynasty had been moved (the Song Dynasty was destroyed). Xian Mo'an of Jinshan knew the Zen master very well and respected his Taoist practice. At that time, the Yuan soldiers captured Jiangnan, and Mo'an was coerced by General Boyan.

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。師抽關露半面問云汝為誰。默庵雲和尚故人某甲也。師落關云我不識你。蓋師雖處世外而以忠節自持。故不屑靈隱之命。后斷江恩有詩云。雪屋今亡四十年。高風凜凜尚依然。伯顏丞相拜床下。不肯為渠來冷泉。

徑山癡絕沖禪師法嗣

○福州神光北山隆禪師

禮鏡清塔偈曰。慣問門前什麼聲。池蛙笑汝自蛙鳴。年來荒卻天華寺。正令方才一半行。

○高臺此山應禪師

上堂。舉大隋庵側有一龜。僧問一切眾生皮褁骨。這個眾生因甚骨褁皮。隋拈草履覆龜背上。僧無語。師頌曰。休將皮骨強分張。得六藏時且六藏。只履盡情都蓋了。這僧無事可思量。

育王寂窗照禪師法嗣

○湖州道場龍源介清禪師

王氏。世居福州長溪。得度于義興法藏齊禪師。過育王謁寂窗入室有契俾為侍者復掌藏鑰。出世四明壽國。遷開壽。升道場。上堂。三春云暮。綠暗紅稀。動為境轉。靜為法迷。不以色蓋不以聲騎。風前閑聽杜鵑啼。上堂。終日忙。忙那事。無妨顯而不靈隱而不藏。如何是隱而不藏底事。玉梅結子浮青樹。石筍抽條上綠窗。

徑山晦機熙禪師法嗣

○金陵龍翔笑隱大欣禪師

族姓

【現代漢語翻譯】現代漢語譯本：然後（將他）安置在幕府中，（跟隨）到達武林（今杭州）。默庵對伯顏（元朝大臣）說，請（這位）禪師升座主持靈隱寺。親自拿著請帖到禪師門前。禪師稍微打開關著的門，露出半張臉，問道：『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，卻以忠義氣節自持，所以不屑於接受靈隱寺的任命。後來斷江恩有詩說：『雪屋（指禪師隱居之處）如今已經過去四十年，高尚的風範仍然凜然存在。伯顏丞相在床下拜請，（禪師）也不肯爲了他來到冷泉（靈隱寺）。』

徑山癡絕沖禪師的法嗣

○福州神光北山隆禪師

禮拜鏡清塔時說偈語：『習慣問門前是什麼聲音，池塘里的青蛙笑著說你自己在蛙鳴。近年來荒廢了天華寺，真正的佛法才走了一半。』

○高臺此山應禪師

上堂說法。舉例說大隋庵旁邊有一隻烏龜。有僧人問：『一切眾生都是皮包裹著骨頭，這隻烏龜為什麼是骨頭包裹著皮？』隋（指大隋庵主）拿起草鞋蓋在烏龜背上。僧人無話可說。禪師作偈頌說：『不要將皮和骨頭強行分開，得到六藏（指眼、耳、鼻、舌、身、意六根）的時候就用六藏。用草鞋完全蓋住了（烏龜），這僧人沒有什麼可以思量的。』

育王寂窗照禪師的法嗣

○湖州道場龍源介清禪師

俗家姓王，世代居住在福州長溪。在義興法藏齊禪師處剃度出家。經過育王寺拜見寂窗禪師，得到他的認可，讓他進入內室，並讓他擔任侍者，又掌管藏經的鑰匙。後來出世主持四明壽國寺，遷移到開壽寺，升座主持道場寺。上堂說法：『三春將盡，暮色沉沉，綠意深暗，紅花稀少。動是隨境而轉，靜是為法所迷。不被色所覆蓋，不被聲所駕馭，在風前悠閒地聽著杜鵑鳥啼叫。』上堂說法：『整天忙忙碌碌，忙的是什麼事？不妨礙顯現而不靈驗，隱藏而不收藏。什麼是隱藏而不收藏的道理？玉梅結出果實浮現在青樹上，石筍抽出新條伸向綠窗。』

徑山晦機熙禪師的法嗣

○金陵龍翔笑隱大欣禪師

族姓

【English Translation】 English version: Then he was placed in the tent and arrived at Wulin (present-day Hangzhou). Mo'an said to Bayan (a Yuan Dynasty official), 'Please invite this Chan master to ascend the seat and preside over Lingyin Temple.' He personally took the invitation and knocked on the Chan master's door. The Chan master slightly opened the closed 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 don't know you.' This is because the Chan master, although living outside the world, maintained his loyalty and integrity, so he did not bother to accept the appointment of Lingyin Temple. Later, Duan Jiang'en wrote a poem saying, 'The snow house (referring to the Chan master's hermitage) has been gone for forty years now, and the noble demeanor still exists. Prime Minister Bayan bowed under the bed, (the Chan master) was unwilling to come to Lengquan (Lingyin Temple) for him.'

The Dharma heirs of Chan Master Chijue Chong of Jingshan

○ Chan Master Beishan Long of Shenguang Temple in Fuzhou

When paying homage to the Jingqing Pagoda, he said in a verse: 'Accustomed to asking what sound is in front of the door, the pond frogs laugh at you for croaking yourself. In recent years, Tianhua Temple has been deserted, and the true Dharma has only gone halfway.'

○ Chan Master Cishan Ying of Gaotai

Ascending the hall to preach. He cited the example of a turtle next to the Dasui Hermitage. A monk asked, 'All sentient beings are wrapped in skin and bones, why is this turtle wrapped in bones and skin?' Sui (referring to the host of Dasui Hermitage) picked up a straw sandal and covered it on the turtle's back. The monk had nothing to say. The Chan master composed a verse saying, 'Do not forcibly separate skin and bones, when you get the six senses (referring to the six roots of eye, ear, nose, tongue, body, and mind), use the six senses. The straw sandal completely covers (the turtle), this monk has nothing to think about.'

The Dharma heirs of Chan Master Jichuang Zhao of Yuwang Temple

○ Chan Master Longyuan Jieqing of Daocheng Temple in Huzhou

His secular surname was Wang, and his family had lived in Changxi, Fuzhou for generations. He was tonsured at Chan Master Fazang Qi of Yixing. After passing by Yuwang Temple, he met Chan Master Jichuang and was recognized by him, allowing him to enter the inner room and making him his attendant, and also in charge of the key to the sutra collection. Later, he came out to preside over Siming Shouguo Temple, moved to Kaishou Temple, and ascended the seat to preside over Daocheng Temple. Ascending the hall to preach: 'The three springs are coming to an end, the twilight is heavy, the green is deep and dark, and the red flowers are sparse. Movement is turned by the environment, and stillness is confused by the Dharma. Not covered by color, not ridden by sound, leisurely listening to the cuckoo's cry in front of the wind.' Ascending the hall to preach: 'Busy all day long, what are you busy with? It does not hinder manifestation without being efficacious, hiding without concealing. What is the principle of hiding without concealing? Jade plums bear fruit and float on the green trees, and stone bamboo shoots draw new branches and extend to the green windows.'

The Dharma heirs of Chan Master Huiji Xi of Jingshan

○ Chan Master Xiaoyin Daxin of Longxiang Temple in Jinling

Family name

陳。九江羲門唐尚書操諸孫。從郡之水陸院出家。初至廬山謁開先一山萬公。既而遣詣百丈參晦機。機一見器重。由內記升記室。一日問曰。黃龍得旨泐潭領徒遊方。及見慈明氣索汗下。過在什麼處。師抗聲曰千年桃核里覓甚舊時仁。又一日舉百丈野狐話詰曰。且道不落因果便墮野狐身。不昧因果便脫野狐身。利害在什麼處。師擬答。機遽喝之。平生凝滯渙然冰釋。因同參者告問。師頌曰。百丈野狐。野狐百丈。埋作一坑。伏惟尚享。機遷凈慈復延掌記。出世湖之烏回。遷杭之報國中天竺。天曆元年文宗以金陵潛邸為大龍翔集慶寺。妙東名德開山首膺其選。號曰廣智全悟大禪師。為開山第一代住持。厥後驛召赴闕入見奎章閣。賜坐咨問法要。對揚稱旨。賜貂裘金衲衣。及順帝御極待遇益隆。有旨命百丈山東陽德輝重編禪林清規。仍命師挍正。遂定為九章。四方咸取以為法。以老病求退。御史大夫撒迪公以聞優詔不許。加號釋教宗主兼領五山寺。來外臺護視使安居終老。師因僧侍立展手云。八字打開了也。為什麼不肯承當。僧云恐鈍置和尚。師云許多時沒一點氣息便打。一日問僧甚處來。僧雲遊山來。師云笠子下拶破洛浦遍參底作么生。僧云未入門時已呈似和尚了也。師云即今為甚不拈出。僧擬議。師便打。一日云。青

【現代漢語翻譯】現代漢語譯本：陳。九江羲門唐尚書操的諸孫，從郡里的水陸院出家。最初到廬山拜見開先一山萬公（禪師名號）。之後被派遣到百丈參拜晦機（禪師名號）。晦機一見之下就非常器重他，從內記提升爲記室。一天，晦機問：『黃龍（禪師名號）得到泐潭（禪師名號）的旨意，帶領徒弟遊歷四方，及見到慈明（禪師名號）時卻氣餒汗下，過錯在哪裡？』師父高聲回答：『在千年的桃核里尋找什麼舊時的仁義？』又有一天，晦機舉百丈野狐的話詰問：『且說不落因果便墮入野狐身，不昧因果便脫離野狐身，利害在哪裡？』師父正要回答，晦機突然喝止了他。師父平生凝滯的思緒，像冰一樣渙然消解。因此有同參的人前來請教。師父作頌說：『百丈野狐，野狐百丈，埋作一個坑，伏惟尚饗。』晦機遷往凈慈寺，又請師父擔任掌記。師父出世于湖州的烏回寺，后遷往杭州的報國寺、中天竺寺。天曆元年（1328年），文宗皇帝將金陵的潛邸改為大龍翔集慶寺，妙東（禪師名號）等名僧大德被選為開山住持，師父首當其選，被賜號為廣智全悟大禪師，作為開山第一代住持。之後，朝廷用驛站的馬車召師父赴京入見奎章閣，賜座並諮詢佛法要義。師父的對答深合聖意，被賜予貂裘和金衲衣。及至順帝即位，待遇更加優厚。有旨意命百丈山東陽德輝（禪師名號）重新編纂禪林清規，並命師父校正。於是最終確定為九章，四方都以此為準則。師父因年老多病請求退隱，御史大夫撒迪公將此事上奏，皇帝下詔不許，並加號為釋教宗主，兼領五山寺，來外臺護視，以求安度晚年。師父因有僧人侍立在旁，便伸出手說：『八字已經打開了，為什麼不肯承擔？』僧人說：『恐怕會遲鈍了和尚。』師父說：『這麼長時間沒有一點氣息，便要捱打。』一天，師父問僧人從哪裡來。僧人說：『遊山而來。』師父說：『戴著笠子，走遍洛浦參訪的人，又該如何？』僧人說：『未入門時就已經呈給和尚了。』師父說：『現在為什麼不拿出來？』僧人猶豫不決。師父便打了他。一天，師父說：『青

【English Translation】 English version: Chen. The grandsons of Tang Shangshu Cao of Ximen, Jiujiang, became monks at the Water and Land Monastery in the prefecture. He first went to Mount Lu to visit Wan Gong (Zen master's name) of Yishan, Kaixian. Later, he was sent to Baizhang to visit Huiji (Zen master's name). Huiji valued him greatly at first sight and promoted him from inner secretary to recording secretary. One day, he asked: 'Huanglong (Zen master's name) received the decree of Letan (Zen master's name), leading his disciples to travel around, but when he saw Ciming (Zen master's name), he was discouraged and sweating. Where is the fault?' The master replied loudly: 'What old benevolence are you looking for in a thousand-year-old peach pit?' Another day, Huiji raised the story of the Baizhang wild fox and questioned: 'Let's say that if you don't fall into cause and effect, you will fall into the body of a wild fox; if you are not ignorant of cause and effect, you will escape from the body of a wild fox. Where is the advantage and disadvantage?' The master was about to answer, but Huiji suddenly stopped him with a shout. The master's usual stagnation was dissolved like ice. Therefore, some fellow practitioners came to ask for advice. The master wrote a eulogy saying: 'Baizhang wild fox, wild fox Baizhang, buried in one pit, I respectfully offer this sacrifice.' Huiji moved to Jingci Temple and again invited the master to serve as the recorder. The master was born in Wuhui Temple in Huzhou, and later moved to Baoguo Temple and Zhongtianzhu Temple in Hangzhou. In the first year of the Tianli era (1328 AD), Emperor Wenzong changed the Qian residence in Jinling into the Dalongxiang Jiqing Temple, and famous monks and virtuous people such as Miaodong (Zen master's name) were selected as the founding abbots. The master was the first to be selected and was given the title of Great Zen Master Guangzhi Quanwu, as the first generation abbot of the founding temple. Later, the court summoned the master to the capital by post to meet in the Kuizhang Pavilion, bestowed a seat and consulted on the essentials of Buddhism. The master's answers were in accordance with the emperor's wishes, and he was given a sable fur coat and a golden kasaya. When Emperor Shundi ascended the throne, the treatment became even more generous. There was an imperial decree ordering Yang Dehui (Zen master's name) of Baizhang Shandong to re-edit the rules of the Zen forest, and ordering the master to proofread them. Thus, it was finally determined to be nine chapters, and all directions took it as the standard. The master requested to retire due to old age and illness, and the Censor-in-chief Sadi Gong reported this matter to the emperor, who issued an edict not to allow it, and added the title of Religious Master of Buddhism, concurrently leading the Five Mountains Temple, to come to the outer platform to protect and supervise, in order to spend his old age in peace. Because there were monks standing by, the master stretched out his hand and said: 'The eight characters have been opened, why are you unwilling to take responsibility?' The monk said: 'I am afraid it will dull the monk.' The master said: 'For so long without a trace of breath, you will be beaten.' One day, the master asked the monk where he came from. The monk said: 'I came from traveling in the mountains.' The master said: 'Wearing a hat, how should those who have traveled all over Luopu and visited?' The monk said: 'I have already presented it to the monk before entering the door.' The master said: 'Why don't you take it out now?' The monk hesitated. The master then hit him. One day, the master said: 'Qing'

州布衫重七斤古人道了也。畢竟萬法歸一一歸何處。有僧出雲東廊頭西廊下。師云什麼處見趙州。僧擬對。師云捧上不成龍。一日有僧來參。師云。豎拂拈槌古佛榜樣。擎叉舞劍列祖條章。衲僧門下一句作么生道。僧珍重便行。師云不消一劄。上堂。安養國中水鳥樹林悉皆唸佛。知足天上樹相撐觸演說苦空。豎起拂子。山僧拂子穿汝諸人鼻孔。諸人向甚處出氣。入新寺升座。第一義諦明如杲日寬若太虛。萬匯森然纖塵不立。明今舉古無非節外生枝。立主立賓何異虛空釘橛。然聖旨建寺諸官臨筵。不可只恁么休去。還有共相激揚底么。問答罷乃云。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飲食。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。還有不歷化城徑登寶所者么。擊拂子云。四海已歸皇化里。時清休唱太平歌。上堂。拈花微笑彩奔咬家。斷臂安心漏逗不少。汝諸人分上又作么生。不經一事不

【現代漢語翻譯】現代漢語譯本：趙州和尚說：『一件七斤重的粗布衫，古人也這麼說。』那麼，萬法歸一，這一歸一又歸向何處呢？有個僧人出來說：『東廊頭，西廊下。』趙州說：『你在哪裡見過趙州？』僧人想要回答。趙州說：『想捧上去，卻成不了龍。』一天，有個僧人來參拜。趙州說：『豎起拂塵，拿起木槌，這是古佛的榜樣。舉起長叉，揮舞寶劍，這是列代祖師的規章。我們衲僧門下，要如何說出一句呢？』僧人行了個珍重禮便離開了。趙州說：『不必送了。』趙州和尚上堂說法：『安養國（Sukhavati，極樂世界）中的水鳥樹林，都在念佛。知足天（Tusita Heaven，佛教欲界第四天）上的樹木互相支撐碰撞，演說著苦空之理。』豎起拂塵說：『山僧的拂塵穿過你們每個人的鼻孔，你們從哪裡出氣呢？』在新寺升座說法：『第一義諦（paramārtha-satya，佛教真諦）明亮如太陽，寬廣如太虛空。萬物繁盛，纖塵不染。現在講古論今，無非是節外生枝。立主立賓，和在虛空中釘木樁有什麼區別？然而，因為聖旨要建寺廟，各位官員也來參加宴席，不能就這樣結束。還有人要互相激勵的嗎？』問答完畢后說：『釋迦世尊（Śākyamuni，佛教創始人）捨棄金輪王位而證得佛位，如今的皇帝從佛位而治理金輪。將三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）收攝於一個印章之中，將八萬四千法門（dharma-skandha）具足於一根毫毛之上。就像華嚴會上（Avataṃsaka，佛教經典《華嚴經》所描述的法會）的菩薩，得到無盡福德藏解脫門（ananta-puṇya-skandha-vimokṣa-mukha），在一個器皿中出生種種美味飲食，又在眾會中仰觀空中而降下種種珍寶，隨著眾生的心願，都讓他們滿足。然後得到珍寶的人都證得法門，食用美味的人都成就妙道。沒有一塵不具足佛事，沒有一法不圓滿正宗。現在崇建寶坊，闡揚佛法，諸天音樂不敲自鳴，梵唄詠歌自然奏響。十方菩薩都聚集在道場，八部天龍（Nāga，佛教護法神）一同慶賀讚歎。還有不經過化城（upāya-pura，比喻虛幻的境界）而直接登上寶所（ratna-dhātu，比喻真實的境界）的人嗎？』擊打拂塵說：『四海已經歸順皇上的教化，時世清平，就唱太平歌吧。』上堂說法：『拈花微笑（Kāśyapa，迦葉尊者）是彩奔咬家（禪宗術語，指開悟的人），斷臂安心（慧可）也漏逗不少（禪宗術語，指不夠徹底）。你們各位又怎麼樣呢？不經歷一事，不』

【English Translation】 English version: Master Zhao said: 'An old cloth robe weighing seven pounds, the ancients also spoke of it.' Then, all dharmas return to one, where does this return to one ultimately lead? A monk came forward and said: 'East corridor head, west corridor foot.' Master Zhao said: 'Where have you seen Zhao Zhou?' The monk was about to answer. Master Zhao said: 'Trying to hold it up, but failing to become a dragon.' One day, a monk came to pay respects. Master Zhao said: 'Raising the whisk, picking up the mallet, this is the example of the ancient Buddhas. Holding the trident, wielding the sword, these are the rules of the ancestral masters. Under the gate of us monks, how do you say a phrase?' The monk made a respectful gesture and left. Master Zhao said: 'No need to see him off.' Master Zhao ascended the hall to preach: 'The water birds and trees in the Land of Bliss (Sukhavati, the Pure Land) are all reciting the Buddha's name. The trees in the Tushita Heaven (Tusita Heaven, the fourth heaven of the desire realm in Buddhism) support and collide with each other, expounding the principles of suffering and emptiness.' Raising the whisk, he said: 'This mountain monk's whisk pierces through the nostrils of each of you, where do you exhale from?' Ascending the seat in the new temple to preach: 'The First Principle (paramārtha-satya, the ultimate truth in Buddhism) is as bright as the sun, as vast as the great void. All things flourish, without a speck of dust. Speaking of the present and the past is nothing more than extraneous branches. Establishing the host and the guest, what is the difference from nailing a stake in the void? However, because the imperial decree is to build a temple, and all the officials are attending the banquet, it cannot end just like this. Is there anyone else who wants to encourage each other?' After the questions and answers, he said: 'Śākyamuni Buddha (Śākyamuni, the founder of Buddhism) abandoned the wheel-turning king's position and attained Buddhahood, and now the emperor governs the wheel from the Buddha's position. Gathering the three thousand great thousand worlds (trisāhasra-mahāsāhasra-lokadhātu) into one seal, fully possessing the eighty-four thousand dharma-skandhas (dharma-skandha) on one hair. Just like the bodhisattvas in the Avataṃsaka assembly (Avataṃsaka, the assembly described in the Buddhist scripture Avataṃsaka Sūtra), obtaining the inexhaustible treasure of merit liberation gate (ananta-puṇya-skandha-vimokṣa-mukha), giving birth to all kinds of delicious food and drink in one vessel, and looking up at the sky in the assembly and raining down all kinds of treasures, satisfying all beings' wishes. Then those who obtain the treasures all attain the Dharma gate, and those who eat the delicacies all achieve the wonderful path. There is not a single dust that does not fully possess the Buddha's affairs, and there is not a single dharma that does not perfectly fulfill the orthodox sect. Now, building the precious temple and expounding the Dharma, the music of the heavens plays without being struck, and the chanting of the Brahma sounds naturally. The bodhisattvas of the ten directions all gather in the Bodhimaṇḍa, and the eight classes of gods and dragons (Nāga, Buddhist protectors) all extend their congratulations and praises. Are there any who do not pass through the illusory city (upāya-pura, a metaphor for an illusory realm) and directly ascend to the treasure place (ratna-dhātu, a metaphor for a real realm)?' Striking the whisk, he said: 'The four seas have already submitted to the emperor's teachings, and in this peaceful time, let us sing the song of peace.' Ascending the hall to preach: 'Holding up a flower and smiling (Kāśyapa, a disciple of the Buddha) is a caiben yaojia (禪宗術語，Zen term for an enlightened person), cutting off his arm to pacify his mind (Huike) also loudou bushao (禪宗術語，Zen term for not being thorough enough). What about all of you? Without experiencing a thing, not'

長一智。至正四年五月俄示微疾。肩輿與御史大夫脫歡公為別留書。凡與交遊之善者囑其徒。以兩朝賜己金幣作萬佛閣上報國恩。二十四日遂書偈趺坐而化。春秋六十一。夏四十六。

○金陵保寧仲萬天倫禪師

明之象山張氏。幼而岐嶷。投廣德天寧竺源嗣公剃落。竺源謂曰汝志趣宏遠堪任大法無為我滯此。遂往依虎丘東州永。偶過旃檀林與一僧看傳燈錄語之曰。千七百則公案渾如生鐵鎖子。還有得鑰匙入手者么。師于言下有省。時晦機在凈慈。師遂往見。才入門機云。湖山靄靄湖水洋洋。浸爛你鼻孔。塞破你眼睛。因甚不知。師云。通身無影像。步步絕行蹤。機云未在更道。師拂袖便出。未幾俾居侍司。覆命掌藏鑰。師僤人事繁雜。嘆曰。世降道衰人根浮薄。宿師碩德具大知見猶不為學者信服。無他蓋表裡不純故也。自是必欲鏟蹤削跡于深靜地。聞吳興桃花塢尤僻邃。乃往縛茅焉。一日灌園忽四山云瞑驟雨疾風摧折林木。霹靂一聲。胸中疑礙頓釋。乃曰。大奇大奇也大奇。掇轉虛空顛倒騎。蟭螟吞卻五須彌。曩于南屏室中屢扣老和尚終不肯為我說。使當時說破安有今日耶。泰定丁卯出主廣德東泉。遷明之佛巖。龍翔笑隱招居第一座。南臺治書吐魯公數來問道。泛及楞嚴。玄旨契合。會保寧虛席。臺章薦

【現代漢語翻譯】現代漢語譯本長一智禪師，在元朝至正四年（1344年）五月略感不適，坐著轎子與御史大夫脫歡（Tuohuan）告別並留下書信。他囑咐弟子們，將兩朝皇帝賞賜給自己的金銀財物用來建造萬佛閣，以報答國家的恩情。五月二十四日，於是寫下偈語，結跏趺坐圓寂，世壽六十一歲，僧臘四十六年。

金陵保寧仲萬天倫禪師，是明朝象山張氏之子。他從小就聰慧過人，後來到廣德天寧寺拜竺源嗣公（Zhuyuan Sigong）為師剃度出家。竺源嗣公說：『你的志向宏大深遠，堪當大法，我不能在此耽誤你。』於是天倫禪師前往虎丘依止東州永禪師（Dongzhou Yong）。一次偶然經過旃檀林，與一位僧人一起看《傳燈錄》，僧人說道：『一千七百則公案，就像是生鐵鑄成的鎖鏈，有誰能得到鑰匙打開它呢？』天倫禪師聽后當下有所領悟。當時晦機禪師（Huiji Chanshi）在凈慈寺，天倫禪師於是前去拜見。剛入門，晦機禪師就說：『湖山雲霧瀰漫，湖水浩渺無邊，浸爛你的鼻孔，塞破你的眼睛，為什麼你卻不知道？』天倫禪師回答說：『通身沒有影像，步步絕無行蹤。』晦機禪師說：『還不到位，再說一遍。』天倫禪師拂袖便走。不久，被安排在侍司任職，又奉命掌管藏經的鑰匙。天倫禪師感嘆人事繁雜，說道：『世道衰落，人心浮躁淺薄，即使是宿師碩德，具備大智慧見解，仍然不能讓學者信服，沒有其他原因，只是因為表裡不一的緣故。』從此以後，他必定要剷除軌跡，隱居在深山幽靜之地。聽說吳興桃花塢尤其偏僻幽深，於是前往那裡搭建茅屋居住。一天，天倫禪師正在菜園裡澆水，忽然四面山頭烏雲密佈，狂風暴雨摧折樹木，一聲霹靂，胸中的疑惑頓時消解。於是說道：『太奇妙了！太奇妙了！真是太奇妙了！』顛倒虛空，倒騎著它。蟭螟（一種小蟲）吞掉了五須彌山（Wuxumi Shan）。過去在南屏山的禪房中，多次請教老和尚，他始終不肯為我說明，如果當時就說破，哪裡會有今天呢？』元朝泰定四年（1327年），天倫禪師出任廣德東泉寺住持，后遷往明之佛巖寺。龍翔笑隱寺邀請他擔任第一座。南臺治書吐魯公（Tulu Gong）多次前來問道，廣泛涉及《楞嚴經》，玄妙的旨意相互契合。適逢保寧寺住持之位空缺，吐魯公上書推薦。

【English Translation】 English version Chan Master Changyizhi passed away after experiencing a minor illness in the fifth month of the fourth year of the Zhizheng reign (1344) of the Yuan Dynasty. He bid farewell to Grand Councilor Tuohuan (Tuohuan) from a sedan chair, leaving behind a letter. He instructed his disciples to use the gold and silver coins bestowed upon him by two emperors to build the Wanfo Pavilion (Ten Thousand Buddhas Pavilion) to repay the nation's kindness. On the twenty-fourth day of the month, he wrote a verse, sat in the lotus position, and passed away. He was sixty-one years old, with forty-six years as a monk.

Chan Master Zhongwan Tianlun of Baoning Temple in Jinling was a member of the Zhang family of Xiangshan in the Ming Dynasty. He was exceptionally intelligent from a young age. He went to Guangde Tianning Temple and was tonsured by Master Zhuyuan Sigong (Zhuyuan Sigong). Zhuyuan said to him, 'Your aspirations are grand and far-reaching, capable of undertaking the great Dharma. I cannot delay you here.' Thereupon, Tianlun went to Huqiu to rely on Chan Master Dongzhou Yong. Once, while passing through the Chandan Grove, he discussed the Transmission of the Lamp Record with a monk, who said, 'The seventeen hundred koans are like chains of solid iron. Is there anyone who can obtain the key to unlock them?' Upon hearing this, Tianlun had an awakening. At that time, Chan Master Huiji (Huiji Chanshi) was at Jingci Temple, so Tianlun went to see him. As soon as he entered, Huiji said, 'The lake and mountains are misty, the lake water is vast, soaking your nostrils and blocking your eyes. Why don't you know?' Tianlun replied, 'The whole body has no image, every step leaves no trace.' Huiji said, 'Not yet, say it again.' Tianlun flicked his sleeve and left. Soon after, he was assigned to serve as an attendant and was also ordered to manage the keys to the Sutra Repository. Tianlun sighed at the complexity of human affairs, saying, 'The world is declining, people's roots are shallow and frivolous. Even if a senior master possesses great wisdom and insight, he still cannot convince scholars, for no other reason than that his inner and outer selves are not consistent.' From then on, he was determined to erase his traces and retreat to a deep and quiet place. Hearing that Taohuawu in Wuxing was particularly remote and secluded, he went there and built a thatched hut to live in. One day, while watering the garden, suddenly dark clouds gathered over the surrounding mountains, and a violent storm broke trees. With a clap of thunder, the doubts in his heart were instantly resolved. He then said, 'How wonderful! How wonderful! It is truly wonderful! Turning the void upside down, riding it backwards. A gnat swallows Mount Sumeru (Wuxumi Shan). In the meditation room of Nanping Mountain, I repeatedly asked the old monk, but he always refused to explain it to me. If he had explained it then, how could there be today?' In the fourth year of the Taiding reign (1327) of the Yuan Dynasty, Tianlun became the abbot of Dongquan Temple in Guangde, and later moved to Foyan Temple in Mingzhi. He was invited by Longxiang Xiaoyin Temple to serve as the first seat. Grand Secretary Tulu Gong (Tulu Gong) of Nantai often came to ask questions, extensively discussing the Surangama Sutra, and their profound meanings were in harmony. When the position of abbot of Baoning Temple became vacant, Tulu Gong recommended him in a memorial.

舉宣院劄付俾主之。有僧至參。師云好個僧恁么行履。僧云撥草瞻風豈因別事。師云汝吃得棒也未。僧擬議。師便喝。又僧問如何是和尚家風。師云誰人看不見。又問如何是一相三昧。師曰青黃赤白。又問如何是鳳臺境。師云鳳臺有什麼境。上堂。言無展事。語不投機。承言者喪。滯句者迷。與么也不得。不與么也不得。與么不與么總不得。你有拄杖子我與你拄杖子。你無拄杖子我奪卻你拄杖子。上堂。舉僧問雲門久雨不晴時如何。門云。劄雲門一劄。猿啼巴峽。熊耳峰高。石頭路滑。初在桃花塢定惺時見一僧禮拜。師問汝何禮拜。僧雲師非救菩薩也。言訖不見。晚年卜築于鳳臺西曰新庵。將終謂凈覺曇公曰。欲將後事相浼。今日何日。凈覺曰二十九日。師云月窮日。不宜去。明日五月一。吾即行矣。至期召門人付囑已舉手作別。或請書偈。叱去。端坐而逝。世壽六十六。僧臘五十一。

○四明育王石室祖瑛禪師

族姓陳氏。蘇之吳江人。齠年出家住里之普向寺。十五祝髮尋受具戒。即杖䇿遊方。初從虛谷于仰山。聞凈慈晦機道化亟往投之。一見契合遂留執侍。繼掌記室。聲聞日章。出世四明隆教。升浙江萬壽鄞之雪竇育王。謝天童平石砥問疾有偈曰。是身無我病根深。慚愧文殊遠訪臨。自有檐花談不二

【現代漢語翻譯】現代漢語譯本：舉宣院下達指令給俾主。有僧人前來參拜。石室祖瑛禪師說：『好一個僧人，這樣行走。』僧人說：『撥開草叢，觀察風向，難道是因為其他事情嗎？』石室祖瑛禪師說：『你捱過棒子沒有？』僧人猶豫。石室祖瑛禪師便喝斥。又有僧人問：『如何是和尚的家風？』石室祖瑛禪師說：『誰人看不見？』又問：『如何是一相三昧（專注一境的禪定）？』石室祖瑛禪師說：『青黃赤白。』又問：『如何是鳳臺境？』石室祖瑛禪師說：『鳳臺有什麼境？』上堂說法。言語無法展開事情，話語不投合時機。執著于言語的人會喪失真意，停留在語句的人會迷惑。這樣也不行，那樣也不行，這樣那樣都不行。你有拄杖子，我給你拄杖子；你沒有拄杖子，我奪走你的拄杖子。上堂說法。舉例僧人問雲門文偃禪師：『連日下雨不停，如何是好？』雲門文偃禪師回答：『劄雲門一劄。』猿猴在巴峽啼叫，熊耳峰高聳，石頭路滑。當初在桃花塢定惺時，見到一個僧人禮拜。石室祖瑛禪師問：『你為何禮拜？』僧人說：『師父不是救苦救難的菩薩。』說完就不見了。晚年在鳳臺山西邊建造新庵。臨終時對凈覺曇公說：『想把後事相托。今日是何日？』凈覺曇公說：『二十九日。』石室祖瑛禪師說：『月窮日，不宜離去。明日五月初一，我就要走了。』到期召集門人，囑咐完畢，舉手作別。有人請求寫偈，石室祖瑛禪師叱退。端坐而逝。世壽六十六歲，僧臘五十一歲。

○四明育王石室祖瑛禪師

俗家姓陳，是蘇州吳江人。年幼時出家住在里之普向寺。十五歲剃髮，隨即受具足戒。於是拄著枴杖遊歷四方。起初跟隨虛谷禪師在仰山，聽說凈慈晦機禪師的道化，急忙前去投靠。一見如故，於是留下侍奉，後來掌管書記室，聲名日益顯赫。出世在四明隆教寺，升座浙江萬壽寺、鄞縣雪竇寺、育王寺。感謝天童平和石砥前來問疾，有偈語說：『這身體沒有我，病根深重。慚愧文殊菩薩遠道來訪。自有屋檐下的花朵談論不二法門。』

【English Translation】 English version: Ju Xuanyuan issued an order to Bi Zhu. A monk came to pay respects. Zen Master Shishi Zuying said, 'What a fine monk, walking like this.' The monk said, 'Parting the grass and observing the wind, is it for some other matter?' Zen Master Shishi Zuying said, 'Have you been beaten with a stick?' The monk hesitated. Zen Master Shishi Zuying then shouted. Another monk asked, 'What is the family style of the abbot?' Zen Master Shishi Zuying said, 'Who cannot see it?' Another asked, 'What is the One-Aspect Samadhi (meditative concentration on a single object)?' Zen Master Shishi Zuying said, 'Blue, yellow, red, white.' Another asked, 'What is the realm of Phoenix Terrace?' Zen Master Shishi Zuying said, 'What realm is there at Phoenix Terrace?' Ascending the hall to preach. Words cannot unfold matters, and speech does not suit the occasion. Those who cling to words will lose the true meaning, and those who dwell on phrases will be deluded. This is not right, and that is not right; neither this nor that is right. If you have a staff, I will give you a staff; if you do not have a staff, I will take away your staff. Ascending the hall to preach. He cited a monk who asked Zen Master Yunmen Wenyan, 'It has been raining continuously for days, what is to be done?' Zen Master Yunmen Wenyan replied, 'A slip of paper for Yunmen.' Monkeys cry in Baxia Gorge, Xiong'er Peak is high, and the stone road is slippery. Once, when Ding Xing was in Peach Blossom Village, he saw a monk bowing. Zen Master Shishi Zuying asked, 'Why are you bowing?' The monk said, 'The master is not a Bodhisattva who saves from suffering.' After saying this, he disappeared. In his later years, he built a new hermitage west of Phoenix Terrace. On his deathbed, he said to Jingjue Tan Gong, 'I would like to entrust my affairs to you. What day is today?' Jingjue Tan Gong said, 'The twenty-ninth.' Zen Master Shishi Zuying said, 'The end of the month is not a good day to depart. Tomorrow is the first day of the fifth month, and I will leave.' When the time came, he summoned his disciples, gave his instructions, and raised his hand in farewell. Someone requested him to write a verse, but Zen Master Shishi Zuying scolded him away. He sat upright and passed away. His age was sixty-six, and his monastic age was fifty-one.

○ Zen Master Shishi Zuying of Yuhuang Temple in Siming

His lay surname was Chen, and he was from Wujiang in Suzhou. He left home at a young age and lived in Puxiang Temple in the village. At the age of fifteen, he shaved his head and immediately received the full precepts. Then he traveled around with a staff. At first, he followed Zen Master Xugu at Yangshan, and hearing of the Daoist transformation of Zen Master Jingci Huiji, he hurried to rely on him. They hit it off at first sight, so he stayed to serve him, and later managed the secretariat, and his reputation grew day by day. He came into the world at Longjiao Temple in Siming, and ascended to the seats of Zhejiang Wanshou Temple, Yin County Xuedou Temple, and Yuhuang Temple. Thanking Tiantong Ping and Shishi Di for coming to inquire about his illness, he had a verse saying: 'This body has no self, and the root of the disease is deep. I am ashamed that Manjushri Bodhisattva has come from afar. The flowers under the eaves talk about the non-dual Dharma.'

。青燈相對笑吟吟。法身遍在一切處。噇飯噇空得自由。太白鄮峰煙雨里。筍輿來往亦風流。迨謝事。遂退處於受經。自號罷休老子。又稱鴻一道人。昆陽鄭東季明作罷休老子傳。晚年得痿痹疾。造一龕詔曰木裰。日坐其中絕不涉人事。至正癸未三月。定中見一衰衣婦人扣頭請師應身為國王。師曰吾不願生天王家。逾月十有七日趺坐化去。阇維以其遺骨煅之。遵治命也。既而炭灰已盡。益以香薪百鍊不回。镕作金銅色。扣之有聲。四眾驚異。附葬於三藏道法師塔右粵。三年吳興鄭希聖七月二日夜夢師高坐語希聖曰。此兜率內院也。慈氏菩薩今現在宮中說法。汝往拜之。希聖往觀內院。境之勝眾之多。如經所云。古林𦮠悼以偈有云。毗嵐風折須彌柱。摩竭魚吞般若舟。

○杭州中天竺一關正逵禪師

番易人。姓方氏。參晦機于凈慈。機問甚處人。師曰番易人。機曰番易湖水深多少。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。命充侍者。逾二年往依中峰于天目山。久之徑山原叟命掌記。中天竺笑隱又俾分座。既而出世金陵崇因。帝師授以佛日普照之號。遷鳳山資福。升主報國。至中天竺。示眾曰。心不是佛。智不是道。一念

【現代漢語翻譯】現代漢語譯本：青燈相對，笑語盈盈。法身無處不在。吃飯吃空，獲得自由。太白山鄮峰籠罩在煙雨之中，乘坐竹轎來往也顯得風流倜儻。等到辭官謝事後，便隱居在受經這個地方，自號『罷休老子』，又稱『鴻一道人』。昆陽人鄭東季寫了《罷休老子傳》。晚年得了痿痹之疾，造了一個龕，並命名為『木裰』，每天坐在裡面，完全不參與世事。至正癸未年（1343年）三月，在禪定中見到一位穿著破舊衣服的婦人叩頭請求禪師應身成為國王。禪師說：『我不願意生在天王家。』過了一個多月，十七日，便跏趺坐化而去。火化后，用他的遺骨煅燒，這是遵照他的遺命。等到炭灰燒盡，又加上香柴百般煉製，遺骨顏色如同金銅，敲擊有聲，四眾弟子都感到驚異。將遺骨附葬在三藏道法師塔的右邊。三年後，吳興人鄭希聖七月二日夜裡夢見禪師高坐著對他說：『這裡是兜率內院，慈氏菩薩（彌勒菩薩）現在正在宮中說法，你前去拜見。』鄭希聖前去觀看內院，那裡的景色殊勝，人數眾多，如同經書所說。古林𦮠悼以偈語說道：『毗嵐風吹折須彌山柱，摩竭魚吞噬般若之舟。』杭州中天竺一關正逵禪師番易人，姓方氏。曾在凈慈寺參拜晦機禪師。晦機禪師問：『你是哪裡人？』禪師回答：『番易人。』晦機禪師說：『番易湖水有多深？』禪師回答：『瞪大眼睛也看不見底。』晦機禪師說：『這樣說來，豈不是要浸爛衲僧的鼻孔？』禪師回答：『我終究不借和尚的鼻孔出氣。』晦機禪師說：『你到底借誰的鼻孔出氣？』禪師回答：『恭祝和尚萬福。』晦機禪師認可了他，命他擔任侍者。過了兩年，前往天目山依止中峰禪師。很久之後，逕山原叟命他掌管文記。中天竺笑隱禪師又讓他分座說法。之後出世在金陵崇因寺，帝師授予他『佛日普照』的稱號。后遷往鳳山資福寺，升座主持報國寺，最後來到中天竺寺。向大眾開示說：『心不是佛，智不是道，一念……』

【English Translation】 English version: Sitting face to face with the green lamp, smiling gently. The Dharmakaya (body of the Dharma) is everywhere. Eating and emptying, one attains freedom. Mount Mao of Tai Bai (Great White) Mountain is shrouded in mist and rain, traveling back and forth in a bamboo sedan is also elegant and unrestrained. After resigning from office, he retired to Shoujing, calling himself 'Baixiu Laozi' (Old Man of Cessation), also known as 'Hongyi Daoren' (Taoist Hongyi). Zheng Dongji of Kunyang wrote 'Biography of Baixiu Laozi'. In his later years, he suffered from paralysis. He built a niche called 'Wooden Kasaya', sitting in it daily, completely detached from worldly affairs. In the third month of the year Guimao (1343) of the Zhizheng reign (Yuan Dynasty), in meditation, he saw a woman in tattered clothes kowtowing, requesting the master to be reborn as a king. The master said, 'I do not wish to be born into a heavenly king's family.' More than a month later, on the seventeenth day, he passed away in the lotus position. After cremation, his remains were calcined, in accordance with his will. When the charcoal ash was exhausted, more fragrant firewood was added and refined repeatedly, the color of the remains became like gold and bronze, and they made a sound when struck, which amazed the four assemblies. The remains were buried next to the pagoda of the Tripitaka Dharma Master. Three years later, Zheng Xisheng of Wuxing dreamed on the night of the second day of the seventh month that the master was sitting high and said to Xisheng, 'This is the inner court of Tushita (Joyful Pure Land), Maitreya Bodhisattva (Future Buddha) is now preaching in the palace, you should go and pay homage.' Zheng Xisheng went to see the inner court, the scenery was magnificent and the number of people was large, as described in the scriptures. Gulin 𦮠dao said in a verse: 'The storm wind breaks the pillars of Mount Sumeru (cosmological mountain), the Makara (sea monster) fish swallows the Prajna (wisdom) boat.' Zen Master Yiguan Zhengkui of Zhongtianzhu (Central Tianzhu Temple) in Hangzhou He was from Fanyi, with the surname Fang. He visited Zen Master Huiji at Jingci Temple. Zen Master Huiji asked, 'Where are you from?' The Zen Master replied, 'From Fanyi.' Zen Master Huiji said, 'How deep is the water in Fanyi Lake?' The Zen Master replied, 'I can't see the bottom even with my eyes wide open.' Zen Master Huiji said, 'In that case, won't it soak the nostrils of the monks?' The Zen Master replied, 'I will never borrow the abbot's nostrils to breathe.' Zen Master Huiji said, 'Whose nostrils will you borrow to breathe after all?' The Zen Master replied, 'Greetings to the abbot, may you have ten thousand blessings.' Zen Master Huiji acknowledged him and appointed him as an attendant. After two years, he went to Mount Tianmu to rely on Zen Master Zhongfeng. After a long time, Yuan Sou of Jingshan ordered him to manage the records. Zen Master Xiaoyin of Zhongtianzhu also had him share the seat to preach. Later, he appeared in the world at Chongyin Temple in Jinling, and the Imperial Teacher bestowed upon him the title 'Buddha's Sun Universally Illuminating'. He then moved to Zifu Temple on Fengshan Mountain, ascended to preside over Baoguo Temple, and finally came to Zhongtianzhu Temple. He instructed the assembly, saying, 'The mind is not the Buddha, wisdom is not the Tao, one thought...'

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。因甚在揚州出現。良久云。參。示寂年五十又七。臘四十又四。

○越州天衣業海了清禪師

上堂。三歲孩兒抱花鼓。八十翁翁輥繡毬。嬌羞老醜都呈露。直得諸人笑不休。山僧昔在南屏山下糞掃堆頭拾得一領破襕衫子。抖擻將呈。天目不為顧辨。又過崇德。撞著惡辣漢。被渠扯(昌者切。裂開也)破。七孔八穿。收拾仍歸南屏。深藏四十餘年。不將輕與外人。無端今日來。天衣比看。破舊相似顏色一般。著來嫌袖大。起舞覺天寬。直得十峰齊起舞。雙澗共鳴湍。盡看當場。鮑老不知。笑倒旁觀。遂大笑。拈拄杖畫一畫。更把一枝無孔笛。等閑吹出萬年歡。復舉三聖我逢人則出話。師云。二大老竊得臨濟傢俬。各自賣弄。檢點將來。好與一坑埋卻。同參至上堂。颯颯涼風景。同人訪寂寥。煮茶山下水。燒鼎洞中樵。慈明老祖將常住物作自己人情。天衣則不然。供佛懶拈花。延賓不煮茶。莫嫌無禮數。冷淡是僧家。

徑山原叟端禪師法嗣

【現代漢語翻譯】現代漢語譯本：涉及思惟。全身投入荒草之中。所以說，『目前無法』，意在目前。不是目前的法，不是耳目所能達到的。古往今來的天地，古往今來的日月，古往今來的山河，古往今來的人倫，處處顯露，物物全然彰顯。不從千聖那裡借用，不向萬機那裡尋求。內外斷絕承當，古今沒有處所。這樣理解體會仍然是錯認，把驢鞍橋當作阿爺的下巴。雖然如此，既然是泗州大聖（觀音菩薩的化身），為什麼在揚州出現？』良久說，『參！』圓寂於五十七歲，僧臘四十四年。

○ 越州天衣業海了清禪師

上堂說法。『三歲孩童抱著花鼓，八十老翁玩著繡球。嬌羞和老醜都呈露出來，引得大家笑個不停。』我以前在南屏山下的糞堆旁撿到一件破爛的襕衫，抖擻著拿出來展示，天目禪師不屑一顧。又到了崇德，遇到厲害的傢伙，被他扯破，七孔八洞。收拾起來仍然回到南屏，深深地藏了四十多年，不輕易給外人。無端今日來到天衣寺，比看之下，破舊的顏色都差不多。穿起來嫌袖子太大，跳起舞來覺得天地寬廣。使得十座山峰一起跳舞，兩條溪澗一同鳴響。大家都看在當場，鮑老不知道，笑倒了旁觀的人。』於是大笑，拿起拄杖畫了一下，『更拿出一支沒有孔的笛子，隨便吹出萬年的歡樂。』又舉三聖禪師『我逢人則出話』的公案。禪師說，『二位老禪師竊取了臨濟宗的傢俬，各自賣弄。檢查起來，最好一起埋掉。』與同參道友一起上堂，『颯颯涼爽的風景，與同道之人一同尋訪寂寥。煮茶用山下的水，燒鼎用洞中的柴。』慈明老祖把常住的物品當作自己的人情，天衣禪寺則不然。供佛懶得拈花，招待客人不煮茶。不要嫌棄沒有禮數，冷淡才是僧人的本色。

徑山原叟端禪師法嗣

【English Translation】 English version: Involving thought. The whole body enters the wild grass. Therefore, it is said, 'There is no method before the eyes,' the meaning is in the present. It is not the method of the present, not what the ears and eyes can reach. The heaven and earth of ancient and modern times, the sun and moon of ancient and modern times, the mountains and rivers of ancient and modern times, the human relations of ancient and modern times, are revealed everywhere, and everything is fully manifested. It does not borrow from the thousand sages, nor does it seek from the myriad machines. Inside and outside, there is no acceptance, and there is no place in ancient and modern times. Such understanding and comprehension is still a mistake, mistaking the donkey saddle bridge for the father's chin. Although so, since it is the Great Sage of Sizhou (an incarnation of Avalokiteśvara), why does he appear in Yangzhou?' After a long time, he said, 'Participate!' He passed away at the age of fifty-seven, with forty-four years of monastic life.

○ Zen Master Yehai Liaoqing of Tianyi Temple in Yuezhou

Ascending the hall to preach. 'A three-year-old child holds a flower drum, and an eighty-year-old man plays with an embroidered ball. Shyness and old age are all revealed, causing everyone to laugh non-stop.' I used to pick up a tattered monk's robe from the dung heap at the foot of Nanping Mountain, shake it out and show it, but Zen Master Tianmu didn't bother to look at it. Then I went to Chongde and met a fierce fellow who tore it apart, with seven holes and eight holes. I packed it up and returned it to Nanping, where it was deeply hidden for more than forty years, not easily given to outsiders. Today, for no reason, I came to Tianyi Temple to compare it, and the old colors are almost the same. Wearing it, I feel the sleeves are too big, and dancing, I feel the world is wide. It makes ten peaks dance together, and two streams roar together. Everyone is watching on the spot, but Old Bao doesn't know and laughs at the bystanders.' Then he laughed loudly, drew a line with his staff, 'And took out a flute without holes, casually blowing out ten thousand years of joy.' He also cited the case of Zen Master Sansheng, 'I speak out when I meet people.' The Zen master said, 'The two old Zen masters stole the family property of the Linji sect and showed off separately. Upon inspection, it is best to bury them together.' Ascending the hall with fellow practitioners, 'The cool scenery is rustling, and we visit the loneliness with fellow practitioners. We boil tea with water from the foot of the mountain and burn firewood in the cave.' The old ancestor Ciming treated the monastery's belongings as his own favor, but Tianyi Temple is not like that. He is too lazy to pick flowers to offer to the Buddha, and he doesn't boil tea to entertain guests. Don't dislike the lack of etiquette, indifference is the true color of a monk.

Successor of Zen Master Yuansou Duan of Jingshan

○杭州靈隱竹泉法林禪師

別號了幻。族姓黃。臺之寧海人。依同邑法安太虛同禪師出家。因看睦州語有省。白虛曰從生至死只是這個不由別人也。參原叟于中天竺。叟問何處來。師曰天臺。叟曰曾見寒山拾得么。師叉手而前曰今日親見和尚。叟曰脫空謾語漢參堂去。尋俾侍香。復掌藏鑰。看經次。叟曰看經那。師曰是。叟曰將甚麼看。師曰將眼看。叟豎起拳曰何不道將這個看。師曰放下拳頭將甚麼看。叟微笑。東嶼在凈慈招分半座。時竺原在浮山得師提唱語。稱譽不置尋美以偈。有五百眾中居上首。妙解堪作人天之句。居凈慈蒙堂。不出戶者九年。行省左丞相脫歡公請主浙江萬壽。遷中天竺。后至元四年遷靈隱。宗風大振。順帝錫以金襕法衣。時寂照在徑山。父子同時唱道。五山人以為盛事。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。只道敘通寒溫燒香叉手。若是金毛師子子。三千里外定誵訛。上堂。舉僧問趙州萬法歸一一歸何處。州云我在青州作一領布衫重七斤。師云。趙州雖則善用太阿。截斷這僧舌頭。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

【現代漢語翻譯】現代漢語譯本 ○杭州靈隱竹泉法林禪師（1252-1323）

別號了幻，俗家姓黃，是臺州寧海人。他依從同鄉法安太虛同禪師出家。因為參看睦州禪師的語錄而有所領悟，告訴太虛禪師說：『從生到死只是這個（指本性），不由別人做主。』之後，他到中天竺寺參訪原叟禪師。原叟問他：『從哪裡來？』法林禪師回答：『從天臺山來。』原叟說：『曾經見過寒山、拾得兩位大士嗎？』法林禪師拱手向前說：『今天親眼見到了和尚您。』原叟說：『真是胡說八道，去參堂吧！』之後，讓他擔任侍香，又掌管藏經的鑰匙。一次，法林禪師在看經，原叟問：『在看經嗎？』法林禪師回答：『是的。』原叟問：『用什麼看？』法林禪師回答：『用眼睛看。』原叟豎起拳頭說：『為什麼不說用這個（指心）看？』法林禪師說：『放下拳頭，用什麼看？』原叟微笑不語。後來，東嶼禪師在凈慈寺邀請法林禪師分座講法。當時，竺原禪師在浮山，聽到法林禪師的開示，讚不絕口，並作偈頌讚美他，其中有『五百僧眾中居於首位，精妙的見解堪為人天師表』之句。法林禪師住在凈慈寺蒙堂，九年不出門。後來，行省左丞相脫歡公（忽必烈之孫）邀請他主持浙江萬壽寺，之後又遷往中天竺寺。后至元四年（1338年），法林禪師遷往靈隱寺，宗風大振。順帝賜予他金襕法衣。當時，寂照禪師在徑山寺，父子同時弘揚佛法，五山（指禪宗五大寺院）的人都認為是盛事。法林禪師上堂說法時說：『法是常法，道是常道，如果能拶破面門（指突破認知），就一點也達不到。』雪峰禪師一千七百人善知識，早晚只是玩三個木球。趙州禪師活了七百歲，見到人只是說『喫茶去』。中峰禪師常見兄弟來訪，只是噓寒問暖，燒香作揖。如果是金毛獅子的後代，三千里外也能辨別真偽。法林禪師上堂說法時，舉例說，有僧人問趙州禪師：『萬法歸一，一歸何處？』趙州禪師回答說：『我在青州做了一件布衫，重七斤。』法林禪師說：『趙州禪師雖然善用太阿劍（比喻鋒利的智慧），截斷了這僧人的舌頭，但未免自曝其短。』靈隱寺則不然，如果有人問『萬法歸一，一歸何處？』只向他說道：『今天天氣很熱。』

【English Translation】 English version ○ Chan Master Falin of Zhuquan, Lingyin Temple, Hangzhou (1252-1323)

His alias was Liaohuan, and his family name was Huang. He was from Ninghai in Taizhou. He became a monk under Chan Master Fa'an Taixu, who was also from the same town. He had an awakening after reading the sayings of Muzhou, and told Taixu, 'From birth to death, it is just this (referring to the original nature), not controlled by others.' Later, he visited Chan Master Yuansou at Zhongtianzhu Temple. Yuansou asked him, 'Where do you come from?' Chan Master Falin replied, 'From Mount Tiantai.' Yuansou said, 'Have you ever seen Hanshan and Shide (two legendary Zen figures)?' Chan Master Falin bowed and said, 'Today, I have personally seen you, the Abbot.' Yuansou said, 'What empty talk! Go to the meditation hall!' Later, he was assigned to be the incense attendant and also to manage the key to the Sutra library. Once, Chan Master Falin was reading a Sutra, and Yuansou asked, 'Reading a Sutra?' Chan Master Falin replied, 'Yes.' Yuansou asked, 'What are you using to read?' Chan Master Falin replied, 'Using my eyes.' Yuansou raised his fist and said, 'Why don't you say you are using this (referring to the mind) to read?' Chan Master Falin said, 'Putting down your fist, what are you using to read?' Yuansou smiled and said nothing. Later, Chan Master Dongyu invited Chan Master Falin to share the seat and preach at Jingci Temple. At that time, Chan Master Zhuyuan was at Fushan and praised Chan Master Falin's teachings, composing a verse to praise him, including the line 'He is at the top of the five hundred monks, and his profound understanding can be a teacher for humans and devas.' Chan Master Falin lived in the Meng Hall of Jingci Temple and did not leave the door for nine years. Later, Grand Councilor Tuohuan (grandson of Kublai Khan) invited him to preside over Wanshou Temple in Zhejiang, and later he moved to Zhongtianzhu Temple. In the fourth year of Zhiyuan (1338), Chan Master Falin moved to Lingyin Temple, and the Zen tradition flourished greatly. Emperor Shun bestowed upon him a golden kasaya. At that time, Chan Master Jizhao was at Jingshan Temple, and father and son were promoting Buddhism at the same time, which was considered a great event by the people of the Five Mountains (referring to the five major Zen monasteries). When Chan Master Falin ascended the Dharma hall to preach, he said, 'The Dharma is the constant Dharma, and the Tao is the constant Tao. If you can break through the face gate (referring to breaking through cognition), you will not reach it at all.' Zen Master Xuefeng's 1,700 good advisors only played with three wooden balls morning and evening. Zen Master Zhaozhou lived for seven hundred years and only said 'Have some tea' when he saw people. Chan Master Zhongfeng often saw brothers visiting and only exchanged greetings and burned incense. If they are descendants of the golden lion, they can distinguish the true from the false even three thousand miles away. When Chan Master Falin ascended the Dharma hall to preach, he cited the example of a monk asking Chan Master Zhaozhou, 'All dharmas return to one, where does one return to?' Chan Master Zhaozhou replied, 'I made a cloth shirt in Qingzhou that weighs seven pounds.' Chan Master Falin said, 'Although Chan Master Zhaozhou was good at using the Tai'a sword (a metaphor for sharp wisdom) to cut off the monk's tongue, he inevitably exposed his own shortcomings.' Lingyin Temple is not like that. If someone asks, 'All dharmas return to one, where does one return to?' Just tell him, 'It's very hot today.'

如昨日。元宵上堂。今朝上原節。雪霽見晴春。梵剎燈千點。長空月一輪。鼓鐘喧靜夜。歌管鬧比鄰。總是圓通境。何須別問津。上堂。一大藏教五千四十八卷。頓也漸也權也實也偏也圓也。只作一句道卻。三世諸佛在你腳跟下。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。今日上原令節諸處放燈。知事直歲。各各照管風燭。便下座。大龍翔席虛。呈吉大夫遣幣聘。師辭不赴。使者三往返。師避于會稽山中。行院知不可強。具疏請師仍領靈隱。又居三年退處了幻庵。至正十五年春感末疾。二月二日集諸徒敘平生本末。且誡之曰。佛法下衰無甚於今。宜各努力。吾世緣止於斯矣。索筆書偈曰。七十二年虛空釘橛。末後一句不說不說。遂奄然而化。龕留十日顏色不變。全身窆干松源塔西塔前。古桂當春吐花清香滿路。見者嘆異。侍講學士黃公晉卿目見其事故。自書塔銘序中。

○杭州徑山古鼎祖銘禪師

姓應氏。世居四明奉化。依金峨橫山錫公得度。竺西坦公主天童闢為內記。后遍參諸尊宿。元叟在靈隱。往從焉。叩黃龍見慈明因緣。叟詰之曰。只如趙州云。臺山婆子被我勘破。慈明笑曰是罵耶。你且道二老漢用處是同是別。師曰一對無孔鐵錘。叟曰黃龍直下悟去又且如何。師曰也是病

【現代漢語翻譯】現代漢語譯本和昨天一樣，元宵節上堂說法。今天則是上元節。雪后初晴，顯露出春天的氣息。各處寺廟點亮成千上萬的燈。廣闊的天空中懸掛著一輪明月。鼓聲和鐘聲喧鬧著寂靜的夜晚。歌聲和樂聲熱鬧著附近的鄰里。這一切都是圓融通達的境界，何必另外去尋找渡口（比喻解脫的途徑）。上堂說法。全部《大藏經》五千零四十八卷，無論是頓悟、漸悟、權巧、真實、偏頗、圓滿的教義，只用一句話就可以概括：三世諸佛就在你的腳跟下。上堂說法。古杭州境內的靈隱寺，始建於東晉咸和年間（326-334年），慧理法師是第一代祖師。今天上元佳節，各處都在放燈。知事和值歲的人，各自照看好燈燭。說完便下座。大龍翔寺空出住席，呈吉大夫派人送來禮物聘請，禪師推辭不去。使者三次往返，禪師便避居到會稽山中。行院知道無法強迫，便寫奏疏請禪師仍然主持靈隱寺。又住了三年，退居到了幻庵。至正十五年（1355年）春天，感到身體不適。二月初二，召集眾弟子講述自己一生的經歷，並且告誡他們說：『佛法衰敗沒有比現在更嚴重的了，應該各自努力。我與世間的緣分就到此為止了。』於是拿起筆寫下偈語說：『七十二年，如同在虛空中釘木樁。最後一句話，不說不說。』說完便安然圓寂。遺體在龕中停放了十天，顏色沒有改變。全身安葬在干松源塔西邊的塔前。古老的桂樹在春天吐出花朵，清香瀰漫道路，見到的人都讚歎稱奇。侍講學士黃公晉卿親眼目睹了這件事，親自撰寫了塔銘的序言。

○杭州徑山古鼎祖銘禪師

俗家姓應，世代居住在四明奉化。依止金峨橫山錫公剃度出家。竺西坦公主在天童寺聘請他擔任內記。後來遍參各位尊宿。元叟禪師在靈隱寺時，前往依從他。請教黃龍慧南禪師見到慈明楚圓禪師的因緣。元叟禪師詰問道：『就像趙州從諗禪師說，臺山婆子被我勘破。』慈明楚圓禪師笑著說：『這是罵人嗎？』你且說說這兩位老漢的用意是相同還是不同？禪師回答說：『是一對沒有孔的鐵錘。』元叟禪師說：『黃龍慧南禪師直接領悟下去又該如何？』禪師回答說：『這也是一種病。』

【English Translation】 English version As yesterday, a Dharma talk was given on the Lantern Festival. Today is the Shangyuan Festival. After the snow, the clear spring is revealed. Thousands of lamps are lit in various temples. A round moon hangs in the vast sky. The sounds of drums and bells fill the quiet night. Songs and music enliven the nearby neighborhoods. All of this is a state of perfect understanding, why seek another ferry (metaphor for the path to liberation)? Giving a Dharma talk. The entire Tripitaka, five thousand and forty-eight volumes, whether it be sudden enlightenment, gradual enlightenment, expedient teachings, true teachings, biased teachings, or perfect teachings, can be summarized in one sentence: The Buddhas of the three worlds are under your feet. Giving a Dharma talk. Lingyin Temple in ancient Hangzhou was first built during the Xianhe era (326-334 AD) of the Eastern Jin Dynasty, and Dharma Master Huili was the first patriarch. Today, on the Shangyuan Festival, lamps are being lit everywhere. The stewards and those on duty should take care of the lamps and candles. After saying this, he stepped down from the seat. Dalongxiang Temple left a seat vacant, and Grand Master Chengji sent gifts to invite him, but the Chan master declined. The messenger returned three times, so the Chan master retreated to Mount Kuaiji. Knowing that they could not force him, the monastery wrote a memorial requesting the Chan master to continue to preside over Lingyin Temple. After living there for another three years, he retired to Liaohuan Hermitage. In the spring of the fifteenth year of the Zhizheng era (1355 AD), he felt unwell. On the second day of the second month, he gathered his disciples to recount his life's experiences and admonished them, saying: 'The decline of the Dharma is more severe now than ever before, and you should all strive diligently. My karmic connection with the world ends here.' Then he picked up a pen and wrote a verse, saying: 'Seventy-two years, like nailing a stake in the void. The last sentence, unspeakable, unspeakable.' After saying this, he passed away peacefully. His body was kept in the reliquary for ten days, and his complexion did not change. His whole body was buried in front of the pagoda west of the Gan Songyuan Pagoda. The ancient osmanthus trees bloomed in spring, and the fragrance filled the road, and those who saw it marveled. The lecturer and academician Huang Gong Jinqing witnessed this event and personally wrote the preface to the pagoda inscription.

○ Chan Master Guding Zuming of Jingshan Temple in Hangzhou

His lay surname was Ying, and his family had lived in Siming Fenghua for generations. He was tonsured and ordained by Master Xi of Hengshan Mountain in Jin'e. Princess Zhuxi Tan of the Western Regions hired him as an inner scribe at Tiantong Temple. Later, he visited various venerable masters. When Chan Master Yuansou was at Lingyin Temple, he went to follow him. He asked about the karmic connection between Chan Master Huanglong Huinan and Chan Master Ciming Chuyuan. Chan Master Yuansou questioned him, saying: 'Just like Chan Master Zhaozhou Congshen said, the old woman of Mount Tai has been seen through by me.' Chan Master Ciming Chuyuan smiled and said: 'Is this scolding someone?' Tell me, are the intentions of these two old men the same or different? The Chan master replied: 'They are a pair of iron hammers without holes.' Chan Master Yuansou said: 'What about Chan Master Huanglong Huinan's direct understanding?' The Chan master replied: 'That is also a disease.'

眼見空花。叟曰不是不是。師擬進語。叟便喝。師當下廓然。即命居記室。自是聲譽頓發而師愈謙抑自持。及年五十四始出主隆教。遷寶陀中天竺徑山。帝師聞法席之盛。錫號慧性宏覺普濟大師。僧問祖意教意是同是別。師云破糞箕生苕帚。僧禮拜云謝師指示。師云。昨夜三更失卻牛。天明起來失卻火。問如何是佛。師云秤錘蘸醋。僧云如何是佛向上事。師云仰面不見天。僧云。記得僧問雲門如何是佛。門云乾屎橛。又作么生。師云云門不是好心。僧云乾屎橛與秤錘蘸醋相去多少。師云鑊湯無冷處。僧擬進語。師便喝。上堂。將十方世界安向諸人眼睫上。絲毫不動。將四大海水傾向諸人腳跟底。涓滴不流。會醫還少病。知分不多愁。上堂。舉大愚芝和尚示眾云。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。師云。宗師為人如蠱毒之家。置毒于飲食中與人。未嘗不欲斷其命根。雖然。是冤對者能有幾人。穎毫作亂。師治妙明庵以將歸老焉。元日祝𨤲行省。現白光三道。丞相康里公奉師所贊觀音像于紫薇閣。是夕瑞光煜然。葛䝤焚掠徑山。丞相延至郡城云居。時詣師叩宗門玄旨。一日看經次。問長老何不看經。師云尋行數墨為看經耶。丞相無語。師翻經云老僧看經去也。丞相以手掩經云請為說破。師云伊尹周公是阿誰

【現代漢語翻譯】現代漢語譯本：（僧人）眼見空花（虛幻不實的景象）。（高峰原妙）禪師說：『不是，不是。』禪師正要說話，（高峰原妙）禪師便喝斥。（這位僧人）當下廓然開悟，於是被命令擔任書記。從此聲譽大振，而（高峰原妙）禪師更加謙虛謹慎。到五十四歲才開始主持隆教寺。后遷往寶陀山、中天竺寺、徑山寺。帝師聽說（高峰原妙）禪師講法非常興盛，賜號『慧性宏覺普濟大師』。有僧人問：『祖師的意旨和教義是相同還是不同？』禪師說：『破糞箕生苕帚（比喻無用之物）。』僧人禮拜說：『感謝禪師指示。』禪師說：『昨夜三更失卻牛，天明起來失卻火（比喻接連失去重要的東西）。』問：『如何是佛？』禪師說：『秤錘蘸醋（比喻不相干的事物）。』僧人問：『如何是佛向上事？』禪師說：『仰面不見天（比喻超越常識）。』僧人說：『記得有僧人問雲門禪師如何是佛，雲門禪師說乾屎橛（廁所里的木棒）。又作么生（是什麼意思）？』禪師說：『雲門禪師不是好心（雲門禪師用心良苦）。』僧人問：『乾屎橛與秤錘蘸醋相去多少？』禪師說：『鑊湯無冷處（比喻處境艱難）。』僧人正要說話，禪師便喝斥。上堂說法時，（高峰原妙禪師）說：『將十方世界安向諸人眼睫上，絲毫不動。將四大海水傾向諸人腳跟底，涓滴不流。會醫還少病，知分不多愁（比喻懂得道理就能減少煩惱）。』上堂說法時，（高峰原妙禪師）舉大愚芝和尚開示大眾說：『大家相聚吃莖齏（大家一起吃醃菜），若喚作一莖齏，入地獄如箭射（如果執著於一莖齏這個概念，就會墮入地獄）。』禪師說：『宗師為人如蠱毒之家，置毒于飲食中與人，未嘗不欲斷其命根（宗師教導人就像蠱毒之家，在飲食中下毒，無時無刻不想斷絕人的命根）。雖然，是冤對者能有幾人（雖然如此，但真正能理解這種苦心的人又有多少呢）？』（高峰原妙禪師）在穎毫庵修養，準備在那裡養老。元日（元朝的元日），為𨤲行省祝禱時，出現三道白光。丞相康里公將（高峰原妙）禪師所讚的觀音像供奉在紫薇閣。當晚瑞光閃耀。葛䝤焚燒搶掠徑山寺。丞相將（高峰原妙）禪師延請到郡城云居寺。當時（康里公）常去拜訪（高峰原妙）禪師，請教宗門玄旨。一天，（康里公）看經時，問（高峰原妙）禪師：『長老為何不看經？』禪師說：『尋行數墨為看經耶（只是逐字逐句地讀就算看經嗎）？』丞相無語。禪師翻開經書說：『老僧看經去也。』丞相用手掩住經書說：『請為說破（請您解釋一下）。』禪師說：『伊尹周公是阿誰（伊尹和周公是誰）？』

【English Translation】 English version: (The monk) saw empty flowers (illusory and unreal scenes). Chan Master (Gaofeng Yuanmiao) said, 'No, no.' As the Chan Master was about to speak, (Gaofeng Yuanmiao) shouted. (The monk) suddenly had a clear realization and was then ordered to serve as a secretary. From then on, his reputation greatly increased, while Chan Master (Gaofeng Yuanmiao) became even more humble and cautious. At the age of fifty-four, he began to preside over Longjiao Temple. Later, he moved to Baotuo Mountain, Zhong Tianzhu Temple, and Jingshan Temple. The Imperial Teacher heard that Chan Master (Gaofeng Yuanmiao)'s teachings were very prosperous and bestowed upon him the title 'Great Master of Wisdom, Nature, Profound Enlightenment, and Universal Salvation'. A monk asked, 'Are the ancestral master's intention and the teachings the same or different?' The Chan Master said, 'A broken dustpan gives birth to a broom (a metaphor for useless things).' The monk bowed and said, 'Thank you for the instruction, Master.' The Chan Master said, 'Last night at midnight, I lost the ox; this morning, I lost the fire (a metaphor for losing important things one after another).' Asked, 'What is Buddha?' The Chan Master said, 'A weight dipped in vinegar (a metaphor for irrelevant things).' The monk asked, 'What is the matter beyond Buddha?' The Chan Master said, 'Looking up, one cannot see the sky (a metaphor for transcending common sense).' The monk said, 'I remember a monk asked Chan Master Yunmen what is Buddha, and Chan Master Yunmen said a dried dung stick (a wooden stick from the toilet). What does it mean?' The Chan Master said, 'Chan Master Yunmen is not kind-hearted (Chan Master Yunmen's intentions are profound).' The monk asked, 'How far apart are a dried dung stick and a weight dipped in vinegar?' The Chan Master said, 'There is no cold place in the cauldron of boiling water (a metaphor for being in a difficult situation).' As the monk was about to speak, the Chan Master shouted. When giving a Dharma talk, (Gaofeng Yuanmiao Chan Master) said, 'Place the ten directions of the world on the eyelashes of everyone, without the slightest movement. Pour the four great seas towards the soles of everyone's feet, without a single drop flowing. A good doctor has fewer illnesses, and a wise person has fewer worries (a metaphor for understanding principles can reduce troubles).' When giving a Dharma talk, (Gaofeng Yuanmiao Chan Master) cited Great Fool Monk Zhi's instruction to the public, saying, 'Everyone gathers to eat pickled vegetables; if you call it a pickled vegetable, you will fall into hell like an arrow shot (if you cling to the concept of a pickled vegetable, you will fall into hell).' The Chan Master said, 'A master is like a family of poison makers, placing poison in food and drink for people, never wanting to cut off their life roots (a master teaches people like a family of poison makers, putting poison in food and drink, always wanting to cut off people's life roots). However, how many are those who are truly enemies (however, how many people can truly understand this painstaking effort)?' (Gaofeng Yuanmiao Chan Master) cultivated himself in Yinghao Hermitage, preparing to spend his old age there. On New Year's Day (New Year's Day of the Yuan Dynasty (1271-1368)), when praying for the 𨤲 Province, three white lights appeared. Chancellor Kangli Gong enshrined the Guanyin statue praised by Chan Master (Gaofeng Yuanmiao) in the Ziwu Pavilion. That night, auspicious lights shone brightly. Ge Chu burned and looted Jingshan Temple. The Chancellor invited Chan Master (Gaofeng Yuanmiao) to Yunju Temple in the county seat. At that time, (Kangli Gong) often visited Chan Master (Gaofeng Yuanmiao) to ask about the profound principles of the Zen school. One day, while (Kangli Gong) was reading the scriptures, he asked Chan Master (Gaofeng Yuanmiao), 'Why doesn't the elder read the scriptures?' The Chan Master said, 'Is reading the scriptures merely counting the words line by line?' The Chancellor was speechless. The Chan Master opened the scriptures and said, 'The old monk is going to read the scriptures.' The Chancellor covered the scriptures with his hand and said, 'Please explain it.' The Chan Master said, 'Who are Yi Yin and the Duke of Zhou?'

做。中天竺用貞良。公謂師嘗闡化是山。請歸了幻庵。尋示疾。致書囑丞相外護。書偈曰。生死純真。太虛純滿。七十九年搖籃繩斷。擲筆而逝。

○臺州國清夢堂曇噩禪師

自號酉庵。慈溪王氏子也。母周氏。生六年而父歿。母命從鄉校師游。氣岸高騫。有一日千里之意。洎長窮覽儒籍徹其義髓。學文于修道胡先生長孺。已而心有所感嘆曰。攻書修辭此世間相耳。曷若求出世間法乎。乃白母走奉化廣法院禮良公為師。訪道吳楚渡江憩真之長蘆。雪庭傳公有鑑裁。知師器識。遂為剃髮。師春秋已二十三矣。繼受具戒。凡佛經及諸宗之文。晝夜磨研不知有飢渴寒暑。久之復嘆曰。教相如海。茍執著不回。是覓繩自縛。曷若求明本心乎。原叟由中天竺補靈隱。門風高。非宿學莫敢闖其門。師直往咨叩了無畏懼。機契命掌內記。徑山虛谷慎選書記。得師緇白交慶。至元五年出主四明咸聖。遷慈溪開壽。帝師錫以佛真文懿號。至元十七年行宣政院以國清聘瑞龍院。易甲乙為十方。師為開山院。賴增重。上堂。豎拂子。只這個在臨濟則大機大用。卷舒擒縱殺活自由。在雲門則孤危聳峻。格外提持言前定奪。在曹洞則家風細密。金針玉線明合暗投。在溈仰則父慈子孝。用劍刃事施陷虎機。在法眼則箭鋒相拄。心空法了

情盡見除。五家提唱。金聲玉振邁古超今。總是門庭施設。若是直截一句不曾道著。作么是直截一句。厲聲云。看腳下。上堂。一二三四五六七。七六五四三二一。黃河九曲出崑崙。摩訶般若波羅蜜。師數誡諸徒曰。吾與爾等究明此道。當外形骸志𥨊食以消累劫宿習。然後心地光明。自是日惟一食終夜凝坐以達于旦。　國朝洪武三年　詔徴江南有道僧。而師居其首。館于天界。既奏對　上憫師年耄賜令還山。晚年以梁唐宋高僧傳重加筆削。刻板以傳。六年二月甲申無疾忽索浴易衣。出器物遺大方諸友。集眾而言曰。三界空花如風捲煙。六塵妄影如湯沃冰。吾之幻軀今將入滅。滅后阇維煅骨為塵。不可建塔以累後世。言訖斂目危坐而逝。壽八十九。

○嘉興天寧楚石梵琦禪師

四明象山人。姓朱氏。母張。師在襁褓中有僧來見之。謂其父曰此兒佛日也。必當振佛法照耀濁世。鄉黨因以曇曜稱之。從族祖晉翁洵公說法湖之崇恩。師往從焉。趙魏公見之特器重。為鬻牒為僧。繼受具。晉翁遷道場。師為侍者又司藏室。因閱楞嚴至緣見因明暗成無見。恍然有省。由是覽內外典宛如宿習。然尚有凝礙。原叟主徑山師往參次。即問如何是言發非聲色前不物。叟遽云。言發非聲色前不物。速道速道。師擬畣。叟震威一喝

【現代漢語翻譯】現代漢語譯本情盡見除：徹底清除所有情執和妄念。五家提唱：指禪宗的五家宗派（溈仰宗、臨濟宗、曹洞宗、雲門宗、法眼宗）所提倡的修行方法。金聲玉振邁古超今：形容說法或文章精闢透徹，超越古今。總是門庭施設：這些都是各家宗派的方便設施和接引手段。若是直截一句不曾道著：如果直截了當的一句話沒有說到。作么是直截一句：什麼是直截了當的一句話？厲聲云：大聲喝道。看腳下：注意當下，反觀自照。上堂：指禪師登上法堂說法。一二三四五六七，七六五四三二一：一種循環往復的計數方式，可能像征著世事的無常和循環。黃河九曲出崑崙：黃河的源頭在崑崙山，象徵著真理的源頭。摩訶般若波羅蜜（Mahāprajñāpāramitā）：偉大的智慧到達彼岸，指通過智慧達到解脫。師數誡諸徒曰：禪師多次告誡他的弟子們說。吾與爾等究明此道：我與你們一起探究明白這個道理。當外形骸志𥨊食以消累劫宿習：應當放下對外在形體的執著，減少飲食，以此來消除累生累世的習氣。然後心地光明：然後心地才能光明。自是日惟一食終夜凝坐以達于旦：從此以後，每天只吃一頓飯，整夜禪坐直到天亮。國朝洪武三年（1370年）詔徴江南有道僧：明朝洪武三年（1370年），皇帝下詔徵召江南有道的僧人。而師居其首：而禪師位列其中。館于天界：被安置在天界寺。既奏對上憫師年耄賜令還山：皇帝聽了他的奏對，憐憫禪師年老，賜令他返回山中。晚年以梁唐宋高僧傳重加筆削刻板以傳：晚年對《梁唐宋高僧傳》重新加以修訂，刻板印刷流傳。六年二月甲申無疾忽索浴易衣：洪武六年（1373年）二月甲申日，禪師無病，忽然要求沐浴更衣。出器物遺大方諸友：拿出器物贈送給各地的朋友。集眾而言曰：召集眾人說道。三界空花如風捲煙：三界（欲界、色界、無色界）的景象如同空中的花朵，被風吹散的煙霧。六塵妄影如湯沃冰：六塵（色、聲、香、味、觸、法）的虛妄影像如同用熱水澆冰。吾之幻軀今將入滅：我這虛幻的身體現在將要入滅。滅后阇維煅骨為塵：入滅后火化，骨頭燒成灰塵。不可建塔以累後世：不要建造佛塔來拖累後世。言訖斂目危坐而逝：說完就閉上眼睛，端坐而逝。壽八十九：享年八十九歲。嘉興天寧楚石梵琦禪師四明象山人：浙江寧波象山人。姓朱氏：姓朱。母張：母親姓張。師在襁褓中有僧來見之：禪師還在襁褓中時，有僧人來拜訪。謂其父曰此兒佛日也：對他的父親說，這個孩子是佛日的化身。必當振佛法照耀濁世：必定能夠振興佛法，照亮污濁的世間。鄉黨因以曇曜稱之：鄉里人因此用曇曜（Dharmodyota）來稱呼他。從族祖晉翁洵公說法湖之崇恩：跟隨族祖晉翁洵公在說法湖的崇恩寺學習佛法。師往從焉：禪師前去跟隨他。趙魏公見之特器重：趙魏公（趙孟頫）見到他，特別器重他。為鬻牒為僧：為他辦理了出家為僧的文牒。繼受具：後來受了具足戒。晉翁遷道場：晉翁遷往道場。師為侍者又司藏室：禪師擔任侍者，又管理藏經室。因閱楞嚴至緣見因明暗成無見：因為閱讀《楞嚴經》，讀到『緣見因明暗成無見』（因緣所生的見，因為光明和黑暗的交替而產生沒有見）時。恍然有省：恍然有所領悟。由是覽內外典宛如宿習：從此以後，閱讀內外典籍，就像是過去已經學習過一樣。然尚有凝礙：然而還有凝滯和障礙。原叟主徑山師往參次：原叟禪師主持徑山寺，禪師前去參拜。即問如何是言發非聲色前不物：就問，什麼是『言語發出不是聲音和顏色，在事物出現之前』？叟遽云：原叟禪師立刻說。言發非聲色前不物速道速道：『言語發出不是聲音和顏色，在事物出現之前』，快說快說！師擬畣：禪師正要回答。叟震威一喝：原叟禪師威嚴地大喝一聲。

【English Translation】 English version 『Qing jin jian chu』: Completely eliminate all emotional attachments and delusions. 『Wu jia ti chang』: Refers to the cultivation methods advocated by the five schools of Chan Buddhism (Guiyang School, Linji School, Caodong School, Yunmen School, and Fayan School). 『Jin sheng yu zhen mai gu chao jin』: Describes speech or writing that is insightful and surpasses both the past and present. 『Zong shi men ting shi she』: These are all expedient facilities and guiding methods of various schools. 『Ruo shi zhi jie yi ju bu ceng dao zhe』: If a straightforward sentence has not been spoken. 『Zuo me shi zhi jie yi ju』: What is a straightforward sentence? 『Li sheng yun』: Shouted loudly. 『Kan jiao xia』: Pay attention to the present moment, reflect on yourself. 『Shang tang』: Refers to the Chan master ascending the Dharma hall to give a sermon. 『Yi er san si wu liu qi, qi liu wu si san er yi』: A cyclical counting method, possibly symbolizing the impermanence and cycle of worldly affairs. 『Huang he jiu qu chu Kunlun』: The source of the Yellow River is in the Kunlun Mountains, symbolizing the source of truth. 『Mahāprajñāpāramitā』: Great wisdom reaching the other shore, referring to achieving liberation through wisdom. The master repeatedly admonished his disciples, saying: 『I will explore and understand this path with you all.』『You should let go of attachment to external forms, reduce food, in order to eliminate the accumulated habits of countless lifetimes.』『Then the mind will be bright.』『From then on, he only ate one meal a day and meditated all night until dawn.』 In the third year of the Hongwu reign (1370) of the Ming Dynasty, the emperor issued an edict to summon virtuous monks from Jiangnan. And the master was among them. He was housed in Tianjie Temple. After the audience, the emperor, pitying the master's old age, ordered him to return to the mountains. In his later years, he revised the Biographies of Eminent Monks of the Liang, Tang, and Song Dynasties, and had them printed and circulated. On the Jia Shen day of the second month of the sixth year of Hongwu (1373), the master, without illness, suddenly asked to bathe and change clothes. He took out objects and gave them to friends everywhere. He gathered the crowd and said: 『The empty flowers of the Three Realms (Desire Realm, Form Realm, Formless Realm) are like smoke blown away by the wind.』『The illusory shadows of the Six Dusts (form, sound, smell, taste, touch, dharma) are like ice melted by hot water.』『My illusory body is now about to enter Nirvana.』『After Nirvana, cremate the bones into ashes.』『Do not build pagodas to burden future generations.』 After speaking, he closed his eyes, sat upright, and passed away. He lived to be eighty-nine years old. Chan Master Chushi Fanqi of Tianning Temple in Jiaxing He was from Xiangshan, Ningbo, Zhejiang. His surname was Zhu. His mother's surname was Zhang. When the master was still in his infancy, a monk came to visit. He said to his father, 『This child is the embodiment of the Buddha's sun.』『He will surely revitalize the Buddha's Dharma and illuminate the turbid world.』 The villagers therefore called him Dharmodyota. He followed his clan ancestor, Jinweng Xun Gong, to study the Dharma at Chongen Temple in Shuofa Lake. The master went to follow him. Zhao Weigong (Zhao Mengfu) saw him and valued him highly. He processed the documents for him to become a monk. Later, he received the full precepts. Jinweng moved to the Daocheng. The master served as an attendant and also managed the Sutra Library. While reading the Surangama Sutra, when he read 『The seeing arising from conditions, because of the alternation of light and darkness, becomes no seeing.』 He suddenly had an epiphany. From then on, reading both internal and external scriptures was like something he had already learned in the past. However, there were still stagnation and obstacles. Chan Master Yuansou presided over Jingshan Temple, and the master went to visit. He immediately asked, 『What is it that 『speech arises not from sound and color, before things appear』?』 Chan Master Yuansou immediately said: 『Speech arises not from sound and color, before things appear, speak quickly, speak quickly!』 The master was about to answer. Chan Master Yuansou gave a stern shout.

。師錯愕而退。會英宗詔金書大藏經。有司以師善書選上京都。一夕聞綵樓鼓鳴豁然大悟。撫幾笑曰徑山敗闕處被我識破了也。因成偈曰。崇天門外鼓騰騰。驀劄虛空就地崩。拾得紅爐一點雪。卻是黃河六月冰。翩然東旋至雙徑。叟迎笑曰。西來密意喜子已得之矣。遽處以第二座。初居海鹽福臻。升永祚。遷杭之報國嘉興之本覺天寧。僧問。不愁念起惟恐覺遲。如何是覺。師曰牛角馬角。僧云如何是念。師云四五二十也不識。僧禮拜。僧問一大藏教是個切腳。未審切個什麼字。師云切個不字。僧云只如不字又切個什麼。師云莫錯舉似人。僧云謝師指示。師雲石羊頭子向東看。僧問。一切諸佛及諸佛阿耨多羅三藐三菩提法皆從此經出。如何是此經。師云更要註解那。上堂。彌勒真彌勒。分身千百億。時時示時人。時人自不識。拈拄杖云。衝開碧落松千尺。截斷紅塵水一溪。上堂。米里有蟲。麥里有面。廚庫僧堂。山門佛殿。盞子撲落地。揲子成七片。上堂。爐鞴之所多鈍鐵。良醫之門足病夫。不因柳毅傳書信。何緣得到洞庭湖。上堂。聞聲悟道塞卻你耳根。見色明心換卻你眼睛。蒲團上端坐。針眼里穿線。西風一陳來。落葉兩三片。晚年于永祚筑西齋而終老焉。因自號西齋老人。洪武元年九月　上念將臣或沒于戰。氏庶

【現代漢語翻譯】現代漢語譯本：

師傅錯愕地退下。適逢英宗皇帝下詔謄寫金字大藏經，有關部門因為師傅擅長書法而選送他前往京都。一天晚上，師傅聽到綵樓的鼓聲，忽然大徹大悟，拍著桌子笑著說：『徑山（指徑山寺）的破綻之處被我識破了！』於是寫了一首偈語：『崇天門外鼓騰騰，驀劄虛空就地崩。拾得紅爐一點雪，卻是黃河六月冰。』隨即飄然東回，到達雙徑（指雙徑山）。老叟（指徑山寺的住持）笑著迎接他說：『西來的秘密心意，恭喜你已經得到了。』立刻安排他擔任第二座。師傅最初住在海鹽的福臻寺，後來升任永祚寺住持，又調任杭州的報國寺、嘉興的本覺寺、天寧寺。有僧人問：『不怕念頭生起，只怕覺悟太遲，什麼是覺悟？』師傅說：『牛角、馬角。』僧人問：『什麼是念頭？』師傅說：『四五二十也不認識。』僧人禮拜。有僧人問：『整個大藏教，是個切腳，不知道切的是什麼字？』師傅說：『切個「不」字。』僧人說：『既然是不字，又切的是什麼？』師傅說：『不要隨便告訴別人。』僧人說：『謝謝師傅指示。』師傅說：『石羊的頭朝著東邊看。』有僧人問：『一切諸佛以及諸佛的阿耨多羅三藐三菩提法，都從此經而出，什麼是此經？』師傅說：『還要註解嗎？』師傅上堂說法時說：『彌勒真彌勒（Maitreya, 未來佛），分身千百億，時時示時人，時人自不識。』拿起拄杖說：『衝開碧落松千尺，截斷紅塵水一溪。』師傅上堂說法時說：『米里有蟲，麥里有面，廚庫僧堂，山門佛殿，盞子撲落地，揲子成七片。』師傅上堂說法時說：『爐鞴之所多鈍鐵，良醫之門足病夫。不因柳毅傳書信，何緣得到洞庭湖。』師傅上堂說法時說：『聞聲悟道塞卻你耳根，見色明心換卻你眼睛。蒲團上端坐，針眼里穿線。西風一陳來，落葉兩三片。』晚年的時候，師傅在永祚寺建造西齋，在那裡安度晚年，因此自號西齋老人。洪武元年（1368年）九月，皇上想到將士們或許戰死沙場，

【English Translation】 English version:

The master retreated in astonishment. It happened that Emperor Yingzong (英宗) decreed the writing of the Golden Script Tripitaka (大藏經, Dàzàngjīng, the Great Treasury of Scriptures), and the officials, knowing the master's skill in calligraphy, selected him to go to the capital. One evening, upon hearing the sound of drums from the decorated tower, he suddenly had a great enlightenment. He patted the table and laughed, saying, 'The flaw at Jing Mountain (徑山, Jìng Shān, referring to Jing Mountain Temple) has been seen through by me!' Thereupon, he composed a verse: 'Outside Chongtian Gate (崇天門, Chóngtiān Mén), the drums boom and rumble, suddenly shattering the void and collapsing to the ground. Picking up a snowflake from the red furnace, it is actually ice in the sixth month of the Yellow River.' He then gracefully returned east, arriving at Shuangjing (雙徑, Shuāngjìng, referring to Shuangjing Mountain). The old monk (referring to the abbot of Jing Mountain Temple) greeted him with a smile, saying, 'The secret intention from the West, congratulations that you have already obtained it.' He immediately placed him in the second seat. Initially, the master resided at Fuzhen Temple (福臻寺, Fúzhēn Sì) in Haiyan (海鹽), later promoted to abbot of Yongzuo Temple (永祚寺, Yǒngzuò Sì), and then transferred to Baoguo Temple (報國寺, Bàoguó Sì) in Hangzhou (杭州), Benjue Temple (本覺寺, Běnjué Sì) in Jiaxing (嘉興), and Tianning Temple (天寧寺, Tiānníng Sì). A monk asked, 'Not fearing the arising of thoughts, only fearing the delay of awakening, what is awakening?' The master said, 'Ox horn, horse horn.' The monk asked, 'What is a thought?' The master said, 'Not even knowing four times five is twenty.' The monk prostrated. A monk asked, 'The entire Tripitaka teaching is a 'cut foot,' I wonder what character it cuts?' The master said, 'Cuts the character 'not'.' The monk said, 'Since it is the character 'not,' what does it cut?' The master said, 'Do not casually tell others.' The monk said, 'Thank you, Master, for the instruction.' The master said, 'The stone sheep's head looks to the east.' A monk asked, 'All Buddhas and the Anuttara-Samyak-Sambodhi (阿耨多羅三藐三菩提, Ānòu duō luó sānmiǎo sān pútí, unsurpassed, complete and perfect enlightenment) Dharma of all Buddhas come from this scripture, what is this scripture?' The master said, 'Is there a need for further commentary?' When the master ascended the hall to preach, he said, 'Maitreya (彌勒, Mílè, the future Buddha) is the true Maitreya, dividing his body into thousands of hundreds of millions, constantly showing himself to people, but people do not recognize him.' Picking up his staff, he said, 'Breaking open the blue sky, a thousand feet of pine trees, cutting off the mortal world, a stream of water.' When the master ascended the hall to preach, he said, 'There are worms in the rice, flour in the wheat, the kitchen storehouse, the monks' hall, the mountain gate, the Buddha hall, the cup falls to the ground, the divination sticks become seven pieces.' When the master ascended the hall to preach, he said, 'The place of the furnace and bellows has much dull iron, the door of the good doctor is full of sick people. If not for Liu Yi (柳毅) delivering the letter, how could one reach Dongting Lake (洞庭湖).' When the master ascended the hall to preach, he said, 'Hearing the sound and realizing the Tao (道, Dào, the Way) blocks your ear roots, seeing the form and understanding the mind changes your eyes. Sitting upright on the futon, threading a needle. A gust of west wind comes, two or three fallen leaves.' In his later years, the master built the West Studio at Yongzuo Temple, where he spent his remaining years, therefore calling himself the Old Man of the West Studio. In the ninth month of the first year of Hongwu (洪武, Hóngwǔ, 1368), the Emperor, thinking of the generals who might have died in battle,

或死於兵。宜以釋氏法設冥以濟拔之。于鐘山建大法會徴師說法。廷臣奏其說。　上大悅。明年三月複用元年故事召師說法。又明年秋　上又召師以鬼神為問。師與同召諸師援據經論辨核其理。完成的書將入　朝敷奏。師忽示微疾。索浴更衣。取筆書偈曰。真性圓明本無生滅。木馬夜鳴西方日出。置筆謂夢堂曰。師兄我去也。堂曰何處去。師曰西方去。堂曰西方有佛東方無佛耶。師乃震威一喝而逝。實七月二十六日也。禮部宮以遺偈聞。　上為嗟悼之。緇白瞻禮如佛涅槃。天界住持白庵乃法門猶子也。為治後事。時制火化。　上以師故特開僧家火化之例。火余牙齒數珠不壞。舍利紛綴遺骼。參徒奉其遺骼歸葬西齋而塔焉。壽七十五。﨟六十三。

○杭州徑山愚庵智及禪師

字以中。別號西麓。蘇之吳縣顧氏。父茂卿母周氏。入海云院為童子。釋書儒典並進。閩國王清獻公都中見之特加賞異。聽賢首家講法界觀。未終章遂莞爾笑曰。一真法界圓通太虛。但涉言辭即成剩法。乃去。謁廣智于龍翔。微露文采廣智大驚。有嶼上人者呵曰。子才俊爽若此。不思負荷大法甘作詩騷奴僕乎。無盡燈偈所謂黃葉飄飄者何謂也。師舌禁不能答。即歸海云。胸中如礙巨石。逾月忽見秋葉吹墜于庭。豁然有省。雖喜不自勝。不取證

【現代漢語翻譯】現代漢語譯本：或者死於戰爭。應該用佛教的方法設定超度儀式來救濟他們。在鐘山建立大型法會，邀請僧人說法。朝廷大臣上奏了他的說法，皇上非常高興。第二年三月，又按照元年的故事召見僧人說法。又過了一年秋天，皇上又召見僧人，以鬼神之事提問。僧人與一同被召見的僧人們引用經書理論來辨析其中的道理，寫完成的書準備上朝奏報。僧人忽然示現輕微的疾病，要求沐浴更衣，拿起筆寫下偈語說：『真性圓明本無生滅，木馬夜鳴西方日出。』放下筆對夢堂說：『師兄，我要走了。』夢堂問：『去哪裡？』僧人說：『去西方。』夢堂問：『西方有佛，東方沒有佛嗎？』僧人於是震怒一喝而逝世。實際上是七月二十六日。禮部官員將遺偈上報，皇上為此嗟嘆哀悼。僧人和俗人瞻仰禮拜，如同佛陀涅槃。天界寺的住持白庵是法門的侄子，為他處理後事。當時朝廷規定實行火葬，皇上因為這位僧人的緣故，特地開了僧人可以火葬的先例。火化后，牙齒、念珠沒有損壞，舍利散落在遺骨上。弟子們捧著他的遺骨歸葬于西齋，並建塔安葬。享年七十五歲，僧臘六十三年。

杭州徑山愚庵智及禪師（禪師：佛教用語，指精於禪定的僧人）

字以中，別號西麓，是蘇州吳縣顧氏人。父親是茂卿，母親是周氏。進入海云院做童子，佛經和儒家典籍一同學習。閩國王清獻公在都城見到他，特別嘉獎贊賞。聽賢首宗（賢首宗：佛教宗派名）講法界觀，還沒聽完就笑著說：『一真法界圓通太虛，但涉言辭即成剩法。』於是離開。去龍翔拜見廣智，稍微顯露出文采，廣智非常驚訝。有位嶼上人呵斥他說：『你才華俊逸如此，不想著承擔大法，甘願做詩詞歌賦的奴僕嗎？無盡燈偈（無盡燈偈：佛教偈語名）所說的黃葉飄飄是什麼意思？』智及禪師張口結舌不能回答，就回到海云院，心中好像堵著一塊巨石。過了一個多月，忽然看見秋葉飄落在庭院裡，豁然開悟。雖然高興得無法自持，卻不急於求證。

【English Translation】 English version: Or died in war. It is appropriate to set up a memorial service according to the Buddhist method to relieve them. Establish a large Dharma assembly at Zhongshan and invite monks to preach the Dharma. The court officials presented his statement, and the Emperor was very pleased. In March of the following year, he summoned the monk to preach the Dharma again according to the story of the first year. In the autumn of the following year, the Emperor summoned the monk again to ask about ghosts and gods. The monk and the other summoned monks cited scriptures and theories to analyze the truth, and wrote a book to be presented to the court. The monk suddenly showed a slight illness, requested to bathe and change clothes, picked up a pen and wrote a verse saying: 'The true nature is perfect and bright, originally without birth or death, the wooden horse crows at night, and the sun rises in the West.' He put down his pen and said to Mengtang: 'Brother, I am leaving.' Mengtang asked: 'Where are you going?' The monk said: 'Going to the West.' Mengtang asked: 'If there is Buddha in the West, is there no Buddha in the East?' The monk then roared in anger and passed away. It was actually July 26th. The official of the Ministry of Rites reported the posthumous verse, and the Emperor sighed and mourned for it. Monks and laymen looked up and worshiped, as if the Buddha had attained Nirvana. Bai'an, the abbot of Tianjie Temple, was a nephew of the Dharma, and handled the funeral affairs for him. At that time, the court stipulated cremation, and the Emperor, because of this monk, specially opened the precedent that monks could be cremated. After cremation, the teeth and rosary beads were not damaged, and the sariras (sariras: Buddhist relics) were scattered on the remains. The disciples held his remains and returned to Xizhai for burial, and built a pagoda to bury them. He lived to be seventy-five years old, and had been a monk for sixty-three years.

Zen Master (Zen Master: Buddhist term, referring to a monk who is proficient in Zen meditation) YU'an Zhiji of Jingshan, Hangzhou

His courtesy name was Yizhong, and his alias was Xilu. He was a member of the Gu family of Wuxian, Suzhou. His father was Maoqing, and his mother was Zhou. He entered Haiyun Temple as a child, and studied Buddhist scriptures and Confucian classics together. King Qingxian of Min saw him in the capital and specially praised and appreciated him. He listened to the Huayan School (Huayan School: a Buddhist school) explain the Dharma Realm View, and before he finished listening, he smiled and said: 'The One True Dharma Realm is perfectly interconnected with the vast void, but if it involves words, it becomes redundant Dharma.' So he left. He went to Longxiang to visit Guangzhi, and slightly revealed his literary talent, Guangzhi was very surprised. A person from Yushang scolded him and said: 'You are so talented and handsome, don't you think about undertaking the Great Dharma, but are willing to be a slave to poetry and prose? What does the fluttering yellow leaves mentioned in the Endless Lamp Gatha (Endless Lamp Gatha: a Buddhist verse) mean?' Zen Master Zhiji was speechless and could not answer, so he returned to Haiyun Temple, his heart feeling like a huge stone was blocking it. More than a month later, he suddenly saw autumn leaves falling in the courtyard, and he suddenly realized. Although he was overjoyed, he was not eager to seek proof.

明眼恐涉偏執。乃走見徑山。山勘辨之。師應畣不滯。山遂命執侍。久之遷主藏室。至正壬午行院舉師出世昌國隆教。轉普慈。未幾行省左丞相達失公延主凈慈。復請升徑山。僧問。語是謗。默是誑。語默向上有事在。如何是向上事。師云胡孫上樹尾連顛。僧問如何是賓中賓。師云君向瀟湘我向秦。云如何是賓中主。師云常在途中不離家舍。云如何是主中賓。師云常在家舍不離途中。云如何是主中主。師云。橫按鏌耶全正令。太平寰宇斬癡頑。一日達失帖穆爾丞相到方丈問。凈名丈室容三萬二千獅子座。凈慈丈室容多少。師云一塵不立。相云得與么覿體相違。師揭起簾云請丞相鑒。相呵呵大笑云作家宗師不勞再勘。師便供茶。上堂。舉東山演祖示眾云。祖師說不著。諸佛看不見。四面老婆心。為君通一線。師云。若教頻下淚。滄海也須干。上堂。諸方今日開爐。未免與諸人說些火爐頭話。乃以拂子作吹火勢云。喚作火燒殺你。不喚作火凍殺你。上堂。一二三四五六七。地水火風空覺識。拈來數日甚分明。明眼衲僧數不出。也大奇。烏龍鉆敗壁。雞向五更啼。洪武癸丑　詔有道碩師十餘人集天界寺。師居其首。以病不及召對。　賜還穹窿山即海云也。戊午八月忽示疾。至九月四日索筆書偈而逝。其徒以遺骨藏海雲山陰。

又分爪發歸徑山。于無等才禪師塔左瘞焉。壽六十八。﨟五十一。

○蘇州萬壽行中至仁禪師

自號澹居子。又曰熙怡叟。番陽吳氏。父仲華為江州儒學教授。師方五歲其父俾從州之報恩真牧純公。七歲得度。自幼見地穎㧞迥出常兒。西域指空和尚赴英宗召。便道憩報恩。見師嘆異曰再世人天師也。因授以戒。及持摩利胝天咒法師受真牧。囑參原叟于徑山。叟視師軒渠一笑。師罔知所以汗流浹背。失展尼師壇。叟咄曰參堂去。次日又見。叟曰爾何處人。師曰番陽人。叟曰番陽湖深多少闊多少。師展手作量勢。叟曰不是不是。師曰合取臭口。遂留侍香。繼掌外記。叟喜得師。謂其徒曰。仁書記虎而翼者也。出世蘄之德章。次住越之雲頂崇報蘇之虎丘萬壽。法道衰微。位以求得。獨師務韜晦。五名剎皆公卿敦迫而赴。故一出人皆尚之。師室中拈木枕子問僧云者個是甚麼。僧云也知和尚老婆心切。師擲枕于地。僧擬議。師便喝出。一日云。一切眾生性清凈。因甚麼輪迴六趣。時有僧云愿和尚慈悲指示。師云缽盂口向天。上堂。豎拂子。這個是馬祖家風。喝一喝。這個是臨濟家風。以拂子畫一畫云。這個是什麼家風。若到諸方不得錯舉。上堂。疊疊遠山青。迢迢江水綠。盡日小吳軒。倚䦨看不足。驀喚侍者云。收

【現代漢語翻譯】現代漢語譯本：又將他的爪發送回徑山，安葬在無等才禪師塔的左側。享年六十八歲，僧臘五十一。

蘇州萬壽行中至仁禪師

自號澹居子，又稱熙怡叟，是番陽吳氏人。父親仲華擔任江州儒學教授。禪師五歲時，父親讓他跟隨州報恩寺的真牧純公。七歲時剃度出家。自幼就展現出卓越的見識，遠超常人。西域指空和尚應英宗（1021-1067）的詔令前往，途中在報恩寺休息。見到禪師后，驚歎道：『這是再世的人天師啊！』於是為他授戒。等到持摩利胝天咒法師真牧，囑咐他去徑山參訪原叟。原叟看著禪師，微微一笑。禪師不知所以，汗流浹背，甚至忘記展開尼師壇（坐具）。原叟呵斥道：『去參堂！』第二天又去拜見，原叟問：『你是哪裡人？』禪師答：『番陽人。』原叟問：『番陽湖有多深？有多寬？』禪師伸出手比劃。原叟說：『不是，不是。』禪師說：『合上你的臭嘴！』於是留在寺中侍奉，後來掌管外記。原叟很高興得到這位禪師，對他的徒弟說：『仁書記是既有虎威又有翅膀的人啊！』開始在蘄州的德章寺開法，後來又住在越州的雲頂崇報寺、蘇州的虎丘萬壽寺。當時佛法衰微，住持之位可以用錢求得，只有禪師致力於韜光養晦。這五座名剎都是公卿們懇請才去的，所以一旦出山，人們都非常推崇他。禪師在室內拿起一個木枕頭問僧人：『這個是什麼？』僧人說：『也知道和尚老婆心切。』禪師將枕頭扔在地上。僧人猶豫不決，禪師便喝斥他出去。一天，禪師說：『一切眾生的本性都是清凈的，為什麼還會輪迴六道？』當時有僧人說：『希望和尚慈悲指示。』禪師說：『缽盂口朝天。』上堂時，豎起拂塵說：『這個是馬祖（709-788）的家風。』喝一聲，『這個是臨濟（？-867）的家風。』用拂塵畫一畫說：『這個是什麼家風？如果到其他地方，可不要亂說。』上堂時說：『重重疊疊的遠山一片青翠，遙遙無盡的江水碧綠如染。整天待在小吳軒里，倚著欄桿，怎麼也看不夠。』突然叫侍者說：『收起來！』

【English Translation】 English version: His nails and hair were returned to Jing Shan and buried to the left of the stupa of Chan Master Wu Dengcai. He lived to be sixty-eight years old, with fifty-one years as a monk.

Chan Master Xingzhong Zhiren of Wanshou Monastery in Suzhou

He styled himself Danjuzi and also Xiyisou. He was a member of the Wu family of Panyang. His father, Zhonghua, was a professor of Confucian studies in Jiangzhou. When the master was five years old, his father had him follow the Venerable Zhenmu Chun of Bao'en Monastery in the prefecture. He was tonsured at the age of seven. From a young age, he showed outstanding insight, far surpassing ordinary children. When the Western Region monk Zhikong was summoned to the court of Emperor Yingzong (1021-1067), he stopped at Bao'en Monastery on the way. Upon seeing the master, he exclaimed in amazement, 'This is a reborn teacher of humans and devas!' He then administered the precepts to him. When the mantra master Zhenmu, who held the Marici mantra, instructed him to visit Yuan Sou at Jing Shan. Yuan Sou looked at the master and smiled slightly. The master was at a loss, sweating profusely, and even forgot to unfold his nishidan (sitting cloth). Yuan Sou scolded, 'Go to the meditation hall!' The next day, he went to see him again. Yuan Sou asked, 'Where are you from?' The master replied, 'Panyang.' Yuan Sou asked, 'How deep and wide is Panyang Lake?' The master gestured with his hands to indicate the size. Yuan Sou said, 'No, no.' The master said, 'Shut your stinky mouth!' He then stayed in the monastery to serve as an attendant, later managing external affairs. Yuan Sou was very pleased to have this master, saying to his disciples, 'Secretary Ren is one who has both the ferocity of a tiger and the wings of a bird!' He first opened the Dharma at Dezhang Monastery in Qi Prefecture, and later resided at Yunding Chongbao Monastery in Yue Prefecture and Wanshou Monastery in Huqiu, Suzhou. At that time, the Dharma was in decline, and the position of abbot could be obtained with money. Only the master devoted himself to concealing his talents. These five famous monasteries were all places he went to at the earnest request of high officials, so once he emerged, people greatly revered him. In the room, the master picked up a wooden pillow and asked the monks, 'What is this?' A monk said, 'I also know that the abbot is very kind.' The master threw the pillow on the ground. The monk hesitated, and the master shouted him out. One day, the master said, 'The nature of all beings is pure, so why do they transmigrate through the six realms?' At that time, a monk said, 'May the abbot have compassion and instruct us.' The master said, 'The mouth of the bowl faces the sky.' In the Dharma hall, he raised his whisk and said, 'This is the style of Mazu (709-788).' He shouted once, 'This is the style of Linji (?-867).' He drew a line with the whisk and said, 'What style is this? If you go to other places, do not speak carelessly.' In the Dharma hall, he said, 'Layer upon layer of distant mountains are green, the endless river is emerald green. All day long in the small Wu Pavilion, leaning on the railing, I can't get enough of it.' Suddenly he called to the attendant, 'Put it away!'

取拂子。便下座。上堂。禪性無生。離生禪想。禪性無住。離住禪寂。五臺山上云蒸飯。佛殿階前狗尿天。剎竿頭上煎䭔子。三個胡孫夜簸錢。師旁通外典尤𨗉于易。其所論著務在匡宗。不以此自多。若虞文靖公集黃文獻公溍張潞公翥宋侍講濂輩皆稱之。文靖見師黃州思賢寺蘇文忠公祠堂記曰。文辭簡奧有西漢風。潞國嘗以詩寄。有今代能仁叟高風播海涯之句。　國朝洪武初　皇上以鬼神之理召釋氏之老問焉。師與同召者曰。鬼神之說當本佛旨以對。及為書以進。　上大悅。師暮年養閑于松林蘭若。道望益尊。人不敢叱名。咸稱曰松林和尚。十五年三月忽示疾。十九日有同參如愚仲來問訊曰。師兄時節既至矣。諸弟子在側。可不賜一言為末後訓乎。師曰。十方薄伽梵。一路涅槃門。曰與師締交五十年矣。此別直至凈土相見。師厲聲曰。盡大千界是一個凈土。何處不相見。良久。索紙書偈已。泊然而逝。世壽七十四。﨟六十七。

○杭州徑山復原福報禪師

臺之寧海人。俗姓方。母張氏。稟父母命往杭之梁渚崇福出家。時石湖美公主凈慈。師往參。湖器之為祝髮。徑山原叟門庭嚴峻。師以己事未明往咨決之。叟問近離甚處。師云凈慈。叟云來作甚麼。師云久慕和尚道風特來禮拜。叟云趙州見南泉作么生。師

【現代漢語翻譯】現代漢語譯本：拿起拂塵，便走下座位，登上法堂。禪的本性是無生的，若執著于生，則會產生對禪的妄想。禪的本性是無住的，若執著于住，則會陷入禪的寂滅。五臺山上雲氣蒸騰，如同煮飯；佛殿臺階前，狗對著天空撒尿。剎竿頂上煎油餅，三隻猢猻夜裡擲錢賭博。禪師博通各種典籍，尤其精通《易經》。他的論著致力於匡正宗門，但不以此自誇。虞文靖公集、黃文獻公溍、張潞公翥、宋侍講濂等人都稱讚他。文靖公在《黃州思賢寺蘇文忠公祠堂記》中評價禪師的文辭簡潔深奧，有西漢之風。潞國公曾寄詩給禪師，詩中有『今代能仁叟，高風播海涯』的句子。明朝洪武初年（1368年），皇上因為鬼神之事召見僧人詢問，禪師與一同被召見的人說：『鬼神的說法應當根據佛的旨意來回答。』等到寫成奏章呈上，皇上非常高興。禪師晚年在松林蘭若安養，道望更加尊崇，人們不敢直呼其名，都稱他為松林和尚。洪武十五年（1382年）三月，禪師忽然生病，十九日，有同參如愚仲前來問候說：『師兄，時節已經到了，諸位弟子都在身邊，可否賜予一句遺訓？』禪師說：『十方薄伽梵（Bhagavan，世尊），一路涅槃門。』如愚仲說：『與師兄結交五十年了，此番離別，直到凈土才能相見。』禪師厲聲說：『盡大千世界都是一個凈土，哪裡不能相見？』過了很久，禪師索要紙筆寫下偈語，安然去世，世壽七十四歲，僧臘六十七年。

○杭州徑山復原福報禪師禪師是臺州寧海人，俗姓方，母親是張氏。稟承父母的命令前往杭州梁渚崇福寺出家。當時石湖美公主持凈慈寺，禪師前去參拜，石湖美公為他剃度。徑山原叟的門庭非常嚴峻，禪師因為自己對佛法大事尚未明瞭，前去請教。原叟問：『你最近從哪裡來？』禪師說：『凈慈寺。』原叟問：『來這裡做什麼？』禪師說：『久仰和尚的道風，特來禮拜。』原叟問：『趙州（Zhaozhou，禪宗祖師）見南泉（Nanquan，禪宗祖師）是怎麼做的？』禪師...

【English Translation】 English version: He took the whisk, then descended from the seat and ascended the hall. The nature of Chan is unborn; clinging to birth creates Chan fantasies. The nature of Chan is non-abiding; clinging to abiding leads to Chan stillness. On Mount Wutai, clouds steam like cooking rice; before the Buddha hall steps, a dog urinates towards the sky. Frying cakes on the top of the flagpole, three monkeys gamble with coins at night. The master was well-versed in external classics, especially proficient in the Book of Changes. His writings focused on rectifying the sect, but he did not boast about it. People like Yu Wenjing Gong's collection, Huang Wenxian Gong Jin, Zhang Lu Gong Zhu, and Song Shijiang Lian all praised him. Wenjing Gong, in his 'Record of the Su Wenzhong Gong Ancestral Hall at Sixian Temple in Huangzhou,' commented that the master's writing was concise and profound, reminiscent of the Western Han style. Lu Gong once sent him a poem containing the line, 'A contemporary able and benevolent elder, his noble virtue spreads across the seas.' In the early Hongwu period (1368 AD) of the Ming Dynasty, the Emperor summoned Buddhist monks to inquire about matters of ghosts and spirits. The master said to those summoned with him, 'Discussions of ghosts and spirits should be based on the Buddha's teachings.' When he presented his written memorial, the Emperor was greatly pleased. In his later years, the master retired to the Songlin Lanruo (Songlin Monastery) for rest, and his reputation grew even more respected. People did not dare to call him by his name, but respectfully referred to him as the Songlin Monk. In the third month of the fifteenth year of Hongwu (1382 AD), he suddenly fell ill. On the nineteenth, his fellow practitioner Ruyu Zhong came to inquire and said, 'Brother, the time has come. The disciples are at your side. Can you not bestow a final word of instruction?' The master said, 'The Bhagavan (Bhagavan, World Honored One) of the ten directions, the one path to Nirvana.' Ruyu Zhong said, 'I have been friends with you for fifty years. This farewell will be until we meet in the Pure Land.' The master sternly said, 'The entire great thousand world is a Pure Land. Where is there that we cannot meet?' After a long while, he asked for paper and wrote a verse, then passed away peacefully. His age was seventy-four, and his monastic age was sixty-seven.

○ Zen Master Fuyuan of Jing Mountain in Hangzhou The master was from Ninghai in Taizhou, with the secular surname Fang, and his mother was Zhang. Following his parents' wishes, he went to Chongfu Temple in Liangzhu, Hangzhou, to become a monk. At that time, Shi Hu Mei Gong was in charge of Jingci Temple. The master went to pay his respects, and Shi Hu Mei Gong tonsured him. The gate of Yuan Sou of Jing Mountain was very strict. Because the master was not yet clear about the great matter of the Dharma, he went to consult him. Yuan Sou asked, 'Where have you come from recently?' The master said, 'Jingci Temple.' Yuan Sou asked, 'What have you come here to do?' The master said, 'I have long admired the abbot's virtue and have come to pay my respects.' Yuan Sou asked, 'How did Zhaozhou (Zhaozhou, Chan master) act when he saw Nanquan (Nanquan, Chan master)?' The master...

雲頭頂天腳踏地。叟云見后如何。師云饑來吃飯困來眠。叟云何處學得這虛頭來。師云今日親見和尚。叟頷之。次日命居侍司。明年升掌藏教。久之出世慈溪廬山。遷越之東山四明智門。　皇朝洪武初。驛召道行沙門。師與徑山以中及上竺日章你赴京館天界寺。屢入　內庭應對稱旨。留三年。　賜還智門。庵于寺東。扁曰海印。為終焉之計。徑山虛席起師補處。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。到這裡須知有向上一路始得。如何是向上一路。良久云。莫守寒巖異草青。坐卻白雲宗不妙。上堂。一葉落天下秋。一塵起大地收。誰謂北郁單越不是南瞻部洲。剛自騎牛更覓牛。上堂。語是謗默是誑。還有二俱不涉者么。拍禪床云。洎合停囚長智。上堂。一默一語一作一止。何似水銀落地。僧問趙州云乞師指示。州云吃粥已未。僧云吃粥了也。州云洗缽盂去。上堂。終日著衣未嘗掛著一縷絲。終日吃飯未嘗咬著一粒米。似地擎山不知山之孤峻。如石含玉不知玉之無瑕。不著佛求不著法求不著僧求。拈拄杖。有時乘好月。特地過滄洲。前住山象原經始佛殿未就而終。師力完之。其費則出姑蘇葛德潤氏。兩住徑山甫八年。忽一日得疾甚。

{ "translations": [ "現代漢語譯本：", "雲頭頂天腳踏地。有位老者問道：『你見了之後覺得如何？』", "師父回答：『餓了就吃飯，困了就睡覺。』", "老者說：『從哪裡學來的這些虛頭巴腦的東西？』", "師父說：『今天親眼見到了和尚您。』", "老者點頭稱是。第二天，老者命令師父在侍司任職。第二年，升爲掌管藏經的職務。很久之後，師父出任慈溪廬山的主持，后又遷往越州的東山和四明智門。", "明朝洪武初年（1368年），朝廷通過驛站徵召有道行的沙門。師父與徑山以中和上竺日章一同前往京城，住在天界寺。多次進入內廷應對，深得皇帝賞識，在京城住了三年，皇帝賜還師父回到智門，在寺廟東邊建了一座庵，命名為『海印』，作為最終歸宿。徑山寺主持的位置空缺，於是起用師父來填補。師父上堂說法：『說一個不行，說兩個就放過。一著落在第二義。古人這樣說話，正是做了賊還喊冤。東山我這裡卻不是這樣，說兩個不行，說一個就放過。一著落在第七末那識。到了這裡，要知道還有向上的一條路才行。』", "『什麼是向上的一條路？』", "師父沉默良久，然後說：『不要固守寒冷的巖石，異草自會青翠；只是靜坐白雲之中，領悟宗門是不夠的。』", "上堂說法：『一葉飄落，天下皆知秋；一塵飛起，大地盡被籠。誰說北郁單越（Uttarakuru，北方的勝地）不是南瞻部洲（Jambudvipa，我們所居住的大陸）？真是騎在牛上還到處找牛。』", "上堂說法：『說話是誹謗，沉默是欺誑，還有既不說話也不沉默的嗎？』", "拍了一下禪床說：『應該停下囚犯來增長智慧。』", "上堂說法：『一默一語，一作一止，好似水銀落地。』", "有僧人問趙州（Zhaozhou，禪宗大師）禪師：『請師父指示。』", "趙州禪師說：『吃粥了嗎？』", "僧人說：『吃粥了。』", "趙州禪師說：『洗缽盂去。』", "上堂說法：『終日穿著衣服，未曾掛著一縷絲；終日吃飯，未曾咬著一粒米。』", "『好似大地托著山，卻不知道山的孤峻；如同石頭含著玉，卻不知道玉的無瑕。』", "『不著佛求，不著法求，不著僧求。』", "拿起拄杖說：『有時趁著好月色，特地去滄洲一遊。』", "前任住持山象原開始建造佛殿，但沒有完成就去世了，師父盡力完成它。建造的費用則由姑蘇的葛德潤捐助。兩次住持徑山寺，總共才八年，忽然有一天得了重病。", "", "", "english_translations": [ "English version:", "His head touches the sky, and his feet tread the earth. An old man asked: 'What do you think after seeing this?'", "The master replied: 'When hungry, I eat; when sleepy, I sleep.'", "The old man said: 'Where did you learn these superficial things?'", "The master said: 'Today, I have personally seen the monk, you.'", "The old man nodded in agreement. The next day, the old man ordered the master to serve in the attendant's office. The following year, he was promoted to be in charge of the scripture collection. After a long time, the master became the abbot of Lushan in Cixi, and later moved to Dongshan and Zhimen in Yuezhou.", "In the early years of the Hongwu period (1368) of the Ming Dynasty, the court summoned virtuous monks through the postal service. The master, along with Yizhong of Jingshan and Rizhang of Shangzhu, went to the capital and stayed at Tianjie Temple. He entered the inner court many times and was appreciated by the emperor. After staying in the capital for three years, the emperor granted the master permission to return to Zhimen, where he built a hermitage east of the temple, named 'Haiyin', as his final resting place. The position of abbot of Jingshan Temple became vacant, so the master was appointed to fill it. The master said in the Dharma hall: 'To say one is not allowed; to say two is forgiven. One falls on the second meaning. The ancients spoke like this, which is like a thief crying 'stop thief!'. It is not like this at Dongshan. To say two is not allowed; to say one is forgiven. One falls on the seventh, Manas-vijnana (the seventh consciousness). Arriving here, one must know that there is an upward path to be attained.'", "'What is the upward path?'", "The master was silent for a long time, and then said: 'Do not cling to the cold rocks; strange grasses will naturally be green; just sitting in the white clouds is not enough to understand the sect.'", "Said in the Dharma hall: 'One leaf falls, and the world knows it is autumn; one dust rises, and the earth is covered. Who says that Uttarakuru (the northern continent) is not Jambudvipa (the continent we live on)? It is truly riding an ox and still looking for an ox.'", "Said in the Dharma hall: 'To speak is slander; to be silent is deceit. Is there one who is neither speaking nor silent?'", "Slapped the Zen bed and said: 'One should stop the prisoners to increase wisdom.'", "Said in the Dharma hall: 'One silence, one word, one action, one cessation, is like mercury falling to the ground.'", "A monk asked Zen Master Zhaozhou (a famous Zen master): 'Please, Master, give instructions.'", "Zen Master Zhaozhou said: 'Have you eaten porridge?'", "The monk said: 'I have eaten porridge.'", "Zen Master Zhaozhou said: 'Go wash your bowl.'", "Said in the Dharma hall: 'All day long wearing clothes, never hanging a thread; all day long eating, never biting a grain of rice.'", "'It is like the earth holding the mountain, but not knowing the mountain's loneliness; like a stone containing jade, but not knowing the jade's flawlessness.'", "'Do not seek the Buddha, do not seek the Dharma, do not seek the Sangha.'", "Picked up the staff and said: 'Sometimes taking advantage of the good moonlight, I specially go for a trip to Cangzhou.'", "The former abbot, Shan Xiangyuan, began to build the Buddha hall, but died before it was completed. The master tried his best to complete it. The cost of construction was donated by Ge Derun of Gusu. He was the abbot of Jingshan Temple twice, for a total of only eight years, and suddenly one day he became seriously ill." ] }

革侍者請偈。師叱曰吾世壽尚有三年。已而果然終時。壽八十四。夏六十四。門人奉全身窆寂照塔右之岡。

○杭州靈隱性原慧明禪師

幻隱別號也。出臺之黃巖項氏。母陳。既長不甘俗處。往依溫之寶冠東山魯公出家。謁竺原道公于仙居紫籜山。咨問心要不大省發。去參徑山原叟。叟問東嶺來西嶺來。師指腳下草鞋曰此是三文錢買得。叟曰未在更道。師曰某甲只與么未審和尚作么生。叟曰念汝遠來放汝三十棒。久之職侍香。朝參夕究一旦默契。育王雪䆫招師掌藏教。未幾出住鄞之五峰。遷金峨。洪武五年春　詔天下高僧建大齋會於鐘山。師與徑山季潭俱與是選。既竣事。季潭奉　旨住天界。延師居第一座。提綱舉要得表率叢林體。又明年鎮江金山請師補處。十一年升居靈隱。學徒坌集宗風大振。上堂。今朝閏五月初一。依舊日從東畔出。衲僧個個解知。音短詠長歌皆中律。梅雨晴。樹陰密林下優遊。何得失。無位真人赤肉團。等閑靠倒維摩詰。佛涅槃上堂。涅槃生死等是空華。佛及眾生皆為剩語。諸人到這裡作么生會。良久拍禪床云。但見落花隨水去。不知流出洞中春。浴佛上堂。舉香嚴和尚云。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。

【現代漢語翻譯】現代漢語譯本：革侍者請示偈語。慧明禪師呵斥說：『我的世壽還有三年。』後來果然在他圓寂時應驗了。享年八十四歲，僧臘六十四年。門人將他的全身安葬在寂照塔右邊的山岡上。幻隱是慧明禪師的別號。他是臺州黃巖項氏人，母親姓陳。長大后不甘心過世俗的生活，前往溫州寶冠東山依止魯公出家。在仙居紫籜山拜見竺原道公，請教心要，但沒有大的領悟。於是前往參拜徑山原叟。原叟問：『從東嶺來？還是從西嶺來？』慧明禪師指著腳下的草鞋說：『這是用三文錢買來的。』原叟說：『還沒有說到根本上，再說。』慧明禪師說：『弟子只能這樣說，不知和尚您怎麼說？』原叟說：『念你遠道而來，放你三十棒。』之後，慧明禪師擔任侍香的職務，早晚參究，一旦默然契合。育王雪䆫邀請慧明禪師掌管藏經。不久，慧明禪師出任鄞縣五峰的住持，后遷往金峨。洪武五年（1372年）春天，皇帝下詔在鐘山為天下高僧舉辦大型齋會，慧明禪師與徑山季潭一同被選中。齋會結束后，季潭奉旨住持天界寺，邀請慧明禪師擔任第一座，提綱挈領，成為叢林的表率。又過了一年，鎮江金山寺請慧明禪師補任住持。洪武十一年（1378年），慧明禪師升任靈隱寺住持，學徒蜂擁而至，宗風大振。上堂開示說：『今朝是閏五月初一，依舊是太陽從東邊升起。衲僧個個都知道，音短詠長，歌唱都符合音律。梅雨放晴，樹陰濃密，在林下優遊自在，有什麼得失呢？無位真人赤肉團，等閑靠倒維摩詰（Vimalakirti，一位著名的在家菩薩）。』佛涅槃上堂開示說：『涅槃生死等同於空中的花朵，佛以及眾生都是多餘的話。各位到這裡怎麼理解呢？』良久，拍了一下禪床說：『但見落花隨水去，不知流出洞中春。』浴佛上堂開示說：『引用香嚴和尚的話說：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。』眾中忽然有個人出來問：『長老您說錯了。』

【English Translation】 English version: Attendant Ge requested a verse. The Master scolded, saying, 'My lifespan still has three years.' Later, it indeed came to pass at the time of his death. He lived to the age of eighty-four, with sixty-four years as a monk. His disciples entombed his whole body on the hill to the right of the Jizhao Pagoda. Huan Yin was another name for Chan Master Huiming. He was from the Xiang family of Huangyan, Taizhou, his mother's surname was Chen. Growing up, he was unwilling to live a secular life and went to Baoguan Eastern Mountain in Wenzhou to become a monk under Lu Gong. He visited Dao Gong of Zhuyuan at Zisuo Mountain in Xianju, inquiring about the essentials of the mind, but did not have a great awakening. So he went to visit Yuan Sou of Jingshan. Yuan Sou asked, 'Did you come from the Eastern Ridge or the Western Ridge?' The Master pointed to the straw sandals on his feet and said, 'These were bought for three coins.' Yuan Sou said, 'That's not the point, say more.' The Master said, 'This is all I can say, I don't know what the Master would say?' Yuan Sou said, 'Considering you came from afar, I'll give you thirty blows.' Later, the Master served as incense attendant, studying diligently morning and evening, and one day he silently attained enlightenment. Xuechu of Yuhuang invited the Master to manage the Tripitaka. Before long, he went to reside at Five Peaks in Yin, and later moved to Jin'e. In the spring of the fifth year of Hongwu (1372), the emperor issued an edict to hold a large vegetarian festival for eminent monks throughout the country at Zhongshan. The Master and Jitan of Jingshan were both selected. After the event, Jitan received an imperial decree to reside at Tianjie Temple, and invited the Master to be the first seat, providing leadership and becoming a model for the sangha. The following year, Jinshan Temple in Zhenjiang invited the Master to fill the position of abbot. In the eleventh year of Hongwu (1378), the Master ascended to the abbotship of Lingyin Temple, and students flocked to him, greatly revitalizing the lineage. In his Dharma talk, he said: 'Today is the first day of the intercalary fifth month, and the sun still rises from the east. Every monk knows this, the short sounds and long chants, the songs are all in tune. The plum rains have cleared, the shade of the trees is dense, leisurely strolling under the trees, what is there to gain or lose? The true person without position, a lump of red flesh, casually leans against Vimalakirti (Vimalakirti, a famous lay Bodhisattva).' In his Dharma talk on the Nirvana of the Buddha, he said: 'Nirvana and samsara are like flowers in the sky, the Buddha and all sentient beings are superfluous words. How do you all understand this here?' After a long silence, he struck the Zen platform and said: 'Only see the falling flowers following the water, not knowing they flow out of the spring in the cave.' In his Dharma talk on bathing the Buddha, he said: 'Quoting the words of Zen Master Xiangyan: Last year's poverty was not true poverty, this year's poverty is true poverty. Last year's poverty still had a place to drive a cone, this year's poverty has no cone at all.' Suddenly, someone in the assembly came out and asked: 'Elder, you are mistaken.'

今朝四月八是佛生日。如何舉此公案。山僧只對道。住持事煩。下座。師始至經畫大雄寶殿。僅一載即落成。巋然山峙。師室中垂語曰。蓮華峰被蚍蜉食卻半邊。因甚麼不知。又曰。冷泉亭吞卻壑雷亭即不問。南高峰與北高峰斗額。是第幾機。罕有契之者。示滅于洪武十九年六月二十三日。壽六十九。夏五十。

○杭州上天竺我庵本無法師

黃巖人。從凈慈方山落髮。依寂照于中天竺。掌綱維。有舅氏教庠老成挽之更宗。於是見湛堂于演福研精教部。寂照惜其去作偈寄之云。從教入禪今古有。從禪入教古今無。一心三觀門雖別。水滿千江月自孤。后出世。既為湛堂嗣。仍爇一香報。寂照不以跡異而二其心。寂照示寂時。師住四明延慶。遺書祝其力弘大蘇宗趣。余無他言。師于祭筵拈香云。妙喜五傳最光焰。寂照一代甘露門。等閑觸著肝腦裂。冰霜忽作陽春溫。我思打失鼻孔日。是何氣息今猶存。天風北來歲云暮。掣電討甚空中痕。我庵臨終。無疾坐蛻。

○蘇州開原愚仲善如禪師

吳江人。上堂。佛身充滿於法界。普現一切群生前。為甚麼滬瀆居民黃老之流迎之而風濤駭吐像即沒沉。吳縣朱膺東靈帛尼一請而靈相峨峨倏然雙泛。試就提捧。豁爾勝舟。今山中所奉維衛迦葉二石像是也。豈非隨

【現代漢語翻譯】現代漢語譯本：今天四月初八是佛誕日。如何拈出這個公案？老衲只能說，『住持事務繁忙』。下座。禪師剛到就開始規劃建造大雄寶殿，僅用一年就落成了，巍然屹立如山。禪師在室內開示說：『蓮花峰被螞蟻啃食掉半邊，為什麼不知道？』又說：『冷泉亭吞掉了壑雷亭暫且不論，南高峰與北高峰額頭相抵，是第幾等機鋒？』很少有人能領會。禪師于洪武十九年（1386年）六月二十三日圓寂，享年六十九歲，僧臘五十年。

○杭州上天竺我庵本無法師（法師：精通佛法的出家人）

黃巖人。從凈慈方山剃度出家。依止中天竺的寂照禪師，掌管綱維事務。他的舅舅是教庠（教庠：古代的地方學校）里一位老成的人，勸他改宗。於是他到演福寺拜見湛堂禪師，專心研究經教。寂照禪師惋惜他的離去，作偈相贈說：『從教入禪古今都有，從禪入教古今沒有。一心三觀門路雖不同，水滿千江月影自孤。』後來他出任住持。既然是湛堂禪師的嗣法弟子，仍然焚香一炷來報答寂照禪師的恩德。寂照禪師不因為他行跡不同而改變心意。寂照禪師圓寂時，禪師住在四明延慶寺，遺書囑咐他努力弘揚大蘇（大蘇：指蘇軾，字子瞻，號東坡居士，北宋文學家、書畫家，其禪學思想對後世影響深遠）宗的宗旨。沒有其他話語。禪師在祭祀的筵席上拈香說：『妙喜（妙喜：即大慧宗杲禪師）五傳最光焰，寂照一代甘露門。等閑觸著肝腦裂，冰霜忽作陽春溫。我思打失鼻孔日，是何氣息今猶存。天風北來歲云暮，掣電討甚空中痕。』我庵禪師臨終時，沒有疾病，坐化圓寂。

○蘇州開原愚仲善如禪師

吳江人。上堂開示說：『佛身充滿整個法界，普遍顯現在一切眾生面前。為什麼滬瀆（滬瀆：上海的古稱）的居民，像黃老（黃老：指黃帝和老子，道家思想的代表人物）之流，迎接佛像卻遭遇風濤，佛像隨即沉沒？吳縣的朱膺東和靈帛尼一祈請，佛像就巍峨聳立，忽然雙雙浮現。』試著提起來看看，豁然開朗，勝過舟船。現在我寺中所供奉的維衛佛（維衛佛：過去七佛的第一位）和迦葉佛（迦葉佛：過去七佛的第六位）兩尊石像就是這樣。難道不是隨...

【English Translation】 English version: Today, the eighth day of the fourth month, is Buddha's birthday. How to present this case? This old monk can only say, 'The abbot's affairs are busy.' Step down. The master began planning and building the Mahavira Hall upon arrival, completing it in just one year, standing tall like a mountain. The master said in his room: 'Lotus Peak has been half-eaten by ants, why don't you know?' He also said: 'Let's not talk about Cold Spring Pavilion swallowing Crane Thunder Pavilion, South Peak and North Peak butting foreheads, what level of Zen exchange is that?' Few can understand it. The master passed away on the twenty-third day of the sixth month of Hongwu nineteen (1386), at the age of sixty-nine, with fifty years as a monk.

○ Dharma Master Wuan Benwu of Shang Tianzhu Temple in Hangzhou (Dharma Master: A monastic who is well-versed in Buddhist teachings)

He was from Huangyan. He was tonsured at Fangshan in Jingci Temple. He relied on Zen Master Jizhao at Zhong Tianzhu Temple, managing the affairs. His uncle, an experienced man in the local school, persuaded him to change his sect. So he went to Yanfu Temple to see Zen Master Zhantang, focusing on studying the scriptures. Zen Master Jizhao regretted his departure and wrote a verse to him, saying: 'Entering Zen from teachings has happened throughout history, entering teachings from Zen has never happened. Although the doors of One Mind and Three Contemplations are different, the moon is alone in a thousand rivers filled with water.' Later, he became an abbot. Since he was a successor of Zen Master Zhantang, he still burned incense to repay Zen Master Jizhao's kindness. Zen Master Jizhao did not change his mind because of his different actions. When Zen Master Jizhao passed away, the master was living in Yanqing Temple in Siming, leaving a letter instructing him to vigorously promote the teachings of the Dasu (Dasu: Refers to Su Shi, also known as Su Dongpo, a literary figure, calligrapher, and painter of the Northern Song Dynasty, whose Chan Buddhist thought had a profound influence on later generations) sect. There were no other words. The master offered incense at the sacrificial banquet, saying: 'Miaoxi's (Miaoxi: Zen Master Dahui Zonggao) five transmissions are the most radiant, Jizhao's generation is the gate of sweet dew. Casually touching it will shatter your liver and brain, ice and frost suddenly turn into warm spring. I think of the day I lost my nostrils, what breath still remains today. The heavenly wind comes from the north, the year is late, where to seek traces in the empty lightning.' When Zen Master Wuan was about to die, he passed away peacefully without illness.

○ Zen Master Yuzhong Shanru of Kaiyuan Temple in Suzhou

He was from Wujiang. In his Dharma talk, he said: 'The Buddha's body fills the entire Dharma realm, universally appearing before all sentient beings. Why did the residents of Hudu (Hudu: The ancient name of Shanghai), like the followers of Huang-Lao (Huang-Lao: Refers to the Yellow Emperor and Lao Tzu, representatives of Taoist thought), encounter storms when welcoming the Buddha image, and the image immediately sank? When Zhu Yingdong and Ling Bo Ni of Wuxian prayed, the Buddha image stood tall and suddenly floated up in pairs.' Try to lift it up and see, suddenly enlightened, surpassing boats. The two stone statues of Vipassi Buddha (Vipassi Buddha: The first of the past seven Buddhas) and Kassapa Buddha (Kassapa Buddha: The sixth of the past seven Buddhas) enshrined in our temple now are like this. Isn't it according to...

緣赴感靡不周而恒處此菩提座。大眾。若作恁么會。大蟲看水磨。不作恁么會。真州望長蘆。恁么不恁么總拈卻。又作么生。清平世界不用訛言。師動止安徐。言不妄發。或有求偈語。信筆而書皆有警䇿之意。若寄閶門草菴僧云。國師萬代善知識。雁宕草菴天下聞。得在其中居住者。生難遭想報深恩。度牒親從天上降。得來何翅萬黃金。時中若不修僧行。孤負　皇王一片心。師晚年因法門從子瓛瑩中住萬壽。辟一室延之養老。及相本空繼席。待之尤至。故得優遊以樂其道。嘗居葑門直指庵。人因稱之曰直指和尚。將終呼本空及松林諸子貞松石等訣別。泊然而逝。

○杭州靈隱天鏡原凈禪師

會稽倪氏。幼從至大寺雪庭立公祝髮。及受具遂往杭之集慶從天岸濟公學止觀。一日師自謂。從上諸老多由教入禪。吾亦究別傳之旨乎。登華頂參無見睹。又如玉幾見石室瑛。室與語。大奇之曰。吾法叔徑山原叟和尚。具大眼目今代妙喜也。子欲了己躬事往見勿后。師遂參叟于不動軒。入門叟震威一喝。師不覺汗流浹背。即禮三拜。已而俾居侍司。繼掌記室。尋游金陵見笑隱於龍翔。上江西禮諸祖塔像。過臨川訪虞文靖公。道話契合。延師度夏。為作斷江塔銘樸隱軒銘。至正丙申出世邑之長慶。遷天衣。　聖朝洪武五年

【現代漢語翻譯】現代漢語譯本：因緣聚合，所感之事無不周全，而（禪師）一直安住於此菩提座。各位大眾，如果你們這樣理解，就像大蟲（老虎）看水磨（一種古老的灌溉工具，比喻徒勞無功）。如果不這樣理解，就像在真州（今江蘇儀徵）遙望長蘆寺（著名禪寺）。這樣理解與不這樣理解都拋開，又該如何呢？清平世界不需要虛假之言。禪師舉止安詳，言語不輕易發出。如果有人求偈語，（禪師）隨意寫來，都帶有警醒世人的意味。曾寄給閶門（蘇州的古城門）草菴的僧人一首詩說：『國師（指已故的高僧）是萬代的善知識，雁宕山（浙江溫州雁蕩山）的草菴天下聞名。能夠居住在其中的人，要常懷難遭之想以報答深恩。度牒（僧人證明身份的官方文書）親自從天上降下，得來何止價值萬兩黃金。如果時常不修行僧人的行為，就辜負了皇王（皇帝）的一片苦心。』禪師晚年，因為法門弟子瓛瑩中住在萬壽寺，（禪師）開闢一間房舍，請他養老。等到相本空繼承住持之位，（禪師）待他更加優厚。因此得以悠閒自在地以求道為樂。禪師曾住在葑門（蘇州的古城門）的直指庵，人們因此稱他為直指和尚。臨終時，呼喚本空以及松林寺的諸位弟子貞松、石等訣別，安然離世。

○杭州靈隱天鏡原凈禪師

會稽（今浙江紹興）人倪氏。幼年跟隨至大寺的雪庭立公剃度出家。等到受了具足戒后，就前往杭州的集慶寺，跟隨天岸濟公學習止觀（佛教的兩種修行方法）。一天，禪師自言自語道：『從前的各位老禪師大多由教理而入禪定，我也要探究這不立文字、教外別傳的宗旨嗎？』於是登上華頂山（天臺山主峰）參訪無見睹禪師，又像在玉幾峰（地名）拜見石室瑛禪師。石室瑛禪師與他交談，非常驚奇地說：『我的法叔徑山原叟和尚，具有大智慧，是當代的妙喜（宋代禪宗大師）。您如果想了結自己的大事，就去拜見他，不要遲疑。』禪師於是前往不動軒參拜原叟禪師。入門后，原叟禪師威嚴地大喝一聲，禪師不覺汗流浹背，立刻行了三拜之禮。之後，（原叟禪師）讓他住在侍司，後來掌管記室。不久，遊歷金陵（今江蘇南京），拜見笑隱禪師于龍翔寺。又前往江西，禮拜各位祖師的塔像。路過臨川（今江西撫州），拜訪虞文靖公，兩人談論佛法，非常契合。虞文靖公邀請禪師在此度過夏天，併爲他撰寫了斷江塔銘和樸隱軒銘。至正丙申年（1356年），（禪師）在邑之長慶寺出世弘法，后遷往天衣寺。聖朝洪武五年（1372年）

【English Translation】 English version: Due to the convergence of conditions, all that is perceived is thoroughly encompassed, and (the Chan master) constantly abides in this Bodhi seat. O assembly, if you understand it in this way, it is like a tiger watching a water mill (an ancient irrigation tool, a metaphor for futile effort). If you do not understand it in this way, it is like gazing at Changlu Temple (a famous Chan temple) from Zhenzhou (present-day Yizheng, Jiangsu). Setting aside both understanding and not understanding, what then? A peaceful world needs no false words. The Chan master's demeanor is calm and composed, and his words are not uttered lightly. If someone seeks a verse, (the Chan master) writes it casually, and it always carries a meaning of awakening the world. He once sent a poem to the monk of Cao'an (hermitage) in Changmen (ancient city gate of Suzhou), saying: 'The National Teacher (referring to a deceased eminent monk) is a good teacher for all generations, and the Cao'an of Yandang Mountain (Yandang Mountain in Wenzhou, Zhejiang) is famous throughout the world. Those who can reside within it should always cherish the thought of rare encounter to repay the deep kindness. The ordination certificate (official document proving a monk's identity) is personally bestowed from the heavens, and its value is more than ten thousand gold. If one does not constantly practice the conduct of a monk, one will betray the heart of the Emperor.' In his later years, because his Dharma disciple Huan Yingzhong lived in Wanshou Temple, (the Chan master) opened a room and invited him to retire there. When Xiang Benkong succeeded to the abbotship, (the Chan master) treated him even more generously. Therefore, he was able to leisurely enjoy his path of seeking the Way. The Chan master once lived in the Zhizhi Hermitage in Fengmen (ancient city gate of Suzhou), and people therefore called him Zhizhi Monk. When he was about to pass away, he called Benkong and the disciples of Songlin Temple, Zhen Song, Shi, etc., to bid farewell, and passed away peacefully.

○ Chan Master Yuanjing of Tianjing Lingyin Temple in Hangzhou

Ni of Kuaiji (present-day Shaoxing, Zhejiang). As a child, he was tonsured by Xue Tingli of Zida Temple. After receiving the full precepts, he went to Jiqing Temple in Hangzhou to study cessation and contemplation (two Buddhist practices) with Tian'an Jigong. One day, the Chan master said to himself: 'The old Chan masters of the past mostly entered Chan through doctrine, should I also explore the principle of not establishing words and separate transmission outside the teachings?' So he ascended Huading Mountain (the main peak of Tiantai Mountain) to visit Chan Master Wujian Du, and also visited Chan Master Shishi Ying at Yuji Peak (place name). Chan Master Shishi Ying talked with him and was very surprised, saying: 'My Dharma uncle, Abbot Yuansou of Jingshan, has great wisdom and is the contemporary Miaoxi (Chan master of the Song Dynasty). If you want to settle your own great matter, go and see him, do not hesitate.' The Chan master then went to Budongxuan to visit Chan Master Yuansou. Upon entering the door, Chan Master Yuansou shouted sternly, and the Chan master sweated profusely, and immediately performed three prostrations. After that, (Chan Master Yuansou) had him live in the attendant's office, and later in charge of the record room. Soon, he traveled to Jinling (present-day Nanjing, Jiangsu) and visited Chan Master Xiaoyin at Longxiang Temple. He also went to Jiangxi to pay homage to the pagodas and statues of the ancestors. Passing through Linchuan (present-day Fuzhou, Jiangxi), he visited Yu Wenjing Gong, and the two talked about Buddhism and were very compatible. Yu Wenjing Gong invited the Chan master to spend the summer here, and wrote the Duanjiang Pagoda Inscription and Puyinxuan Inscription for him. In the year Bing Shen of Zhizheng (1356), (the Chan master) emerged to propagate the Dharma at Changqing Temple in Yi, and later moved to Tianyi Temple. In the fifth year of Hongwu of the Holy Dynasty (1372)

設廣薦法會於鐘山。　詔天下名尊宿輪座說法。師預焉。九年冬杭諸山請居靈隱。辭再四。僉曰。而祖佛照妙峰。而父寂照。而兄了幻。皆說法靈隱。於今振墜緒提宏綱。舍和尚其誰哉。師幡然而起。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。啼得血流無用處。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。拈拄杖畫一畫云。大鵬展翅蓋十洲。籬邊燕雀空啾啾。終時年六十七。臘五十五。

○臺州護聖迪原啟禪師

臨海人。為書生時拜叔父堅上人于里之寶藏寺。偶閱其幾上首楞嚴經。至山河大地皆是妙明心中所現物處。置卷紬繹良久。豁然有省。白父母求出家。禮寂照為師。服頭陀行。久而益勤。出世護聖。退居東堂七年。著書曰大普幻海。曰法運通略。曰贅譚。曰疣說。曰儒釋精華。總若干卷。又作佛祖大統賦。終時壽四十三。

○蘇州萬壽佛初智淳禪師

送忠侍者偈曰。鳥窠吹起布毛。侍者當下悟去。一對無孔鐵錘。賣弄鬼家活計。若是靈利阿師。別有天然氣宇。恢張本地風光。顯出衲僧巴鼻。以大千攝入毫端。將須彌納向芥子。直踏毗盧頂上行。千手大悲攔不住。

○寧波

【現代漢語翻譯】現代漢語譯本：在鐘山設立盛大的薦福法會。皇帝下詔讓天下著名的高僧大德輪流登座說法。智淳禪師也參與其中。宋寧宗嘉定九年（1216年）冬天，杭州各寺院請智淳禪師住持靈隱寺。智淳禪師多次推辭。大家說：『您的祖師佛照妙峰禪師，您的父親寂照禪師，您的兄長了幻禪師，都在靈隱寺說法。如今要重振衰落的宗緒，提倡宏大的綱領，捨棄和尚您，還能有誰呢？』智淳禪師這才幡然應允，開始在靈隱寺說法。上堂時說：『即心即佛，嘉州（今四川樂山）的牛吃了禾苗。非心非佛，益州（今四川成都）的馬肚子脹了。』『不是心不是佛，天下尋找醫生來鍼灸豬的左肩。』良久，又說：『啼得血流也無濟於事，不如閉口度過殘春。』又上堂說：『聲不是聲，是觀音菩薩的三昧。色不是色，是文殊菩薩的法門。聲色沒有障礙，是普賢菩薩的境界。』於是拿起拄杖畫了一下，說：『大鵬展翅覆蓋十個州，籬笆邊的燕雀空自啾啾。』智淳禪師圓寂時六十七歲，僧臘五十五年。臺州護聖迪原啟禪師，臨海（今浙江臨海）人。做書生時，拜他的叔父堅上人為師，在鄉里的寶藏寺出家。偶然閱讀叔父幾案上的《首楞嚴經》，讀到『山河大地皆是妙明心中所現物』的地方，放下書卷，仔細研究了很久，忽然有所領悟。於是告訴父母，請求出家。禮寂照禪師為師，奉行頭陀苦行，時間越久越是勤奮。後來出世住持護聖寺。退居東堂七年，著書有《大普幻海》、《法運通略》、《贅譚》、《疣說》、《儒釋精華》等，總共有若干卷。又作《佛祖大統賦》。圓寂時四十三歲。蘇州萬壽佛初智淳禪師，送別忠侍者時說偈語：『鳥窠禪師吹起布毛，侍者當下就領悟了。』『一對無孔鐵錘，賣弄鬼家的活計。』『如果是靈敏聰慧的禪師，自有天然的氣宇。』『恢弘張揚本地的風光，顯露出衲僧的本來面目。』『以大千世界攝入毫毛之端，將須彌山納入芥菜籽中。』『直接踏在毗盧佛的頭頂上行走，千手大悲觀世音菩薩也攔不住。』寧波

【English Translation】 English version: A grand Dharma assembly was established at Zhongshan. An imperial edict was issued, ordering eminent monks from across the land to take turns expounding the Dharma. Chan Master Zhichun participated in this event. In the winter of the ninth year of the Jiading era of Emperor Ningzong of Song (1216), the monasteries of Hangzhou invited Chan Master Zhichun to reside at Lingyin Monastery. He declined several times. The assembly said, 'Your ancestor, Chan Master Fozhao Miaofeng, your father, Chan Master Jizhao, and your elder brother, Chan Master Liaohuan, all expounded the Dharma at Lingyin Monastery. Now, to revive the declining lineage and promote the grand principles, who else is there but you, Venerable Master?' Chan Master Zhichun then agreed and began to preach at Lingyin Monastery. During an assembly, he said, 'Mind is Buddha, the Jiazhou (modern Leshan, Sichuan) ox eats the seedlings. No-mind is no-Buddha, the Yizhou (modern Chengdu, Sichuan) horse has a bloated belly.' 'Neither mind nor Buddha, seek doctors throughout the land to cauterize the pig's left shoulder.' After a long pause, he said, 'Crying blood is useless; better to shut your mouth and pass the remaining spring.' In another assembly, he said, 'Sound is not sound; it is the Samadhi of Avalokiteśvara (觀音菩薩). Form is not form; it is the Dharma gate of Mañjuśrī (文殊菩薩). Sound and form are without obstruction; it is the realm of Samantabhadra (普賢菩薩).' Then, he raised his staff and drew a line, saying, 'The roc spreads its wings, covering ten continents; the sparrows by the fence chirp in vain.' Chan Master Zhichun passed away at the age of sixty-seven, with fifty-five years as a monk. Chan Master Diyuan Qi of Husheng Monastery in Taizhou was a native of Linhai (modern Linhai, Zhejiang). As a scholar, he took his uncle, Venerable Jian, as his teacher and became a monk at Baozang Monastery in his hometown. He happened to read the Śūraṅgama Sūtra on his uncle's desk, and when he came to the passage 'Mountains, rivers, and the great earth are all manifestations of the wonderfully bright mind,' he put down the scroll and pondered it for a long time, suddenly gaining insight. He then told his parents and asked to become a monk. He took Chan Master Jizhao as his teacher and practiced the ascetic practices of a dhūta, becoming more diligent over time. Later, he emerged to reside at Husheng Monastery. After retiring to the East Hall for seven years, he wrote books such as Great Universal Illusory Sea, General Outline of the Dharma's Propagation, Superfluous Talks, Warts and Sayings, and Essence of Confucianism and Buddhism, totaling several volumes. He also composed Rhapsody on the Great Lineage of Buddhas and Patriarchs. He passed away at the age of forty-three. Chan Master Chizhun of Wanshou Monastery in Suzhou, when bidding farewell to attendant Zhong, said in a verse: 'Chan Master Niaoke blew the cloth fluff, and the attendant immediately understood.' 'A pair of iron hammers without holes, showing off the tricks of the ghost family.' 'If he is a clever and intelligent Chan Master, he will naturally have a unique aura.' 'Broadly promote the local scenery, revealing the true face of a mendicant monk.' 'Taking the great thousand worlds into the tip of a hair, placing Mount Sumeru (須彌山) into a mustard seed.' 'Walking directly on the head of Vairocana Buddha (毗盧佛), even the Thousand-Armed Great Compassion Avalokiteśvara (千手大悲觀世音菩薩) cannot stop him.' Ningbo

府天寧仲猷祖闡禪師

別號歸庵。族陳氏。鄞人也。依佛智匡禪師于永樂而獲剃染。參寂照于徑山得旨。久之出世蘆山。遷香山。升郡之天寧。上堂。第一句。三世諸佛道不得。六代祖師道不得。天下老和尚道不得。山僧道不得。大眾道不得。拈拄杖。拄杖子道得也是第二句。上堂。即心即佛。非心非佛。不是心不是佛。五臺山上云蒸飯。佛殿階前狗尿天。剎竿頭上煎䭔子。三個胡孫夜簸錢。元宵上堂。十五日已前腳頭腳尾黃金蓮。十五日已后白牯貍奴成隊走。正當十五日。樓臺上下火照火。車馬往來人看人。好大眾。且道好在什麼處。眾眼難謾。便下座。

江心一山萬禪師法嗣

○報恩無方智普禪師

桂陽人。俗姓龍。住後上堂。六月行人口吐煙。區區只為利名牽。爭如林下無心客。一覺和衣到曉眠。拍禪床起來。乾明不惜口業為你說破。臘月三十日閻老子要問你索飯錢在。上堂。春色濃。春日融。園林暖。野桃紅。昔日靈云一見。透脫色空。而今諸人總見。因甚不悟。若也不悟。眼被色籠。天寧未免開示令得悟入。擊拂子。錯教人恨五更風。

○南康云居小隱師大禪師

終日方丈危坐澹如也。剃余鬚髮。侍者鑷生爭取藏之。信次即生舍利。嘗送信禪人偈曰。信是道無功德母

。藥如有驗不消多。上人直下承當得。佛祖安能奈爾何。

徑山云峰高禪師法嗣

○江州東林古智哲禪師

都昌人。俗姓巢氏。初住興國興聖。遷東林。上堂。過去諸佛已說。未來諸佛當說。現在諸佛今說。且畢竟說個什麼。卓拄杖下座。上堂。明來暗謝。智起惑亡。黑牛臥死水。癩馬系枯樁。何似東村黑王老。黃昏伸腳睡。一覺到天光。山僧與么道。切忌錯承當。上堂。盡令提綱。聖凡罔測。放開線道。普請同參。薰風自南來。殿閣生微涼。上堂。諸禪德。祖師道圓同太虛。無欠無餘。三條椽下七尺單前。切忌依他作解。莫有向天外出頭底么。乃云巡堂喫茶。禮暹道者塔偈云。髑髏元自有靈光。雪竇何曾抖屎腸。截斷婆婆三寸舌。至今雙劍倚天長。送萬禪人蔘徑山虛谷和尚偈曰。萬轍千途同一車。參方眼正不曾差。一千七百人中主。元是仰山小釋迦。

○杭州中天竺一溪自如禪師

福建人。元兵下江南。師年少被遊兵虜至臨安遺之而去。富民胡氏收養之。令伴其子弟讀書鄉塾。師隅立凝神靜聽。默識無所失。胡氏喜。因子之既長。命隸里中無相寺為僧。參云峰于徑山得旨。戒檢精嚴。法服應器不離體。初住浙江萬壽寺。後有大家黃氏重師道行。常供以伊蒲塞饌。一日請歸其家進供逾

【現代漢語翻譯】藥若對癥，無需多服。上人若能當下承擔，佛祖又能奈你如何？

徑山云峰高禪師的法嗣

○ 江州東林古智哲禪師

古智哲禪師，都昌人，俗姓巢。最初住在興國興聖寺，后遷至東林寺。上堂說法：『過去諸佛已經說過，未來諸佛將要說，現在諸佛正在說。那麼，究竟在說什麼呢？』說完，拄著拄杖走下座。上堂說法：『光明到來黑暗消退，智慧生起迷惑消亡。黑牛臥死在水中，癩馬拴在枯樁上。怎比得上東村的黑王老，黃昏時伸腳就睡，一覺睡到天亮。』山僧我這樣說，切忌錯誤地理解承擔。上堂說法：『全部依照綱領，聖人凡人難以測度。放開線道，大家一同參悟。薰風從南邊吹來，殿閣里產生微微的涼意。』上堂說法：『各位禪德，祖師說道，圓滿如同太虛空，沒有欠缺也沒有剩餘。三條椽下七尺單前，切忌依靠它來作解釋。莫非有向天外伸出頭來的嗎？』於是說巡堂喫茶。禮拜暹道者的塔的偈子說：『髑髏（dú lóu，頭蓋骨）原本自有靈光，雪竇（人名）何曾抖動屎腸。截斷婆婆的三寸舌，至今雙劍倚天長。』送萬禪人蔘拜徑山虛谷和尚的偈子說：『萬條道路千種途徑都同一輛車，參方眼正不曾有差。一千七百人中的主人，原來是仰山（人名）的小釋迦（釋迦牟尼佛）。』

○ 杭州中天竺一溪自如禪師

一溪自如禪師，福建人。元朝（1271年-1368年）軍隊攻下江南時，禪師年少被遊兵擄至臨安，丟棄在那裡。富人胡氏收養了他，讓他陪伴自己的子弟在鄉塾讀書。禪師獨自站立，凝神靜聽，默默記住，沒有遺漏。胡氏很高興，等到自己的兒子長大后，就讓禪師隸屬於里中的無相寺為僧。禪師在徑山參拜云峰禪師，領悟了他的旨意。戒律精嚴，法衣應器不離身。最初住在浙江萬壽寺。後來有大家黃氏敬重禪師的道行，常常用伊蒲塞（在家修行的男子）的食物供養他。一天，請禪師到他家進供，超過了

【English Translation】 If the medicine is effective, there is no need for much. If the superior person can take responsibility directly, what can the Buddhas and Patriarchs do to you?

Dharma heir of Zen Master Yunfeng Gao of Jingshan

○ Zen Master Gu Zhi Zhe of Donglin Temple, Jiangzhou

Zen Master Gu Zhi Zhe, a native of Duchang, whose lay surname was Chao. He initially resided at Xingsheng Temple in Xingguo, and later moved to Donglin Temple. He said in the Dharma hall: 'The Buddhas of the past have already spoken, the Buddhas of the future will speak, and the Buddhas of the present are speaking now. So, what exactly are they saying?' After speaking, he struck the ground with his staff and stepped down from the seat. He said in the Dharma hall: 'Light comes and darkness retreats, wisdom arises and delusion vanishes. A black ox lies dead in the water, a mangy horse is tied to a withered stump. How can it compare to old Black Wang of the eastern village, who stretches his legs and sleeps at dusk, and sleeps until dawn?' This mountain monk speaks like this, but be careful not to misunderstand and take responsibility wrongly. He said in the Dharma hall: 'Completely follow the outline, saints and ordinary people are difficult to fathom. Release the thread, and everyone participates in the enlightenment together. The warm wind comes from the south, and a slight coolness arises in the halls and pavilions.' He said in the Dharma hall: 'All you Zen practitioners, the Patriarch said that perfection is like the great void, without lack or excess. Under the three rafters and in front of the seven-foot single mat, be careful not to rely on it to make explanations. Could there be anyone sticking their head out beyond the sky?' Then he said to patrol the hall and drink tea. The verse for paying respects to the stupa of Taoist Xian says: 'The skull originally has its own spiritual light, why did Xue Dou (name of a person) ever shake his dung intestines? Cutting off the three-inch tongue of the old woman, to this day, the twin swords lean against the sky.' The verse for sending ten thousand Zen practitioners to visit the Venerable Xugu of Jingshan says: 'Ten thousand paths and a thousand routes are all the same vehicle, the eyes of the participant are correct and have never been wrong. The master among the one thousand seven hundred people is originally the little Shakyamuni (Shakyamuni Buddha) of Yangshan (name of a person).'

○ Zen Master Yixi Ziru of Zhongtianzhu Temple, Hangzhou

Zen Master Yixi Ziru, a native of Fujian. When the Yuan (1271-1368) army conquered Jiangnan, the Zen master was young and was captured by roaming soldiers to Lin'an, where he was abandoned. A wealthy man named Hu took him in and had him accompany his children to study in the village school. The Zen master stood alone, concentrating and listening quietly, silently remembering, without missing anything. Mr. Hu was very happy, and when his son grew up, he assigned the Zen master to be a monk in the Wuxiang Temple in the village. The Zen master visited Zen Master Yunfeng at Jingshan and understood his meaning. He was strict in observing the precepts, and his Dharma robes and utensils never left his body. He initially resided at Wanshou Temple in Zhejiang. Later, a great family named Huang respected the Zen master's practice and often provided him with Upasaka (a male lay practitioner) food. One day, he invited the Zen master to his home for a meal, exceeding

勤。乃開私帑所藏金玉示師欲動其心。師歸謂左右曰。彼黃氏以帑中寶示我欲誘我死去為其子耳。殊不知我視金玉如瓦礫。古人墮此轍者頗眾。非但為其子。為其牛馬者有之。我自此其疏黃氏矣。天曆初中天竺笑隱奉詔開山大龍翔寺。因舉代住中竺者三人。御筆點師名。宣政院具疏敦請。久之化去。茶維靈異頗多。

○杭州徑山本源善達禪師

仙居柴氏。早年與及庵信行腳誓不歷職。往江西見雪巖于仰山。隨眾入室無所省發。后歸仙居。里人請主多福。棄去遊湖南主福嚴。尋還浙西見徑山云峰。入室有省。峰印可之。適慧云虛席命師補處。后住保寧凈慈徑山皆有成績可紀。師凡住處不設臥榻。夜則焚香然燭安坐至旦。率以為常。又體所稟與人異。遇嚴寒則衣絺绤。大熱則大繒絮。以余資建大圓院于東路半山。接待云侶。一日自知時至。會眾敘平生行腳事畢。須臾端坐而寂。

○四明天童怪石奇禪師

為眾普說。其略云。參禪本無難易。只要具大信根。有決烈志。萬機休罷。千聖不𢹂。坐斷諸緣。不存一法。如太虛空了無朕跡。如須彌盧屹然不動。無上真乘方可希冀。又云。此事如人飢渴相似。說飲說食豈能救療。直須自飲水自吃飯方有實效處。又云。因舉從上先德痛切為人語要開示。倘能向

【現代漢語翻譯】現代漢語譯本：勤（人名）。於是打開自己私藏的金銀玉器給禪師看，想以此打動他的心。禪師回去后對身邊的人說：『那個黃氏用他府庫中的寶貝給我看，是想引誘我死後讓他的兒子繼承我的位置啊。卻不知道我看金銀玉器如同瓦礫。古代人在這上面栽跟頭的很多。不僅僅是爲了兒子，爲了牛馬的也有。我從此要疏遠黃氏了。』天曆初年（1328年），中天竺的笑隱奉旨開山大龍翔寺，於是推舉代替住持中竺寺的三個人，皇帝御筆點名禪師。宣政院準備奏疏懇請。很久之後圓寂。火化後有很多靈異的事情。杭州徑山本源善達禪師仙居（地名）柴氏。早年與及庵信（人名）一起行腳，發誓不擔任任何官職。前往江西在仰山拜見雪巖禪師。跟隨大眾進入禪堂，沒有什麼領悟。後來回到仙居。當地人請他主持多福寺，他離開了，遊歷湖南主持福嚴寺。不久回到浙西拜見徑山云峰禪師。進入禪堂有所領悟。云峰禪師認可了他。恰逢慧云禪師的位置空缺，於是任命禪師補上。後來主持保寧寺、凈慈寺、徑山寺都有值得記載的成績。禪師凡是居住的地方都不設定臥榻。晚上就焚香點蠟燭，安穩端坐到天亮。一直都是這樣。而且身體的稟賦與別人不同。遇到嚴寒就穿粗布衣服，大熱天就穿厚厚的絲綿。用剩餘的錢在東路半山建造大圓院，接待雲遊的僧侶。一天，禪師知道自己要圓寂了。召集眾人敘述平生行腳的事情完畢。一會兒就端坐而圓寂了。四明天童怪石奇禪師為大眾普遍說法。大意是：參禪本來沒有難易之分。只要具有大的信心。有決絕的志向。放下一切事務。不依靠任何聖人。斷絕一切因緣。不執著任何一法。如同太虛空一樣沒有絲毫痕跡。如同須彌山一樣屹然不動。無上的真乘才可以期望。又說：這件事如同人飢渴一樣。說飲說食怎麼能救治。必須自己喝水自己吃飯才能有實際的效果。又說：引用從前先德痛切為人開示的語言。如果能夠向...

【English Translation】 English version: Qin (personal name). Then he opened his private treasury, showing the gold and jade stored within to the master, intending to move his heart. The master returned and said to those around him, 'That Huang fellow showed me the treasures in his treasury, wanting to entice me to die so that his son could inherit my position. Little does he know that I regard gold and jade as rubble. Many ancient people have fallen into this trap. Not only for their sons, but also for their cattle and horses. From now on, I will distance myself from the Huang family.' In the early years of the Tianli reign (1328 AD), Xiao Yin of Central India received an imperial decree to establish the Dalongxiang Temple. Consequently, three people were recommended to replace the abbot of the Zhongzhu Temple, and the emperor personally nominated the master. The Xuanzheng Yuan prepared a memorial to earnestly request him. He passed away after a long time. There were many miraculous events during the cremation. Zen Master Benyuan Shanda of Jingshan Temple in Hangzhou A member of the Chai family from Xianju (place name). In his early years, he traveled with Ji'an Xin (personal name), vowing not to hold any official positions. He went to Jiangxi and met Zen Master Xueyan at Yangshan. He followed the assembly into the meditation hall but had no enlightenment. Later, he returned to Xianju. The locals invited him to preside over Duofu Temple, but he left and traveled to Hunan to preside over Fuyan Temple. Soon after, he returned to western Zhejiang and met Zen Master Yunfeng of Jingshan. He entered the meditation hall and had some enlightenment. Zen Master Yunfeng approved of him. Coincidentally, the position of Zen Master Huiyun became vacant, so he was appointed to fill it. Later, he presided over Baoning Temple, Jingci Temple, and Jingshan Temple, all with noteworthy achievements. The master never set up a bed wherever he lived. At night, he would burn incense and light candles, sitting upright until dawn. This was his usual practice. Moreover, his physical constitution was different from others. In severe cold, he would wear coarse cloth, and in extreme heat, he would wear thick silk floss. He used his surplus funds to build the Dayuan Courtyard on Banshan in the eastern road, receiving traveling monks. One day, the master knew that his time had come. He gathered the assembly and recounted his lifelong travels, and then he passed away peacefully while sitting upright. Zen Master Guaishi Qi of Tiantong Temple in Siming Giving a general sermon to the assembly. The gist of it was: 'Practicing Zen is inherently neither difficult nor easy. It only requires great faith. Have resolute aspirations. Put down all affairs. Do not rely on any sages. Cut off all karmic connections. Do not cling to any dharma. Like the great void, there is no trace. Like Mount Sumeru, it stands still and unmoving. The supreme true vehicle can then be hoped for.' He also said: 'This matter is like a person being hungry and thirsty. How can talking about drinking and eating provide relief? One must drink water and eat food oneself to have a real effect.' He also said: 'Citing the earnest words of the former virtuous ones to enlighten people. If one can face...

者裡虛卻心。不即法相不離法相。一聞頓悟。便是涅槃會上廣額屠兒放下刀立地成佛底時節。是即是。不得恁么會。言多去道轉遠。且截斷葛藤。喝一喝。下座。

○龍巖真首座

諸方屢聘不肯應世。嘗作樂閑歌曰。即心是佛。無心是道。萬事但隨緣。自覺身心好。院子從來不要住。便是佛也不要做。律亦不曾持。戒亦不曾破。放行把住總由人。執法修行驢拽磨。要行便行要坐便坐。也不精進也不懶惰。一卷三字經。逐日為工課。有時深深海底行。有時高高山頂臥。幾生修得做間人。肯為虛名被羈鎖。我不輕汝等。從他當面唾。百年能得幾光陰。何必強分人與我。貧也不須憂。富也休莊大。閻王相請無親疏。盡付一堆紅焰火。自家作得主宰。終不隨風倒柂。補破遮寒暖即休。淡飯粗茶隨分過。我作樂閑歌。自歌還自和。不是閑人不肯閑。世上閑人能幾個。

天童止泓鑒禪師法嗣

○湖州道場玉溪思珉禪師

明之象山張氏。首參云峰于徑山。次謁止泓于天童。泓問近自何來。師曰徑山。泓曰未離徑山一句作么生道。師曰平如鏡面險似懸崖。泓曰昨夜山前因甚虎咬大蟲。師擬進語。泓即掌之。師忽有省。一日侍次。泓舉世尊因外道問。不問有言不問無言。世尊良久。意旨如何。師叉手進前

【現代漢語翻譯】現代漢語譯本：在這裡清空你的心。既不執著於法相，也不脫離法相。一旦聽聞就能立刻領悟。這便是涅槃法會上廣額屠夫放下屠刀，立刻成佛的時刻。說是這樣說，但不能這樣理解。說得越多，離道越遠。還是斬斷這些糾纏不清的葛藤吧。喝！然後下座。

○龍巖真首座

各處寺院多次聘請他，他都不肯應世。他曾經作《樂閑歌》說：『即心是佛（當下這顆心就是佛），無心是道（沒有分別的心就是道）。萬事只要隨順因緣，自覺身心就好。寺院從來都不想住，就算是佛也不想做。戒律也不曾持守，戒條也不曾違犯。放開還是把握都由自己，執著於法修行就像驢子拉磨。想走就走，想坐就坐。既不精進也不懶惰。每天的功課就是讀一卷《三字經》。有時深深地潛入海底，有時高高地躺在山頂。幾生修來做個閑人，怎肯爲了虛名而被束縛。我不輕視你們這些人，任憑他們當面唾罵。百年光陰能有多少，何必強行區分人與我。貧窮也不用憂愁，富貴也不要炫耀。閻王來請，無論親疏，最終都將化為一堆紅色的火焰。自家能夠作主，始終不會像隨風倒的船舵。縫補破衣能夠遮寒保暖就足夠了，粗茶淡飯隨緣度日。我作《樂閑歌》，自己唱自己和。不是閑人不想閑，世上的閑人能有幾個？』

天童止泓鑒禪師法嗣

○湖州道場玉溪思珉禪師

他是明朝象山張氏人。最初在徑山參拜云峰禪師，後來又在天童拜見止泓禪師。止泓禪師問他最近從哪裡來。玉溪思珉禪師回答說從徑山來。止泓禪師說：『未離徑山一句，你作何解釋？』玉溪思珉禪師回答說：『平坦如鏡面，危險如懸崖。』止泓禪師說：『昨夜山前為何老虎咬大蟲？』玉溪思珉禪師剛要說話，止泓禪師就打了他一巴掌。玉溪思珉禪師忽然有所領悟。一天，玉溪思珉禪師在止泓禪師身邊侍奉，止泓禪師舉世尊因為外道問『不問有言不問無言』，世尊良久不語的公案，問他其中的意旨是什麼。玉溪思珉禪師拱手向前。

【English Translation】 English version: Here, empty your mind. Neither clinging to the Dharma characteristics (法相), nor separating from the Dharma characteristics (法相). A sudden awakening upon hearing. This is the moment when the butcher Guang'e (廣額) laid down his knife at the Nirvana assembly and instantly became a Buddha. It is so, but do not understand it that way. The more you say, the further you stray from the Way. Let's cut off these entangling vines. Katsu! (喝) Then descend from the seat.

○ Chief Seat Zhen of Longyan (龍巖真首座)

Various monasteries repeatedly invited him, but he refused to respond to the world. He once composed the 'Happy Leisure Song,' saying: 'The immediate mind is Buddha (即心是佛), no-mind is the Way (無心是道). Let all things follow their causes and conditions, and one will naturally feel good in body and mind. I never want to live in a monastery, and I don't even want to be a Buddha. I have never upheld the precepts, nor have I broken them. Letting go or grasping is all up to oneself; clinging to the Dharma and practicing is like a donkey pulling a millstone. I want to walk, then I walk; I want to sit, then I sit. Neither diligent nor lazy. A volume of the 'Three Character Classic' (三字經) is my daily homework. Sometimes I go deep into the seabed, sometimes I lie high on the mountaintop. I have cultivated for many lifetimes to be a free person; how could I be bound by empty fame? I do not despise you; let them spit in my face. How much time is there in a hundred years? Why must we forcibly distinguish between self and others? No need to worry about poverty, and no need to boast about wealth. When Yama (閻王) invites, there is no distinction between close and distant; all will be reduced to a pile of red flames. If one can be the master of oneself, one will never be a rudder that is blown by the wind. Mending broken clothes to keep warm is enough; plain rice and coarse tea are enough to get by. I compose the 'Happy Leisure Song,' I sing it myself and harmonize with myself. It's not that idle people don't want to be idle; how many idle people are there in the world?'

Dharma Successor of Chan Master Zhihong Jian of Tiantong (天童止泓鑒禪師)

○ Chan Master Yuxi Simin of Daochang in Huzhou (湖州道場玉溪思珉禪師)

He was Zhang of Xiangshan (象山) in the Ming Dynasty (明朝) (1368-1644). He first visited Chan Master Yunfeng at Jingshan (徑山), and then visited Zhihong at Tiantong (天童). Zhihong asked him where he had come from recently. The master replied, 'From Jingshan.' Zhihong said, 'What do you say about the phrase 'not leaving Jingshan' (未離徑山)?' The master replied, 'As flat as a mirror, as dangerous as a cliff.' Zhihong said, 'Why did the tiger bite the big worm in front of the mountain last night?' As the master was about to speak, Zhihong slapped him. The master suddenly had an awakening. One day, while serving Zhihong, Zhihong cited the case of the World Honored One (世尊) being asked by a heretic, 'Do not ask about existence, do not ask about non-existence (不問有言不問無言).' The World Honored One remained silent for a long time. What is the meaning of this?' The master folded his hands and stepped forward.

。泓曰。外道讚歎云。世尊大慈。開我迷云。令我得入。又作么生。師曰君子愛財取之有道。泓喜其類己。令典藏教。大德四年出世郡之吉祥。遷金文大梅保福。帝師頒旨褒護。賜佛心明妙之號。至順三年廣教府聘主婺之雙林。元統二年行省選住道場。示眾云。此事如鐵壁銀山。如大火聚。湊泊不得。迴避不得。你輩合作么生。直饒腳不點地。通霄別有活路。也是不快漆桶。上堂。依經解義三世佛冤。離經一字即同魔說。拈拄杖卓一下。六月不熱五穀不結。后至元三年四月示微恙。至二十有八日書偈而逝。

○蘇州萬壽竺田汝霖禪師

四明昌國王氏。從郡之慈溪永樂寺梅澗福公出家。既祝髮受具。聞天童止泓道化。往參拜。泓密奇之。遂命為侍者。泓室中舉趙州狗子無佛性話勘驗來學。眾皆未喻。師已豁然矣。已而見悅堂訚于杭之靈隱。堂器之命典記室。會其受業師祖方巖會公赴龍興上藍。以師侍行。因游百丈。晦機素知師。遂命分座。師每有著述。晦機閱之加敬未幾。繼祖住上藍。大振法道。緇白翕如。久之升明之雪竇。閱三載松江澱山缺席屈師。俄寺毀。師不憚劬勚十餘年間殿堂眾宇皆一新之。晚主萬壽僅一載。示微疾更衣書偈訣眾而逝。后至元五年五月二十五日也。茶毗設利五色如菽粟者不勝數。

【現代漢語翻譯】現代漢語譯本：泓說：『外道讚歎說，世尊大慈大悲，撥開我的迷惑，讓我得以進入。』又該如何理解呢？師父說：『君子愛財，取之有道。』泓很高興他與自己同類，讓他掌管藏經。大德四年（1300年），在世郡的吉祥之地出世。后遷往金文大梅保福。帝師頒佈旨意褒獎保護，賜予『佛心明妙』的稱號。至順三年（1332年），廣教府聘請他主持婺州的雙林寺。元統二年（1334年），行省選定他住持道場。他向大眾開示說：『此事如鐵壁銀山，如大火堆，無法靠近，也無法迴避。你們該怎麼辦？』即使腳不沾地，通宵另有活路，也是不痛不癢的漆桶。上堂說法時說：『依照經文解釋義理，是冤枉了三世諸佛；離開經文一個字，就等同於魔的說法。』拿起拄杖敲擊一下，『六月不熱，五穀不結。』后至元三年（1337年）四月，略感不適。至二十八日，寫下偈語后圓寂。

○蘇州萬壽竺田汝霖禪師

四明昌國人，姓王。在郡的慈溪永樂寺跟隨梅澗福公出家。剃度受戒后，聽聞天童止泓的道化，前去參拜。泓暗自覺得他很奇特，於是命他為侍者。泓在室內舉趙州『狗子無佛性』的話頭來勘驗學人，眾人都未領悟，禪師已經豁然開朗了。之後，在杭州靈隱寺拜見悅堂訚，悅堂器重他，命他掌管記室。適逢他的受業師祖方巖會公前往龍興上藍，禪師侍奉前往。因此遊歷百丈，晦機早就知道禪師，於是命他分座說法。禪師每次有著作，晦機閱讀後都非常敬佩。不久，繼祖住持上藍，大力弘揚佛法，僧俗雲集。很久之後，升座明州的雪竇寺。過了三年，松江澱山寺缺少住持，屈尊請禪師前去。不久寺廟被毀，禪師不辭辛勞，十餘年間殿堂房舍都煥然一新。晚年主持萬壽寺僅一年，略感不適，更換衣服寫下偈語，與眾人告別后圓寂。時間是后至元五年（1339年）五月二十五日。火化后，舍利五顏六色，像豆子一樣，數不勝數。

【English Translation】 English version: Hong said, 'The heretics praise, saying, 'The World-Honored One (Shìzūn, 世尊, another name for the Buddha) is greatly compassionate, clearing away my clouds of delusion, allowing me to enter.' How else should it be understood?' The master said, 'A gentleman loves wealth, but acquires it through proper means.' Hong was pleased that he was of the same kind, and had him manage the sutra collection. In the fourth year of Dade (Dàdé, 大德, 1300), he emerged in the auspicious place of the prefecture. Later, he moved to Jinwen Damei Baofu. The Imperial Preceptor issued an edict praising and protecting him, bestowing the title 'Buddha-Mind Bright and Subtle' (Fóxīn Míngmiào, 佛心明妙). In the third year of Zhishun (Zhìshùn, 至順, 1332), Guangjiao Prefecture invited him to preside over Shuanglin Temple in Wuzhou. In the second year of Yuantong (Yuántǒng, 元統, 1334), the Provincial Administration selected him to reside at the monastery. He instructed the assembly, saying, 'This matter is like an iron wall and a silver mountain, like a great fire, impossible to approach or avoid. What should you do?' Even if your feet don't touch the ground, and there's another way out all night long, it's still a dull lacquer bucket. In the Dharma hall, he said, 'Explaining the meaning according to the sutras is wronging the Buddhas of the three times; departing from the sutras by a single word is the same as the words of demons.' He picked up his staff and struck it once, 'June is not hot, and the five grains do not ripen.' In the fourth month of the third year of Houzhiyuan (Hòuzhìyuán, 后至元, 1337), he felt slightly unwell. On the twenty-eighth day, he wrote a verse and passed away.

○ Chan Master Zhutian Rulin of Wanshou Temple in Suzhou

He was a native of Siming Changguo, with the surname Wang. He left home at Yongle Temple in Cixi, under the guidance of Mei Jianfu Gong. After tonsure and receiving the precepts, he heard of the Daoist transformation of Zhitong Zhihong and went to pay homage. Hong secretly found him extraordinary and appointed him as his attendant. Hong used the story of Zhaozhou's 'Dog has no Buddha-nature' (Zhaozhou Gouzi Wu Foxing, 趙州狗子無佛性) to examine the students, but none understood. The master had already awakened. Later, he met Yuetang Yin at Lingyin Temple in Hangzhou. Yuetang valued him and appointed him to manage the records room. When his preceptor, Fangyan Hui Gong, went to Longxing Shanglan, the master served as his attendant. Thus, he traveled to Baizhang. Huiji had long known the master and appointed him to share the seat and give sermons. Whenever the master had writings, Huiji read them with great respect. Soon after, he succeeded the abbot of Shanglan, greatly promoting the Dharma, and monks and laypeople gathered like clouds. After a long time, he ascended to Xuedou Temple in Mingzhou. After three years, Dianshan Temple in Songjiang lacked an abbot, and they humbly invited the master to go. Soon after, the temple was destroyed, and the master spared no effort. In more than ten years, the halls and buildings were all renovated. In his later years, he presided over Wanshou Temple for only one year. Feeling slightly unwell, he changed his clothes, wrote a verse, bid farewell to the assembly, and passed away. The time was the twenty-fifth day of the fifth month of the fifth year of Houzhiyuan (Hòuzhìyuán, 后至元, 1339). After cremation, the sarira (shèlì, 舍利, relics) were five-colored, like soybeans, and countless.

人爭得之。或后至者掘土而淘亦滿其意。徒眾分舍利骨石為二。一塔澱山。一歸葬龍山之西岡。壽六十六。﨟五十勚(音曳。勞也)。

何山鐵鏡明禪師法嗣

○恭都寺

四明人。廉介自持。精修梵行。日誦法華經。因聆鐵鏡上堂遂得心要。嘗夜坐有偈云。點盡山窗一盞油。地爐無火冷啾啾。話頭留嚮明朝舉。道者敲鐘又上樓。鐵鏡因升堂特稱賞之。臨終無疾更衣坐逝。阇維舌根不壞。湖海人聲偈追悼。

靈隱悅堂訚禪師法嗣

○江州廬山東林無外宗廓禪師

送僧之中吳偈曰。佛是西天老比丘。何緣臥倒在蘇州。憑君此去輕扶起。問取二千年話頭。

華藏瞎驢見禪師法嗣

○蘇州陽山金芝嶺鐵觜念庵主

示眾。靈山付囑天下葛藤樁。少室單傳諸方是非窟。安心懺罪破漆桶。又要重光。付法傳衣滯行貨。徒勞索價。臨濟棒頭開正眼。拳下示生涯。曹洞錦帳繡鴛鴦。行人難得見。雲門三句可辨。一鏃遼空。法眼大地山河俱為妙用。溈仰團團無縫罅。壁立絕中邊。看來世界清平。何用強生節目。金芝今日為諸人斷這公案去也。看看。以拄杖畫一畫云。四海浪平龍睡穩。九天云凈鶴飛高。復舉三聖道我逢人則出出則不為人。興化道我逢人則不出出則便為人。師頌云。

【現代漢語翻譯】現代漢語譯本：人們爭相獲取舍利。即使後來到的人掘土淘洗，也能如願以償。僧眾將舍利骨石分為兩份，一份建塔于澱山，一份歸葬于龍山西岡。享年六十六歲，僧臘五十年。

何山鐵鏡明禪師法嗣

○恭都寺

四明人，廉潔自持，精進修行梵行，每日誦讀《法華經》。因聽聞鐵鏡禪師上堂說法而領悟心要。曾於夜間靜坐時作偈云：『點盡山窗一盞油，地爐無火冷啾啾。話頭留嚮明朝舉，道者敲鐘又上樓。』鐵鏡禪師因此升座特別稱讚他。臨終時無疾而終，更衣坐化。荼毗后舌根不壞。湖海人士作偈追悼。

靈隱悅堂訚禪師法嗣

○江州廬山東林無外宗廓禪師

送僧人前往中吳時作偈說：『佛是西天老比丘（古印度來的老和尚），何緣臥倒在蘇州？憑君此去輕扶起，問取二千年話頭。』

華藏瞎驢見禪師法嗣

○蘇州陽山金芝嶺鐵觜念庵主

開示大眾：靈山（靈鷲山，釋迦牟尼佛說法之地）付囑是天下的葛藤樁（比喻糾纏不清的公案），少室（少林寺）單傳是各方的爭論焦點。安心懺罪，打破漆桶（比喻愚昧無知），又要重放光明。付法傳衣是滯銷的貨物，徒勞索價。臨濟（臨濟宗）棒頭打開正眼，拳下指示生涯。曹洞（曹洞宗）錦帳繡鴛鴦，行人難以得見。雲門（雲門宗）三句可以辨別，一箭射向遼闊的天空。法眼（法眼宗）大地山河都成為妙用。溈仰（溈仰宗）團團無縫隙，壁立於絕對的中間。看來世界太平，何必強行製造事端？金芝今日為諸位斷這公案。看看。用拄杖畫一畫說：『四海浪平龍睡穩，九天云凈鶴飛高。』又舉三聖禪師的話說：『我逢人則出，出則不為人。』興化禪師說：『我逢人則不出，出則便為人。』師父頌揚說：

【English Translation】 English version: People vied to obtain the Śarīra (relics). Even those who arrived later, digging and washing the soil, were able to fulfill their desires. The monastic community divided the Śarīra bones and stones into two portions: one to build a Stūpa (pagoda) at Dianshan, and the other to be buried on the west ridge of Longshan. He lived to the age of sixty-six, with fifty years of monastic life.

Disciple of Chan Master Tie Jingming of Heshan

○ Gongdu Temple

A native of Siming, he was upright and self-disciplined, diligently cultivating pure conduct, and daily reciting the Lotus Sūtra. Upon hearing Chan Master Tiejing's Dharma talk, he attained the essence of mind. Once, while sitting in meditation at night, he composed a verse: 'The oil lamp by the mountain window is exhausted, the brazier is fireless and cold. The topic of conversation is left for tomorrow, the Daoist strikes the bell and goes upstairs again.' Chan Master Tiejing ascended the Dharma seat and specially praised him for this. He passed away without illness, changing his robes and sitting in meditation. After cremation, his tongue remained intact. People from the lakes and seas composed verses in mourning.

Disciple of Chan Master Yuetang Yin of Lingyin Temple

○ Chan Master Wuwai Zongkuo of Donglin Temple, Lushan, Jiangzhou

When sending off a monk to Zhongwu, he composed a verse: 'The Buddha is an old Bhikṣu (monk) from the Western Heaven (India), why is he lying down in Suzhou? I entrust you to gently help him up, and ask about the topic of conversation from two thousand years ago.'

Disciple of Chan Master Xialu Jian of Huazang

○ Nian, Abbot of Tiezui Hermitage, Jinzhiling, Yangshan, Suzhou

Instructing the assembly: 'The entrustment at Ling Shan (Vulture Peak, where Shakyamuni Buddha preached) is the tangled vine (metaphor for complicated cases) of the world. The single transmission at Shaoshi (Shaolin Temple) is the focus of disputes in all directions. Pacify the mind, repent of sins, break the lacquer bucket (metaphor for ignorance), and then restore the light. Transmitting the Dharma and robe is like selling stagnant goods, a futile attempt to raise the price. Linji's (Linji school) staff opens the true eye, the fist points out the livelihood. Caodong's (Caodong school) embroidered mandarin ducks in a brocade tent are difficult for travelers to see. Yunmen's (Yunmen school) three phrases can distinguish, an arrow shot into the vast sky. Fayan's (Fayan school) great earth, mountains, and rivers are all wonderful functions. Weiyang's (Weiyang school) is perfectly seamless, standing upright in the absolute middle. It seems the world is peaceful, why create trouble? Today, Jinzhi will resolve this case for everyone. Look, look.' He drew a line with his staff and said: 'The waves of the four seas are calm, the dragon sleeps soundly, the clouds of the nine heavens are clear, the crane flies high.' He then quoted Chan Master Sansheng, saying: 'When I meet someone, I come forth; coming forth, I am not for the person.' Chan Master Xinghua said: 'When I meet someone, I do not come forth; coming forth, I am for the person.' The master praised:

誰謂家風分兩邊。一條拄杖兩人牽。休觀千嶂凌雲勢。好看銀河落九天。頌舍利弗入城月上女出城話曰。出城入郭兩相逢。來去誰雲路不同。回首涅槃臺上望。九州四海一家風。

直翁圓藏主法嗣

○無為州天寧無能教禪師

于門首懸一牌云。謹防惡犬。竺源盛初往參。及跨門源便云老和尚為我趕狗。師便入去。有長蘆智首座出接。同坐須臾。師從面前過。智起稟云此上人得得來見和尚。師云已相見了也。已而源每聞師訶蒙山。不合引兄弟禮佛拜懺施食之類。源云清凈地上不受一塵。佛事門中不捨一法。師云不然。我宗門中合提何事。如何是佛麻三斤。如何是佛乾屎橛。當提此事始得。源就問云。蒙山和尚平昔問學者云。栽松道者不具三緣而生。達磨大師葬熊耳三年後只履西歸。謂是神通妙用。謂是法爾如然。師云。為是他不會我道。莫作禪會得么。源當下如夢忽醒。

鼓山皖山凝禪師法嗣

○松江澱山蒙山德異禪師

示陽高安盧氏。參蘇之承天孤蟾瑩。蟾問亡僧遷化向甚處去。師罔措。悱發參究。因首座入堂墜香合作聲豁然有省。乃成頌曰。沒興路頭窮。踏翻波是水。超群老趙州。面目乃如此。武忠呂公聞之寄頌旌美。登徑山謁虛堂。語契。然師未以此自足。往參皖山于鼓山

【現代漢語翻譯】現代漢語譯本：誰說家風分兩邊？一根拄杖兩人牽。不要看千重山峰高聳入雲的氣勢，好看的是銀河像瀑布一樣從九天之上傾瀉而下。讚頌舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）入城，月上女（一位比丘尼的名字）出城，說道：『出城入郭兩相逢，來去誰說路不同。回頭望向涅槃臺，九州四海是一家風。』

直翁圓藏主（禪師名號）的法嗣

無為州天寧無能教禪師

在門前懸掛一個牌子，上面寫著：『謹防惡犬』。竺源盛（人名）最初去參拜，剛跨進門，竺源盛便說：『老和尚為我趕狗。』禪師便進去了。有長蘆智（人名）首座出來迎接，一同坐了一會兒。竺源盛從禪師面前經過，長蘆智起身稟告說：『這位上人特意來見和尚。』禪師說：『已經相見了。』之後，竺源盛每次聽到禪師呵斥蒙山（地名，也指蒙山施食），不應該引導兄弟們禮佛拜懺施食之類的事情。竺源盛說：『清凈地上不受一塵，佛事門中不捨一法。』禪師說：『不是這樣。我宗門中應該提倡什麼事？如何是佛？麻三斤。如何是佛？乾屎橛。應當提倡這些事才行。』竺源盛就問：『蒙山和尚平時問學人說：栽松道者不具三緣而生，達磨大師（Bodhidharma，禪宗始祖）葬熊耳山三年後只履西歸，說是神通妙用，說是法爾如然。』禪師說：『因為他不會我的道，不要當作禪來理解。』竺源盛當下如夢初醒。

鼓山皖山凝禪師（禪師名號）的法嗣

松江澱山蒙山德異禪師

開示陽高安盧氏（人名）。參拜蘇州承天孤蟾瑩（禪師名號）。孤蟾瑩問：『亡僧遷化向什麼地方去了？』德異禪師不知所措，於是發憤參究。因為首座入堂時香盒墜地發出聲響，忽然有所領悟，於是作頌說：『沒興路頭窮，踏翻波是水。超群老趙州，面目乃如此。』武忠呂公（人名）聽說了，寄頌讚美。德異禪師登上徑山拜見虛堂（禪師名號），兩人意氣相投。然而德異禪師沒有因此自滿，前往鼓山參拜皖山（禪師名號）。

【English Translation】 English version: Who says the family tradition is divided into two sides? One walking stick is held by two people. Don't look at the towering momentum of thousands of peaks, but appreciate the Milky Way falling from the ninth heaven like a waterfall. A eulogy for Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) entering the city, and the nun Yue Shang (name of a Bhikkhuni) leaving the city, saying: 'Meeting each other when leaving the city and entering the town, who says the roads are different when coming and going? Looking back at the Nirvana platform, the whole world shares one family tradition.'

Successor of Abbot Zhiweng Yuanzang (Zen master's title)

Zen Master Wuneng of Tianning Temple in Wuwei Prefecture

He hung a sign at the door saying: 'Beware of vicious dogs.' Zhu Yuansheng (person's name) initially went to visit. As soon as he crossed the threshold, Zhu Yuansheng said, 'The old abbot is chasing the dog for me.' The Zen master then went inside. The chief seat Changlu Zhi (person's name) came out to greet him, and they sat together for a while. Zhu Yuansheng passed in front of the Zen master, and Changlu Zhi got up and reported, 'This superior person has come to see the abbot.' The Zen master said, 'We have already met.' Later, Zhu Yuansheng heard the Zen master scolding Mount Meng (place name, also refers to the Mengshan Food Offering), saying that he should not guide the brothers to worship the Buddha, perform repentance rituals, and make food offerings. Zhu Yuansheng said, 'A speck of dust cannot be received on pure ground, and not a single dharma should be abandoned in the gate of Buddhist affairs.' The Zen master said, 'That's not right. What should be promoted in my sect? What is Buddha? Three pounds of flax. What is Buddha? A dry turd. These things should be promoted.' Zhu Yuansheng then asked, 'Abbot Mengshan usually asks students, saying: The Daoist who plants pine trees is born without the three conditions, and Bodhidharma (the founder of Zen Buddhism) returned west with only one sandal after being buried in Xiong'er Mountain for three years, saying it is a miraculous use of supernatural powers, saying it is naturally so.' The Zen master said, 'Because he doesn't understand my Dao, don't understand it as Zen.' Zhu Yuansheng suddenly woke up as if from a dream.

Successor of Zen Master Ning of Gu Mountain and Wan Mountain (Zen master's title)

Zen Master Deyi of Meng Mountain in Dianshan, Songjiang

Instructed Lu of Yanggao An (person's name). Visited Chan Ying of Chengtian Orphanage in Suzhou (Zen master's title). Chan Ying asked, 'Where did the deceased monk go after his transformation?' Zen Master Deyi was at a loss, so he was determined to study it. Because the chief seat dropped the incense box when entering the hall, making a sound, he suddenly realized something, so he composed a eulogy saying: 'The road to no interest is exhausted, trampling the waves is water. The outstanding old Zhao Zhou, his face is like this.' Duke Wu Zhong Lu (person's name) heard about it and sent a eulogy to praise him. Zen Master Deyi ascended Jing Mountain to visit Xu Tang (Zen master's title), and the two hit it off. However, Zen Master Deyi was not satisfied with this, and went to Gu Mountain to visit Wan Mountain (Zen master's title).

。室中舉狗子話反覆徴詰。箭拄亟合。山又拶以張拙寂照之語。師擬議。山震威一喝。師當下意消心廢。一日山舉臥云深處不朝天因甚到這裡。師云邦有道則現。山深肯之。已而復如吳萬壽石樓明命典藏。至元間丞相伯顏破吳武。暇詢決禪要。機契確。請出世于澱山。既退承天。覺庵遂處以第一座。素軒蔡公施蓮湖橋庵請居之。曰休休。僧問保壽開堂三聖推出一僧其意如何。師云兩彩一賽。僧云保壽便打又作么生。師云爲人須為徹。僧云。三聖道恁么為人。非但瞎卻這僧眼。瞎卻鎮州一城人眼去在。是何的意。師云。兜率陀天一日。人間四百年。僧云保壽歸方丈有利害也無。師云。疑殺憨癡佛祖。慶快靈利男兒。師以虛中十妙示學者曰。位中功中動中靜中體中用中意中句中要中妙中。各演以偈。上堂。昨日十四。今日十五。靈利衲僧吞卻佛祖。從教謝三郎月下自搖艫。阿呵呵。莫莽鹵。甜瓜徹蒂甜。苦瓠連根苦。上堂。奪人不奪境。九月菊花新。奪境不奪人。當陽撲破鏡。人境兩俱奪。古井浸乾坤。人境俱不奪。撼樹摘來香。便恁么去。在人背後叉手。不行此道。八十四種圓相如何收拾。靈利漢更進一步。拂卻行蹤。瞥轉一機平常無偶。自然境智乾淨。自然父慈子孝。雖然兩口無一舌。是何宗旨。良久。暗機猶未動。

義海已全彰。

淳拙才禪師法嗣

○河南府嵩山少林竹庵子忍禪師

鄧之內鄉王氏。上堂。舉法燈開堂謂眾曰。本欲棲藏巖竇。又緣清涼老人有不了底公案。今日出來為他了卻。僧云如何是不了公案。燈便打云祖禰不了殃及兒孫。僧云過在什麼處。燈云過在我殃及你。天童宏智拈云。這僧若是個漢。出來便與掀倒禪床。不唯自己有出身之路。亦免見祖禰不了殃及兒孫。師云。山僧則不然。今日若有人問如何是不了底公案。拈拄杖打云。獅子咬人。韓獹逐塊。

中竺空巖有禪師法嗣

○嘉興石門真覺元翁信禪師

真覺肇興。眾請開山。上堂。向上一機。末後一訣。佛祖不傳。千聖結舌。莫有轉身吐氣者么。出來通個訊息看。僧問。鈯斧開山從古有。師今新啟石門關。借路經過不妨一問。師云公驗快將來。僧云如何是關中主。師云太平不舉令。進云意旨如何。師云鏌鎁橫在手未肯斬癡頑。僧擬議。師便喝。僧禮拜。師云癡頑漢。僧歸眾。師乃云。滿目溪山絕點埃。無邊剎海自週迴。毗盧樓閣重重現。誰睹門門有善財。卓拄杖。石門關啟。以杖畫一畫。真覺場開。橫按拄杖。一任南來與北來。復云。昔日靈山會上世尊拈花迦葉微笑。世尊云吾有正法眼藏付囑摩訶迦葉。傳授將來無令斷

【現代漢語翻譯】義海已經完全彰顯。

淳拙才禪師的法嗣

○河南府嵩山少林竹庵子忍禪師

鄧州內鄉的王氏子弟。上堂時，舉法燈禪師開堂時對大眾說：『我本來想隱居在巖洞里，又因為清涼老人（指清涼文益禪師）有未了結的公案，今天出來為他了結。』有僧人問：『如何是未了結的公案？』法燈禪師便打了一下，說：『祖先不了結，殃及子孫。』僧人問：『過錯在哪裡？』法燈禪師說：『過錯在我，殃及你。』天童宏智禪師評論說：『這僧人如果是個有擔當的人，就應該出來掀翻禪床，不僅自己有出路，也能避免祖先不了結而殃及子孫。』竹庵子忍禪師說：『我則不然，今天如果有人問如何是未了結的公案，我就拿起拄杖打下去，說：獅子咬人，韓獹追逐土塊。』

中竺空巖有禪師法嗣

○嘉興石門真覺元翁信禪師

真覺寺開始興建，大眾請求元翁信禪師開山。上堂時說：『向上的一機，最後的一訣，佛祖不傳授，千聖都閉口不言。有沒有能轉身吐氣的人？出來通個訊息看看。』有僧人問：『用鈯斧開山自古就有，禪師今天新開啟石門關，借路經過不妨一問。』元翁信禪師說：『公驗快拿來！』僧人問：『如何是關中主？』元翁信禪師說：『太平盛世不舉法令。』僧人追問：『意旨如何？』元翁信禪師說：『鏌鎁寶劍橫在手，還未肯斬殺癡頑之人。』僧人猶豫不決，元翁信禪師便喝了一聲。僧人禮拜。元翁信禪師說：『真是個癡頑漢！』僧人回到大眾中。元翁信禪師於是說：『滿眼溪山沒有一點塵埃，無邊的剎土大海自然週迴。毗盧佛的樓閣重重顯現，誰看見每個門裡都有善財童子？』說完，卓拄杖一下，說：『石門關開啟了！』用拄杖畫了一下，說：『真覺道場開闢了！』橫按拄杖，說：『任憑你們南來北往。』又說：『昔日靈山會上，世尊拈花，迦葉微笑。世尊說：我有正法眼藏，付囑給摩訶迦葉，傳授下去不要斷絕。』

【English Translation】 The sea of meaning has been fully revealed.

Disciple of Chan Master Chunzhuo Cai

○ Chan Master Zhu'an Ziren of Shaolin Temple on Mount Song, Henan Prefecture

A member of the Wang family from Neixiang, Dengzhou. During the Dharma talk, he cited Dharma Lamp's opening address to the assembly: 'I originally intended to dwell in a rock cave, but because the old man Qingliang (referring to Chan Master Qingliang Wenyi) has an unfinished public case, I have come out today to resolve it for him.' A monk asked, 'What is the unfinished public case?' Dharma Lamp then struck, saying, 'Ancestors do not resolve it, and the consequences fall upon their descendants.' The monk asked, 'Where is the fault?' Dharma Lamp said, 'The fault is with me, and the consequences fall upon you.' Chan Master Tiantong Hongzhi commented, 'If this monk were a capable person, he would have overturned the meditation platform, not only finding a way out for himself but also avoiding the consequences of the ancestors' unresolved issues falling upon their descendants.' Chan Master Zhu'an Ziren said, 'I am not like that. If someone were to ask me today what the unfinished public case is, I would raise my staff and strike, saying: The lion bites people, the Han hound chases after clods.'

Disciple of Chan Master Kongyan You of Zhongzhu

○ Chan Master Zhenjue Yuanweng Xin of Shimen, Jiaxing

As Zhenjue Temple was being built, the assembly requested Yuanweng Xin to open the mountain. During the Dharma talk, he said: 'The upward mechanism, the final secret, the Buddhas and Patriarchs do not transmit, the thousand sages are silent. Is there anyone who can turn around and exhale? Come out and share some news.' A monk asked, 'Opening the mountain with axes has been done since ancient times. Master, you are now newly opening the Shimen Pass. Passing through, it doesn't hurt to ask a question.' Yuanweng Xin said, 'Quickly bring the official verification!' The monk asked, 'What is the master of the pass?' Yuanweng Xin said, 'In times of peace, no orders are issued.' The monk pressed, 'What is the meaning?' Yuanweng Xin said, 'The Mo Xie sword is in hand, but I am not yet willing to slay the foolish and stubborn.' The monk hesitated. Yuanweng Xin then shouted. The monk bowed. Yuanweng Xin said, 'Truly a foolish and stubborn man!' The monk returned to the assembly. Yuanweng Xin then said, 'The streams and mountains are free from dust, the boundless Buddha-lands naturally revolve. The pavilions of Vairocana appear layer upon layer, who sees that in every gate there is Sudhana?' He struck the staff, saying, 'The Shimen Pass is opened!' He drew a line with the staff, saying, 'The Zhenjue Dharma field is opened!' Holding the staff horizontally, he said, 'Let them come from the south and the north.' He also said, 'In the past, at the assembly on Vulture Peak, the World-Honored One held up a flower, and Kashyapa smiled. The World-Honored One said: I have the treasury of the true Dharma eye, entrusted to Mahakashyapa, to be transmitted without interruption.'

絕。大眾且道如何是正法眼聻。適來已為重拈出。金色頭陀笑未休。小參。建法幢。立宗旨。明明佛來曹溪是。大眾建法幢則故然。如何是立宗旨。莫是二轉五轉豎拳下喝么。莫是默然據座拂袖便行么。莫是語言文字確古論今么。莫是灰頭土面長坐不臥么。切鬚子細。若是正眼不明。盡墮偏邪執滯。所以道醍醐上味為世所珍。遇斯等人翻成毒藥。據我祖師門下。盡十方世界是個無縫鐵壁。達磨不識。盡十方世界是個無孔鐵槌。迦葉不知。無汝擬議時。無汝承當處。旋天轉地換斗移星。雙放雙收透頂透底。還會么。龍袖拂開全體現。像王行處絕狐蹤。

風幡空山中禪師法嗣

○呂鐵船居士

其母秦國夫人。妊時夢公安二聖住持福巖。佑公至而生。故居士雖在富貴中。每以欲透徹祖關為要。當未弱冠時。日夕參空山。一日空山問云曾見趙州么。居士厲聲云無。空山休云稱於人曰再來人也。居士嘗任江淮都府總管。于蘇之嘉定建佛寺曰永壽。以延雲水。賡和永明壽禪師山居詩六十九首。甚得山林旨趣。及他偈言皆超邁絕俗。誠有所得者也。有達磨忌拈香云。西來不稱梁王旨。西去空𢹂一隻履。若言妙用與神通。真正衲僧誰數你。九年面壁尋出場。接得一人又無臂。衣盂連累到盧能。從此葛藤生不已。罪過

【現代漢語翻譯】現代漢語譯本：絕。各位，什麼是正法眼藏呢？剛才我已經再次提出來了。金色頭陀（迦葉尊者）的微笑還沒有停止。小參（禪宗用語，指簡短的參禪）。建立法幢，樹立宗旨，明明佛法在曹溪（六祖慧能弘法之地）。各位建立法幢是理所當然的，那麼什麼是樹立宗旨呢？難道是二轉、五轉，豎起拳頭，一聲棒喝嗎？難道是默默地坐在那裡，拂袖而去嗎？難道是用語言文字，考證古代，評論現在嗎？難道是灰頭土臉，長期打坐，不睡覺嗎？一定要仔細體會。如果正眼不明，就會完全墮入偏頗邪見和執著。所以說，醍醐（比喻佛法）是至上的美味，被世人所珍視，但遇到這種人，反而會變成毒藥。依我祖師門下看來，整個十方世界是一個沒有縫隙的鐵壁，達磨（菩提達摩）也不認識。整個十方世界是一個沒有孔竅的鐵槌，迦葉（摩訶迦葉）也不知道。沒有你擬議的時候，沒有你承擔的地方。旋轉天地，變換星辰，雙放雙收，透徹徹底。明白了嗎？龍袖一拂，全體顯現；象王行走的地方，沒有狐貍的軌跡。

風幡空山中禪師的法嗣

○呂鐵船居士

他的母親秦國夫人，懷孕時夢見公安二聖（指慧忠和慧朗兩位禪師）住持福巖，佑公降臨而生。所以居士雖然身在富貴之中，卻總是以透徹祖師關隘為要務。當他還沒成年時，日夜參拜空山禪師。一天，空山禪師問道：『你曾經見過趙州（趙州從諗禪師）嗎？』居士厲聲說：『沒有。』空山禪師感嘆道：『可以稱他為再來人啊！』居士曾經擔任江淮都府總管，在蘇州的嘉定建造佛寺，名為永壽寺，用來供養雲遊僧人。他創作並唱和永明延壽禪師的山居詩六十九首，非常得山林旨趣。以及他的其他偈語，都超脫凡俗，確實是有所得之人。有達磨忌日拈香說道：『西來不合梁武帝的旨意，西去空空地攜帶一隻鞋子。如果說妙用和神通，真正的衲僧誰會看重你？九年面壁才尋到出路，接引了一個人卻又沒有手臂（指慧可斷臂求法）。衣缽連累到盧能（六祖慧能），從此葛藤（比喻糾纏不清的公案）沒完沒了。罪過！』

【English Translation】 English version: The Master said, 'What is the true Dharma eye?' I have already brought it up again. Golden-headed Kashyapa's smile has not ceased. Brief Zen meeting. Establish the Dharma banner, set up the principle. It is clear that the Buddha came to Caoxi (where the Sixth Patriarch Huineng propagated the Dharma). Everyone, establishing the Dharma banner is natural, so what is setting up the principle? Is it the second or fifth turning, raising a fist, and shouting a '喝' (a Zen shout)? Is it silently sitting there, flicking the sleeves and leaving? Is it using language and words to verify the ancient and comment on the present? Is it being covered in dust and dirt, sitting for a long time without sleeping? You must carefully understand. If the true eye is not clear, you will completely fall into biased views and attachments. Therefore, it is said that the finest flavor of ghee (metaphor for the Buddha's teachings) is cherished by the world, but when encountered by such people, it turns into poison. According to my ancestral master's lineage, the entire ten directions world is a seamless iron wall that Bodhidharma does not recognize. The entire ten directions world is a hammer without holes that Kashyapa does not know. There is no time for you to speculate, no place for you to take responsibility. Rotating the heavens and earth, changing the stars, releasing and收 (shōu) simultaneously, penetrating thoroughly. Do you understand? With a flick of the dragon sleeve, the whole body appears; where the elephant king walks, there are no traces of foxes.'

Successor of Zen Master Fengfan Kongshan

○ Layman Lü Tiechuan

His mother, the Lady of the State of Qin, dreamed when she was pregnant that the Two Sages of Gong'an (Zen Masters Huizhong and Huilang) were the abbots of Fuyan, and that Yougong descended and was born. Therefore, although the layman was in wealth and honor, he always regarded penetrating the ancestral barrier as essential. When he was not yet an adult, he visited Kongshan Zen Master day and night. One day, Kongshan Zen Master asked, 'Have you ever seen Zhaozhou (Zen Master Zhaozhou Congshen)?' The layman said sternly, 'No.' Kongshan Zen Master sighed, 'He can be called a reborn person!' The layman once served as the Chief Administrator of the Jianghuai Capital Prefecture, and built a Buddhist temple called Yongshou Temple in Jiading, Suzhou, to support wandering monks. He composed and harmonized sixty-nine poems of Zen Master Yongming Yanshou's mountain dwelling, which greatly captured the essence of the mountains and forests. And his other verses are all transcendent and extraordinary, truly someone who has attained something. On the anniversary of Bodhidharma's death, he offered incense and said, 'Coming from the West, he did not conform to the Emperor Wu of Liang's will; going to the West, he carried only one shoe in vain. If you talk about wonderful functions and supernatural powers, who among the true monks would value you? After nine years of facing the wall, he finally found a way out, but the person he received had no arm (referring to Huike cutting off his arm to seek the Dharma). The robe and bowl have implicated Luneng (the Sixth Patriarch Huineng), and from then on, the entanglement (metaphor for complicated cases) has never ended. A sin!'

有彌天。源流無滴水。今朝七百八十六年逢忌辰。那個兒孫痛徹髓。一爐香篆一甌茶。報恩卻是孤恩底。欲把鼻頭舉似伊。憐梁已沒當門齒。

慶壽中和璋禪師法嗣

○廣陽慶壽海云印簡禪師

山西人。姓宋。世業儒。父靜虛先生有隱德。母王氏。師七齡。父授以孝經開宗明義章。師問云開者何宗明者何義。父異之。𢹂見傳戒顏公。戒欲觀其根器。以石頭和尚草菴歌俾讀之。至壞與不壞主元在處。乃問云主在什麼處。戒云什麼主。師云離壞與不壞者。戒云此正是客也。師云主聻。戒吟吟而已。即往禮中觀沼觀為師。剃髮受具。一夕聞空中有聲召師名曰。印簡大事將成行矣。毋滯。遂挾䇿之京。過鬆鋪嶺。值雨宿巖下。因同行者擊火。師見火星迸散遂大悟。以手捫面曰。今日始知眉橫鼻直。通道天下老和尚不寐語。遂謁慶壽中和。先一夕和夢一異僧䇿杖徑趍方丈踞獅子座。明日和以所夢語左右。且曰今日有暫到即引見。迨日晡師至。和笑曰此衲子即夜來所夢者。往復徴詰。師機語捷出無滯語。見中和傳。中和喜命典記室。智證益深。乃以衣頌授師曰。天地同根無異殊。家山何處不逢渠。吾今付與空王印。萬法光輝總一如。歷住名剎。晚兩主慶壽。自元太祖至世祖屢朝師奉之。位至僧統。寵遇優渥不可

【現代漢語翻譯】現代漢語譯本：有彌天（指海云印簡禪師的法力如彌天一般）。源流無滴水（指其傳承純正，沒有絲毫雜質）。今朝七百八十六年逢忌辰（指今天是海云印簡禪師逝世七百八十六年的忌日）。那個兒孫痛徹髓（哪個後代弟子不感到痛徹心扉呢）。一爐香篆一甌茶（點燃一爐香，供上一杯茶）。報恩卻是孤恩底（報答師恩卻顯得如此單薄）。欲把鼻頭舉似伊（想把自己的本來面目展示給老師）。憐梁已沒當門齒（可惜老師已經去世，無法親眼看到）。

慶壽中和璋禪師法嗣

○廣陽慶壽海云印簡禪師（1146-1221）

山西人。姓宋。世代以儒學為業。父親靜虛先生有隱士之德。母親王氏。禪師七歲時，父親教他《孝經》的開宗明義章。禪師問：『云開』是什麼宗？『明』是什麼義？父親感到驚異，便帶他去見傳戒顏公。顏公想觀察他的根器，便讓他讀石頭和尚的《草菴歌》。讀到『壞與不壞主元在處』時，禪師問道：『主』在什麼地方？顏公說：『什麼主？』禪師說：『離開壞與不壞的那個。』顏公說：『這正是客。』禪師問：『主呢？』顏公只是吟哦不語。禪師便去拜中觀沼觀為師，剃髮受具足戒。一天晚上，禪師聽到空中有聲音呼喚他的名字說：『印簡，大事將成，快去吧，不要停留。』於是禪師帶著行囊前往京城。經過鬆鋪嶺時，遇到下雨，便在巖石下過夜。同行的人擊石取火，禪師看到火星迸散，於是大悟。他用手摸著自己的臉說：『今天才知道眉毛是橫的，鼻子是直的。相信天下老和尚沒有說夢話。』於是去拜見慶壽中和禪師。前一天晚上，中和禪師夢見一個奇異的僧人拄著枴杖徑直走向方丈室，佔據了獅子座。第二天，中和禪師把夢告訴左右的人，並且說：『今天有新來的人就帶他來見我。』等到傍晚，禪師到了。中和禪師笑著說：『這個僧人就是我昨晚夢見的。』反覆地考察詢問，禪師的機鋒敏捷，對答如流。見《中和傳》。中和禪師很高興，命他擔任典記室，禪師的智慧更加精進。於是把衣缽和頌授給他，說：『天地同根，沒有差異。家山何處不能相逢？我今天把空王的印記傳給你，萬法的光輝總是一如。』禪師歷任名剎住持，晚年兩次主持慶壽寺。從元太祖（1206-1227）到元世祖（1215-1294），多次朝見禪師，對他非常尊敬，位至僧統，受到的寵遇非常優厚，無法一一敘述。

【English Translation】 English version: There is M彌天 (M彌天 referring to the boundless power of Chan Master Haiyun Yin Jian). The source and stream have no single drop of impurity (meaning his lineage is pure and without any adulteration). Today, the seven hundred and eighty-sixth year marks the anniversary of his passing. Which descendant does not feel pain to the marrow? A burner of incense seals and a cup of tea. Repaying kindness is but a lonely endeavor. Wanting to present my nose to him (referring to showing one's original face to the teacher). Alas, the beam has fallen, and the front teeth are gone (a metaphor for the teacher's passing, making it impossible to show him).

Successor of Chan Master Zhonghe Zhang of Qingshou

○ Chan Master Haiyun Yin Jian of Qingshou Temple in Guangyang (1146-1221)

He was from Shanxi Province, with the surname Song. His family had been scholars for generations. His father, Master Jingxu, had the virtue of a recluse. His mother was a Wang. When the Master was seven years old, his father taught him the opening chapter of the Classic of Filial Piety. The Master asked: 'What is the 'opening' of the sect? What is the meaning of 'clarity'?' His father was surprised and took him to see Precept Master Yan Gong. Yan Gong wanted to observe his potential, so he had him read the Grass Hut Song by Monk Shitou. When he reached the line 'Destruction and non-destruction, the master is always present,' he asked: 'Where is the 'master'?' Yan Gong said: 'What master?' The Master said: 'The one who is apart from destruction and non-destruction.' Yan Gong said: 'This is precisely the guest.' The Master asked: 'What about the master?' Yan Gong only chanted and remained silent. The Master then went to pay respects to Zhongguan Zhao Guan as his teacher, had his head shaved, and received the full precepts. One night, the Master heard a voice in the sky calling his name, saying: 'Yin Jian, the great matter is about to be accomplished, go quickly, do not linger.' So the Master carried his bag and went to the capital. Passing through Songpu Ridge, he encountered rain and spent the night under a rock. A fellow traveler struck a fire, and the Master saw the sparks scattering, and he had a great enlightenment. He touched his face with his hand and said: 'Today I know that the eyebrows are horizontal and the nose is straight. I believe that the old monks of the world are not talking in their sleep.' He then went to pay respects to Chan Master Zhonghe of Qingshou. The night before, Zhonghe had dreamed of a strange monk walking straight into the abbot's room with a staff and occupying the lion's seat. The next day, Zhonghe told the people around him about the dream and said: 'If someone new comes today, bring him to see me.' When the Master arrived in the evening, Zhonghe smiled and said: 'This monk is the one I dreamed of last night.' After repeated questioning and examination, the Master's responses were quick and without hesitation. See the Biography of Zhonghe. Zhonghe was very happy and appointed him as the secretary, and the Master's wisdom became even more refined. So he gave him the robe and verse, saying: 'Heaven and earth share the same root, there is no difference. Where can you not meet the home mountain? Today I pass on to you the seal of the Empty King, the radiance of all dharmas is all one.' The Master served as abbot of famous temples, and in his later years, he twice presided over Qingshou Temple. From Emperor Taizu of Yuan (1206-1227) to Emperor Shizu of Yuan (1215-1294), he was received in audience by the Master many times and respected him greatly, reaching the position of Sangha Administrator, and the favor he received was very generous, which cannot be fully described.

備述。年五十六忽患風痹。一日說偈辭眾畢。顧侍僧。毋喧。吾欲偃息。侍僧忽呼主事人至。師已吉祥臥逝。茶維設利無算。奉來葬慶壽寺側。建石塔于其上。謚佛日圓明大師。

增集續傳燈錄卷第四卍新續藏第 83 冊 No. 1574 增集續傳燈錄

增集續傳燈錄卷第五

徑山興聖萬壽禪寺前住持比丘吳郡文琇集

大鑒下第二十二世

育王橫川珙禪師法嗣

○臺州紫籜竺原妙道禪師

臺之寧海人。俗姓陳。父曰原卿。母何氏。幼嗜學。偶患右目。母𢹂以禱觀音像前。仰見像之右目有蛛窠。為揭去之。患隨愈。父以為于佛有緣合俾出家。依杭之六和寺正嚴得度。嚴令學百法論。師乃曰一法不學學百法乎。乃遍參禪門知識。至育王謁橫川。與語契合遂居侍司。川一日問曰。僧問雲門如何是佛。門云乾屎橛。汝作么生會。師累日快快不能答。遂再詣質問。川云汝不會耶。展開兩手云那那。師豁然大悟。即呈偈曰。雲門乾屎橛。光明照十方。鄮峰才發足。五日到錢塘。川頷之。謂左右曰道侍者再來人也。由是名動叢林。至元己丑釋教都統起師出世邑之慈源。遷仙居紫籜。有以師名聞于仁宗。特旨住黃巖鴻福。號定慧圓明禪師。繼而蘇之諸山諷大府請住崑山薦嚴。法

【現代漢語翻譯】現代漢語譯本備述。禪師五十六歲時忽然得了風痹（一種疾病）。有一天，他說偈語向眾人告別完畢，回頭囑咐侍從僧人：『不要喧譁，我想要休息了。』侍從僧人急忙叫來主事人，禪師已經吉祥臥（佛教的一種睡姿）圓寂了。茶毗（佛教用語，指火葬）后，舍利（佛教用語，指火葬后留下的結晶體）多得數不清。人們將他安葬在慶壽寺旁邊，並在上面建造了一座石塔。謚號為佛日圓明大師。

增集續傳燈錄卷第四卍新續藏第 83 冊 No. 1574 增集續傳燈錄

增集續傳燈錄卷第五

徑山興聖萬壽禪寺前住持比丘吳郡文琇集

大鑒下第二十二世

育王橫川珙禪師法嗣

○臺州紫籜竺原妙道禪師

禪師是臺州寧海人，俗姓陳。父親名叫原卿，母親是何氏。他從小就喜歡學習。有一次，他得了右眼疾病，母親帶著他到觀音像前祈禱。他抬頭看見觀音像的右眼上有蜘蛛網，就把它揭去了，他的眼病也隨即痊癒。他的父親認為他與佛有緣，就讓他出家。他依止杭州的六和寺正嚴和尚剃度。正嚴和尚讓他學習《百法論》。禪師於是說：『一法不學，學百法嗎？』於是他遍參禪門的知識。到育王寺拜見橫川珙（Gong）禪師，與他談話非常契合，於是就留在橫川禪師身邊侍奉。橫川禪師有一天問他說：『有僧人問雲門禪師，什麼是佛？雲門禪師回答說：『乾屎橛（擦屁股的木棒）』，你作何理解？』禪師多日苦思冥想，不能回答。於是再次去請教。橫川禪師說：『你不會嗎？』然後展開雙手說：『那那』。禪師豁然大悟，隨即呈上偈語說：『雲門乾屎橛，光明照十方。鄮（Mao）峰才發足，五日到錢塘。』橫川禪師點頭稱許，對左右的人說：『道侍者是再來人啊。』從此他的名聲震動叢林。至元己丑年（1289年），釋教都統（官名）請禪師出任邑之慈源寺住持，后遷往仙居紫籜（Tuo）寺。有人將禪師的名聲稟告給仁宗皇帝，皇帝特旨讓他住持黃巖鴻福寺，賜號定慧圓明禪師。後來蘇州各寺院請大府出面，請他住持崑山薦嚴寺，弘揚佛法。

【English Translation】 English version A detailed account. When the Chan master was fifty-six years old, he suddenly suffered from hemiplegia (a type of disease). One day, after reciting a verse to bid farewell to the assembly, he turned to instruct the attendant monks: 'Do not make noise, I wish to rest.' The attendant monks hurriedly called the person in charge, but the Chan master had already passed away in the auspicious reclining posture (a Buddhist sleeping posture). After cremation (a Buddhist term referring to cremation), there were countless Sharira (Buddhist term referring to crystalline remains after cremation). People buried him next to Qingshou Temple and built a stone pagoda above it. His posthumous title was Great Master Fori Yuanming.

Supplement to the Continued Records of the Transmission of the Lamp, Volume Four Wan (卍) New Supplement Collection, Volume 83, No. 1574, Supplement to the Continued Records of the Transmission of the Lamp

Supplement to the Continued Records of the Transmission of the Lamp, Volume Five

Compiled by Wenxiu of Wujun, Former Abbot of Jingshan Xingsheng Wanshou Chan Temple

Twenty-second Generation from Dajian

Dharma Successor of Yüwang Hengchuan Gong Chan Master

○ Chan Master Miaodao Zhuyuan of Zituo Temple, Taizhou

The Chan master was a native of Ninghai, Taizhou, with the secular surname Chen. His father was named Yuanqing, and his mother was from the He family. He loved learning from a young age. Once, he suffered from a disease in his right eye, and his mother took him to pray before a Guanyin (Avalokiteśvara) statue. He looked up and saw a spider web on the right eye of the statue, so he removed it, and his eye disease was immediately cured. His father believed that he had an affinity with Buddhism, so he allowed him to become a monk. He was tonsured under Zheng Yan of Liuhe Temple in Hangzhou. Zheng Yan ordered him to study the 'Hundred Dharmas Treatise'. The Chan master then said, 'Why study a hundred dharmas when one dharma is not studied?' So he widely visited knowledgeable teachers in the Chan school. He went to Yüwang Temple to visit Chan Master Hengchuan Gong, and their conversation was very harmonious, so he stayed by Hengchuan Chan Master's side to serve him. One day, Hengchuan Chan Master asked him, 'A monk asked Chan Master Yunmen, 'What is Buddha?' Chan Master Yunmen replied, 'A dried dung stick (a wooden stick for wiping the buttocks)', how do you understand this?' The Chan master pondered for many days but could not answer. So he went to ask again. Hengchuan Chan Master said, 'Don't you understand?' Then he spread out his hands and said, 'Na na'. The Chan master suddenly had a great enlightenment and immediately presented a verse saying, 'Yunmen's dried dung stick, illuminates the ten directions. Maofeng (Mao) just set off, five days to Qiantang.' Hengchuan Chan Master nodded in approval and said to the people around him, 'Attendant Dao is a reborn person.' From then on, his name shook the monastic community. In the year Ji Chou of the Zhiyuan era (1289), the Buddhist affairs commissioner (official title) invited the Chan master to serve as the abbot of Ciyuan Temple in the town, and later moved to Zituo (Tuo) Temple in Xianju. Someone reported the Chan master's name to Emperor Renzong, and the emperor specially ordered him to reside at Hongfu Temple in Huangyan, bestowing the title Chan Master Dinghui Yuanming. Later, the various temples in Suzhou requested the government to invite him to reside at Jianyuan Temple in Kunshan to promote the Dharma.

席鼎盛。僧問。陸亙大夫問南泉云。弟子家中有一片石。也曾坐也曾臥。欲鐫作佛得么。泉云得。亙云莫不得么。泉云不得。意作么生。師云。如人向十字街頭開個飯店。只是不許人吃。僧問和尚教看柏樹子話並無入路。師雲河里失錢河裡摭。一僧夜上方丈請益狗子無佛性話。師云試舉看。僧擬開口。師厲聲云夜深下去。僧不會。歸堂中怨詈不已。或者以告。師云他向後會去在。僧聞之釋然。臺之監郡也都公問如何是佛。師云牛背上老鴉。問如何是法。師云蘸雪吃冬瓜。公欣然領旨。僧問如何是祖師西來意。師雲石馬不生毛。僧云莫只這便是么。師云一字無兩畫。僧問祖意教意是同是別。師云干三連坤六斷。僧問前三三后三三意作么生。師云猢猻倒上樹。上堂。胡盧得雨方浮甲。匾豆新栽未上笆。日日後園行一轉。住山何事不幹懷。上堂。靈臺不磨而自瑩(縈定切。玉色。又潔也)。靈源不決而自流。妙花不植而自生。妙輪不撥而自轉。碧兔水中懸寶鏡。烏龜火里輥金毬。上堂。今時禪和子不肯參自己。要解會古人言句。古人言句不從解會來。從自己流出。你若踏著正脈。言句即是自己。自己即是言句。別有纖毫。並同流浪。上堂。虛空無變動之相。日月自上自下。寶鏡無鑑照之心。物象自去自來。須菩提宴坐巖中。

【現代漢語翻譯】現代漢語譯本席鼎盛。有僧人問：『陸亙（人名）大夫問南泉（禪師名）說：「弟子家中有一塊石頭，有時坐在上面，有時躺在上面，想把它雕刻成佛可以嗎？」南泉說：「可以。」陸亙問：「難道沒有不可以的嗎？」南泉說：「不可以。」這是什麼意思？』師父（席鼎盛）說：『就像有人在十字街頭開飯店，只是不允許人吃飯。』有僧人問：『和尚教人蔘看柏樹子的話，並沒有入門的路徑。』師父說：『在河裡丟了錢，就在河裡撿。』一個僧人晚上到方丈室請教關於『狗子無佛性』的話。師父說：『你試著說出來看看。』僧人剛要開口，師父厲聲說：『夜深了，下去吧！』僧人不明白，回到堂中不停地抱怨。有人把這件事告訴了師父，師父說：『他以後會明白的。』僧人聽了之後，釋然了。臺州的監郡也都公問：『什麼是佛？』師父說：『牛背上的老鴉。』問：『什麼是法？』師父說：『蘸著雪吃冬瓜。』也都公欣然領會了其中的旨意。有僧人問：『什麼是祖師西來意？』師父說：『石馬不生毛。』僧人問：『莫非這就是嗎？』師父說：『一字沒有兩筆畫。』有僧人問：『祖意和教意是相同還是不同？』師父說：『乾卦三連，坤卦六斷。』有僧人問：『前三三后三三是什麼意思？』師父說：『猢猻倒掛上樹。』師父上堂說法：『胡蘆得到雨水才浮起甲殼，扁豆新栽，還沒有搭上竹籬笆。每天在後園走一圈，住在山裡，什麼事不放在心上？』師父上堂說法：『靈臺不磨而自然瑩潔，靈源不掘而自然流淌，妙花不種而自然生長，妙輪不撥而自然轉動。碧兔在水中懸掛寶鏡，烏龜在火里滾動金球。』師父上堂說法：『現在的禪和子不肯參自己，想要理解古人的言語。古人的言語不是從理解而來，而是從自己流出。你如果踏著正脈，言語就是自己，自己就是言語。如果稍微有一點差別，就一同流浪生死。』師父上堂說法：『虛空沒有變動之相，日月自上而下執行。寶鏡沒有鑑照之心，物象自去自來。須菩提（佛陀弟子名）在巖洞中宴坐。』

【English Translation】 English version Xi Dingsheng. A monk asked: 'Lu Geng (a person's name), the Grand Master, asked Nanquan (a Zen master's name): "I have a stone at home, which I sometimes sit on and sometimes lie on. Can I carve it into a Buddha?" Nanquan said: "Yes." Lu Geng asked: "Isn't there anything that cannot be done?" Nanquan said: "No." What does this mean?' The master (Xi Dingsheng) said: 'It's like someone opening a restaurant at a crossroads, but not allowing people to eat.' A monk asked: 'The master teaches people to contemplate the cypress tree, but there is no way to enter.' The master said: 'If you lose money in the river, pick it up in the river.' One night, a monk went to the abbot's room to ask about the saying 'A dog has no Buddha-nature'. The master said: 'Try to say it.' As the monk was about to speak, the master sternly said: 'It's late, go down!' The monk didn't understand and kept complaining in the hall. Someone told the master about it, and the master said: 'He will understand later.' The monk felt relieved after hearing this. Du Ye, the supervisor of Taizhou, asked: 'What is Buddha?' The master said: 'A crow on the back of an ox.' Asked: 'What is Dharma?' The master said: 'Dipping winter melon in snow to eat.' Du Ye happily understood the meaning. A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'A stone horse does not grow hair.' The monk asked: 'Is this it?' The master said: 'One character has no two strokes.' A monk asked: 'Are the Patriarch's intention and the teaching's intention the same or different?' The master said: 'Qian is three unbroken lines, Kun is six broken lines.' A monk asked: 'What does 'the first three three, the last three three' mean?' The master said: 'A monkey hangs upside down on a tree.' The master ascended the hall and preached: 'The gourd floats only when it rains, and the hyacinth beans are newly planted and have not yet been put on the bamboo fence. Walking around the back garden every day, what doesn't the mountain dweller keep in mind?' The master ascended the hall and preached: 'The spiritual platform is naturally bright without polishing, the spiritual source flows naturally without digging, the wonderful flowers grow naturally without planting, and the wonderful wheel turns naturally without turning. A blue rabbit hangs a precious mirror in the water, and a tortoise rolls a golden ball in the fire.' The master ascended the hall and preached: 'Today's Zen practitioners are unwilling to contemplate themselves, but want to understand the words of the ancients. The words of the ancients do not come from understanding, but flow from oneself. If you step on the right path, the words are yourself, and yourself is the words. If there is even a slight difference, you will all wander in birth and death.' The master ascended the hall and preached: 'Emptiness has no changing appearance, and the sun and moon move up and down. The precious mirror has no discerning mind, and objects come and go by themselves. Subhuti (name of Buddha's disciple) is sitting in meditation in a cave.'

帝釋雨花讚歎。喝一喝。不覺日又夜。爭教人少年。上堂。鵠不日浴而白。烏不日黔而黑。六塵為自己之仇。稊稗乃嘉禾之賊。莊周夢蝶。庖丁解牛。虛空放紙鷂。線斷一時休。師晚年歸休于紫籜。不出山十有四年。乃自號東海暮翁。正至甲申師年八十又八。門人散處他山者期以九十會慶。師聞之曰我不過明年正月半。明年正月十二日忽誡參徒曰。從朝至暮。行住坐臥。起心動念。但能與道相應。自然無愧佛祖。吾明日行矣。宜各努力。十三日趺坐敘平生始末以別眾。眾乞留偈。師曰。諸方到此作盡伎倆。我只如常。乃書偈曰。佛壽八十我多九年。世間情盡寂滅現前。阇維目睛不壞。門人收遺骨藏山中。

○金陵保寧古林清茂禪師

別號休居叟。溫州林氏。十歲聞人誦法華經妙莊嚴王品感而出家。事天臺國清孤巖啟公。試經得度。從律師溫容受具。啟公嘗勵眾曰。爾等持父母所生之身。從師入佛。無飢寒無徭役。不於此時究竟。出家果何為乎。師聞之流涕憤悱。遂往參石林于凈慈。林問甚處人。師曰溫州。林雲永嘉到曹溪因甚打失鼻孔。師良久呈偈云。永嘉到曹溪。鼻孔何曾失。振錫繞禪床。九九八十一。林雲善則善只恐汝錯會。師擬進語。林喝云果然錯會。參堂去。繼而室中聞舉南山筀筍東海烏蠈有省

【現代漢語翻譯】現代漢語譯本帝釋（佛教護法神）散花讚歎。喝一喝。不知不覺一天又過去了。怎能教人保持年輕呢？上堂說法。天鵝不用每天洗浴也會潔白，烏鴉不用每天涂墨也會漆黑。六塵（色、聲、香、味、觸、法）是自己的仇敵，稊稗（田間的雜草）是嘉禾（好的稻子）的賊寇。莊周夢蝶，庖丁解牛，都是一種解脫。虛空放風箏，線斷了就一時解脫了。禪師晚年歸隱於紫籜（地名），有十四年沒有出山，於是自號東海暮翁。正值至正甲申年（1344年），禪師八十八歲。門人分散在其他山上的，約定在他九十歲時一起慶賀。禪師聽了說：『我活不過明年正月半了。』明年正月十二日，忽然告誡弟子們說：『從早到晚，行住坐臥，起心動念，只要能與道相應，自然無愧於佛祖。我明天就要走了，你們各自努力吧。』十三日，禪師跏趺而坐，敘述平生始末以告別眾人。眾人請求他留下偈語。禪師說：『各方到這裡來，使盡各種伎倆，我只是像平常一樣。』於是寫下偈語說：『佛壽八十，我多九年，世間情盡，寂滅現前。』火化后，眼睛沒有燒壞。門人收拾遺骨，埋葬在山中。

○金陵保寧古林清茂禪師

別號休居叟。是溫州林氏人。十歲時聽到別人誦讀《法華經·妙莊嚴王品》而感動出家。侍奉天臺國清孤巖啟公。通過考試得以度化。跟隨律師溫容受具足戒。啟公曾經勉勵眾人說：『你們拿著父母所生的身體，從師出家，沒有飢寒，沒有徭役，不在這時候究竟了悟，出家究竟是爲了什麼呢？』禪師聽了，流著眼淚，內心憤慨，於是前往凈慈參拜石林。石林問：『哪裡人？』禪師說：『溫州人。』石林說：『永嘉（唐代禪僧）到曹溪（廣東韶關），為什麼打失了鼻孔？』禪師沉默良久，呈上偈語說：『永嘉到曹溪，鼻孔何曾失？振錫繞禪床，九九八十一。』石林說：『好是好，只怕你錯會了。』禪師想要說話，石林喝道：『果然錯會了，參堂去。』後來在室內聽到舉南山筀筍、東海烏蠈而有所領悟。

【English Translation】 English version Śakra (The ruler of the devas in Buddhist cosmology) scattered flowers and praised. Drink, drink. Before realizing it, another day has passed. How can one remain young? Ascending the Dharma hall. A swan does not need to bathe daily to be white, a crow does not need to be inked daily to be black. The six sense objects (form, sound, smell, taste, touch, and dharma) are one's own enemies, and weeds are the thieves of good crops. Zhuang Zhou dreaming of a butterfly, and Cook Ding dissecting an ox, are both forms of liberation. Flying a kite in the void, when the string breaks, there is temporary liberation. The Chan master retired to Zishe (place name) in his later years, not leaving the mountain for fourteen years, and thus called himself Old Man of the Eastern Sea. It was the year Jia Shen (1344) of the Zhizheng era, and the Chan master was eighty-eight years old. Disciples scattered on other mountains agreed to celebrate his ninetieth birthday together. The Chan master heard this and said, 'I will not live past the middle of the first month of next year.' On the twelfth day of the first month of the following year, he suddenly admonished his disciples, saying, 'From morning to night, in walking, standing, sitting, and lying down, in every thought and movement, if you can be in accordance with the Dao, you will naturally be worthy of the Buddhas and Patriarchs. I will depart tomorrow, you should each strive hard.' On the thirteenth day, the Chan master sat in the lotus position, narrating the beginning and end of his life to bid farewell to the assembly. The assembly begged him to leave a verse. The Chan master said, 'Those from all directions come here, using all kinds of tricks, I am just as usual.' Then he wrote a verse saying, 'The Buddha's life was eighty, I am nine years older, worldly emotions are exhausted, and nirvana is present.' After cremation, the eyes were not destroyed. The disciples collected the remains and buried them in the mountain.

○ Chan Master Qingmao of Gulin Baoning in Jinling

His other name was Xiujusou. He was a Lin from Wenzhou. At the age of ten, he was moved to leave home upon hearing others recite the 'Wonderful Adornments of King Miaozhuang' chapter of the Lotus Sutra. He served the recluse Qi of Guoyan in Tiantai Guoqing. He was ordained after passing the sutra examination. He received the full precepts from Vinaya Master Wen Rong. Master Qi once encouraged the assembly, saying, 'You take the body born of your parents, leave home to follow a teacher into Buddhism, without hunger or cold, without corvée labor. If you do not ultimately realize enlightenment at this time, what is the point of leaving home?' The Chan master heard this, shed tears, and felt indignant, so he went to Jingci to visit Shilin. Shilin asked, 'Where are you from?' The Chan master said, 'Wenzhou.' Shilin said, 'Yongjia (a Chan monk of the Tang Dynasty) went to Caoqi (Guangdong Shaoguan), why did he lose his nose?' The Chan master was silent for a long time, and presented a verse saying, 'Yongjia went to Caoqi, how could he have lost his nose? Shaking his staff, he circled the meditation bed, ninety-nine eighty-one times.' Shilin said, 'Good is good, but I fear you have misunderstood.' The Chan master wanted to speak, but Shilin shouted, 'Indeed, you have misunderstood, go to the meditation hall.' Later, in the room, he heard about the bamboo shoots of Nanshan and the cuttlefish of the Eastern Sea and had an awakening.

。俄林化去。往依橫川于雁山能仁放牧寮。即呈所作一編。川火之曰。佛法不如此。作此見解非吾種草。他日何足出而為人。師不覺通身流汗。一日侍次。川顧師云僧問雲門不起一念還有過也無。門雲鬚彌山。聲未絕師豁然大徹。勵聲曰和尚教壞人家男女了也。川下床擒住云你向甚處見雲門。師托開云張公吃酒李公醉。川喜于得人。每示眾必曰惟茂侍者知我語落處。出世蘇之天平。遷開原饒之永福。晚居保寧。在處緇白蟻慕。嘗垂三關語曰。舌是斬身之本。須菩提巖中宴坐。因甚天雨四華。明知四大五陰是生死根本。因甚入者皮袋。吃粥了也洗缽盂去。衲僧家因甚口掛壁上。師問僧國師三喚侍者你作么生會。僧擬議。師便打出。僧不甘再至。師云。你適來既道不得。如今更是道不得也。僧擬議。師又打出。僧問一言道盡時如何。師云駟不及舌。僧云學人不會。師雲頭長三尺。僧云便與么去時如何。師云猢猻系露柱。師一日坐次。僧才入。師云。適來上座亂統打出了也。你因甚麼也亂統。僧擬議。即喝出。次有僧入。師云。適來那僧不曾開口。因甚麼道他亂統。僧云某甲是某州某縣人民。師云卻是你亂統。便打出。上堂。一大藏教只說者個有底道。不說坐深井者不知太虛之寬廣。忘偏見者方明至理之圓融。豈不見僧問五

【現代漢語翻譯】俄林去世后，前往雁山能仁寺放牧寮依止橫川。隨即呈上所作的詩文。橫川斥責道：『佛法不是這樣的。你這種見解不是我宗門的苗裔。將來怎能出去教化他人？』俄林聽后全身流汗。一天，俄林在橫川身邊侍奉，橫川問：『有僧人問雲門，不起一念還有過錯嗎？雲門回答說：須彌山（佛教宇宙觀中的中心山）。』話音未落，俄林豁然大悟，高聲說：『和尚你教壞人家男女了！』橫川下床擒住俄林說：『你從哪裡見到雲門（雲門文偃禪師）的？』俄林推開橫川說：『張公喝酒，李公醉。』橫川喜出望外，認為得到了傳人。每次向大眾開示，必定說：『只有茂侍者知道我說話的落腳處。』後來俄林住持蘇州的天平寺，后又遷往開原、饒州的永福寺，晚年住在保寧寺。所到之處，僧俗都仰慕他。曾經垂示三關語：『舌頭是斬身的根本。』『須菩提（佛陀的十大弟子之一）在巖洞中宴坐，為什麼天降四種花？』『明明知道四大五陰（佛教用語，構成人身的要素）是生死根本，為什麼入者還是個皮囊？』『吃粥完畢，洗缽盂去。』『衲僧家（僧人的謙稱）為什麼口掛在墻上？』俄林問僧人：『國師（指慧忠國師）三喚侍者，你作何理解？』僧人猶豫不決。俄林便打了他出去。僧人不甘心，再次前來。俄林說：『你剛才既然說不出來，現在更是說不出來了。』僧人猶豫不決。俄林又打了他出去。僧人問：『一言道盡時如何？』俄林說：『駟馬也追不上舌頭。』僧人說：『學人不會。』俄林說：『頭長三尺。』僧人說：『如果就這樣過去呢？』俄林說：『猢猻被拴在露柱上。』俄林一天坐禪時，一個僧人剛進來，俄林說：『剛才那位上座胡說八道，已經被我打出去了。你為什麼也胡說八道？』僧人猶豫不決，俄林立刻喝斥他出去。接著又有僧人進來，俄林說：『剛才那位僧人沒有開口，為什麼我說他胡說八道？』僧人說：『我是某州某縣的人民。』俄林說：『正是你胡說八道。』便打了他出去。上堂說法時說：『一部大藏經只是在說這個「有」的道理。』『不告訴坐在深井裡的人，不知道太虛的寬廣。』『忘記偏見的人，才能明白至理的圓融。』難道沒看見僧人問五俄林化去。往依橫川于雁山能仁放牧寮。即呈所作一編。川火之曰。佛法不如此。作此見解非吾種草。他日何足出而為人。師不覺通身流汗。一日侍次。川顧師云僧問雲門不起一念還有過也無。門雲鬚彌山。聲未絕師豁然大徹。勵聲曰和尚教壞人家男女了也。川下床擒住云你向甚處見雲門。師托開云張公吃酒李公醉。川喜于得人。每示眾必曰惟茂侍者知我語落處。出世蘇之天平。遷開原饒之永福。晚居保寧。在處緇白蟻慕。嘗垂三關語曰。舌是斬身之本。須菩提巖中宴坐。因甚天雨四華。明知四大五陰是生死根本。因甚入者皮袋。吃粥了也洗缽盂去。衲僧家因甚口掛壁上。師問僧國師三喚侍者你作么生會。僧擬議。師便打出。僧不甘再至。師云。你適來既道不得。如今更是道不得也。僧擬議。師又打出。僧問一言道盡時如何。師云駟不及舌。僧云學人不會。師雲頭長三尺。僧云便與么去時如何。師云猢猻系露柱。師一日坐次。僧才入。師云。適來上座亂統打出了也。你因甚麼也亂統。僧擬議。即喝出。次有僧入。師云。適來那僧不曾開口。因甚麼道他亂統。僧云某甲是某州某縣人民。師云卻是你亂統。便打出。上堂。一大藏教只說者個有底道。不說坐深井者不知太虛之寬廣。忘偏見者方明至理之圓融。豈不見僧問五

【English Translation】 After Eorin passed away, he went to Yanshan Ninnji Temple's Pasturing Hut to rely on Yokokawa. He immediately presented his composed poems and essays. Yokokawa scolded him, saying, 'The Buddha-dharma is not like this. Such views are not the seeds of my lineage. How can you go out and teach others in the future?' Eorin felt sweat all over his body. One day, while serving Yokokawa, Yokokawa asked, 'A monk asked Unmon, 'Is there any fault in not arising a single thought?' Unmon replied, 'Mount Sumeru (the central mountain in Buddhist cosmology).' Before the sound faded, Eorin suddenly had a great enlightenment and exclaimed loudly, 'The master has corrupted the sons and daughters of other families!' Yokokawa got off the bed and grabbed Eorin, saying, 'Where did you see Unmon (Zen Master Unmon Bun'en)?' Eorin pushed Yokokawa away and said, 'Zhang drinks wine, and Li gets drunk.' Yokokawa was overjoyed, thinking he had found a successor. Every time he addressed the assembly, he would say, 'Only Attendant Mo knows where my words land.' Later, Eorin became the abbot of Tenpei Temple in Suzhou, and then moved to Eifuku Temple in Kaihara and Joshu. In his later years, he lived in Honin Temple. Wherever he went, monks and laypeople admired him. He once gave three critical phrases: 'The tongue is the root of cutting off the body.' 'When Subhuti (one of the Buddha's ten major disciples) was sitting in a rock cave, why did the sky rain four kinds of flowers?' 'Clearly knowing that the four elements and five aggregates (the elements that make up the human body in Buddhism) are the root of birth and death, why is the one who enters still a leather bag?' 'After eating porridge, go wash the alms bowl.' 'Why do monks (a humble term for monks) hang their mouths on the wall?' Eorin asked a monk, 'What is your understanding of the National Teacher (referring to National Teacher Huizhong) calling the attendant three times?' The monk hesitated. Eorin then struck him and drove him out. The monk was unwilling and came again. Eorin said, 'Since you couldn't say it before, you can't say it now either.' The monk hesitated. Eorin struck him again and drove him out. The monk asked, 'What is it like when one word says it all?' Eorin said, 'Even a team of horses cannot catch up with the tongue.' The monk said, 'This student does not understand.' Eorin said, 'The head is three feet long.' The monk said, 'What if it goes like this?' Eorin said, 'The monkey is tied to a pillar.' One day, while Eorin was sitting in meditation, a monk just entered. Eorin said, 'That monk just now spoke nonsense and was beaten out by me. Why are you also speaking nonsense?' The monk hesitated, and Eorin immediately shouted him out. Then another monk entered. Eorin said, 'That monk just now didn't open his mouth, why did I say he was speaking nonsense?' The monk said, 'I am a person from a certain state and county.' Eorin said, 'It is precisely you who are speaking nonsense.' Then he struck him and drove him out. When giving a lecture, he said, 'The entire Tripitaka only speaks of the principle of 'existence'.' 'Do not tell the one sitting in a deep well that he does not know the vastness of the great void.' 'Those who forget prejudice can understand the perfect harmony of the ultimate truth.' Haven't you seen a monk asking five 俄林化去。往依橫川于雁山能仁放牧寮。即呈所作一編。川火之曰。佛法不如此。作此見解非吾種草。他日何足出而為人。師不覺通身流汗。一日侍次。川顧師云僧問雲門不起一念還有過也無。門雲鬚彌山。聲未絕師豁然大徹。勵聲曰和尚教壞人家男女了也。川下床擒住云你向甚處見雲門。師托開云張公吃酒李公醉。川喜于得人。每示眾必曰惟茂侍者知我語落處。出世蘇之天平。遷開原饒之永福。晚居保寧。在處緇白蟻慕。嘗垂三關語曰。舌是斬身之本。須菩提巖中宴坐。因甚天雨四華。明知四大五陰是生死根本。因甚入者皮袋。吃粥了也洗缽盂去。衲僧家因甚口掛壁上。師問僧國師三喚侍者你作么生會。僧擬議。師便打出。僧不甘再至。師云。你適來既道不得。如今更是道不得也。僧擬議。師又打出。僧問一言道盡時如何。師云駟不及舌。僧云學人不會。師雲頭長三尺。僧云便與么去時如何。師云猢猻系露柱。師一日坐次。僧才入。師云。適來上座亂統打出了也。你因甚麼也亂統。僧擬議。即喝出。次有僧入。師云。適來那僧不曾開口。因甚麼道他亂統。僧云某甲是某州某縣人民。師云卻是你亂統。便打出。上堂。一大藏教只說者個有底道。不說坐深井者不知太虛之寬廣。忘偏見者方明至理之圓融。豈不見僧問五

祖云。一大藏教是個切腳。未審切個甚麼。祖云缽羅狼。卓拄杖云。野色更無山隔斷。天光直與水相連。上堂。舉雪竇云。春力不到處。枯樹亦開花。九年人不識。幾度過流沙。師云。日不待火而熱。月不待風而涼。雖然。志士苦日短。愁人知夜長。其退開原居隆祖塔所時。有旨特賜佛性號。侍者承宣以雪竇拈古請益。師云出據款結案耳。今諸方以密庵傳授。豈祖師意。得吾海印三昧又何疑。者宣記所聞別為一編。附語錄宗門統要之書止於楊岐會禪師。師在永福時續之。凡十二卷。其居保寧。文宗亦潛邸金陵常延師譚玄要。深契旨意。造佛頂心經刻本。特命敘其首。入踐大位遣使赍白金致褒問。居開原時侍講袁公伯長亦嘗作偈以寄。其為聖君賢臣所知如此。將入滅眾請留偈。師云猶少這一解在。乃援筆書云。來亦不遲。去亦不早。打破虛空。紅日杲杲。擲筆問云甚時。眾云戌時。遂逝。

○四明保福斷江覺恩禪師

慈溪顧氏。形模修瘠。操履清峻。依雲門廣孝寺落髮。從明之延慶聞法師受四教儀。七日通之。莫不驚訝。時橫川住育王。師往入室。機契命典內記。德業日彰名振遐邇。所制詩頌典雅高古。嘗有偈寄紫籜道公云。茶塘茶與水井水。此味由來屬老饕。鐵鷂春風吹不起。兒童爭放紙鳶。高若袁文清

【現代漢語翻譯】現代漢語譯本：祖云：『一大藏教是個切腳。』（切腳：比喻不徹底，不完整）未審切個甚麼？祖云：『缽羅狼。』（缽羅狼：梵語，指一種鳥名，這裡用作隱喻）卓拄杖云：『野色更無山隔斷，天光直與水相連。』上堂。舉雪竇云：『春力不到處，枯樹亦開花。九年人不識，幾度過流沙。』師云：『日不待火而熱，月不待風而涼。』雖然，志士苦日短，愁人知夜長。其退開原居隆祖塔所時，有旨特賜佛性號。侍者承宣以雪竇拈古請益。師云：『出據款結案耳。』今諸方以密庵傳授，豈祖師意？得吾海印三昧又何疑？者宣記所聞別為一編。附語錄宗門統要之書止於楊岐會禪師。師在永福時續之。凡十二卷。其居保寧，文宗亦潛邸金陵常延師譚玄要，深契旨意。造佛頂心經刻本。特命敘其首。入踐大位遣使赍白金致褒問。居開原時侍講袁公伯長亦嘗作偈以寄。其為聖君賢臣所知如此。將入滅眾請留偈。師云：『猶少這一解在。』乃援筆書云：『來亦不遲，去亦不早，打破虛空，紅日杲杲。』擲筆問云甚時？眾云戌時。遂逝。

四明保福斷江覺恩禪師

慈溪顧氏。形模修瘠。操履清峻。依雲門廣孝寺落髮。從明之延慶聞法師受四教儀。七日通之。莫不驚訝。時橫川住育王。師往入室。機契命典內記。德業日彰名振遐邇。所制詩頌典雅高古。嘗有偈寄紫籜道公云：『茶塘茶與水井水，此味由來屬老饕。鐵鷂春風吹不起，兒童爭放紙鳶。高若袁文清』

【English Translation】 English version: Zu said, 'The entire Tripitaka (a collection of Buddhist scriptures) is a cut foot.' (Cut foot: a metaphor for being incomplete or not thorough) I don't know what it cuts? Zu said, 'Bollawolf.' (Bollawolf: a transliteration of a Sanskrit word, referring to a type of bird, used here as a metaphor) He struck his staff and said, 'The wild scenery is no longer separated by mountains, and the light of the sky is directly connected to the water.' Ascending the hall, he quoted Xuedou, saying, 'Where the spring force does not reach, withered trees also bloom. For nine years, people did not recognize it, and how many times have they passed through the quicksand.' The master said, 'The sun does not wait for fire to be hot, and the moon does not wait for wind to be cool.' Although, ambitious people suffer from short days, and worried people know long nights. When he retired to the Longzu Pagoda in Kaiyuan, he was specially granted the title of Buddha-nature by imperial decree. The attendant Chengxuan asked for advice with Xuedou's ancient verses. The master said, 'It's just a case of settling the account.' Now that the various parties are transmitting the teachings through Mi'an, how could this be the intention of the patriarch? If you obtain my Samadhi (a state of meditative consciousness) of the Ocean Seal, what doubt is there? This person Xuan recorded what he heard and compiled it into a separate volume. The book attached to the Essentials of the Zongmen (Zen school) Record of Sayings ends with Zen Master Yangqi Hui. The master continued it while residing in Yongfu, totaling twelve volumes. While residing in Baoning, Emperor Wenzong also often invited the master to discuss profound principles in his hidden residence in Jinling, deeply agreeing with his intentions. He created a carved edition of the Surangama Sutra (a Buddhist scripture) and specially ordered him to write its preface. After ascending the throne, he sent envoys to present white gold as a reward and inquiry. While residing in Kaiyuan, the lecturer Yuan Gong Bochang also once composed a verse to send to him. He was known by wise rulers and virtuous ministers in this way. When he was about to enter Nirvana (the ultimate goal of Buddhism), the crowd requested him to leave a verse. The master said, 'There is still a lack of this understanding.' Then he took up his pen and wrote, 'Coming is not too late, going is not too early, breaking through the void, the red sun is bright.' He threw down his pen and asked what time it was. The crowd said it was Xu time (7-9 PM). Then he passed away.

Chan Master Duanjiang Jue'en of Baofu in Siming

Gu of Cixi. His appearance was thin and emaciated. His conduct was pure and upright. He shaved his head at Guangxiao Temple in Yunmen. He received the Four Teachings from Dharma Master Yanqing of Ming, and mastered them in seven days. Everyone was amazed. At that time, Hengchuan resided in Yuwang. The master went to enter his room. Their minds were in harmony, and he was appointed as an inner scribe. His virtue and achievements became increasingly apparent, and his name spread far and wide. The poems and eulogies he composed were elegant and ancient. He once sent a verse to Taoist Master Zisuo, saying, 'Tea from the tea pond and water from the water well, this taste has always belonged to the gourmand. The iron kite cannot be blown up by the spring breeze, and children compete to fly paper kites. As high as Yuan Wenqing.'

公趙文敏公鄧康莊公皆相友善。出世蘇之太平。遷開原明之保福。而至越之天衣。一日坐次扶杖而言曰。老僧嵌空倚杖藜。分明畫出須菩提。顧侍者曰會么。曰不會。即擲杖倚蒲團而逝。

○四明開壽商隱予禪師

上堂。見聞覺知。路絕一切。諸法現前。僧堂佛殿。穿過汝髑髏。四大海水灌注汝心田。汝等諸人還覺么。若也覺去。頭上火起腳下煙生。上堂。諸兄弟且歇卻狂心與你。若能履踐得純熟。心花發明照十方剎。

○侍講學士袁文清公

伯長嘗作數偈寄吳中諸山。其寄開原古林茂公偈曰。玉幾峰頭第一枝。老禪吃吃我心知。曾將鐵杵敲冰骨。自怪鉛刀割蜜脾。法外無心猶涉解。句中有眼即成疑。袈裟不展蒲團穩。此是開原妙總持。在朝與內翰虞文靖公伯生為同僚。伯生每見其辯博奇奧。浩然莫窮其津涯。意其所得非一學能名。因詢其所以。伯長乃謂曰。橫川在吾郡說法時往咨決。得其激發之益。古林乃吾同參也。伯生自是愈信佛學。

凈慈石林鞏禪師法嗣

○蘇州虎丘東州壽永禪師

上堂。青蘿夤緣直上寒松之頂。白雲淡濘出沒太虛之中。須菩提無說而顯道。天帝釋絕聽而雨花。拍禪床一下云。善財去後無訊息。樓閣門開竟日閑。上堂。昨日朔風生八極。昨日籬頭

【現代漢語翻譯】現代漢語譯本公趙文敏公、鄧康莊公都是互相友好的朋友。壽永禪師先在蘇州的太平寺出世，后遷往開原的保福寺，最後到了越州的天衣寺。有一天，他坐在座位上，拄著枴杖說：『老僧我拄著藜杖，分明畫出了須菩提（佛陀的十大弟子之一，以解空第一著稱）。』他問侍者：『會么？』侍者回答：『不會。』禪師隨即扔掉枴杖，靠著蒲團圓寂了。

四明開壽商隱予禪師

禪師上堂說法：『見聞覺知，是斷絕一切的道路。諸法顯現於前，僧堂佛殿，穿過你們的頭顱，四大海水灌注你們的心田。你們這些人還覺察嗎？如果覺察了，頭上會燃起火，腳下會生出煙。』禪師上堂說法：『各位兄弟，暫且放下狂妄的心，我來告訴你們。如果能夠熟練地實踐，心花就會開放，照亮十方世界。』

侍講學士袁文清公

袁伯長曾經作了幾首偈頌寄給吳中的各座山寺。其中寄給開原古林茂公的偈頌說：『玉幾峰頭第一枝，老禪吃吃我心知。曾將鐵杵敲冰骨，自怪鉛刀割蜜脾。法外無心猶涉解，句中有眼即成疑。袈裟不展蒲團穩，此是開原妙總持。』袁伯長在朝廷與內翰虞文靖公虞伯生是同僚。虞伯生每次見到袁伯長辯論博學奇特深奧，浩瀚無邊無法探究其源頭，認為他所學到的不僅僅是一種學問所能概括的，於是詢問他原因。袁伯長就說：『橫川禪師在我的家鄉說法時，我經常去請教，得到了他的啓發。古林禪師是我的同參道友。』虞伯生從此更加相信佛學。

凈慈石林鞏禪師的法嗣

蘇州虎丘東州壽永禪師

禪師上堂說法：『青色的蘿藤纏繞著直上寒冷的松樹頂端，白雲淡淡地漂浮在廣闊的太空中。須菩提（佛陀的十大弟子之一，以解空第一著稱）無言而顯道，天帝釋（佛教護法神）絕聽而雨花。』拍了一下禪床說：『善財童子（《華嚴經》中的求道者）去後沒有訊息，樓閣的門打開了整天閑置。』禪師上堂說法：『昨天北風吹遍四面八方，昨天籬笆墻頭』

【English Translation】 English version Public Zhao Wenmin, Public Deng Kangzhuang were all good friends. Shōei Zenji first appeared in the world at Taiping Temple in Suzhou, then moved to Baofu Temple in Kaiyuan, and finally to Tianyi Temple in Yuezhou. One day, while sitting, he leaned on his staff and said, 'This old monk leans on his藜杖 (lí zhàng, a staff made of藜, a kind of plant), clearly depicting Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness).' He asked the attendant, 'Do you understand?' The attendant replied, 'No.' The Zen master then threw down his staff and passed away leaning on his蒲團 (pú tuán, a meditation cushion).

Zen Master Shang Yinyu of Kaishou Temple in Siming

The Zen master ascended the hall and preached: 'Seeing, hearing, feeling, and knowing are the roads that cut off everything. When all dharmas appear before you, the monks' hall and the Buddha hall pierce through your skulls, and the four great seas pour into the fields of your hearts. Do you all realize this? If you do, fire will rise from your heads and smoke will rise from your feet.' The Zen master ascended the hall and preached: 'Brothers, put aside your wild minds for a moment, and I will tell you. If you can practice diligently, the flower of your mind will bloom and illuminate the ten directions.'

Scholar Yuan Wenqing

Yuan Bochang once composed several verses and sent them to various mountain temples in Wuzhong. Among them, the verse sent to the ancient Lin Mao Gong of Kaiyuan said: 'The first branch on the peak of Yuji, the old Chan knows it in my heart. Once used an iron pestle to knock on icy bones, and strangely used a lead knife to cut honey. Without intention outside the Dharma, one still involves understanding; with eyes in the sentence, one immediately becomes suspicious. The袈裟 (jiā shā, a Buddhist robe) is not unfolded, and the蒲團 (pú tuán, a meditation cushion) is stable; this is the wonderful total holding of Kaiyuan.' Yuan Bochang was a colleague with the inner Han Yu Wenjing Gong Yu Bosheng in the court. Yu Bosheng always saw Yuan Bochang's debate as erudite, strange, and profound, vast and boundless, unable to explore its source, and thought that what he had learned could not be summarized by just one kind of learning, so he asked him the reason. Yuan Bochang then said, 'When Zen Master Hengchuan preached in my hometown, I often went to consult him and received his inspiration. Zen Master Gulin is my fellow practitioner.' Yu Bosheng became even more convinced of Buddhism from then on.

Dharma Successor of Zen Master Jingci Shilin Gong

Zen Master Shouyong of Dongzhou, Hukiu, Suzhou

The Zen master ascended the hall and preached: 'The green vines wind straight up to the top of the cold pine, and the white clouds float faintly in the vast void. Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) reveals the Tao without speaking, and Sakra Devanam Indra (a Buddhist protector deity) rains flowers without listening.' He clapped the Zen bed once and said, 'There has been no news since Sudhana (a seeker of truth in the Avatamsaka Sutra) left, and the doors of the pavilion have been idle all day.' The Zen master ascended the hall and preached: 'Yesterday, the north wind blew across the eight poles, yesterday, the fence head'

吹觱篥。今朝起來看歷日。又是十一月初一。天色嚴寒。無事不須久立。上堂。頻頻喚汝不歸家。何處是家。貧向門前弄土沙。爭怪得他。每看年年二三月。不寒不熱。滿城開盡牡丹花。佛手難遮。拈拄杖畫一畫。上堂。經臺劍石的的全彰。古木寒泉重重顯露。南歌北唱時時聞解脫之音。漢阮秦箏一一奏無生之曲。聲來耳邊。色到眼中。不落見聞。歸家穩坐。所以古德道。君若隨緣。得似風飛沙走石不乖空。但於事上通無事。見色聞聲不用聾。上堂。一二三四五六七。無角鐵牛眠少室。七六五四三二一。波斯鼻孔黑如漆。空中木馬舞三臺。眼裡瞳人吹觱篥。千重關鎖一齊開。萬兩黃金亦銷得。

○杭州靈隱東嶼德海禪師

臺州臨海陳氏子。其母舅智益為蘇州寒山寺僧。挈與俱從蜀僧安石山落髮。及受大戒即謁石林于承天。林問如何是汝自己。師擬議。林即推出。師自是疑情莫決。如仇同處。一日為病僧市藥。路忘所向。及歸值林開室問曰。盡大地是金剛正體。何處著上座這皮袋。擬對。林便打。師當下豁然。即呈頌自通。林遷凈慈。命師為侍者。一日林問云國師三喚侍者意作么生。師云不是失卻貓兒即是失卻狗子。林雲是孤負不是孤負。師云瞞人自瞞。林休去。橫川主育王。師往見之。川室中垂語云南山

【現代漢語翻譯】現代漢語譯本吹奏觱篥（古代的一種管樂器）。今天早上起來看日曆，又是十一月初一。天氣非常寒冷，沒事就不要長時間站立。上堂說法。我頻頻呼喚你們不要在外面流浪要回歸本源的家，哪裡才是真正的家呢？就像那些貧窮的孩子在門前玩弄泥沙一樣，有什麼好奇怪的呢？每年看到二三月的時候，天氣不冷不熱，滿城都盛開著牡丹花，即使想用佛手遮擋也遮擋不住這美好的春色。拿起拄杖畫一畫。上堂說法。經臺、劍石的真相完全顯現，古木、寒泉的景象也重重疊疊地顯露出來。南方的歌、北方的曲，時時都能聽到解脫的聲音；漢代的阮咸、秦代的古箏，一一演奏著無生的樂曲。聲音傳入耳中，色彩映入眼中，不落入見聞覺知的分別，迴歸本源之家安穩地坐著。所以古代的德行高尚之人說，你如果能夠隨順因緣，就能像風吹沙石一樣，雖然飛揚卻不違背空性。只要在事相上通達無事之理，那麼見色聞聲也如同聾盲一般，不會被外境所迷惑。上堂說法。一二三四五六七，沒有角的鐵牛安眠在少室山。七六五四三二一，波斯人的鼻孔黑得像漆一樣。空中的木馬在三臺上舞蹈，眼裡的瞳人吹奏著觱篥。千重關鎖一齊打開，萬兩黃金也能被融化。

○杭州靈隱東嶼德海禪師

臺州臨海人陳氏之子。他的舅舅智益是蘇州寒山寺的僧人，帶著他跟隨蜀地的僧人安石山剃度出家。等到受了具足戒后，就去拜見石林禪師于承天寺。石林禪師問：『什麼是你自己的本來面目？』德海禪師猶豫不決。石林禪師立刻將他推出。德海禪師從此疑情不決，就像仇人一樣同處一室。一天，他為生病的僧人買藥，迷路了，忘記了方向。等到回來的時候，正趕上石林禪師開示，石林禪師問道：『整個大地都是金剛正體，哪裡能放你這個皮囊？』德海禪師剛要回答，石林禪師就打了他。德海禪師當下豁然開悟，立刻呈上頌偈來表達自己的領悟。石林禪師後來遷往凈慈寺，讓德海禪師做他的侍者。一天，石林禪師問：『云巖國師三次呼喚侍者，意圖是什麼？』德海禪師回答說：『不是丟失了貓，就是丟失了狗。』石林禪師說：『是辜負了，還是沒有辜負？』德海禪師說：『這是自欺欺人。』石林禪師讓他休息去吧。橫川禪師主持育王寺，德海禪師前去拜見他。橫川禪師在方丈室中開示說：『南山……』

【English Translation】 English version Playing the bili (an ancient wind instrument). I woke up this morning and looked at the calendar. It's the first day of the eleventh month again. The weather is very cold, so don't stand for too long if you have nothing to do. Ascending the hall to preach. I have been calling you frequently not to wander outside but to return to the original home, where is the real home? Just like those poor children playing with mud and sand in front of the door, what's so strange about it? Every year when I see February and March, the weather is neither cold nor hot, and the city is full of blooming peonies, which cannot be blocked even if you want to block them with Buddha's hand. Pick up the staff and draw a picture. Ascending the hall to preach. The truth of the Sutra Platform and Sword Stone is fully revealed, and the scenery of ancient trees and cold springs is also revealed layer by layer. Southern songs and northern tunes can be heard from time to time, the sound of liberation; the Ruan of the Han Dynasty and the zither of the Qin Dynasty are playing the music of non-birth one by one. The sound enters the ears, and the color reflects in the eyes, without falling into the distinction of seeing, hearing, feeling, and knowing, returning to the original home and sitting peacefully. Therefore, the ancient virtuous people said, if you can follow the conditions, you can be like the wind blowing sand and stone, although flying, it does not violate emptiness. As long as you understand the principle of no-thing in things, then seeing and hearing are like being deaf and blind, and you will not be confused by the external environment. Ascending the hall to preach. One, two, three, four, five, six, seven, the hornless iron bull sleeps peacefully in Shaoshi Mountain. Seven, six, five, four, three, two, one, the Persian's nostrils are as black as lacquer. The wooden horse in the air dances on the Three Platforms, and the pupils in the eyes play the bili. Thousands of locks are opened together, and ten thousand taels of gold can also be melted.

○ Zen Master Dongyu Dehai of Lingyin Temple in Hangzhou

He was Chen's son from Linhai, Taizhou. His maternal uncle, Zhiyi, was a monk at Hanshan Temple in Suzhou. He took him to follow the Shu monk Anshishan to be tonsured and become a monk. After receiving the full precepts, he went to visit Zen Master Shilin at Chengtian Temple. Zen Master Shilin asked, 'What is your own original face?' Zen Master Dehai hesitated. Zen Master Shilin immediately pushed him out. From then on, Zen Master Dehai's doubts were unresolved, like enemies living in the same room. One day, he bought medicine for a sick monk and got lost, forgetting the direction. When he returned, he happened to be there when Zen Master Shilin was giving instructions. Zen Master Shilin asked, 'The entire earth is the Vajra body, where can you put this skin bag?' As soon as Zen Master Dehai was about to answer, Zen Master Shilin hit him. Zen Master Dehai suddenly realized and immediately presented a verse to express his understanding. Zen Master Shilin later moved to Jingci Temple and made Zen Master Dehai his attendant. One day, Zen Master Shilin asked, 'What is the intention of National Teacher Yunyan calling the attendant three times?' Zen Master Dehai replied, 'It's either losing the cat or losing the dog.' Zen Master Shilin said, 'Is it disappointing or not disappointing?' Zen Master Dehai said, 'This is deceiving oneself.' Zen Master Shilin told him to go and rest. Zen Master Hengchuan presided over Yuhuang Temple, and Zen Master Dehai went to visit him. Zen Master Hengchuan instructed in the abbot's room, 'Nanshan...'

筀筍東海烏鲗。師遽掩其口曰請師更道。川托開云朝看東南暮看西北。師拂袖便出。川遂以藏鑰留之。開法天臺寒巖。遷姑蘇寒山。升崑山薦嚴。武宗賜璽書金襕衣。歷居杭之中天竺凈慈靈隱。室中垂語曰手握利刃劍因甚猢猻子不死。曰咬破鐵酸豏因甚路上有饑人。曰波斯去帽蔗咬甜頭。又曰魚以水為命因甚死在水中。僧問如何是佛。師云牯牛背上立烏鴉。僧云如何是祖師西來意。師云真州望長蘆。僧云如何是法身。師云德山卓牌。僧云如何是法身向上事。師云劈來也好做柴燒。僧問如何是衣線下事。師云仙人禮枯骨。僧云作么生是仙人禮枯骨。師云六腳蜘蛛上板床。僧問描貌不得處如何是無位真人。師云不厭筍斜出岸懸花倒生。僧云提掇不起處如何是吹毛劍。師云早地千尋浪青天一陣雷。僧問如何是宗門極則事。師云眼裡瞳人踢繡毬。僧云學人不會。師云人心似鐵官法如爐。上堂。白玉階前舞癩牛。虛空背上看揚州。眼中瞳子吹長笛。紙𦘕仙姑踼氣毬。上堂。古今佛法盡知。古今機用盡會。按下雲頭不如無事好。釋迦掩室不是無事。凈名杜口不是無事。達磨面壁不是無事。黃檗掩耳不是無事。佛與祖師皆非無事底人。覓個無事底也是臘月蓮花。延祐四年九月初三日示滅。壽七十二。﨟五十七。賜號明宗慧忍。

【現代漢語翻譯】現代漢語譯本：筀筍、東海烏鲗（一種海魚）。老師立刻摀住他的嘴說：『請你再說一遍。』川托說：『早上看東南，晚上看西北。』老師拂袖便走。川托於是把藏鑰留給他。開法于天臺寒巖。后遷至姑蘇寒山。升座于崑山薦嚴。元武宗（1307-1311）賜予璽書和金襕袈裟。歷任杭州中天竺、凈慈、靈隱等寺的住持。在室內開示說：『手握利刃劍，為什麼猢猻子不死？』答：『咬破鐵酸豏（醃菜），為什麼路上還有飢餓的人？』答：『波斯人摘下帽子，甘蔗咬到甜頭。』又說：『魚以水為生命，為什麼卻死在水中？』有僧人問：『如何是佛？』老師說：『牯牛背上立烏鴉。』僧人問：『如何是祖師西來意？』老師說：『真州望長蘆。』僧人問：『如何是法身？』老師說：『德山卓牌。』僧人問：『如何是法身向上事？』老師說：『劈來也好做柴燒。』僧人問：『如何是衣線下事？』老師說：『仙人禮枯骨。』僧人問：『作么生是仙人禮枯骨？』老師說：『六腳蜘蛛上板床。』僧人問：『描貌不得處，如何是無位真人？』老師說：『不厭筍斜出岸，懸花倒生。』僧人問：『提掇不起處，如何是吹毛劍？』老師說：『早地千尋浪，青天一陣雷。』僧人問：『如何是宗門極則事？』老師說：『眼裡瞳人踢繡毬。』僧人說：『學人不會。』老師說：『人心似鐵，官法如爐。』上堂說法：白玉階前舞癩牛，虛空背上看揚州。眼中瞳子吹長笛，紙畫仙姑踼氣毬。上堂說法：古今佛法盡知，古今機用盡會。按下雲頭不如無事好。釋迦牟尼（釋迦掩室不是無事。維摩詰（凈名）杜口不是無事。達摩（達磨面壁不是無事。黃檗（黃檗掩耳不是無事。佛與祖師皆非無事底人。覓個無事底也是臘月蓮花。元延祐四年（1317）九月初三日圓寂，享年七十二歲，僧臘五十七年。元明宗（1329-1332）賜號『慧忍』。

【English Translation】 English version: Guisun bamboo shoots and cuttlefish from the East Sea. The master immediately covered his mouth and said, 'Please, master, say it again.' Chuantuo said, 'In the morning, I look southeast; in the evening, I look northwest.' The master flicked his sleeve and left. Chuantuo then left the key to the monastery with him. He opened the Dharma at Hanyan Monastery on Mount Tiantai. Later, he moved to Hanshan Monastery in Gusu. He ascended the seat at Jianyuan Monastery in Kunshan. Emperor Wuzong (1307-1311) of the Yuan dynasty bestowed upon him an imperial edict and a kasaya of gold brocade. He successively resided as abbot at Zhongtianzhu, Jingci, and Lingyin monasteries in Hangzhou. In his room, he gave the following instruction: 'Holding a sharp sword in hand, why doesn't the monkey die?' He answered, 'Having bitten through the pickled mustard tuber, why are there still hungry people on the road?' He answered, 'A Persian takes off his hat, and the sugarcane is bitten to its sweet core.' He also said, 'Fish take water as their life, so why do they die in the water?' A monk asked, 'What is Buddha?' The master said, 'A crow standing on the back of an ox.' The monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Looking at Changlu from Zhenzhou.' The monk asked, 'What is the Dharmakaya?' The master said, 'Deshan striking the board.' The monk asked, 'What is the matter beyond the Dharmakaya?' The master said, 'Even if it's chopped up, it can still be used as firewood.' The monk asked, 'What is the matter beneath the robe?' The master said, 'An immortal bows to a withered bone.' The monk asked, 'How is it that an immortal bows to a withered bone?' The master said, 'A six-legged spider climbs onto a wooden bed.' The monk asked, 'Where depiction is impossible, what is the true person without position?' The master said, 'Not disliking the bamboo shoots growing diagonally from the bank, hanging flowers bloom upside down.' The monk asked, 'Where lifting is impossible, what is the sword that cuts hair?' The master said, 'Early on, a thousand fathoms of waves; in the clear sky, a clap of thunder.' The monk asked, 'What is the ultimate matter of the Zen school?' The master said, 'The pupils in the eyes kick an embroidered ball.' The monk said, 'This student does not understand.' The master said, 'The human heart is like iron, and the official law is like a furnace.' Ascending the hall to preach: A mangy ox dances before the white jade steps, viewing Yangzhou from behind the void. The pupils in the eyes play a long flute, and a paper-painted fairy kicks a qi ball. Ascending the hall to preach: Knowing all the Buddha-dharma of ancient and modern times, fully understanding all the functions of ancient and modern times. Pressing down the cloud head is not as good as having nothing to do. Shakyamuni (Shijia) shutting his room was not without a purpose. Vimalakirti (Jingming) keeping silent was not without a purpose. Bodhidharma (Damo) facing the wall was not without a purpose. Huangbo (Huangbo) covering his ears was not without a purpose. Buddhas and patriarchs are all people who are not without a purpose. Seeking someone without a purpose is like a lotus flower in the twelfth month. On the third day of the ninth month of the fourth year of the Yanyou era (1317), he passed away, at the age of seventy-two, with fifty-seven years as a monk. Emperor Mingzong (1329-1332) of the Yuan dynasty bestowed upon him the title 'Huiren'.

○蘇州穹窿獨木林禪師

初參石林于黃龍。林問你曾參見什麼人來。師從實吐露。林取坐具于師面前一拜云你作得我師。便歸方丈閉卻門。師便歸堂坐。不覺通身是汗。自後每見便云還我一拜來。師心熱悶如是三年。一日室中林舉德山托缽話。師復請問。林將公案舉一遍。師便問訊而出。林雲末後句是有是無卻來道。次日師聞僧堂前鐘聲豁然省得密啟處意。便上方丈。林一見便問如何是末後句。卓上有一兩瓜師便捧起云只這便是末後句。林曰你四五日思量得這一句子。師應聲云莫相瞞好。林曰密啟正是何意。師曰賊見賊。林曰賊在什麼處。師即指云即這是。尋呈一偈曰。不識巖頭密啟時。有無之句幾多疑。風吹柳絮毛毬走。雨打梨花蛺蝶飛。林方許可。後到雁山能仁參橫川和尚。一見便問近來甚處。師曰和尚試道看。川曰道不得。師曰道不得最親。川曰此是我語。師曰切忌分別。至明州報恩。值覺庵入室提起竹篦云。喚作竹篦則觸。不喚作竹篦則背。師把住竹篦雲和尚離卻這個別道。庵豎起拳頭。師曰話作兩橛。庵打一下云。諸方即得。報恩門下吃棒有分。師曰逢人但與么舉。庵有頌曰。蒺䔧遍地火漫空。峭壁懸崖路不通。不是四明林侍者。誰𢬵性命到其中。先主蘇城覺報。次主穹窿。上堂。恁么則五龍池畔

【現代漢語翻譯】現代漢語譯本 ○蘇州穹窿獨木林禪師

最初在黃龍山參拜石林禪師。石林禪師問：『你曾經參拜過什麼人？』禪師如實回答。石林禪師拿起坐具，在禪師面前一拜，說：『你可以做我的老師了。』說完便回到方丈室，關上門。禪師便回到禪堂坐下，不知不覺全身是汗。自那以後，每次見面石林禪師便說：『還我一拜來。』禪師心中煩悶，如此過了三年。一天，在方丈室內，石林禪師提起德山禪師托缽的故事。禪師再次請問。石林禪師將公案講了一遍。禪師便問訊而出。石林禪師說：『末後一句是有是無，你卻來說說看。』第二天，禪師聽到僧堂前的鐘聲，豁然開悟了密啟的含義，便前往方丈室。石林禪師一見便問：『如何是末後一句？』桌上有一兩瓜，禪師便捧起說：『只這便是末後一句。』石林禪師說：『你四五天思量才得了這一句。』禪師應聲說：『莫要相瞞。』石林禪師說：『密啟究竟是什麼意思？』禪師說：『賊見賊。』石林禪師說：『賊在什麼地方？』禪師立即指著說：『即這是。』隨即呈上一偈說：『不識巖頭密啟時，有無之句幾多疑。風吹柳絮毛毬走，雨打梨花蛺蝶飛。』石林禪師才認可了他。

後來到雁山能仁寺參拜橫川和尚。一見面，橫川和尚便問：『近來從什麼地方來？』禪師說：『和尚您試著說看。』橫川和尚說：『說不得。』禪師說：『說不得最親。』橫川和尚說：『這是我的話。』禪師說：『切忌分別。』到明州報恩寺，正趕上覺庵禪師入室，提起竹篦（一種禪宗用具）說：『喚作竹篦則觸，不喚作竹篦則背。』禪師抓住竹篦說：『和尚離卻這個別說。』覺庵禪師豎起拳頭。禪師說：『話作兩橛。』覺庵禪師打了一下說：『諸方即得，報恩門下吃棒有分。』禪師說：『逢人但與么舉。』覺庵禪師有一首頌說：『蒺藜遍地火漫空，峭壁懸崖路不通。不是四明林侍者，誰𢬵性命到其中。』先住持蘇城覺報寺，后住持穹窿山。上堂說法：『恁么則五龍池畔……』

【English Translation】 English version ○ Zen Master Dumu Lin of Qionglong, Suzhou

Initially, he visited Shilin at Huanglong. Shilin asked, 'Whom have you visited before?' The Zen master truthfully revealed his past visits. Shilin picked up a sitting cushion, bowed to the Zen master, and said, 'You can be my teacher.' Then he returned to his abbot's chamber and closed the door. The Zen master returned to the hall and sat down, unknowingly covered in sweat. From then on, every time they met, Shilin would say, 'Return my bow.' The Zen master felt troubled for three years. One day, in the abbot's chamber, Shilin brought up the story of Zen Master Deshan carrying his begging bowl. The Zen master asked again. Shilin recounted the koan once more. The Zen master then made a formal bow and left. Shilin said, 'The last line is about being and non-being, but come and tell me about it.' The next day, the Zen master heard the sound of the bell in front of the monks' hall and suddenly understood the meaning of the secret instruction, so he went to the abbot's chamber. As soon as Shilin saw him, he asked, 'What is the last line?' There were one or two melons on the table, and the Zen master picked one up and said, 'This is the last line.' Shilin said, 'You spent four or five days thinking about this one line.' The Zen master responded, 'Don't deceive me.' Shilin said, 'What exactly is the meaning of the secret instruction?' The Zen master said, 'A thief sees a thief.' Shilin said, 'Where is the thief?' The Zen master immediately pointed and said, 'It is this.' Then he presented a verse saying: 'Not knowing the secret instruction of Yantou, how much doubt about the lines of being and non-being. The wind blows willow catkins like furry balls, the rain beats pear blossoms as butterflies fly.' Only then did Shilin approve of him.

Later, he went to Yanshan Nengren Temple to visit the monk Hengchuan. As soon as they met, Hengchuan asked, 'Where have you been recently?' The Zen master said, 'Venerable monk, try to say it.' Hengchuan said, 'Cannot say.' The Zen master said, 'Cannot say is the closest.' Hengchuan said, 'These are my words.' The Zen master said, 'Beware of discrimination.' Arriving at Bao'en Temple in Mingzhou, he encountered Zen Master Jue'an entering the room, raising a bamboo staff (a Zen implement) and saying, 'Calling it a bamboo staff is touching it, not calling it a bamboo staff is turning away from it.' The Zen master grabbed the bamboo staff and said, 'Venerable monk, speak apart from this.' Zen Master Jue'an raised his fist. The Zen master said, 'Words are cut in two.' Zen Master Jue'an struck him once and said, 'All places are like this, those under Bao'en have a share in being beaten.' The Zen master said, 'Just raise it like this to everyone.' Zen Master Jue'an had a verse saying: 'Thorns cover the ground, fire fills the sky, steep cliffs and precipices, the road is impassable. If not for the attendant Lin of Siming, who would risk their life to get through it.' First abbot of Juebao Temple in Sucheng, then abbot of Qionglong Mountain. Ascending the hall to preach: 'Thus, by the Five Dragon Pond...'

全彰古佛家風。不恁么則花板臺中突出衲僧巴鼻。恁么不恁么。闔廬城動地雨花。然雖如是。于少室門風一點也使不著。何也。風定堯天闊。云開舜日明。上堂。舉佛眼和尚示眾云。一日日一時時。龍門老心自知。山僧則不然。一日日一時時。要與空王為弟子。莫教心病最難醫。上堂。若了目前法。便會西祖意。目前法即且置。如何是西祖意。擊拂子云。晷運推移日南長至。上堂。二由一有。一亦莫守。竇八布衫穿。風吹石臼走。

○溫州凈光東石契禪師

上堂。腳絆草鞋。肩橫拄杖。不歷所司徑登方丈。你有伎倆我無伎倆。侍者燒香行者點茶。你無伎倆我有伎倆。上堂。一切靜處有湛然凝止之相。一切鬧處有視聽言動之勞。蚯蚓斬為兩段。兩頭俱動。上堂。燈籠拜露柱。露柱拜燈籠。與你發明過去塵沙劫邊事。蛇吞鱉鼻。虎咬大蟲。與你顯示現行三昧。冬瓜直儱侗。瓠子曲彎彎。無你咬嚼處。無你近傍處。上堂。歇得唸唸馳求心。著衣吃飯屙屎送尿是脫生死法。不歇得唸唸馳求心。著衣吃飯屙屎送尿是生死無際輪轉不息。上堂。自從胡亂后。三十年不少鹽醬。舌是斬身之本。

○嘉興天寧竺云曇禪師

初出世婺州治平。遷松江北禪金山昭慶。至天寧。上堂。俱胝豎指。秘魔擎叉。雪峰輥毬

。三平駕箭。總喚作西來祖意三生六十劫。卓拄杖下座。上堂。惟一堅密身。一切塵中現。磚頭瓦礫孤迥迥地。墻壁露柱硬紏紏地。青山綠水凈裸裸地。草木叢林赤灑灑地。覷著則瞎。動著即錯。切忌認驢鞍橋作阿爺下頷。上堂。五五由來二十五。余山不打禾山鼓。等閑拈起金剛圈。當陽坐斷主中主。明眼人。莫莽鹵。發機須是千鈞弩。卓拄杖下座。

徑山石溪月禪師法嗣

○福州西禪柏堂祖森禪師

蜀重慶巴縣人。俗姓楊。年十九其父見師種性絕俗俾事鄉之崇因寺紹先。越三年得度。束包出峽。如浙一時宗匠若癡絕無準石田北澗參謁殆遍。皆以法中龍象許之。石溪由虎丘升靈徑師皆依侍。一日室中問云如何是父母未生前面目。師答云棋盤石元在凌霄峰頂。溪喝云更須下這一著始得。師密領其旨遂司藏鑰。溪歸寂從靈叟源公于焦山國清皆為第一座。出世口之般若。遷杭慶遠閩西禪雪峰神光。晚復居西禪。上堂。客從遠方來。遺我徑寸璧。中有一個字。舉世無人識。大藏五千四十八卷是上頭一點。傳燈千七百則是下面一人。般若不敢私藏。也要下個音釋。卓拄杖云。會么。類格切。上堂。古人道即心即佛。又道非心非佛。又道不是心不是佛。庭前種萵苣。萵苣生火箸。火箸生蓮花。蓮花生木瓜。木瓜

【現代漢語翻譯】現代漢語譯本：三平駕箭，總說是西來祖意經歷了三生六十劫。放下拄杖，走下禪座。上堂說法：唯一的堅固之身，顯現在一切塵埃之中。磚頭瓦塊孤零零地，墻壁露柱硬邦邦地，青山綠水清清爽爽地，草木叢林赤裸裸地。細看就眼瞎，妄動就出錯。千萬不要把驢鞍橋認作阿爺的下巴。上堂說法：五五相乘本來就是二十五，余山不打禾山的鼓。隨手拈起金剛圈，當陽坐斷主中主。明眼人啊，不要莽撞草率。發動時必須是千鈞之弩。放下拄杖，走下禪座。

徑山石溪月禪師的法嗣

福州西禪柏堂祖森禪師

是蜀地重慶巴縣人，俗姓楊。十九歲時，他的父親見他有超凡脫俗的佛性，就讓他到鄉里的崇因寺跟隨紹先修行。三年後剃度出家。收拾行裝走出巴蜀，到浙江一帶參訪當時的宗門大師，像癡絕無準、石田、北澗等，幾乎都拜訪遍了，大家都認為他是佛法中的龍象。石溪從虎丘升座到靈徑寺，祖森禪師都跟隨侍奉。一天，石溪在禪房裡問：『如何是父母未生前的本來面目？』祖森禪師回答說：『棋盤石原本就在凌霄峰頂。』石溪喝道：『更須要下這一著才行。』祖森禪師心領神會，於是掌管藏經的鑰匙。石溪圓寂后，祖森禪師跟隨靈叟源公在焦山、國清寺都擔任第一座。在口之般若寺開法。后又遷到杭州慶遠寺、閩西雪峰寺、神光寺。晚年又回到西禪寺。上堂說法：『客人從遠方來，送給我一塊徑寸的寶玉，中間有一個字，世上沒有人認識。大藏經五千四十八卷是寶玉上面的那一點，傳燈錄一千七百卷則是寶玉下面的那個人。般若不敢私自珍藏，也要加以解釋。』放下拄杖說：『會嗎？』（音）類格切。上堂說法：古人說即心即佛，又說非心非佛，又說不是心不是佛。庭前種萵苣，萵苣生火箸，火箸生蓮花，蓮花生木瓜，木瓜（以下內容缺失）。

【English Translation】 English version: Sanping shoots an arrow. It is generally said that the ancestral intention from the West has gone through three lives and sixty kalpas. He put down his staff and stepped down from the seat. Ascending the hall to preach: The only solid body manifests in all dust. Bricks and tiles are lonely, walls and pillars are stiff, green mountains and rivers are clean and bare, grass and trees are naked. If you stare at it, you will go blind; if you move it, you will make a mistake. Never mistake the donkey saddle bridge for your father's chin. Ascending the hall to preach: Five times five is originally twenty-five, Yu Mountain does not beat He Mountain's drum. Casually pick up the Vajra circle and sit firmly in the center of the master. Clear-eyed people, don't be reckless. The launch must be a thousand-pound crossbow. He put down his staff and stepped down from the seat.

Dharma successor of Zen Master Shixi Yue of Jingshan

Zen Master Zusen of Baitang, Xichan Temple, Fuzhou

He was from Ba County, Chongqing, Sichuan, with the surname Yang. At the age of nineteen, his father saw that he had an extraordinary Buddha-nature, so he sent him to Chongyin Temple in his hometown to follow Shaoxian in cultivation. Three years later, he was ordained as a monk. He packed his bags and left Sichuan, visiting the contemporary masters of the Zen school in Zhejiang, such as Chijue Wuzhun, Shitian, and Beijian, almost all of whom he visited. Everyone regarded him as a dragon and elephant in the Dharma. When Shixi ascended from Huchiu to Lingjing Temple, Zen Master Zusen followed and served him. One day, Shixi asked in the meditation room: 'What is the original face before your parents gave birth to you?' Zen Master Zusen replied: 'The chessboard stone was originally on the top of Lingxiao Peak.' Shixi shouted: 'You must make this move!' Zen Master Zusen understood, and then took charge of the key to the scripture collection. After Shixi passed away, Zen Master Zusen followed Lingyou Yuan Gong and served as the first seat in Jiaoshan and Guoqing Temples. He opened the Dharma at Kouzhi Prajna Temple. Later, he moved to Qingyuan Temple in Hangzhou, Xuefeng Temple in western Fujian, and Shenguang Temple. In his later years, he returned to Xichan Temple. Ascending the hall to preach: 'A guest comes from afar and gives me a piece of jade an inch in size, with a character in the middle that no one in the world recognizes. The five thousand and forty-eight volumes of the Great Treasury Sutra are the dot above the jade, and the one thousand seven hundred volumes of the Transmission of the Lamp are the person below the jade. Prajna dares not hide it privately, but also needs to explain it.' He put down his staff and said: 'Do you understand?' (Pronunciation) Leige cut. Ascending the hall to preach: The ancients said that the mind is the Buddha, and also said that the mind is not the Buddha, and also said that it is neither the mind nor the Buddha. Lettuce is planted in front of the courtyard, lettuce produces fire chopsticks, fire chopsticks produce lotus flowers, lotus flowers produce papayas, papayas (the following content is missing).

攧落地。撒出大油麻。上堂。舉玄沙蔘次。聞燕子聲遂云深譚實相善說法要。便下座。尋有僧出雲某甲不會。沙云。去。誰信你。師頌曰。嬌娥羞倚玉樓妝。密把金針繡錦囊。輕薄少年樓下過。風前遙認綺羅香。上堂。佛佛禪禪。一犁春雨。萬頃良田。遠近青秧。漠漠往來。白烏翩翩。𦘕也𦘕不成。舉也舉不全。佛佛禪禪。新婦騎驢阿家牽。上堂。蠱毒鄉。水莫嘗。皺眉吃橄欖。吐唾嚼檳榔。待得甘回齒頰。更須著意堤防。且堤防個什麼。飯中沙石。蜜里砒霜。臨終書偈已跏趺而逝。壽七十二。﨟五十三。

○江州東林明巖徹禪師

上堂。三日雨。兩日晴。子規苦苦勸歸人。王孫醉眠芳草。遊子爛走江塵。是汝諸人還猛省么。𦘕角聲前孚上座。野桃花下老靈云。

○蘇州虎丘無機慧禪師

上堂。舉同安察禪師因僧問。新歲方來殘年已去。莫有不受歲者么。安曰有。曰如何是不受歲者。安曰作么生。曰恁么則不受歲也。安曰城上已吹新歲角。窗前猶點舊年燈。師頌曰。樓上鳴咿角已吹。燈前蝴蝶夢猶迷。如今要識不遷義。日出東方夜落西。

○福州鼓山鼎翁鼐禪師

上堂。鼓聲未動。古佛顯露堂堂。及乎才動鼓聲。便見釋迦走入諸人鼻孔中。彌勒跳入諸人眼睛裡。還覺頂門重么。

【現代漢語翻譯】攧落地。撒出大油麻。上堂。舉玄沙蔘次。聞燕子聲遂云深譚實相善說法要。便下座。尋有僧出雲某甲不會。沙云。去。誰信你。師頌曰。『嬌娥羞倚玉樓妝。密把金針繡錦囊。輕薄少年樓下過。風前遙認綺羅香。』上堂。佛佛禪禪。一犁春雨。萬頃良田。遠近青秧。漠漠往來。白烏翩翩。𦘕也𦘕不成。舉也舉不全。佛佛禪禪。新婦騎驢阿家牽。上堂。蠱毒鄉。水莫嘗。皺眉吃橄欖。吐唾嚼檳榔。待得甘回齒頰。更須著意堤防。且堤防個什麼。飯中沙石。蜜里砒霜。臨終書偈已跏趺而逝。壽七十二。﨟五十三。現代漢語譯本：摔倒在地。撒出大量的油麻。上堂說法。舉出玄沙（指玄沙師備禪師）的參禪次第。聽到燕子的叫聲於是說深刻地談論實相是很好的說法要點。便下座。隨即有僧人出來說某甲（古代僧人自稱的謙詞）不會。玄沙說：『去。誰相信你。』禪師作頌說：『美麗的女子害羞地靠著玉樓梳妝。偷偷地用金針刺繡錦囊。輕浮的少年從樓下經過。在風中遠遠地辨認出華麗的絲綢香味。』上堂說法。佛佛禪禪。一犁春雨，滋潤著萬頃良田。遠近的青秧，在田野里密集地生長，白色的鳥兒在田間輕快地飛舞。描繪也描繪不出來，舉也舉不完全。佛佛禪禪，就像新娘騎驢，由婆家的人牽著。上堂說法。在蠱毒的鄉里，水不能隨便品嚐。皺著眉頭吃橄欖，吐著唾沫嚼檳榔。等到甘甜的味道回到齒頰，更需要著意提防。而且要提防什麼呢？提防飯中的沙石，提防蜜里的砒霜。臨終時寫下偈語，然後結跏趺坐而逝。享年七十二歲，僧臘五十三年。 ○江州東林明巖徹禪師上堂。三日雨。兩日晴。子規苦苦勸歸人。王孫醉眠芳草。遊子爛走江塵。是汝諸人還猛省么。𦘕角聲前孚上座。野桃花下老靈云。現代漢語譯本：江州東林明巖徹禪師上堂說法。下了三天的雨，出了兩天的晴。杜鵑鳥苦苦地勸人迴歸。王孫公子醉倒在芳草地上，遊子在江邊的塵土中疲憊地行走。你們這些人還猛然醒悟嗎？在號角聲前有孚上座，在野桃花下有老靈云。 ○蘇州虎丘無機慧禪師上堂。舉同安察禪師因僧問。新歲方來殘年已去。莫有不受歲者么。安曰有。曰如何是不受歲者。安曰作么生。曰恁么則不受歲也。安曰城上已吹新歲角。窗前猶點舊年燈。師頌曰。『樓上鳴咿角已吹。燈前蝴蝶夢猶迷。如今要識不遷義。日出東方夜落西。』現代漢語譯本：蘇州虎丘無機慧禪師上堂說法。舉出同安察禪師因為有僧人問：『新年將要到來，殘年已經過去，有沒有不接受歲月流逝的人呢？』同安察禪師說：『有。』僧人問：『如何是不接受歲月流逝的人？』同安察禪師說：『作么生？』僧人說：『這樣就是不接受歲月流逝了。』同安察禪師說：『城頭上已經吹響了新年的號角，窗前還點著舊年的燈。』禪師作頌說：『樓上嗚咽的號角已經吹響，燈前蝴蝶的夢境仍然迷惑。如今想要認識不遷變的真義，就像日出東方，夜晚降臨西方一樣自然。』 ○福州鼓山鼎翁鼐禪師上堂。鼓聲未動。古佛顯露堂堂。及乎才動鼓聲。便見釋迦（Sakyamuni，佛教創始人）走入諸人鼻孔中。彌勒（Maitreya，未來佛）跳入諸人眼睛裡。還覺頂門重么。現代漢語譯本：福州鼓山鼎翁鼐禪師上堂說法。鼓聲還沒有敲響，古佛已經顯露出莊嚴的形象。等到鼓聲才一敲響，便看見釋迦牟尼佛走入各位的鼻孔中，彌勒佛跳入各位的眼睛裡。還覺得頭頂沉重嗎？

【English Translation】 Fell to the ground. Scattered a lot of sesame. Ascended the hall. Mentioned the Zen stages of Xuansha (Zen Master Xuansha Shibei). Hearing the sound of swallows, he then said that deeply discussing the true nature of reality is a good key to preaching. Then he descended from the seat. Soon a monk came out and said that 'Moujia' (a humble term used by ancient monks to refer to themselves) did not understand. Xuansha said, 'Go away. Who believes you?' The master composed a verse saying, 'The beautiful woman shyly leans on the jade tower to dress up. Secretly using a golden needle to embroider a brocade pouch. A frivolous young man passes by under the tower. From afar, he recognizes the fragrance of gorgeous silk in the wind.' Ascended the hall. Buddha Buddha Zen Zen. One plowing of spring rain. Ten thousand acres of fertile land. Green seedlings far and near. Vastly coming and going. White crows fluttering. Painting also cannot paint it completely. Lifting also cannot lift it completely. Buddha Buddha Zen Zen. The new bride rides a donkey, and the family leads it. Ascended the hall. In the poisonous village. Water should not be tasted. Frowning, eat olives. Spitting, chew betel nuts. Waiting for the sweetness to return to the teeth and cheeks. One must pay attention to guarding against it. And what to guard against? Sand and stones in the rice. Arsenic in the honey. Before his death, he wrote a verse, then sat in the lotus position and passed away. He lived to be seventy-two years old, with fifty-three years of monastic life. English version: Fell to the ground. Scattered a lot of sesame seeds. Ascended the hall to preach. Mentioned the Zen stages of Xuansha (referring to Zen Master Xuansha Shibei). Hearing the sound of swallows, he then said that deeply discussing the true nature of reality is a good key to preaching. Then he descended from the seat. Soon a monk came out and said that 'Moujia' (an ancient monk's humble way of referring to himself) did not understand. Xuansha said: 'Go away. Who believes you?' The Zen master composed a verse saying: 'The beautiful woman shyly leans on the jade tower to dress up. Secretly using a golden needle to embroider a brocade pouch. A frivolous young man passes by under the tower. From afar, he recognizes the fragrance of gorgeous silk in the wind.' Ascended the hall to preach. Buddha Buddha Zen Zen. One plowing of spring rain, nourishing ten thousand acres of fertile land. Green seedlings far and near, growing densely in the fields, white birds flying lightly in the fields. Painting also cannot paint it completely, lifting also cannot lift it completely. Buddha Buddha Zen Zen, like a new bride riding a donkey, led by the groom's family. Ascended the hall to preach. In the poisonous village, water cannot be tasted casually. Frowning, eat olives, spitting, chew betel nuts. Waiting for the sweetness to return to the teeth and cheeks, one must pay attention to guarding against it. And what to guard against? Guard against sand and stones in the rice, guard against arsenic in the honey. Before his death, he wrote a verse, then sat in the lotus position and passed away. He lived to be seventy-two years old, with fifty-three years of monastic life. ○ Zen Master Mingyan Che of Donglin Temple in Jiangzhou Ascended the hall. Three days of rain. Two days of sunshine. The cuckoo bitterly urges people to return home. The prince sleeps drunk on the fragrant grass. The traveler walks wearily in the dust of the river. Are you all still keenly aware? Before the sound of the horn is the elder Fushang. Under the wild peach blossoms is the old Lingyun. English version: Zen Master Mingyan Che of Donglin Temple in Jiangzhou Ascended the hall to preach. Three days of rain, two days of sunshine. The cuckoo bird bitterly urges people to return home. The prince is drunk and sleeps on the fragrant grass, the traveler walks wearily in the dust by the river. Are you all still keenly aware? Before the sound of the horn is the elder Fushang, under the wild peach blossoms is the old Lingyun. ○ Zen Master Wuji Hui of Huqiu in Suzhou Ascended the hall. Quoting Zen Master Tongan Cha, because a monk asked, 'The new year is coming, and the old year has passed. Is there anyone who does not accept the passing of years?' An said, 'Yes.' The monk asked, 'What is it that does not accept the passing of years?' An said, 'What are you doing?' The monk said, 'Then this is not accepting the passing of years.' An said, 'The New Year's horn has already been blown on the city wall, and the old year's lamp is still lit in front of the window.' The master composed a verse saying, 'The mournful horn has already been blown upstairs, and the butterfly's dream is still confused before the lamp. Now, if you want to know the meaning of non-change, it is like the sun rising in the east and setting in the west.' English version: Zen Master Wuji Hui of Huqiu in Suzhou Ascended the hall to preach. Quoting Zen Master Tongan Cha because a monk asked: 'The new year is about to arrive, and the old year has passed, is there anyone who does not accept the passing of years?' Zen Master Tongan Cha said: 'Yes.' The monk asked: 'What is it that does not accept the passing of years?' Zen Master Tongan Cha said: 'What are you doing?' The monk said: 'Then this is not accepting the passing of years.' Zen Master Tongan Cha said: 'The New Year's horn has already been blown on the city wall, and the old year's lamp is still lit in front of the window.' The Zen master composed a verse saying: 'The mournful horn has already been blown upstairs, and the butterfly's dream is still confused before the lamp. Now, if you want to know the meaning of non-change, it is like the sun rising in the east and setting in the west.' ○ Zen Master Dingweng Nai of Gushan in Fuzhou Ascended the hall. Before the sound of the drum, the ancient Buddha appears majestic. As soon as the sound of the drum moves, Sakyamuni (Sakyamuni, founder of Buddhism) is seen walking into everyone's nostrils. Maitreya (Maitreya, the future Buddha) jumps into everyone's eyes. Do you still feel the top of your head heavy? English version: Zen Master Dingweng Nai of Gushan in Fuzhou Ascended the hall to preach. Before the sound of the drum, the ancient Buddha already reveals a solemn image. As soon as the sound of the drum is struck, Sakyamuni (Sakyamuni, founder of Buddhism) is seen walking into everyone's nostrils, and Maitreya (Maitreya, the future Buddha) jumps into everyone's eyes. Do you still feel the top of your head heavy?

○蘇州萬壽南州珍禪師

初住常熟甘草能仁。遷廬山開先。升萬壽。上堂。大道只在目前。要且目前難睹。欲識大道真體。不離聲色言語。踏著底土埋磚頭。撞著底燈籠露柱。畢竟大道真體在什麼處。良久。下座。上堂。眼若不睡諸夢自除。心若不異萬法一如。大眾。喚什麼作不睡底眼。喚什麼作不異底心。良久。繰成白雪桑重綠。割盡黃云稻正青。上堂。耕而食。蠶而衣。天地造化。萬物生於四時。說甚無修無證。無念無為。山僧來年七十三歲。誰知道乙酉生人不屬雞。

○清涼南叟茂禪師

上堂舉趙州諗禪師因僧問道人相見時如何。州云呈漆器。師頌曰。漱石冷冷石澗陰。喬松千尺帶寒青。多應只看昂霄操。誰信根頭有茯苓。

○蘇州虎丘雲谷慶禪師

題血書法華經偈曰。眼裡有筋皮有血。自家針劄自家知。一毫頭上能通變。紅菡萏花三四枝。

○九江慧力圓中規禪師

上堂。一夜春風浩浩。掃盡千花百草。因憶臨濟向黃檗吃六十拄杖。遂拍膝云。知機良不早。

徑山虛堂愚禪師法嗣

○蘇州虎丘閑極云禪師

上堂。一莖草上明宗。面壁老胡多虛。少實三轉語中定旨。鷲峰聵祖暗展明收。全身奉重底無一點佛法。身心撥無因果底具無量殊

【現代漢語翻譯】現代漢語譯本 ○蘇州萬壽南州珍禪師

最初住在常熟甘草能仁。后遷至廬山開先，升座萬壽。上堂說法：『大道就在眼前，然而眼前卻難以見到。想要認識大道的真體，就離不開聲色言語。踏著的地方埋著磚頭，撞著的是燈籠露柱。』那麼，大道真體究竟在什麼地方呢？良久，下座。再次上堂說法：『眼睛如果不睡，各種夢境自然消除；心如果不異，萬法也就同一如常。』大眾，把什麼叫做不睡的眼睛？把什麼叫做不異的心？良久，繅絲成雪，桑樹更加翠綠；收割完稻子，稻田更加青翠。

上堂說法：『耕田而食，養蠶而衣，天地造化，萬物生於四時。』還說什麼無修無證，無念無為呢？山僧我明年七十三歲，誰知道我這個乙酉（1945）年出生的人不屬雞呢？』

○清涼南叟茂禪師

上堂時，引用趙州諗（Zhàozhōu Shěn）禪師的故事：有僧人問道：『道人相見時如何？』趙州（Zhàozhōu）禪師回答：『呈漆器。』南叟（Nánsǒu）禪師作頌說：『漱石冷冷石澗陰，喬松千尺帶寒青。多應只看昂霄操，誰信根頭有茯苓。』

○蘇州虎丘雲谷慶禪師

題《法華經》偈語：『眼裡有筋皮有血，自家針劄自家知。一毫頭上能通變，紅菡萏花三四枝。』

○九江慧力圓中規禪師

上堂說法：『一夜春風浩浩，掃盡千花百草。』因此憶起臨濟（Línjì）向黃檗（Huángbò）吃六十拄杖的事，於是拍膝說：『知機良不早。』

徑山虛堂愚（Jìngshān Xūtáng Yú）禪師法嗣

○蘇州虎丘閑極云禪師

上堂說法：『一莖草上明宗，面壁老胡多虛少實。三轉語中定旨，鷲峰聵祖暗展明收。全身奉重底無一點佛法，身心撥無因果底具無量殊。

【English Translation】 English version ○ Zen Master Nanzhou Zhen of Wanshou Monastery, Suzhou

Initially residing at Nengren Monastery in Gancao, Changshu, he later moved to Kaixian Monastery on Mount Lu, and ascended to the abbotship of Wanshou Monastery. During an assembly, he proclaimed: 'The Great Path is right before your eyes, yet it is difficult to perceive. If you wish to know the true essence of the Great Path, it is inseparable from sounds, forms, words, and speech. Where you step, there are bricks buried; what you bump into are lantern posts.' So, where exactly is the true essence of the Great Path? After a long pause, he descended from his seat. In another assembly, he said: 'If the eyes do not sleep, all dreams will naturally cease; if the mind is not different, all phenomena are one and the same.' Monks, what do you call the eyes that do not sleep? What do you call the mind that is not different? After a long pause, the silk spun becomes white as snow, the mulberry trees grow even greener; the harvest is done, the rice fields are even more verdant.

During an assembly, he said: 'Plowing to eat, raising silkworms to clothe oneself, the creation of heaven and earth, all things are born in the four seasons.' What is there to say about no cultivation, no realization, no thought, no action? This mountain monk will be seventy-three next year. Who knows that this person born in the year of Yiyou (1945) does not belong to the year of the Rooster?'

○ Zen Master Nansou Mao of Qingliang Monastery

During an assembly, he cited the story of Zen Master Zhaozhou Shen: A monk asked, 'How is it when Daoists meet?' Zhaozhou replied, 'Present lacquerware.' Nansou composed a verse, saying: 'Rinsing stones, cool and still in the mountain stream's shade, tall pines a thousand feet, adorned with cold green. Most likely, they only look at the soaring aspirations, who would believe there is Tuckahoe at the root?'

○ Zen Master Yunggu Qing of Huqiu Monastery, Suzhou

Inscribed verse on the Lotus Sutra: 'In the eyes, there are tendons, in the skin, there is blood. One's own needle pricks, one knows for oneself. On the tip of a hair, one can transform and change. Three or four branches of red lotus flowers.'

○ Zen Master Yuanzhong Gui of Huili Monastery, Jiujiang

During an assembly, he said: 'The spring breeze is vast and mighty in one night, sweeping away thousands of flowers and hundreds of grasses.' Recalling Linji receiving sixty blows from Huangbo, he clapped his knee and said: 'Knowing the opportunity was not early enough.'

Disciple of Zen Master Xutang Yu of Jingshan Monastery

○ Zen Master Xianji Yun of Huqiu Monastery, Suzhou

During an assembly, he said: 'Clarifying the principle on a single blade of grass, the old barbarian facing the wall is more empty than substantial. Within the three turns of speech, the definitive purpose is set, the deaf ancestor of Vulture Peak secretly unfolds and openly gathers. The whole body is offered with respect, yet there is not a single bit of Buddha-dharma; the body and mind deny cause and effect, yet they possess immeasurable uniqueness.'

勝妙義。者里轉得一步。便見皇都城裡人物駢闐管絃雜沓。落星石畔山明水秀漁唱樵歌。可謂羲皇上人成佛子住。然雖如是。猶墮功勛。量外一機如何舉唱。擊拂子。徹底潮收青海尾。好看月上長珊瑚。上豈多岐亡羊多言喪道。驀劄相逢何曾欠少。豈不見天臺桐柏宮盧道士年一百二十歲。攝召行法極好。若也不信。問取洞庭山水仙太保。上堂。南薰涼薝。卜香日長。無事靠胡牀。乾坤稊稗身世糟糠。蒼苔滿地無人到。付與蟬聲送夕陽。上堂。舉藥山久不上堂。院主白雲大眾久思和尚示誨公案。師云。當時若道得個起動和尚。管取藥山歸方丈不得。

○四明定水寶業源禪師

本郡人。參虛堂于徑山。凡宗門話頭未能透脫者必咨決老成。一日問虛堂云。德山末後句若謂有。德山焉得不會。若謂無。巖頭又道德山未會。望和尚慈悲指示。堂云我不會汝去問云首座。師去問云。適雲遊山歸。索水濯足。師丞進水委身出手為摩捋之。卻仰首問云。德山末後句某甲未識有無。望首座開示。云以兩手掇濯足水澆潑云。有什麼末後句。師不明其指。明日見堂。具道問云事。堂云他無別語。師云他道有什麼末後句。堂云那那我向你道他會得。師當下釋然。住后僧問。記得僧問洞山如何是佛。洞山云麻三斤。意旨如何。師云款

【現代漢語翻譯】現代漢語譯本殊勝微妙的意義。在這裡轉進一步，便能看見皇都城裡人來人往，各種樂器聲音嘈雜。落星石旁邊山清水秀，漁夫唱歌，樵夫吟唱。真可謂是生活在羲皇時代的人成了佛的弟子。雖然是這樣，仍然落入了有為功勛之中。超出常理的玄妙如何提倡？（擊打拂塵）徹底退潮，直到青海的盡頭，好看的景像是月亮升起，照耀著高大的珊瑚。上面所說的難道不是因為岔路太多而丟失了羊，說話太多反而遠離了真理嗎？突然相遇，又何曾缺少過什麼？難道沒看見天臺桐柏宮的盧道士，年紀一百二十歲（公元紀年不詳），施行法術非常好。如果不相信，去問問洞庭山的水仙太保。（禪師）上堂說法，南風帶來涼意，薝蔔花散發香氣，白晝變得更長。無事可做，就靠著胡牀休息。把天地看作是粗糧，把身世看作是酒糟。蒼苔長滿地面，沒有人來，就讓蟬鳴聲伴隨夕陽西下。（禪師）上堂說法，引用藥山禪師很久不上堂的典故，院主告訴（藥山禪師）說大眾很久沒有聽和尚開示公案了。藥山禪師說：『當時如果說得出能讓和尚起身的道理，一定讓藥山禪師回不了方丈。』

○四明定水寶業源禪師

是本郡人。在徑山參拜虛堂禪師。凡是宗門話頭不能領悟的，必定請教有經驗的人。一天，（寶業源禪師）問虛堂禪師說：『德山禪師的最後一句，如果說是『有』，德山禪師怎麼會不明白？如果說是『無』，巖頭禪師又說德山禪師沒有領會。希望和尚慈悲指示。』虛堂禪師說：『我不會，你去問云首座。』（寶業源禪師）就去問云首座。恰逢云首座雲遊歸來，要水洗腳。（寶業源禪師）就端來水，彎下身子，用手為他按摩。然後抬起頭問云首座：『德山禪師的最後一句，我不知道是有還是無，希望首座開示。』云首座用兩手捧起洗腳水潑灑說：『有什麼最後一句？』（寶業源禪師）不明白他的意思。第二天，（寶業源禪師）見到虛堂禪師，詳細說了問云首座的事情。虛堂禪師說：『他沒有說別的話。』（寶業源禪師）說：『他說有什麼最後一句。』虛堂禪師說：『那麼我告訴你，他領會了。』（寶業源禪師）當下就領悟了。住持寺院后，有僧人問：『記得有僧人問洞山禪師，什麼是佛？洞山禪師回答說：『麻三斤』。這其中的意思是什麼？』（寶業源源禪師）說：『要如實付款。』

【English Translation】 English version The supreme and wonderful meaning. Taking one step further here, one can see the bustling crowds and the mixed sounds of管絃(管樂器和絃樂器) in the imperial capital. Beside the 落星石(Luoxing Stone), the mountains are clear, the waters are beautiful, the fishermen sing, and the woodcutters chant. It can be said that the people living in the time of 羲皇(Xi Huang, a legendary emperor) have become disciples of the Buddha. However, even so, it still falls into meritorious deeds. How to advocate the 機(opportunity) beyond measure? (Strikes the拂子(whisk)) The tide recedes completely to the end of 青海(Qinghai Lake), and the beautiful scene is the moon rising, shining on the tall coral. Isn't it said above that losing the sheep is due to too many forks in the road, and straying from the truth is due to too much talk? Meeting suddenly, what has ever been lacking? Haven't you seen the Taoist 盧(Lu) of 桐柏宮(Tongbai Palace) in 天臺(Tiantai), who is one hundred and twenty years old (year of birth unknown), and whose practice of summoning and performing rituals is excellent. If you don't believe it, ask the 水仙太保(Shuixian Taibao, Water God) of 洞庭山(Dongting Mountain). (The Zen master) ascends the hall to preach, the south wind brings coolness, and the 薝蔔(Zhanbu) flowers emit fragrance, making the day longer. With nothing to do, he leans on the 胡牀(Hu bed) to rest. He regards heaven and earth as coarse grains and his life as糟糠(dregs). Green moss covers the ground, and no one comes, so let the cicada's song accompany the setting sun. (The Zen master) ascends the hall to preach, citing the story of 藥山(Yaoshan) Zen master not ascending the hall for a long time. The abbot told (藥山(Yaoshan) Zen master) that the public had not heard the 和尚(He Shang, monk) expound the 公案(Gongan, a case) for a long time. 藥山(Yaoshan) Zen master said: 'If one could have spoken the principle that could make the 和尚(He Shang, monk) rise at that time, he would certainly not have allowed 藥山(Yaoshan) Zen master to return to the abbot's room.'

○ Zen Master 寶業源(Baoyeyuan) of 定水(Dingshui) Temple in 四明(Siming)

He was a native of this prefecture. He visited Zen Master 虛堂(Xutang) at 徑山(Jingshan). Whenever he could not understand the宗門話頭(Zongmen Huatou, Zen topic), he would consult experienced people. One day, (Zen Master 寶業源(Baoyeyuan)) asked Zen Master 虛堂(Xutang): 'If 德山(Deshan) Zen master's last sentence is said to be '有(existence)', how could 德山(Deshan) Zen master not understand it? If it is said to be '無(non-existence)', 巖頭(Yantou) Zen master also said that 德山(Deshan) Zen master did not understand it. I hope the 和尚(He Shang, monk) will kindly instruct me.' Zen Master 虛堂(Xutang) said: 'I don't know, go ask the 云(Yun) chief seat.' (Zen Master 寶業源(Baoyeyuan)) went to ask the 云(Yun) chief seat. It happened that the 云(Yun) chief seat had returned from traveling and wanted water to wash his feet. (Zen Master 寶業源(Baoyeyuan)) brought the water, bent down, and massaged his feet with his hands. Then he looked up and asked the 云(Yun) chief seat: 'I don't know whether 德山(Deshan) Zen master's last sentence is 有(existence) or 無(non-existence). I hope the chief seat will enlighten me.' The 云(Yun) chief seat picked up the foot-washing water with both hands and splashed it, saying: 'What last sentence is there?' (Zen Master 寶業源(Baoyeyuan)) did not understand his meaning. The next day, (Zen Master 寶業源(Baoyeyuan)) saw Zen Master 虛堂(Xutang) and explained in detail the matter of asking the 云(Yun) chief seat. Zen Master 虛堂(Xutang) said: 'He didn't say anything else.' (Zen Master 寶業源(Baoyeyuan)) said: 'He said, 'What last sentence is there?'' Zen Master 虛堂(Xutang) said: 'Then I tell you, he understood it.' (Zen Master 寶業源(Baoyeyuan)) immediately understood. After residing in the temple, a monk asked: 'I remember a monk asked Zen Master 洞山(Dongshan), 'What is Buddha?' Zen Master 洞山(Dongshan) replied: '麻三斤(three catties of flax)'. What is the meaning of this?' (Zen Master 寶業源(Baoyeyuan)) said: 'Pay in full.'

出囚口。僧云。又僧問趙州如何是佛。趙州云殿里底。又作么生。師雲貴買賤賣。上堂。見見之時見非是見。見猶離見。見不能及。師拈云。釋迦老子四棱蹋地去也。還有人救得么。喝一喝。上堂。蒲團收足。未有長住而不行。拄杖橫肩。未有長行而不住。舍彼就此。從西過東。了無佛法干懷。亦無世諦留念。粗飯淡羹隨緣度日。薰爐茗碗任意適時。一句酬恩如何敲唱。風定堯天闊。云開舜日明。上堂。舉趙州和尚因僧問如何是祖師西來意。州云庭前柏樹子。僧雲和尚莫將境示人。州云我不將境示人。僧云如何是祖師西來意。州云庭前柏樹子。師拈云。這僧未發問時已自黛色參天二千尺。趙州再答一遍。豈止霜皮淄雨四十圍。上堂。諸方談禪浩浩。崇福並無分曉。土麵灰頭過時。住持職事不子。手臂長衫袖小。直裰袈裟布粗皂。將無作有接。禪和笑倒。保真泉大道上堂。舉古德道三世諸佛不知有。貍奴白牯卻知有。師拈云。知有是。不知有是。擊拂子。名利盡隨騎馬客。是非不到釣魚人。

○杭州凈慈靈石如芝禪師

初住嘉禾興聖。遷臺之涌泉嘉興本覺。上堂。奔蜂不能化藿蠋。魯雞不能伏鵠卵。衲僧九十日中剛要蒸沙作飯。者一半那一半。劈腹剜心窮坑易滿。上堂。六月不熱。五穀不結。波斯頂上罩曉

【現代漢語翻譯】現代漢語譯本出囚口。（僧人問）僧人又問趙州禪師，什麼是佛？趙州禪師說：『殿里底』（殿里的佛像）。又作么生（又怎麼樣呢）？師（靈石如芝禪師）說：『貴買賤賣』。上堂（禪師升座說法）。見見之時見非是見（當你在見的時候，你所見的並非真正的見），見猶離見（見仍然要離開見）。見不能及（見是無法達到的）。師（靈石如芝禪師）拈云（拈出這句話來說明）：釋迦老子（釋迦牟尼佛）四棱蹋地去也（四腳朝天摔倒了）。還有人救得么（還有人能救他嗎）？喝一喝。上堂。蒲團收足（坐在蒲團上收攝身心），未有長住而不行（沒有一直安住而不修行的）。拄杖橫肩（肩上橫著拄杖），未有長行而不住（沒有一直行走而不安住的）。舍彼就此（捨棄那個而選擇這個），從西過東（從西邊到東邊）。了無佛法干懷（心中沒有佛法），亦無世諦留念（也沒有世俗的念頭）。粗飯淡羹隨緣度日（粗茶淡飯，隨緣度日），薰爐茗碗任意適時（香爐茶碗，隨意使用）。一句酬恩如何敲唱（用一句話來報答佛恩，該如何表達）？風定堯天闊（風停了，堯帝時代的廣闊天空顯現），云開舜日明（云開了，舜帝時代的太陽顯現光明）。上堂。舉趙州和尚因僧問如何是祖師西來意（趙州禪師因為有僧人問，什麼是祖師西來的意義）。州云庭前柏樹子（趙州禪師說，是庭院前的柏樹）。僧雲和尚莫將境示人（僧人說，和尚不要用外境來開示人）。州云我不將境示人（趙州禪師說，我沒有用外境來開示人）。僧云如何是祖師西來意（僧人問，什麼是祖師西來的意義）。州云庭前柏樹子（趙州禪師說，是庭院前的柏樹）。師拈云（靈石如芝禪師拈出這件事來說明）：這僧未發問時已自黛色參天二千尺（這個僧人未發問時，柏樹已經高聳入雲兩千尺）。趙州再答一遍（趙州禪師再回答一遍），豈止霜皮淄雨四十圍（難道僅僅是樹皮斑駁，樹幹粗壯四十圍嗎）。上堂。諸方談禪浩浩（各處談禪之風盛行），崇福並無分曉（崇福寺卻沒有什麼明確的說法）。土麵灰頭過時（蓬頭垢面，虛度光陰），住持職事不子（住持和負責事務的人都不盡職）。手臂長衫袖小（手臂長，僧袍袖子小），直裰袈裟布粗皂（僧衣袈裟粗糙）。將無作有接（把沒有的說成有），禪和笑倒（禪和子們都笑倒了）。保真泉大道上堂。舉古德道三世諸佛不知有（引用古代大德的話說，過去、現在、未來三世諸佛都不知道有）。貍奴白牯卻知有（貓和牛卻知道有）。師拈云（靈石如芝禪師拈出這件事來說明）：知有是（知道有是對的），不知有是（不知道有也是對的）。擊拂子。名利盡隨騎馬客（名利都隨著騎馬的人去了），是非不到釣魚人（是非不會到釣魚的人這裡）。 ○杭州凈慈靈石如芝禪師初住嘉禾興聖（最初住在嘉禾興聖寺），遷臺之涌泉嘉興本覺（後來遷到臺州的涌泉寺和嘉興的本覺寺）。上堂。奔蜂不能化藿蠋（蜜蜂不能變成豆蟲），魯雞不能伏鵠卵（普通的雞不能孵化天鵝蛋）。衲僧九十日中剛要蒸沙作飯（出家人在九十天里，偏要蒸沙子做飯）。者一半那一半（這一半那一半），劈腹剜心窮坑易滿（剖開肚子挖出心，窮坑容易填滿）。上堂。六月不熱（六月不熱），五穀不結（五穀就不會結實）。波斯頂上罩曉（波斯人的頭頂上籠罩著黎明）。

【English Translation】 English version Exiting the prison gate. (A monk asked) Another monk asked Zhao Zhou, 'What is Buddha?' Zhao Zhou said, 'The one in the hall.' What about further? The Master (Zen Master Lingshi Ruzhi) said, 'Buying dear and selling cheap.' Ascending the hall (the Zen master ascends the seat to give a Dharma talk). 'When seeing, the seeing is not seeing; seeing still departs from seeing. Seeing cannot reach.' The Master (Zen Master Lingshi Ruzhi) picked up (this phrase to explain): 'Old Shakyamuni (Shakyamuni Buddha) fell flat on the ground. Is there anyone who can save him?' A shout. Ascending the hall. 'Sitting on the futon, gather the feet (collecting the mind). There is no long dwelling without practice. Holding the staff across the shoulder, there is no long practice without dwelling. Abandoning that and choosing this, going from west to east. There is no Dharma in the heart, nor worldly thoughts lingering. Coarse rice and plain soup, living each day according to conditions. Incense burner and tea bowl, using them as one pleases. How to chant a sentence to repay the kindness (of the Buddha)? When the wind stops, the sky of Yao (Emperor Yao's era) is vast; when the clouds open, the sun of Shun (Emperor Shun's era) shines brightly.' Ascending the hall. 'Referring to the story of Zen Master Zhao Zhou, a monk asked, 'What is the meaning of the Patriarch's coming from the West?' Zhao Zhou said, 'The cypress tree in front of the courtyard.' The monk said, 'Venerable, do not use the environment to show people.' Zhao Zhou said, 'I am not using the environment to show people.' The monk asked, 'What is the meaning of the Patriarch's coming from the West?' Zhao Zhou said, 'The cypress tree in front of the courtyard.' The Master picked up (Zen Master Lingshi Ruzhi picked up this story to explain): 'Before this monk asked, the cypress tree was already two thousand feet tall, reaching the sky. Zhao Zhou answered again, how could it be just forty spans around with frosty bark and Zishui rain?' Ascending the hall. 'Everywhere the talk of Chan is vast, but Chongfu Temple has no clear understanding. With dusty faces and gray heads, passing the time, the abbot and those in charge of affairs are not fulfilling their duties. The sleeves of the long robe are small, the cloth of the straight robe and kasaya (袈裟) is coarse. Taking nothing as something, the Chan monks laugh and fall over. At Baozhen Spring Avenue, ascending the hall. Quoting an ancient worthy who said, 'The Buddhas of the three times do not know it; the cat and the cow know it.' The Master picked up (Zen Master Lingshi Ruzhi picked up this story to explain): 'Knowing it is right; not knowing it is also right.' Striking the whisk. 'Fame and fortune all follow the horse-riding guest; right and wrong do not reach the fisherman.' ○ Zen Master Lingshi Ruzhi of Jingci Temple in Hangzhou Initially residing at Xingsheng Temple in Jiahe, later moving to Yongquan Temple in Taizhou and Benjue Temple in Jiaxing. Ascending the hall. 'A bee cannot transform into a bean worm; a common chicken cannot hatch a swan egg. Monks, during these ninety days, insist on steaming sand to make rice. This half, that half, splitting the belly and digging out the heart, a bottomless pit is easily filled.' Ascending the hall. 'If June is not hot, the five grains will not ripen. Dawn covers the head of the Persian.'

鏡。金剛腦後添生鐵。豈不見雲門大師道盡大地無纖毫過患。猶是轉句。不見一色。始是半提。更須知有全提時節。卓拄杖下座。上堂。結夏已一月。光陰迅如注。水牯牛水草傷甘。寒山子飯飽弄箸。針膏肓。起沉痼。山僧有易簡私方。普施諸人去也。擊拂子。若飯食時量彼來處。

○靈巖竹窗喜禪師

上堂。諸人每日行住坐臥聞見覺知。俯仰折旋攀附應接。頭頭妙用圓融。處處神光具足。為甚聞鐘聲披衣。聞鼓聲上堂。向這裡見得明白。許你七穿八穴。不然。萬紫千紅零落盡。一年春事又成休。

○四明雪竇禹溪予禪師

上堂。如何是佛。即心是佛。與么會便不是。如何是佛。即心是佛。與么會方始是。金不博金。水不洗水。兩三行鷹冷云邊。七八葉蘆秋色里。

○葛廬覃禪師

頌傅大士講經公案。雙林大士太無端。又向梁朝露一斑。經旨未分玄路絕。一揮案上動龍顏。

徑山虛舟度禪師法嗣

○杭州徑山虎巖凈伏禪師

淮安人。初由中天竺首座出世潭州石霜。上堂。廓落無依是何境界。風不鳴條。雨不破塊。以拂子擊禪床云。堯舜之君猶有化在。上堂。是句非句。全提半提。虛空剜孔竅。節目上生枝。似這般病。朝打三千暮打八百。有什麼過。上堂。機

【現代漢語翻譯】現代漢語譯本：鏡子。金剛的腦後又添生鐵。難道沒聽見雲門大師說，整個大地沒有絲毫過患，這仍然是轉句。不見一色，才是半提。更要知道有全提的時候。放下拄杖，走下座位。上堂說法。結夏安居已經一個月了，光陰飛逝如流水。水牛吃水草也會受傷，寒山子吃飽飯後玩弄筷子。針刺膏肓，起死回生，山僧我有簡易的秘方，普遍施捨給各位。敲擊拂塵。如果吃飯時能衡量食物的來處。靈巖竹窗喜禪師上堂說法。各位每天的行走坐臥、聽聞見知，俯仰轉身、攀緣應接，處處都是妙用圓融，處處都具備神光。為什麼聽到鐘聲就披衣，聽到鼓聲就上堂？如果在這裡見得明白，就允許你七穿八穴，否則，萬紫千紅都凋零殆盡，一年的春事又結束了。四明雪竇禹溪予禪師上堂說法。什麼是佛？即心是佛。這樣理解就錯了。什麼是佛？即心是佛。這樣理解才對。金子不能用來購買金子，水不能用來清洗水。兩三隻老鷹在寒冷的云邊飛翔，七八片蘆葦在秋色中搖曳。葛廬覃禪師頌揚傅大士（指傅翕，南北朝梁代居士，以在家身份弘揚佛法）講經的公案。雙林大士（指傅翕）太無端了，又在梁朝（502年-557年）顯露一斑。經的旨意還沒分清，玄妙的道路就斷絕了，（傅大士）一揮手，案上的龍顏都震動了。徑山虛舟度禪師的法嗣杭州徑山虎巖凈伏禪師淮安人。最初由中天竺的首座出世，到潭州石霜。上堂說法。廓落無依是什麼境界？風不吹動樹枝，雨不打壞土塊。用拂塵敲擊禪床說，堯舜這樣的君王還有教化存在。上堂說法。是句也不是句，全提也不是全提，在虛空中挖孔竅，在樹枝上生節目。像這樣的病，早上打三千下，晚上打八百下，有什麼過錯？上堂說法。

【English Translation】 English version: A mirror. Adding wrought iron behind Vajra's (a mythical weapon) head. Haven't you heard Yunmen (a famous Chan master) say that the entire earth has no fault whatsoever, yet this is still a turning phrase. Not seeing a single color is only half-lifting. You must also know there is a time for full lifting. He put down his staff and descended from the seat. Ascending the hall. One month has passed since the summer retreat began, time flies like flowing water. Even water buffaloes can be harmed by water and grass, and Hanshanzi (a legendary figure in Chinese Buddhism) plays with chopsticks after a full meal. Needling the vital points, reviving the dying, this mountain monk has a simple and easy secret recipe, which he universally bestows upon everyone. Striking the whisk. If, when eating, one can measure where the food comes from. Lingyan Zhuchuang Xi Chan Master Ascending the hall. Everyone's daily walking, standing, sitting, lying, hearing, seeing, knowing, turning upwards and downwards, climbing and clinging, responding and receiving, every single use is perfectly harmonious, and every place is fully equipped with divine light. Why put on robes upon hearing the bell, and ascend the hall upon hearing the drum? If you can see this clearly, I will allow you to penetrate through seven holes and eight apertures, otherwise, all the myriad purples and thousands of reds will wither and fall, and the spring affairs of the year will come to an end again. Siming Xuedou Yuxi Yu Chan Master Ascending the hall. What is Buddha? The mind itself is Buddha. Understanding it this way is wrong. What is Buddha? The mind itself is Buddha. Understanding it this way is correct. Gold cannot be used to buy gold, water cannot be used to wash water. Two or three eagles fly in the cold clouds, seven or eight reeds sway in the autumn colors. Ge Lu Tan Chan Master Ode to the public case of Layman Fu (referring to Fu Xi, a lay Buddhist during the Liang Dynasty (502-557), who promoted Buddhism as a layman) lecturing on the scriptures. Layman Shuanglin (referring to Fu Xi) is too unreasonable, and again reveals a glimpse in the Liang Dynasty (502-557). Before the meaning of the scriptures is distinguished, the mysterious path is cut off, (Layman Fu) waves his hand, and the dragon's face on the table is shaken. Dharma successor of Jingshan Xuzhou Du Chan Master Hangzhou Jingshan Huyan Jingfu Chan Master A native of Huaian. Initially, he emerged from the chief seat of Central Tianzhu, to Shishuang in Tanzhou. Ascending the hall. What is the state of being vast and without reliance? The wind does not rustle the branches, and the rain does not break the clods of earth. Striking the Zen bed with the whisk, he said, 'Even rulers like Yao and Shun still have teachings to impart.' Ascending the hall. It is a phrase and not a phrase, a full lift and not a full lift, carving holes in the void, growing nodes on the branches. What fault is there in striking three thousand times in the morning and eight hundred times in the evening for such a disease? Ascending the hall.

先領旨。句下明宗。雲門拶得腳折。百丈喝得耳聾。落花三月雨。殘夢五更鐘。上堂。拈香擇火運水搬柴不是神通妙用。著衣吃飯屙屎送尿不是神通妙用。畢竟如何。放曠長如癡兀人。他家自有通人愛。上堂。點著便行腳跟下。好與三十棒。不撥自轉頂門上。猶欠一錐。總不恁么。幾般云色出峰頂。一樣泉聲落檻前。上堂。高山墜石至平地而勢自休。大海生波遇無風而波自息。兩頭坐斷一法不存。那裡有明暗色空。那裡有山河大地。雖然。不是僧繇手。徒說會丹青。上堂。凌霄峰頂有一片棋盤石。方不方圓不圓。平不平仄不仄。提掇不動穿鑿不開。莓苔薜荔褁之不交。風雨煙雲灑之不濕。以滿天星斗萬象森羅為一局棋子。白月則現。黑月則隱。自古自今無人下得一著。衲子旁觀有分。山僧試為下者一著。驀拈拄杖卓一下云。路從平處險。人向靜中忙。

○蘇州承天庸叟時中禪師

初參徑山無準。次於冷泉見虛舟。其出世四明萬壽。開堂拈香有云。此香于淳化年間凌霄峰頂瓦礫場中拾得。便知道地。次於乳竇峰前寒花亭畔面板脫盡。惟在真實。末後逗到飛來峰下直指堂前撞著個不分不曉指南作北底老和尚。被渠一嗅嗅著。直得氣息全無。熏天灸地云云。上堂。無心則差。用意則錯。良醫之門如何發藥。撫膝

一下云。睦州擔板。普化搖鐸。上堂。舉僧問雲門殺父殺母佛前懺悔。殺佛殺祖向甚處懺悔。雲門云露。師頌云。一般春色未嘗偏。白白紅紅各自妍。路轉溪迴風景好。五須彌頂浪滔天。上堂。釋迦老子四十九年說要且說不到。達磨大師九年冷坐要且覷不破。說不到覷不破。海神知貴不知價。留與人間光照夜。上堂。舉古德道。君若無心得似風。飛沙走石不乖空。但於事上通無事。見色聞聲不用聾。大眾。古德與么說話早是壓良為賤了也。雙峨則不然。君若無心得似風。東西南北路頭通。箇中聲色非聲色。云自高飛水自東。上堂。舉三分光陰二早過。何曾動著。靈臺一點不揩磨。爭怪得他貪生逐日區區去。也是尋常行履處。喚不回頭爭奈何。前無達者后無人。承天與么批判諸人。不得隨語生解。卓拄杖一下。

○四明天童竺西妙坦禪師

族金氏。婺之浦江人。母張。夢蓮花產于庭而生。依同里慧香凈月為師。既得度。下濤江登天竺從晦巖照公妍究三觀一心之旨。會虛舟唱道靈隱委身事焉。一日室中。舟問如何是良遂知處。諸人不知。師答曰。冬瓜直儱侗。瓠子曲彎彎。舟咄曰如斯見解不離教乘。師擬答。舟以拳劈面便打。師有省遽作禮。趍出。舟即命為侍者。舟蒞徑山召掌書記。西遊見覺庵真于承天。尋

【現代漢語翻譯】現代漢語譯本一下云。睦州（地名）擔板。普化（人名）搖鐸。上堂。舉僧問雲門（人名）：『殺父殺母，佛前懺悔；殺佛殺祖，向甚處懺悔？』雲門云：『露。』師頌云：『一般春色未嘗偏，白白紅紅各自妍。路轉溪迴風景好，五須彌（佛教用語，指五座山）頂浪滔天。』上堂。釋迦老子四十九年說，要且說不到；達磨大師九年冷坐，要且覷不破。說不到，覷不破，海神知貴不知價，留與人間光照夜。上堂。舉古德道：『君若無心得似風，飛沙走石不乖空。但於事上通無事，見色聞聲不用聾。』大眾，古德與么說話早是壓良為賤了也。雙峨則不然：『君若無心得似風，東西南北路頭通。箇中聲色非聲色，云自高飛水自東。』上堂。舉三分光陰二早過，何曾動著？靈臺一點不揩磨，爭怪得他貪生逐日區區去？也是尋常行履處。喚不回頭爭奈何？前無達者后無人。承天與么批判諸人，不得隨語生解。卓拄杖一下。

○四明天童竺西妙坦禪師族金氏，婺之浦江人。母張，夢蓮花產于庭而生。依同里慧香凈月為師。既得度，下濤江登天竺，從晦巖照公妍究三觀一心之旨。會虛舟唱道靈隱，委身事焉。一日室中，舟問：『如何是良遂知處？』諸人不知。師答曰：『冬瓜直儱侗，瓠子曲彎彎。』舟咄曰：『如斯見解不離教乘。』師擬答，舟以拳劈面便打。師有省遽作禮，趍出。舟即命為侍者。舟蒞徑山召掌書記。西遊見覺庵真于承天。尋

【English Translation】 English version Once, clouds. Muzhou (place name) carrying board. Puhua (person name) shaking the bell. Ascending the hall. A monk asked Yunmen (person name): 'Killing father and mother, repent before the Buddha; killing Buddha and patriarch, where to repent?' Yunmen said: 'Dew.' The master praised: 'The same spring scenery has never been biased, white and red are beautiful in their own way. The road turns and the stream winds back, the scenery is good, the waves on the top of the five Sumeru (Buddhist term, referring to five mountains) are滔天.' Ascending the hall. Shakyamuni Buddha spoke for forty-nine years, but he couldn't say it all; Dharma master sat coldly for nine years, but he couldn't see through it. Couldn't say it all, couldn't see through it, the sea god knows the value but doesn't know the price, leaving it in the world to illuminate the night. Ascending the hall. Quoting an ancient master saying: 'If you have no mind like the wind, flying sand and rocks will not deviate from the void. But if you understand nothing in things, you don't need to be deaf to see colors and hear sounds.' Everyone, the ancient master's words are already oppressing the good and devaluing them. Shuang'e is not like that: 'If you have no mind like the wind, you can go in all directions. The sounds and colors in it are not sounds and colors, the clouds fly high and the water flows east.' Ascending the hall. Quoting that two-thirds of the time has passed early, has it ever touched? The spiritual platform is not wiped at all, how can you blame him for greedily living and chasing after days? It is also a common place to walk. What can be done if you can't call back? There is no one before and no one after. Chengtian criticizes everyone like this, do not interpret according to the words. Strike the staff once.

○ Chan Master Miaotan of Zhuxi, Tiantong, Siming From the Jin family, a native of Pujiang, Wu. His mother, Zhang, dreamed of a lotus flower growing in the courtyard and gave birth to him. He relied on Huixiang Jingyue in the same village as his teacher. After being ordained, he went down the Tao River and ascended to Tianzhu, following Huiyan Zhao Gong to study the meaning of the Three Views and One Mind. He met Xuzhou who sang the Tao in Lingyin and devoted himself to him. One day in the room, Zhou asked: 'What is the place where Liang Sui knows?' No one knew. The master replied: 'The winter melon is straight and dull, the gourd is curved.' Zhou scolded: 'Such understanding does not deviate from the teachings.' The master was about to answer, Zhou slapped him in the face with his fist. The master suddenly realized and bowed, and hurried out. Zhou then ordered him to be a waiter. Zhou went to Jingshan to summon the secretary. He traveled west to see Jue'an Zhen in Chengtian. Soon

主無錫保寧。遷慧山移華藏。退處承天。久之乃赴靈巖。居數月復遁于虎丘祖塔。大德戊戌被旨仍主華藏逾十年。至大戊申遷天童。上堂。靜處鬧浩浩。鬧處靜悄悄。謹白參玄人。莫向兩頭討。出門總是長安道。上堂。霜露既降木葉盡脫。古者道有寒暑兮促君壽。有鬼神兮妒君福。是你諸人還覺寒毛卓豎么。忽若死灰里火發燎卻面門。便是參學事畢。喝一喝。示眾。五日風。十日雨。野老不知堯舜力。今日三。明日四。悠悠空度少年時。大眾還知天童苦心處么。昨夜三更月到窗。杜䳌啼在深深樹。

承天覺庵真禪師法嗣

○江州廬山東林澤山[戒-廾+一]咸禪師

病起上堂。寒一上熱一上。左之右之七顛八倒。明頭暗頭千思萬想。大地長時動搖。四至罔知所向。待令冷汗通身。頓覺神清氣爽。便解信口呼五作六。信手拋三放兩。諸仁者。要論衣單下工夫。總不出這個模樣。喝一喝。上堂。祖意教意全提半提。翻風蝴蝶舞。呼雨鵓鳩啼。海上明公秀。趙州東院西。上堂。行腳參尋等是不著。便一切事聞如不聞。一切事見如不見。拍禪床。西風一陣來。落葉兩三片。上堂。日遲遲。風細細。解脫門開不可思議。土宿騎黃牛。那吒伸八臂。吽吽。上堂。少減多添。將無作有。此是通人分上事。虎丘直下

【現代漢語翻譯】現代漢語譯本：真禪師最初在無錫保寧寺擔任住持。後來遷到慧山，又移居華藏寺。之後退隱到承天寺。過了很久，才前往靈巖寺。在那裡住了幾個月后，又隱遁到虎丘祖塔。大德戊戌年（1338年）奉旨再次主持華藏寺十多年。至大戊申年（1308年）遷往天童寺。上堂說法時說：『清靜的地方喧鬧得很，喧鬧的地方又很安靜。謹告訴各位參禪的人，不要在兩頭尋找。出門總是通往長安的大道。』又上堂說法：『霜露已經降臨，樹葉都掉光了。古人說有寒暑會縮短人的壽命，有鬼神會嫉妒人的福氣。你們這些人還覺得寒毛都豎起來了嗎？忽然像死灰里冒出火來，燒掉你的面門，那就是參學的事情完畢了。』喝一聲。開示大眾：『五天颳風，十天下雨，鄉下老頭不知道堯舜的功勞。今天三，明天四，悠悠忽忽地空度少年時光。』大眾還知道天童的苦心嗎？『昨夜三更月亮照到窗戶，杜鵑在深深的樹林里啼叫。』

承天覺庵真禪師的法嗣

江州廬山東林澤山[戒-廾+一]咸禪師

生病後上堂說法：『一會兒冷一會兒熱，一會兒左一會兒右，七顛八倒。明裡暗裡，千思萬想。大地長久地動搖，四方不知去向。等到冷汗流遍全身，頓時覺得神清氣爽。便可以信口開河，指鹿為馬，信手拋棄三，放過兩。』各位仁者，要論衣單下的功夫，總不出這個模樣。喝一聲。上堂說法：『祖師的意旨，教義，全部提起，或者提起一半。翻風蝴蝶舞，呼雨斑鳩啼。海上明公秀，趙州東院西。』上堂說法：『行腳參訪等等都是不著邊際的。』便一切事情聽了像沒聽見，一切事情見了像沒看見。拍禪床。『西風一陣來，落葉兩三片。』上堂說法：『日頭慢慢的，風輕輕的，解脫之門打開，不可思議。土宿騎黃牛，那吒伸八臂。吽吽。』上堂說法：『少減多添，將無作有，這是通達的人分內的事。虎丘直下』

【English Translation】 English version: Zen Master Zhen of Baoning Temple in Wuxi initially served as abbot. Later, he moved to Huishan, then to Huazang Temple. After that, he retired to Chengtian Temple. After a long time, he went to Lingyan Temple. After living there for a few months, he again went into seclusion at the Ancestral Pagoda of Tiger Hill. In the year Wuxu of the Dade era (1338), he was ordered to again preside over Huazang Temple for more than ten years. In the year Wushen of the Zhida era (1308), he moved to Tiantong Temple. During an ascending-the-hall dharma talk, he said: 'Quiet places are very noisy, and noisy places are very quiet. I respectfully tell all of you who practice Zen, do not seek at either end. Going out is always the road to Chang'an.' Again, during an ascending-the-hall dharma talk: 'Frost and dew have already fallen, and the leaves have all fallen. The ancients said that cold and heat shorten people's lives, and ghosts and gods are jealous of people's blessings. Do you all still feel your hair standing on end? Suddenly, like fire erupting from dead ashes, burning your face, that is the completion of your Zen practice.' He shouts once. He instructs the assembly: 'Five days of wind, ten days of rain, the old man in the countryside does not know the merits of Yao and Shun. Today is three, tomorrow is four, idly wasting youthful time.' Does the assembly know Tiantong's painstaking efforts? 'Last night, at the third watch, the moon shone into the window, and the cuckoo cried in the deep forest.'

Dharma heir of Zen Master Jue'an Zhen of Chengtian

Zen Master Xian of Zeshan [戒-廾+一] of Donglin Temple on Mount Lu in Jiangzhou

After recovering from illness, during an ascending-the-hall dharma talk: 'Sometimes cold, sometimes hot, sometimes left, sometimes right, topsy-turvy. In the light and in the dark, a thousand thoughts, ten thousand thoughts. The earth shakes for a long time, and the four directions are unknown. When the cold sweat flows all over the body, one suddenly feels refreshed. Then one can speak nonsense, call a deer a horse, and casually discard three and let go of two.' All of you, if you want to discuss the effort under your robe and bowl, it will not go beyond this appearance. He shouts once. During an ascending-the-hall dharma talk: 'The ancestral intent, the teachings, all raised, or half raised. Butterflies dance in the wind, doves call for rain. Master Ming is outstanding at sea, Zhao Zhou is east, and the east courtyard is west.' During an ascending-the-hall dharma talk: 'Pilgrimages and seeking are all irrelevant.' Then all things are heard as if not heard, and all things are seen as if not seen. He strikes the Zen platform. 'A gust of west wind comes, and two or three leaves fall.' During an ascending-the-hall dharma talk: 'The sun is slow, the wind is gentle, the door of liberation opens, inconceivable. Tusuk rides a yellow ox, Nata stretches out eight arms. Hum Hum.' During an ascending-the-hall dharma talk: 'Subtracting a little, adding a lot, making something out of nothing, this is the business of a knowledgeable person. Directly from Tiger Hill.'

兒孫偏用省數。須一是一二是二始得。

國清溪西澤禪師法嗣

○易首座

字無象。宋將家子。夏氏。膂力過人武技最精。曾襲父職不樂棄官。隸上虞奉國寺出家落髮。其師俾誦心經。三日不記一字。因大惡。俄有僧曰妙峰者。過其寺謂其師曰。此人好危坐。恐是禪定中來。可以與我。其師忻然命與俱。首抵雪竇掛搭。孜孜參究脅不至席。忽一日定去屹如枯株。經七日徐徐出定。似有慶快。清夜徐步廊廡間。有正首座者云。且喜大事了畢。師不答。指所見鐘樓肆口說偈云云。即抵華頂見溪西。往復勘辨悟旨。踢倒香倚即行。又往見天目高峰。機語尤契合。俾為首座。至正初來明之海會。機絕諸緣影不出戶道具不離側。人咸仰之。甲午正月忽謂侍僧曰。吾俟來月二十四日暫遊戲江東。至期沐浴更衣趺坐。告眾曰。吾前日豈不向汝道今日遊戲乎。言訖乃泊然而逝。

仰山雪巖欽禪師法嗣

○杭州天目高峰原妙禪師

十五歲出家。十六歲為僧。十八習教。二十更衣入凈慈參斷橋和尚習禪。遂立三年死限。用工雖切未有入處。時雪巖閑居北澗塔。遂往請益。方問訊即被打出。次日復去始得相見。巖問已前參究處。師一一答了。巖令看無字話。從頭開發。做工夫一遍。日前所積之疑當下便

【現代漢語翻譯】現代漢語譯本：兒孫如果偏袒，使用東西要節省數量。必須一件是一件，兩件是兩件，這樣才行。

國清溪西澤禪師的法嗣

○易首座

字無象。是宋朝將領的後代，姓夏。力氣過人，武藝精湛。曾經繼承父親的職位，但不喜歡，於是棄官。隸屬於上虞奉國寺出家落髮。他的師父讓他誦讀《心經》。三天都記不住一個字。因此非常苦惱。不久有個叫妙峰的僧人，路過他的寺廟，對他的師父說：『這個人喜歡危坐，恐怕是從禪定中來。可以把他給我。』他的師父高興地答應了，命他一起去。易首座到達雪竇寺掛單，孜孜不倦地參究，身體不挨著蓆子。忽然有一天入定，像枯木一樣。經過七天，慢慢地出定。好像有什麼值得慶幸的事情。清夜在走廊裡慢慢走動。有個叫正首座的人說：『可喜可賀，大事了畢。』易首座不回答。指著所看到的鐘樓，大聲說偈語，等等。隨即前往華頂山拜見溪西禪師，反覆勘驗辨析，領悟了禪宗的宗旨。踢倒香爐就走了。又前往拜見天目山高峰禪師，機鋒言語尤其契合。高峰禪師讓他擔任首座。至正年間（1341-1368）初年來到明州的海會寺，斷絕一切塵緣，身影不出房門，用具不離身旁。人們都仰慕他。甲午年（1354）正月，忽然對侍者說：『我等待下個月二十四日，暫時遊戲江東。』到了那天，沐浴更衣，跏趺而坐。告訴眾人說：『我前些日子難道沒有對你們說今天要遊戲嗎？』說完就安然而逝。

仰山雪巖欽禪師的法嗣

○杭州天目高峰原妙禪師

十五歲出家。十六歲成為僧人。十八歲學習經教。二十歲剃度後進入凈慈寺，參拜斷橋和尚學習禪法。於是立下三年必死的期限。雖然用功很勤奮，但沒有入門的地方。當時雪巖禪師閑居在北澗塔，於是前往請教。剛問訊就被打出來。第二天再去才得以相見。雪巖禪師問他以前參究的地方。高峰禪師一一回答了。雪巖禪師讓他看『無』字話頭，從頭開始啓發。做了一遍功夫，日前所積累的疑問當下便

【English Translation】 English version: Sons and grandsons should be impartial and use things sparingly. It must be one is one, and two is two.

Successor of Zen Master Xize of Guoqing Creek

○ Head Monk Yi

His courtesy name was Wuxiang. He was the descendant of a Song Dynasty (960-1279) general, surnamed Xia. He possessed extraordinary strength and was skilled in martial arts. He once inherited his father's position but disliked it and resigned from office. He became a monk at Fengguo Temple in Shangyu and had his head shaved. His master instructed him to recite the Heart Sutra. After three days, he could not remember a single word. He was very distressed because of this. Soon, a monk named Miaofeng passed by his temple and said to his master, 'This person likes to sit upright, perhaps he comes from samadhi (deep meditation). You can give him to me.' His master gladly agreed and ordered him to go with him. Head Monk Yi arrived at Xuedou Temple and stayed there, diligently engaging in Zen study, his body never touching the sleeping mat. Suddenly one day, he entered samadhi, like a withered tree. After seven days, he slowly emerged from samadhi. He seemed to have something to celebrate. In the quiet night, he walked slowly in the corridor. A head monk named Zheng said, 'Congratulations, the great matter is accomplished.' Head Monk Yi did not answer. He pointed to the bell tower he saw and loudly recited a verse, and so on. Then he went to Huading Mountain to see Zen Master Xize, repeatedly examining and analyzing, and comprehended the essence of Zen. He kicked over the incense burner and left. He also went to see Zen Master Gaofeng of Tianmu Mountain, and their exchanges were particularly harmonious. Zen Master Gaofeng made him the head monk. In the early years of the Zhizheng era (1341-1368), he came to Haihui Temple in Mingzhou, severing all worldly connections, his shadow never leaving his room, and his belongings never leaving his side. People admired him. In the first month of the Jiawu year (1354), he suddenly said to his attendant, 'I will wait until the twenty-fourth day of next month to temporarily play in Jiangdong.' On that day, he bathed, changed clothes, and sat in the lotus position. He told the assembly, 'Didn't I tell you a few days ago that I would play today?' After saying this, he passed away peacefully.

Successor of Zen Master Xueyan Qin of Yangshan

○ Zen Master Gaofeng Yuanmiao of Tianmu Mountain, Hangzhou

He became a monk at the age of fifteen. He became a fully ordained monk at the age of sixteen. At the age of eighteen, he studied the scriptures. At the age of twenty, after tonsure, he entered Jingci Temple and studied Zen under the guidance of Monk Duanqiao. He then set a three-year deadline to attain enlightenment or die. Although he worked very hard, he had no entry point. At that time, Zen Master Xueyan was living in seclusion at the North Jian Pagoda, so he went to ask for instruction. As soon as he made his initial greeting, he was beaten out. He went again the next day and was finally able to see him. Zen Master Xueyan asked him about the places he had previously studied. Zen Master Gaofeng answered them one by one. Zen Master Xueyan instructed him to contemplate the 'Mu' (無, meaning 'no' or 'nothing') word koan, starting from the beginning. After doing the practice once, the doubts that had accumulated in the past were immediately

得豁然。巖又令日日上來一轉。要見用工處。自後一入門巖便問阿誰為你拖者死屍來。聲未絕便打。日日如此。正被逼拶方有些涯際。值巖赴南明請。師遂上徑山度夏。忽一夜夢中憶著斷橋和尚所舉萬法歸一話。自此工夫打成一片。又一日至三塔閣上諷經。忽睹五祖和尚真贊末後云。百年三萬六千朝。返覆看來只這漢。日前被巖問拖死屍句子驀然打破。雖然如此。日用中尚不得自由。如欠人債相似。后侍巖赴天寧。途中巖詰問曰日用浩浩時還作得主么。師答曰作得主。曰睡夢時作得主么。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。巖卻囑云。從今日去。也不要你學佛學法。也不要你窮古窮今。但只饑來吃飯困來打眠。才眠覺來卻抖擻精神。我者一覺主人公畢竟在甚處。師遵守此語及五年。偶寓一庵宿睡覺。正疑此事。忽同宿道友枕子墮地作聲。打破疑團。如在網羅中跳出。日前所疑佛祖誵訛公案。古今差別因緣。恰如泗州見大聖。遠客還故鄉。元是舊時人。不改舊時行履處。至元丁亥冬眾請開堂。師室中垂語曰。大徹底人本脫生死。因甚命根不斷。佛祖公案只是一個道理。因甚有明與不明。　大修行人當遵佛行。因甚不守毗尼。　杲日當空無所不照。因甚被片云遮卻。　人人有個影子寸步不離。因

【現代漢語翻譯】現代漢語譯本豁然開悟。圜悟克勤禪師又命他每天上來一次，要看他用功的地方。自此以後，只要他一入門，圜悟克勤禪師便問：『是誰為你拖著死屍來？』話音未落便打。天天如此。正是在這種逼迫下，他才稍微有些頭緒。適逢圜悟克勤禪師應邀去南明，他便上徑山過夏天。忽然一夜夢中憶起斷橋和尚所說的『萬法歸一』的話，從此功夫打成一片。又一日到三塔閣上誦經，忽然看到五祖法演禪師真贊末後說：『百年三萬六千朝（年），反覆看來只是這個人。』之前被圜悟克勤禪師問『拖死屍』的句子，驀然打破。雖然如此，日常應用中尚且不得自由，如同欠人債務一般。後來侍奉圜悟克勤禪師去天寧，途中圜悟克勤禪師詰問道：『日用昭昭的時候，還能作得了主嗎？』他回答說：『作得了主。』圜悟克勤禪師說：『睡夢時作得了主嗎？』他回答說：『作得了主。』圜悟克勤禪師說：『正在睡覺時，無夢無想無見無聞，主在什麼地方？』他無話可說。圜悟克勤禪師便囑咐說：『從今天起，也不要你學佛學法，也不要你窮究古代和現在，但只饑來吃飯，困來打眠，才睡醒來卻抖擻精神，我這一覺主人公，畢竟在什麼地方？』他遵守此語及五年。偶然寄宿在一座庵中睡覺，正在疑惑此事，忽然同宿的道友枕頭掉在地上發出聲響，打破了疑團，如同在網羅中跳出。之前所疑惑的佛祖誵訛公案，古今差別因緣，恰如泗州見大聖（泗州大聖，指僧伽大師的應化身），遠客還故鄉，原來是舊時人，不改舊時行履處。至元丁亥（1287年）冬，大眾請他開堂。他室中垂語說：『大徹底人本來脫離生死，為什麼命根不斷？佛祖公案只是一個道理，為什麼有明與不明？大修行人應當遵佛行，為什麼不守毗尼（戒律）？杲日當空無所不照，為什麼被片云遮卻？人人有個影子寸步不離，因

【English Translation】 English version He attained sudden enlightenment. Yuanwu Keqin (圜悟克勤) also ordered him to come up once a day to see where he was putting in effort. From then on, as soon as he entered, Yuanwu Keqin (圜悟克勤) would ask: 'Who is dragging the corpse for you?' He would be struck before he could finish speaking. This happened every day. It was precisely under this pressure that he began to gain some understanding. It happened that Yuanwu Keqin (圜悟克勤) was invited to Nanning, so he went to Jingshan to spend the summer. One night in a dream, he suddenly remembered the saying of the monk of Broken Bridge, 'The myriad dharmas return to one.' From then on, his practice became a single piece. One day, while reciting scriptures in the Three Pagoda Pavilion, he suddenly saw the true praise of Zen Master Wuzu Fayan (五祖法演) at the end, which said: 'A hundred years, thirty-six thousand mornings (years), looking back and forth, it is only this person.' The sentence 'dragging the corpse' that Yuanwu Keqin (圜悟克勤) had asked him before was suddenly broken through. Although this was the case, he still did not have freedom in his daily life, as if he owed someone a debt. Later, he attended Yuanwu Keqin (圜悟克勤) to Tianning. On the way, Yuanwu Keqin (圜悟克勤) questioned him, saying: 'When daily life is clear, can you still be the master?' He replied: 'I can be the master.' Yuanwu Keqin (圜悟克勤) said: 'Can you be the master in dreams?' He replied: 'I can be the master.' Yuanwu Keqin (圜悟克勤) said: 'When you are sleeping, without dreams, without thoughts, without seeing, without hearing, where is the master?' He had nothing to say. Yuanwu Keqin (圜悟克勤) then instructed him, saying: 'From today onwards, I don't want you to study Buddhism or the Dharma, nor do I want you to exhaust the ancient and the present. Just eat when you are hungry, sleep when you are tired, and when you wake up, rouse your spirits. Where is the master of this awakening?' He followed these words for five years. Once, while lodging in a hermitage and sleeping, he was pondering this matter when suddenly the pillow of a fellow practitioner fell to the ground and made a sound, breaking through his doubts, as if jumping out of a net. The erroneous cases of the Buddhas and Patriarchs that he had doubted before, the causes and conditions of the differences between ancient and modern times, were just like seeing the Great Sage (泗州大聖, refers to the manifested body of Monk Sengqie) in Sizhou, a traveler returning to his hometown, originally an old acquaintance, not changing his old ways. In the winter of the Dinghai year of Zhiyuan (至元丁亥, 1287), the assembly invited him to open a hall. In his room, he gave instructions, saying: 'A person of great thoroughness is originally free from birth and death, why is the root of life not cut off? The public cases of the Buddhas and Patriarchs are just one principle, why is there clarity and non-clarity? A great practitioner should follow the conduct of the Buddha, why not observe the Vinaya (戒律)? The bright sun shines in the sky, illuminating everything, why is it covered by a wisp of cloud? Everyone has a shadow that never leaves, because'

甚踏不著。　盡大地是個火坑。得何三昧不被燒卻。示眾。有一物。明歷歷。佛祖覷不破。大地無人識。常在舌頭尖。盡力吐不出。吐得出也是胡餅里呷汁。示眾。海底泥牛㗸月走。巖前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺鷥牽。此四句內有一句能殺能活能縱能奪。若撿點得出。許汝一生參學事畢。上堂。日正暄。春已暮。花片片。隨流去。拈拄杖云。拄枝杖頭一點紅。馨香遍界無人顧。大眾。顧不顧即且止。畢竟一歸何處。擲拄杖下座。上堂。舉僧問長慶。眾手淘金誰是得者。慶雲有伎倆者得。僧云學人還得也無。慶雲大遠在。師拈云。西峰不然。今日忽有人問眾手淘金誰是得者。只向他道阿誰無分。又云學人還得也無。猶嫌少在。將終書偈云。來不入死關。去不出死關。鐵蛇鉆入海。抬倒須彌山。

○杭州徑山虛谷希陵禪師

婺州人。上堂。直指人心。曲垂方便。石鞏張弓。三平架箭。上堂。見處平常。用處平常。截鶴而短。續鳧而長。有見恁么道。便道我會了也。西天鬍子因甚沒髭鬚。

○湖州道場及庵宗信禪師

婺之方氏。僧問一念未興時如何。師云名不得。僧云名不得后如何。師云初八二十上三堂。千說萬說不如親見一面。東去西去無過只要到家。豎拂召大眾云。見么。見

了擊拂云。到也。到了且其中事作么生。以拂子畫一畫云。不是與人難共住。大教緇素要分明。上堂。舉巖頭訪仰山。才跨門便提起坐具雲和尚。仰山擬取拂子。巖頭云不妨好手。師云。仲尼溫伯雪。目擊而道存。千古之下誰是知音。顧視大眾云。不可謂秦無人。上堂。舉杉堂長老問仰山和尚云。學道人還假悟也無。山云悟則不無爭奈落在第二。師頌云。油煎石磉盤。一口吞一個。不是不與人。只緣劈不破。上堂。舉僧問趙州萬法歸一一歸何處。州云我在青州作一頷布衫重七斤。師頌曰。萬法歸一一何歸。南海波斯舞柘枝。青山只解磨今古。流水何曾洗是非。

○酃縣靈云鐵牛持定禪師

吉安大和王氏。宋尚書贄九世孫也。依雪巖于仰山服杜多行。巖示眾有云。兄弟家做工夫。若也七日夜一念無間。眼不交睫。無個入處。斫取老僧頭作舀屎杓。師聞遂勵精奮發。因為眾持茅。眾患痢師委身事之。未幾亦有疾。醫謂不可治。乃取一觸桶于屏處。危坐其上。單持正念。七日不動。忽覺山河大地遍界如雪霽月明。堂堂一身獨露乾坤之外。久之似聞擊木聲。遍體汗流。其疾亦頓愈。遂請陳于巖。巖詰之。酬對無滯。復示以偈曰。昭昭靈靈是什麼。眨得眼來已蹉過。廁邊籌子放光明。直下元來只是我。尋為大僧。一

【現代漢語翻譯】現代漢語譯本擊拂云。到也。（意為：敲擊拂塵，已經到達了那個境界。）到了且其中事作么生？（既然已經到達了，那麼其中的事情該如何處理呢？）以拂子畫一畫云。（用拂塵畫了一下，說）不是與人難共住，大教緇素要分明。（不是難以與人共同生活，而是要將佛教的僧人和俗人區分清楚。）上堂。（開始講法）舉巖頭訪仰山。（舉例說巖頭去拜訪仰山）才跨門便提起坐具雲和尚。（剛跨進門就提起坐具說：『和尚』）仰山擬取拂子。（仰山想要拿拂塵）巖頭云不妨好手。（巖頭說：『不妨，真是好手段。』）師云。（禪師說）仲尼溫伯雪，目擊而道存。（仲尼（孔子）像溫伯雪一樣，親眼看到就能領悟到真理。）千古之下誰是知音？（千百年之後誰是知音呢？）顧視大眾云。（看著大家說）不可謂秦無人。（不能說秦國沒有人。）上堂。（開始講法）舉杉堂長老問仰山和尚云。（舉例說杉堂長老問仰山和尚）學道人還假悟也無？（學道的人還需要領悟嗎？）山云悟則不無爭奈落在第二。（仰山說：『領悟當然是需要的，只不過已經落在了第二層。』）師頌云。（禪師用偈語說）油煎石磉盤，一口吞一個。（用油煎石磉盤，一口吞一個。）不是不與人，只緣劈不破。（不是不給人，只是因為劈不開。）上堂。（開始講法）舉僧問趙州萬法歸一一歸何處？（舉例說有僧人問趙州：『萬法歸一，一歸何處？』）州云我在青州作一頷布衫重七斤。（趙州說：『我在青州做了一件布衫，重七斤。』）師頌曰。（禪師用偈語說）萬法歸一一何歸？（萬法歸一，一歸何處？）南海波斯舞柘枝。（南海的波斯人跳著柘枝舞。）青山只解磨今古，流水何曾洗是非。（青山只會消磨古今，流水何曾洗去是非。）酃縣靈云鐵牛持定禪師吉安大和王氏，宋尚書贄九世孫也。（靈云鐵牛持定禪師是吉安大和王氏，是宋朝尚書王贄的第九代孫。）依雪巖于仰山服杜多行。（跟隨雪巖在仰山修行頭陀行。）巖示眾有云。（雪巖開示大眾說）兄弟家做工夫，若也七日夜一念無間，眼不交睫，無個入處。（各位同修做功夫，如果七天七夜一念不間斷，眼睛都不眨一下，還是沒有入門的地方。）斫取老僧頭作舀屎杓。（就把老僧的頭砍下來當舀屎的勺子。）師聞遂勵精奮發。（禪師聽了之後就努力奮發。）因為眾持茅。（為大家拿著茅草。）眾患痢師委身事之。（大家得了痢疾，禪師就親自照顧他們。）未幾亦有疾。（不久禪師也得了病。）醫謂不可治。（醫生說治不好了。）乃取一觸桶于屏處。（就拿了一個馬桶放在屏風後面。）危坐其上，單持正念。（端坐在上面，一心持正念。）七日不動。（七天沒有動。）忽覺山河大地遍界如雪霽月明，堂堂一身獨露乾坤之外。（忽然覺得山河大地，整個世界都像雪后晴朗的月亮一樣明亮，自己堂堂正正的身軀顯露在天地之外。）久之似聞擊木聲，遍體汗流。（過了很久，好像聽到了敲木頭的聲音，全身流汗。）其疾亦頓愈。（他的病也立刻好了。）遂請陳于巖。（於是就去向雪巖陳述。）巖詰之，酬對無滯。（雪巖詰問他，他回答沒有滯礙。）復示以偈曰。（雪巖又用偈語開示他說）昭昭靈靈是什麼？（明明靈靈的是什麼？）眨得眼來已蹉過。（眨眼之間就已經錯過了。）廁邊籌子放光明，直下元來只是我。（廁所邊的籌子放出光明，原來就是我。）尋為大僧。（不久就成了大僧。） English version He struck the clouds with his whisk. He arrived. Having arrived, what to do with the matter within? He drew with the whisk and said, 'It's not that it's difficult to live with people, but the distinction between the monastic and the lay must be clear.' Ascending the hall, he cited Yantou's visit to Yangshan. As soon as he crossed the threshold, he raised his sitting cloth and said, 'Venerable.' Yangshan intended to take the whisk. Yantou said, 'It doesn't hinder a good hand.' The master said, 'Zhongni (Confucius) was like Wen Boxue, witnessing it directly and the Dao existed. Who is the confidant after thousands of years?' Looking at the assembly, he said, 'It cannot be said that there was no one in Qin.' Ascending the hall, he cited Elder Shantang asking Venerable Yangshan, 'Does a student of the Way still need enlightenment?' Yangshan said, 'Enlightenment is not absent, but it falls into the second place.' The master chanted, 'Oil-fried stone millstone, swallow one in one gulp. It's not that it's not given to people, it's just that it can't be split.' Ascending the hall, he cited a monk asking Zhaozhou, 'All dharmas return to one, where does the one return?' Zhaozhou said, 'I made a seven-pound cloth shirt in Qingzhou.' The master chanted, 'All dharmas return to one, where does the one return? A Persian dances the Zhezhi dance in the South Sea. The green mountains only know how to grind the past and present, the flowing water has never washed away right and wrong.' Zen Master Lingyun Tie Niu Chiding of Ling County He was Wang of Dahe in Ji'an, the ninth-generation descendant of Shangshu Zhi of the Song Dynasty (960-1279). He followed Xueyan at Yangshan, practicing the dhuta practices. Xueyan instructed the assembly, saying, 'Brothers, if you do kung fu, if you have no interruption for seven days and nights, and your eyes do not close, there is no entry point. Chop off the old monk's head and use it as a ladle for scooping excrement.' The master heard this and was inspired to exert himself. He held the thatch for the assembly. When the assembly suffered from dysentery, the master devoted himself to serving them. Before long, he also fell ill. The doctor said it was incurable. So he took a chamber pot behind the screen. He sat upright on it, single-mindedly holding the right thought. He did not move for seven days. Suddenly, he felt that the mountains, rivers, and earth, the entire world, were like the clear moon after a snowfall, and his dignified body was exposed outside the universe. After a long time, he seemed to hear the sound of striking wood, and his whole body was sweating. His illness also suddenly healed. So he asked Chen to Xueyan. Xueyan questioned him, and he answered without hindrance. He further instructed him with a verse, saying, 'What is the clear and spiritual? The blink of an eye has already been missed. The counting stick beside the toilet emits light, and directly it turns out to be just me.' Soon he became a great monk.

【English Translation】 Modern Chinese Translation 擊拂云。到也。（Meaning: Striking the whisk, the realm has been reached.）到了且其中事作么生？（Since it has been reached, how should the matters within be handled?）以拂子畫一畫云。（Drew with the whisk and said）不是與人難共住，大教緇素要分明。（It's not that it's difficult to live with people, but the distinction between the monastic and the lay must be clear.）上堂。（Start lecturing）舉巖頭訪仰山。（For example, Yantou visited Yangshan）才跨門便提起坐具雲和尚。（As soon as he crossed the threshold, he raised his sitting cloth and said: 'Venerable'）仰山擬取拂子。（Yangshan wanted to take the whisk）巖頭云不妨好手。（Yantou said: 'It doesn't hinder, it's really a good method.'）師云。（The Zen master said）仲尼溫伯雪，目擊而道存。（Zhongni (Confucius) was like Wen Boxue, seeing it with his own eyes and understanding the truth.）千古之下誰是知音？（Who is the confidant after thousands of years?）顧視大眾云。（Looking at everyone, he said）不可謂秦無人。（It cannot be said that there was no one in Qin.）上堂。（Start lecturing）舉杉堂長老問仰山和尚云。（For example, Elder Shantang asked Venerable Yangshan）學道人還假悟也無？（Do students of the Way still need enlightenment?）山云悟則不無爭奈落在第二。（Yangshan said: 'Enlightenment is of course needed, but it has already fallen into the second level.'）師頌云。（The Zen master said in verse）油煎石磉盤，一口吞一個。（Fry the stone millstone with oil and swallow one in one gulp.）不是不與人，只緣劈不破。（It's not that it's not given to people, it's just that it can't be split.）上堂。（Start lecturing）舉僧問趙州萬法歸一一歸何處？（For example, a monk asked Zhaozhou: 'All dharmas return to one, where does the one return?'）州云我在青州作一頷布衫重七斤。（Zhaozhou said: 'I made a seven-pound cloth shirt in Qingzhou.'）師頌曰。（The Zen master said in verse）萬法歸一一何歸？（All dharmas return to one, where does the one return?）南海波斯舞柘枝。（Persians dance the Zhezhi dance in the South Sea.）青山只解磨今古，流水何曾洗是非。（The green mountains only know how to grind the past and present, the flowing water has never washed away right and wrong.） Zen Master Lingyun Tie Niu Chiding of Ling County 吉安大和王氏，宋尚書贄九世孫也。（Zen Master Lingyun Tie Niu Chiding was Wang of Dahe in Ji'an, the ninth-generation descendant of Shangshu Wang Zhi of the Song Dynasty (960-1279).）依雪巖于仰山服杜多行。（He followed Xueyan at Yangshan, practicing the dhuta practices.）巖示眾有云。（Xueyan instructed the assembly, saying）兄弟家做工夫，若也七日夜一念無間，眼不交睫，無個入處。（Brothers, if you do kung fu, if you have no interruption for seven days and nights, and your eyes do not close, there is no entry point.）斫取老僧頭作舀屎杓。（Chop off the old monk's head and use it as a ladle for scooping excrement.）師聞遂勵精奮發。（The master heard this and was inspired to exert himself.）因為眾持茅。（He held the thatch for the assembly.）眾患痢師委身事之。（When the assembly suffered from dysentery, the master devoted himself to serving them.）未幾亦有疾。（Before long, he also fell ill.）醫謂不可治。（The doctor said it was incurable.）乃取一觸桶于屏處。（So he took a chamber pot behind the screen.）危坐其上，單持正念。（He sat upright on it, single-mindedly holding the right thought.）七日不動。（He did not move for seven days.）忽覺山河大地遍界如雪霽月明，堂堂一身獨露乾坤之外。（Suddenly, he felt that the mountains, rivers, and earth, the entire world, were like the clear moon after a snowfall, and his dignified body was exposed outside the universe.）久之似聞擊木聲，遍體汗流。（After a long time, he seemed to hear the sound of striking wood, and his whole body was sweating.）其疾亦頓愈。（His illness also suddenly healed.）遂請陳于巖。（So he asked Chen to Xueyan.）巖詰之，酬對無滯。（Xueyan questioned him, and he answered without hindrance.）復示以偈曰。（He further instructed him with a verse, saying）昭昭靈靈是什麼？（What is the clear and spiritual?）眨得眼來已蹉過。（The blink of an eye has already been missed.）廁邊籌子放光明，直下元來只是我。（The counting stick beside the toilet emits light, and directly it turns out to be just me.）尋為大僧。（Soon he became a great monk.）

日巖上堂舉亡僧死了燒了向什麼處去。自代云。山河及大地。全露法王身。師于言下疑情蕩然。身如涌高丈許。即造方丈曰。適來和尚舉揚般若。驚得法堂前石獅子笑舞不已。巖云你試道看。師云劫外春回萬物枯。山河大地一塵無。法身超出如何舉。笑倒西天碧眼胡。巖敲面前卓子云。山河大地一塵無。者個是什麼。師作掀倒勢。巖笑曰一彩兩賽。巖巡堂次。師以楮被褁身睡。巖召至方丈勵聲云。我巡堂汝打睡。若道得即放過汝。師答云。鐵牛無力懶耕田。帶索和犁就雪眠。大地白銀都蓋覆。德山無處下金鞭。巖曰好個鐵牛也。因以為號。遊方至衡陽酃縣。愛其桃源山幽深。結屋而居。酃人翕然從化。寺成榜曰靈云。大德七年癸卯正月十五日示寂。函全身於陶具。三年啟視。坐如生。爪發俱長。乃建塔于其上。

○高麗鐵山瓊禪師

湘潭人。年十三。因一僧教導方知有佛法。但以誦經禮佛為事。見經云種種供養非報佛恩。惟發菩提心能報佛恩。然不知菩提心作么生髮。又見法華經云新發意菩薩常于間處修攝其心。自此乃學坐禪。二十二為僧。二十四受具。往參雪巖于仰山。值歲歉不納。逕到石霜討住。眾中有庚首座。他是有發明者。師遂親炙學坐禪。偶見雪巖坐禪箴。思量做處不曾從這裡過。乃覆上仰山

【現代漢語翻譯】現代漢語譯本：靈巖禪師上堂時，舉了一個關於亡僧死了燒了之後去向何處的問題。他自己回答說：『山河及大地，全露法王身。』禪師聽了這話，疑慮頓時消散，感覺身如涌高丈許。隨即去方丈室對靈巖禪師說：『剛才和尚您宣揚般若，驚得法堂前的石獅子笑舞不已。』靈巖禪師說：『你試著說看。』禪師說：『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。』靈巖禪師敲面前的桌子說：『山河大地一塵無，這個是什麼？』禪師做出掀倒桌子的姿勢。靈巖禪師笑著說：『一彩兩賽。』靈巖禪師巡視禪堂時，禪師用粗紙被裹著身體睡覺。靈巖禪師叫他到方丈室，厲聲說：『我巡視禪堂，你卻打睡，如果說得對，就放過你。』禪師回答說：『鐵牛無力懶耕田，帶索和犁就雪眠。大地白銀都蓋覆，德山無處下金鞭。』靈巖禪師說：『好個鐵牛也。』因此就用『鐵牛』作為他的號。後來雲遊四方到了衡陽酃（líng）縣，喜愛那裡的桃源山幽深，便在那裡結屋而居。酃縣的人都欣然地跟從他學習佛法。寺廟建成后，題名為靈云。大德七年癸卯（1303年）正月十五日圓寂。將全身放入陶器中。三年後打開看，坐姿如生，指甲和頭髮都長長了，於是就在上面建塔。

高麗鐵山瓊禪師

湘潭人。十三歲時，因為一位僧人的教導，才知道有佛法。只是以誦經禮佛為事。看到經書上說，種種供養不能報答佛恩，只有發菩提心才能報答佛恩。然而不知道菩提心該如何發。又看到《法華經》上說，新發意的菩薩常常在空閑的地方修攝其心。從此就開始學習坐禪。二十二歲出家為僧，二十四歲受具足戒。前往仰山參拜雪巖禪師，正趕上年成不好，沒有被接納。直接到石霜禪寺請求居住。僧眾中有一位庚首座，他是有所發明的人。禪師於是親近他學習坐禪。偶然看到雪巖禪師的坐禪箴，心想自己思量做功夫的地方不曾從這裡經過。於是又回到仰山。

【English Translation】 English version: Zen Master Lingyan, during a Dharma talk, raised the question: 'Where does a deceased monk go after being cremated?' He answered himself: 'Mountains, rivers, and the great earth, all reveal the Dharmakaya (法王身, Dharma body).' Upon hearing this, the Zen Master's doubts vanished instantly, and he felt as if his body rose ten feet high. He immediately went to Lingyan Zen Master's room and said: 'Just now, venerable monk, you expounded Prajna (般若, wisdom), startling the stone lions in front of the Dharma hall into joyful dancing.' Lingyan Zen Master said: 'Try to explain it.' The Zen Master said: 'Beyond the kalpa (劫, eon), spring returns and all things wither, mountains, rivers, and the great earth are without a speck of dust. How can the Dharmakaya, which transcends all, be spoken of? It makes the blue-eyed barbarian (碧眼胡, a term for Westerners) in the Western Heaven laugh.' Lingyan Zen Master knocked on the table in front of him and said: 'Mountains, rivers, and the great earth are without a speck of dust, what is this?' The Zen Master made a gesture of overturning the table. Lingyan Zen Master laughed and said: 'One bet, two wins.' During Lingyan Zen Master's tour of the meditation hall, the Zen Master wrapped himself in coarse paper bedding and slept. Lingyan Zen Master summoned him to his room and sternly said: 'I am touring the meditation hall, yet you are sleeping. If you can explain yourself, I will let you go.' The Zen Master replied: 'The iron ox is weak and lazy to plow the field, with ropes and plow it sleeps in the snow. The great earth is covered in white silver, Deshan (德山, a Zen master) has nowhere to wield his golden whip.' Lingyan Zen Master said: 'A fine iron ox indeed.' Hence, 'Iron Ox' became his name. Later, he traveled to Hengyang Ling (酃) County, admiring the secluded depths of Taoyuan Mountain, and built a house there. The people of Ling County gladly followed him in learning the Dharma. After the temple was built, it was named Lingyun. On the fifteenth day of the first month of the year Guimao (癸卯, 1303) of the Dade (大德) reign period, he passed away. His whole body was placed in a pottery container. Three years later, it was opened, and he sat as if alive, with his nails and hair grown long. Therefore, a pagoda was built above it.

Zen Master Qiong of Iron Mountain in Goryeo (高麗, ancient Korean kingdom)

He was from Xiangtan. At the age of thirteen, he learned about Buddhism through the teachings of a monk. He only engaged in reciting scriptures and paying homage to the Buddha. He saw in the scriptures that various offerings cannot repay the Buddha's kindness, only generating Bodhicitta (菩提心, the mind of enlightenment) can repay the Buddha's kindness. However, he did not know how to generate Bodhicitta. He also saw in the Lotus Sutra (法華經, a major Mahayana Buddhist scripture) that newly aspiring Bodhisattvas often cultivate and gather their minds in secluded places. From then on, he began to learn Zazen (坐禪, seated meditation). At the age of twenty-two, he became a monk, and at the age of twenty-four, he received full ordination. He went to Yangshan to pay homage to Zen Master Xueyan, but he was not accepted due to a poor harvest year. He went directly to Shishuang Temple to request residence. Among the monks was Chief Monk Geng, who was one who had made discoveries. The Zen Master then closely studied Zazen with him. He happened to see Zen Master Xueyan's Zazen Precepts and thought that the place where he contemplated doing practice had never passed through here. So he returned to Yangshan.

。久之方得歸堂。一日巖上堂有云。兄弟家終日在蒲團上瞌睡。也須是下地后架頭走一遭。冷水灌漱洗開兩眼。卻上蒲團上豎起脊梁。壁立萬仞。單單提一個無字。如關雲長百萬軍中斬顏良頭相似。斬得頭來。百萬軍眾總不知。誠能如是用工七日七夜。若不悟去。斬取老僧頭去作舀屎杓。此是老僧四十年前已用之工。師聞如是說。便咬定牙關依彼所說而坐。至第四日夜。忽覺如劈破髑髏相似。又如萬丈井底掇出在虛空中相似。突出這一段光明露裸裸地在面前。直是無著歡喜處。次日見巖。才入門巖便問什麼人。師云某甲。巖云有什麼事。師雲門前好五鳳樓。巖以拄杖連打二三十下卻坐定問數轉語。師一一答了。巖云未在更去做工夫。師尋以紙求語。巖示以偈曰。一拶虛空粉碎時。花開鐵樹散瓊。枝紹隆佛種向上事。腦後依前欠一槌。已而至廬山東巖作夏。一日東巖開堂次。舉心不是佛。智不是道。師云抱贓叫屈。又云不是心不是佛。師云眉間放出遼天鶻。巖命師掌藏教。未幾巖遷育王。師送入院。又請充後堂。後到蘇之休休。見蒙山機契。蒙山甚喜。請居第一座。冬節秉拂云。冬在月頭。賣被買牛。冬在月尾。賣牛買被。卓拄杖云。者里無頭無尾。中道齊休。行也休休。坐也休休。住也休休。臥也休休。睡眼豁開五云

【現代漢語翻譯】現代漢語譯本：過了很久才得以回到禪堂。一天，巖上禪師在禪堂開示說：『各位同修終日坐在蒲團上打瞌睡，也必須下地后在架頭上走一遭，用冷水漱口洗臉，睜開雙眼，再回到蒲團上挺直脊樑，像壁立萬仞一般。單單提起一個『無』字，就像關雲長（三國時期蜀漢名將）在百萬軍中斬殺顏良（東漢末年軍閥袁紹的部將）的首級一樣。斬了首級，百萬軍眾都不知道。如果真能這樣用功七日七夜，若還不開悟，就取下老僧的頭去當舀屎的勺子。』這是老僧四十年前就已經用過的功夫。禪師聽了這番話，便咬緊牙關，按照巖上禪師所說的去做。到了第四天夜裡，忽然覺得像劈開髑髏（dú lóu，頭蓋骨）一般，又像從萬丈井底被撈出，置於虛空之中一般，突出這一段光明，赤裸裸地在面前，真是無處不歡喜。第二天去見巖上禪師，剛入門，巖上禪師便問：『什麼人？』禪師回答：『某甲（mǒu jiǎ，古代人的一種自稱）。』巖上禪師問：『有什麼事？』禪師回答：『門前好一座五鳳樓。』巖上禪師用拄杖連續打了二三十下，然後坐定，問了幾個轉語（zhuǎn yǔ，禪宗術語，指含有機鋒、能啓發人覺悟的話），禪師一一回答了。巖上禪師說：『還未到，再去用功。』禪師隨即用紙筆求教。巖上禪師寫了一首偈（jì，佛經中的一種詩歌形式）給他：『一拶（zǎ，逼迫）虛空粉碎時，花開鐵樹散瓊枝。紹隆佛種向上事，腦後依前欠一槌（chuí，捶打的工具）。』之後，禪師到廬山東巖寺安居。一天，東巖禪師開堂說法，舉出『心不是佛，智不是道』。禪師說：『抱贓叫屈。』又說：『不是心不是佛。』禪師說：『眉間放出遼天鶻（hú，一種鳥）。』東巖禪師命禪師掌管藏經。不久，東巖禪師遷往育王寺，禪師送他入院，又被請為後堂。後來到了蘇州的休休庵，見到蒙山禪師，兩人非常投契。蒙山禪師非常高興，請禪師擔任第一座。冬至時節，禪師拿起拂塵說：『冬在月初，賣被買牛；冬在月尾，賣牛買被。』卓拄杖說：『這裡無頭無尾，中道齊休。行也休休，坐也休休，住也休休，臥也休休，睡眼豁開五云（wǔ yún，指美好的事物）。』

【English Translation】 English version: After a long time, he was finally able to return to the meditation hall. One day, Zen Master Yan Shang said in the hall: 'Brothers, you spend all day dozing on the futon. You must also come down to the ground and walk around the frame, rinse your mouth and wash your face with cold water, open your eyes, and then return to the futon to straighten your spine, like a ten-thousand-foot cliff. Simply raise the word 'Wu' (無, meaning 'nothingness'), just like Guan Yu (關羽, a famous general of Shu Han during the Three Kingdoms period) slaying Yan Liang (顏良, a general under Yuan Shao during the late Eastern Han Dynasty) in the midst of a million soldiers. After the head is cut off, the million soldiers will not know. If you can truly work hard like this for seven days and seven nights, if you still don't attain enlightenment, then take this old monk's head and use it as a ladle for scooping excrement.' This is the effort that this old monk has already used forty years ago. Upon hearing these words, the Zen master gritted his teeth and sat according to what Zen Master Yan Shang said. By the fourth night, he suddenly felt as if his skull had been split open, and as if he had been pulled out from the bottom of a ten-thousand-foot well and placed in the void. This segment of light protruded, nakedly in front of him, and there was truly no place without joy. The next day, he went to see Yan Shang. As soon as he entered the door, Yan Shang asked: 'Who is it?' The Zen master replied: 'Mou Jia (某甲, a humble way of referring to oneself).' Yan Shang asked: 'What is the matter?' The Zen master replied: 'A fine Five Phoenix Tower in front of the door.' Yan Shang struck him twenty or thirty times with his staff, then sat down and asked several turning phrases (轉語, zhuan yu, Chan/Zen term referring to words containing a critical point that can inspire enlightenment). The Zen master answered them one by one. Yan Shang said: 'Not yet, go and work harder.' The Zen master then sought instruction with paper and pen. Yan Shang showed him a verse: 'When one crushes the void with a squeeze (一拶, yi zha, to press or squeeze), flowers bloom on iron trees and scatter jade branches. To continue the upward matter of propagating the Buddha-seed, one is still short of a hammer (一槌, yi chui, a tool for hammering) behind the head.' Afterwards, the Zen master went to Dongyan Temple on Mount Lu to spend the summer. One day, Zen Master Dongyan was giving a lecture and brought up 'The mind is not the Buddha, wisdom is not the Way.' The Zen master said: 'Accusing oneself while holding stolen goods.' He also said: 'Not the mind, not the Buddha.' The Zen master said: 'Releasing a Liaotian falcon (遼天鶻, liao tian hu, a type of bird) from between the eyebrows.' Zen Master Dongyan ordered the Zen master to manage the scriptures. Not long after, Zen Master Dongyan moved to Yuwang Temple. The Zen master saw him into the temple and was also invited to be the rear hall master. Later, he went to Xiuxiu Hermitage in Suzhou and met Zen Master Mengshan, and the two were very compatible. Zen Master Mengshan was very happy and invited the Zen master to be the first seat. During the winter solstice, the Zen master picked up the whisk and said: 'Winter is at the beginning of the month, sell the quilt and buy an ox; winter is at the end of the month, sell the ox and buy a quilt.' He struck the staff and said: 'Here there is no head and no tail, the middle way is all rest. Walking is rest, sitting is rest, dwelling is rest, lying down is rest, the sleeping eyes are wide open to the five clouds (五雲, wu yun, referring to beautiful things).'

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。靠拄杖云。休休。蒙山謂人曰說禪還是鐵山始得。高麗國王欽師道德。具禮幣遣使專請。師至彼國。玄風大行。得度者甚伙。因洪宰相請普說。有云。蒙山和尚宗門旨要最親最切。前輩到處不到處悉撿點得出。細大法門莫不精通。從前承師友教導者。多獨蒙山勝他前輩。所謂縱擒殺活掣電之機而得自在。雪巖道。如人入海輕入輕深。蒙山道。猶如剝珠愈剝愈光。二老之言若合符節。師終時甚多靈異。

凈慈斷橋倫禪師法嗣

○杭州凈慈方山文寶禪師

上堂。三世諸佛六代祖師在你諸人腳跟下。還有踏得著者么。良久云。若踏不著。三世諸佛六代祖師在你諸人頂𩕳上屙。上堂。山僧一夏與諸人說底總是世諦之談。與那事略無干涉。若要與那事相應。直須向世諦中明取。儻不如斯。向後逢人切不得道在祇園過夏。上堂。一雞二犬三豕四羊。新年佛法已為舉揚。儻或觀聽尚留。便見五馬六牛七人八谷去也。上堂。百骸俱潰散。一物鎮長靈。拈拄杖。者個是拄杖子。那個是長靈一物。擲下拄杖。何似南山鱉鼻蛇。上堂。一夏以來東敲西擊費盡手腳。為汝諸人得徹困。賴是恬然不顧。設若一個半個眼睛定

【現代漢語翻譯】現代漢語譯本現出祥瑞。清風明月普照一切地方。梅花在乾枯的樹枝上綻放，就在古老的渡口邊。風中時時飄來淡淡的香味。雖然已經到了這裡，但要向上追尋那條道路，還遠在萬里之外的崖州。要如何才能明白這個道理呢？要依靠手中的拄杖。算了吧，算了吧。蒙山（地名）對人說，談論禪理還是要從鐵山（地名）開始。高麗國王欽佩他的道德，備好禮物，派遣使者專門來請他。禪師到了那個國家，玄妙的佛法廣為流傳，得到度化的人非常多。因為洪宰相的請求，禪師為大家普遍說法。有人說，蒙山和尚的宗門旨要最為親切貼近。前輩大德到處都無法完全領悟的地方，他都能一一辨別出來。細微廣大的法門沒有不精通的。從前那些承受師友教導的人，大多認為蒙山勝過他的前輩。這就是所謂的縱擒殺活，如閃電般迅猛的機鋒，從而獲得自在。雪巖（人名）說，如同人進入大海，輕輕地進入，慢慢地深入。蒙山說，猶如剝開珍珠，越剝越光亮。雪巖和蒙山兩位老人的話，如同符節一般契合。禪師圓寂的時候，出現了很多靈異的現象。

凈慈斷橋倫禪師的法嗣

杭州凈慈方山文寶禪師

禪師上堂說法。十方三世一切諸佛，禪宗的六代祖師，就在你們每個人的腳下。還有能夠踩得到的嗎？停頓了很久，禪師說，如果踩不到，十方三世一切諸佛，禪宗的六代祖師，就在你們每個人的頭頂上拉屎。禪師上堂說法。我這一個夏天和你們說的，都是世俗的道理，和那件事沒有絲毫關係。如果想要和那件事相應，就必須要在世俗的道理中明白它。如果不是這樣，以後遇到人千萬不要說在祇園（佛教場所）度過夏天。禪師上堂說法。一隻雞，兩條狗，三隻豬，四隻羊。新年的佛法已經為大家宣揚。如果還有人在觀望聽講，就會看到五匹馬，六頭牛，七個人，八種穀物也來了。禪師上堂說法。全身的骨骸都潰散了，只有一樣東西永遠存在。禪師拿起拄杖。這個是拄杖子，那個是長存不滅的東西。禪師扔下拄杖。像什麼呢？像南山的鱉鼻蛇。禪師上堂說法。一個夏天以來，東敲西擊，費盡了手腳，爲了讓你們徹底明白。幸好我恬然不在意。假如有一個半個眼睛盯著不放。

【English Translation】 English version Auspicious signs appear. The clear breeze and bright moon shine everywhere. Plum blossoms bloom on withered branches at the ancient ferry crossing. A faint fragrance floats in the wind from time to time. Although we have arrived here, the path to ascend further is still tens of thousands of miles away in Yazhou. How can one understand this principle? By relying on the staff in hand. Enough, enough. Mengshan (place name) said to people that discussing Chan (Zen) should start from Tieshan (place name). The King of Goryeo admired his virtue and sent envoys with gifts to specially invite him. The Chan master arrived in that country, and the profound Dharma flourished, with many people being liberated. At the request of Prime Minister Hong, the Chan master gave a general Dharma talk. Someone said that the essential principles of Chan Master Mengshan's sect are the most intimate and relevant. He can discern everything that previous masters could not fully comprehend. He is proficient in all subtle and vast Dharma gates. Those who previously received teachings from teachers and friends mostly believed that Mengshan surpassed his predecessors. This is the so-called seizing, capturing, killing, and enlivening, the lightning-like opportunity to attain freedom. Xueyan (person's name) said that it is like a person entering the sea, entering lightly and deepening gradually. Mengshan said that it is like peeling a pearl, the more you peel, the brighter it becomes. The words of the two old masters, Xueyan and Mengshan, are as consistent as matching tallies. When the Chan master passed away, many miraculous phenomena appeared.

Successor of Chan Master Duanqiao Lun of Jingci Monastery

Chan Master Fangshan Wenbao of Jingci Monastery in Hangzhou

The Chan master ascended the Dharma hall and gave a sermon. All the Buddhas of the three times and the six ancestral masters of Chan are under the feet of each of you. Is there anyone who can step on them? After a long pause, the Chan master said, if you cannot step on them, all the Buddhas of the three times and the six ancestral masters of Chan will defecate on the top of each of your heads. The Chan master ascended the Dharma hall and gave a sermon. What I have been saying to you this summer are all worldly truths, which have nothing to do with that matter. If you want to correspond to that matter, you must understand it in the worldly truths. If not, do not say that you spent the summer in Jetavana (Buddhist site) when you meet people in the future. The Chan master ascended the Dharma hall and gave a sermon. One chicken, two dogs, three pigs, four sheep. The New Year's Dharma has already been proclaimed for everyone. If there are still people watching and listening, they will see five horses, six cows, seven people, and eight grains also coming. The Chan master ascended the Dharma hall and gave a sermon. All the bones of the body are scattered, only one thing remains eternally. The Chan master picked up the staff. This is the staff, and that is the eternally existing thing. The Chan master threw down the staff. What is it like? Like the turtle-nosed snake of Nanshan. The Chan master ascended the Dharma hall and gave a sermon. Since the beginning of summer, I have been knocking and striking from east to west, exhausting my hands and feet, in order to make you thoroughly understand. Fortunately, I am indifferent and do not care. If there is one and a half eyes staring unblinkingly.

動。老僧定入無間地獄。臘八上堂。北斗七南斗八。夜夜光生人人眼活。老瞿曇突然道個奇哉。是甚。樹栽竹栽魚栽菜栽。上堂。禪和家氣宇如王。幾肯放頭低人半箬葉地。為甚逗到今日各各不敢做一動子。良久。山中九十日。云外一千年。

○杭州凈慈古田垕禪師

初住揚州雍熙。遷廣德靈山安吉鳳山吉州東山吳中虎丘臺州慧因天寧杭州中天竺。上堂。舉傅大士頌曰。空手把鋤頭步行騎水牛人從橋上過橋流水不流。師拈云。鄉談滿口也怪他大士不得。靈山亦有一頌。赤腳過干溪。草鞋絆樹生。仰身吃一攧。肚下污黃泥。解夏上堂。舉古德一夏不與兄弟說話大開東合。有僧自嘆云。只么空過。不望說佛法得聞正因二字。亦得把飯叫饑。德聞云阇梨莫𧬊速。若論正因二字也無這多口漢。德復扣齒云。適來不合與么道。也是倒抽書。鄰壁老宿聞云。好釜羹被兩顆鼠糞污卻。拈卻卦盤復云。古人三寸咽喉。被靈山一掐掏定了也。顧視左右云。莫有與伊出氣底么。便下座。上堂。此土清規畫圈禁蟻。西天古制縛囤關羊。今日盡情革去別立條章。擊拂子云。依舊薰風殿閣涼。上堂。舉世尊升座大眾集定。迦葉白捶云。世尊說法竟。世尊便下座。師拈云。元首明哉。股肱良哉。雖然如是。還知太平無象么。上堂。舉古

【現代漢語翻譯】現代漢語譯本動。老僧決定墮入無間地獄。臘八上堂。北斗七星，南斗八星。夜夜光芒閃耀，人人慧眼頓開。老瞿曇（釋迦牟尼佛的別稱）突然說出『奇哉』。是什麼呢？是樹木栽種，竹子栽種，魚兒放養，蔬菜種植。上堂。禪和（指修禪的出家人）家氣宇軒昂如王者一般，有幾人肯放下身段，低下頭顱，像半片箬葉那樣謙卑呢？為什麼拖延到今天，大家都不敢動彈一下呢？良久。山中九十日，世外一千年。

○杭州凈慈古田垕禪師

初住揚州雍熙（984-987）。后遷至廣德靈山、安吉鳳山、吉州東山、吳中虎丘、臺州慧因、天寧、杭州中天竺。上堂。援引傅大士的偈頌說：『空手拿著鋤頭，步行卻騎著水牛，人從橋上走過，橋流水卻不流動。』禪師拈出說道：『鄉音滿口，也怪不得傅大士如此。』靈山也有一首偈頌：『赤腳走過乾涸的溪流，草鞋被樹絆住。仰面摔了一跤，肚子下面沾滿了黃泥。』解夏上堂。援引古德的話說，一個夏天不和兄弟說話，大開東合。有僧人自嘆道：『就這樣白白度過。不期望聽到佛法，能聽到『正因』二字，也算能把飯叫作飢餓。』德聞禪師說：『阇梨（梵語，意為親教師）不要著急。如果說『正因』二字，也沒有這麼多話多的人。』德聞禪師又叩齒說：『剛才不該這麼說，也是倒抽書。』鄰壁老宿聽到后說：『好一鍋羹被兩顆老鼠屎污染了。』禪師放下卦盤又說：『古人的三寸咽喉，被靈山一掐，就掏定了。』顧視左右說：『有沒有為他出氣的？』便下座。上堂。此土清規，畫圈禁蟻；西天古制，縛囤關羊。今日盡情革去，別立條章。擊拂子說：『依舊薰風殿閣涼。』上堂。援引世尊升座，大眾集定。迦葉（釋迦牟尼十大弟子之一，有『頭陀第一』之稱）白椎說：『世尊說法完畢。』世尊便下座。禪師拈出說道：『元首英明啊，股肱賢良啊。雖然如此，還知道太平無像嗎？』上堂。援引古

【English Translation】 English version Motion. This old monk is destined to enter the Avīci Hell (the hell of incessant suffering). Dharma talk on the Laba Festival (the eighth day of the twelfth lunar month). The seven stars of the Big Dipper in the north, the eight stars of the Sagittarius in the south. Night after night, light shines, and everyone's eyes are awakened. Old Gautama (another name for Shakyamuni Buddha) suddenly exclaims 'How wondrous!' What is it? It is planting trees, planting bamboo, raising fish, and growing vegetables. Dharma talk. The demeanor of the Chan monks is like that of a king. How many are willing to lower their heads, humbling themselves like half a reed leaf? Why has it been delayed until today that everyone dares not make a single move? After a long pause. Ninety days in the mountains, a thousand years outside the clouds.

○ Chan Master Gutian Hou of Jingci Temple in Hangzhou

Initially resided in Yongxi (984-987) in Yangzhou. Later moved to Lingshan in Guangde, Fengshan in Anji, Dongshan in Jizhou, Huqiu in Wuzhong, Huiyin in Taizhou, Tianning, and Zhongtianzhu in Hangzhou. Dharma talk. Quoting Layman Fu's verse: 'Empty-handed holding a hoe, walking but riding a water buffalo, people pass over the bridge, but the bridge water does not flow.' The Chan master picked it up and said: 'Full of local accent, one cannot blame Layman Fu for this.' Lingshan also has a verse: 'Barefoot crossing a dry stream, straw sandals tripped by a tree. Falling backward, the belly covered in yellow mud.' Summer retreat Dharma talk. Quoting the words of an ancient worthy, not speaking to brothers for a summer, opening wide east and west. A monk sighed to himself: 'Just passing the time in vain. Not hoping to hear the Dharma, but hearing the word 'proper cause' would be like calling rice hunger.' Chan Master De Wen said: 'Dharma brother, do not rush. If talking about the word 'proper cause,' there would not be so many talkative people.' Chan Master De Wen then knocked his teeth and said: 'I should not have said that just now, it is also drawing back a book.' The old monk next door heard this and said: 'A good pot of soup is spoiled by two rat droppings.' The Chan master put down the divination plate and said: 'The ancient people's three-inch throat was pinched and determined by Lingshan.' Looking around, he said: 'Is there anyone to vent his anger?' Then he stepped down from the seat. Dharma talk. The pure rules of this land draw circles to forbid ants; the ancient system of the Western Heaven binds the granary to confine sheep. Today, let us completely abolish them and establish new rules. Striking the whisk, he said: 'The gentle breeze still cools the palace halls.' Dharma talk. Quoting the World Honored One ascending the seat, the assembly gathered. Kashyapa (one of the ten great disciples of Shakyamuni, known as 'the first in ascetic practices') struck the gavel and said: 'The World Honored One has finished speaking the Dharma.' The World Honored One then stepped down from the seat. The Chan master picked it up and said: 'The leader is wise, the ministers are virtuous. Although this is so, do you know that great peace has no form?' Dharma talk. Quoting the ancient

德道乾坤之內宇宙之間。中有一寶秘在形山。又古德云掛在壁上。師拈云。好一寶。無端被二大老韞櫝而藏之。鳳山今日與諸人打開去也。乾坤之內宇宙之間。中有一寶。便下座。上堂。趙州傾鴆毒于茶甌。不能爛院主腸肚。懶安露霜刀于笑面。未即斷疏山命根。若是吾鄉我里之人決不敢輕易動著。何故。臺州性一觸便發。上堂。江南兩浙。春寒秋熱。一雨便涼。莫言不說。上堂。拈拄杖卓一下云。白大眾。眾舉首。遂靠拄杖云。且待別時。開爐上堂。南山自罹回祿之後。不敢道著火字。亦不敢動著死柴頭。今日開爐。且撥冷灰看。以拄杖撥云。照顧燎卻眉毛。至元壬辰四月十四日終於凈慈丈室。

○溫州能仁藏室珍禪師

臺州人。初住大同。上堂。吾法二千年后不移毫髮。達磨大師預將後人田園界至高低。作一白契籍沒了也。至若窮山深谷猿狖晝啼草木塵毛形影相雜處。各住本位各演本法。咸彰未兆之前。共助無為之化。新大同出來亦只作得個證明而已。爭敢妄通訊息。雖然如是。臺州管內近有七處開堂。復舉僧問大同濟。如何是祖師西來意。濟云庭前一叢竹經霜不自寒。僧云畢竟如何。濟云只聞風擊響知是幾千竿。師云。如人善舞節拍相成。只是罕逢別者。忽有問新大同如何是祖師西來意。只向道。

【現代漢語翻譯】現代漢語譯本：德道乾坤之內，宇宙之間，中有一寶，秘在形山（山名）。又有古德說掛在壁上。師父拈起說，『好一個寶貝，無端被二位老前輩藏在匣子里。』鳳山（人名）今天為各位打開它。乾坤之內，宇宙之間，中有一寶。』便下座。上堂說法，『趙州（人名）在茶甌里傾倒鴆毒，不能爛掉院主的腸肚；懶安（人名）在笑臉上露出霜刀，未能立刻斷掉疏山（山名）的命根。若是我們鄉里之人，決不敢輕易觸碰。』為什麼呢？『臺州（地名）的性子一觸即發。』上堂說法，『江南兩浙（地名），春寒秋熱，一場雨就涼快了，不要說沒說。』上堂說法，拈起拄杖敲一下說，『告訴大家。』大家抬頭看。於是靠著拄杖說，『且等下次再說。』開爐上堂說法，『南山（山名）自從遭遇火災之後，不敢說火字，也不敢動死柴頭。今天開爐，且撥開冷灰看看。』用拄杖撥動說，『小心燎到眉毛。』至元（元朝年號，1264-1294）壬辰年（1292）四月十四日，在凈慈（寺名）丈室內圓寂。溫州（地名）能仁藏室珍禪師臺州（地名）人。最初住在（大同寺名）。上堂說法，『我的佛法二千年后也不會改變一毫一髮。達磨大師（菩提達摩的尊稱）預先將後人的田園界限劃分得清清楚楚。』至於窮山深谷，猿猴白天啼叫，草木塵毛，形影相雜的地方，各自安住本位，各自演說本法，共同彰顯未兆之前，共同輔助無為的教化。新大同（寺名）出來也只能做個證明而已，怎敢胡亂傳遞訊息。雖然如此，臺州管內最近有七處開堂說法。』又舉僧人問大同濟禪師，『如何是祖師西來意？』濟禪師說，『庭前一叢竹，經霜不覺寒。』僧人說，『到底如何？』濟禪師說，『只聽風吹竹響，就知道有幾千竿。』師父說，『如同善於舞蹈的人，節拍配合得很好，只是很少遇到懂得欣賞的人。』忽然有人問新大同（寺名）如何是祖師西來意，只管這樣回答。

【English Translation】 English version: Within the Virtue and Dao, Heaven and Earth, and the Universe, there is a treasure hidden in Mount Xing (name of a mountain). An ancient virtuous one said it hangs on the wall. The Master picked it up and said, 'What a treasure, needlessly hidden in a box by two old seniors.' Today, Fengshan (name of a person) will open it for everyone. Within Heaven and Earth, and the Universe, there is a treasure.' Then he stepped down from his seat. Ascending the hall, he said, 'Zhao Zhou (name of a person) poured poison into the tea bowl, but could not rot the abbot's intestines; Lan An (name of a person) revealed a frosty blade on his smiling face, but did not immediately sever the life root of Shu Shan (name of a mountain). If we were people from our hometown, we would never dare to touch it lightly.' Why? 'The nature of Taizhou (name of a place) is triggered at the slightest touch.' Ascending the hall, he said, 'Jiangnan and Liangzhe (names of places), spring is cold and autumn is hot, a rain brings coolness, don't say I didn't say it.' Ascending the hall, he raised his staff and struck it once, saying, 'Tell everyone.' Everyone raised their heads. Then, leaning on his staff, he said, 'Let's wait for another time.' Opening the furnace and ascending the hall, he said, 'Since Nanshan (name of a mountain) suffered from fire, I dare not say the word 'fire', nor dare I touch dead firewood. Today, opening the furnace, let's stir the cold ashes and see.' He stirred with his staff, saying, 'Be careful not to burn your eyebrows.' On the fourteenth day of the fourth month of the Ren Chen year (1292) of the Zhiyuan era (Yuan Dynasty, 1264-1294), he passed away in the abbot's room of Jingci (name of a temple). Zen Master Zangshi Zhen of Nengren Temple in Wenzhou (name of a place) He was from Taizhou (name of a place). He first resided in Datong (name of a temple). Ascending the hall, he said, 'My Dharma will not change a hair's breadth after two thousand years. Great Master Dharma (honored name of Bodhidharma) had already clearly divided the field boundaries of future generations.' As for the remote mountains and deep valleys, where monkeys cry during the day, and grass, trees, dust, and hair mingle with shadows, each dwells in its own position, each expounds its own Dharma, together manifesting before the signs, together assisting the transformation of non-action. The new Datong (name of a temple) can only serve as proof, how dare it recklessly transmit messages. Although this is so, there are recently seven places within the jurisdiction of Taizhou (name of a place) that are opening halls to preach.' He also cited a monk asking Zen Master Datong Ji, 'What is the meaning of the Patriarch's coming from the West?' Zen Master Ji said, 'The bamboo in front of the courtyard does not feel cold after frost.' The monk said, 'What is it ultimately?' Zen Master Ji said, 'Just listen to the sound of the wind blowing through the bamboo, and you will know there are thousands of stalks.' The Master said, 'Like a person who is good at dancing, the rhythm is well-coordinated, but it is rare to meet someone who appreciates it.' If someone suddenly asks the new Datong (name of a temple), 'What is the meaning of the Patriarch's coming from the West?', just answer in this way.

拄杖開封畢竟如何。卸下衲衣痛與一頓。上堂。大道通衢曾無傍徑。青天白日何用指迷。新能仁懲時不軌。努力出頭來。將從上古德間家潑具。德山棒臨濟喝石鞏弓秘魔叉一時籍沒。普請大地人歸家穩坐。乃拍手笑云。且喜天下太平。溪亭晚坐偈曰。雨飽山田稻正香。溪亭貧坐晚風涼。今無監院鳴參鼓。得聽寒螀送夕陽。

○西禪末宗本禪師

聽蛙偈曰。頭戴青苔咄咄鳴。千山虛寂月初明。一機頓發空諸有。太雅松風無此聲。

○溫州江心嘯云莊禪師

上堂。世尊不居靈鷲。老胡不涉流沙。智者不來金地。宿覺不在永嘉。黃梅時節家家雨。青草池塘處處蛙。

○光孝雪磯綱禪師

上堂。我宗無語句。亦無一法與人。遍地刀槍通身泥水。光孝只知檢點。德山老漢自己不覺開眼尿床。上堂。眉毛眨上電影難留。絲毫念起萬里崖州。休去歇去古廟香爐去。冷湫湫地去。債有主冤有頭。三世如來碗脫丘。喝一喝。上堂。放開線。路重重。鐵壁銀山不動纖塵。處處七花八裂。恁么則釋迦虛費口業。凈名徒然杜詞。有人會得。錢唐江潮一日兩度。不是差異底事。不然。拄杖子用得恰好。以拄杖卓一下。上堂。十方無影像。三界絕行蹤。葉落千巖雨。松號萬壑風。多有人到這裡只么打住。三十

【現代漢語翻譯】現代漢語譯本如何用拄杖打開封印的境界？不如卸下僧衣，狠狠地痛打一頓！上堂說法：大道暢通無阻，沒有偏僻的小路，又何必用指引方向的工具呢？新能仁寺懲罰不守規矩的人，努力出人頭地吧！將從上古時代大德們那裡繼承來的器具，德山宣鑒禪師的棒、臨濟義玄禪師的喝、石鞏慧藏禪師的弓、秘魔巖禪師的叉，一時全部沒收。普請（指寺院中全體僧眾一起勞作）大地之人迴歸家園安穩坐下。於是拍手笑著說：『可喜的是天下太平！』在溪亭晚坐時作偈說：『雨水充足，稻田里的稻子正香，在溪亭里貧困地坐著，晚風涼爽。如今沒有監院敲擊參鼓，得以聽到寒蟬鳴叫著送走夕陽。』

○西禪末宗本禪師

聽蛙偈說：『頭戴青苔，呱呱地鳴叫，千山萬壑空虛寂靜，明月當空。一旦頓悟，就能使一切有形之物都空無所有，即使是太雅的松風，也沒有這樣的聲音。』

○溫州江心嘯云莊禪師

上堂說法：世尊（釋迦牟尼佛）不住在靈鷲山，老胡（指達摩祖師）不涉足流沙，智者不到金地，宿覺禪師不在永嘉。黃梅季節家家戶戶都下著雨，青草池塘到處都是青蛙。

○光孝雪磯綱禪師

上堂說法：我宗（禪宗）沒有語句，也沒有一法可以給人。遍地都是刀槍，渾身都是泥水。光孝寺只知道檢查自己，德山老漢自己不覺得睜眼尿床。上堂說法：眉毛眨動，如電影般難以停留，一絲念頭生起，就到了萬里之外的崖州。停止吧，休息吧，去那古老的廟宇香爐旁，冷冷清清地去。債有主，冤有頭，三世如來也只是個空碗。喝一聲！上堂說法：放開手中的線，道路重重疊疊，鐵壁銀山也無法動搖一絲塵埃，處處都七零八落。這樣說來，釋迦（釋迦牟尼佛）白費了口舌，維摩詰（凈名）徒然杜撰辭藻。如果有人能夠領會，那麼錢塘江的潮水一天兩次漲落，就不是什麼奇怪的事情。不然的話，拄杖子用得恰到好處。用拄杖敲擊一下。上堂說法：十方沒有影像，三界斷絕行蹤。葉子飄落在千山萬壑的雨中，松樹在萬壑中怒號。很多人到了這裡就停止不前，三十（此處原文缺失，無法翻譯）

【English Translation】 English version How to open the sealed realm with a staff? It's better to take off the monk's robe and give it a good beating! Ascending the hall to preach: The great road is open and unobstructed, with no secluded paths, so why use a tool to point the way? Xin Nengren Temple punishes those who do not follow the rules, strive to stand out! The tools inherited from the great virtues of ancient times, Zen Master Deshan Xuanjian's staff, Zen Master Linji Yixuan's shout, Zen Master Shigong Huizang's bow, and Zen Master Mimo Cliff's fork, are all confiscated at once. Please all people on the earth return home and sit down peacefully. Then he clapped his hands and laughed, saying: 'It is gratifying that the world is peaceful!' Sitting in the creek pavilion in the evening, he composed a verse: 'The rain is plentiful, and the rice in the paddy fields is fragrant. Sitting in the creek pavilion in poverty, the evening breeze is cool. Now there is no supervisor to beat the ginseng drum, so I can hear the cicadas chirping to send off the setting sun.'

○ Zen Master Mozong Ben of Xichan Temple

Listening to the frog's verse, he said: 'Wearing green moss on its head, croaking and chirping, thousands of mountains and valleys are empty and silent, and the bright moon is in the sky. Once enlightened, everything that has form can be made empty, even the pine breeze of Taiya does not have such a sound.'

○ Zen Master Xiaoyun Zhuang of Jiangxin, Wenzhou

Ascending the hall to preach: The World Honored One (Sakyamuni Buddha) does not live on Vulture Peak, the old Hu (referring to Bodhidharma) does not set foot in the quicksand, the wise do not go to the Golden Land, and Zen Master Sujue is not in Yongjia. In the Huangmei season, every household is raining, and there are frogs everywhere in the green grass pond.

○ Zen Master Xueji Gang of Guangxiao Temple

Ascending the hall to preach: My sect (Zen sect) has no words, nor is there a single dharma that can be given to people. The ground is full of swords and guns, and the whole body is covered in mud. Guangxiao Temple only knows how to examine itself, and the old man Deshan himself does not realize that he opens his eyes and wets the bed. Ascending the hall to preach: The blinking of eyebrows is as difficult to stop as a movie, and a single thought arises, and you are thousands of miles away in Yazhou. Stop, rest, go to the ancient temple incense burner, and go there coldly and quietly. Debts have owners, grievances have heads, and the Tathagatas of the three worlds are just empty bowls. Shout! Ascending the hall to preach: Let go of the thread in your hand, the roads are layered upon layers, and the iron walls and silver mountains cannot shake a single speck of dust, and everything is scattered. In this case, Sakyamuni (Sakyamuni Buddha) wasted his words, and Vimalakirti (Jingming) fabricated rhetoric in vain. If someone can understand, then the tide of the Qiantang River rises and falls twice a day, which is not a strange thing. Otherwise, the staff is used just right. Tap with the staff. Ascending the hall to preach: There are no images in the ten directions, and the traces of the three realms are cut off. Leaves fall in the rain of thousands of mountains and valleys, and pine trees roar in ten thousand valleys. Many people stop here, thirty (the original text is missing here, cannot be translated)

年後寧免換手捶胸。

○象山新安雪山曇禪師

閩中人。蚤從斷橋得旨相。依方山于瑞巖甚久。嘗著禪門宗要。鳳山一源靈稱羨此書。其中提掇古人不到處余不能及。其首萹云。我宗無語句。亦無一法與人。已是枝蔓了也。後代而降。口耳授受。何左途哉。或理于玄妙。則曰風動塵起云行鳥飛。動作施為無非是道。去道遠矣。或墮于空寂。則曰身如槁木心如死灰。絕慮忘緣靜觀默照。謂道在是。去道遠矣。愚常考諸古。如神光三拜依位而立。有所傳耶無所傳耶。魯祖面壁。有所說耶無所說耶。起模𦘕樣百丑千拙。若謂之不立文字教外別傳。吾宗掃土而盡。

○四明隆教絕象鑒禪師

頌孚公勘鼓山赴大王請話。洞天無壁月無遮。朝斗先生叩齒牙。風撼古壇松子脫。打反頭上帽檐斜。

○歸宗竹屋簡禪師

上堂。舉鼓山晏國師參雪峰。峰搊住云是什麼。山釋然了悟而忘其了。唯舉手搖曳而已。峰雲子作道理耶。山云何道理之有。峰撫而印之。師頌曰。驀被曾郎搊著胸。平生途路忽然窮。無端抬手輕搖曳。笑倒南方大頂峰。

天童西巖惠禪師法嗣

○四明天童東巖凈日禪師

僧問。三聖道我逢人則出。出則不為人。意旨如何。師雲車不橫推理無曲斷。云。興化道我

逢人即不出。出則便為人。又作么生。師云梵音亭下月臨泉。上堂。釋迦掩室于摩竭。凈名杜口于毗耶。白晝訛言妖語。不知鬨動幾家。直得楊岐三腳驢。走遍天涯海涯。夜來依舊宿蘆花。上堂。一日日一時時。口如鼻眼如眉。翻覆看渠渠是誰。良久。未明三八九。難辨力圍希。上堂。萬法本閑唯人自鬧。喝一喝。苦瓠連根苦。甜瓜徹蒂甜。臨終垂誡云。吾滅后但依常僧例。三日後茶毗。一切喪禮並免。歷觀前輩遺囑。或令露骸松下。或化骨藏之眾塔。或投于江去。后往往為諸徒藉此白佔常住山地。造塔建庵為溫飽計。豈為師弟子之道哉。故述一偈以示二三子。以天為蓋地為函。底用重營塔與庵。煅骨焚軀言已出。勿違吾志重吾慚。

○饒州薦福月澗明禪師

上堂。五千四十八卷破故紙。一千七百爛葛藤。其間說長說短說玄說妙。至於疏解箋註胡批亂判。總是杜撰僻說。帶累後代兒孫。刺頭入爛泥中。何有了日。驀拈拄杖畫一畫云。山僧為諸人一時掃絕去也。卓拄杖。野色更無山隔斷。天光直與水相通。

○洪州翠巖水庵訥禪師

上堂。日可冷。月可熱。眾魔不能壞真說。三乘十二分教儘是妄談。且如何是真說。拍禪床云。山上鯉魚吞石螺。海底泥牛嚼生鐵。

○天寧月舟乘禪師

【現代漢語翻譯】現代漢語譯本『逢人即不出』，如果出來，就變成了另外一個人。那麼，又該如何呢？師父說：『梵音亭下，月亮倒映在泉水中。』上堂說法。釋迦牟尼（Sakyamuni，佛教創始人）在摩竭陀國（Magadha，古印度王國）掩室靜坐，維摩詰（Vimalakirti，佛教在家菩薩的代表）在毗耶離城（Vaisali，古印度城市）閉口不言。白晝里流傳著虛假的言語和迷惑人的說法，不知道迷惑了多少人家。即使是楊岐派（Yangqi School，禪宗五家之一）的三腳驢，也走遍了天涯海角，夜晚依舊只能在蘆葦花中棲息。上堂說法。一日日，一時時，口像鼻子，眼像眉毛。反覆觀看，那個『渠』（qu，他）是誰？良久。不明白三八九，難以分辨力量的範圍。上堂說法。萬法本來空閑，只是人們自己擾亂。喝一聲。苦瓠連根都是苦的，甜瓜從蒂到頭都是甜的。臨終垂誡說：『我死後，只要按照普通僧人的規矩辦理即可。三天後火化，一切喪葬禮儀全部免除。』縱觀前輩的遺囑，有的讓人把屍骨暴露在松樹下，有的把骨灰藏在眾塔之中，有的投入江中。後來往往被弟子們藉此名義，侵佔常住的山地，建造佛塔和庵堂，為的是溫飽。這難道是師徒之道嗎？所以寫一首偈子來告誡你們。以天為蓋，以地為函，哪裡需要再建造佛塔和庵堂？火化屍骨的話已經說出口，不要違揹我的意願，讓我感到慚愧。

○ 饒州薦福寺月澗明禪師

上堂說法。五千零四十八卷破舊的紙，一千七百條腐爛的葛藤。其中說長道短，說玄說妙，甚至疏解箋註，胡亂批斷，總是杜撰的偏頗之說，連累後代的子孫，像刺頭陷入爛泥中，哪裡有出頭之日？忽然拿起拄杖畫了一下說：『山僧為各位一時掃除乾淨了。』放下拄杖。野外的景色再也沒有山巒阻隔，天光直接與水面相連。

○ 洪州翠巖寺水庵訥禪師

上堂說法。太陽可以變冷，月亮可以變熱，眾魔不能破壞真正的說法。三乘十二分教（Three Vehicles and Twelve Divisions of Teachings，佛教教義的分類）全部是虛妄的談論。那麼，什麼是真正的說法？拍一下禪床說：『山上的鯉魚吞食石螺，海底的泥牛嚼食生鐵。』

○ 天寧寺月舟乘禪師

【English Translation】 English version 『If you meet someone, do not go out.』 If you go out, you become someone else. Then, what should you do? The master said: 『Beneath the Vaisravana Pavilion, the moon is reflected in the spring.』 Ascending the hall to preach. Sakyamuni (the founder of Buddhism) covered his room in Magadha (an ancient Indian kingdom), and Vimalakirti (representative of Buddhist lay bodhisattvas) kept silent in Vaisali (an ancient Indian city). False words and deceptive sayings spread in broad daylight, bewildering countless families. Even the three-legged donkey of the Yangqi School (one of the five houses of Zen Buddhism) has traveled all over the world, yet still sleeps among the reed flowers at night. Ascending the hall to preach. Day after day, hour after hour, the mouth is like the nose, and the eyes are like the eyebrows. Looking back and forth, who is that 『he』? After a long time. The meaning of three, eight, and nine is unclear, and the scope of power is difficult to discern. Ascending the hall to preach. All dharmas are originally idle, but people disturb themselves. A shout. A bitter gourd is bitter from the root, and a sweet melon is sweet from the stem to the end. On his deathbed, he left instructions: 『After my death, just follow the usual rules for monks. Cremate me three days later, and all funeral rites are to be waived.』 Looking at the instructions of the predecessors, some asked to expose their bones under pine trees, some to bury their ashes in pagodas, and some to throw them into the river. Later, the disciples often took this opportunity to seize the mountain land of the monastery, building pagodas and temples for the sake of food and clothing. Is this the way of a teacher and disciple? Therefore, I write a verse to warn you. With the sky as a lid and the earth as a container, why bother to build pagodas and temples again? The words about cremating the body have already been spoken, do not violate my will and make me feel ashamed.

○ Zen Master Yuejian Ming of Jianfu Temple in Raozhou

Ascending the hall to preach. Five thousand and forty-eight volumes of broken old paper, one thousand and seven hundred rotten kudzu vines. Among them, talking about strengths and weaknesses, talking about the profound and the wonderful, even commentaries and annotations, random criticisms and judgments, are all fabricated and biased sayings, implicating future generations, like a thorny head stuck in the mud, where is the day of emergence? Suddenly picking up the staff and drawing a line, he said: 『This mountain monk will sweep away everything for you all at once.』 Dropping the staff. The scenery of the wilderness is no longer separated by mountains, and the light of the sky is directly connected to the water.

○ Zen Master Shui'an Ne of Cuiyan Temple in Hongzhou

Ascending the hall to preach. The sun can be cold, the moon can be hot, and demons cannot destroy the true teaching. The Three Vehicles and Twelve Divisions of Teachings (a classification of Buddhist teachings) are all false talk. Then, what is the true teaching? Slapping the Zen bed, he said: 『The carp in the mountain swallows stone snails, and the mud ox at the bottom of the sea chews raw iron.』

○ Zen Master Yuezhou Cheng of Tianning Temple

作無參偈曰。得罷休時便罷休。南詢著什麼來由。情知五十三知識。門掩西風一樣秋。

靈隱退耕寧禪師法嗣

○金陵蔣山月庭忠禪師

潭州人。上堂。入門便棒。入門便喝。臨濟德山現錢足陌。諸人還知落處么。六月不熱五穀不結。上堂。離四句絕百非。西來祖意覿面提持。擬心湊泊隔雲泥。上堂。松風涼秋夜長。蟲鳴古砌。葉墮銀床。何事五湖雲水客。甘心流落在他鄉。

○杭州中竺旨堂宗禪師

上堂。隔山見煙便知是火。隔墻見角便知是牛。咄哉不快漆桶。我更問你參學眼在什麼處。上堂。諸德行亦禪坐亦禪。未到曹溪時語。到了曹溪時語。若與么。永嘉大師正好行腳。上堂。舉僧問百丈如何是奇特事。丈云獨坐大雄峰。師云。老百丈與么道未為奇特。或有問山僧如何是奇特事。只向道。中峰今日開堂。上堂。諸兄弟南來北往京三汴四。行腳事未問。你還知諸方老宿向上提持么。良久。路遙知馬力歲久見人心。上堂。千了百當孤峰獨宿。七間僧堂甘心閑卻。中峰與么道也是按牛頭吃草。

天童別山智禪師法嗣

○湖州西余大覺竹洲修禪師

上堂。有來由。沒己鼻。一種春風萬般花卉。年年費盡巧精神。見徹根源能有幾。直饒見得親切。也是玄沙道底。上

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",

堂。一葉墜林端。山河珠走盤。隨流能轉物。世上獨稱尊。離微不犯切忌垛根。不見古人曾有言。猶是王老師兒孫。

○西林松巖秀禪師

上堂。舉玄沙蔘次聞燕子聲。沙云深談實相善說法要便下座。時有僧請益云某甲不會。沙云去。無人信汝。師云。深談實相善說法要。缽盂著柄虛空掘窖。者僧請益利刃有蜜。玄沙道去無人信汝。甜瓜徹蒂甜苦瓠連根苦。

凈慈愚極慧禪師法嗣

○福州雪峰樵隱悟逸禪師

俗姓聶。絕岸湘手度弟子。上堂。開口道著不在口皮邊。舉足踏著不在腳跟底。萬物一馬天地一指。臨濟德山討甚巴鼻。上堂。舉僧問投子。春雨霖霖百草為什麼不抽芽。投子云巴蕉只么長。僧問法眼。法眼云卻是本色百草。師云。二大老與么答話。如慈雲密佈甘雨普沾。爭奈不能活這僧焦芽敗種。山僧若見他與么問。拈拄杖劈脊樑便打也。教他知道。近水柳先綠向陽花易紅。上堂。巧梓順輪桶之用。枉直無廢材。良御適險易之宜。駑驥無失性。喝下知歸。棒頭取證。臨濟德山未能盡令。上堂。子湖立牌于門下。千金嫁蠱毒。德山卓牌于鬧市。五彩縵毒缸。鐘山這裡終不學他這些伎倆。寒暄語話一切如常。早是龜毛數丈長。上堂。舉白雲和尚云。開口時末上一句正道著。舉足時末上

【現代漢語翻譯】堂。一片葉子從樹林頂端墜落。山河就像珠子在盤中滾動。隨著水流能夠轉動萬物，世上獨一無二地被尊崇。細微之處不容絲毫觸犯，切忌在根基上堆砌。不見古人曾有此言，仍然是王老師的子孫。

○西林松巖秀禪師

上堂。舉玄沙（Xuan Sha，禪師名）參學時聽到燕子的叫聲。玄沙說，『深入地談論實相，善於說法』，說完便下座。當時有僧人請教說，『弟子不明白』。玄沙說，『去，沒有人相信你』。禪師說，『深入地談論實相，善於說法，就像缽盂安上把柄，在虛空中挖掘地窖。』這位僧人請教，就像利刃上有蜜。玄沙道，『去，沒有人相信你』，就像甜瓜從瓜蒂到瓜皮都是甜的，苦瓠連根都是苦的。

凈慈愚極慧禪師法嗣

○福州雪峰樵隱悟逸禪師

俗姓聶。是絕岸湘（Jue An Xiang，禪師名）手的弟子。上堂。開口說話時不在口皮邊，舉足行走時不在腳跟下。萬物如同一匹馬，天地如同一根手指。臨濟（Linji，禪師名）德山（Deshan，禪師名）在追尋什麼？上堂。舉僧人問投子（Touzi，禪師名），『春雨連綿，為什麼百草不發芽？』投子說，『芭蕉只是這樣生長。』僧人問法眼（Fayan，禪師名），法眼說，『正是本色的百草。』禪師說，『這兩位老人家這樣回答，就像慈雲密佈，甘雨普降，可惜不能救活這僧人的焦芽敗種。如果我見到他這樣問，就拿起拄杖劈頭蓋臉地打他，教他知道，近水的柳樹先綠，向陽的花容易紅。』上堂。巧匠順應輪子的作用，彎曲和筆直的木材都沒有廢棄。良馬適應險峻和平坦的道路，劣馬和駿馬都不會失去本性。一聲喝令下就知道歸宿，棒頭之下就能取得驗證。臨濟（Linji，禪師名）德山（Deshan，禪師名）未能完全做到。上堂。子湖（Zihu，地名）在門下立牌，用千金來嫁接蠱毒。德山（Deshan，禪師名）在鬧市中立牌，用五彩的絲綢覆蓋毒缸。鐘山（Zhongshan，地名）這裡終究不學他們這些伎倆。寒暄問候一切如常，早就已經像烏龜長出了數丈長的毛。上堂。舉白雲和尚（Baiyun Heshang，禪師名）說，『開口時最後一句才是正道。』舉足時最後一句

【English Translation】 Hall. A leaf falls from the treetop. Mountains and rivers are like pearls rolling on a plate. Following the flow, it can transform all things. It is uniquely revered in the world. Subtle points must not be violated; avoid piling up at the root. The ancients never said such a thing; still, they are descendants of Teacher Wang.

○ Zen Master Songyan Xiu of Xilin

Entering the hall. He cited Xuan Sha (Xuan Sha, name of a Zen master) hearing the sound of swallows during his practice. Xuan Sha said, 'Deeply discussing the true nature, skillfully expounding the Dharma,' and then descended from the seat. At that time, a monk asked for instruction, saying, 'This disciple does not understand.' Xuan Sha said, 'Go, no one will believe you.' The Zen master said, 'Deeply discussing the true nature, skillfully expounding the Dharma, is like attaching a handle to a bowl and digging a cellar in the void.' This monk asked for instruction, like honey on a sharp blade. Xuan Sha said, 'Go, no one will believe you,' just as a sweet melon is sweet from stem to rind, and a bitter gourd is bitter from its roots.

Successor of Zen Master Yuji Hui of Jingci

○ Zen Master Qiaoyin Wuyi of Xuefeng, Fuzhou

His secular surname was Nie. He was a disciple of Jue An Xiang (Jue An Xiang, name of a Zen master). Entering the hall. Speaking does not reside on the lips, stepping does not reside under the heels. All things are like one horse, heaven and earth are like one finger. What are Linji (Linji, name of a Zen master) and Deshan (Deshan, name of a Zen master) seeking? Entering the hall. He cited a monk asking Touzi (Touzi, name of a Zen master), 'Spring rain is continuous, why do the hundred grasses not sprout?' Touzi said, 'The banana tree just grows like this.' The monk asked Fayan (Fayan, name of a Zen master), Fayan said, 'Precisely the original hundred grasses.' The Zen master said, 'These two old men answering like this is like compassionate clouds covering and sweet rain falling universally, but unfortunately, they cannot revive this monk's scorched sprouts and ruined seeds. If I saw him asking like this, I would take my staff and strike him on the head, teaching him to know that the willow trees near the water turn green first, and the flowers facing the sun bloom easily.' Entering the hall. A skilled craftsman follows the function of the wheel, and crooked and straight wood are not wasted. A good driver adapts to dangerous and easy roads, and inferior and fine horses do not lose their nature. With a shout, one knows where to return; under the staff, one can obtain verification. Linji (Linji, name of a Zen master) and Deshan (Deshan, name of a Zen master) could not fully accomplish this. Entering the hall. Zihu (Zihu, place name) erects a sign at his gate, using a thousand gold to graft poison. Deshan (Deshan, name of a Zen master) erects a sign in the bustling market, covering a poisonous vat with colorful silk. Zhongshan (Zhongshan, place name) here will not learn these tricks. Greetings and inquiries are as usual, already like a turtle growing hair several feet long. Entering the hall. He cited Abbot Baiyun (Baiyun Heshang, name of a Zen master) saying, 'The last sentence when speaking is the true way.' The last sentence when stepping

一步正踏著。為甚到底鼻孔不正。只為尋常見他頑了。所以不肯發心。白雲今日勸諸人發心去乃云一。師云。白雲師翁與么說話。大似自家心裡急他人未肯忙。鐘山這裡一個個總是發心底。要且不用勸他。何故。青山碾為塵白日無閑人。上堂。拈拄杖。一徑直。二週遮。道吾舞笏。秘魔擎義。擲下拄杖云。何似南山鱉鼻蛇。

○杭州靈隱竺田悟心禪師

初住南康天寧。遷廬山羅漢。轉棲賢至圓通。后升靈隱。僧問。諸佛出世接物利生。和尚出世有何方便。師云一舉四十九。僧云還許學人領會也無。師云三十年後。僧雲和尚眼空佛祖為什麼不識某甲問頭。師云放汝三十棒。上堂。若約祖師門下。直爾無你開口處。無你措足處。你若問佛。佛是名句。你若問法。法無相狀。二六時中但迴光返照。不用別求。窮劫至今。一道神光初無間歇。諸禪德。祇如是見不用疑惑。便是報佛祖之恩。報國王之恩。古者道歇即菩提。各自努力。上堂。舉夾山示眾云。百草頭上薦取老僧。鬧市門頭識取天子。師云。草鞋跟底認取達磨大師。上堂。不著佛求。不著法求。不著僧求。蒲團上端坐。針眼里穿線。西風一陣來。落葉兩三片。

○杭州靈隱千瀨慶禪師

上堂。舉玄沙因僧問盡大地是一顆明珠因甚學人不會。沙

【現代漢語翻譯】現代漢語譯本一步正踏著。為什麼最終鼻孔還是不正？只因爲平時常見他嬉鬧，所以不肯發心。白雲今日勸各位發心，於是說了一句。師父說：『白雲師翁這樣說話，很像自己心裡著急，卻覺得別人還不肯忙碌。鐘山這裡，個個都是發了心的，而且不用勸他。』為什麼呢？『青山碾為塵，白日無閑人。』上堂。拿起拄杖。『一徑直，二週遮。』道吾舞笏，秘魔擎義。擲下拄杖說：『像什麼？像南山鱉鼻蛇。』

○杭州靈隱竺田悟心禪師

最初住在南康天寧，后遷至廬山羅漢，又轉到棲賢至圓通，最後升座靈隱。僧人問：『諸佛出世，接引眾生，利益眾生，和尚出世有什麼方便？』師父說：『一舉四十九。』僧人說：『還允許學人領會嗎？』師父說：『三十年後。』僧人說：『和尚眼空佛祖，為什麼不認識我的問話？』師父說：『放你三十棒。』上堂。如果按照祖師門下，直接讓你無處開口，無處措足。你如果問佛，佛只是個名句。你如果問法，法沒有相狀。二六時中，只要迴光返照，不用另外尋求。窮劫至今，一道神光，初無間歇。各位禪德，只要這樣見，不用疑惑，便是報佛祖之恩，報國王之恩。古人說，歇即菩提，各自努力。』上堂。舉夾山示眾說：『百草頭上薦取老僧，鬧市門頭識取天子。』師父說：『草鞋跟底認取達磨大師（Bodhidharma）。』上堂。不著佛求，不著法求，不著僧求。蒲團上端坐，針眼里穿線。西風一陣來，落葉兩三片。

○杭州靈隱千瀨慶禪師

上堂。舉玄沙因僧問：『盡大地是一顆明珠，為什麼學人不會？』沙（玄沙，指玄沙師備禪師）

【English Translation】 English version Taking a step directly. Why, in the end, is the nostril still not straight? It's only because I often see him playing around, so I'm unwilling to arouse the aspiration for enlightenment (bodhicitta). Today, Baiyun (White Cloud) advises everyone to arouse the aspiration for enlightenment, so he said a sentence. The master said, 'Master Baiyun speaks like he's anxious in his own heart, but feels that others are not willing to be busy.' Here at Zhongshan (Bell Mountain), everyone has already aroused the aspiration for enlightenment, and there's no need to advise them. Why? 'The green mountains are ground into dust, and there are no idle people during the day.' Entering the hall. Picking up the staff. 'One path straight, two circles covering.' Daowu (Daowu Zongzhi) dances with the tablet, Mimo (Mimo) holds up the meaning. Throwing down the staff, he said, 'What is it like? Like a soft-shelled turtle-nosed snake from Nanshan (South Mountain).'

○ Chan Master Zhutian Wuxin of Lingyin Temple in Hangzhou

Initially residing at Tianning Temple in Nankang, he later moved to Luohan Temple on Mount Lu, then to Qixian to Yuantong, and finally ascended to Lingyin. A monk asked, 'When all Buddhas appear in the world, they receive beings and benefit beings. What expedient means does the abbot have upon appearing in the world?' The master said, 'One lift of forty-nine.' The monk said, 'Is it permissible for the student to understand?' The master said, 'Thirty years later.' The monk said, 'The abbot's eyes are empty of Buddhas and patriarchs, why doesn't he recognize my question?' The master said, 'Give you thirty blows.' Entering the hall. If according to the lineage of the patriarchs, it directly leaves you with no place to open your mouth, no place to set your feet. If you ask about the Buddha, the Buddha is just a nominal phrase. If you ask about the Dharma, the Dharma has no form. At all times, just turn the light inward and reflect, there's no need to seek elsewhere. Throughout endless kalpas until now, a single divine light has never been interrupted. All you Chan practitioners, just see it like this, don't doubt, and that is repaying the kindness of the Buddhas and patriarchs, repaying the kindness of the king. The ancients said, 'Cessation is Bodhi,' each of you strive hard.' Entering the hall. He cited Jiashan's (Jiashan Shanhui) instruction to the assembly, saying, 'On the tips of the hundred grasses, recommend the old monk; at the gate of the bustling market, recognize the Son of Heaven.' The master said, 'At the heel of the straw sandal, recognize Bodhidharma.' Entering the hall. Don't seek by clinging to the Buddha, don't seek by clinging to the Dharma, don't seek by clinging to the Sangha. Sit upright on the meditation cushion, threading a needle through the eye of a needle. A gust of west wind comes, two or three fallen leaves.

○ Chan Master Qianlai Qing of Lingyin Temple in Hangzhou

Entering the hall. He cited Xuansha (Xuansha Shibei) because a monk asked, 'The entire great earth is a single bright pearl, why can't students understand?' Sha (Xuansha, referring to Chan Master Xuansha Shibei)

云用會作么。師頌曰。白髮漁翁理釣舟。煙波萬里思悠悠。蘋花冷照江天雪。醉臥不知明月秋。

○舜田滿禪師

送僧偈曰。昔年曾入長蛇陣。重整風前舊戰袍。春醉馬蹄花影亂。一鞭暗日上凌霄。

育王頑極彌禪師法嗣

○四明育王東生德明禪師

上堂。今日初一明日初二。凍解寒巖春回大地。江路野梅香。漏泄西來意。上堂。目前無法。六鰲頭戴遠峰青。意在目前。大海波澄春水綠。不得作境話會。切忌佛法商量。只如高提祖印丕贊皇猷。又且如何舉唱。海國乾坤闊。蓬萊日月長。頌臨濟參黃檗話曰。梅邊春盡已三分。戲蝶遊蜂總未聞。怪底清香輕漏泄。一枝斜亞竹籬根。送僧見薦福澤山偈曰。上人蔘禮何方去。玉幾難為指路頭。有個長汀憨布袋。如今出現在饒州。

龍翔笑隱欣禪師法嗣

○應天府天界覺原慧曇禪師

天臺楊氏。母賈。夢吞明珠而有娠。及生廣顙豐頤平頂大耳。相甚異焉。長依越之法果大均學出世法。迨冠剃染具戒。習華嚴於高麗教公。聽止觀于上竺澄公。已而皆棄去。時廣智在中天竺。師造焉。智問曰何處來。師曰遊山來。智曰笠子下拶破洛浦遍參底作么生。師曰未入門時呈似和尚了也。智曰即今因甚不拈出。師擬議。智便喝。師當下脫然

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有省。一日智展兩手示師曰。八字打開了也。因甚不肯承當。師曰休來鈍置。智曰近前來為汝說。師即掩耳而出。智頷之。及廣智奉來為龍翔開山住持。師隨至掌藏鑰。繼分座。至順辛未行臺檄師出世牛頭山祖堂。至正癸未升清涼。道行聞于帝師。授以凈覺妙行之號。乙未遷保寧丙甲。　太祖高皇帝定建鄴。師謁于轅門。見師魁偉杰特。嘆曰真福慧僧也。命主蔣山。丁酉賜龍翔為大天界寺　詔師住持。　御書天界第一禪林六大字揭于門以旌宗極。師室中示僧曰。二六時中無你㗖啄分。無你趣向分。會么。僧罔措。師曰。未明三八九。難免自沉吟。示眾曰。春風浩浩春日遲遲。黃鶯啼在百花枝。箇中無限意。畢竟許誰知。語未既遽有僧問曰。心意識遏捺不住時如何。師厲聲曰是誰不住。上堂。六月一日前。萬象森羅替說禪。六月一日後。八角磨盤空里走。今朝正當六月一。無位真人赤骨律。金毛獅子解翻身。無角鐵牛眠少室。十聖三賢總不知。笑倒寒山並拾得。上堂。朝到西天暮歸唐土。鑒在機先未敢相許。保寧八字打開了也。莫有控勒不住者么。下座。上堂。擁之不聚。撥之不散。類之不齊。混之不濫。絕照忘緣。十方坐斷。隔江招手。見誵訛盡力承當。得一半蔣山。與么提持。驢年也未夢見。上堂。只個現成公案。

眾中領解者極多。錯會者不少。所以金鍮不辨玉石不分。龍河者里直要分辨去也。張上座李上座。一個手臂長一個眼睛大。總似今日達磨一宗。教甚麼人擔荷。噓一聲下座。上堂。經有經師。論有論師。龍河放一線道分科列段去也。拈拄杖卓一下云。且道是何章句。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。上堂。恢楊岐宗風。坐南泉缽位。佛祖命根衲僧巴鼻。卓拄杖云。東頭買賤西頭賣貴。示眾。文遠當年侍趙州。東司說法未輕酬。回光一念分明處。午夜霜清月滿樓。至大元年　大內新成。　上將登寶位。　詔師引千二百僧披閱藏經用嚴清凈覺地。師升座說法。　上親帥群臣座前瞻聽。大悅出內帑帛以賜。洪武元年戊申春開善世院　詔師領院事。脫紫衣及金襕方袍。　御製誥章其略曰。自予肇業。命汝匡宗。德風振起於法門。景運贊襄於家國。特授演梵善世利國崇教大禪師。時章縫之士以釋子為世蠹。奏請除之。上以疏章示師。師對曰。孔子以佛為大聖人。以此知真儒必不非佛。非佛必非真儒矣。　上亦以佛之教陰翊王度。卻不聽。庚戌夏六月廷議西域末臣伏。　上以彼域敦尚佛乘特命師往。　詔尚書趙某為之副。師承　命即日登途。衣盂之資一無顧惜。辛亥秋道憩

【現代漢語翻譯】現代漢語譯本眾中領悟的人很多，但錯誤理解的人也不少。因此，真金和鐵礦無法分辨，美玉和石頭也無法區分。在龍河這裡，就是要分辨清楚。張上座、李上座，一個手臂長，一個眼睛大，總好像是今日的達磨宗，教什麼人來承擔呢？噓一聲，下座。上堂說法：經有經師講解，論有論師闡述，龍河放一線生機，分門別類地去講解。拿起拄杖，敲一下說：且說這是什麼章句？上堂說法：在威音王佛（過去佛名）之前，彌勒佛（未來佛名）之後，有個現成的公案，我不敢為你們說破。為什麼？因為心不虧欠於人，臉上就沒有慚愧之色。上堂說法：發揚楊岐宗的風範，坐在南泉禪師的缽位上，佛祖的命脈就在衲僧的鼻子上。敲拄杖說：東頭買賤，西頭賣貴。開示大眾：文遠當年侍奉趙州禪師，在東司（廁所）說法也不輕率應酬。迴光返照，一念分明之處，正是午夜霜清，月滿樓頭之時。至大元年（1308年），大內新建成。皇上將要登上寶位，詔令師父率領一千二百僧人披閱藏經，用以莊嚴清凈的覺悟之地。師父升座說法，皇上親自率領群臣在座前瞻仰聆聽，非常高興，拿出內帑的布帛來賞賜。洪武元年（1368年）戊申春，開善世院開辦，皇上詔令師父主管院事，脫下紫衣以及金襕方袍。皇上親自撰寫誥章，大意是：自從我開創事業，就命你匡正宗門，使德風在法門中振起，使美好的運勢輔助於國家。特授予演梵善世利國崇教大禪師的稱號。當時，一些舞文弄墨的士人認為僧人為世間的蛀蟲，上奏請求剷除他們。皇上把奏章給師父看，師父回答說：孔子認為佛是大聖人，由此可知真正的儒者必定不會誹謗佛，誹謗佛的人必定不是真正的儒者。皇上也認為佛教的教義能夠暗中輔助王道，因此沒有聽從他們的建議。庚戌年（1370年）夏六月，朝廷商議西域末臣歸順之事，皇上因為那個地方崇尚佛教，特命師父前往。詔令尚書趙某作為副手。師父接受皇上的命令，當天就啟程，衣缽等資具一概不顧惜。辛亥年（1371年）秋天，在路上休息。

【English Translation】 English version Among the assembly, many understood, but not a few misunderstood. Therefore, gold and iron ore cannot be distinguished, and jade and stone cannot be differentiated. Here in Longhe, one must distinguish clearly. Abbot Zhang, Abbot Li, one with a long arm, one with a large eye, all seem like today's Dharma School. Who will bear the responsibility? With a 'hush,' he descends from the seat. Ascending the hall, he says: 'The sutras have sutra masters, the treatises have treatise masters. Longhe releases a line of life, dividing and categorizing to explain. ' He raises his staff and strikes it once, saying: 'Tell me, what chapter and verse is this?' Ascending the hall, he says: 'Before the Buddha Vipassi (past Buddha), after the Buddha Maitreya (future Buddha), there is a ready-made public case that I dare not reveal to you. Why? Because the heart does not fail people, and the face has no shame.' Ascending the hall, he says: 'Promote the style of the Yangqi School, sit in the seat of Nanquan. The lifeblood of the Buddhas and Patriarchs is on the nose of the mendicant monks.' He strikes the staff and says: 'Buy cheap in the east, sell dear in the west.' Showing the assembly: 'Wen Yuan served Zhao Zhou (Zen master) in those years, and his Dharma talks in the east toilet were not lightly repaid. When the light is turned back and the single thought is clear, it is midnight, the frost is clear, and the moon is full in the tower.' In the first year of Zhi Da (1308 AD), the imperial palace was newly completed. The Emperor was about to ascend the throne, and he ordered the master to lead twelve hundred monks to peruse the Tripitaka, in order to adorn the pure land of enlightenment. The master ascended the seat to preach the Dharma, and the Emperor personally led his ministers to look up and listen in front of the seat, and was very happy, and took out the silk from the inner treasury to reward him. In the spring of the first year of Hongwu (1368 AD), the Kai Shan Shi Yuan Monastery was opened, and the Emperor ordered the master to take charge of the monastery, and took off his purple robe and kasaya. The Emperor personally wrote the edict, the general idea of which was: 'Since I started my career, I have ordered you to rectify the sect, so that the wind of virtue will rise in the Dharma gate, and the good fortune will assist the country. I specially grant you the title of Great Zen Master Yan Fan Shan Shi Li Guo Chong Jiao (Expounding Brahma, Benefiting the World, Benefiting the Country, Honoring Teaching).' At that time, some scholars who were fond of writing considered monks to be moths of the world, and requested to eliminate them. The Emperor showed the memorial to the master, and the master replied: 'Confucius considered the Buddha to be a great sage, from which it can be known that true Confucians will certainly not slander the Buddha, and those who slander the Buddha are certainly not true Confucians.' The Emperor also believed that the teachings of Buddhism could secretly assist the royal way, so he did not listen to their advice. In the sixth month of the summer of Gengxu (1370 AD), the court discussed the surrender of the ministers of the Western Regions, and the Emperor, because that place respected Buddhism, specially ordered the master to go there. He ordered Shangshu Zhao to be his deputy. The master accepted the Emperor's order and set off that day, without caring about his robes and other belongings. In the autumn of Xinhai (1371 AD), he rested on the road.

僧伽羅國。其王奉師于佛山精舍。執弟子禮。九月示微恙。二十六日沐浴更衣。亟命尚書至。謂曰某幻緣終此不能覆命矣。仍誡諭左右。屹然端坐。夜過半問曰天明也未。對曰未也。少頃復問。對曰日出矣。遂恬然而逝。世壽六十八。僧臘五十三。其王奉棺茶毗。收舍利齒牙舌根祔葬彼國辟支佛塔。甲寅冬尚書趙某還朝陳其事。　上聞而嗟啅。來天界住持宗泐以師遺衣藏於雨華臺之左。

○杭州靈隱用貞原良禪師

別號介庵。蘇之吳縣人。范文正公第三子。尚書右丞恭獻公諱純禮之九世孫。父伯和。母鄭氏。生二子。長叔敔。次師也。年十五從里之迎福院受彌剃髮。依北禪澤法師學天臺教觀。因天平住山士瞻[打-丁+((興-(一/口)+(巨-匚))/火)]。公勸其從禪。於是往見廣智于龍翔。智問汝自何來。師曰蘇州北禪來。智曰。三乘十二分教即不問。如何是行腳事。師擬議。智便喝。師禮拜而退。次日又見擬伸問。智又喝。師俯首。智曰思而得之落在第二頭去。師遂有省。乃執侍左右。久之盡得其要旨。復往謁石室瑛公于育王。室俾掌藏教。至正壬午行宣政院檄師出世嘉興資聖。遷越之天章。移杭之中天竺。升靈隱。示眾曰。夏末秋初。衲僧家東去西去。拄杖頭撥著一個會佛法底便是禍事。

【現代漢語翻譯】現代漢語譯本：僧伽羅國（今斯里蘭卡）。國王在佛山精舍侍奉宗泐（Zongle）為師，行弟子之禮。九月略感不適，二十六日沐浴更衣，急忙召來尚書，說：『我這虛幻的緣分到此為止，不能再活了。』於是告誡身邊的人，然後端正坐好。半夜過後，問道：『天亮了嗎？』回答說：『還沒亮。』過了一會兒又問，回答說：『太陽出來了。』於是安詳地去世了，世壽六十八歲，僧臘五十三年。國王用棺材盛殮，火化，收取捨利、牙齒、舌根，附葬在該國辟支佛塔。甲寅年（1374年）冬天，尚書趙某回朝稟報此事。皇上聽後感嘆。來天界寺住持宗泐將宗泐的遺衣藏在雨花臺的左邊。

○杭州靈隱寺用貞原良禪師

別號介庵，蘇州吳縣人，范文正公（范仲淹）第三子，尚書右丞恭獻公范純禮的九世孫。父親是伯和，母親是鄭氏，生了兩個兒子，長子是叔敔，次子就是用貞原良禪師。十五歲時在鄉里的迎福院剃度出家，依止北禪澤法師學習天臺教觀。因為天平山住山的士瞻勸他參禪，於是前往龍翔拜見廣智。廣智問：『你從哪裡來？』用貞原良禪師說：『從蘇州北禪來。』廣智說：『三乘十二分教（佛教的各種教義）暫且不問，什麼是行腳事（雲遊參訪）？』用貞原原良禪師想要回答，廣智便喝斥。用貞原原良禪師禮拜後退下。第二天又去拜見，想要提問，廣智又喝斥。用貞原原良禪師低頭不語。廣智說：『思慮而得來的落在第二義（不是直接的體悟）。』用貞原原良禪師於是有所領悟，便在廣智身邊侍奉，很久之後完全領會了他的要旨。又前往育王山拜見石室瑛公，石室瑛公讓他掌管藏經。至正壬午年（1342年），行宣政院下令用貞原原良禪師出世住持嘉興資聖寺，后遷往越州天章寺，又移往杭州中天竺寺，升座靈隱寺。向大眾開示說：『夏末秋初，衲僧（僧人）們東去西去，拄杖頭碰到一個會佛法的便是禍事。』

【English Translation】 English version: Sangala Kingdom (present-day Sri Lanka). The king served Zongle (a monk's name) as his teacher at the Buddhist Mountain Monastery, observing the disciple's etiquette. In the ninth month, he showed slight discomfort. On the twenty-sixth day, he bathed and changed his clothes, urgently summoning the Minister of the Imperial Secretariat, saying, 'My illusory existence ends here, and I cannot recover.' Then he admonished those around him, sitting upright. After midnight, he asked, 'Is it dawn yet?' The reply was, 'Not yet.' After a while, he asked again, and the reply was, 'The sun has risen.' Thereupon, he passed away peacefully, at the age of sixty-eight, with fifty-three years as a monk. The king placed him in a coffin, cremated him, and collected his relics, teeth, and tongue root, which were buried alongside the Pratyeka Buddha Pagoda in that country. In the winter of the Jia Yin year (1374), Minister Zhao returned to the court and reported this matter. The Emperor sighed upon hearing it. Zongle, the abbot of the Lai Tianjie Temple, hid Zongle's remaining clothes to the left of the Rain Flower Terrace.

○ Chan Master Yongzhen Yuanliang of Lingyin Temple in Hangzhou

His alias was Jie'an. He was from Wu County, Suzhou, the third son of Fan Wenzheng Gong (Fan Zhongyan), and the ninth-generation descendant of Fan Chunli, the Right Vice Minister of the Imperial Secretariat, who was posthumously honored as Gongxian. His father was Bohe, and his mother was Madam Zheng. They had two sons, the elder being Shu'an, and the younger being Chan Master Yongzhen Yuanliang. At the age of fifteen, he was tonsured at the Yingfu Temple in his hometown, and he studied the Tiantai teachings under Dharma Master Ze of Beichan. Because Shi Zhan, who resided on Mount Tianping, encouraged him to practice Chan, he went to Longxiang to see Guangzhi. Guangzhi asked, 'Where do you come from?' Chan Master Yongzhen Yuanliang said, 'From Beichan in Suzhou.' Guangzhi said, 'The Three Vehicles and Twelve Divisions of Teachings (various Buddhist doctrines) will not be asked for now. What is the matter of walking around (wandering and visiting)?' Chan Master Yongzhen Yuanliang intended to answer, but Guangzhi shouted. Chan Master Yongzhen Yuanliang bowed and retreated. The next day, he went to see him again, intending to ask a question, but Guangzhi shouted again. Chan Master Yongzhen Yuanliang lowered his head. Guangzhi said, 'What is obtained through thinking falls into the second meaning (not a direct realization).' Chan Master Yongzhen Yuanliang then had an awakening and served Guangzhi, eventually fully understanding his essence. He then went to Yuhuang Mountain to see Shi Shi Ying Gong, who had him manage the Sutra Library. In the Renwu year of the Zhizheng era (1342), the Xuanzheng Yuan issued an order for Chan Master Yongzhen Yuanliang to emerge into the world and reside at Jiaxing Zisheng Temple. Later, he moved to Tianzhang Temple in Yuezhou, and then to Zhongtianzhu Temple in Hangzhou, ascending to the seat at Lingyin Temple. He addressed the assembly, saying, 'In late summer and early autumn, monks go east and west, and it is a disaster to bump into someone who knows the Dharma with the head of their staff.'

三世諸佛構不著。歷代祖師構不著。天下老和尚構不著。喝。又曰。百千法門無量妙義。一毫頭上識得根源。萬兩黃金亦消得。因甚雲門道還我九十日飯錢來。蓋謂爐鞴之所多鈍鐵。良醫之門足病人。向上更有事在。其間別有商量。達磨一宗掃土而盡。洪武四年正月十六日化去。先一日謂左右曰明日巳時行矣。至時澡浴端坐。侍僧請偈乃書曰。今年五十五。打破虛空鼓。不涉死生關。討甚佛與祖。須臾寂然而逝。

○杭州凈慈懶庵廷俊禪師

用彰其字也。世居饒之樂平。姓董氏。從里之大云輯公出家。年二十剃髮受具。二十又五遊方。歷廬山諸剎。久之往浙中見月江印于吳興何山。印曰未入門來相見了也。師曰鳳棲不在梧桐樹。印曰不是不是。師疑之。執侍期歲終不契。時廣智闡道杭之中天竺。師往謁。智展兩手示之。師即禮拜。智曰見什麼。師曰驊騮墮地誌在千里。智嘆曰。子黃龍佛印流也。善自護持。靈隱東嶼尋命掌記室。天曆初文宗即金陵。潛邸建大龍翔集慶寺。廣智為開山住持。延師居第一座。講行清規號令廣眾。遂致法席全盛。至正二年行宣政院選師住蘇之白馬。繼遷吳興資福。作大殿山門僧堂廚庫方丈。僅五載而大完。再遷紹興能仁杭之中天竺凈慈。　國朝洪武元年浙西僧道以賦役集金陵。

【現代漢語翻譯】現代漢語譯本：三世諸佛（過去、現在、未來一切諸佛）也無法觸及，歷代祖師也無法觸及，天下的老和尚也無法觸及。喝！又說：『百千法門，無量妙義，在一根毫毛的尖端上識得根源，萬兩黃金也能用得消。』為什麼雲門禪師卻說『還我九十日飯錢來』？這大概是說，爐火鍛造的地方多是鈍鐵，良醫的門前總是聚集病人。向上還有更重要的事在，其中另有商量的餘地。達磨（菩提達摩，禪宗初祖）一宗要徹底掃除乾淨。洪武四年（1371年）正月十六日圓寂。前一天告訴身邊的人說：『我明天巳時就要走了。』到時沐浴更衣，端坐。侍者請他留下偈語，於是寫道：『今年五十五，打破虛空鼓。不涉死生關，討甚佛與祖？』一會兒就寂然離世。

○杭州凈慈懶庵廷俊禪師

用彰是他的字。世代居住在饒州樂平，姓董。跟隨家鄉的大云寺輯公出家。二十歲剃度受戒。二十五歲開始遊方，遍訪廬山各寺。後來到浙江，在吳興何山拜見月江印禪師。印禪師說：『還沒入門就相見了。』禪師說：『鳳凰棲息的地方不在梧桐樹。』印禪師說：『不是，不是。』禪師對此感到疑惑，侍奉了一年也沒有領悟。當時廣智禪師在中天竺寺弘揚佛法，禪師前去拜見。廣智禪師伸出雙手給他看，禪師立刻禮拜。廣智禪師問：『你見到什麼了？』禪師說：『驊騮（駿馬）一落地，志向就在千里之外。』廣智禪師讚歎道：『你是黃龍佛印（宋代禪宗大師）的後人啊，好好護持自己。』靈隱寺的東嶼禪師請他掌管書記室。天曆初年，文宗皇帝在金陵的潛邸建造了大龍翔集慶寺，廣智禪師作為開山祖師住持該寺，邀請禪師擔任第一座，講解清規，號令大眾，使得寺院的法席非常興盛。至正二年，行宣政院選禪師住持蘇州的白馬寺，後來又遷往吳興資福寺，建造了大殿、山門、僧堂、廚房、庫房和方丈室，僅僅五年就全部完工。之後又遷往紹興能仁寺、杭州中天竺寺和凈慈寺。國朝洪武元年（1368年），浙西的僧道因為賦稅徭役的事情聚集在金陵。

【English Translation】 English version: The Buddhas of the three times (past, present, and future) cannot grasp it. The ancestral teachers of all generations cannot grasp it. The old monks of the world cannot grasp it. Hē! Furthermore, it is said: 'Hundreds of thousands of Dharma gates, immeasurable wonderful meanings, recognizing the root source on the tip of a single hair, even ten thousand taels of gold can be used up.' Why did Zen Master Yunmen say, 'Return my ninety days' worth of meal money?' This probably means that the place where the furnace forges is mostly dull iron, and the door of a good doctor is always full of patients. There is something more important above, and there is room for further discussion. The lineage of Bodhidharma (the first patriarch of Zen Buddhism) must be completely swept away. He passed away on the sixteenth day of the first month of the fourth year of Hongwu (1371). The day before, he told those around him, 'I will leave tomorrow at the sì hour.' When the time came, he bathed and sat upright. The attendant asked him to leave a verse, so he wrote: 'This year I am fifty-five, breaking the drum of empty space. Not involved in the cycle of life and death, what Buddha or ancestor am I seeking?' After a while, he passed away silently.

○ Zen Master Lan'an Tingjun of Jingci Temple in Hangzhou

Yongzhang was his style name. His family lived in Leping, Raozhou, with the surname Dong. He left home to become a monk under Abbot Ji of Dayun Temple in his hometown. At the age of twenty, he shaved his head and received the full precepts. At the age of twenty-five, he began to travel, visiting various temples on Mount Lu. Later, he went to Zhejiang and met Zen Master Yuejiang Yin at Mount He in Wuxing. Zen Master Yin said, 'We have met before entering the gate.' The Zen master said, 'The phoenix does not perch on the parasol tree.' Zen Master Yin said, 'No, no.' The Zen master was doubtful about this and served him for a year without understanding. At that time, Zen Master Guangzhi was propagating the Dharma at Zhongtianzhu Temple in Hangzhou. The Zen master went to visit him. Zen Master Guangzhi showed him both hands. The Zen master immediately bowed. Zen Master Zhi asked, 'What did you see?' The Zen master said, 'A hualiú (fine horse) has its sights set on a thousand miles as soon as it hits the ground.' Zen Master Zhi praised, 'You are a descendant of Huanglong Foyin (a Zen master of the Song Dynasty), take good care of yourself.' Zen Master Dongyu of Lingyin Temple asked him to manage the secretariat. In the early years of Tianli, Emperor Wenzong built the Great Longxiang Jiqing Temple in his former residence in Jinling. Zen Master Guangzhi served as the founding abbot of the temple and invited the Zen master to serve as the first seat, explaining the pure rules and commanding the masses, which made the temple's Dharma seat very prosperous. In the second year of Zhizheng, the Administrative Council selected the Zen master to reside at Baima Temple in Suzhou, and later moved to Zifu Temple in Wuxing, building the main hall, mountain gate, monks' hall, kitchen, storeroom, and abbot's room, all of which were completed in just five years. After that, he moved to Nengren Temple in Shaoxing, Zhongtianzhu Temple in Hangzhou, and Jingci Temple. In the first year of the Hongwu reign (1368) of the current dynasty, the monks and Taoists of western Zhejiang gathered in Jinling because of taxes and corvée labor.

師在行。寓鐘山。五月二十三日端坐如常。寂然久之。侍僧意師欲去。膜拜請偈。師瞠目曰。緣未盡則住。緣盡則去。何偈為。頃之則逝。天界覺源曇公法門昆仲為力治喪事。世壽七十。僧臘五十。

○四明育王約之崇裕禪師

毗陵陳氏子。事壽昌院東林曉公為師。參徑山寂照天目斷崖俱不契。見廣智于中天竺。及至龍翔始機湊。俾充綱維掌藏教。自是益勵精於道。三十年脅不沾席。出世太平南禪。遷九江圓通。至育王。上堂。鴻蒙未剖已前。天地未位之際。有一句子。三世諸佛不知。六代祖師不會。老僧不惜眉毛今日當陽顯示。展兩手云。嗄。上堂。昔日簡堂和尚拈出一個死貓頭。向山中開張鋪席。遼天索價賣弄不行。直至如今風吹日炙臭氣熏天。山僧不惜腕頭之力重為上行去也。莫有定價者么。見義不為何勇之有。上堂。教中道。清凈本然云何忽生山河大地。山僧道清凈本然喚什麼作山河大地。若向教中語下悟去。壓沙取油。若向山僧語下悟去。畫波求縫。畢竟如何。地傾東南。天傾西北。上堂。諸禪德。也無玄也無妙。也無佛也無祖。從朝至暮。東廊上西廊下。還曾有物絆你腳跟么。

○杭州凈慈仲邠克岐禪師

別號尚素。臺之臨海人。姓徐。年十三依天臺明巖太古熙得度。聞無際本

【現代漢語翻譯】現代漢語譯本：師父在行腳途中，居住在鐘山。五月二十三日端坐如常，寂靜了很久。侍奉的僧人意師想要離開，跪拜請求師父留下偈語。師父睜大眼睛說：『緣分未盡就留下，緣分已盡就離去，要什麼偈語呢？』不久之後就圓寂了。天界覺源曇公的法門兄弟們盡力操辦喪事。世壽七十歲，僧臘五十年。四明育王約之崇裕禪師毗陵陳氏之子，跟隨壽昌院東林曉公為師。參訪徑山寂照、天目斷崖，都不契合。在中天竺見到廣智，等到龍翔寺才機緣成熟。讓他擔任綱維，掌管藏經。從此更加精進于道，三十年脅不沾席。出世在太平南禪，后遷往九江圓通，最後到育王寺。上堂說法：『鴻蒙未開闢之前，天地尚未定位之際，有一句話，三世諸佛（過去、現在、未來一切諸佛）不知道，六代祖師（指禪宗自菩提達摩以來的六位祖師）不會。老僧不惜眉毛，今日在此當面顯示。』展開雙手說：『嗄！』上堂說法：『昔日簡堂和尚拿出一個死貓頭，在山中開設店舖，高價叫賣卻賣不出去，直到如今風吹日曬，臭氣熏天。山僧不惜手腕之力，重新為它擡價。有沒有定價的人嗎？見義不為，那算什麼勇？』上堂說法：『教義中說：清凈本然，為何忽然產生山河大地？山僧說，清凈本然，叫什麼作山河大地？如果從教義的言語下領悟，就像壓沙取油一樣徒勞無功。如果從山僧的言語下領悟，就像在水波中尋找縫隙一樣不可能。到底如何呢？地傾東南，天傾西北。』上堂說法：『各位禪德，既沒有玄妙，也沒有奧妙，既沒有佛，也沒有祖。從早到晚，東廊上西廊下，可曾有什麼東西絆住你們的腳跟嗎？』杭州凈慈仲邠克岐禪師別號尚素，臺州臨海人，姓徐。十三歲時依止天臺明巖太古熙剃度出家，聽聞無際本禪師...

【English Translation】 English version: The Master was traveling and resided in Zhongshan. On the twenty-third day of the fifth month, he sat upright as usual, remaining silent for a long time. The attendant monk, Yishi, wished to leave and knelt to request a verse from the Master. The Master opened his eyes wide and said, 'If the karmic connection is not exhausted, then stay. If the karmic connection is exhausted, then leave. What verse is needed?' Shortly thereafter, he passed away. The Dharma brothers of Tianjie Jueyuan Tan Gong worked hard to manage the funeral affairs. His age was seventy, and his monastic age was fifty. Chan Master Chongyu of Yuezhi, Yuwang Temple, Siming A son of the Chen family of Piling, he served under Donglin Xiao Gong of Shouchang Temple as his teacher. He visited Jingshan Jizhao and Tianmu Duanya, but did not find accord. He met Guangzhi at Zhongtianzhu, and only when he arrived at Longxiang Temple did the opportunity arise. He was appointed as the supervisor in charge of the scriptures. From then on, he became even more diligent in the Way, never lying down to rest for thirty years. He first appeared in the world at Taiping Nanchan, then moved to Jiujiang Yuantong, and finally to Yuwang Temple. He ascended the Dharma hall and said, 'Before the primordial chaos was split open, before heaven and earth were positioned, there was a saying that the Buddhas of the three times (all Buddhas of the past, present, and future) did not know, and the six ancestral masters (referring to the six patriarchs of Zen Buddhism from Bodhidharma onwards) did not understand. This old monk does not begrudge his eyebrows and reveals it directly today.' He spread out his hands and said, 'Ah!' Ascending the Dharma hall, he said, 'In the past, Abbot Jiantang took out a dead cat's head and opened a shop in the mountains, demanding a high price but failing to sell it. Until now, the wind and sun have made it stink. This mountain monk does not begrudge the strength of his wrist and will raise the price again. Is there anyone who will set a price? What is the use of courage if one does not act righteously?' Ascending the Dharma hall, he said, 'The teachings say: Originally pure and natural, why did mountains, rivers, and the great earth suddenly arise? This mountain monk says, originally pure and natural, what do you call mountains, rivers, and the great earth? If you understand from the words of the teachings, it is like trying to extract oil from sand, a futile effort. If you understand from the words of this mountain monk, it is like trying to find a seam in the waves, impossible. What is the ultimate truth? The earth tilts to the southeast, and the sky tilts to the northwest.' Ascending the Dharma hall, he said, 'All you Chan practitioners, there is neither mystery nor subtlety, neither Buddha nor patriarch. From morning till night, in the east corridor and the west corridor, has anything ever tripped you up?' Chan Master Keqi Zhongbin of Jingci Temple, Hangzhou Also known as Shangsu, he was a native of Linhai, Taizhou, with the surname Xu. At the age of thirteen, he was ordained as a monk under Mingyan Taigu Xi of Tiantai. He heard Chan Master Wuji Ben...

唱道江心遂往謁。際問何處來。師曰天臺來。際曰。石橋昨夜作兩截。汝還知么。師曰近離華頂。際曰我問汝石橋。師曰十日到此。際乃喜。久之往謁廣智于龍翔。掌內記。禮寂照于徑山。典藏教。自是叢林易觀。出世四明五峰。遷大梅。升凈慈。上堂。問話且止。未入門來已為諸人相見了也。皇恩佛恩一時報畢。若也尚存觀聽。未免重下注腳。達磨云。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。年來事久多變。後代兒孫門風無限。攪得身心一團麻線。五峰今朝都為截斷。還會么。一百五日近清明。上元定是正月半。上堂。長天無極。白日如飛。人心不定。白髮催歸。物理昭然古今不易。三條椽下七尺單前。宜加省察。上堂。貪嗔癡。戒定慧。泥團土塊作么生得十成去。河裡失錢河裡摭。上堂。鷺池鷲嶺海甸庵園。曹溪路上少室峰前。其平如掌其直如弦。總在這裡。有耳者聞有眼者見。聞見歷然。直下是個什麼。良久。依稀越國。彷彿楊州。洪武二十四年八月十七日示寂。壽八十三。臘六十九。

○應天府天界李潭全室宗泐禪師

臺之臨海人。周姓。父吉甫。母葛氏。師生始能坐即跏趺。父母親族咸異之。八歲命從杭之中天竺廣智學佛。經書過目成誦。十四剃髮。二十受具。智開山金陵龍翔集

【現代漢語翻譯】現代漢語譯本唱道江心，於是前往拜謁（yè）。際問：『從哪裡來？』師說：『從天臺山來。』際說：『石橋昨夜斷成兩截，你還知道嗎？』師說：『最近離開華頂。』際說：『我問你石橋。』師說：『十天到達這裡。』際於是高興。之後前往龍翔拜謁廣智，掌管文書記錄。在徑山禮拜寂照，管理藏經。從此叢林對他另眼相看。在四明五峰開法傳道，遷往大梅山，升座凈慈寺。上堂說法：『問話暫且停止，未入門時已經和諸位相見了。皇恩佛恩一時報答完畢。如果還存有觀望聽講之心，免不了再次加上註解。』達磨（Bodhidharma，禪宗始祖）說：『我本來到這片土地，傳法救度迷惑的眾生。一花開五葉，結果自然成就。』年來時事久遠變化多端，後代子孫門風無限。攪得身心像一團麻線。五峰今朝都為截斷。會嗎？一百零五日接近清明，上元節一定是正月十五。上堂說法：『長天無邊無際，白日飛逝如箭。人心難以安定，白髮催人歸去。物理規律昭然，古今沒有改變。三條椽木之下，七尺單薄的床前，應該更加反省察看。』上堂說法：『貪嗔癡（the three poisons: greed, hatred, and delusion），戒定慧（the three trainings: morality, concentration, and wisdom），泥團土塊怎麼能修成十全十美？河裡丟了錢，還要在河裡尋找。』上堂說法：『鷺池鷲嶺，海甸庵園，曹溪（Caoxi，六祖慧能弘法之地）路上，少室峰前。其平坦如手掌，其筆直如弦。總在這裡。有耳朵的聽聞，有眼睛的看見。聽聞看見歷歷分明，當下是個什麼？』良久。『依稀是越國，彷彿是楊州。』洪武（Hongwu，明太祖年號，1391年）二十四年八月十七日圓寂，享年八十三歲，僧臘六十九年。應天府天界李潭全室宗泐（Zongle）禪師臺州臨海人，姓周。父親名叫吉甫，母親姓葛。禪師出生時就能坐著結跏趺坐。父母親族都覺得他很奇異。八歲時聽從父母的命令，在杭州中天竺廣智學習佛法。經書看過一遍就能背誦。十四歲剃度出家，二十歲受具足戒。廣智在金陵龍翔寺開山。

【English Translation】 English version Singing the Dao at the heart of the river, he then went to visit. Ji asked: 'Where do you come from?' The Master said: 'From Tiantai.' Ji said: 'The Stone Bridge was broken into two sections last night, do you know?' The Master said: 'I recently left Huading.' Ji said: 'I'm asking you about the Stone Bridge.' The Master said: 'I arrived here ten days ago.' Ji was then pleased. Later, he went to Longxiang to visit Guangzhi, in charge of records. He paid respects to Jizhao at Jingshan, managing the scriptures. From then on, the monastic community viewed him differently. He propagated the Dharma at Siming Wufeng, moved to Damei, and ascended to Jingci. In the Dharma hall, he said: 'Let's stop the questions for now, before entering the gate, I have already met with all of you. The Emperor's grace and the Buddha's grace are repaid at once. If there is still observation and listening, it is inevitable to add further annotations.' Bodhidharma (達磨，禪宗始祖) said: 'I originally came to this land to transmit the Dharma and save deluded beings. One flower opens five petals, and the result is naturally achieved.' Over the years, things have changed a lot, and the descendants have boundless styles. Stirring up the mind and body into a tangled mess. Wufeng is cut off today. Do you understand? One hundred and five days near Qingming, the Lantern Festival must be the fifteenth day of the first month.' In the Dharma hall, he said: 'The long sky is boundless, the white sun flies like an arrow. The human heart is restless, and white hair urges one to return. The principles of physics are clear, and they have not changed from ancient times to the present. Under the three rafters, in front of the seven-foot single bed, one should reflect and examine oneself more carefully.' In the Dharma hall, he said: 'Greed, hatred, and delusion (貪嗔癡，the three poisons: greed, hatred, and delusion), morality, concentration, and wisdom (戒定慧，the three trainings: morality, concentration, and wisdom), how can a lump of mud be perfected?' If you lose money in the river, you have to find it in the river.' In the Dharma hall, he said: 'Lu Pond, Vulture Peak, Haidian Hermitage, Caoxi (曹溪，六祖慧能弘法之地) Road, Shaoshi Peak. It is as flat as a palm, and as straight as a string. It's all here. Those who have ears hear, and those who have eyes see. Hearing and seeing are clear. What is it right now?' After a long silence. 'It vaguely resembles Yue, and seems like Yangzhou.' He passed away on the seventeenth day of the eighth month of the twenty-fourth year of Hongwu (洪武，明太祖年號，1391), at the age of eighty-three, with sixty-nine years as a monk. Chan Master Zongle (宗泐) of Litanquanshi, Tianjie Temple, Yingtian Prefecture He was from Linhai, Taizhou, with the surname Zhou. His father's name was Jifu, and his mother's surname was Ge. From the time the Master was born, he could sit in the lotus position. His parents and relatives all found him strange. At the age of eight, he was ordered to study Buddhism with Guangzhi at Zhongtianzhu Temple in Hangzhou. He could recite scriptures after reading them once. He shaved his head at the age of fourteen and received full ordination at the age of twenty. Guangzhi founded Longxiang Temple in Jinling.

慶寺。師與俱。一日智問國師三喚侍者三應意旨如何。師云何得剜肉作瘡。智云將謂汝奇特原來只與么。師喝。智擬棒。師拂袖而。出自是日臻玄奧。久之謁原叟于徑山。語合。命掌記室。未幾出世宣之水西餘二十祀。眾廢畢舉。洪武戊申升杭之中天竺。遷徑山。　太祖高皇帝問鬼神事。　詔兩浙有學行僧。師居其首。館于天界。對揚稱　旨。既而建普度大會於鐘山。師奉命作贊佛樂章。復對鬼神說法。　太祖臨筵瞻聽嘆美。命住天界。寵榮之。一時緇白向化。法席鼎盛。上堂。苦樂逆順道在其中。無苦無樂無逆無順道在什麼處。卓拄杖云。滿堂無限白蘋風。明明不在秋江起。上堂。一年十二月。九個月游州獵縣玩水觀山。看來有甚了期。安居三個月正好休去歇去。山僧恁么告報也是泥里洗土塊。遂擊拂子。薰風自南來。殿閣生微涼。冬至上堂。一陽來複萬匯昭蘇。魯公臺上書云。漢女宮中添線。若作世諦流佈塞壑填溝。更作佛法商量墮坑落塹。何故。車不橫推。理無曲斷。上堂。仲冬嚴寒。天寒人寒。地爐頻著火。收足上蒲團。現成有一句。大雪滿長安。拍禪床下座。上堂。說心說性說妙說玄。總是野狐涎唾。行棒行喝擎叉舞筍。亦是鬼家活計。卓拄杖云。毗婆尸佛早留心。直至如今不得妙。上堂。今朝三月旦。過

【現代漢語翻譯】現代漢語譯本：在慶寺，他與國師同行。一天，智和尚問國師：『三喚侍者三應意旨如何？』（意思是：三次呼喚侍者，侍者三次迴應，這其中的禪意是什麼？）國師回答說：『何得剜肉作瘡？』（為什麼要做這種剜肉補瘡的蠢事呢？）智和尚說：『將謂汝奇特，原來只與么。』（我以為你有什麼特別的見解，原來也不過如此。）國師呵斥了他。智和尚想要打國師，國師拂袖而去。從此以後，他的佛學日益精深玄奧。後來，他去徑山拜見原叟禪師，兩人非常投機，原叟禪師讓他掌管記室。不久之後，他到宣之水西弘揚佛法二十多年，所有被廢棄的寺廟都得到了恢復。洪武戊申年（1368年）他升任杭州的中天竺寺住持，后又遷往徑山寺。太祖高皇帝（朱元璋）詢問關於鬼神的事情，下詔讓兩浙地區有學問有德行的僧人進京，國師位列第一，住在天界寺，對答稱旨。之後，在鐘山舉辦普度大會，國師奉命創作讚美佛的樂章，又對鬼神說法。太祖皇帝親自臨席觀看，讚歎不已，命他住在天界寺，非常寵幸他，一時之間，僧俗百姓都歸向佛法，法會非常興盛。上堂說法時，國師說：『苦樂逆順道在其中。』（痛苦、快樂、逆境、順境，道就在其中。）『無苦無樂無逆無順道在什麼處？』（沒有痛苦，沒有快樂，沒有逆境，沒有順境，道又在哪裡呢？）他拄著拄杖說：『滿堂無限白蘋風，明明不在秋江起。』（滿堂都是白蘋花帶來的風，明明不是從秋天的江面上吹來的。）上堂說法時，國師說：『一年十二月，九個月游州獵縣玩水觀山，看來有甚了期？』（一年十二個月，有九個月都在各地遊玩，什麼時候才是個頭呢？）『安居三個月正好休去歇去。』（安安靜靜地待三個月，正好休息休息。）『山僧恁么告報也是泥里洗土塊。』（我這樣告訴你們，也像是在泥里洗土塊一樣，毫無用處。）於是敲擊拂塵說：『薰風自南來，殿閣生微涼。』（溫暖的風從南方吹來，殿閣里感到一絲涼意。）冬至上堂說法時，國師說：『一陽來複萬匯昭蘇。』（冬至一到，陽氣開始恢復，萬物都開始復甦。）『魯公臺上書云：漢女宮中添線。』（魯公臺上寫著：漢朝的宮女在宮中添線。）『若作世諦流佈塞壑填溝，更作佛法商量墮坑落塹。』（如果用世俗的眼光來看待，就像用土石堵塞山谷一樣，如果用佛法的角度來衡量，就像掉進坑裡一樣。）『何故？車不橫推，理無曲斷。』（為什麼呢？車子不能橫著推，道理不能彎曲地解釋。）上堂說法時，國師說：『仲冬嚴寒，天寒人寒，地爐頻著火，收足上蒲團。』（仲冬時節，天氣非常寒冷，天冷人也冷，地爐要經常生火，把腳收起來放在蒲團上。）『現成有一句，大雪滿長安。』（現成有一句話，大雪覆蓋了整個長安。）說完拍了一下禪床，然後下座。上堂說法時，國師說：『說心說性說妙說玄，總是野狐涎唾。』（說心，說性，說妙，說玄，都是野狐禪的口水。）『行棒行喝擎叉舞筍，亦是鬼家活計。』（用棒打，用喝斥，拿著叉子，跳舞，也都是鬼把戲。）他拄著拄杖說：『毗婆尸佛早留心，直至如今不得妙。』（毗婆尸佛早就留心此事，直到現在也沒有得到妙處。）上堂說法時，國師說：『今朝三月旦，過…』（今天三月初一，過了…）

【English Translation】 English version: At Qing Monastery, he accompanied the National Teacher. One day, Zhi asked the National Teacher, 'What is the meaning of calling the attendant three times and the attendant responding three times?' The National Teacher replied, 'Why inflict a wound on flesh?' Zhi said, 'I thought you had something special, but it's just the same.' The National Teacher scolded him. Zhi intended to strike the National Teacher, but the National Teacher brushed his sleeve and left. From then on, his understanding of Buddhism became increasingly profound and mysterious. Later, he visited Zen Master Yuansou at Jingshan Monastery. They were very compatible, and Zen Master Yuansou appointed him to manage the records room. Not long after, he went to Xishui in Xuanzhou to propagate Buddhism for more than twenty years, and all the abandoned temples were restored. In the year of Wushen in the Hongwu reign (1368 AD), he was promoted to abbot of Zhongtianzhu Monastery in Hangzhou, and later moved to Jingshan Monastery. The Gao Emperor Taizu (Zhu Yuanzhang) inquired about matters of ghosts and spirits, and issued an edict to summon monks with learning and virtue from the Liangzhe region. The National Teacher was ranked first and resided in Tianjie Monastery, answering questions to the Emperor's satisfaction. Later, a universal salvation assembly was held at Zhongshan, and the National Teacher was ordered to compose hymns praising the Buddha and to preach to ghosts and spirits. The Emperor Taizu personally attended and praised him greatly, ordering him to reside in Tianjie Monastery and bestowing great favor upon him. For a time, both monks and laypeople turned to Buddhism, and the Dharma assembly was very prosperous. During an Dharma talk, the National Teacher said, 'Suffering, joy, adversity, and順境, the Dao is within them.' 'Without suffering, without joy, without adversity, without順境, where is the Dao?' He tapped his staff and said, 'The hall is filled with endless wind from the white duckweed, clearly not rising from the autumn river.' During an Dharma talk, the National Teacher said, 'Of the twelve months of the year, nine months are spent traveling around, hunting in the counties, enjoying the water, and viewing the mountains. When will there be an end to this?' 'Spending three months in quiet retreat is a good time to rest.' 'My telling you this is like washing mud with mud, useless.' Then he struck the whisk and said, 'The warm wind comes from the south, and a slight coolness arises in the halls.' During an Dharma talk on the Winter Solstice, the National Teacher said, 'The yang returns and all things revive.' 'On the Lugong Terrace, it is written: Han women add threads in the palace.' 'If you interpret this with worldly views, it is like blocking valleys with earth and stones; if you discuss it with Buddhist principles, you will fall into a pit.' 'Why? A cart cannot be pushed sideways, and reason cannot be twisted.' During an Dharma talk, the National Teacher said, 'In the severe cold of mid-winter, the weather is cold and people are cold. The earth stove is frequently lit, and feet are tucked onto the futon.' 'There is a ready-made saying: The great snow fills Chang'an.' After saying this, he slapped the Zen bed and descended from the seat. During an Dharma talk, the National Teacher said, 'Talking about mind, talking about nature, talking about the subtle, talking about the profound, are all fox saliva.' 'Wielding sticks, shouting, holding forks, and dancing with bamboo shoots are all ghostly activities.' He tapped his staff and said, 'Vipassī Buddha paid attention to this early on, but has not yet attained the essence.' During an Dharma talk, the National Teacher said, 'Today is the first day of the third month, past…'

去已滅。未來未至。現在無住。從無住本立一切法。擊拂子云。大蟲舌上打鞦韆。蟭螟眼中放夜市。　駕每臨幸或　召對內廷。賜茶與膳。復和師所作詩一帙。以賜西天善世禪師板的達來　朝。見師嘆曰真苦海慈航也。嘗患疾。　駕幸慰問。使醫診視。丁巳春奉　詔。同杭州普福如玘注心經楞伽金剛般若三經行世。　太祖以佛書有遺逸。　命師領徒三十人往西域求之。得莊嚴寶王文殊等經。洪武十五年三月還朝。十六年開僧錄司。以右街善世授師。或有教門事。同官不敢言。惟師力言之。后因長官奏事獲譴。同往鳳陽槎峰建寺。三年訖工。　來賜圓通之額。十九年秋趣歸天界。引見賜詩有泐翁去此問誰禪。朝夕常思在目前之句。后二年舊寺災。師以興復為己任。率住山春公奏重建於聚寶門外。　上曰可。師於是力為無倦色。落成師辟一室於三塔庵。額曰松下居。為佚老之所。二十三年夏　詔再住天界。　上曰一百二十歲永鎮綱宗。二十四年復領右街。善世居無何以年老賜歸槎峰。詣　闕拜辭。　上曰寂寞觀明月逍遙對白雲。汝其往哉。絕江至江浦石佛寺。俄示疾。召門人誡諭已。遂泊然而寂。阇維設利無算。乃九月十日也。世壽七十四。夏六十。余骼附葬于天界廣智塔右。

○應天府天界芳林宗鬯禪師

別號幻夢。臺之臨海毛氏子。示眾曰。古德云是身壽命如駒過隙。何暇間情妄為雜事。大眾。汝十二時中著衣吃飯豈不是雜事。燒香禮佛豈不是雜事。看經坐禪豈不是雜事。且道那個是本分底事。良久云。我不敢輕於汝等。汝等皆當作佛。

○臺州九巖道純雅禪師

頌佛成道曰。堂堂獨露劫空前。萬里青天赫日懸。夜睹明星方瞥地。頂門合吃棒三千。

保寧仲方倫禪師法嗣

○勾容奉聖笑巖喜念禪師

上堂。非不非。是不是。差之毫𨤲失之千里。趙州茶。廬陵米。玉箸撐開虎眼睛。金鞭敲出鳳凰髓。阿呵呵。誰識閻羅王是鬼。上堂。一口針。三尺線。金州布。揚州絹。趙州道我在青州做一領布衫重七斤。閉門造車出門合轍。寄同參偈曰。忝為住山人。甘自忍飢餓。三條篾束腰。四壁寒凝霧。袈裟無一截。紙被都碎破。床上笑翻身。門外車聲過。仰面看屋樑。知心無一個。新開一片畬。雨余蘿蔔大。

靈隱竹泉林禪師法嗣

○臺州鴻福牧隱文謙禪師

福州長樂方氏。幼穎悟。書過目能誦。年十一從邵武安國寺自建得度。遊方抵蔣山。時曇芳法席盛甚。有首座所鐵山者亦閩人。號為宿德。師咨以禪要。所令參狗子無佛性話。久之有省。乃造所曰趙州被我捉敗了也。所曰

【現代漢語翻譯】現代漢語譯本：別號幻夢。是臺州臨海毛氏的子弟。他向大眾開示說：『古德（古代有德行的僧人）說，這身體的壽命就像駿馬奔過縫隙一樣短暫。哪裡有空閑沉溺於情感，妄想，去做無關緊要的事情呢？』大眾們，你們一天十二個時辰中穿衣吃飯，難道不是雜事嗎？燒香禮佛，難道不是雜事嗎？看經坐禪，難道不是雜事嗎？那麼，哪個才是本分（根本）的事情呢？』停頓了很久，又說：『我不敢輕視你們任何人。你們都應當成佛。』

○臺州九巖道純雅禪師

讚頌佛陀成道時說：『堂堂正正，獨自顯露在天地開闢之前。萬里晴空，太陽高懸。夜晚看見明星，才剛剛瞥見真理，就應該當頭捱上三千棍。』

保寧仲方倫禪師的法嗣

○勾容奉聖笑巖喜念禪師

上堂說法：『說不是，也不是；說是，也不是。差之毫釐，失之千里。趙州的茶，廬陵的米。玉箸（筷子）撐開老虎的眼睛，金鞭敲出鳳凰的骨髓。啊呵呵，有誰認識閻羅王是鬼呢？』上堂說法：『一口針，三尺線，金州的布，揚州的絹。趙州（唐代禪師）說我在青州做一件布衫重七斤。閉門造車，出門合轍。』寄給同參（一同參禪的人）的偈子說：『慚愧地做了住山人，甘願忍受飢餓。三條篾（竹篾）束腰，四壁寒冷凝結霧氣。袈裟沒有一截完整的，紙被都破碎了。床上笑得翻身，門外車聲經過。仰面看屋樑，知心的沒有一個。新開墾一片田地，雨後蘿蔔長得很大。』

靈隱竹泉林禪師的法嗣

○臺州鴻福牧隱文謙禪師

是福州長樂方氏人。從小就聰明穎悟，書看過一遍就能背誦。十一歲時在邵武安國寺跟隨自建得度出家。遊歷四方到達蔣山。當時曇芳的法席非常興盛。有一位首座名叫所鐵山，也是福建人，號稱是宿德（有德行的老僧）。文謙禪師向他請教禪的要旨。所鐵山讓他參『狗子無佛性』的話頭。過了很久，文謙禪師有所領悟。於是去見所鐵山說：『趙州（唐代禪師）被我捉敗了。』所鐵山說：

【English Translation】 English version: His alias was Huanmeng. He was a son of the Mao family of Linhai, Taizhou. He addressed the assembly, saying, 'The ancient worthies (ancient monks of virtue) said that the lifespan of this body is as fleeting as a horse passing through a crack. How can we have time to indulge in emotions, delusions, and engage in trivial matters?' Monks, aren't your daily activities of dressing and eating trivial matters? Isn't burning incense and prostrating to the Buddha a trivial matter? Isn't reading scriptures and meditating a trivial matter? Then, what is the fundamental matter?' After a long pause, he said, 'I dare not belittle any of you. You should all become Buddhas.'

○ Zen Master Daocun Ya of Jiuyan, Taizhou

In praise of the Buddha's enlightenment, he said: 'Majestically and uniquely revealed before the beginning of the kalpa (aeon). A clear sky for ten thousand miles, with the sun hanging high. Only upon glimpsing the morning star at night, one should receive three thousand blows on the head.'

Successor of Zen Master Zhongfang Lun of Baoning

○ Zen Master Xiaoyan Xinian of Fengsheng, Gou Rong

Entering the hall: 'To say it is not, is not; to say it is, is not. A difference of a hair's breadth leads to an error of a thousand miles. Zhaozhou's (Tang Dynasty Zen Master) tea, Luling's rice. Jade chopsticks pry open the tiger's eyes, a golden whip extracts the phoenix's marrow. Aha ha, who recognizes Yama (King of Hell) as a ghost?' Entering the hall: 'A needle, three feet of thread, cloth from Jinzhou, silk from Yangzhou. Zhaozhou (Tang Dynasty Zen Master) said that I made a cloth shirt in Qingzhou weighing seven catties. Building a cart behind closed doors, it fits the tracks when taken out.' He sent a verse to a fellow practitioner, saying: 'Ashamed to be a mountain-dwelling person, willing to endure hunger. Three bamboo strips bind the waist, the four walls are cold and misty. The kasaya (monk's robe) has not a single complete piece, the paper quilt is all torn. Laughing and turning over in bed, the sound of carts passes outside the door. Looking up at the roof beams, there is not a single confidant. Newly cultivated a piece of land, the radishes are large after the rain.'

Successor of Zen Master Zhuquan Lin of Lingyin

○ Zen Master Muyin Wenqian of Hongfu, Taizhou

He was a member of the Fang family of Changle, Fuzhou. He was intelligent from a young age, able to recite after reading a book once. At the age of eleven, he was ordained at Anguo Temple in Shaowu, following Zijian. He traveled around and arrived at Jiangshan. At that time, the Dharma assembly of Tanfang was very prosperous. There was a head monk named Suo Tieshan, who was also from Fujian and was known as a virtuous elder. Zen Master Wenqian consulted him on the essentials of Zen. Suo Tieshan instructed him to investigate the 'dog has no Buddha-nature' topic. After a long time, Zen Master Wenqian had some understanding. So he went to see Suo Tieshan and said, 'Zhaozhou (Tang Dynasty Zen Master) has been defeated by me.' Suo Tieshan said:

無字聻。師遂拳之。所曰離此一拳落在甚麼處。師提起坐具摵之曰更少個什麼。所曰放汝三十棒去。謁金山即休了公。休命掌記。聞靈隱了幻道化。往謁曰自遠趍風乞師一接。幻曰未入門來接心了也。師曰因風吹火用力不多。幻曰書記近離甚處。師曰金山。幻曰金山與焦山斗額是第幾機。師曰不辭向和尚道只恐不信。幻頷之。復令掌記。行宣政院檄住臺之覺慈。遷鴻福。洪武五年春　太祖高皇帝有旨。召高德僧十人于鐘山法會。演法師與其選。召對武樓下。賜膳。次日駕幸鐘山御崇禧寺。對揚稱旨。　天顏大悅。已而感微疾。謂其徒曰吾今日去矣。有問者曰和尚如何。師曰謂吾昏耶。問者曰昏得這個昏不得那個。師厲聲曰有甚這個那個。眾請留偈。乃援筆大署曰。有世可辭是眾生見。無世可辭是如來見。踏倒須彌盧。虛空無背面。遂端坐而化。天界金禪師因　召入內。具奏師告寂之故並誦其遺偈。　太祖為手書之。嘉嘆良久。阇維舍利無算。壽五十七。夏四十六。

○蘇州虎丘滅宗宗起禪師

族出天臺。謝事萬年。隱居石橋庵。長年禪坐不知有人世事。暮年僧錄司舉住云巖。僅一載。師為人簡淡。拙於應世。士庶待之尋常。及化去光明偉異。皆嗟嘆不已。乃洪武廿三年也。師終時以平昔法語藁自焚之。惟

【現代漢語翻譯】現代漢語譯本『無字聻』。演法禪師於是握緊拳頭。金山休了禪師問道：『離開這一拳，落在什麼地方？』演法禪師提起坐具拍打說：『還少了什麼？』金山休了禪師說：『放你三十棒去。』金山休了禪師隨即離開了。休命擔任掌記。聽說靈隱寺的了幻禪師道行高深，前去拜訪說：『從遠方趕來，仰慕您的風範，乞求您接引。』了幻禪師說：『還沒入門，接心就已經完成了。』演法禪師說：『因風吹火，用力不多。』了幻禪師問：『書記最近從哪裡來？』演法禪師說：『金山寺。』了幻禪師說：『金山寺與焦山寺爭鬥，是第幾機鋒？』演法禪師說：『不辭向和尚您說，只恐怕您不相信。』了幻禪師點頭認可。又讓休命擔任掌記。奉宣政院的公文，前往臺州覺慈寺擔任住持，后遷往鴻福寺。洪武五年（1372年）春天，太祖高皇帝（朱元璋）有旨，召集十位高僧于鐘山舉行法會，演法禪師被選中。在武樓下接受召見，皇帝賜予膳食。次日，皇帝駕臨鐘山，親臨崇禧寺，演法禪師的對答深得皇帝旨意，皇帝非常高興。不久之後，演法禪師感到身體不適，對他的弟子們說：『我今天就要走了。』有人問：『和尚您將如何？』演法禪師說：『說我昏聵嗎？』問的人說：『昏聵得了這個，昏聵不了那個。』演法禪師厲聲說：『有什麼這個那個！』眾人請求留下偈語。於是拿起筆寫道：『有世可辭是眾生見，無世可辭是如來見。踏倒須彌盧（Sumeru，佛教中的須彌山），虛空無背面。』於是端坐而逝。天界金禪師因為被召入宮內，詳細稟告了演法禪師圓寂的緣由，並誦讀了他的遺偈。太祖（朱元璋）親自手書，嘉獎贊嘆良久。火化后得到的舍利無數。享年五十七歲，僧臘四十六年。

○蘇州虎丘滅宗宗起禪師

宗起禪師的家族出自天臺。辭去俗事後，在萬年寺隱居，住在石橋庵。長年禪坐，不知道人世間的事情。晚年時，僧錄司推薦他擔任云巖寺的住持，僅一年時間。宗起禪師為人簡樸淡泊，不善於應酬世事，士人和百姓待他很平常。等到他圓寂后，出現光明等奇異景象，大家都感嘆不已。那是洪武二十三年（1390年）。宗起禪師臨終時，將平時的法語稿子自己焚燒了，只留下……

【English Translation】 English version 『No word 聻 (Nǐ)』。Zen Master Yanfa then clenched his fist. Zen Master Xiule of Jinshan asked: 『Apart from this fist, where does it land?』 Zen Master Yanfa picked up his seat and struck it, saying: 『What is still missing?』 Zen Master Xiule of Jinshan said: 『Give you thirty blows.』 Zen Master Xiule of Jinshan then left. Xiu was appointed as the record keeper. Hearing of the profound Dao of Zen Master Liaohuan of Lingyin Temple, he went to visit, saying: 『Coming from afar, admiring your demeanor, I beg you to receive me.』 Zen Master Liaohuan said: 『Before entering the gate, the connection of minds is already complete.』 Zen Master Yanfa said: 『Blowing fire with the wind requires little effort.』 Zen Master Liaohuan asked: 『Where has the record keeper come from recently?』 Zen Master Yanfa said: 『Jinshan Temple.』 Zen Master Liaohuan said: 『Jinshan Temple and Jiaoshan Temple fighting, which is the first opportunity?』 Zen Master Yanfa said: 『I don't mind telling you, Venerable, but I'm afraid you won't believe it.』 Zen Master Liaohuan nodded in agreement. He again appointed Xiu as the record keeper. He received an official document from the Xuanzheng Yuan (an administrative office) to serve as abbot of Jueci Temple in Taizhou, and later moved to Hongfu Temple. In the spring of the fifth year of Hongwu (1372), Emperor Gao (Zhu Yuanzhang) issued an edict summoning ten eminent monks to Zhongshan for a Dharma assembly. Zen Master Yanfa was selected. He was summoned to an audience below the Wu Lou (a building), and the emperor bestowed food. The next day, the emperor visited Zhongshan and personally went to Chongxi Temple. Zen Master Yanfa's answers pleased the emperor, and the emperor was very happy. Soon after, Zen Master Yanfa felt unwell and said to his disciples: 『I am leaving today.』 Someone asked: 『What will you be, Venerable?』 Zen Master Yanfa said: 『Say I am confused?』 The questioner said: 『Confused about this, not confused about that.』 Zen Master Yanfa sternly said: 『What is this and that!』 The crowd requested that he leave a verse. So he picked up a pen and wrote: 『Having a world to renounce is the view of sentient beings, having no world to renounce is the view of the Tathagata (如來，another name for Buddha). Trampling down Sumeru (須彌盧，the Sumeru mountain in Buddhism), the void has no front or back.』 Then he sat upright and passed away. Zen Master Jin of Tianjie, because he was summoned into the palace, reported in detail the reason for Zen Master Yanfa's passing and recited his remaining verse. Emperor Taizu (朱元璋) personally wrote a eulogy, praising him for a long time. Countless relics were obtained after cremation. He lived to the age of fifty-seven, with forty-six years as a monk.

○ Zen Master Zongqi Miezhong of Huqiu, Suzhou

Zen Master Zongqi's family came from Tiantai. After resigning from worldly affairs, he lived in seclusion in Wannian Temple, residing in Shiqiao Hermitage. He meditated for many years, unaware of worldly affairs. In his later years, the Sangha Registry recommended him to serve as abbot of Yunyan Temple, for only one year. Zen Master Zongqi was simple and detached, not good at dealing with worldly affairs, and scholars and commoners treated him ordinarily. When he passed away, strange phenomena such as light appeared, and everyone sighed in admiration. That was the twenty-third year of Hongwu (1390). When Zen Master Zongqi was dying, he burned his usual Dharma discourses himself, leaving only...

記其嘗送衡公住穹窿偈曰。穹窿山頂鐵船浮。直接南湖萬頃秋。謾說國師遺舊業。今逢開士繼徽猷。髻螺山好排檐擁。法雨泉甘繞舍流。莫謂西來無祖意。未曾開口已先酬。

○蘇州常熟慧日曇石德祺禪師

嵬山太倉胡氏子。興福院出家。初見湖州天池元翁信。至杭中天竺。了幻愛其篤志在道。俾居侍司。復升掌藏教。及幻遷靈隱又往參謁。遂分第二座。從游既久盡得其末後一著。久之歸大倉構庵而居曰凈慧。與數禪者同住。朝鐘暮鼓禪誦有常規。邑之黎庶翕然歸敬。士大夫過門但與譚禪不及世故。不能契機輒旁引圓覺楞嚴開喻。凡聆其指教無不油然生信。晚年四眾勸勉開法慧日。雖不遇其時。能以法道自任。凡叢林清規真舉。上堂。從來大道出平常。那用將心謾度量。渴則飲泉饑則飯。寒時向火熱乘涼。慧日寺里一眾。清晨上殿諷經。粥了打板坐禪。飯罷廊下東行西行。且道是平常不是平常。若是金毛獅子。三千里外見誵訛。上堂。舉真凈和尚云。二月仲春漸暄。時來萬物爭妍。莫待桃花悟道。出門芳草芊芊。師云。恁么說話猶帶廉纖在。惠日則不然。二月仲春漸暄。日長正好打眠。長連床上一覺。團團月出山顛。良久。子期去後知音少。往往徒勞奏七絃。終於嘉定檀越顧長達所建圓覺庵。師將終。謂

庵主琛石隱云。有一頂袈裟無人堪受領。不幸得罪于師門。言畢淚下。良久。泊然而逝。茶毗異香襲人。莫不異之。

徑山古鼎銘禪師法嗣

○杭州徑山象原仁淑禪師

臺之臨海陳氏。年二十聞徑山寂照道望。往依之。獲剃染。曇芳繼席俾掌內記。東還之鄞至育王。雪窗命職書記。妙明主杭中天竺。師造焉。明曰書記帶得育王舍利來么。師展兩手云是什麼。明曰儱侗真如。師曰當面蹉過。明以竹篦抶之曰不是不是。師汗下如雨乃云這回識破這老子了也。會明遷徑山。師再往參之。命居第二座。行院劄符開法天目山。大覺兄視妙明而師承之。洪武元年善世院檄住嘉禾。天寧五年　詔天下高僧建法會於鐘山。師預其列。入覲　奉天殿。賜坐與膳。尋住徑山。上堂。心不是佛。智不是道。恁么會者慶快平生。不恁么會者慶快平生。上乘菩薩信無疑。中下聞之必相笑。卓拄杖云。莫相笑。木馬夜嘶風。天明失卻曉。上堂。舉乾峰示眾云。舉一不得舉二。放過一著落在第二。雲門出衆云。昨日有人從天臺來。卻往徑山去。峰顧侍者云明日不得普請。師拈云。乾峰如項羽持兵四十萬。會漢高於鴻門。若不是雲門嗅土知機。爭見前徒倒戈卸甲。顧侍者云明日不得普請。敗闕多少。上堂。有一句到你肉上抉瘡。無一

【現代漢語翻譯】現代漢語譯本：庵主琛石隱云：『有一件袈裟，沒有人能夠勝任領受。不幸得罪了師門。』說完，流下眼淚。過了很久，安詳地去世。火化后，奇異的香味撲鼻而來，沒有不感到驚異的。

徑山古鼎銘禪師的法嗣

○杭州徑山象原仁淑禪師

他是臺州臨海人陳氏。二十歲時，聽聞徑山寂照的道行和聲望，前去依止他，得以剃度染衣。曇芳繼承住持之位，讓他掌管內記。後來他向東回到鄞縣，到達育王寺。雪窗任命他為書記。妙明住持杭州中天竺寺，禪師前去拜訪。妙明問：『書記帶了育王寺的舍利來嗎？』禪師張開雙手說：『這是什麼？』妙明說：『含糊的真如。』禪師說：『當面錯過了。』妙明用竹篦打他，說：『不是，不是。』禪師汗如雨下，於是說：『這回識破這個老傢伙了。』適逢妙明遷往徑山，禪師再次前去參拜他，被任命為第二座。行院下達公文，邀請他前往天目山開法。大覺兄看待妙明如同老師，而禪師則繼承了他的衣缽。洪武元年（1368年），善世院發文邀請他住持嘉禾。天寧五年（具體年份待考證），皇帝下詔天下高僧在鐘山建立法會，禪師位列其中，入朝覲見奉天殿，被賜予座位和膳食。不久后，他住持徑山。上堂說法：『心不是佛，智不是道。這樣領會的人，慶幸快樂一生。不這樣領會的人，也慶幸快樂一生。上乘菩薩對此深信不疑，中下根器的人聽了必定嘲笑。』說完，拄著拄杖說：『不要嘲笑，木馬夜裡嘶鳴風聲，天亮時卻失去了黎明。』上堂說法，舉乾峰的開示說：『舉一不得舉二，放過一著落在第二。』雲門從人群中走出說：『昨天有人從天臺山來，卻往徑山去了。』乾峯迴頭看著侍者說：『明天不得普請。』禪師拈起話頭說：『乾峰如同項羽率領四十萬大軍，正趕上漢高祖在鴻門。如果不是雲門嗅土知機，怎能見到前方的士兵倒戈卸甲。』回頭看著侍者說：『明天不得普請，失敗了多少？』上堂說法：『有一句話，能到你肉上挖瘡，沒有一』

【English Translation】 English version: Monk Chen Shi Yin said, 'There is a kasaya (Buddhist robe) that no one is worthy to receive. Unfortunately, I have offended the monastic order.' Having said this, he shed tears. After a long while, he passed away peacefully. After cremation, an unusual fragrance filled the air, and everyone was amazed.

Successor of Chan Master Gu Ding Ming of Jing Mountain

○ Chan Master Ren Shu of Xiang Yuan Temple, Jing Mountain, Hangzhou

He was Chen from Linhai, Taizhou. At the age of twenty, he heard of the virtuous conduct and reputation of Ji Zhao of Jing Mountain, and went to rely on him, and was ordained as a monk. When Tan Fang succeeded as abbot, he was appointed to manage internal records. Later, he returned east to Yin County and arrived at Yu Wang Temple. Xue Chuang appointed him as secretary. When Miao Ming was the abbot of Zhong Tianzhu Temple in Hangzhou, the Chan Master went to visit him. Miao Ming asked, 'Did the secretary bring the sarira (relics) of Yu Wang Temple?' The Chan Master spread out his hands and said, 'What is this?' Miao Ming said, 'Vague Suchness.' The Chan Master said, 'Missed it right in front of your face.' Miao Ming struck him with a bamboo staff and said, 'No, no.' The Chan Master sweated like rain and then said, 'This time I have seen through this old fellow.' When Miao Ming moved to Jing Mountain, the Chan Master went to visit him again and was appointed as the second seat. The administrative office issued a document inviting him to open a Dharma assembly at Tianmu Mountain. Elder Brother Dajue regarded Miao Ming as his teacher, while the Chan Master inherited his mantle. In the first year of Hongwu (1368 AD), Shan Shi Temple issued a document inviting him to reside in Jiahe. In the fifth year of Tianning (year to be confirmed), the emperor issued an edict for high monks from all over the country to establish a Dharma assembly at Zhong Mountain. The Chan Master was among them and entered the Fengtian Hall to have an audience with the emperor, and was granted a seat and a meal. Soon after, he resided at Jing Mountain. He gave a Dharma talk, saying, 'The mind is not the Buddha, and wisdom is not the Tao. Those who understand this rejoice in their entire life. Those who do not understand this also rejoice in their entire life. Superior Bodhisattvas believe this without doubt, while those of middle and lower capacity will laugh at it.' After speaking, he struck the ground with his staff and said, 'Do not laugh, the wooden horse neighs in the night wind, but loses the dawn at daybreak.' He gave a Dharma talk, citing Qianfeng's instruction, saying, 'To raise one is not to raise two; to let go of one move is to fall into the second.' Yunmen came out from the crowd and said, 'Yesterday someone came from Tiantai Mountain but went to Jing Mountain.' Qianfeng looked at the attendant and said, 'Tomorrow there will be no general labor.' The Chan Master picked up the topic and said, 'Qianfeng is like Xiang Yu leading an army of 400,000, just in time for Han Gaozu at Hongmen. If it were not for Yunmen's ability to smell the soil and know the opportunity, how could one see the soldiers in front defect and lay down their armor?' He looked back at the attendant and said, 'Tomorrow there will be no general labor, how much has been lost?' He gave a Dharma talk, saying, 'There is a sentence that can dig a sore on your flesh, without a'

句到你日中逃影。總不恁么時如何。良久。橫身當宇宙。誰是出頭人。因縣令梁公復庵勉師建佛殿。材木已具而工未就。忽謂門人曰。吾初住此山。夢寂照授箸九雙。今越九載。緣止是矣。書偈而逝。洪武庚申六月四日也。阇維脊樑骨寸餘成佛像。眉目分明。觀者驚異。嘆未曾有。設利如珠粘綴遺骨。塔于凌霄峰下曰歸云。其住徑山。翰林學士宋公濂贈以十偈。其末章云。寂照傳燈到妙明。如今正印屬師兄。好將東海為油點。續焰聯芳到化城。

○應天府靈谷天淵清浚禪師

別號隨庵。俗黃巖李氏。父益母應。師幼學鄉校。穎悟特異。然不甘處俗。年十三依妙明於明之寶陀。逾年剃髮受具。明遷中竺延師居侍司。及升雙徑又處以記室。師益奮勵坐究行參弗忘向上事。一日閱大慧語錄。至喚作竹篦則觸不喚作竹篦則背。忽有悟。即白明。明曰我手何似佛手作么生。師曰合取臭口。明呵呵大笑。師復日閱楞嚴圓覺楞伽維摩等經。皆深究義趣。既而還四明留育王佛照祖庵五載。愛東湖青山境致清絕。往掛錫焉。洪武改元。始應郡守請出世萬壽。甫三載又卜二靈和庵主故山縛茅而居。扁曰隨庵。四年　太祖高皇帝有旨于鐘山設普度大會。驛召有道沙門十人。師居一也。事竣還山。賜賚甚優。十五年肇開僧錄司。　

【現代漢語翻譯】現代漢語譯本：趕到你如日中天時也無法逃脫自己的影子。總不是這樣的時候又該如何呢？（禪師）沉默良久，說道：『橫臥身軀阻擋整個宇宙，誰又是能夠出頭的人呢？』因為縣令梁公復庵勉勵禪師建造佛殿，木材已經備好但工程尚未開始。禪師忽然對門人說：『我最初住在這座山時，夢見寂照禪師授予我九雙筷子，如今已經過了九年，緣分到此為止了。』於是寫下偈語后圓寂。時間是洪武庚申年（1380年）六月初四。火化后，脊樑骨剩餘一寸多，形狀如同佛像，眉目清晰分明，觀看的人都感到驚訝奇異，嘆息前所未有。舍利子如同珍珠一般粘在遺骨上，建塔于凌霄峰下，命名為歸云塔。禪師住在徑山時，翰林學士宋濂贈送了十首偈語，最後一章說：『寂照禪師傳燈到妙明禪師，如今正印已經屬於師兄您了。最好將東海作為燈油點燃，讓佛法的火焰延續不斷，直到化城（比喻虛幻的涅槃境界）。』

○應天府靈谷天淵清浚禪師

別號隨庵。俗家姓黃巖李氏。父親名叫益母，母親姓應。禪師年幼時在鄉里的學校學習，聰穎過人。然而不甘心安於世俗，十三歲時依止妙明禪師于明州的寶陀寺。過了一年剃度受具足戒。妙明禪師遷往中竺寺，讓禪師住在侍司。等到升任雙徑寺住持后，又讓禪師擔任記室。禪師更加奮發努力，坐禪參究，不忘向上求道。一天，閱讀大慧語錄，看到『喚作竹篦則觸，不喚作竹篦則背』這句話，忽然有所領悟，立即稟告妙明禪師。妙明禪師問：『我的手像佛手嗎？你打算怎麼做？』禪師回答：『應該摀住你的臭嘴。』妙明禪師聽后哈哈大笑。禪師又每天閱讀《楞嚴經》、《圓覺經》、《楞伽經》、《維摩詰經》等經典，都深入研究其中的義理。之後回到四明，留在育王寺佛照祖庵五年。喜愛東湖青山清幽絕佳的景色，前往掛錫。洪武元年（1368年），開始應郡守的邀請，出世住持萬壽寺。才過了三年，又在二靈和庵主過去居住的山上搭建茅屋居住，命名為隨庵。洪武四年（1371年），太祖高皇帝下旨在鐘山設立普度大會，用驛站召集有道的沙門十人，禪師是其中之一。事情結束后回到山上，皇帝賞賜非常優厚。洪武十五年（1382年），開始設立僧錄司。

【English Translation】 English version: Even if you run until midday, you cannot escape your own shadow. What if it's never like that? (The Chan master) remained silent for a long time, then said, 'Lying across the universe, who is the one who can stand out?' Because County Magistrate Liang Gong Fu'an encouraged the master to build a Buddhist hall, the materials were ready but the construction had not yet begun. The Chan master suddenly said to his disciples, 'When I first lived on this mountain, I dreamed that Chan Master Jizhao gave me nine pairs of chopsticks. Now nine years have passed, and the karmic connection ends here.' Then he wrote a verse and passed away. The time was the fourth day of the sixth month of the Gengshen year of Hongwu (1380). After cremation, the remaining spine bone was more than an inch long, shaped like a Buddha image, with clear eyebrows and eyes. Those who saw it were amazed and astonished, sighing that it was unprecedented. Relics like pearls adhered to the remaining bones, and a pagoda was built under Lingxiao Peak, named Guiyun Pagoda. When the Chan master lived in Jingshan, Hanlin Academician Song Lian presented ten verses, the last chapter of which said, 'Chan Master Jizhao passed the lamp to Chan Master Miaoming, and now the seal belongs to you, senior brother. It is best to use the East Sea as lamp oil to ignite, so that the flame of the Dharma continues to flourish until the City of Transformation (a metaphor for the illusory realm of Nirvana).'

○ Chan Master Tianyuan Qingjun of Linggu Temple in Yingtian Prefecture

His alias was Suian. His secular surname was Li from Huangyan. His father's name was Yimu, and his mother's surname was Ying. The Chan master studied in the village school when he was young, and was exceptionally intelligent. However, he was unwilling to settle for secular life. At the age of thirteen, he relied on Chan Master Miaoming at Baotuo Temple in Mingzhou. A year later, he shaved his head and received the full precepts. When Chan Master Miaoming moved to Zhongzhu Temple, he had the Chan master live in the attendant's office. When he was promoted to abbot of Shuangjing Temple, he again had the Chan master serve as secretary. The Chan master became more diligent, meditating and practicing, never forgetting to seek the Way. One day, reading the 'Recorded Sayings of Dahui', he came across the sentence 'If you call it a bamboo whisk, you touch it; if you don't call it a bamboo whisk, you turn your back on it.' Suddenly, he had an enlightenment and immediately reported it to Chan Master Miaoming. Chan Master Miaoming asked, 'What is my hand like a Buddha's hand? What are you going to do?' The Chan master replied, 'You should cover your stinky mouth.' Chan Master Miaoming laughed heartily after hearing this. The Chan master also read the 'Surangama Sutra', 'Perfect Enlightenment Sutra', 'Lankavatara Sutra', 'Vimalakirti Sutra' and other scriptures every day, and deeply studied the meaning of them. Afterwards, he returned to Siming and stayed at the Fozhao Ancestral Temple in Yuwang Temple for five years. He loved the clear and beautiful scenery of the East Lake and Green Mountain, and went to hang his staff there. In the first year of Hongwu (1368), he began to respond to the invitation of the prefect to come out and preside over Wanshou Temple. After only three years, he built a thatched hut on the mountain where the former abbot of Erling He'an lived, and named it Suian. In the fourth year of Hongwu (1371), Emperor Gao of the Ming Dynasty ordered a universal salvation assembly to be held in Zhongshan, and ten virtuous monks were summoned by post, and the Chan master was one of them. After the matter was over, he returned to the mountain, and the emperor bestowed very generous rewards. In the fifteenth year of Hongwu (1382), the Sangha Registry Division was established.

召師職覺義。十九年被　旨即靈谷大齋會說法。祥光發現照曜林谷。萬目咸睹嘆未曾有。適靈谷住持羲物。先以疾辭退。　太祖命師補處。親制詩十二章以寵其行。仍來僧錄司。官弘道夷簡守。仁宗泐翰林學士劉三吾董倫咸屬和以贈師。尋和進　太祖覽之稱善。時天大雪　太祖御幾筵。復為冒雪來朝詩以褒嘉之。有佛日增輝萬象開全身又入夢中來之句。自是　太祖侍遇益隆。屢奉　制賡和。一日欽和思親懷故詩進。　太祖嘉嘆賜寶鈔二千五百。師不己有。就奏為萬工池費。而尤為諸　親王禮待賜予手書詩偈及珍異物。道風遠播。四方參學之士云屯水匯。師皆隨其根器以加䇿勵。多所成就。佛誕上堂。舉世尊初生下一手指天一手指地。周行七步目顧四方云。天上天下唯我獨尊。雲門云我當時若見一棒打殺與狗子吃。貴圖天下太平。師頌云。指天指地稱第一。萬禍千殃從此出。雲門棒短沒奈何。殃及兒孫無了日。結制並謝首座上堂。舉雲門和尚有時云。平地上死人無數。過得荊棘林是好手。時有僧出雲與么則堂中第一座有長處也。師云喚什麼作荊棘林。又何用要過。殊不知荊棘林即是菩提座。從曠大劫來未嘗暫離。行也在里許。住也在里許。坐也在里許。臥也在里許。卷舒出沒縱橫變化無不自在。所以道隨緣赴感靡不周。

而恒處此菩提座。雖然。只如世尊入因沙室。與此時是同是別。畢竟水須朝海去。到頭云定覓山歸。示全侍者偈曰。破顏微笑顯全機。二十烏藤未放伊。前路逢人休錯舉。得便宜是落便宜。洪武壬申五月三十日入滅。其先五日斥服玩。散交遊。誡諸徒。別同僚。書偈而化。春秋六十五。夏五十一。阇維其徒收遺骨陪葬雙徑妙明塔左。

○應天府天界白庵萬金禪師

吳郡姚氏子。母蘇。生師時奇香馥郁滿庭。年臨五六方顙圓顏白晢如玉。琢郡大夫愛之。時抱載車上。歸與妻妾瑰玩之。欲索為子。父母靳弗與。逮七歲穎悟異常。幾書一覽即記憶。一日請于母。兒患世相不常。愿求出世間法。母曰出家甚苦。爾來幼弗堪。曰兒心自樂之。想無苦也。自後請之不已。父母知志不可奪。俾依吳縣寶積寺道原衍公為弟子。祝髮及受具。衍主嘉禾德藏。師為綱維。俄棄去。謁妙明於雙徑。明一見以法器期之。留侍左右。一日謂曰德山見龍潭因甚向吹滅紙燭處方始瞥地。師曰莫瞞某甲好。又一日舉如來有密語迦葉不覆藏。聲未絕師即抗聲曰和尚惜取眉毛。一日聞崖石墮地。胸中廓然頓忘知解。明俾掌記。由後堂復升前堂。自是聲稱籍甚。至正乙未出世蘇之瑞光。遷嘉禾天寧。帝師大寶法王聞師之道。授以圓通普濟禪師之號

【現代漢語翻譯】現代漢語譯本：並且常常安住於此菩提座。雖然如此，就如世尊進入因沙室一樣，與此時此刻是相同還是相異呢？畢竟水總是要朝大海流去，最終雲朵必定要回到山中。示全侍者說偈語道：『破顏微笑顯露了全部的玄機，二十年的烏藤杖還沒有放下。前面的路上遇到人不要錯誤地舉薦，得到便宜就是失去了便宜。』洪武壬申年（1392年）五月三十日圓寂。在此之前的五天，他捨棄了服飾玩物，遣散了朋友，告誡了眾弟子，告別了同僚，寫下偈語后圓寂。享年六十五歲，僧臘五十一。他的弟子們火化了他的遺體，並將遺骨安葬在雙徑妙明塔的左側。

應天府天界白庵萬金禪師（禪師的稱號）：

是吳郡姚氏的兒子，母親姓蘇。生下禪師時，奇異的香味瀰漫了整個庭院。五六歲時，額頭飽滿，面容白皙如玉。琢郡大夫非常喜愛他，常常抱他在車上，帶回家給妻妾們觀賞玩弄，想要收他為兒子，但他的父母堅決不答應。到了七歲，他聰慧異常，幾乎所有的書籍看一遍就能記住。有一天，他請求母親說：『孩兒擔憂世間萬象無常，希望尋求出世間法。』母親說：『出家非常辛苦，你從小嬌生慣養，恐怕不能勝任。』他說：『孩兒心中自願快樂，想必不會覺得苦。』自此以後，他不斷地請求，父母知道他的志向不可改變，就讓他跟隨吳縣寶積寺的道原衍公為弟子。剃度並受具足戒后，衍公主持嘉禾德藏寺，禪師擔任綱維。不久后，他離開了那裡，去雙徑拜見妙明禪師。妙明禪師一見到他就認為他是法器，留他在身邊侍奉。有一天，妙明禪師說：『德山禪師見到龍潭禪師，為什麼要在吹滅紙燭的地方才開始瞥見真理？』禪師說：『不要瞞我。』又有一天，妙明禪師舉例說：『如來有秘密的語言，迦葉沒有隱瞞。』話音未落，禪師就高聲說：『和尚要愛惜自己的眉毛啊！』有一天，他聽到山崖上的石頭墜落的聲音，胸中豁然開朗，頓時忘記了所有的知解。妙明禪師讓他掌管文記，從後堂升到前堂。從此以後，他的聲名非常顯赫。至正乙未年（1355年），他在蘇州的瑞光寺開堂說法，後來遷往嘉禾天寧寺。帝師大寶法王聽說了禪師的道行，授予他圓通普濟禪師的稱號。

【English Translation】 English version: And constantly dwells on this Bodhi seat. Although, just like when the World Honored One entered the In-sha Chamber, is it the same or different from this moment? After all, water must flow towards the sea, and eventually, clouds will surely return to the mountains. The attendant Shi Quan presented a verse, saying: 'A smile that breaks the face reveals the entire mechanism, the twenty-year-old rattan staff has not yet been put down. On the road ahead, do not mistakenly recommend people, gaining an advantage is losing an advantage.' He passed away on the thirtieth day of the fifth month of the Ren Shen year of the Hongwu reign (1392). Five days before that, he relinquished his clothing and playthings, dispersed his friends, admonished his disciples, bid farewell to his colleagues, and passed away after writing a verse. He was sixty-five years old, with fifty-one years as a monk. His disciples cremated his remains and buried his bones to the left of the Miaoming Pagoda at Shuangjing.

Venerable Wan Jin, of Bai'an Temple in Tianjie, Yingtian Prefecture (title of the Zen master):

He was the son of the Yao family of Wujun, his mother's surname was Su. When the master was born, a strange fragrance filled the courtyard. At the age of five or six, his forehead was full, and his face was white and bright like jade. The Prefect of Zhuojun loved him very much, often carrying him in his carriage, bringing him home for his wives and concubines to admire and play with, wanting to adopt him as his son, but his parents firmly refused. By the age of seven, he was exceptionally intelligent, remembering almost everything he read at a glance. One day, he asked his mother, 'Son is worried about the impermanence of worldly phenomena and wishes to seek the Dharma of transcending the world.' His mother said, 'Becoming a monk is very hard, you have been pampered since childhood, I am afraid you cannot bear it.' He said, 'My heart is willing and happy, I think I will not feel bitter.' From then on, he kept asking, and his parents knew that his will could not be changed, so they allowed him to follow Dao Yuan Yan Gong of Baoji Temple in Wuxian as a disciple. After tonsure and receiving the full precepts, Yan Gong presided over De Zang Temple in Jiahe, and the master served as the supervisor. Soon after, he left there and went to Shuangjing to visit Zen Master Miaoming. When Zen Master Miaoming saw him, he recognized him as a vessel of Dharma and kept him by his side to serve him. One day, Zen Master Miaoming said, 'When Zen Master Deshan saw Zen Master Longtan, why did he only glimpse the truth when he blew out the paper candle?' The master said, 'Don't hide it from me.' Another day, Zen Master Miaoming cited an example, 'The Tathagata has secret words, and Kashyapa did not conceal them.' Before the words were finished, the master exclaimed, 'Venerable, cherish your eyebrows!' One day, he heard the sound of a rock falling from a cliff, and his chest suddenly opened up, and he instantly forgot all his knowledge and understanding. Zen Master Miaoming had him in charge of records, and he was promoted from the back hall to the front hall. From then on, his reputation was very prominent. In the Yiwei year of the Zhizheng reign (1355), he opened a Dharma hall at Ruiguang Temple in Suzhou, and later moved to Tianning Temple in Jiahe. The Imperial Teacher Dabo Fawang heard of the master's practice and conferred upon him the title of Zen Master Yuantong Puji.

。師自幼喪父惟有母存。乃于城東筑孤雲庵以奉養焉。洪武改元。肇開善世院以統釋教院。以疏幣聘師補處杭之凈慈不受。已而有　旨起師住持天界。師應　詔至闕見　太祖高皇帝于外朝。慰勞優渥。即令內宮送入院。賜天廚之膳。自後屢　奏對多稱旨。上堂。天地與我同根。萬物與我一體。燈籠自燈籠。露柱自露柱。何曾得一體來。南泉道時人見此一株花如夢相似。又且如何。休將支遁鶴喚作右軍鵝。上堂。舉黃檗示眾云。汝等諸人儘是噇酒糟漢。恁么行腳何處有今日。還知大唐國里無禪師么。時有僧出雲只如諸方匡徒領眾又作么生。檗云不是無禪只是無師。師云。潭州紙遺一狀領過。五年春詔三宗名僧十人及其徒二千建廣薦法金于鐘山。命師總持齋事。師能靈承　上旨。凡儀制規式皆堪傳永。久尋以母年耄。舉徑山泐公自代。復還喜禾侍母。是年冬　詔復建會鐘山如初。　大駕臨幸　詔師說法。公侯庶僚靡不悅服。　上以師才智踔絕　諭令罷道輔政。師固辭而止。一日示門弟子曰吾有宿因必酬之。去飲食七日。委順而化。實六年十二月二十四日也。停龕六旬。啟而視之容貌如生爪發皆長。阇維數珠頂骨齒牙不壞。壽四十七。臘三十六。其徒奉靈骨及諸不壞塔于天寧。

○蘇州萬壽本空曇相禪師

謝檀

【現代漢語翻譯】現代漢語譯本：禪師自幼喪父，只有母親在世。於是在城東建造孤雲庵來奉養母親。洪武（1368年）改元，開始設立善世院來統管佛教事務，用優厚的待遇聘請禪師去杭州凈慈寺擔任住持，禪師沒有接受。不久，有皇上的旨意讓禪師去天界寺住持。禪師應詔來到京城，在外朝覲見了太祖高皇帝（朱元璋），皇帝慰問賞賜非常優厚，立即命令內宮送禪師入院，賜予御膳房的膳食。此後多次上奏對答，大多合乎皇帝的心意。禪師上堂說法：『天地與我同根，萬物與我一體。燈籠自是燈籠，露柱自是露柱，哪裡曾得到一體的說法？』南泉禪師說：『世人看見這一株花，如同做夢一般。』又該如何呢？不要把支遁養的鶴，叫作王羲之養的鵝。禪師上堂，引用黃檗禪師開示大眾說：『你們這些人都是吃酒糟的漢子，這樣修行參學，哪裡有今天？還知道大唐國里沒有禪師嗎？』當時有僧人出來說：『那麼各方叢林廣招徒眾，又該怎麼說呢？』黃檗禪師說：『不是沒有禪，只是沒有師。』禪師說：『潭州官府遺失了一張公文，被我領走了。』洪武五年（1372年）春天，皇帝下詔讓三宗名僧十人以及他們的徒弟二千人在鐘山建立廣薦法金道場，命令禪師總管齋事。禪師能夠靈活地領會上意，凡是儀制規章都堪稱永久流傳的典範。不久，因為母親年老，推薦徑山泐公代替自己，又回到喜禾侍奉母親。這年冬天，皇帝再次下詔在鐘山如先前一樣建立道場，皇帝親自駕臨，詔令禪師說法，公侯百官沒有不悅服的。皇帝認為禪師才智超群，下令讓禪師放棄修行輔佐朝政，禪師堅決推辭才作罷。一天，禪師告訴門下弟子說：『我有宿世的因緣必須償還。』於是停止飲食七天，順應因緣圓寂了，時間是洪武六年（1373年）十二月二十四日。停放靈龕六十天，打開一看，容貌如生，指甲頭髮都長長了。荼毗火化后，數珠、頂骨、牙齒都沒有損壞。享年四十七歲，僧臘三十六年。他的徒弟們將靈骨以及各種不壞之物建塔供奉在天寧寺。蘇州萬壽本空曇相禪師謝檀

【English Translation】 English version: The Chan master lost his father at a young age and only had his mother alive. Therefore, he built Guyun Hermitage in the east of the city to support his mother. In the Hongwu (1368) era, the reign title was changed, and Shanshi Monastery was established to govern Buddhist affairs. He was offered a generous salary to serve as abbot of Jingci Temple in Hangzhou, but he declined. Soon after, there was an imperial decree for the master to reside at Tianjie Temple. The master responded to the decree and went to the capital, where he met Emperor Taizu Gao (Zhu Yuanzhang) in the outer court. The emperor's comfort and rewards were very generous, and he immediately ordered the inner palace to send the master to the temple, bestowing meals from the imperial kitchen. Thereafter, he frequently presented memorials and answered questions, mostly in accordance with the emperor's wishes. The Chan master ascended the hall and said: 'Heaven and earth share the same root with me, and all things are one with me. The lantern is the lantern, and the pillar is the pillar. Where did the idea of oneness ever come from?' Nanquan Chan master said: 'People see this flower as if in a dream.' What should be done then? Do not call Zhi Dun's crane Wang Xizhi's goose. The Chan master ascended the hall and quoted Huangbo's instruction to the assembly, saying: 'All of you are wine-soaked fellows. How can you have today with such practice and study? Do you still know that there are no Chan masters in the Great Tang Dynasty?' At that time, a monk came out and said: 'Then how should the various monasteries widely recruit disciples?' Huangbo Chan master said: 'It's not that there is no Chan, but that there is no master.' The Chan master said: 'A document was lost by the Tanzhou government, and I took it.' In the spring of the fifth year of Hongwu (1372), the emperor issued an edict for ten famous monks from the three schools and their two thousand disciples to establish a Guangjian Fajin (vast recommendation dharma gold) ceremony at Zhongshan, ordering the Chan master to oversee the vegetarian affairs. The Chan master was able to flexibly understand the emperor's intentions, and all the rituals and regulations were worthy of being passed down as permanent models. Soon after, because his mother was old, he recommended Jing Shan Le Gong to replace him, and returned to Xihe to serve his mother. In the winter of that year, the emperor again issued an edict to establish the ceremony at Zhongshan as before. The emperor personally arrived and ordered the Chan master to preach the Dharma, and all the dukes and officials were pleased and convinced. The emperor considered the Chan master's talent and wisdom to be outstanding, and ordered the Chan master to abandon his practice and assist in government affairs, but the Chan master firmly declined. One day, the Chan master told his disciples: 'I have karmic causes from past lives that must be repaid.' Thereupon, he stopped eating and drinking for seven days, and peacefully passed away, on the twenty-fourth day of the twelfth month of the sixth year of Hongwu (1373). The spirit coffin was placed for sixty days, and when it was opened, his appearance was as if alive, and his nails and hair had grown. After cremation, the rosary, skull, and teeth were not damaged. He lived to be forty-seven years old, with thirty-six years as a monk. His disciples built a pagoda at Tianning Temple to enshrine his spiritual bones and various indestructible relics. Chan Master Benkong Tanxiang of Wanshou Temple in Suzhou Xie Tan

越施法被上堂。見則易。識則難。花根本艷。虎體元斑。識不難。見不易。干木隨身。逢場作戲。鐘山道林大士拈起杖頭剪刀把虛空剪得七零八落。有個摩耶佛母忍俊不禁。向金針鋒上玉線蹊中恰好揍得還成一片。青者自青。白者自白。紅者自紅。綠者自綠。莫不自然。斗角捉方。攢花簇錦以。致過現未來三世諸佛向雜華世界各坐一方。同聲讚歎奇哉奇哉希有希有。因見諸人懡㦬不辨。走入山僧拄杖里去也。舉起拄杖云。若喚作三世諸佛又是拄杖子。若喚作拄杖子又是三世諸佛。三世諸佛穿過拄杖子。拄杖子穿過三世諸佛。正與么時。若有具擇法眼緇素得出。許你一生參學事畢。其或未然。拄杖子為你說破。卓拄杖云。菩提妙華遍莊嚴。隨所住處常安樂。(敘謝畢。復說偈云)錦繡叢中輥出來。須彌頂上大張開。看他妙用神通處。鶻眼龍睛妙莫猜。上堂。舉雲門因僧問如何是學人自己。門雲遊山玩水。師云。原來跛腳阿師。說得行不得。帶累多多少少人向山水中著到。若有問北山如何是學人自己。便與一喝豈不直截分明。良久。箇中若了元無事。體用何妨分不分。上堂。遇八唸誦。遇五升堂。雖然舊事。舉起何妨。雲門乾屎橛。切忌錯承當。佛誕日上堂。才出胞胎便會行。多生習氣不能忘。西天五印都瞞盡。最苦難瞞

是大唐。上堂。三期果滿在今朝。大野風生暑氣銷。腳下草鞋生兩翼。吳云楚水任游遨。大眾。切忌踢破腳指頭。

○蘇州萬壽澤原慧禪師

上堂。舉東印土國王請般若多羅尊者齋次。王問諸人盡轉經唯師為甚不轉經。者云。貧道出息不隨眾緣。入息不居陰界。常轉如是經百千萬億卷。非但一卷兩卷。師云。山僧道東印土國王只有供養心。全無問難意。見與么答。便言請尊者經看。若下得這一轉語。非惟檀波羅蜜具足圓滿。亦乃財法二施等無差別。上堂。舉晏國師示眾云鼓山門下不得咳嗽。時有僧咳嗽一聲。國師云作什麼。僧云傷風。國師云傷風即得。師云。大小國師龍頭蛇尾。當時若見他道傷風。便云傷風敗教之徒。偏門擯出。非惟有放有收。抑亦玄風獨振。上堂。馬祖升堂百丈卷席。劍出匣畫人之頭嬰鋒而摧。矢離弦石虎之額沒羽而裂。正所謂毗嵐倒山霹靂破柱時也。未舉先知尚為鈍根。佇思停機豈是靈利。卓拄杖。在途空爾念歸家。多勇何如多智慧。上堂。得之於心。伊蘭作栴檀之樹。去之於旨。甘露乃蒺藜之園。古德與么道。品之教苑堪逞座主。長材班之禪叢。未見宗師手段。慧上座不惜眉毛為他去也。拍禪床下座。上堂。臨濟云佛者心清凈是。法者心光明是。道者處處無礙凈光是。良久云。三

【現代漢語翻譯】現代漢語譯本：這是大唐（618年-907年）時期。禪師升座說法，開示道：『三期圓滿就在今天，曠野里生起涼風，暑氣消散。腳下的草鞋生出兩翼，可以自由自在地在吳地和楚地遨遊。』各位，千萬不要踢破腳趾頭。

蘇州萬壽澤原慧禪師

升座說法時，禪師引用了東印度國王邀請般若多羅尊者齋僧的故事。國王問其他人都誦經，唯獨尊者您為什麼不誦經？尊者回答說：『貧道出息不隨順眾緣，入息不滯留于陰界，常轉如是經百千萬億卷，豈止是一卷兩卷。』澤原慧禪師評論說：『我認為東印度國王只有供養的心，完全沒有問難的意思。如果這樣回答，就應該說請尊者把經拿出來看看。』如果能說出這一句轉語，不僅檀波羅蜜（佈施，梵語：dāna-pāramitā）具足圓滿，而且財施和法施也等同沒有差別。禪師升座說法時，引用了晏國師開示大眾說鼓山門下不得咳嗽。當時有個僧人咳嗽了一聲，國師問：『作什麼？』僧人回答說：『傷風。』國師說：『傷風即得。』澤原慧禪師評論說：『這位國師虎頭蛇尾。當時如果我見到他回答傷風，就說他是傷風敗教之徒，把他從偏門趕出去。』這樣不僅有放有收，而且玄風才能獨自振興。禪師升座說法時，引用了馬祖升堂，百丈卷席的故事。劍出匣，畫人的頭顱應鋒而摧；箭離弦，石虎的額頭沒羽而裂。這正是所謂的毗嵐倒山，霹靂破柱之時。未舉先知尚且算是遲鈍，佇思停機又豈能算是靈敏？』禪師拄著拄杖說：『在途中空自思念歸家，多勇不如多智慧。』禪師升座說法時說：『得之於心，伊蘭也能變成栴檀樹；去之於旨，甘露也會變成蒺藜園。』古德是這樣說的，在品評教義的場合可以炫耀座主的才能，在禪宗叢林中安排人才，卻未見宗師的手段。慧上座不惜眉毛也要為他去除。』禪師拍了一下禪床，然後下座。禪師升座說法時說：『臨濟（？-867）說，佛就是心清凈，法就是心光明，道就是處處無礙的凈光。』良久，禪師又說：『三……』

【English Translation】 English version: This was during the Great Tang Dynasty (618-907 AD). The Zen master ascended the high seat and gave a Dharma talk, saying: 'The three periods are fulfilled today. A cool breeze arises in the wilderness, and the summer heat dissipates. Straw sandals grow wings under your feet, allowing you to roam freely in Wu and Chu.' Everyone, be careful not to stub your toes.

Zen Master Hui of Wanshou Zheyuan Temple in Suzhou

During a Dharma talk, the Zen master cited the story of the King of East India inviting Prajnatara (wisdom, prajñā) to a vegetarian feast. The king asked why everyone else was chanting sutras except for the Venerable One. The Venerable One replied: 'This poor monk's outgoing breath does not follow the conditions, and the incoming breath does not dwell in the realms of the senses. I constantly turn such sutras hundreds of millions of times, not just one or two.' Zen Master Zheyuan Hui commented: 'I think the King of East India only had a mind for making offerings and no intention of questioning. If answering like that, one should say, "Please, Venerable One, show us the sutra." ' If one can utter this turning phrase, not only will the dāna-pāramitā (perfection of giving) be fully complete, but also the giving of wealth and the giving of Dharma will be equal and without difference. When the Zen master ascended the high seat to give a Dharma talk, he cited the story of National Teacher Yan instructing the assembly that no one in the Gushan gate should cough. At that time, a monk coughed, and the National Teacher asked, 'What are you doing?' The monk replied, 'I have a cold.' The National Teacher said, 'Having a cold is fine.' Zen Master Zheyuan Hui commented: 'This National Teacher was all bark and no bite. If I had seen him answer that he had a cold, I would have said that he was a cold-stricken, Dharma-corrupting fellow and kicked him out the side door.' This way, there would not only be release but also restraint, and the profound wind would be able to revive on its own. When the Zen master ascended the high seat to give a Dharma talk, he cited the story of Mazu ascending the hall and Baizhang rolling up the mat. When the sword leaves the scabbard, the head of the drawn person is destroyed by the blade; when the arrow leaves the string, the stone tiger's forehead is pierced by the feathers. This is the so-called time when the whirlwind overturns the mountain and the thunderbolt shatters the pillar. Knowing before it is raised is still considered dull, and stopping to think and ceasing the machine is certainly not considered clever.' The Zen master tapped his staff and said: 'It is in vain that you think of returning home on the road; more wisdom is better than more courage.' When the Zen master ascended the high seat to give a Dharma talk, he said: 'If you obtain it in your heart, even an Eranda tree can become a sandalwood tree; if you lose it in your intention, even nectar can become a Tribulus garden.' The ancient worthies said this way, in the arena of commenting on teachings, one can show off the talents of the chief monk, and in the Zen forest, one can arrange talents, but I have not seen the means of a Zen master. Abbot Hui does not spare his eyebrows to remove it for him.' The Zen master slapped the Zen seat and then descended. When the Zen master ascended the high seat to give a Dharma talk, he said: 'Linji (?-867 AD) said that Buddha is the purity of the mind, Dharma is the light of the mind, and the Way is the unobstructed pure light everywhere.' After a long pause, the Zen master said: 'Three...'

段不同。打歸一處。

國清夢堂噩禪師法嗣

○杭州徑山岱宗心泰禪師

別號佛幻。越之上虞人。姓孫。父子實。母何氏。產師時外向而出。識者謂離俗之兆。未髫即聰穎。群兒莫與敵。嘗書于闥曰。一行白鷺非上天。不識飛作非。父母異之。七歲入鄉校讀書。過目能誦不煩捶責。校師奇之。然不樂處俗。惟僧是樂。年十五依等慈沃洲達公。后禮其徒聞叟愛公剃染。繼往郡城開原受具。志欲遊方遂入杭。初夏于西天竺。尋上徑山見古鼎銘。鼎留為侍者弗就。逾十載聞夢堂說法天臺國清。遂往見之。堂曰汝從何來。師曰上虞來。曰來作甚麼。曰特來禮拜和尚。曰禮拜我作么。曰學佛法耳。曰若是佛法我這裡一毫也無。曰和尚說底。堂器之。即令入室。久之見用貞于靈隱。命掌書記。　國朝洪武初天界白庵。疏命董姚江龍泉。繼主上虞東山國慶。十三年僧錄司舉住中天竺。時浙江布政使司佈政王公鈍重師林而能文。力為外護。永樂元年升住徑山。開爐上堂。舉此庵和尚云。開爐今歲無柴炭。潦倒情懷實不安。寒氣四山來得重。大家收足上蒲團。徑山亦成一偈舉似大眾。諸方無炭又無薪。寒氣如何不著人。徑塢有薪還有炭。自然暖處好安身。浴佛上堂。母胎才出已稱尊。不是興家便滅門。莫謂雲門無毒手

【現代漢語翻譯】國清夢堂噩禪師的法嗣。

○杭州徑山岱宗心泰禪師

別號佛幻。是越州上虞（今浙江省紹興市上虞區）人，俗姓孫。父親名叫子實，母親姓何。禪師出生時面朝外，知情者說是離俗的徵兆。年幼時就非常聰穎，同伴沒有能比得上的。曾經在門上寫字說：『一行白鷺非上天，不識飛作非。』父母認為他與衆不同。七歲進入鄉校讀書，看過就能背誦，不用老師責罰。老師認為他很奇特。然而禪師不喜歡身處俗世，只喜歡和尚。十五歲時依從等慈沃洲的達公。後來拜達公的徒弟聞叟愛公剃度。之後前往郡城開原寺受具足戒。立志遊歷四方，於是前往杭州。起初在西天竺寺，之後登上徑山，看見古鼎上的銘文，想留在鼎旁做侍者沒有成功。過了十多年，聽說夢堂禪師在天臺國清寺說法，於是前去拜見。夢堂禪師問：『你從哪裡來？』禪師說：『從上虞來。』問：『來做什麼？』答：『特來禮拜和尚。』問：『禮拜我做什麼？』答：『學習佛法罷了。』夢堂禪師說：『如果是佛法，我這裡一點也沒有。』禪師不說話。夢堂禪師很器重他，就讓他進入內室。很久之後，見用貞禪師在靈隱寺，命他掌管書記。

明朝洪武初年（1368年），天界白庵禪師，上疏推薦董姚江龍泉寺，之後主持上虞東山國慶寺。洪武十三年（1380年），僧錄司推薦他住持中天竺寺。當時浙江布政使司佈政王公，為人敦厚穩重，精通文辭，極力在外護持。永樂元年（1403年）升任住持徑山寺。開爐上堂時，舉出此庵和尚的話說：『開爐今年沒有柴炭，潦倒的心情實在不安。寒氣從四面山上來得厲害，大家收起雙腳坐在蒲團上。』徑山寺也作了一首偈頌來告訴大眾：『各處寺院沒有炭也沒有柴，寒氣怎麼會不著人？徑山塢有柴還有炭，自然溫暖的地方好安身。』浴佛上堂時說：『剛從母胎出來就已經稱尊，不是興家就是滅門。不要說雲門沒有狠毒的手段』

【English Translation】 Successor of Chan Master E of Mengtang at Guoqing Temple.

○ Chan Master Daizong Xintai of Jingshan Mountain in Hangzhou

Also known as Fohuan (Illusion of Buddha). He was a native of Shangyu (now Shangyu District, Shaoxing City, Zhejiang Province), Yuezhou, with the surname Sun. His father was named Zishi, and his mother was from the He family. When the master was born, he faced outward, which those in the know said was a sign of leaving the secular world. He was intelligent from a young age, and none of his peers could match him. He once wrote on the door, 'A line of white egrets is not from heaven; not knowing, they fly as if they were not.' His parents thought he was different. At the age of seven, he entered the village school to study, and he could recite what he had seen without being punished by the teacher. The teacher thought he was remarkable. However, the Chan master did not like being in the secular world, and only liked monks. At the age of fifteen, he followed Da Gong of Dengci Wozhou. Later, he was tonsured by Da Gong's disciple, Wen Sou Ai Gong. After that, he went to Kaiyuan Temple in the city to receive the full precepts. He aspired to travel around, so he went to Hangzhou. At first, he was at Xitianzhu Temple, and then he went up Jingshan Mountain and saw the inscriptions on the ancient cauldron. He wanted to stay by the cauldron as an attendant but did not succeed. More than ten years later, he heard that Chan Master Mengtang was preaching at Guoqing Temple in Tiantai, so he went to see him. Chan Master Mengtang asked, 'Where do you come from?' The Chan master said, 'From Shangyu.' He asked, 'What are you here for?' He replied, 'I have come especially to pay respects to the Abbot.' He asked, 'What are you paying respects to me for?' He replied, 'To learn the Buddha-dharma.' Chan Master Mengtang said, 'If it is the Buddha-dharma, I don't have a bit of it here.' The Chan master was silent. Chan Master Mengtang valued him greatly and let him enter the inner chamber. A long time later, Chan Master Yongzhen saw him at Lingyin Temple and ordered him to take charge of the records.

In the early years of the Hongwu period (1368) of the Ming Dynasty, Chan Master Baian of Tianjie memorialized to recommend Dong Yaojiang Longquan Temple, and later presided over Guoqing Temple in Dongshan, Shangyu. In the thirteenth year of Hongwu (1380), the Sangha Registry recommended him to preside over Zhongtianzhu Temple. At that time, Wang Gong, the Provincial Administration Commissioner of Zhejiang, was a man of integrity and well-versed in literature, and he did his best to protect him from the outside. In the first year of Yongle (1403), he was promoted to Abbot of Jingshan Temple. When opening the furnace and ascending the hall, he quoted the words of Abbot C庵: 'There is no firewood or charcoal for opening the furnace this year, and my desolate mood is really uneasy. The cold air comes heavily from the four mountains, and everyone should put their feet up on the futon.' Jingshan Temple also composed a verse to tell the public: 'Everywhere temples have no charcoal and no firewood, how can the cold air not touch people? Jingshan Dock has firewood and charcoal, and naturally a warm place is good to settle down.' When bathing the Buddha and ascending the hall, he said: 'As soon as you come out of the womb, you are already called the honored one, either building a family or destroying a door. Don't say that Yunmen has no vicious means.'

。棒頭別有一乾坤。四年丙戌　國家纂修永樂大典。師承　召赴京。僧錄司以師年耄館于天界閑居以俟。葛利麻上師至而迎接之。丁亥得歸山中。戊子謝事居寂照庵。辛卯受業諸孫請歸永樂侍奉。乙未冬十一月示微疾。十四日作偈別眾曰。八十九年為僧。到老末後一句。不道不道。擲筆而逝。茶毗徒孫收遺骨塔于等慈。

天寧楚石琦禪師法嗣

○蘇州萬壽瑩中景瓛禪師

別號笑軒。族出[櫓-魚+(?*圭)]李姚氏。父桂卿。母茆氏。幼岐嶷。與群兒戲輒作唄匿聲。或調之曰明日有船來取你作婿去也。師怒曰便是鐵船來也打碎他底。父母識其志。送同郡興福寺禮法雲祝髮。猶壹鬱不懌。既具戒即更禮天寧西齋為師。始愜素抱。一日叩問曰父母未生已前。西齋遽曰那個是你本來面目。師遂有省。徑山竺遠愛其英偉招為侍者。升記室。尋往宣之水西依法叔澹居於西堂。日增智證。　國朝洪武元年肇開善世院。總統曇公雅知師。首舉出世海鹽。天寧四年澹居出主虎丘。師躬輔翼。迨遷萬壽猶從之。若普化之於臨濟也。偶與僧山塘行次。僧舉妙喜遣僧與張公紫巖書話。至拖個死屍路上走。乃大笑曰先師用處我識得了也。及澹居謝事。郡守王公興宗請師嗣居之。時丁潦饑眾多而食不給。師分衛以贍。上堂。

【現代漢語翻譯】現代漢語譯本：棒頭另有一番天地。永樂四年（1406年）國家編纂《永樂大典》，禪師應召前往京城。僧錄司因為禪師年老，便安排他住在天界寺閑居等候。葛利麻上師到達后，禪師前去迎接他。永樂五年（1407年）得以返回山中。永樂六年（1408年）禪師辭去寺中事務，居住在寂照庵。永樂十年（1412年）受業的諸位弟子請禪師回到永樂寺侍奉。永樂十三年（1415年）冬十一月，禪師略感不適。十四日，作偈與眾人告別說：『八十九年做和尚，到老最後一句，不道，不道。』說完便擲筆圓寂。荼毗（火化）后，徒孫們將遺骨安放在等慈寺的塔中。

天寧楚石琦禪師的法嗣

蘇州萬壽瑩中景瓛（huán）禪師

別號笑軒。家族出自[櫓-魚+(?*圭)]李姚氏。父親桂卿，母親茆（máo）氏。禪師從小就聰慧過人。與孩子們玩耍時，常常模仿僧人唱誦，隱藏起自己的聲音。有人調侃他說：『明天有船來接你去做女婿了。』禪師生氣地說：『就算是鐵船來了，我也要把它打碎。』父母知道他的志向，便送他到同郡的興福寺，拜法雲為師剃度出家。但他仍然鬱鬱寡歡。等到受了具足戒后，便改拜天寧寺的西齋為師，這才感到心滿意足。一天，他向西齋禪師請教說：『父母未生我之前，我是什麼？』西齋禪師回答說：『哪個是你的本來面目？』禪師因此有所領悟。徑山竺遠禪師喜愛他的英俊才華，招他做侍者，后升爲記室。不久，禪師前往宣城的水西寺，依止法叔澹（dàn）禪師，住在西堂，智慧和證悟日益增長。明朝洪武元年（1368年），開創善世院，總統曇公非常瞭解禪師的才能，首先推薦他到海鹽弘法。天寧四年，澹居禪師前往虎丘寺擔任住持，禪師親自輔佐他，就像普化禪師跟隨臨濟禪師一樣。一次，禪師與僧人山塘一同行走，僧人舉起妙喜禪師派僧人與張公紫巖書信中的話，說到『拖個死屍路上走』，禪師大笑說：『先師的用意我明白了。』等到澹居禪師辭去職務后，郡守王公興宗請禪師來繼承住持之位。當時正值水災和饑荒，百姓眾多而糧食不足，禪師便四處化緣來贍養百姓。禪師上堂說法：

【English Translation】 English version: The staff head holds another universe. In the fourth year of the Yongle reign (1406), the nation compiled the Yongle Encyclopedia. The master was summoned to the capital. The Sangha Registry, considering the master's advanced age, housed him in the Tianjie Temple to await further instructions. When the Lama Galima arrived, the master went to greet him. In the fifth year of Yongle (1407), he was able to return to the mountains. In the sixth year of Yongle (1408), he resigned from his duties and resided in the Jizhao Hermitage. In the tenth year of Yongle (1412), his disciples requested him to return to Yongle Temple to be cared for. In the winter of the thirteenth year of Yongle (1415), in the eleventh month, he showed slight illness. On the fourteenth day, he composed a verse to bid farewell to the assembly, saying: 'Eighty-nine years as a monk, at the end, the final word, unspeakable, unspeakable.' He then threw down his pen and passed away. After cremation (cremation), his disciples placed his remains in a pagoda at Dengci Temple.

Successor of Chan Master Chushi Qi of Tianning Temple

Chan Master Yingzhong Jinghuan (huán) of Wanshou Temple in Suzhou

Also known as Xiaoxuan. His family originated from the Yao clan of [櫓-魚+(?*圭)] Li. His father was Guiqing, and his mother was Mao (máo). From a young age, the master was exceptionally intelligent. When playing with other children, he would often imitate the chanting of monks, concealing his voice. Someone teased him, saying, 'Tomorrow a boat will come to take you to be a son-in-law.' The master angrily replied, 'Even if an iron boat comes, I will smash it.' His parents, recognizing his aspirations, sent him to Xingfu Temple in the same county, where he was tonsured by Dharma Master Fayun. However, he remained depressed. After receiving the full precepts, he changed his teacher to Xizhai of Tianning Temple, and only then did he feel content. One day, he asked Chan Master Xizhai, 'What was I before my parents gave birth to me?' Chan Master Xizhai replied, 'Which one is your original face?' The master then had an awakening. Chan Master Zhuyuan of Jingshan admired his talent and invited him to be his attendant, later promoting him to secretary. Soon after, the master went to Shuixi Temple in Xuancheng, where he followed Dharma Master Dansu (dàn), residing in the West Hall, and his wisdom and realization grew daily. In the first year of the Hongwu reign of the Ming Dynasty (1368), the Shanshi Temple was established. President Tan Gong, well aware of the master's abilities, first recommended him to propagate the Dharma in Haiyan. In the fourth year of Tianning, Chan Master Danju went to Huqiu Temple to serve as abbot, and the master personally assisted him, just as Chan Master Puhua followed Chan Master Linji. Once, the master was walking with the monk Shantang, and the monk quoted the words from a letter sent by Chan Master Miaoxi to Zhang Gong Ziyan, saying, 'Dragging a dead body walking on the road.' The master laughed and said, 'I understand the intention of the former master.' After Chan Master Danju resigned, Magistrate Wang Gong Xingzong invited the master to succeed him as abbot. At that time, there were floods and famine, and the people were numerous but food was scarce, so the master went everywhere to beg for alms to support the people. The master ascended the Dharma hall and said:

世尊無說說。迦葉不聞聞。一段奇特事。分明舉向君。便下座。上堂。溪光山色全彰清凈法身。柳巷花街廓爾涅槃正路。良久。竹杖化龍去。癡人戽夜塘。上堂。夏日長。薰風涼。雨過滿庭薝蔔香。莫作境物會卻。休為佛法商量。良久。達磨大師牙齒缺。釋迦老子麵皮黃。上堂。妙明心印觸處全彰。在天是天在地是地。在僧是僧在俗是俗。即今坐立儼然。何處是妙明心印。喝一喝下座。上堂。如來禪。祖師禪。如水合水似空藏空。有般漢聞恁么道便云我會也我會也。且問你。阿難因甚合掌。迦葉因甚擎拳。擊拂子下座。上堂。百千法門同歸方寸。河沙妙德總在心源。玄沙和尚云。達磨不來東土。二祖不往西天。何處得恁么說話。嗄口因踢破腳指頭。十一年詔天下僧徒習心經金剛般若楞伽三經。晝則講演夜則坐禪。師為眾講說。言簡理豐靡不厭服。十五年僧錄司選住青州華嚴而終。茶毗。其嗣法弟子崑山薦嚴素蘊等奉遺骨。塔于蘇之西山佛日庵。

徑山愚庵及禪師法嗣

○杭州靈隱空叟忻悟禪師

蘇之吳縣人。俗姓鈕。父本華。母吳氏。兒時簡重寡默。父母知其非處俗質。甫九歲命入郡城龍興依白雲間公出家。暨受具即欲參方。時愚庵居凈慈。師往見。庵詰之曰如何是永明旨。師曰某甲新到只見一湖

【現代漢語翻譯】現代漢語譯本：世尊沒有說法。（世尊：佛教創始人釋迦牟尼的尊稱）迦葉沒有聽聞。（迦葉：釋迦牟尼十大弟子之一，以頭陀苦行著稱）這是一段奇特的事情，明白地指示給你們。說完便走下座位。又走上法堂，溪水的光芒，山巒的景色，完全彰顯了清凈法身。（法身：佛的三身之一，指佛的真如之身）柳巷花街，正是開闊的涅槃正路。（涅槃：佛教修行的最高境界，指解脫一切煩惱）過了很久，竹杖化為龍離去，癡人還在徹夜地用水車舀乾池塘的水。又走上法堂，夏日漫長，和風清涼，雨後庭院裡滿是薝蔔花的香氣。不要把它當作外在的境物來理解，也不要把它當作佛法來討論。過了很久，達磨大師的牙齒缺了，釋迦老子的麵皮也發黃了。（達磨大師：即菩提達摩，禪宗初祖。釋迦老子：指釋迦牟尼）又走上法堂，妙明心印在任何地方都完全彰顯。在天上是天，在地上是地，在僧是僧，在俗是俗。現在端坐在這裡，哪裡是妙明心印？大喝一聲，走下座位。又走上法堂，如來禪，祖師禪，如同水與水融合，如同虛空包含虛空。有些人聽到這樣說，便說『我明白了，我明白了』。且問你，阿難為什麼合掌？迦葉為什麼舉拳？（阿難：釋迦牟尼十大弟子之一，以多聞第一著稱）擊打拂塵，走下座位。又走上法堂，成百上千的法門最終都歸於方寸之心，無數的妙德都存在於心源之中。玄沙和尚說，達磨沒有來東土，二祖沒有去西天。哪裡能說出這樣的話？啞巴因為踢破了腳趾頭。唐僖宗光啟十一年（公元885年），詔令天下僧徒學習《心經》、《金剛般若》、《楞伽經》三部經典，白天講習，晚上坐禪。禪師為大家講解，言語簡練，道理豐富，沒有不心悅誠服的。唐昭宗乾寧十五年（公元898年），僧錄司選他去青州華嚴寺居住，最終在那裡圓寂。火化后，他的嗣法弟子崑山薦嚴、素蘊等，將他的遺骨安葬在蘇州西山佛日庵的塔中。徑山愚庵及禪師法嗣杭州靈隱空叟忻悟禪師蘇州吳縣人，俗姓鈕。父親名叫本華，母親姓吳。禪師小時候就沉穩寡言。父母知道他不是普通人，九歲時就讓他到郡城龍興寺，依止白雲間公出家。等到受了具足戒后，就想去各地參學。當時愚庵禪師住在凈慈寺，忻悟禪師前去拜見。愚庵禪師問他：『什麼是永明禪師的宗旨？』忻悟禪師回答說：『我剛來，只看到一湖水。』

【English Translation】 English version: The World-Honored One did not speak. Kāśyapa did not hear. (The World-Honored One: a respectful title for Śākyamuni, the founder of Buddhism. Kāśyapa: one of Śākyamuni's ten major disciples, known for his ascetic practices) This is a peculiar matter, clearly pointed out to you. Having said that, he descended from his seat. Then he ascended the Dharma hall, the light of the stream, the colors of the mountains, fully manifest the pure Dharma body. (Dharma body: one of the three bodies of the Buddha, referring to the true nature of the Buddha) The willow lanes and flower streets are precisely the broad path to Nirvana. (Nirvana: the highest state of Buddhist practice, referring to liberation from all afflictions) After a long time, the bamboo staff transformed into a dragon and departed, while the foolish man was still using a waterwheel to drain the pond all night long. Again he ascended the Dharma hall, the summer days are long, the gentle breeze is cool, after the rain the courtyard is full of the fragrance of champak flowers. Do not understand it as an external object, nor discuss it as the Dharma. After a long time, the teeth of Master Bodhidharma are missing, and the face of old Śākyamuni is yellow. (Bodhidharma: the first patriarch of Zen Buddhism. Old Śākyamuni: refers to Śākyamuni) Again he ascended the Dharma hall, the wondrously bright mind-seal is fully manifested everywhere. In heaven it is heaven, on earth it is earth, in the Sangha it is the Sangha, among the laity it is the laity. Now sitting here solemnly, where is the wondrously bright mind-seal? He shouted once and descended from his seat. Again he ascended the Dharma hall, the Tathāgata's Zen, the Patriarch's Zen, like water merging with water, like space containing space. Some people hear this and say, 'I understand, I understand.' But let me ask you, why did Ānanda join his palms? Why did Kāśyapa raise his fist? (Ānanda: one of Śākyamuni's ten major disciples, known as the foremost in hearing) He struck the whisk and descended from his seat. Again he ascended the Dharma hall, hundreds of thousands of Dharma gates ultimately return to the square inch of the heart, countless wonderful virtues all exist in the source of the mind. Zen Master Xuansha said, Bodhidharma did not come to the Eastern Land, the Second Patriarch did not go to the Western Heaven. Where can such words be spoken? A mute man because he kicked and broke his toe. In the eleventh year of Guangqi during the reign of Emperor Xizong of Tang Dynasty (885 AD), an edict was issued ordering monks throughout the country to study the three scriptures: the Heart Sutra, the Diamond Sutra, and the Lankavatara Sutra. They lectured during the day and meditated at night. The Chan master explained it to everyone, his words were concise and his reasoning was rich, and none were not convinced. In the fifteenth year of Qianning during the reign of Emperor Zhaozong of Tang Dynasty (898 AD), the Sangha Registry selected him to reside in Huayan Temple in Qingzhou, and he eventually passed away there. After cremation, his Dharma heirs, Kunshan Jianyan and Suyun, etc., buried his remains in the pagoda of the Buddhist Sun Hermitage on West Mountain in Suzhou. Yuan and his Dharma heirs of Jingshan Yu'an Zen Master Xinwu, Kongsou of Lingyin Temple in Hangzhou He was from Wu County, Suzhou, with the secular surname Niu. His father's name was Benhua, and his mother's surname was Wu. As a child, the Chan master was calm and taciturn. His parents knew that he was no ordinary person, and when he was nine years old, they sent him to Longxing Temple in the county town to become a monk under Baiyunjian Gong. After receiving the full precepts, he wanted to travel around to study. At that time, Zen Master Yu'an lived in Jingci Temple, and Zen Master Xinwu went to visit him. Zen Master Yu'an asked him: 'What is the purpose of Zen Master Yongming?' Zen Master Xinwu replied: 'I just arrived and only saw a lake.'

水不識永明旨。庵可之。遂容入室為侍者。繼命典藏教。復居第二座。既而中天竺懶庵請居第一座。表率其眾。久之還鄉里。吳郡諸山以天平請弗徙。時帝師聞師道譽。錫以圓慈正濟之號。　皇明洪武元年戊申善世院命居感慈亦不赴。三年庚戌京都宗剎疏住浙江萬壽。起廢之餘待云錫不懈。遷住中天竺募施建天香閣。既完升住靈隱。學者鱗萃。上堂。絕思惟。斷疑惑。三際十方明歷歷。放過德山。掃除臨濟。熱則乘涼。困則打睡。山悠悠。水悠悠。更嫌何處不風流。上堂。諸佛不出世。亦無有涅槃。釋迦世尊因甚向雙林樹下摩胸告眾云。汝等善觀吾紫磨金色之身。瞻仰取足毋令後悔。今日則有。明日則無。世尊畢竟是涅槃耶。不涅槃耶。還委悉么。䦨干雖共倚。山色不同觀。新正上堂。今朝正月一。一歲從新起。遍界動香風。普天施法雨。(拈拄杖畫一畫云)一生二。(又一畫云)二生三。(又一畫云)三生萬物。(卓拄杖)管取今年禾麥熟。大家安坐樂昇平。開爐上堂兼謝龍華和尚。今朝十月旦。天寒宜向火。深山古寺獸炭少。大家疊足團圞坐。堪笑丹霞燒木佛。卻教院主眉須墮。(扣禪床云)相識滿天下。知心能幾人。終時壽五十五。臘四十。

○四明天童用愚希顏禪師

蘇之長洲余氏。覺林出家。

【現代漢語翻譯】現代漢語譯本水不認識永明（年號）的宗旨。庵可禪師認可了他，於是容許他進入禪房作為侍者。後來又命他管理經書。又讓他擔任第二座。不久，中天竺的懶庵禪師請他擔任第一座，作為大眾的表率。過了很久，他回到家鄉。吳郡的各寺廟以天平寺的名義請求他不要離開。當時皇帝的老師聽說了禪師的聲譽，賜予他『圓慈正濟』的稱號。明朝洪武元年（1368年）戊申年，善世院命他去感慈寺，他也沒有赴任。洪武三年（1370年）庚戌年，京都的著名寺廟推薦他去浙江萬壽寺主持。在廢墟之上等待云錫禪師到來，毫不懈怠。後來遷居中天竺寺，募捐建造天香閣。建成后升座靈隱寺，前來學習的人像魚鱗一樣密集。上堂說法時說：『斷絕思惟，斷絕疑惑，三際十方都明明白白。放過德山禪師，掃除臨濟禪師。熱了就乘涼，困了就睡覺。山悠悠，水悠悠，還嫌什麼地方不風流？』上堂說法時說：『諸佛不出世，也沒有涅槃。釋迦世尊為什麼在雙林樹下撫摸胸膛告訴大家說：你們好好觀看我紫磨金色的身體，瞻仰足夠了，不要後悔。今天還有，明天就沒有了。世尊究竟是涅槃了呢？還是沒有涅槃呢？還明白嗎？欄桿雖然一起靠著，看到的山色卻不一樣。』新正上堂說法：『今天正月初一，一年從新開始。遍界都吹動著香風，普天都降下法雨。（拿起拄杖畫一畫說）一生二。（又畫一畫說）二生三。（又畫一畫說）三生萬物。（放下拄杖）保證今年禾麥豐收，大家安坐享受太平。』開爐上堂，兼感謝龍華和尚：『今天十月初一，天氣寒冷適合烤火。深山古寺，野獸的木炭很少，大家疊著腿團團坐。可笑丹霞燒木佛，卻讓院主的眉毛鬍鬚都掉落。（敲禪床說）相識的人遍天下，知心的能有幾人？』臨終時享年五十五歲，僧臘四十年。四明天童用愚希顏禪師是蘇州長洲人余氏之子，在覺林寺出家。

【English Translation】 English version Water does not recognize the Yongming (era name) decree. Chan Master An Ke approved of him, and thus allowed him to enter the room as an attendant. Later, he was ordered to manage the scriptures. He was also appointed to the second seat. Soon after, Chan Master Lan'an of Central India invited him to take the first seat, as a model for the assembly. After a long time, he returned to his hometown. The mountains of Wujun requested him not to leave through Tianping Temple. At that time, the Emperor's teacher heard of the Chan Master's reputation and bestowed upon him the title 'Perfect Compassion and Righteous Salvation'. In the Wushen year, the first year of Hongwu (1368 AD) of the Ming Dynasty, the Shanshi Temple ordered him to go to Gan Ci Temple, but he did not go. In the Gengxu year, the third year of Hongwu (1370 AD), the famous temples of the capital recommended him to preside over the Longevity Temple in Zhejiang. Waiting for Chan Master Yunxi on the ruins, without懈怠. Later, he moved to Central India Temple and raised funds to build the Tianxiang Pavilion. After its completion, he ascended to Lingyin Temple, and the scholars who came to study were as dense as fish scales. When ascending to the hall to preach, he said: 'Cut off thinking, cut off doubt, the three realms and ten directions are all clear. Let go of Chan Master Deshan, sweep away Chan Master Linji. If it's hot, enjoy the cool; if you're sleepy, take a nap. The mountains are long, the waters are long, what place is not romantic?' When ascending to the hall to preach, he said: 'The Buddhas do not appear in the world, nor is there Nirvana. Why did Shakyamuni Buddha stroke his chest under the Shuanglin tree and tell everyone: You should carefully observe my purple-gold body, admire it enough, and don't regret it. Today it is still there, tomorrow it will be gone. Is the World Honored One ultimately in Nirvana? Or not in Nirvana? Do you understand? Although we lean on the railing together, the mountain scenery we see is different.' New Year's Day ascending to the hall to preach: 'Today is the first day of the first month, and the year starts anew. Fragrant winds blow throughout the world, and Dharma rain falls all over the sky. (Pick up the staff and draw a line, saying) One produces two. (Draw another line, saying) Two produces three. (Draw another line, saying) Three produces all things. (Put down the staff) Guarantee a good harvest of wheat this year, and everyone can sit and enjoy peace.' Opening the furnace and ascending to the hall, also thanking Monk Longhua: 'Today is the first day of the tenth month, and the weather is cold, suitable for roasting fire. In the ancient temples of the deep mountains, there is little charcoal from wild animals, so everyone sits cross-legged in a circle. It's laughable that Danxia burned a wooden Buddha, but it caused the abbot's eyebrows and beard to fall off. (Knock on the Zen bed, saying) Acquaintances are all over the world, but how many are true friends?' He passed away at the age of fifty-five, with forty years of monastic life. Chan Master Yongyu Xiyan of Tiantong Temple in Siming Was the son of the Yu family of Changzhou, Suzhou, and became a monk at Jue Lin Temple.

住後上堂。登山須到頂。入海須到底。登山不到頂不知大虛之寬廣。入海不到底不知滄溟之淺深。喝。才有是非紛然失心。上堂。舉東山演祖示眾云。祖師說不著。佛眼看不見。四面老婆心。為君通一線。便下座。師云。若教頻下淚。滄海也須干。終於浙江萬壽東堂。

○北京順天府慶壽獨庵道衍禪師

蘇之長洲姚氏。幼依里之妙智庵出家。入鄉校讀書。不煩師諭義理自通。尋禮宗傳為師披削。未及冠即能詩文。為時所稱。從北禪虛白亮公習天臺。教閱四教儀圖解。剔其謬處問虛白。白不能答。遂棄之。往杭之徑山參愚庵機契。命司記室。自是往來十餘年盡得旨要。聲譽洋洋聿起江海間。初出世臨安普慶。遷住杭之天龍嘉定之留光。洪武壬戌僧錄司選舉。欽除慶壽住持。　皇上當潛龍時。重師道學。每召入內府必茗膳問辯。屢錫楮鏹黃白之物無虛月。眾集如雲。法席一振。上堂。舉修山主云。二破不成一。一法鎮長存。若作一二會。永劫受沉淪。修山主盡力只道得八成。普慶為他𦘕虎添斑去也。二破不成一。黃昏候日出。一法鎮長存。面南看北辰。若作一二會。隔壁猜啞謎。永劫受沉淪。圓通解脫門。喝。禾黍不陽艷。競栽桃李春。翻令力耕者。半作賣花人。上堂。霜華撲戶北風涼。荒院蕭蕭夜愈長。莫

【現代漢語翻譯】現代漢語譯本住持說完上堂法語。登山就要登到頂峰，進入大海就要到達海底。登山不到頂峰，就不知道廣闊的天空是多麼寬廣；進入大海不到海底，就不知道滄海是多麼淺。呵！只要有了是非之念，就會心神迷亂。上堂說法。引用東山演祖禪師開示大眾的話說：『祖師說不出來，佛眼也看不見，四面都是老婆心切，為你們打通一線生機。』說完便下座。禪師說：『如果教人頻頻流淚，滄海也會乾涸。』最終在浙江萬壽東堂圓寂。

○北京順天府慶壽寺獨庵道衍禪師

道衍禪師是蘇州長洲姚氏人。小時候在里巷的妙智庵出家。進入鄉學讀書，不用老師教導就能理解義理。不久拜宗傳為師剃度。還沒成年就能寫詩作文，被當時的人稱讚。跟隨北禪虛白亮公學習天臺宗，校閱《四教儀圖解》，指出其中的錯誤之處詢問虛白，虛白不能回答。於是放棄了天臺宗，前往杭州徑山參拜愚庵，兩人意氣相投。愚庵命他掌管書記室。從此往來十餘年，盡得愚庵的旨要。聲譽大盛，在江海一帶傳播。最初在臨安普慶寺出世，后遷住杭州天龍寺、嘉定留光寺。洪武年間(1368-1398)壬戌年，僧錄司選舉，朝廷欽點他擔任慶壽寺住持。皇上在還是潛龍的時候，就重視禪師的道學。每次召入內府，必定賜茶飯並詢問佛法辯論。屢次賞賜錢財和金銀等物，幾乎每月都有。聚集的僧眾如雲。佛法興盛。上堂說法。引用修山主的話說：『二破不成一，一法鎮長存。若作一二會，永劫受沉淪。』修山主盡力也只說了八成。普慶為他畫蛇添足罷了。二破不成一，如同黃昏等待日出。一法鎮長存，如同面朝南看北極星。若作一二會，如同隔壁猜啞謎。永劫受沉淪，如同圓通解脫之門。呵！稻黍不爭著開花，競相栽種桃李。反而讓努力耕作的人，一半都去賣花了。上堂說法。霜華撲打著門，北風寒涼，荒涼的寺院蕭瑟，夜晚更加漫長。不要...

【English Translation】 English version The abbot then ascended the Dharma hall. To climb a mountain, one must reach the summit. To enter the sea, one must reach the bottom. Without reaching the summit of a mountain, one does not know the vastness of the great void. Without reaching the bottom of the sea, one does not know the shallowness of the ocean. Ha! Only with thoughts of right and wrong does one lose one's mind. Ascending the Dharma hall, he cited Dongshan Yan Zu's (Zen master) instruction to the assembly, saying, 'The Patriarch cannot speak of it, the Buddha's eye cannot see it; on all sides is the heart of an old woman, opening a single line for you.' Then he descended the seat. The Zen master said, 'If you teach people to shed tears frequently, even the ocean will dry up.' He eventually passed away at the East Hall of Longevity in Zhejiang.

○ Zen Master Du'an Daoyan of Qingshou Temple in Shuntian Prefecture, Beijing

Daoyan was a Yao from Changzhou, Suzhou. As a child, he left home to become a monk at Miaozhi Hermitage in his neighborhood. He entered the village school to study, and he understood the principles without the need for a teacher. Soon, he took Zongchuan as his teacher and had his head shaved. Before reaching adulthood, he was already able to write poetry and prose, and was praised by the people of the time. He followed the Northern Chan master Xubai Liang to study Tiantai (Tiantai school of Buddhism), proofreading the 'Four Teachings and Their Diagrams Explained,' pointing out the errors and asking Xubai, but Xubai could not answer. So he abandoned Tiantai and went to Jingshan in Hangzhou to visit Yu'an, and they were like-minded. Yu'an ordered him to manage the secretariat. From then on, he traveled back and forth for more than ten years, fully grasping Yu'an's essentials. His reputation grew and spread throughout the Jianghai area. He first appeared in Puqing Temple in Lin'an, and later moved to Tianlong Temple in Hangzhou and Liuguang Temple in Jiading. In the Renxu year (1382) of the Hongwu reign (1368-1398), the Sanglu Si (Bureau of Monastic Affairs) held elections, and the emperor appointed him as the abbot of Qingshou Temple. When the emperor was still a hidden dragon, he valued the master's Daoist learning. Every time he was summoned to the inner palace, he would be offered tea and meals and engage in Dharma debates. He was repeatedly rewarded with money and gold and silver, almost every month. The gathered monks were like clouds. The Dharma flourished. Ascending the Dharma hall, he cited Master Xiushan's words, saying, 'Two broken cannot become one, one Dharma eternally remains. If you make it one or two, you will sink into eternal suffering.' Master Xiushan did his best but only spoke eight parts. Puqing was just adding legs to a snake for him. Two broken cannot become one, like waiting for the sun to rise at dusk. One Dharma eternally remains, like facing south and looking at the North Star. If you make it one or two, like guessing riddles next door. Eternal suffering, like the gate of perfect understanding and liberation. Ha! The millet and sorghum do not compete to bloom, but compete to plant peach and plum trees. Instead, those who work hard in the fields, half of them become flower sellers. Ascending the Dharma hall, frost strikes the door, the north wind is cold, the desolate temple is bleak, and the night is even longer. Do not...

只擁衾間瞌睡。火爐頭話合商量。上堂。今朝三月十五慶壽。升堂打鼓。山門廚庫交參。露柱燈籠起舞。直得開山和尚向山僧拂子頭上。將木劍綿蛇橫拈倒弄。踴躍歡喜而脫咒曰。室利室利蘇嚕囌嚕。報禪流。休莽鹵。蟭螟蟲吞卻虎。大地山河無寸土。永樂二年　皇上命師罷道輔政。特授資善大夫太子少師。賜名廣孝。與府第。享厚祿。屢錫金帛。雖脹冠帶當富貴。清修自如而淡薄。禪誦比舊益加。十六年三月二十五日往朝　皇上于北京。二十八日遂斂衽趺坐而逝。　皇上哀悼。輟視朝三日。命有司為治喪葬。追封榮國公。謚恭清。遣官賜祭。以四月六日火化。惟舌不壞堅如金石。得舍利皆五色光彩煜然。仍為卜地于西山礱石建塔。壽八十四。

萬壽行中仁禪師法嗣

○杭州徑山南石文琇禪師

蘇之崑山李氏。父福成。母沉氏善清。幼從邑之雙江紹隆院智興祝髮。初參蘭江濋公于薦嚴。一見器許。然師意終未滿。洪武四年熙怡翁說法虎丘。師謂聞其名既久必一見乃已。才覿面果契合。遂俾居侍司。升記室。自是聲譽靄然。未幾出世郡之普門。遷靈嚴。升住萬壽。法席大振。永樂四年奉　召纂修永樂大典。留　京三年。及書完僧錄司公舉師住杭之徑山。參徒雲集。上堂。十方無異路。為什麼南尋天臺

【現代漢語翻譯】現代漢語譯本：只在擁衾中打盹，在火爐邊商量事情。上堂說法。今天三月十五慶祝生日，升座擊鼓。山門和廚房倉庫互相交錯，露柱和燈籠跳起舞來。使得開山和尚在山僧的拂塵頭上，將木劍和綿蛇橫著倒著玩弄，歡欣鼓舞地念出咒語：『室利室利蘇嚕囌嚕。』告訴禪宗弟子們，不要粗魯莽撞，小小的蟭螟蟲也能吞掉老虎，整個大地山河沒有一寸土地是空閑的。永樂二年（1404年），皇上命令大師停止修道輔佐政事，特別授予資善大夫太子少師的官職，賜名廣孝，並賜予府邸，享受豐厚的俸祿，多次賞賜金銀綢緞。雖然身著官服享受榮華富貴，但清修的生活依然如故，禪修誦經比以前更加精進。永樂十六年（1418年）三月二十五日前往北京朝見皇上，二十八日於是整理衣襟，結跏趺坐而逝。皇上非常哀悼，停止處理政事三天，命令有關部門辦理喪事，追封為榮國公，謚號恭清，派遣官員賜予祭奠。四月初六火化，只有舌頭沒有燒壞，堅硬如金石，得到的舍利都是五色光彩照耀。於是選擇在西山礱石建造佛塔，享年八十四歲。

萬壽行中仁禪師的法嗣

○杭州徑山南石文琇禪師

蘇州崑山李氏人。父親是福成，母親是沉氏善清。年幼時在崑山縣的雙江紹隆院由智興剃度出家。最初參訪蘭江濋公于薦嚴，濋公一見就非常器重他，但是文琇禪師自己始終沒有感到滿足。洪武四年（1371年），熙怡翁在虎丘說法，文琇禪師說：『我聽說他的名聲很久了，一定要見他一面才行。』才一見面果然非常契合，於是讓文琇禪師住在身邊擔任侍者，升爲記室。從此聲譽大盛。不久之後出任郡里的普門寺住持，后遷往靈嚴寺，升任萬壽寺住持，法席非常興盛。永樂四年（1406年）奉皇上之命纂修《永樂大典》，留在京城三年。等到書編完后，僧錄司共同推舉文琇禪師擔任杭州徑山寺住持，參學的僧人雲集。上堂說法：『十方沒有不同的道路，為什麼還要向南去尋找天臺山呢？』

【English Translation】 English version: He only dozed off while embracing his quilt, and discussed matters by the stove. Ascending the hall to preach. Today is the fifteenth day of the third month, celebrating his birthday, ascending the seat and beating the drum. The mountain gate and kitchen warehouse are intertwined, the dew pillar and lanterns dance. It made the founding abbot, on the whisk of the mountain monk, wield the wooden sword and cotton snake horizontally and upside down, jumping for joy and uttering the mantra: 'Shiri Shiri Suru Suru.' Tell the Chan (Zen) followers, do not be rash and reckless, even a tiny midge can swallow a tiger, the entire land and rivers have not an inch of empty soil. In the second year of Yongle (1404 AD), the Emperor ordered the master to cease his Taoist practice and assist in governance, specially granting him the title of Grand Master for Education of the Crown Prince, bestowing the name Guangxiao, and granting him a mansion, enjoying generous emoluments, and repeatedly bestowing gold and silk. Although wearing official robes and enjoying wealth and honor, his pure practice remained as before, and his Chan meditation and chanting became even more diligent than before. On the twenty-fifth day of the third month of the sixteenth year of Yongle (1418 AD), he went to Beijing to pay homage to the Emperor, and on the twenty-eighth day, he straightened his robes, sat in the lotus position, and passed away. The Emperor deeply mourned, ceased attending court for three days, and ordered the relevant departments to handle the funeral, posthumously conferring the title of Duke of Rong, with the posthumous name Gongqing, and sending officials to offer sacrifices. On the sixth day of the fourth month, he was cremated, and only his tongue did not burn, as hard as gold and stone, and the obtained sharira (relics) were all five-colored and radiant. Therefore, a site was chosen in Xishan Longshi to build a pagoda, and he lived to the age of eighty-four.

Successor of Chan Master Xingzhongren of Wanshou Monastery

○ Chan Master Nanshi Wenxiu of Jingshan Monastery in Hangzhou

He was a native of the Li family of Kunshan, Suzhou. His father was Fucheng, and his mother was Shen Shi Shanqing. As a child, he was tonsured at the Shuangjiang Shaolong Monastery in Kunshan County by Zhixing. He initially visited Lanjiang Chu Gong at Jianyan, and Chu Gong greatly valued him at first sight, but Chan Master Wenxiu himself never felt satisfied. In the fourth year of Hongwu (1371 AD), Xi Yi Weng preached at Tiger Hill, and Chan Master Wenxiu said, 'I have heard of his name for a long time, and I must see him once.' As soon as they met, they were in perfect harmony, so he had Chan Master Wenxiu stay by his side as an attendant and promoted him to secretary. From then on, his reputation flourished. Soon after, he became the abbot of Pumen Monastery in the prefecture, and later moved to Lingyan Monastery, and was promoted to abbot of Wanshou Monastery, where his Dharma seat flourished greatly. In the fourth year of Yongle (1406 AD), he was ordered by the Emperor to compile the Yongle Encyclopedia, and stayed in the capital for three years. After the book was completed, the Sangha Registry jointly recommended Chan Master Wenxiu to serve as the abbot of Jingshan Monastery in Hangzhou, and monks who came to study gathered. Ascending the hall to preach: 'There are no different paths in the ten directions, why go south to seek Tiantai Mountain?'

北尋五臺。目前無異草。為什麼桃花紅李花白。良久。打破祖師關。總是自家底。上堂。情塵易遣。理障難除。盡十方世界空索索地。有什麼情塵可遣。有什麼理障可除。雖然。山門頭。佛殿里。切忌撞著露柱。上堂。望州亭。烏石嶺。相見了也。發明空劫已前事。燈籠與露柱交參。廚庫對僧堂發笑。顯示現行三昧。嘉州牛吃禾。益州馬腹脹。天下覓醫人。炙豬左膊上。三世諸佛構不著。歷代祖師構不著。上堂。但參活句莫參死句。頭頭上顯物物上明是死句。舉步踏著南辰轉身觸翻北斗是死句。且作么生是活句。蘇州街雨過著繡鞋。眾擬議。擲拂子下座。上堂。森羅及萬象。一法之所印。前面是缽盂峰。後面是凌霄峰。中間是佛殿。喚什麼作一法。良久。國一祖師原是崑山人。上堂。目前無法。意在目前。不是目前。不是目前法。非耳目之所到。洗硯池頭云冉冉。埋雞冢上草離離。師室中垂語云。道源不遠在什麼處。祖師西來為什麼事。菩提無樹誰為立名。僧問。昔有僧問巴陵祖意教意是同是別。巴陵雲雞寒上樹鴨寒下水此意如何。師云你問我。僧云祖意教意是同是別。師云[(?*犬)/?]瓦缽破蒲扇。僧云某甲不會望和尚慈悲指示。師云缽好盛飯扇好取風。師問侍者南陽三度喚侍者你還會么。者云也只為老婆心

【現代漢語翻譯】現代漢語譯本北尋五臺（地名）。目前沒有奇異的草。為什麼桃花是紅色的，李花是白色的？良久。打破祖師關，一切都是自己本有的。上堂說法。情慾的塵埃容易去除，理性的障礙難以消除。整個十方世界空空蕩蕩的，有什麼情慾的塵埃可以去除？有什麼理性的障礙可以消除？雖然如此，在山門前，在佛殿里，切記不要撞到露柱（石柱）。上堂說法。望州亭（地名），烏石嶺（地名），相見了啊！發明空劫（世界開始之前的時期）以前的事情，燈籠與露柱互相交錯，廚房和僧堂互相發笑。顯示當下現行的三昧（正定）。嘉州（地名）的牛吃稻禾，益州（地名）的馬肚子脹。天下尋找醫生，在烤豬的左肩上尋找。三世諸佛也無法構造，歷代祖師也無法構造。上堂說法。只參活句，不要參死句。頭頭上顯現，物物上明瞭，這是死句。舉步踏著南辰（星名），轉身觸翻北斗（星名），這是死句。那麼，什麼是活句呢？蘇州街雨後穿著繡花鞋。大眾正在議論。禪師擲下拂塵，走下座位。上堂說法。森羅萬象，都是一法所印證的。前面是缽盂峰（山峰名），後面是凌霄峰（山峰名），中間是佛殿。稱什麼為一法？良久。國一祖師原本是崑山人。上堂說法。目前沒有法，意念就在目前。不是目前，不是目前的法。不是耳目所能達到的。洗硯池邊雲彩冉冉升起，埋雞的墳上草木茂盛。禪師在室內開示說，道源不遠，在哪裡呢？祖師西來是爲了什麼事？菩提本無樹，誰來為它立名？有僧人問：過去有僧人問巴陵（禪師名），祖意（祖師的意圖）和教意（佛教的教義）是相同還是不同？巴陵禪師說：雞冷了就上樹，鴨冷了就下水，這是什麼意思？禪師說：你問我。僧人說：祖意和教意是相同還是不同？禪師說：[(?*犬)/?]瓦缽破蒲扇。僧人說：我不會，希望和尚慈悲指示。禪師說：缽好盛飯，扇好取風。禪師問侍者：南陽慧忠國師三次呼喚侍者，你明白嗎？侍者說：也只是老婆心（指慈悲心切）。

【English Translation】 English version Seeking Wutai (mountain name) in the north. Currently, there are no unusual grasses. Why are the peach blossoms red and the plum blossoms white? After a long pause. Break through the barrier of the Patriarchs; everything is inherently one's own. Ascending the hall to preach. The dust of passion is easily dispelled, but the obstacles of reason are difficult to remove. The entire ten directions world is empty and desolate. What dust of passion is there to dispel? What obstacles of reason are there to remove? Nevertheless, at the mountain gate, in the Buddha hall, be sure not to bump into the pillar (stone pillar). Ascending the hall to preach. Wangzhou Pavilion (place name), Wushi Ridge (place name), you have met! Discovering the events before the empty kalpa (the period before the beginning of the world), the lantern and the pillar intertwine, the kitchen and the monks' hall laugh at each other. Revealing the present-acting samadhi (right concentration). The cow of Jiazhou (place name) eats rice seedlings, the horse of Yizhou (place name) has a bloated belly. Searching for a doctor throughout the world, look on the left shoulder of the roasted pig. The Buddhas of the three worlds cannot construct it, and the Patriarchs of all generations cannot construct it. Ascending the hall to preach. Only participate in the living phrase, do not participate in the dead phrase. Manifesting on every head, being clear on every object, this is a dead phrase. Taking a step and stepping on the Southern Dipper (star name), turning around and knocking over the Northern Dipper (star name), this is a dead phrase. So, what is a living phrase? In Suzhou Street, wearing embroidered shoes after the rain. The assembly is discussing. The Chan master throws down the whisk and descends from the seat. Ascending the hall to preach. All phenomena and myriad appearances are sealed by one dharma. In front is Pot Bowl Peak (mountain peak name), behind is Lingxiao Peak (mountain peak name), in the middle is the Buddha hall. What do you call one dharma? After a long pause. National Teacher Yi was originally from Kunshan. Ascending the hall to preach. There is no dharma at present, the intention is at present. Not at present, not the dharma of the present. Not what the ears and eyes can reach. Clouds slowly rise by the Ink-washing Pond, grass grows luxuriantly on the Chicken Burial Mound. The Chan master instructs in the room, saying, 'The source of the Dao is not far away, where is it? What was the purpose of the Patriarch's coming from the West? Bodhi originally has no tree, who will give it a name?' A monk asked: In the past, a monk asked Ba陵 (Chan master's name), are the Patriarch's intention (the intention of the Patriarch) and the teaching intention (the teachings of Buddhism) the same or different? Chan Master Ba陵 said: 'When the chicken is cold, it goes up the tree; when the duck is cold, it goes down into the water. What does this mean?' The Chan master said: 'You ask me.' The monk said: 'Are the Patriarch's intention and the teaching intention the same or different?' The Chan master said: '[(?*犬)/?]瓦缽破蒲扇 (broken clay bowl and broken cattail fan).' The monk said: 'I don't understand, I hope the monk will compassionately instruct me.' The Chan master said: 'The bowl is good for holding rice, the fan is good for taking wind.' The Chan master asked the attendant: 'Nanyang Huizhong National Teacher called the attendant three times, do you understand?' The attendant said: 'It's just the heart of an old woman (referring to a compassionate heart).'

切。師云你恁么會國師汗臭氣也未夢見在。者云望和尚點破。師云待缽盂峰點頭向汝道。師暮年還萬壽松院纂成此錄。及脫藁次。于永樂十六年九月二十四日入寂。茶毗舍利累然。其徒孫奉遺骨塔于永懷門。弟子分塔于寂照塔之右。世壽七十四。僧臘六十七。嗣法吳郡翠峰宗謐。校對壽梓。依世次而書入之。

○崑山永懷無我普觀禪師

族出嘉定。於邑之留光寺出家。初參曇石于常熟慧日。咨以出世之法。石屢啟之。知有而不能發。遂見熙怡于北山。俾居座首。一日熙怡問曰仰山夢升兜率其意若何。師曰白日青天休要說夢。熙怡頷之。師嘗頌趙州無字話曰。狗子無佛性。一刀便斷命。若是懵懂流。擬議即成病。

○蘇州虎丘性海善法禪師

別號無說。吳縣徐墅顧氏。幼依寶壽信庵謹公學出世法。禮其徒祖顯為師。見熙怡于萬壽。俾職綱維。一日熙怡問曰興化打克賓你還會么。師曰太平不用將軍令。怡休去。既而之杭遍遊湖山。時空叟悟主中夫竺挽居藏司。師雖孜孜以向上事存心。然終有疑礙。偶訪舊于江陰獨行道中。田家小兒喚耕夫吃飯來。師聞不覺手舞足踏。私自慶曰今日始知眉毛元在眼上。洪武庚申出世秀峰。壬申遷虎丘。佛誕上堂。舉世尊初生話頌曰。分手指上下。顛狂似少神。茫茫

【現代漢語翻譯】現代漢語譯本：切。禪師說：『你這麼會，難道連國師的汗臭氣都沒夢見過嗎？』那人說：『希望和尚點破。』禪師說：『等缽盂峰點頭向你道。』禪師晚年還在萬壽松院纂成此記錄。及脫稿之際，于永樂十六年（1418年）九月二十四日圓寂。荼毗（火化）后舍利很多。他的徒孫將遺骨建塔于永懷門。弟子們分塔于寂照塔的右邊。世壽七十四歲，僧臘六十七年。嗣法弟子為吳郡翠峰宗謐，負責校對並付梓，按照世系次序記錄下來。

○崑山永懷無我普觀禪師

族出嘉定。在邑之留光寺出家。最初參訪常熟慧日的曇石禪師，請教出世之法。曇石禪師多次啓發他，知道他有所領悟但不能表達。於是去北山拜見熙怡禪師，被安排在首座的位置。一日，熙怡禪師問：『仰山（仰山慧寂）夢見升到兜率天（佛教中的欲界天之一，彌勒菩薩所在之處），這個意思如何？』禪師說：『白日青天，休要說夢。』熙怡禪師點頭認可。禪師曾經作頌趙州（趙州從諗）的『無』字話：『狗子無佛性，一刀便斷命。若是懵懂之流，擬議即成病。』

○蘇州虎丘性海善法禪師

別號無說。吳縣徐墅顧氏。年幼時跟隨寶壽信庵謹公學習出世法，拜其徒弟祖顯為師。在萬壽拜見熙怡禪師，被安排擔任綱維的職務。一日，熙怡禪師問：『興化（興化存獎）打克賓，你還會嗎？』禪師說：『太平不用將軍令。』熙怡禪師讓他休息去了。之後前往杭州，遍遊湖山。當時空叟悟主中夫竺挽住在藏司。禪師雖然孜孜不倦地以向上之事存心，但始終有疑慮。偶然在江陰獨行道中拜訪舊友，田家小兒喊耕夫吃飯來。禪師聽了，不覺手舞足蹈，私下慶幸說：『今日始知眉毛元在眼上。』洪武庚申年（1380年）出世于秀峰，壬申年（1392年）遷往虎丘。佛誕日上堂，舉世尊初生的話作頌：『分手指上下，顛狂似少神。茫茫』

【English Translation】 English version: Cut. The master said, 'You are so capable, haven't you even dreamed of National Teacher's (a title given to prominent monks) sweaty smell?' That person said, 'I hope the venerable monk can enlighten me.' The master said, 'Wait until Bōyú Peak (缽盂峰) nods and tells you.' In his later years, the master compiled this record at Wànshòu Pine Monastery (萬壽松院). When the draft was completed, he passed away on the 24th day of the ninth month of the sixteenth year of Yongle (永樂) (1418). After cremation (荼毗), there were many śarīra (舍利, relics). His grand-disciple built a pagoda for his remains at Yonghuai Gate (永懷門). Disciples built separate pagodas to the right of the Jìzhào Pagoda (寂照塔). He lived to the age of seventy-four, with sixty-seven years as a monk. His Dharma heir was Cuìfēng Zōngmì (翠峰宗謐) of Wújùn (吳郡), who was responsible for proofreading and printing, recording it according to the lineage order.

○ Zen Master Pǔguān (普觀) of Wúwǒ (無我) at Yonghuai (永懷) in Kūnshān (崑山)

His family was from Jiādìng (嘉定). He became a monk at Liúguāng Monastery (留光寺) in the county. He initially visited Zen Master Tánshí (曇石) of Huìrì (慧日) in Chángshú (常熟), asking about the Dharma of transcending the world. Zen Master Tánshí repeatedly enlightened him, knowing that he had some understanding but could not express it. So he went to see Zen Master Xīyí (熙怡) at Běishān (北山), and was arranged to be the head seat. One day, Zen Master Xīyí asked, 'What is the meaning of Yǎngshān (仰山慧寂)'s dream of ascending to Tuṣita Heaven (兜率天, a heaven in Buddhist cosmology where Maitreya Bodhisattva resides)?' The master said, 'In broad daylight, don't talk about dreams.' Zen Master Xīyí nodded in agreement. The master once composed a verse on Zhaozhou's (趙州從諗) 'Mu' (無) word: 'A dog has no Buddha-nature, cut it off with one stroke. If it's a confused stream, deliberation becomes a disease.'

○ Zen Master Xìnghǎi Shànfǎ (性海善法) of Hǔqiū (虎丘) in Sūzhōu (蘇州)

Also known as Wúshuō (無說). From the Gù (顧) family of Xúshù (徐墅) in Wúxiàn (吳縣). As a child, he studied the Dharma of transcending the world with Jǐn Gōng (謹公) of Bǎoshòu Xīn'ān (寶壽信庵), and took his disciple Zǔxiǎn (祖顯) as his teacher. He visited Zen Master Xīyí at Wànshòu (萬壽), and was arranged to be in charge of the monastic affairs. One day, Zen Master Xīyí asked, 'Do you understand Xīnghuà (興化存獎) hitting Kèbīn (克賓)?' The master said, 'Peace doesn't need a general's order.' Zen Master Xīyí let him rest. Later, he went to Hángzhōu (杭州) and traveled around the lakes and mountains. At that time, Kōngsǒu Wùzhǔ Zhōngfū Zhúwǎn (空叟悟主中夫竺挽) lived in the Zàngsī (藏司). Although the master diligently focused on the matter of upward progress, he still had doubts. By chance, he visited an old friend on the road to Dúxíng (獨行) in Jiāngyīn (江陰), and a farmer's child called the farmer to eat. The master heard it and couldn't help but dance and stomp his feet, secretly rejoicing, 'Today I finally know that the eyebrows were originally on the eyes.' In the year Gēngshēn (庚申) of the Hóngwǔ (洪武) era (1380), he appeared in Xiùfēng (秀峰), and in the year Rénshēn (壬申) (1392), he moved to Hǔqiū (虎丘). On the Buddha's birthday, he gave a sermon, quoting the story of the World Honored One's birth and composing a verse: 'Pointing fingers up and down, crazy like a young god. Vast.'

天地內。將謂更無人。靈巖南石至上堂。拈拄杖豎起云。靈巖拄杖子。若不是云巖師兄到來。決不肯容易拈出。且拈出后如何。遂以拄杖放舊處云。明眼人前不敢妄通訊息。居四年退歸受經。辟一室日宴坐其中。永樂七年正月旦示微疾。初十日呼徒孫誡之曰。吾世緣止於此矣。汝輩當勤道業。莫負出家之志。言訖端坐泊然而逝。茶毗收骨石附葬其祖信庵塔右。

○常州天寧雪心明顯禪師

槜李陳氏。母顏。俱茹素事佛。故師自幼即絕葷血。稍長父母命禮海鹽德藏荊翁玨法師為師。年十有六始得度為大僧。尋詣杭之昭慶受具戒。忽自嘆曰。出家以明佛心宗為要。若尋常碌碌者名字沙門耳。何足取哉。乃更衣往姑蘇萬壽參熙怡和尚。怡問曰汝是驅烏沙彌應法沙彌。師曰和尚年尊惜取眉毛好。怡見師年少英偉。異之。遂俾為侍者。親炙既久遂臻壸奧。去登徑山見泉原。原聞自熙怡室中來。即延居記室。一時龍象皆敬而友之。常之僧綱司稔師道譽。以永慶久廢特命師起之。甫三載。堂殿一新。升主天寧。法席尤盛。室中垂語曰。三世諸佛不知有。貍奴白牯卻知有。且道知有什麼。又曰。山門佛殿日夜為諸人說法。還聞么。上堂。歷代祖師天下善知識互相出興。各開方便。蓋得其本而然也。所以道從無住本立一切法

【現代漢語翻譯】現代漢語譯本：天地之內，將以為再也沒有人了。靈巖南石禪師到法堂，拿起拄杖豎起來說：『靈巖的這根拄杖，如果不是云巖師兄到來，我決不會輕易拿出來。』且拿出來后又如何呢？於是將拄杖放回原處，說：『在明眼人面前，不敢胡亂傳遞訊息。』在靈巖住了四年後，退隱回去研究佛經，開闢一間屋子，每天在其中靜坐。永樂七年（1409年）正月初一，略微顯出病態，初十日，叫來徒弟和孫徒弟告誡他們說：『我與世間的緣分就到此為止了。你們應當勤奮修習佛法，不要辜負出家的志向。』說完就端坐著安然去世。火化后，將骨灰安葬在他祖師信庵塔的右邊。

○常州天寧雪心明顯禪師

雪心明顯禪師是槜李（今浙江嘉興）陳氏人。他的母親顏氏，都吃素信佛，所以禪師從小就不吃葷腥。稍大一些，父母命他拜海鹽德藏荊翁玨法師為師。十六歲時才得以剃度為僧。之後前往杭州昭慶寺受具足戒。他忽然感嘆道：『出家以明白佛心宗為要旨，如果只是平庸無為，那只是個掛名的和尚罷了，有什麼值得稱道的呢？』於是換了衣服前往蘇州萬壽寺參拜熙怡和尚。熙怡問他說：『你是驅烏沙彌還是應法沙彌？』禪師說：『和尚您年紀大了，還是愛惜您的眉毛吧。』熙怡見禪師年紀輕輕卻英俊不凡，感到很驚奇，於是讓他做了侍者。親近侍奉了很久，禪師終於領悟了佛法的精髓。之後他登上徑山拜見泉原禪師，泉原聽說他是從熙怡禪師那裡來的，就請他擔任記室。一時之間，寺中的龍象（指有才能的人）都敬佩並與他交好。常州的僧綱司（管理僧侶的機構）得知禪師的道譽，因為永慶寺荒廢已久，特地命令禪師去主持。僅僅三年，寺廟殿堂煥然一新。之後升任天寧寺住持，說法講經非常興盛。禪師在室內開示說：『三世諸佛都不知道有，貍貓和白牛卻知道有。』且說說知道有什麼？又說：『山門和佛殿日夜都在為你們說法，你們聽到了嗎？』上堂說法時，禪師說：『歷代祖師和天下的善知識互相涌現，各自開啟方便之門，這都是因為他們得到了根本。』所以說，一切法都是從無住的根本上建立起來的。

【English Translation】 English version: Within heaven and earth, one might think there is no one else. Zen Master Nanshi of Lingyan ascended the hall, raised his staff and said, 'This staff of Lingyan, if it were not for my brother Yunyan's arrival, I would never easily bring it out.' And what after bringing it out? Thereupon he placed the staff back in its original place, saying, 'Before those with clear eyes, I dare not rashly transmit messages.' After residing at Lingyan for four years, he retired to study the scriptures, opening a room where he sat in meditation daily. On the first day of the first month of the seventh year of Yongle (1409), he showed slight signs of illness. On the tenth day, he called his disciples and grand-disciples and admonished them, saying, 'My worldly ties end here. You should diligently cultivate the Dharma and not betray your aspiration to leave home.' Having spoken, he sat upright and passed away peacefully. After cremation, his bones were collected and buried next to his ancestor, the pagoda of Xin'an.

○ Zen Master Xuexin Mingxian of Tianning Temple in Changzhou

Zen Master Xuexin Mingxian was from the Chen family of Zui Li (present-day Jiaxing, Zhejiang). His mother, Yan, both were vegetarians and devoted to Buddhism, so the Zen Master abstained from meat and blood from a young age. When he was a little older, his parents ordered him to take Dharma Master Jue of Jingweng in Dezang, Haiyan as his teacher. At the age of sixteen, he was finally ordained as a monk. Afterwards, he went to Zhaoqing Temple in Hangzhou to receive the full precepts. He suddenly sighed and said, 'Leaving home to understand the essence of the Buddha-mind sect is essential. If one is merely mediocre and inactive, he is just a nominal monk, what is there to praise?' Thereupon he changed his clothes and went to Wanshou Temple in Suzhou to visit Abbot Xiyi. Xiyi asked him, 'Are you the crow-herding novice or the Dharma-responding novice?' The Zen Master said, 'Venerable Abbot, you are old, cherish your eyebrows.' Xiyi, seeing the Zen Master young and handsome, was surprised and made him his attendant. After serving closely for a long time, the Zen Master finally grasped the essence of the Dharma. Later, he ascended Mount Jing to see Zen Master Quanyuan. Quanyuan, hearing that he came from Zen Master Xiyi, invited him to be his secretary. For a time, the dragons and elephants (talented people) in the temple all respected and befriended him. The Sangha Office (an organization managing monks) of Changzhou, knowing the Zen Master's reputation, specially ordered the Zen Master to revive Yongqing Temple, which had been abandoned for a long time. In just three years, the temple halls were completely renovated. Later, he was promoted to Abbot of Tianning Temple, where his Dharma assemblies were particularly prosperous. The Zen Master instructed in the room, saying, 'The Buddhas of the three worlds do not know it, but the tabby cat and the white cow do know it.' Then what do they know? He also said, 'The mountain gate and the Buddha hall are preaching the Dharma to you day and night, do you hear it?' When ascending the hall to preach, the Zen Master said, 'The ancestral teachers of all ages and the virtuous advisors of the world have emerged one after another, each opening up expedient means, all because they have attained the root.' Therefore, it is said that all dharmas are established from the root of non-abiding.

。你諸人若得其本。便能開大口說大話。不得其本。莫道著衣吃飯量家道。便是土也消不得。天寧恁么說話。且道還有本么。自云有。歸堂喫茶去。上堂。如來說一切法即非佛法。喚什麼作佛法。昨日栽茄子。今日種冬瓜。已而退居長洲莊溪福濟庵。日以禪誦自怡。士庶歸依者益眾。永樂十三年四月示微疾。十五日澡浴更衣端坐而逝。阇維設利無算。迨旬餘有以灰土淘洗。又悉滿所欲。其徒復初等收遺骨建塔福濟之後。

○蘇州示光止庵普震禪師

嘉定瞿氏。參熙怡于萬壽。由內記而掌外記。出住示光經一十年。刻苦精勤得住持之體。募建大雄氏殿甫成。　詔修永樂大典。至長於因疾而逝。師學贍內外。湖海咸期其起熙怡之家。俄爾傾逝。莫不痛惜。多聲偈以悼師。嘗題魚籃觀音云。豐婆窈窕鬢髼鬆。籃內魚兒活似龍。路轉金沙晴日暖。令人無處避腥風。

○江陰光孝仲虛廣益禪師

號萍庵。蘇之吳縣徐氏。從古庭學公于光福究華嚴之宗趣。侍熙怡于虎丘了少林之別傳。一日侍次。熙怡舉南陽三喚侍者話未竟。師遽說偈曰。南陽三喚太無端。六月無風徹骨寒。一把柳絲收不得。和煙搭在玉欄干。住後上堂。非不非。是不是。辯如懸河說不出。力能扛鼎提不起。阿呵呵。啰啰哩。三級浪高魚化

【現代漢語翻譯】現代漢語譯本：你們這些人如果得到了根本，便能張大嘴說大話。如果得不到根本，不要說穿衣吃飯，衡量家道，便是泥土也消化不了。天寧（寺名）這樣說話，且說還有根本嗎？自己說有。回禪堂喝茶去。上堂說法：如來說一切法，即非佛法。那麼，叫什麼作佛法呢？昨天栽茄子，今天種冬瓜。之後退居長洲莊溪福濟庵（寺廟名）。每天以禪修誦經自娛，士人和百姓歸依的人越來越多。永樂十三年（1415年）四月，略微感到不適。十五日，洗浴更衣，端坐而逝。火化后得到的舍利多得數不清。等到十多天後，有人用灰土淘洗，又全部裝滿所要的容器。他的弟子復初等人收拾遺骨，在福濟庵后建塔。蘇州示光止庵普震禪師嘉定瞿氏人。在萬壽寺參拜熙怡禪師，從負責內部事務的書記轉為掌管對外事務的書記。到示光寺主持事務長達十年。刻苦精勤，得到了住持的精髓。募捐建造的大雄寶殿剛剛建成。奉詔參與修訂《永樂大典》（明成祖時期編纂的一部大型類書）。最終因病去世。禪師學識淵博，湖海之人都期望他能繼承熙怡禪師的衣缽，突然離世，無不痛惜。用多聲偈來悼念禪師。曾經題寫魚籃觀音像說：豐婆（指觀音菩薩的化身）體態窈窕，鬢髮蓬鬆。籃子里的魚兒活靈活現，像龍一樣。路過金沙灘，晴日溫暖。令人無處躲避腥風。江陰光孝仲虛廣益禪師號萍庵。蘇州吳縣徐氏人。在光福寺跟隨古庭學公研究華嚴宗的宗旨和趣味。在虎丘寺侍奉熙怡禪師，瞭解少林寺的特別傳承。一天侍奉時，熙怡禪師舉起南陽慧忠國師三次呼喚侍者的典故，話還沒說完。禪師立刻說偈語：南陽三次呼喚太無端，六月沒有風也徹骨寒。一把柳絲收不住，和煙一起搭在玉欄桿。住持寺院後上堂說法：非不非，是不是？辯論起來像懸河一樣說不完。力氣大得能扛鼎，也提不起來。阿呵呵，啰啰哩。三級浪高，魚化為龍。

【English Translation】 English version: If you people obtain the root, then you can open your mouths wide and speak big words. If you do not obtain the root, do not even talk about clothing, eating, and measuring your family's wealth, for even the soil cannot digest it. Tianning (name of a temple) speaks like this, but does it have a root? He himself says he does. Return to the hall to drink tea. Ascending the hall, he says: 'The Tathagata says that all dharmas are not Buddha-dharma.' Then what is called Buddha-dharma? Yesterday, I planted eggplants; today, I planted winter melons. Afterwards, he retired to the Zhuangxi Fuji Hermitage (name of a temple) in Changzhou. He delighted himself daily with Chan meditation and chanting scriptures, and the scholars and common people who turned to him for refuge increased in number. In the fourth month of the thirteenth year of Yongle (1415), he showed slight illness. On the fifteenth day, he bathed, changed his clothes, and passed away in a seated posture. The sharira (relics) obtained after cremation were countless. After more than ten days, someone washed them with ashes and soil, and they completely filled the desired containers. His disciples, Fuchu and others, collected his remains and built a pagoda behind the Fuji Hermitage. Zen Master Puzhen of Zhian Temple in Shiguang, Suzhou A native of the Qu family in Jiading. He studied with Zen Master Xiyi at Wanshou Temple, and went from being a secretary in charge of internal affairs to managing external affairs. He resided at Shiguang Temple for ten years. He was diligent and assiduous, and attained the essence of being an abbot. He raised funds to build the Mahavira Hall, which was just completed. He was ordered to participate in the revision of the Yongle Encyclopedia (a large-scale leishu compiled during the reign of Emperor Chengzu of the Ming Dynasty). He eventually died of illness. The Zen master was knowledgeable both internally and externally, and people from all over the country expected him to inherit the mantle of Zen Master Xiyi. His sudden passing was deeply mourned. A multi-voiced verse was used to mourn the Zen master. He once inscribed a Fish Basket Guanyin image, saying: 'Feng Po (referring to a manifestation of Guanyin Bodhisattva) is graceful and slender, with disheveled hair. The fish in the basket are lifelike, like dragons. Passing through Jinsha Beach, the sunny day is warm. It leaves one nowhere to escape the fishy wind.' Zen Master Guangyi Zhongxu of Guangxiao Temple in Jiangyin His sobriquet was Ping'an. A native of the Xu family in Wu County, Suzhou. He followed Master Guting Xue at Guangfu Temple to study the tenets and interests of the Huayan School. He served Zen Master Xiyi at Huqiu Temple and understood the special transmission of the Shaolin School. One day, while serving, Zen Master Xiyi raised the story of National Teacher Nanyang Huizhong calling his attendant three times, but before he could finish speaking, the Zen master immediately said in verse: 'Nanyang's three calls are too unreasonable, even without wind in June, it is bone-chillingly cold. A handful of willow branches cannot be held, and are draped with the smoke on the jade balustrade.' After becoming the abbot of the temple, he ascended the hall and said: 'Not not not, is it or isn't it? Arguing is like a torrential river that cannot be finished. The strength to lift a tripod cannot be lifted. Aha ha ha, lala li. The three-level waves are high, and the fish transforms into a dragon.'

龍。癡人猶戽夜塘水。終時寓江陰廣福。

徑山復原報禪師法嗣

○撫州疏山天霖澤禪師

初住智門。后居天界第一座。升疏山。解夏上堂。九旬禁足以大圓覺為我伽藍。身心安居平等性智。釋迦老子舌頭拖地。趙州云。有佛處不得住。無佛處急走過。三千里外逢人不得錯好。猶較些子。如今截斷二途。剖破藩籬去也。須彌頂上走馬。大洋海底蹴毬。人人鼻孔遼天。一任隨緣去留。頌僧問巴陵話。珊瑚枝枝撐著月。三世如來同一舌。共工觸到不周山。女媧煉石補天缺。終於疏山。

靈隱性原明禪師法嗣

○應天府碧峰無作慎行禪師

別號卍庵。族出臺之臨海毛氏。幼聰敏。稍長從四明雪竇壽松懷祝髮。及受具才思泉涌。偈句操觚而成。人因稱為小高僧。洪武戊午如杭冷泉參幻隱。隱問何處來。師曰四明。隱曰如何是三佛出處。師曰一尚不可得何況有三。隱曰未在。師曰和尚因甚自生退窟。隱乃厲聲云參堂去。師當下豁然。隱喜即俾侍香。凡幻隱上堂小參贈送偈語。諸徒爭執筆記錄。師一經耳目絕無忘失。丁卯杭之僧綱司以大報國命出世。丙子僧錄司選舉。欽除青州府郡綱兼住持彌陀禪寺。　皇上登極。召授僧錄司左覺義兼碧峰住持。　恩賜隆厚。師室中垂語曰。鄭州梨。青州棗

【現代漢語翻譯】現代漢語譯本龍（指天霖澤禪師）。愚蠢的人還在不停地舀干夜裡的池塘水。最終圓寂于江陰廣福寺。

徑山復原報禪師的法嗣

○撫州疏山天霖澤禪師

最初住在智門寺，後來擔任天界寺的第一座。在疏山開堂說法，解夏上堂時說：『九旬安居以大圓覺為我的伽藍，身心安住在平等性智中。釋迦老子（釋迦牟尼佛）的舌頭拖在地上。趙州禪師說：『有佛的地方不可停留，無佛的地方趕緊走過。』三千里外遇到人，不可錯認。這樣說還算好些。如今截斷兩條路，剖開藩籬。』須彌山頂上跑馬，大洋海底踢球。人人鼻孔朝天，任憑隨緣去留。讚頌僧人問巴陵禪師的話：『珊瑚枝枝撐著月亮，三世如來（過去、現在、未來）同一條舌頭。共工撞到不周山，女媧煉石補天缺。』最終圓寂于疏山。

靈隱性原明禪師的法嗣

○應天府碧峰無作慎行禪師

別號卍庵（萬庵）。家族出自臺州臨海的毛氏。幼年聰敏。稍大後跟隨四明雪竇壽松懷剃度出家。等到受具足戒后，才思如泉涌，偈語信手拈來。人們因此稱他為小高僧。洪武戊午年（1378年）到杭州冷泉寺參訪幻隱禪師。幻隱禪師問：『從哪裡來？』禪師回答：『從四明來。』幻隱禪師問：『如何是三佛（過去、現在、未來佛）的出處？』禪師回答：『一尚且不可得，何況有三？』幻隱禪師說：『還未到家。』禪師說：『和尚為何自生退卻之心？』幻隱禪師於是厲聲說：『參堂去！』禪師當下豁然開悟。幻隱禪師很高興，就讓他侍奉香火。凡是幻隱禪師上堂說法、小參、贈送偈語，眾弟子爭相執筆記錄，禪師一經耳目，絕無忘失。丁卯年，杭州的僧綱司以大報國寺的名義請他出世。丙子年，僧錄司選舉，皇上欽點他擔任青州府郡綱兼住持彌陀禪寺。皇上登基，召他入京，授予僧錄司左覺義兼碧峰寺住持。皇上恩賜隆厚。禪師在室內開示說：『鄭州的梨，青州的棗。』

【English Translation】 English version Long (referring to Chan Master Tianlin Ze). A foolish person is still tirelessly bailing out the water from the night pond. He eventually passed away at Guangfu Temple in Jiangyin.

Dharma heir of Chan Master Fuyuan Bao of Jingshan

○ Chan Master Tianlin Ze of Shushan, Fuzhou

He initially resided at Zhimeng Temple, and later served as the first seat at Tianjie Temple. When he ascended to Shushan to give a Dharma talk, he said during the summer retreat: 'The ninety-day retreat takes the Great Perfect Enlightenment as my monastery, and the body and mind reside in the wisdom of equality. Shakyamuni Buddha's (Shijia Laozu) tongue drags on the ground. Chan Master Zhaozhou said: 'Do not stay where there is a Buddha, and quickly pass by where there is no Buddha.' It is still better to not mistake people you meet three thousand miles away. Now, cutting off the two paths and breaking open the fences.' Riding a horse on the summit of Mount Sumeru, kicking a ball at the bottom of the ocean. Everyone's nostrils face the sky, letting go and staying as conditions allow. Praising the monk's question to Chan Master Baling: 'Coral branches prop up the moon, the Three Worlds' Tathagatas (past, present, and future) share the same tongue. Gonggong bumped into Buzhou Mountain, and Nüwa refined stones to mend the sky.' He eventually passed away at Shushan.

Dharma heir of Chan Master Xingyuan Ming of Lingyin

○ Chan Master Wu Zuo Shenxing of Bifeng, Yingtian Prefecture

His alias was Wan'an. His family came from the Mao clan of Linhai, Taizhou. He was intelligent as a child. When he grew older, he followed Shousong Huai of Xuedou, Siming to have his head shaved and become a monk. When he received the full precepts, his talent flowed like a spring, and he composed verses effortlessly. People therefore called him a little high monk. In the year Wuwu of Hongwu (1378), he visited Chan Master Huanyin at Lengquan Temple in Hangzhou. Chan Master Huanyin asked: 'Where do you come from?' The Chan Master replied: 'From Siming.' Chan Master Huanyin asked: 'What is the origin of the Three Buddhas (past, present, and future Buddhas)?' The Chan Master replied: 'One is already unattainable, how much more so are three?' Chan Master Huanyin said: 'Not yet home.' The Chan Master said: 'Why does the abbot generate a mind of retreat?' Chan Master Huanyin then sternly said: 'Go to the meditation hall!' The Chan Master suddenly had a great awakening. Chan Master Huanyin was very happy and had him serve incense. Whenever Chan Master Huanyin gave Dharma talks, small talks, or presented verses, the disciples would compete to record them, and the Chan Master would never forget anything he heard or saw. In the year Dingmao, the Sangha Office of Hangzhou, in the name of Dabaoguo Temple, invited him to appear in the world. In the year Bingzi, the Sangha Record Office held elections, and the Emperor appointed him as the Prefectural Director of Qingzhou Prefecture and the abbot of Amitabha Temple. When the Emperor ascended the throne, he summoned him to the capital and appointed him as the Left Jueyi of the Sangha Record Office and the abbot of Bifeng Temple. The Emperor bestowed generous favors. The Chan Master said in his room: 'The pears of Zhengzhou, the dates of Qingzhou.'

。萬物無過出處好。你諸人還知出處么。又云。雲門乾屎橛。洞山麻三斤。不用舉著。父母未生前道將一句來。永樂甲午正月十日示微疾。十一日呼諸徒訓誡訖。端坐而逝。茶毗其弟子虎丘宗南奉遺骨附葬杭之靈隱幻隱塔之右。

萬壽佛初淳禪師法嗣

○常州天寧滄海智寶禪師

紹興人。蘇之嘉定普照出家。禮鐵壁通公為剃度師。初住長洲月輪。遷常之天寧。上堂。奔流度刃未是作家。疾焰過風猶為鈍漢。德山見僧入門便棒。笑殺旁觀。臨濟見僧入門便喝。翻成劇戲。指南一路智者知疏。末後一機通人解會。若是舉一明三目機銖兩底。撥著便動撩起便行。猶是外邊打之繞離此之餘。不堪種草。總不恁么。又且如何。良久。將此深心奉塵剎。是則名為報佛恩。退歸普照而終。火後門人收骨附葬鐵壁塔側。

報恩無方普禪師法嗣

○懶牛勤禪師

頌世尊成道。夜半毛頭星子現。老胡才見便荒忙。玉溪一覺雞鳴丑。誰管三更月到窗。

天童怪石奇禪師法嗣

○錢唐廣化宗聖覺禪師

黃巖蔡氏。徑山本源達手度弟子。厲志講學。怪石在大慈時招居侍司。未幾往從育王石室攻詩。詩日臻其奧。若趙公子昂𩃉公伯生張公仲舉皆稱之。中歲知非。取平日著作火之。力空絕學

【現代漢語翻譯】現代漢語譯本：萬事萬物沒有比找到合適的歸宿更好的了。你們這些人還知道歸宿嗎？又說，『雲門的乾屎橛』，『洞山麻三斤』。不用提起這些，在父母未出生之前說一句來。永樂甲午年（1414年）正月十日，示現輕微的疾病，十一日召集眾弟子訓誡完畢，端坐而逝。火化后，他的弟子虎丘宗南將遺骨安葬在杭州靈隱寺幻隱塔的右側。萬壽佛初淳禪師的法嗣 ○常州天寧滄海智寶禪師紹興人，在蘇州嘉定普照寺出家，拜鐵壁通公為剃度師。最初住在長洲月輪寺，后遷往常州天寧寺。上堂說法：『奔流中用刀刃截斷，還算不上是內行；疾風中用火焰穿過，仍然是遲鈍之人。德山（Deshan，唐代禪師）見到僧人入門就打，笑壞了旁觀者。臨濟（Linji，唐代禪師）見到僧人入門就喝，反而成了鬧劇。』指南一路，智者也知道有疏漏；末後一機，通達之人才能領會。如果是舉一反三、目光敏銳的人，一撥就動，一撩就行，也還是在外邊打轉，離此還有剩餘，不堪用來種草。總不是這樣，那又該如何呢？良久，『將此深心奉塵剎，是則名為報佛恩。』退回普照寺圓寂。火化后，門人收斂遺骨附葬在鐵壁塔旁。報恩無方普禪師的法嗣 ○懶牛勤禪師讚頌世尊成道：夜半時分，毛頭星（Venus）出現，老胡（Buddha）才見到便驚慌忙亂。玉溪一覺醒來，雞鳴報曉，誰還管三更時分月亮照在窗戶上。天童怪石奇禪師的法嗣 ○錢唐廣化宗聖覺禪師黃巖蔡氏，是徑山本源達親自剃度的弟子。立志講學。怪石禪師在大慈寺時，邀請他擔任侍司。不久后前往育王寺石室攻讀詩歌，詩歌造詣日益精深。像趙公子昂、𩃉公伯生、張公仲舉都稱讚他。中年時醒悟，將平日的著作全部燒燬，致力於空絕之學。

【English Translation】 English version: Of all things, nothing is better than finding a good place to settle. Do you all know what that place is? It is also said, 'Yunmen's (Yunmen, a Chan master of the Yunmen School) dried shit stick,' 'Dongshan's (Dongshan, a Chan master of the Caodong School) three pounds of flax.' No need to bring these up; before your parents were born, say a word. On the tenth day of the first month of the Jiawu year of Yongle (1414), he showed slight illness. On the eleventh day, he summoned his disciples, gave instructions, and passed away in a seated posture. After cremation, his disciple Huqiu Zongnan took his remains and buried them next to the Huan Yin Pagoda at Lingyin Temple in Hangzhou. Successor of Chan Master Chuchun of Wanshou Temple ○ Chan Master Zhibao of Canghai, Tianning Temple, Changzhou A native of Shaoxing, he left home at Puzhao Temple in Jiading, Suzhou, and took Tiebi Tonggong as his ordination master. He first lived at Yuelun Temple in Changzhou, and later moved to Tianning Temple in Changzhou. In his Dharma talk, he said: 'To cut through a rushing stream with a blade is not the work of an expert; to pass through a raging flame with the wind is still a dullard.' When Deshan (Deshan, a Chan master of the Tang Dynasty) saw a monk enter, he would strike him with a stick, making the onlookers laugh. When Linji (Linji, a Chan master of the Tang Dynasty) saw a monk enter, he would shout, turning it into a farce. On the road of guidance, even the wise know there are omissions; at the final opportunity, only those who are enlightened can understand. If someone can understand three things from one example and has sharp eyes, they will move when pushed and act when provoked, but they are still circling outside, with something left over, and cannot be used to plant grass. If it's not like this, then what should it be like? After a long pause, 'Dedicate this deep heart to the dust and realms; this is called repaying the Buddha's kindness.' He returned to Puzhao Temple and passed away. After cremation, his disciples collected his bones and buried them next to the Tiebi Pagoda. Successor of Chan Master Wufang Pu of Baoen Temple ○ Chan Master Lan Niu Qin Ode to the Buddha's enlightenment: In the middle of the night, the Venus star appeared, and the old Hu (Buddha) was startled and flustered. When Yuxi woke up from his dream, the rooster crowed at dawn; who cares about the moon shining on the window in the middle of the night? Successor of Chan Master Guaishi Qi of Tiantong Temple ○ Chan Master Zong Shengjue of Guanghua Temple, Qiantang A member of the Cai family of Huangyan, he was personally ordained by Benyuan Da of Jingshan Temple. He was determined to study and lecture. When Chan Master Guaishi was at Daci Temple, he invited him to serve as a attendant. Soon after, he went to the stone chamber of Yuwang Temple to study poetry, and his poetry skills became increasingly profound. People like Zhao Gongzi Ang, 𩃉 Gong Bosheng, and Zhang Gong Zhongju all praised him. In middle age, he realized his mistakes and burned all his writings, dedicating himself to the study of emptiness.

之旨。參仲謀猷無所入。遂扣南堂于本覺。堂曰你自是了事人。但聞見太多隘塞胸次。以致本地風光不能發現。師隨問如何是佛。堂曰晨時有粥午時有飯。擬進語。堂以手揶揄曰不是不是。師恨其不為明白說破。次日又謁云。和尚開大爐鞴镕鍛聖凡。我正如一塊頑銅鈍鐵。投入其中求鍛鍊成就美器。若不能者。是和尚爐鞴欠熱耳。堂曰。我此法門只貴直截承當。不在世智辯聦。若能一刀兩段。有甚麼頑銅可鍛。有甚麼美器可成。去此二途。向父母未生前道將一句來。師無語。後效古人頂彌勒像徹夜行道所生內院。久之豁然徹見怪石用處。年六十二得微疾。與眾訣別泊然而逝。

○金陵湯水延祥絕海法舟禪師

昌國人。依怪石了達宗旨。住延祥二十年。得住持之體。垂終將衣缽盡行遺囑。獨留拄杖棕帽請方丈東堂至。拈拄杖與方丈云。與和尚撐天拄地去。提起棕帽與東堂曰。與和尚蓋覆天下人去。言訖端坐而化。壽八十七。

○古心仁藏主

臺州人。參怪石得旨。遂司是職。居天童蒙堂。足不出山門。嘗作二偈悼斷江恩公。其一曰。知識一年無一年。烹金爐冷火無煙。布單從此不須賣。留取三冬蓋腳眠。其二曰。笑到斷江腸欲裂。數珠牙齒不關情。破沙盆話無人舉。秋雨秋風撼祖庭。

【現代漢語翻譯】現代漢語譯本：領會了他的宗旨。參與仲謀（孫權的字）的謀劃卻無從下手。於是前往本覺禪寺拜訪南堂和尚。南堂和尚說：『你本來就是個明白事理的人，只是聽得太多、見得太多，胸中被堵塞，以致於本地風光無法顯現。』禪師隨即問道：『什麼是佛？』南堂和尚說：『早上有粥吃，中午有飯吃。』禪師想要進一步發問，南堂和尚用手勢制止說：『不是，不是。』禪師遺憾他沒有明白地說破。第二天又去拜訪，說：『和尚您開動大爐子，鼓動風箱，熔鍊聖人和凡人，我正像一塊頑銅鈍鐵，投入其中求您鍛鍊，成就美好的器物。如果不能，那就是和尚您的爐子火候不夠。』南堂和尚說：『我這法門只注重直接承擔，不看重世俗的智慧和辯才。如果能一刀兩斷，有什麼頑銅可鍛？有什麼美器可成？拋開這兩條路，在父母未生你之前說一句來。』禪師無言以對。後來效仿古人，頭頂彌勒菩薩像，徹夜行道，往生到兜率內院。很久之後，豁然徹悟怪石和尚的用心之處。六十二歲時得了小病，與眾人訣別，安詳地去世。

○金陵湯水延祥絕海法舟禪師

昌國人。依止怪石和尚了達宗旨。住在延祥寺二十年，得到了住持的體統。臨終時將衣缽全部遺囑完畢，只留下拄杖和棕帽，請來方丈和東堂。拿起拄杖交給方丈說：『與和尚撐天拄地去。』提起棕帽交給東堂說：『與和尚蓋覆天下人去。』說完就端坐而化，享年八十七歲。

○古心仁藏主

臺州人。參拜怪石和尚得其宗旨，於是主管喪葬事務。住在天童寺蒙堂，足不出山門。曾經作了兩首偈頌悼念斷江恩公。其中一首說：『知識一年不如一年，鍊金的爐子冷了，沒有煙。布單從此不必再賣，留著冬天蓋腳睡覺。』另一首說：『笑到斷江腸子都要裂了，數珠和牙齒都不管用。破沙盆的話沒人提起，秋雨秋風搖撼著祖庭。』

【English Translation】 English version: He understood his (怪石 - Guai Shi, Strange Rock) purpose. Participating in Zhongmou's (仲謀 - Zhòngmóu, Sun Quan's courtesy name) plans was impossible. Therefore, he visited Nantang (南堂 - Nán Táng, South Hall) at Benjue Temple (本覺 - Běnjué, Original Awareness). Nantang said, 'You are inherently a person who understands things, but you hear and see too much, which clogs your mind, preventing the local scenery from manifesting.' The master then asked, 'What is Buddha?' Nantang replied, 'In the morning, there is congee; at noon, there is rice.' As the master was about to speak further, Nantang gestured with his hand, saying, 'No, no.' The master regretted that he did not explain it clearly. The next day, he visited again, saying, 'Venerable monk, you have opened a great furnace, stoking the bellows, melting both saints and mortals. I am like a piece of stubborn copper and dull iron, thrown into it, seeking your forging to become a beautiful vessel. If you cannot, it is because your furnace is not hot enough.' Nantang said, 'My Dharma gate values direct acceptance and does not value worldly wisdom and eloquence. If you can cut through with one stroke, what stubborn copper is there to forge? What beautiful vessel is there to create? Abandon these two paths and say a word from before your parents were born.' The master was speechless. Later, he imitated the ancients, carrying a statue of Maitreya (彌勒 - Mílè) on his head, practicing the Way throughout the night, and was reborn in the inner court of Tushita (兜率 - Dōushuài). After a long time, he suddenly realized the purpose of Guai Shi. At the age of sixty-two, he contracted a minor illness, bid farewell to the assembly, and passed away peacefully.

○ Chan Master Fazhou (法舟 - Fǎzhōu, Dharma Boat) of Jinling (金陵 - Jīnlíng, Nanjing) Tangshui (湯水 - Tāngshuǐ, Hot Water) Yanxiang (延祥 - Yánxiáng, Prolonged Auspiciousness) Juehai (絕海 - Juéhǎi, Transcending the Sea)

He was from Changguo (昌國 - Chāngguó). He relied on Guai Shi to understand the principle. He lived in Yanxiang Temple for twenty years and obtained the dignity of the abbot. As he was dying, he bequeathed all his robes and bowl, leaving only his staff and palm-fiber hat. He invited the abbot and the East Hall master. He picked up the staff and gave it to the abbot, saying, 'Use it to support the heavens and the earth with the venerable monk.' He picked up the palm-fiber hat and gave it to the East Hall master, saying, 'Use it to cover all the people under heaven with the venerable monk.' After speaking, he sat upright and passed away at the age of eighty-seven.

○ Layman Guxin Renzang (古心仁藏 - Gǔxīn Rénzàng, Ancient Heart Benevolent Treasury)

He was from Taizhou (臺州 - Tāizhōu). He visited Guai Shi and obtained his purpose, and then he managed funeral affairs. He lived in Mengtang (蒙堂 - Méngtáng, Obscured Hall) of Tiantong Temple (天童寺 - Tiāntóng Sì, Tiantong Temple) and never left the mountain gate. He once composed two verses to mourn Duanjiang Engong (斷江恩公 - Duànjiāng Ēngōng, Lord En of Duanjiang). The first one said, 'Knowledge decreases year by year, the gold-refining furnace is cold, and there is no smoke. From now on, there is no need to sell the cloth sheet; keep it to cover your feet and sleep in winter.' The second one said, 'Laughing until my intestines are about to break at Duanjiang, prayer beads and teeth are of no concern. No one mentions the broken sand bowl, autumn rain and autumn wind shake the ancestral courtyard.'

道場玉溪珉禪師法嗣

○四明天童壽巖智昌禪師

臺之黃巖陳氏。謁枯木秀于大慈。木激以究明己事。師因謝絕諸緣。危坐蒲團足不越閫。一日暑雨初霽。綠陰凝寂蟬聲乍歇。忽然有省。遂往霅之道場參玉溪。溪與語契合。留居擇木寮。一日舉送僧偈云。東觀白霧濛濛。西望青山岌岌。喚作渾侖句子。胡餅正好覓汁。侍者會么。師云。雞作雞啼。犬作犬吠。溪咄云未在更道。師擬開口。溪便打。師便禮拜。孚中信唱道天童。往見之。乃為司藏。久之出主四明大梅。升昌國吉祥。遷天童。師室中問僧云生從何來死從何去。僧云渠無生死。師云渠是阿誰。僧無對。師便打云不快漆桶。師又問僧云。太白峰開口即不問。玲瓏巖點頭一句道得么。僧無語。師云伎死漢。上堂。似地擎山不知山之孤峻。如石含玉不知玉之無瑕。知之者不如好之者。好之者不如樂之者。且道樂個甚麼。喝一喝。上堂。釋迦老子在你腳底。三世諸佛在你腳底。六代祖師在你腳底。擬議不來。白雲萬里。上堂。舉僧問投子。一大藏教還有奇特事也無。投子云演出一大藏教。又有僧問黃龍。一大藏教還有奇特事也。無黃龍云演入一大藏教。妙喜云。演出演入則不無。二大老若是奇特事。三生六十劫也未夢見在。師云。妙喜恁么說話也是壓良為

【現代漢語翻譯】現代漢語譯本道場玉溪珉禪師的法嗣

○四明天童壽巖智昌禪師

智昌禪師是臺州黃巖陳氏人。他前往大慈拜見枯木秀禪師，枯木秀禪師激勵他探究明白自己的本分事。智昌禪師因此謝絕一切外緣，端坐在蒲團上，足不出戶。一天，暑雨初停，綠蔭寂靜，蟬鳴聲剛剛停止，他忽然有所領悟。於是前往霅（zhà）之道場參拜玉溪禪師，玉溪禪師與他談話，彼此意氣相投，便留他在擇木寮居住。一天，玉溪禪師舉起一首送僧偈說：『東邊觀望，白霧濛濛；西邊遠眺，青山高聳。如果將這叫做完整的句子，就像胡餅正好用來尋找湯汁一樣。』侍者明白嗎？智昌禪師說：『雞像雞一樣啼叫，狗像狗一樣吠叫。』玉溪禪師呵斥道：『還不到位，再說！』智昌禪師剛要開口，玉溪禪師便打了他。智昌禪師便禮拜。後來，孚中信禪師推薦他前往天童寺，他擔任司藏的職務。很久以後，他出來主持四明大梅寺。後來又升座于昌國吉祥寺，遷往天童寺。智昌禪師在方丈室中問僧人說：『生從哪裡來？死往哪裡去？』僧人說：『他沒有生死。』智昌禪師說：『他是誰？』僧人無言以對。智昌禪師便打他說：『真是不通透的漆桶！』智昌禪師又問僧人說：『太白峰開口我不問，玲瓏巖點頭一句，你能說得出來嗎？』僧人無語。智昌禪師說：『沒用的傢伙！』上堂說法時，智昌禪師說：『像大地托著山，卻不知道山的孤高峻峭；像石頭包含著玉，卻不知道玉的純潔無瑕。知道它的人不如喜愛它的人，喜愛它的人不如以它為樂的人。那麼，到底樂的是什麼呢？』喝一聲。又上堂說法時，智昌禪師說：『釋迦老子在你腳底，三世諸佛在你腳底，六代祖師在你腳底。』如果有所思量，就像白雲萬里一樣遙遠。上堂說法時，智昌禪師舉例說，有僧人問投子禪師：『在全部的佛經中，還有什麼特別的事情嗎？』投子禪師說：『演說出全部的佛經。』又有僧人問黃龍禪師：『在全部的佛經中，還有什麼特別的事情嗎？』黃龍禪師說：『演入全部的佛經。』妙喜禪師說：『演說出和演入並非沒有，但兩位老禪師如果說這是特別的事情，那麼即使經過三生六十劫（佛教時間單位），也未曾在夢中見過。』智昌禪師說：『妙喜禪師這樣說話，也是壓迫善良。

【English Translation】 English version Successor of Dharma of Zen Master Yuxi Min of Daocheng Temple

○ Zen Master Zhisheng Shouyan of Tiantong Temple, Siming

Zen Master Zhisheng was from the Chen family of Huangyan, Taizhou. He visited Kumu Xiu at Daci Temple. Kumu Xiu encouraged him to investigate and understand his own affairs. Therefore, the master declined all external connections, sat upright on the futon, and did not step out of his room. One day, after the summer rain had just cleared, the green shade was silent, and the sound of cicadas had just stopped, he suddenly had an epiphany. So he went to Daocheng Temple in Zha to visit Zen Master Yuxi. Zen Master Yuxi talked with him, and they were in agreement, so he stayed in the Ze Mu Liao. One day, Zen Master Yuxi raised a verse for sending off a monk, saying: 'Looking east, the white mist is hazy; looking west, the green mountains are towering. If this is called a complete sentence, it is like a sesame cake just right for finding soup.' Does the attendant understand? Zen Master Zhisheng said: 'The chicken crows like a chicken, and the dog barks like a dog.' Zen Master Yuxi scolded: 'Not yet in place, say it again!' As soon as Zen Master Zhisheng was about to open his mouth, Zen Master Yuxi hit him. Zen Master Zhisheng then bowed. Later, Zen Master Fu Zhongxin recommended him to go to Tiantong Temple, where he served as the librarian. After a long time, he came out to preside over Damei Temple in Siming. Later, he ascended to the seat at Jixiang Temple in Changguo and moved to Tiantong Temple. In his room, Zen Master Zhisheng asked a monk: 'Where does life come from? Where does death go?' The monk said: 'He has no birth or death.' Zen Master Zhisheng said: 'Who is he?' The monk was speechless. Zen Master Zhisheng then hit him and said: 'What an impenetrable lacquer bucket!' Zen Master Zhisheng also asked a monk: 'I won't ask about Taibai Peak opening its mouth, but can you say a word about Linglong Rock nodding?' The monk was silent. Zen Master Zhisheng said: 'Useless fellow!' When ascending the hall to preach, Zen Master Zhisheng said: 'Like the earth holding up the mountain, it does not know the mountain's solitary steepness; like a stone containing jade, it does not know the jade's purity and flawlessness. Those who know it are not as good as those who love it, and those who love it are not as good as those who enjoy it. So, what exactly is there to enjoy?' He shouted. When ascending the hall to preach again, Zen Master Zhisheng said: 'Sakyamuni Buddha is at your feet, the Buddhas of the three worlds are at your feet, and the six generations of patriarchs are at your feet.' If there is any thought, it is as far away as ten thousand miles of white clouds. When ascending the hall to preach, Zen Master Zhisheng cited an example, saying that a monk asked Zen Master Touzi: 'In the entire Buddhist scriptures, is there anything special?' Zen Master Touzi said: 'Expounding the entire Buddhist scriptures.' Another monk asked Zen Master Huanglong: 'In the entire Buddhist scriptures, is there anything special?' Zen Master Huanglong said: 'Incorporating into the entire Buddhist scriptures.' Zen Master Miaoxi said: 'Expounding and incorporating are not without, but if the two old Zen masters say this is a special thing, then even after three lives and sixty kalpas (Buddhist unit of time), they have never seen it in a dream.' Zen Master Zhisheng said: 'Zen Master Miaoxi's words are also oppressing the good.'

賤。喚作奇特事早是錯下名言。拍禪床下座。頌趙州庭前柏樹子話曰。庭前柏樹子。直截為君舉。東土與西干。迢迢十萬里。

○杭州凈慈愚溪弘智禪師

別號藁室。蘇之吳江人。初住廣德聖感。移廣信興福湖之法寶道場。洪武初升居凈慈。上堂。舉東山和尚示眾云。結夏無可供養。大眾作一家宴。管顧諸人。遂展兩手云。啰啰招。啰啰搖。啰啰送。莫怪空疏。伏惟珍重。師云。東山和尚與么設施。也是黃葉止兒啼。興福則不然。拈拄杖靠左邊下座。上堂。舉碧雲和尚云。跳出胞胎也只寧。指天指地強惺惺。碧雲不用韶陽棒。水拍銀盤弄化生。老碧雲使福州肚腸。用白拈手段。言中蠱毒。句里砒霜。撿點將來。只是腕頭力弱。不能用韶陽棒子。法寶則不然。有條扳條。無條攀例。輒成一偈舉似諸人。母胎出得便粗豪。南北東西轉一遭。孝順子孫心似鐵。年年惡水驀頭澆。上堂。舉迦葉世尊偈云。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福。師云。迦葉如來乃十號具足之尊。位居七佛之內。既出頭來。只合提持向上一段極則大事。與大地眾生解粘去縛拔楔抽釘。便一個個不為罪福所惑。一個個不為生死所拘。一個個不為身心所役。一個個不為凈穢所礙。無端說身說心說凈說穢。說

【現代漢語翻譯】現代漢語譯本：賤。稱作奇特事早就錯了名言。拍禪床下座。頌趙州庭前柏樹子話說道：『庭前柏樹子，直截了當地為你舉出。東土（指中國）與西干（指印度），相隔遙遠十萬里。』

○杭州凈慈愚溪弘智禪師

別號藁室，蘇州吳江人。最初住在廣德聖感寺，后移居廣信興福湖之法寶道場。洪武（1368-1398）初年升居凈慈寺。上堂時，舉東山和尚向大眾開示說：『結夏（指夏季安居）沒有什麼可以供養的，大眾就辦一桌家宴。照顧諸位，』於是展開雙手說：『啰啰招，啰啰搖，啰啰送，莫怪我空疏，請多珍重。』禪師說：『東山和尚這樣安排，也是用黃葉來哄小孩停止啼哭。興福寺則不然，』拿起拄杖靠在左邊下座。上堂時，舉碧雲和尚說：『跳出胞胎也只是寧靜，指天指地強作清醒。碧雲不用韶陽棒，水拍銀盤弄出幻化之生。』老碧雲使出福州人的心腸，用白拈的手段，話里藏著蠱毒，句里含著砒霜。仔細檢查起來，只是手腕上的力量不夠，不能用韶陽的棒子。法寶道場則不然，有條文就按條文，沒有條文就找先例。隨便作一首偈頌來告訴諸位：『從母胎里出來就粗豪，南北東西轉了一遭。孝順子孫心如鐵，年年惡水從頭澆。』上堂時，舉迦葉世尊的偈頌說：『一切眾生性清凈，從本無生無可滅。即此身心是幻生，幻化之中無罪福。』禪師說：『迦葉如來是十號具足的至尊，位居過去七佛之內。既然出來說法，只應當提持向上的一段極則大事，為大地眾生解開粘著，去除束縛，拔掉木楔，抽出鐵釘，使他們一個個不被罪福所迷惑，一個個不被生死所拘束，一個個不被身心所役使，一個個不被凈穢所障礙。無端地說身說心，說凈說穢，說』

【English Translation】 English version: Cheap. To call it a peculiar thing is already a wrong statement. He struck the Zen bed and descended from the seat. He praised the story of the cypress tree in front of the Zhao Zhou courtyard, saying: 'The cypress tree in front of the courtyard is directly presented to you. The Eastern Land (referring to China) and the Western Land (referring to India) are separated by a distant distance of ten thousand miles.'

○ Zen Master Hongzhi of Yuxi, Jingci Temple, Hangzhou

Also known as Gaoshi, he was a native of Wujiang, Suzhou. He initially resided at Shenggan Temple in Guangde, and later moved to the Fabao Dojo by Xingfu Lake in Guangxin. In the early years of Hongwu (1368-1398), he ascended to Jingci Temple. During a sermon, he cited Dongshan Monk's instruction to the assembly: 'During the summer retreat, there is nothing to offer, so the assembly will hold a family banquet. Taking care of everyone,' he then spread out his hands and said: 'Luo Luo Zhao, Luo Luo Yao, Luo Luo Song, don't blame me for being empty and sparse, please take care.' The Zen master said: 'Dongshan Monk's arrangement is also like using yellow leaves to stop a child from crying. Xingfu Temple is not like that,' he picked up his staff and leaned it on the left side before descending from the seat. During a sermon, he cited Bi Yun Monk saying: 'Jumping out of the womb is still just tranquility, pointing to the sky and pointing to the earth, pretending to be awake. Bi Yun doesn't need Shaoyang's staff, the water pats the silver plate, creating illusory births.' Old Bi Yun used the heart of a Fuzhou person, using the means of Bai Nian, with poison hidden in his words and arsenic in his sentences. Upon careful inspection, it's just that the strength in his wrist is not enough, and he cannot use Shaoyang's staff. The Fabao Dojo is not like that, if there is a rule, follow the rule, if there is no rule, find a precedent. He casually composed a verse to tell everyone: 'Coming out of the womb, one is crude and bold, traveling north, south, east, and west. Filial descendants have hearts like iron, and every year, evil water pours over their heads.' During a sermon, he cited the verse of Kashyapa Buddha: 'All sentient beings are pure in nature, originally unborn and indestructible. This body and mind are illusory births, and within illusion, there is no sin or merit.' The Zen master said: 'Kashyapa Tathagata is the supreme one with all ten titles, and his position is within the seven Buddhas of the past. Since he has come out to preach, he should only uphold the ultimate matter of the upward path, untie the attachments, remove the bonds, pull out the wooden wedges, and extract the iron nails for all sentient beings on earth, so that each one is not confused by sin and merit, each one is not bound by birth and death, each one is not enslaved by body and mind, and each one is not hindered by purity and impurity. Pointlessly talking about body and mind, talking about purity and impurity, talking about'

生說死說罪說福。帶累後代兒孫個個拖泥帶水。頭出頭沒無有出離。且道作么生是向上極則大事。驟步下座云。切忌認驢鞍橋作阿爺下頷。二十年任湖州府僧綱司都綱。二十四年秋九月一日上僧錄司書求解印。尋辭合郡官僚與諸道舊。期以九日茶毗。遂歸法寶之東軒。以衣服遺囑諸山及分諸徒。是日與客早飯且戲曰。我上路人宜倍餐。令人舁龕。師乘輿語笑如平居。至化所有以師像請贊。師援筆疾題云。西州大呆子。東土啞羊僧。靜奏無弦曲。間看沒字經。百般無出豁。一味得人憎。末後轉身句。渾侖付丙丁。遂索火自焚。苕溪驛丞三山陳德銘嘗問道于師。后至哀泣獨甚。師於火聚中擲數珠與之云勤修勿怠。儼然不動。龕之四維一舍許。天華彌空。好事者搏取置香閤中。信次乃消。有九鶴盤旋空中。火燼方去。舍利無算。送者數千人于草木瓦礫中得之者甚眾。嗣法弟子法寶住持道慧等奉舍利骨石塔于道場山之歸源庵。

天寧無能教禪師法嗣

○鐃州妙果竺源永盛禪師

饒之樂平人。姓茫氏。號無住。年十七從沙門常公于蘿山寺。常使受學鄉校而每耽禪寂。一日刺血書金剛經。常見之呵曰不讀書早事此耶。師徐對曰。讀書能免生死固不敢懈。第不免爾。常雖奇之。終欲使卒其學。既剃落謁月庭忠於蔣

【現代漢語翻譯】現代漢語譯本：

說生，說死，說罪，說福，牽累後代子孫個個都拖泥帶水，頭出頭沒，沒有出離的機會。那麼，什麼是向上超越的極致大事呢？（禪師）快步走下座位說：『切記不要把驢鞍橋認作阿爺的下巴。』（禪師）擔任湖州府僧綱司都綱二十年。淳熙（1174-1189）二十四年秋九月初一日，（禪師）上書僧錄司請求解除印務。隨即辭別郡中官僚和各道舊友，約定九日後茶毗（荼毘，佛教術語，指火葬）。於是回到法寶寺的東軒，把衣服遺囑分給各山寺和眾弟子。這天與客人一起吃早飯，開玩笑說：『我這上路的人應該多吃點。』讓人抬來龕，（禪）師乘坐著，談笑如平日一樣。到達化身之處，有人拿著（禪）師的畫像請（禪）師題贊。（禪）師拿起筆快速題寫道：『西州的大呆子，東土的啞羊僧，靜靜地演奏無絃琴曲，閑暇時看看沒有文字的經書。百般都沒有出路，一味地惹人憎惡。最後轉身的一句，全部付與丙丁（指火）。』於是索要火自焚。苕溪驛丞三山陳德銘曾經向（禪）師問道，後來悲哀哭泣最為厲害。（禪）師在火堆中拋出念珠給他，說『勤奮修行不要懈怠。』（禪）師端正不動，龕的四周圍一舍許（古代長度單位），天空佈滿天花。好事者爭搶（舍利），放在香盒中，不久就消失了。有九隻鶴在空中盤旋，火熄滅后才離去。舍利無數，送葬的數千人在草木瓦礫中得到舍利的人很多。嗣法弟子法寶住持道慧等，將舍利骨石塔供奉在道場山的歸源庵。天寧無能教禪師法嗣 ○鐃州妙果竺源永盛禪師饒州樂平人，姓茫氏，號無住。十七歲時跟隨沙門常公在蘿山寺出家。常公讓他學習鄉校的知識，但他總是沉迷於禪定寂靜。一天，他刺血書寫《金剛經》，常公看見后呵斥他說：『不讀書，這麼早就做這些事！』（禪）師慢慢地回答說：『讀書如果能免除生死，我固然不敢懈怠，只是讀書不能免除生死罷了。』常公雖然覺得他很奇特，但最終還是想讓他完成學業。剃度后，（禪師）去蔣山的月庭忠處參學。

【English Translation】 English version:

Speaking of birth, speaking of death, speaking of sin, speaking of blessing, implicating future generations of descendants, each dragging through the mud, heads emerging and submerging, with no chance of escape. Then, what is the ultimate great matter of upward transcendence? (The Chan master) strode down from the seat and said: 'Be sure not to mistake the donkey saddle for your father's chin.' (The Chan master) served as the chief of the Sangha Office of Huzhou Prefecture for twenty years. On the first day of the ninth month of autumn in the twenty-fourth year of Chunxi (1197), (the Chan master) wrote to the Sangha Registry requesting to be relieved of his duties. He then bid farewell to the officials of the prefecture and old friends from various regions, arranging to be cremated after nine days (荼毘, dhatu, Buddhist term for cremation). Thus, he returned to the East Pavilion of Fabao Temple, distributing his clothes and instructions to various mountain temples and disciples. On this day, he had breakfast with guests and joked, 'I, a person on the road, should eat more.' He had people carry the coffin, and (the Chan) master rode in it, talking and laughing as usual. Upon arriving at the place of transformation, someone held up (the Chan) master's portrait and asked (the Chan) master to write a eulogy. (The Chan) master picked up the brush and quickly wrote: 'The great fool of Xizhou, the mute sheep monk of the Eastern Land, quietly playing the stringless melody, leisurely reading the scripture without words. In every way, there is no escape, single-mindedly causing people to hate. The final turning phrase, entirely entrusted to fire (丙丁, bing ding, refers to fire).' Then, he asked for fire and immolated himself. Chen Deming of Sanshan, the post station chief of Tiaoxi, had once sought instruction from (the Chan) master, and later his grief and weeping were the most intense. (The Chan) master threw prayer beads to him from the fire, saying, 'Diligently cultivate, do not be lazy.' (The Chan) master remained upright and unmoving. The circumference of the coffin was about one she (舍, ancient unit of length), and the sky was filled with celestial flowers. Those who loved good deeds scrambled to collect (the sarira (舍利, sarira, relics), placing them in incense boxes, and soon they disappeared. Nine cranes circled in the sky, and only left after the fire was extinguished. There were countless sarira, and many of the thousands of mourners obtained them from the grass, wood, tiles, and rubble. The Dharma-inheriting disciple, Daohui, the abbot of Fabao Temple, and others, enshrined the sarira bone stone pagoda at the Guiyuan Hermitage on Daocheng Mountain. Lineage of Chan Master Wuneng of Tianning Temple ○ Chan Master Yongcheng of Miaoguo Zhuyuan in Raozhou He was a native of Leping in Raozhou, with the surname Mang and the name Wuzhu. At the age of seventeen, he followed the sramana (沙門, sramana, monk) Chang Gong at Luoshan Temple. Chang Gong made him study the knowledge of the village school, but he was always immersed in Chan meditation and tranquility. One day, he pricked his finger to write the Diamond Sutra (金剛經, Vajracchedika Prajnaparamita Sutra), and Chang Gong, seeing this, scolded him, saying, 'You don't study books, and you're doing these things so early!' (The Chan) master slowly replied, 'If studying books could avoid birth and death, I certainly wouldn't dare to be lazy, but studying books cannot avoid birth and death.' Although Chang Gong found him very peculiar, he ultimately wanted him to complete his studies. After being tonsured, (the Chan master) went to Jiangshan to study with Yueting Zhong.

山。時孤舟濟為首座。濟以皖山凝示蒙山異公語示之。師撫幾曰於此已見二公矣。至東林悅堂訚命掌藏教。過袁州見[仁-二+幻]牛和于治平。尋抵無為見無能。舉前參請話徴詰。渙然冰釋。能俾頌趙州無字話。師衝口曰。趙州道無。猛虎當路。狐兔潛蹤。佛祖罔措。又令頌有字話。師曰。狗子佛性有。面南看北斗。更擬問如何。虛空開笑口。能肯之。海印如居饒州。薦福延。師居座首。延祐四年南巢居民柳氏舍山成庵曰竺源。請師居之。天曆己巳主西湖妙果。垂三關語示學者。一。父母未生已前。向甚處安身立命。二。三千里外定誵訛。因甚對面不相識。三。展手云此是第二句。還我第一句來。學者多不契其幾。上堂。大眾。天地未分陰陽未判。此心已逼塞虛空。天地既分三才既立。此心亦逼塞虛空。即今坐立儼然。此心亦逼塞虛空。所以道。心同虛空故。示等虛空法。證得虛空時。無是無非法。上堂。般若如大火聚。擬之則燎卻面門。豈不見僧問五祖演和尚云。一大藏教是個切腳。未審切個甚麼。祖云缽啰娘。師拈拄杖卓一下云。野色更無山隔斷。天光直與水相連。至正七年丁亥四月二十四日入寂。弟子奉全身塔于珠峰。世壽七十三。僧夏五十三。

冶父金牛真禪師法嗣

○廬州大湖普明無用賢寬

【現代漢語翻譯】現代漢語譯本：山。當時孤舟濟禪師擔任首座。濟禪師用皖山凝禪師開示蒙山異公的語句來開示他。禪師拍著桌子說：『我在這裡已經領會了二位禪師的禪意了。』之後到東林悅堂，訚禪師命他掌管藏經。路過袁州拜見了[仁-二+幻]牛和禪師，當時正值治平年間（1064-1067）。不久到達無為，拜見了無能禪師，舉出之前參禪請教的話來徵詢詰問，頓時渙然冰釋。無能禪師讓他頌趙州無字話。禪師脫口而出：『趙州道無，猛虎當路，狐兔潛蹤，佛祖罔措。』又讓他頌有字話。禪師說：『狗子佛性有，面南看北斗，更擬問如何，虛空開笑口。』無能禪師認可了他的見解。海印如禪師住在饒州，薦福延禪師也在。禪師擔任座首。延祐四年（1317），南巢居民柳氏舍山建成庵，名為竺源，請禪師居住。天曆己巳年（1329）主持西湖妙果寺，垂示三關語來開示學人：一、父母未生之前，向甚麼地方安身立命？二、三千里外定誵訛，因甚麼對面不相識？三、展手說這是第二句，還我第一句來。學人大多不能領會其中的玄機。上堂開示：大眾，天地未分陰陽未判，此心已逼塞虛空。天地既分三才既立，此心亦逼塞虛空。即今坐立儼然，此心亦逼塞虛空。所以說：心同虛空故，示等虛空法，證得虛空時，無是無非法。上堂開示：般若如大火聚，擬之則燎卻面門。豈不見僧問五祖演和尚云：一大藏教是個切腳，未審切個甚麼？祖云缽啰娘。禪師拈起拄杖卓擊一下說：野色更無山隔斷，天光直與水相連。至正七年（1347）丁亥四月二十四日圓寂。弟子們將他的全身塔安放在珠峰。世壽七十三歲，僧臘五十三年。

冶父金牛真禪師法嗣

○廬州大湖普明無用賢寬

【English Translation】 English version: At Shan, when Gu Zhou Ji was the head seat. Ji used the words of Wan Shan Ning to enlighten Meng Shan Yi Gong to enlighten him. The master patted the table and said, 'I have already seen the meaning of the two masters here.' Later, he went to Dong Lin Yue Tang, where Chan Master Yin ordered him to take charge of the Tripitaka. Passing Yuan Zhou, he met [仁-二+幻] Niu He Chan Master during the Zhi Ping era (1064-1067). Soon after, he arrived at Wu Wei and met Wu Neng. He raised the questions he had previously asked during his Chan inquiries to consult and question him, and he was suddenly enlightened. Wu Neng asked him to sing the Zhao Zhou 'Wu' (無, meaning 'no' or 'nothingness') character story. The master blurted out: 'Zhao Zhou says 'Wu,' a fierce tiger blocks the road, foxes and rabbits hide, Buddhas and ancestors are at a loss.' He was then asked to sing the 'You' (有, meaning 'yes' or 'existence') character story. The master said: 'The dog has Buddha-nature, facing south looking at the Big Dipper. If you ask what it is like, the void opens its mouth to laugh.' Wu Neng acknowledged his understanding. Hai Yin Ru lived in Rao Zhou, and Jian Fu Yan was also there. The master served as the head seat. In the fourth year of Yan You (1317), Liu of Nan Chao donated a mountain to build a hermitage called Zhu Yuan, inviting the master to reside there. In the year of Ji Si during the Tian Li era (1329), he presided over the Miao Guo Temple in West Lake, imparting the 'Three Barriers' to enlighten students: 1. Before parents were born, where do you settle your body and life? 2. Determining right and wrong from three thousand miles away, why don't you recognize each other face to face? 3. Spreading out the hand and saying this is the second sentence, return the first sentence to me. Most students could not grasp the mystery within. He gave a Dharma talk: 'Everyone, before heaven and earth were divided and yin and yang were separated, this mind already fills the void. Now that heaven and earth are divided and the three powers are established, this mind also fills the void. Even now, sitting and standing solemnly, this mind also fills the void. Therefore, it is said: The mind is like the void, so it shows the Dharma equal to the void. When the void is realized, there is no 'is' and no 'is not'.' He gave a Dharma talk: 'Prajna is like a great fire, if you approach it, it will burn your face. Haven't you seen a monk ask Zen Master Wu Zu Yan: 'The entire Tripitaka is a cut foot, what exactly does it cut?' The ancestor said 'Bo Luo Niang (般若娘, Prajna's mother).' The master picked up his staff and struck it once, saying: 'The wild colors are no longer separated by mountains, the light of the sky is directly connected to the water.' He passed away on the 24th day of the fourth month in the year of Ding Hai during the Zhi Zheng era (1347). His disciples placed his complete body pagoda at Zhu Feng. He lived to the age of seventy-three, with fifty-three years as a monk.

Dharma Successor of Ye Fu Jin Niu True Chan Master

○ Lu Zhou Da Hu Pu Ming Wu Yong Xian Kuan

禪師

廬之和州含山縣周氏。參金牛于冶父。初入門金牛便喝。師亦喝。金牛曰那裡學得這虛頭來。師曰大有人疑著。金牛便打。次日又見金牛。引師入閤中坐。忽爐內湯瓶瀉爐灰上衝。師豁然大悟。汗流浹背。即呈偈。有水底泥牛吼一聲。大千沙界一齊傾之句。金牛頷之。至正甲午于太湖創禪居曰普明。又于西梁山及當塗各處建庵。師往來說法四方禪衲蟻慕。夜則有天燈下照。人皆驚歎。師若無有。帝師特賜佛照圓悟之號。佛成道示眾曰。六年雪山錯。忽見明星錯。走下山來錯錯錯。假使九州之鐵。也難鑄這一錯。卓拄杖一下。大地含產生等正覺。泰定三年九月十五日召門弟子勉進德業已。書偈而逝。龕留一月顏貌如生。全身葬太湖之原。

真覺原翁信禪師法嗣

○杭州虎跑止巖普成禪師

室中垂語云。大鵬金翅鳥。因甚在蟭螟眼裡作窠。又云。南高峰因甚與北高峰斗額。

○嘉興廣德東海德涌禪師

族出廣東馮氏。生十三歲便知有出世大事因緣。十九歲僧于曹溪南華。決志參方。首謁贛州馬祖巖徹庵見即器異之。次見智者無涯際華頂無見睹皆有所啓發。然猶以為未了。聞原翁喝道吳興之天池。不憚數千里之遠直造其門。適機緣相契。向之所未明者一旦而廓然矣。時虛谷主徑

【現代漢語翻譯】現代漢語譯本禪師

廬州的和州含山縣人周氏。在冶父山參拜金牛和尚。剛入門，金牛和尚便大喝一聲。禪師也跟著大喝一聲。金牛和尚說：『從哪裡學來的這些虛架子？』禪師說：『有很多人都懷疑著呢。』金牛和尚便打了他。第二天又去見金牛和尚，金牛和尚領禪師到爐房裡坐下。忽然爐內的湯瓶傾瀉，爐灰衝起。禪師豁然大悟，汗流浹背，隨即呈上偈語，其中有『水底泥牛吼一聲，大千沙界一齊傾』的句子。金牛和尚點頭認可。元朝至正甲午年（1354年）在太湖邊建立禪居，名為普明。又在西梁山和當塗各處建造庵堂。禪師往來各地說法，四方禪僧如螞蟻般慕名而來。夜晚有天燈照耀，人們都驚歎不已，禪師卻視若無睹。帝師特賜『佛照圓悟』的稱號。佛成道時向大眾開示說：『六年雪山苦修是錯，忽然看見明星也是錯，走下山來更是錯錯錯。』即使用九州所有的鐵，也難以鑄成這一錯。』說完卓拄杖一下，『大地含生都成等正覺』。元朝泰定三年（1326年）九月十五日，召集門下弟子勉勵他們精進德業，寫下偈語后圓寂。龕留一個月，顏貌如生。全身葬于太湖之原。

真覺原翁信禪師的法嗣

○杭州虎跑止巖普成禪師

在禪房中開示說：『大鵬金翅鳥，為什麼在蟭螟的眼裡築巢？』又說：『南高峰為什麼與北高峰斗額？』

○嘉興廣德東海德涌禪師

祖籍是廣東馮氏。生下來十三歲就知道有出世的大事因緣。十九歲在曹溪南華寺出家。立志參訪各地。首先拜謁贛州馬祖巖的徹庵和尚，徹庵和尚立刻覺得他與衆不同。之後拜見智者無涯際、華頂無見睹，都得到了一些啓發。然而仍然覺得沒有完全領悟。聽說原翁和尚在吳興的天池說法，不辭數千里之遙，直接到他的門下。恰好機緣相合，之前所不明白的，一下子就豁然開朗了。當時虛谷主持徑山寺。

【English Translation】 English version Chan Master

Zhou Shi from Hanshan County, Hezhou, Luzhou. He visited Jinniu (Golden Bull, a Chan master) at Yefu Mountain. As soon as he entered, Jinniu shouted. The master also shouted. Jinniu said, 'Where did you learn this empty show?' The master said, 'Many people are suspicious of it.' Jinniu then hit him. The next day, he saw Jinniu again, who led the master into the furnace room to sit. Suddenly, the soup bottle in the furnace spilled, and the furnace ash rushed up. The master suddenly had a great enlightenment, sweating profusely, and immediately presented a verse, which included the line 'A mud cow roars from the bottom of the water, and the entire great chiliocosm collapses.' Jinniu nodded in approval. In the Jiawu year of the Zhizheng era (1354) of the Yuan Dynasty, he founded a Chan residence called Puming by Taihu Lake. He also built monasteries in Xiliang Mountain and Dangtu. The master traveled around preaching, and Chan monks from all directions flocked to him like ants. At night, heavenly lamps shone down, and people were amazed. The master was indifferent. The Imperial Teacher specially bestowed the title 'Fozhao Yuanwu' (Buddha Illuminating Perfect Enlightenment). When Buddha attained enlightenment, he instructed the assembly, saying, 'Six years of asceticism in the snowy mountains were wrong, suddenly seeing the morning star was wrong, and walking down the mountain was even more wrong, wrong, wrong.' Even if all the iron in Kyushu were used, it would be difficult to cast this mistake.' He struck his staff once, 'All beings on earth simultaneously attain perfect enlightenment.' On the fifteenth day of the ninth month of the third year of the Taiding era (1326) of the Yuan Dynasty, he summoned his disciples to encourage them to advance in virtue and karma, wrote a verse, and passed away. The coffin remained for a month, and his face looked as if he were alive. His whole body was buried in the plains of Taihu Lake.

Dharma successor of Chan Master Zhenjue Yuanwengxin

○ Chan Master Zhiyan Pucheng of Hupao, Hangzhou

In the room, he gave a speech, saying, 'Why does the Garuda (a mythical bird), build its nest in the eyes of a gnat?' He also said, 'Why does South Peak fight with North Peak?'

○ Chan Master Donghai Deyong of Guangde, Jiaxing

His family came from the Feng clan of Guangdong. At the age of thirteen, he knew that he had a great karmic connection to leave the world. At the age of nineteen, he became a monk at Nanhua Temple in Caoxi. He resolved to visit various places. First, he visited Chan Master Che'an of Mazuyan, Ganzhou, who immediately recognized his extraordinary talent. Later, he met Zhizhe Wuyaji (Wisdom Without Limit) and Huading Wujian Du (Huading No Seeing), and both gave him some inspiration. However, he still felt that he had not fully understood. Hearing that Chan Master Yuanweng was preaching at Tianchi in Wuxing, he traveled thousands of miles to his door. Fortunately, the opportunity was right, and what he had not understood before suddenly became clear. At that time, Xugu was the abbot of Jingshan Temple.

山。師為掌內記。及元叟繼席。又掌外記。悉有聲稱。第孳孳以道為務。世俗文筆隨時應酬非其好也。自是道風遠揚。四方參請之士隨處麇至。卻之不能去。乃結廬嘉禾之曹奧。即廣德也。大開法席陶冶後昆。逾五十年。登其門者多獲趣證。上堂。一向不恁么孤峰獨宿目視雲漢不順人情。一向恁么十字街頭灰頭土面世諦流佈。恁么中不恁么。不恁么中卻恁么。懸崖撒手從空放下隨處自在。是處安間本無生滅。豈有去來放大光明高低普應。到這裡始知居一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知。于無了知不辨真實。與諸佛同一受用。其或未然。有寒暑兮促汝壽。有鬼神兮妒汝福。上堂。寂光圓照周沙界。體用如如絕古今。直下不生凡聖解。鵓鳩啼在綠楊陰。上堂。動則影現。覺則冰生。不動不覺死水平沉。既動既覺未免傷鋒犯手。正恁么時如何舉唱。驀拈拄杖卓一下云。依稀苕帚柄。彷彿赤斑蛇。洪武元年十二月初一日入寂。

○湖州天池空海本源和尚

蘇之崇明人。山居不出。有高尚之節。道俗歸之著甚眾。嘗贊達磨偈云。竺國東風欠密藏。十分春色媚晴妝。一聲雷過落花雨。狼藉滿城流水香。

○烏石山杰峰愚和尚

室中垂語云。三世諸佛因甚麼披毛戴角在異類中行。　白

【現代漢語翻譯】現代漢語譯本山。師父擔任掌內記的職務。等到元叟禪師繼承住持之位，又擔任掌外記的職務，都很有名聲。只是孜孜不倦地以弘揚佛法為己任，對於世俗的文字應酬並非他的愛好。從此，他的道風遠播，四方前來參學請益的人士隨處聚集而來，想要推辭也無法推辭。於是便在嘉禾的曹奧結廬而居，也就是廣德這個地方。他大開法席，教化後輩，超過五十年。登門求教的人大多獲得了開悟的契機。上堂說法時說：『一向不這樣，像孤峰上的鳥一樣獨自棲息，眼睛只看著雲彩，不順應人情。一向是這樣，像在十字街頭灰頭土臉的人一樣，世俗的道理到處流傳。這樣和不這樣之間，不這樣之中卻又是這樣。』懸崖撒手，從空中放下，隨處自在，到處安身，本來就沒有生滅，哪裡有去來？放大光明，高低普應。到了這裡才開始知道，處於一切時中不起妄念，對於各種妄心也不息滅。住在妄想的境界中，不增加了解，對於沒有了解，也不分辨真實。與諸佛同一受用。如果不是這樣，有寒暑來催促你的壽命，有鬼神來嫉妒你的福報。上堂說法時說：『寂光圓照，周遍沙界，體用如如，超越古今。直下不生凡聖的分別之解，鵓鴣在綠色的楊樹陰下啼叫。』上堂說法時說：『動則有影像顯現，覺悟則有冰產生。不動不覺，就像死水一樣沉寂。』既動又覺，未免會傷鋒犯手。正在這個時候，如何舉唱？驀然拿起拄杖，敲擊一下說：『依稀是苕帚的把柄，彷彿是赤色的斑蛇。』洪武元年（1368年）十二月初一日圓寂。

○湖州天池空海本源和尚（Huzhou Tianchi Konghai Benyuan Heshan）

是蘇州崇明人。隱居山林，不輕易外出，有高尚的節操。道俗之人都歸向他，非常眾多。曾經讚頌達磨（達摩，Bodhidharma）的偈語說：『竺國的東風欠缺了秘密的收藏，十分的春色，嫵媚地裝扮著晴朗的妝容。一聲雷響過後，落花如雨，狼藉地鋪滿了全城，流水帶著花香。』

○烏石山杰峰愚和尚（Wushishan Jiefeng Yu Heshan）

在禪房中開示說：『三世諸佛因為什麼披著毛，戴著角，在異類中行走？』

【English Translation】 English version The Master served as the secretary within the monastery. When Yuan Sou (Yuan Sou) succeeded as abbot, he also served as the external secretary, earning a great reputation in both roles. However, he diligently focused on the Dharma, and worldly literary pursuits were not his preference. From then on, his influence spread far and wide, and those seeking guidance gathered from all directions, making it impossible to refuse them. Therefore, he built a hermitage in Cao Ao of Jiahe, which is also known as Guangde. He widely opened the Dharma seat, teaching and nurturing future generations for over fifty years. Many who entered his gate gained insights and realization. In his Dharma talks, he said: 'Not always like this, like a bird on a solitary peak, dwelling alone, eyes only looking at the clouds, not conforming to human sentiments. Always like this, like a person with a dusty face on the crossroads, worldly truths spreading everywhere. Between like this and not like this, in not like this, it is actually like this.' Letting go from the cliff, releasing from the void, being free everywhere, finding peace everywhere, originally there is no birth and death, where is there coming and going? Radiating great light, universally responding to high and low. Only upon reaching here does one begin to know that in every moment, one does not arise with deluded thoughts, and one does not cease the various deluded minds. Dwelling in the realm of delusion, one does not add understanding, and in the absence of understanding, one does not distinguish reality. Sharing the same enjoyment with all Buddhas. If it is not so, the cold and heat will shorten your life, and the ghosts and spirits will be jealous of your blessings.' In his Dharma talks, he said: 'The light of stillness illuminates the entire Dharma realm, the essence and function are suchness, transcending ancient and modern times. Directly, there is no arising of the understanding of the distinction between ordinary and sage, the pigeon crows in the shade of the green willow.' In his Dharma talks, he said: 'When there is movement, shadows appear. When there is awakening, ice is formed. Without movement and without awakening, it is like dead water sinking. 'Both moving and awakening, one cannot avoid being hurt.' At this very moment, how to sing? Suddenly picking up the staff and striking it once, he said: 'Vaguely, it is the handle of a broom, resembling a red-spotted snake.' He passed away on the first day of the twelfth month of the Hongwu (1368) year.

○Huzhou Tianchi Konghai Benyuan Heshan (Huzhou Tianchi Konghai Benyuan Heshan)

He was from Chongming in Suzhou. He lived in the mountains and rarely went out, possessing noble integrity. Both monks and laypeople turned to him, and there were many. He once praised Bodhidharma (達摩，Bodhidharma) in a verse, saying: 'The east wind of India lacks a secret collection, the full spring scenery charmingly adorns the clear makeup. After a thunderclap, falling flowers are like rain, scattered all over the city, the flowing water carries the fragrance of flowers.'

○Wushishan Jiefeng Yu Heshan (Wushishan Jiefeng Yu Heshan)

In the meditation room, he gave instructions, saying: 'Why do the Buddhas of the three worlds wear fur and horns, walking among different species?'

日青天因甚開眼作夢。　一塵不立因甚麼法法全彰。

增集續傳燈錄卷第五卍新續藏第 83 冊 No. 1574 增集續傳燈錄

增集續傳燈錄卷第六

徑山興聖萬壽禪寺前住持比丘吳郡文琇集

大鑒下第二十三世

紫籜竺原道禪師法嗣

○四明天童了堂唯一禪師

別號芥室。臺之寧海人。宋丞相葉夢鼎之的裔。從四明萬壽雪崖莊公學出世法。初住延慶。遷臺之紫籜四明天寧。僧問金剛眼中著得什麼。師云。著得什麼則且置。喚什麼作金剛眼睛。僧云學人不會。師云問取燈籠。僧云十二時中如何用力。師云無汝用力處。僧禮拜。僧問如何是佛。師云八角磨盤空里走。僧云如何是法。師云赤腳踏冰棱。僧云如何是僧。師云井底種林檎。僧云如何是一體三寶。師云驊騮將捕鼠不及跛貓兒。僧問萬法歸真真歸何所。師云三腳蝦蟆著錦襠。上堂。我此間也無禪也無道。也無玄也無妙。只有一口劍。佛來也斬魔來也斬。眾中忽有人出來道借和尚劍看。只向他道。三年一閏五年再閏。上堂。舉盤山積禪師示眾云。心月孤圓光吞萬象。光非照境境亦非存。光境俱亡復是何物。師云。天臺則有。南嶽則無。趙州東壁掛葫廬。上堂。飲光論劫坐禪。布袋終年落魄。質庫何曾典牛。

【現代漢語翻譯】現代漢語譯本：日青天為什麼睜眼做夢？一塵不染為什麼法法全部彰顯？

增集續傳燈錄卷第五卍新續藏第 83 冊 No. 1574 增集續傳燈錄

增集續傳燈錄卷第六

徑山興聖萬壽禪寺前住持比丘吳郡文琇集

大鑒下第二十三世

紫籜竺原道禪師法嗣

○四明天童了堂唯一禪師

別號芥室。臺州（今浙江省臺州市）寧海人。宋朝（960年-1279年）丞相葉夢鼎的後裔。跟隨四明萬壽雪崖莊公學習出世法。最初住在延慶寺。后遷往臺州的紫籜寺和四明天寧寺。有僧人問：『金剛眼中能放什麼？』禪師說：『能放什麼暫且不說，你叫什麼做金剛眼睛？』僧人說：『學人不會。』禪師說：『去問燈籠。』僧人問：『十二時中如何用功？』禪師說：『沒有你用功的地方。』僧人禮拜。僧人問：『如何是佛？』禪師說：『八角磨盤在空中行走。』僧人問：『如何是法？』禪師說：『赤腳踩冰棱。』僧人問：『如何是僧？』禪師說：『井底種林檎（蘋果）。』僧人問：『如何是一體三寶？』禪師說：『駿馬去捕捉老鼠，比不上瘸腿的貓。』僧人問：『萬法歸真，真歸向何處？』禪師說：『三腳蛤蟆穿錦襠。』禪師上堂說法：『我這裡既沒有禪也沒有道，既沒有玄也沒有妙，只有一口劍，佛來了也斬，魔來了也斬。』眾中忽然有人出來說：『借和尚的劍看看。』只對他說：『三年一閏，五年再閏。』禪師上堂說法，舉盤山積禪師開示大眾說：『心月孤圓，光吞萬象。光非照境，境亦非存。光境俱亡，復是何物？』禪師說：『天臺宗有，南嶽宗沒有。趙州東壁掛葫蘆。』禪師上堂說法：『飲光（迦葉尊者）論劫坐禪，布袋和尚終年落魄，質庫（當鋪）何曾典當過牛。』

【English Translation】 English version: Why does the sun in broad daylight open its eyes and dream? Why does the absence of even a speck of dust cause all dharmas to be fully manifest?

Supplement to the Continued Transmission of the Lamp, Volume 5 卍 New Supplement Collection, Volume 83, No. 1574, Supplement to the Continued Transmission of the Lamp

Supplement to the Continued Transmission of the Lamp, Volume 6

Compiled by the former resident monk Wenxiu of Jingshan Xingsheng Wanshou Zen Monastery, Wujun

Twenty-third Generation from Dajian

Dharma Successor of Zen Master Zhuyuan Daoyuan of Zituo

○ Zen Master Yitang Weiyi of Tiantong, Siming

Also known as Jieshi. He was from Ninghai, Taizhou (present-day Taizhou City, Zhejiang Province). A descendant of the Song Dynasty (960-1279) Prime Minister Ye Mengding. He studied the Dharma of transcending the world from Layman Xueya Zhuang of Wanshou, Siming. He first resided at Yanqing Temple. Later, he moved to Zituo Temple and Tianning Temple in Siming, Taizhou. A monk asked: 'What can be placed in the Vajra's (diamond) eye?' The Zen master said: 'Putting what is one thing, but what do you call the Vajra's eye?' The monk said: 'This student does not know.' The Zen master said: 'Ask the lantern.' The monk asked: 'How should one exert effort during the twelve periods of the day?' The Zen master said: 'There is no place for you to exert effort.' The monk bowed. The monk asked: 'What is Buddha?' The Zen master said: 'An octagonal millstone walks in the empty sky.' The monk asked: 'What is Dharma?' The Zen master said: 'Bare feet stepping on ice ridges.' The monk asked: 'What is Sangha?' The Zen master said: 'Planting crabapples (apples) at the bottom of a well.' The monk asked: 'What is the One Body Three Jewels?' The Zen master said: 'A fine steed catching mice is not as good as a lame cat.' The monk asked: 'All dharmas return to truth, where does truth return to?' The Zen master said: 'A three-legged toad wearing brocade pants.' The Zen master ascended the platform and said: 'Here, I have neither Zen nor Dao, neither mystery nor wonder, only a sword. If the Buddha comes, I will cut him down; if a demon comes, I will cut him down.' Suddenly, someone in the assembly came out and said: 'May I borrow the abbot's sword to see?' Just say to him: 'A leap year every three years, another leap year every five years.' The Zen master ascended the platform and cited Zen Master Ji of Panshan's instruction to the assembly: 'The mind-moon is solitary and round, its light swallows all phenomena. The light does not illuminate the realm, nor does the realm exist. When both light and realm are gone, what remains?' The Zen master said: 'The Tiantai school has it, the Nanyue school does not. A gourd hangs on the east wall of Zhaozhou.' The Zen master ascended the platform and said: 'Yinguang (Kasyapa) sat in meditation for kalpas, Budai (Hotei) was impoverished all year round, the pawnshop never pawned an ox.'

蟻子不食生鐵。占波國人語言難辨。一二三四五。虛空缺處補。五四三二一。黃昏候日出。拍禪床下座。上堂。佛祖向上巴鼻。諸人本地風光。覷得破者銀山鐵壁。覷不破者銀山鐵壁。且道一大藏教是個切腳。畢竟喚什麼作正文。拈拄杖。興化棒頭知落處。笑看千嶂起風雷。退院上堂。百尺竿頭拋鐵網。千峰頂上棹金船。行來此日難行事。了得前生未了緣。終時壽八十四。

○臺州瑞巖恕中無慍禪師

臺之臨海人。別號空室。族姓陳。七歲入鄉校。所讀書不煩再授。往徑山依寂照剃落。辭遊方。見凈慈靈石芝資福一源靈源。造詣深遠。師扣問細大事至詳切。既而歸徑山寂照令居擇木寮。東還見太白平石典藏教。久之又偕聦木庵興大宗參竺原於紫籜。以看狗子話未破為問。才開口被一喝即大悟。因進一頌曰。狗子佛性無。春色滿皇都。趙州東院裡。壁上掛葫蘆。原乃笑曰恁么會又爭得。師拂袖便出。開法明之靈巖臺之瑞巖。室中示眾曰。穩坐家堂。因甚主人翁不識。掀翻大海摑碎須彌。平地上因甚抬腳不起。眼光爍破四天下。自家眉毛落盡。因甚不見。僧問如何是瑞巖境。師云風吹不入。僧云如何是境中人。師雲水灑不著。僧問如何是涵蓋乾坤句。師云猛虎口裡活雀兒。僧云如何是截斷眾流句。師云金剛手

【現代漢語翻譯】現代漢語譯本螞蟻不吃生鐵。占波國（Champa，古代中南半島國家）人的語言難以辨別。一二三四五。虛空缺處補。五四三二一。黃昏時候日出。拍禪床下座。上堂。佛祖向上之關鍵。諸位本地之風光。看得破的人，銀山鐵壁也無阻礙；看不破的人，銀山鐵壁依然是阻礙。且說這一大藏教，是個切腳（輔助）之物，究竟應該把什麼當作正文？拿起拄杖。興化（人名）的棒頭知道落處，笑著看千嶂升起風雷。退院上堂。百尺竿頭拋鐵網，千峰頂上劃金船。行來今日難行之事，了結前生未了之緣。圓寂時享年八十四歲。

○臺州瑞巖恕中無慍禪師

臺州臨海人。別號空室。俗姓陳。七歲入學堂，所讀書籍不用再教。前往徑山（山名）依止寂照（法號）剃度出家。辭別后遊歷四方，拜見凈慈靈石芝（法號）、資福一源（法號）、靈源（法號）。造詣深遠。恕中禪師扣問細微大事，都至為詳盡。之後回到徑山，寂照令其居住在擇木寮。東還時拜見太白平石（法號）典藏教典。過了很久，又與聦木庵興（法號）、大宗（法號）一同參訪竺原（法號）于紫籜（地名）。以『狗子有無佛性』的話頭作為參究。剛開口就被竺原一喝，隨即大悟。因此進獻一頌說：『狗子佛性無，春色滿皇都。趙州東院裡，壁上掛葫蘆。』竺原笑著說：『這樣理解又有什麼用？』恕中禪師拂袖便走。先後在明州的靈巖（寺名）和臺州的瑞巖（寺名）開法。在室內向大眾開示說：『穩穩當當坐在家中，為什麼主人翁卻不認識？掀翻大海，摑碎須彌山（Mount Sumeru，佛教中的聖山），平地上為什麼抬腳不起？眼光能夠照破四天下（the four continents，佛教宇宙觀），自己的眉毛掉光了，為什麼卻看不見？』有僧人問：『如何是瑞巖的境界？』禪師說：『風吹不入。』僧人問：『如何是境界中的人？』禪師說：『水灑不著。』僧人問：『如何是涵蓋乾坤句？』禪師說：『猛虎口裡活雀兒。』僧人問：『如何是截斷眾流句？』禪師說：『金剛手（Vajrapani，佛教護法神）。』

【English Translation】 English version Ants do not eat raw iron. The language of the people of Champa (ancient kingdom in Southeast Asia) is difficult to understand. One, two, three, four, five. Fill in the empty spaces. Five, four, three, two, one. Sunset awaits sunrise. Pat the Zen bed and descend. Ascend the hall. The Buddha's upward key point. Everyone's local scenery. Those who can see through it are unimpeded by silver mountains and iron walls; those who cannot see through it are still obstructed by silver mountains and iron walls. Furthermore, this entire Tripitaka (Buddhist canon) is a supplementary tool. What should ultimately be regarded as the main text? Raise the staff. Xinghua (personal name)'s staff knows where it will fall, laughing as he watches thousands of peaks rise with wind and thunder. Retreat from the abbot's room and ascend the hall. Throw an iron net from the top of a hundred-foot pole, row a golden boat on the summit of a thousand peaks. Coming here today to do difficult deeds, concluding the unfinished karmic connections of previous lives. He passed away at the age of eighty-four.

○Zen Master Shuzhong Wu Yun of Ruiyan in Taizhou

He was a native of Linhai in Taizhou. His alias was Kongshi (Empty Room). His family name was Chen. At the age of seven, he entered the village school, and he did not need to be taught the books he studied a second time. He went to Jingshan (mountain name) to be tonsured under Jizhao (Dharma name). After taking his leave, he traveled around, visiting Jingci Lingshizhi (Dharma name), Zifu Yiyuan (Dharma name), and Lingyuan (Dharma name). His attainments were profound. Zen Master Shuzhong inquired about minor and major matters in great detail. Later, he returned to Jingshan, and Jizhao ordered him to reside in the Ze Mu Lodge. When he returned east, he visited Taibai Pingshi (Dharma name) to study the scriptures. After a long time, he also visited Zhuyuan (Dharma name) at Zituo (place name) together with Congmu Anxing (Dharma name) and Dazong (Dharma name). He used the question of whether a dog has Buddha-nature as a koan. As soon as he opened his mouth, he was shouted at by Zhuyuan and immediately attained great enlightenment. Therefore, he presented a verse saying: 'The dog has no Buddha-nature, the spring colors fill the imperial capital. In the Eastern Courtyard of Zhaozhou, a gourd hangs on the wall.' Zhuyuan smiled and said, 'What's the use of understanding it like that?' Zen Master Shuzhong flicked his sleeves and left. He successively opened Dharma at Lingyan (temple name) in Mingzhou and Ruiyan (temple name) in Taizhou. In the room, he instructed the assembly, saying: 'Sitting steadily at home, why doesn't the master recognize himself? Overturning the great sea, smashing Mount Sumeru (Buddhist sacred mountain), why can't you lift your feet on level ground? Your eyes can illuminate the four continents (Buddhist cosmology), but why can't you see your own eyebrows that have fallen off?' A monk asked: 'What is the realm of Ruiyan?' The Zen master said: 'The wind cannot blow in.' The monk asked: 'What is the person in the realm?' The Zen master said: 'The water cannot splash on him.' The monk asked: 'What is the phrase that covers heaven and earth?' The Zen master said: 'A live sparrow in the mouth of a fierce tiger.' The monk asked: 'What is the phrase that cuts off the flow of the masses?' The Zen master said: 'Vajrapani (Buddhist guardian deity).'

里八棱棒。僧云如何是隨波逐浪句。師云李白捉月張騫乘槎。上堂。豎起拂子云。世尊拈花達磨面壁。乃至後來或行棒行喝。或擎叉舞笏。神頭鬼面百種施呈。總向這裡出。擲下云。好事不如無。上堂。辭親割愛剃髮染衣。入此門中合為何事。若也知慚識愧是真出家。一出俗塵恩愛家。二出三界火宅家。三出粗感煩惱家。四出細惑無明家。出得四家始稱衲僧家。且如何是衲僧家。撞著冤家惡口小家。上堂。情塵易遣。理障難除。十二時中放教虛豁豁地。不取一法不捨一法。情塵不遣而自遣。理障不除而自除。饑則吃飯寒則添衣。又不可違時失候。上堂。若以語言名狀心。終不得心。不以語言名狀心。亦不得心。去此二途如何湊泊。驢唇先生開口笑。阿修羅王打𨁝跳。海神失卻夜明珠。擘破毗盧穿七竅。學者景從。俄謝事居松巖。洪武七年夏日本國主遣使入貢就奏請師化其國。以水晶數珠峨山石硯為贄。　上召師至闕。師以老病辭。　上憫而不遣留處天界。時金華宋公濂在翰林。休沐日則訪師劇談道妙。是年冬奉　詔東還。宋公為制語錄序。晚年因弟子居頂住翠山迎師奉養。四方參扣者無虛日。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。端坐而逝。實洪武十九年丙寅七月十日也。阇維奉骨窆翠山之

【現代漢語翻譯】現代漢語譯本里八棱棒。僧人問：『如何是隨波逐浪的語句？』師父說：『李白捉月，張騫乘槎（木筏）。』上堂說法。豎起拂塵說：『世尊（釋迦牟尼佛）拈花微笑，達磨（菩提達摩）面壁。』乃至後來的或打棒或呵斥，或拿著叉子舞動笏板，各種各樣的神頭鬼面百般施展，都從這裡出來。』扔下拂塵說：『好事不如無。』上堂說法。辭別親人，割捨恩愛，剃髮染衣，進入佛門中應當做什麼事？如果知道慚愧，明白羞恥，才是真正的出家人。一出離世俗塵埃恩愛之家，二出離三界火宅之家，三出離粗重的感受煩惱之家，四出離細微的迷惑無明之家。出離這四種家，才可稱為衲僧（苦行僧）之家。那麼，什麼是衲僧之家？撞見冤家惡語相向的小家。上堂說法。情慾塵埃容易去除，理性的障礙難以消除。十二時辰中放任心性空曠豁達，不執取任何事物，也不捨棄任何事物。情慾塵埃不刻意去除而自然去除，理性的障礙不刻意消除而自然消除。餓了就吃飯，冷了就加衣，但也不可違背時節規律。上堂說法。如果用語言來描述心，終究無法得到心。不用語言來描述心，也無法得到心。去除這兩種途徑，如何才能契合真理？驢唇先生開口大笑，阿修羅王（一種惡神）被打得跳腳，海神丟失了夜明珠，劈開毗盧（毗盧遮那佛）露出七竅。學者們紛紛景仰追隨。不久，師父辭去寺院事務，隱居松巖。洪武七年（公元1374年）夏天，日本國主派遣使者前來進貢，並奏請師父前往教化他們的國家，以水晶數珠（念珠）和峨山石硯作為禮物。皇上召見師父到皇宮，師父以年老多病為由推辭。皇上憐憫而不勉強，將他留在天界寺。當時金華的宋濂（宋公濂）在翰林院任職，休息的日子就去拜訪師父，深入探討佛法奧妙。這年冬天，奉皇上詔令返回家鄉。宋濂為師父的語錄寫了序言。晚年，因為弟子居頂住在翠山，便迎接師父前去奉養。四方前來參拜求教的人絡繹不絕。忽然得了小病，拿起筆寫下偈語說：『七十八年，無法可說。末後一句，露柱饒舌。』然後端坐而逝。時間是洪武十九年（公元1386年）丙寅七月十日。火化后，將骨灰安葬在翠山。

【English Translation】 English version A staff with eight ridges. A monk asked, 'What is a phrase that follows the waves?' The Master said, 'Li Bai (a famous poet of the Tang Dynasty) tried to catch the moon, and Zhang Qian (an envoy of the Han Dynasty) rode a raft of logs.' Ascending the hall. Raising the whisk, he said, 'The World-Honored One (Sakyamuni Buddha) twirled a flower and smiled, and Bodhidharma (達磨) faced the wall.' Even later, whether striking with a staff or shouting, or holding a fork and dancing with a scepter, all kinds of ghostly and strange performances come from here.' Throwing down the whisk, he said, 'A good thing is better than nothing.' Ascending the hall. Leaving relatives, cutting off love, shaving the head and dyeing the robes, what should one do upon entering this gate? If one knows shame and recognizes disgrace, that is true renunciation. First, to leave the worldly home of dust and love; second, to leave the burning house of the Three Realms; third, to leave the home of coarse feelings and afflictions; fourth, to leave the home of subtle delusions and ignorance. Only by leaving these four homes can one be called a home of a衲僧 (mendicant monk). So, what is the home of a 衲僧? Encountering a small-minded enemy with malicious words. Ascending the hall. Emotional dust is easy to dispel, but the barrier of reason is difficult to remove. Throughout the twelve hours, let the mind be empty and open, not grasping at any dharma, nor abandoning any dharma. Emotional dust is dispelled without being intentionally dispelled, and the barrier of reason is removed without being intentionally removed. When hungry, eat; when cold, add clothes, but do not violate the seasons. Ascending the hall. If you use language to describe the mind, you will never attain the mind. If you do not use language to describe the mind, you will also not attain the mind. Removing these two paths, how can you reconcile? Mr. Donkey Lips opens his mouth and laughs, King Asura (阿修羅王, a type of demon) jumps in anger, the Sea God loses his night-shining pearl, splitting open Vairocana (毗盧遮那佛) and revealing seven orifices. Scholars admired and followed him. Soon after, the Master resigned from the affairs of the monastery and lived in seclusion at Songyan. In the summer of the seventh year of Hongwu (洪武, 1374 AD), the lord of Japan sent envoys to offer tribute and requested the Master to transform their country, offering crystal rosaries and Emei Mountain inkstones as gifts. The Emperor summoned the Master to the palace, but the Master declined due to old age and illness. The Emperor pitied him and did not force him, allowing him to stay at Tianjie Temple. At that time, Song Lian (宋濂) of Jinhua was serving in the Hanlin Academy, and on his days off, he would visit the Master and discuss the mysteries of the Dao. In the winter of that year, he received an imperial decree to return home. Song Lian wrote a preface to the Master's recorded sayings. In his later years, because his disciple Ju Ding lived in Cuishan, he welcomed the Master to support him. Those who came from all directions to pay homage and seek instruction were countless. Suddenly, he contracted a minor illness. He took up a pen and wrote a verse, saying, 'For seventy-eight years, there is nothing to say. The last sentence, the pillar is garrulous.' Then he sat upright and passed away. The date was the tenth day of the seventh month of the Bingyin year of the nineteenth year of Hongwu (洪武, 1386 AD). After cremation, the ashes were buried in Cuishan.

唐嶴。

○寧波天童木庵司聦禪師

臺州臨海謝氏。宋宰相方叔之後。父岳。母黃氏。年十五從鄞之靈峰汶公學出家法。既祝髮受具。謁天童平石砥公。居侍司。登徑山依原叟端禪師。升典藏之職。師自察所得不離見聞覺知豈為究竟。有老宿言紫籜道公本色鉗錘。時道公春秋高棧絕人事。師至卻之。如是者三方納之。一日舉圓照以庭前柏樹子答僧問古帆未掛機緣。師豁然開悟。徹見從上諸祖用處。至正辛卯來太白蒙堂閉一室禪誦。日有常規。久之行宣政院檄師出世里之洪祐。遷國清。　皇朝洪武二年昇天童。法席出諸方。上堂。從緣有者終成敗壞。不從緣有者歷劫常存。舉起拂子。穿卻德山鼻孔。換卻臨濟眼睛。上堂。百丈卷席。秘魔擎叉。南泉斬貓。大隨燒蛇。犀因玩月紋生角。像被雷驚花入牙。上堂。一切法即諸佛法。一切道即諸佛道。一切語即諸佛語。一切事即諸佛事。南瞻部洲。北郁單越。西瞿耶尼。東拂于逮。家家門底透長安。卓拄杖一下下座。五年　朝廷即鐘山設無遮大會。詔兩浙高行僧校讎藏經儀袁法事。師預焉。屢獲賜坐從容論道。詔師說法開示幽顯。及東還尋退居東堂。因自號東院。十四年四月朔入滅。壽七十。

○杭州徑山大宗法興禪師

別號松石。臺之黃巖陣氏。幼

【現代漢語翻譯】唐嶴。

○寧波天童木庵司聦禪師

臺州臨海謝氏。宋朝宰相方叔之後。父親是謝岳，母親是黃氏。木庵司聦禪師十五歲時跟隨鄞縣靈峰汶公學習出家之法。剃度受戒后，拜謁天童平石砥公，擔任侍者。之後前往徑山，依止原叟端禪師，升任典藏之職。禪師自省所學未能脫離見聞覺知，並非究竟。有位老修行說紫籜道公的手段直接了當。當時道公年事已高，謝絕人事，禪師前往拜訪，被拒絕三次才被接納。一日，道公舉圓照禪師用庭前柏樹子回答僧人提問『古帆未掛』的公案。禪師豁然開悟，徹底領悟了歷代祖師的用心之處。元朝至正辛卯年（1351年）來到太白蒙堂，閉關一室禪修誦經，每日都有常規。不久，行宣政院下令禪師出任里之洪祐寺住持，后又遷往國清寺。明朝洪武二年（1369年）升任天童寺住持，法席遍及各方。上堂說法時說：『從因緣而有的終將敗壞，不從因緣而有的歷經劫數長存。』舉起拂塵，『穿卻德山鼻孔，換卻臨濟眼睛』。上堂說法時說：『百丈卷席，秘魔擎叉，南泉斬貓，大隨燒蛇，犀牛因玩月而角生紋，大象被雷驚嚇而花紋入牙。』上堂說法時說：『一切法即諸佛法，一切道即諸佛道，一切語即諸佛語，一切事即諸佛事。南瞻部洲（Jambudvipa，我們所居住的大陸），北郁單越（Uttarakuru，四大部洲之一），西瞿耶尼（Aparagodaniya，四大部洲之一），東拂于逮（Purvavideha，四大部洲之一），家家門底透長安。』卓拄杖一下下座。洪武五年（1372年），朝廷在鐘山設立無遮大會，詔令兩浙地區德行高尚的僧人校對藏經，袁法事主持儀式，禪師也參與其中。多次被賜座，從容論道。朝廷詔令禪師說法，開示幽冥顯現之事。之後東還，隱退居住於東堂，因此自號東院。洪武十四年四月初一圓寂，享年七十歲。

○杭州徑山大宗法興禪師

別號松石。臺州黃巖陣氏。幼年出家。

【English Translation】 Tang Ao.

○Zen Master Mu'an Si Cong of Tiantong Temple, Ningbo

From the Xie family of Linhai, Taizhou. A descendant of the Song Dynasty (960-1279) Chancellor Fang Shu. His father was Xie Yue, and his mother was Huang. At the age of fifteen, Zen Master Mu'an Si Cong followed the Venerable Wen of Lingfeng in Yin to study the Dharma of leaving home. After tonsure and receiving the precepts, he visited the Venerable Shi of Pingshi at Tiantong Temple, serving as an attendant. Later, he went to Jingshan Mountain and relied on Zen Master Yuan Sou Duan, rising to the position of librarian. The Zen Master examined himself and realized that what he had learned had not departed from seeing, hearing, perceiving, and knowing, and was not ultimate. An old practitioner said that Dao Gong of Zi Tuo had direct and decisive methods. At that time, Dao Gong was old and declined worldly affairs, but the Zen Master visited him, and was rejected three times before being accepted. One day, Dao Gong cited Zen Master Yuan Zhao's response to a monk's question about 'the ancient sail not yet hoisted,' using the cypress tree in front of the courtyard. The Zen Master suddenly awakened, thoroughly understanding the intentions of the ancestral teachers of the past. In the Xinmao year of the Zhizheng era of the Yuan Dynasty (1351), he came to Mengtang in Taibai, closing himself in a room for Zen practice and scripture recitation, with a daily routine. Soon, the Xuanzheng Yuan issued an order for the Zen Master to take the position of abbot of Hongyou Temple in Li, and later moved to Guoqing Temple. In the second year of the Hongwu era of the Ming Dynasty (1369), he was promoted to abbot of Tiantong Temple, and his Dharma seat spread in all directions. In his Dharma talk, he said: 'That which arises from conditions will eventually decay, but that which does not arise from conditions will exist eternally through countless kalpas.' He raised his whisk, 'Piercing through Deshan's nostrils and replacing Linji's eyes.' In his Dharma talk, he said: 'Baizhang rolls up the mat, Mimo holds the vajra, Nanquan cuts the cat, Dasui burns the snake, the rhinoceros grows patterns on its horn from admiring the moon, and the elephant's tusks are patterned by the shock of thunder.' In his Dharma talk, he said: 'All dharmas are the Buddha-dharma, all paths are the Buddha-path, all words are the Buddha-words, all deeds are the Buddha-deeds. Jambudvipa (南瞻部洲, the continent we live on), Uttarakuru (北郁單越, one of the four great continents), Aparagodaniya (西瞿耶尼, one of the four great continents), Purvavideha (東拂于逮, one of the four great continents), every family's doorstep leads to Chang'an.' He struck his staff once and descended from the seat. In the fifth year of the Hongwu era (1372), the court established an Unimpeded Great Assembly at Zhongshan, ordering virtuous monks from Liangzhe to collate the Tripitaka, with Yuan Fashi presiding over the ceremony, and the Zen Master participated in it. He was repeatedly granted a seat, calmly discussing the Dharma. The court ordered the Zen Master to preach the Dharma, revealing the hidden and manifest. Afterwards, he returned east, retiring to the East Hall, and therefore called himself the East Courtyard. He passed away on the first day of the fourth month of the fourteenth year of the Hongwu era (1381), at the age of seventy.

○Zen Master Da Zong Faxing of Jingshan Mountain, Hangzhou

Also known as Songshi. From the Zhen family of Huangyan, Taizhou. He left home at a young age.

岐巍。在齠齔中重默如成人。年十五投同邑瑞嚴寺明公出家。依平石砥于天童。命侍香。逾浙見古鼎于徑山。延入藏司。時歸源藏老於仙居紫籜。師與木庵聦等折節輪誠咨決法要有省。出世永嘉太平。遷樂清壽昌鷹山能仁。上堂。青海崖頭雙溪那畔。煙波萬頃漁市千家。突出衲僧巴鼻。顯示第一義諦。當頭坐斷百匝千重。一句全提十方通暢。所以道佛佛授手祖祖相傳。德山入門便棒。臨濟入門便喝。秘魔擎叉俱胝豎指。檢點將來總是三家村裡賣草鞋底相識。驀拈拄杖。須彌山上走馬。大洋海底橫身。天無私臨日無私照。山嶽穹崇江河浩渺。是故金輪御萬國咸寧。玉燭調四時式敘。貍奴白牯齊歌至化。露柱燈籠共樂昇平。卓拄杖。洪鈞妙力先天地。五葉花開遍界春。上堂。舉楊岐拈拄杖示眾云。一即一切。一切即一。以拄杖畫一畫云。山河大地天下老和尚百雜碎。作么生是諸人鼻孔。良久。劍為不平離寶匣。藥因救病出金瓶。喝一喝。卓拄杖一下。師拈云。大小楊岐巧盡拙出。驀拈拄杖云。諸人鼻孔即且置。作么生是山河大地天下老和尚百雜碎。靠拄杖。不因紫陌花開早。爭得黃鸕下柳條。洪武丁卯僧錄司選師補處徑山。衲子向風云合。齋廚不給。乃吳江望族葛德潤樂為之賑。與師若有宿契然。明年遘微疾。前住侍復原

【現代漢語翻譯】現代漢語譯本：岐巍（法號）。在年幼時就表現得像成年人一樣沉穩寡言。十五歲時，他到同邑的瑞嚴寺，跟隨明公出家。之後，他依止平石砥于天童寺，被安排負責侍奉香火。他曾到浙江，在徑山寺見到古鼎。寺里的人請他進入藏經司工作。當時，歸源藏老在仙居紫籜山隱居。岐巍與木庵聦等人虛心誠懇地向他請教佛法要義，頗有領悟。之後，他開始在永嘉太平寺弘法。後來，他遷往樂清的壽昌寺和鷹山能仁寺。

上堂說法時，他說：『青海崖頭，雙溪那邊，煙波浩渺，漁市繁華。衲僧（僧人的別稱）要突出自己的本來面目，顯示第一義諦（最高的真理）。要當頭截斷一切妄念，一句提綱挈領，則十方通暢無阻。』所以說，佛佛授手，祖祖相傳。德山（德山宣鑒禪師）入門便打，臨濟（臨濟義玄禪師）入門便喝。秘魔（秘魔巖禪師）舉起叉子，俱胝（俱胝和尚）豎起手指。仔細檢查這些，其實都是三家村裡賣草鞋的人也認識的道理。

說完，他拿起拄杖，說道：『須彌山上走馬，大洋海底橫身。天無私覆，日無私照。山嶽高聳，江河浩渺。』因此，金輪王統治萬國，天下安寧；玉燭調和四時，秩序井然。貍貓和白牛一同歌唱，達到至高的境界；露柱和燈籠共同享受太平盛世。

說完，他用拄杖敲了一下，說道：『洪鈞的妙力先於天地而生，五葉蓮花盛開，遍佈整個世界，帶來春意。』

上堂說法時，他舉起楊岐（楊岐方會禪師）拈起拄杖的例子，向大眾開示說：『一即一切，一切即一。』他用拄杖畫了一下，說：『山河大地，天下老和尚，都粉碎了。』那麼，什麼是諸位的鼻孔呢？

良久，他說：『劍因為不平之事才離開寶匣，藥因為救治疾病才從金瓶中取出。』

喝了一聲，用拄杖敲了一下。岐巍禪師拈起拄杖說：『大小楊岐，巧盡拙出。』又拿起拄杖說：『諸位的鼻孔暫且不論，什麼是山河大地，天下老和尚，都粉碎了呢？』靠著拄杖說：『不是因為紫陌花開得早，怎能看到黃鸕鶿飛下柳條呢？』

洪武丁卯年（1387年），僧錄司選定岐巍禪師，讓他到徑山寺擔任住持。四方僧人如風雲般匯聚而來，寺里的齋飯不夠供應。於是，吳江的望族葛德潤樂意捐資賑濟，他和岐巍禪師彷彿有宿世的緣分。第二年，岐巍禪師得了小病，之前住持侍奉他，後來康復了。

【English Translation】 English version: Qi Wei (Dharma name). Even as a child, he was as silent and composed as an adult. At the age of fifteen, he went to Ruiyan Temple in his hometown and became a monk under Ming Gong. Later, he followed Ping Shi Di at Tiantong Temple and was assigned to serve the incense. He once went to Zhejiang and saw an ancient cauldron at Jingshan Temple. The people there invited him to work in the Sutra Repository. At that time, Guiyuan Zanglao was living in seclusion at Zixiao Mountain in Xianju. Qi Wei, along with Mu'an Cong and others, humbly and sincerely consulted him on the essentials of the Dharma and gained some understanding. Later, he began to propagate the Dharma at Taiping Temple in Yongjia. Later, he moved to Shouchang Temple and Yingren Temple in Yueqing.

During an Dharma talk, he said: 'At the cliff of Qinghai, on the other side of Shuangxi, the smoke and waves are vast, and the fishing market is prosperous. A monk (another name for a monk) must highlight his original face and reveal the first principle (the highest truth). To cut off all delusions head-on, and one sentence grasps the key, then the ten directions are unobstructed.' Therefore, it is said that Buddhas hand over to each other, and ancestors pass on to each other. Deshan (Zen Master Deshan Xuanjian) hits upon entering, and Linji (Zen Master Linji Yixuan) shouts upon entering. Mimo (Zen Master Mimo Rock) raised his fork, and Jizhi (Jizhi Monk) raised his finger. If you examine these carefully, they are actually principles that even people who sell straw sandals in the three villages know.

After speaking, he picked up his staff and said: 'Running horses on Mount Sumeru, lying across the bottom of the ocean. Heaven covers without selfishness, and the sun shines without selfishness. The mountains are towering, and the rivers are vast.' Therefore, the Golden Wheel King rules all nations, and the world is peaceful; the jade candle harmonizes the four seasons, and order is well-established. The civet cat and the white cow sing together, reaching the highest realm; the dew pillar and the lantern share the peace and prosperity.

After speaking, he tapped the staff and said: 'The wonderful power of Hongjun was born before heaven and earth, and the five-petaled lotus blossoms, spreading throughout the world, bringing spring.'

During an Dharma talk, he raised the example of Yangqi (Zen Master Yangqi Fanghui) picking up a staff and instructed the public: 'One is all, and all is one.' He drew a line with his staff and said: 'The mountains, rivers, earth, and old monks of the world are all shattered.' So, what are your noses?

After a long time, he said: 'The sword leaves the treasure box because of injustice, and the medicine is taken out of the golden bottle to cure diseases.'

He shouted and tapped the staff. Zen Master Qi Wei picked up the staff and said: 'Big and small Yangqi, skillfully exhausted and clumsily revealed.' He picked up the staff again and said: 'Let's put aside your noses for the time being, what are the mountains, rivers, earth, and old monks of the world, all shattered?' Leaning on the staff, he said: 'If it weren't for the early blooming of flowers on Zimo Road, how could we see the yellow cormorant flying down the willow branches?'

In the year of Dingmao in the Hongwu reign (1387 AD), the Sangha Registry selected Zen Master Qi Wei to serve as the abbot of Jingshan Temple. Monks from all directions gathered like wind and clouds, and the temple's vegetarian meals were not enough to supply them. Therefore, Ge Derun, a prominent family in Wujiang, was happy to donate funds for relief, and he and Zen Master Qi Wei seemed to have a karmic connection from a previous life. The following year, Zen Master Qi Wei contracted a minor illness, and the previous abbot served him, and later he recovered.

報禪師居寂照庵一日來問疾。師危坐款茶話而別。忽顧待僧云吾行矣。侍僧曰臨行一句作么生道。師云。空手捏雙拳。開口落第二。僧曰恁么則與和尚流通去也。師云也不消得。侍僧擬再進語。師豎一拳示之。即索筆書偈云。生也如是。死也如是。如是如是。咄咄。擲筆而逝。乃三月十一日也。茶毗舌根牙齒不壞。其徒塔于支隴東崦。其營立之費則出義士山左者姓姚彥仁氏。

○四明保福一庵如禪師

溫州人。上堂。昨日說凡夫法聖人不會。今日說聖人法凡夫不知。拈拄杖卓一下。蝦蟆跳上梵天。蚯蚓驀過東海。上堂。三德六味供佛供僧。有情無情均沾利樂。還有知恩報恩者么。有水皆含月。無山不帶云。上堂。粥罷喫茶。茶罷升座。摩訶衍法。離四句絕百非。便下座。

○黃巖靈石古帆新禪師

初見東州永于虎丘。俾典藏鑰。次見竺原於鴻福。一夕上方丈請益云。某甲看狗子無佛性話無入頭處。望和尚垂示。原厲聲云夜深下去。師歸堂中詬罵云。不為我說則休。何得見嗔。有人說向竺原。竺原云他向後自會去在。師聞之當下廓然。

保寧古林茂禪師法嗣

○蘇州靈巖了庵清欲禪師

別號南堂遺老。臺之臨海大雄山朱氏。母黃。九歲而孤。仲父茂上人引登徑山為童子。依

【現代漢語翻譯】現代漢語譯本：報禪師住在寂照庵，有一天來問候病情。禪師端坐著，和他慢慢地喝茶聊天后，報禪師告別。忽然，禪師回頭對侍者僧人說：『我要走了。』侍者僧人問：『臨走時要說一句什麼話呢？』禪師說：『空手捏雙拳，開口就落了下乘。』僧人說：『這樣說來，就和和尚您流通開去了。』禪師說：『也不需要這樣。』侍者僧人想要再說什麼，禪師豎起一個拳頭給他看，隨即拿起筆寫下偈語：『生也如此，死也如此，如此如此，咄咄。』寫完便扔下筆去世了。那是三月十一日。火化后，舌根和牙齒沒有損壞。他的弟子們在支隴東邊的山腳下為他建塔。建塔的費用是由義士山左的姚彥仁先生捐助的。

四明保福一庵如禪師

溫州人。上堂說法：『昨天說凡夫的法，聖人不會明白；今天說聖人的法，凡夫不會知道。』拿起拄杖敲了一下，『蛤蟆跳上了梵天，蚯蚓越過了東海。』上堂說法：『三德六味供養佛和僧人，有情眾生和無情之物都沾染利益和快樂。還有知道感恩報恩的人嗎？有水的地方都映著月亮，沒有山的地方不帶著雲彩。』上堂說法：『喝粥喫茶，茶后升座，摩訶衍法，離開四句，斷絕百非。』說完便下座。

黃巖靈石古帆新禪師

起初在東州永禪師那裡，于虎丘管理藏經的鑰匙。後來在鴻福寺拜見竺原禪師，一天晚上到方丈室請教說：『弟子看「狗子無佛性」這句話，沒有入門的地方，希望和尚您能開示。』竺原禪師厲聲說：『夜深了，下去吧！』禪師回到自己的房間里，抱怨說：『不為我說就算了，為什麼發怒呢？』有人把這件事告訴了竺原禪師，竺原禪師說：『他以後自然會明白的。』禪師聽到這話，當下就開悟了。

保寧古林茂禪師的法嗣

蘇州靈巖了庵清欲禪師

別號南堂遺老。臺州臨海大雄山的朱氏子弟，母親姓黃。九歲時成了孤兒。仲父茂上人帶他到徑山當童子，依止。

【English Translation】 English version: Zen Master Bao of Jizhao Nunnery came to inquire about the illness one day. The Master sat upright, leisurely drinking tea and chatting before Bao left. Suddenly, the Master turned to the attending monk and said, 'I am leaving.' The attending monk asked, 'What is the final word upon departure?' The Master said, 'Empty-handed, I clench both fists; to speak is to fall to the second level.' The monk said, 'In that case, it will circulate with the Master.' The Master said, 'It is not necessary.' As the attending monk was about to speak further, the Master raised a fist to show him, and then took a brush to write a verse: 'To be born is thus, to die is thus, thus, thus. Tut, tut.' He threw down the brush and passed away. It was the eleventh day of the third month. After cremation, the root of his tongue and teeth remained intact. His disciples built a pagoda for him at the eastern foot of Zhilong Mountain. The expenses for its construction were provided by the righteous layman Yao Yanren from Shanxi.

Zen Master Yian Ru of Baofu Temple in Siming

He was from Wenzhou. In his Dharma talk, he said, 'Yesterday, speaking of the Dharma of ordinary people, sages would not understand; today, speaking of the Dharma of sages, ordinary people would not know.' He picked up his staff and struck it once, 'The toad jumps up to Brahma's heaven, the earthworm crosses the Eastern Sea.' In his Dharma talk, he said, 'The three virtues and six flavors are offered to the Buddha and the Sangha; sentient and insentient beings all share in benefit and joy. Are there any who know to be grateful and repay kindness? Where there is water, there is the moon; where there is no mountain, there are clouds.' In his Dharma talk, he said, 'Porridge and tea, after tea, ascend the seat, the Mahayana Dharma, beyond the four phrases, severing the hundred negations.' Then he descended from the seat.

Zen Master Gu Fan Xin of Lingshi Temple in Huangyan

Initially, he served Zen Master Yong of Dongzhou at Tiger Hill, managing the keys to the scripture collection. Later, he met Zen Master Zhu Yuan at Hongfu Temple. One evening, he went to the abbot's room to ask for guidance, saying, 'This disciple looks at the saying 'A dog has no Buddha-nature' and cannot find an entry point. I hope the Master will enlighten me.' Zen Master Zhu Yuan sternly said, 'It is late, go down!' The Master returned to his room and complained, 'If you won't speak for me, then so be it, but why be angry?' Someone told Zhu Yuan about this. Zhu Yuan said, 'He will understand it himself later.' Upon hearing this, the Master immediately had a breakthrough.

Dharma Successor of Zen Master Gu Lin Mao of Baoning

Zen Master Liao An Qing Yu of Lingyan Temple in Suzhou

Also known as Nantang Yilao. He was a member of the Zhu family from Daxiong Mountain in Linhai, Taizhou. His mother's surname was Huang. He became an orphan at the age of nine. His uncle, the monk Mao, took him to Jingshan to become a novice, relying on [a teacher there].

虎巖試經得度受具。希白明藏主亦師之叔父。自育王橫川會中來。一見以法器期之。提誘辨詰無所不至。謂曰。子氣銳甚。非佛性不足為師。今在蘇之開原。往見不可后。師即謁佛性。性問云近離何處。師云徑山。性云船來陸來。師云二俱不涉。性云汝安得到此。師便喝。性云雖是後生卻堪雕琢。他日性又問汝豈不是徑山來。師云是。性雲山上有鯉魚井底有蓬塵作么生。師雲和尚甚處得這訊息來。性云欽師因甚猶被馬師惑。師云也少和尚一分不得。性云參禪須是些子始得。師乃掩耳而出。皇慶初佛性被旨覆住開原。師為入院侍者。繼掌藏教。還徑山虛谷陵選為後堂首座。佛性遷建業保寧。分第一座說法。天曆乙巳出世漂水開福。元統癸酉遷嘉禾本覺。帝師大寶法王有旨賜金襕衣並慈雲普濟禪師號。居十年。退居南堂。至正乙酉應中吳靈巖請。衲子聞風而萃。室中垂語云。文殊普賢起佛見法見。貶向二鐵圍山則固是。且道釋迦老子還有過也無。良久云。休。上堂。一大藏教束之高閣。長期短期無繩自縛。莫更紛紛紜紜。直須灑灑落落。楊岐一頭驢。只有三隻腳。潘閬倒騎歸。攧殺黃幡綽。五味拈來饡枰錘。別有香風滿寥廓。喝一喝。上堂。前無釋迦后無彌勒。中無自己。鐘樓上念贊。床腳下種菜。甜瓜徹蒂甜。苦瓠連根

【現代漢語翻譯】現代漢語譯本：虎巖通過試經考覈，獲得度牒並受具足戒。希白明藏主是他的叔父，也是他的老師。希白從育王橫川禪師的法會中來，一見到虎巖，就認為他是可造就的法器，於是不斷引導、啓發、辯論、詰問，無所不用其極。希白說：『你氣勢很盛，但若沒有佛性，不足以為人師。現在佛性禪師在蘇州的開原寺，你去拜見他，不可耽擱。』虎巖於是去拜見佛性禪師（指希白禪師推薦的佛性禪師）。佛性禪師問：『你最近從哪裡來？』虎巖說：『徑山。』佛性禪師問：『是乘船來的，還是走路來的？』虎巖說：『兩者都不涉及。』佛性禪師問：『那你怎麼到這裡的？』虎巖便大喝一聲。佛性禪師說：『雖然是後生晚輩，卻堪造就。』後來，佛性禪師又問：『你莫非是從徑山來的？』虎巖說：『是。』佛性禪師問：『山上有鯉魚，井底有蓬草灰塵，這是怎麼回事？』虎巖說：『和尚從哪裡得到這個訊息的？』佛性禪師說：『欽禪師為什麼還被馬祖禪師迷惑？』虎巖說：『也少不了和尚您的一份。』佛性禪師說：『參禪必須要有真切的體悟才行。』虎巖於是捂著耳朵走了出去。皇慶初年（1312年），佛性禪師奉旨重回開原寺主持。虎巖擔任入院侍者，後來掌管藏經。之後回到徑山虛谷陵禪師處，被選為後堂首座。佛性禪師遷往建業保寧寺，虎巖被分派為第一座說法。天曆乙巳年（1329年），虎巖出世，在漂水開福寺開法。元統癸酉年（1333年），遷往嘉禾本覺寺。帝師大寶法王下旨賜予他金襕袈裟，並賜號『慈雲普濟禪師』。在那裡住了十年，退居南堂。至正乙酉年（1345年），應中吳靈巖寺的邀請前往。衲子們聞風而來，聚集於此。虎巖在室內開示說：『文殊（智慧的象徵）、普賢（實踐的象徵）如果生起佛見、法見，被貶到二鐵圍山也是應該的。那麼，釋迦老子（指釋迦牟尼佛）還有過錯嗎？』良久，說：『休！』上堂說法時，虎巖說：『一大藏教被束之高閣，長期短期都像沒有繩子卻被束縛。不要再紛紛紜紜，必須灑灑落落。楊岐禪師的一頭驢，只有三隻腳。潘閬倒騎驢回家，摔死了黃幡綽。五味調和在一起，像用鐵錘敲擊秤盤一樣。另有一股清香之風充滿寥廓。』喝一聲！上堂說法時，虎巖說：『前無釋迦（指釋迦牟尼佛），后無彌勒（指彌勒菩薩），中間沒有自己。鐘樓上念贊，床腳下種菜。甜瓜從瓜蒂到瓜瓤都是甜的，苦瓠連根都是苦的。』

【English Translation】 English version: Hu Yan passed the scripture examination, received ordination, and obtained full precepts. Xi Bai Ming, the head of the scripture library, was his uncle and also his teacher. Xi Bai came from the assembly of Zen Master Hengchuan at Yuwang Temple. Upon seeing Hu Yan, he recognized him as a vessel capable of being molded into a Dharma instrument. Therefore, he guided, enlightened, debated, and questioned him exhaustively. Xi Bai said, 'Your spirit is very strong, but without Buddha-nature, you are not qualified to be a teacher. Now, Zen Master Foxing is at Kaiyuan Temple in Suzhou. You should go to see him without delay.' Thus, Hu Yan went to visit Zen Master Foxing (referring to Zen Master Foxing recommended by Zen Master Xi Bai). Zen Master Foxing asked, 'Where have you come from recently?' Hu Yan said, 'Jingshan.' Zen Master Foxing asked, 'Did you come by boat or by land?' Hu Yan said, 'Neither is involved.' Zen Master Foxing asked, 'Then how did you get here?' Hu Yan shouted loudly. Zen Master Foxing said, 'Although you are a junior, you are worthy of being molded.' Later, Zen Master Foxing asked again, 'Are you not from Jingshan?' Hu Yan said, 'Yes.' Zen Master Foxing asked, 'There are carp in the mountain and duckweed dust at the bottom of the well. What is the meaning of this?' Hu Yan said, 'Where did the abbot get this news from?' Zen Master Foxing said, 'Why is Zen Master Qin still deluded by Zen Master Ma?' Hu Yan said, 'The abbot is also not without a share in it.' Zen Master Foxing said, 'To practice Zen, one must have a genuine realization.' Hu Yan then covered his ears and walked out. In the early years of Huangqing (1312 AD), Zen Master Foxing was ordered to return to Kaiyuan Temple to preside over it. Hu Yan served as the attendant upon entering the temple and later took charge of the scripture library. Afterward, he returned to Zen Master Xugu Ling at Jingshan and was selected as the head seat in the back hall. Zen Master Foxing moved to Baoning Temple in Jianye, and Hu Yan was assigned to be the first seat to expound the Dharma. In the year of Yisi in the Tianli era (1329 AD), Hu Yan emerged into the world and opened the Dharma at Kaifu Temple in Piaoshui. In the year of Guiyou in the Yuantong era (1333 AD), he moved to Benjue Temple in Jiahe. The Imperial Teacher Dabo Dharma King issued an edict to bestow upon him a golden kasaya and the title 'Zen Master Ciyun Puji'. He resided there for ten years and then retired to Nantang. In the year of Yiyou in the Zhizheng era (1345 AD), he went to Lingyan Temple in Zhongwu at their invitation. Monks came upon hearing the news and gathered there. Hu Yan gave instructions in the room, saying, 'If Manjusri (symbol of wisdom) and Samantabhadra (symbol of practice) give rise to the view of Buddha and the view of Dharma, they should be demoted to the two Iron Ring Mountains. Then, does Shakya Laozi (referring to Shakyamuni Buddha) have any faults?' After a long silence, he said, 'Stop!' When giving a Dharma talk, Hu Yan said, 'A great collection of scriptures is shelved high, bound as if without ropes, whether for a long or short time. Do not be confused any longer; you must be free and unrestrained. The donkey of Zen Master Yangqi has only three legs. Pan Lang rode the donkey backward home and fell to his death, killing Huang Biao. The five flavors are mixed together, like hammering the scales with a hammer. There is another fragrant wind filling the vastness.' Shout! When giving a Dharma talk, Hu Yan said, 'There is no Shakya (referring to Shakyamuni Buddha) before, and no Maitreya (referring to Maitreya Bodhisattva) after, and there is no self in the middle. Reciting praises on the bell tower and planting vegetables at the foot of the bed. The sweet melon is sweet from the stem to the flesh, and the bitter gourd is bitter from the root to the vine.'

苦。閱五載。復歸南堂。時江浙行省丞相遣使延請。師堅臥不起。作三偈答之。有綠蘿窗下垂垂老。軒蓋林中不得來之句。癸卯秋八月十三日感微疾。默而不言。至二十五日索筆書偈云。七十六年無後無先。聖凡情盡明月中天。適通守陳公元禮來候疾。謂師曰和尚東南大法幢也。時既至矣可無一言啟迪我輩乎。師瞪目大笑遂泊然而逝。阇維火未盛有紅白二圓光碟旋龕頂。良久浮空而滅。頂骨舌齒俱不壞。舍利無算。侄僧祖灊等收而藏之南堂。即千佛塔院。

○臺州龍華會翁清海禪師

臨海人。年三十始入道投徑山虎巖披剃。至旃檀林巡按有見其舉止山野竊譏誚之。即發憤。翼日往天目求中峰誨示。晝夜彈力參究。睡重難遣摘數珠撒暗地摸足數乃已。久之無所入。時東州住虎丘古林住開原東岐住楓橋寒山。師如蘇州出入三大老之門。漸臻閫奧。出世龍華。師室中垂語云。舉足下足無非道場。因甚卻踏不著。父母未生面目開眼便見。因甚不識。一日問僧云甚處來。僧雲天臺。師云還聞長觜鳥說禪么。僧云聞。師云摩斯吒因甚心掛樹枝身沉海底。僧擬議。師即打出。僧問如何是三乘教外別傳底事。師云汝若不問我即忘卻。僧云恁么則學人有賴也。師云切忌錯承當。上堂。木落四山空。水肅潭石見。霜氣曉蕭蕭。

【現代漢語翻譯】現代漢語譯本：苦行。過了五年，又回到南堂。當時江浙行省的丞相派使者來邀請，禪師堅決臥床不起，寫了三首偈語回覆，其中有『綠蘿窗下垂垂老，軒蓋林中不得來』的句子。癸卯年（1243年）秋八月十三日，感到稍微有些不適，默默不語。到二十五日，拿起筆寫下偈語說：『七十六年無後無先，聖凡情盡明月中天。』恰逢通守陳公元禮來探望病情，對禪師說：『和尚是東南的大法幢啊，時機已經到了，難道沒有一句話來啟迪我們嗎？』禪師睜大眼睛大笑，於是安然逝世。荼毗火化時，火焰未旺盛時，有紅白二色的圓形光環盤旋在龕的頂部，很久之後升空而消失。頂骨和舌齒都沒有損壞，舍利無數。侄子僧人祖灊等人收集起來，藏在南堂，也就是千佛塔院。臺州龍華會翁清海禪師臨海人。三十歲才開始入道，到徑山虎巖剃度。到旃檀林時，巡按看到他舉止粗野，暗中譏笑他。禪師就發憤，第二天前往天目山，請求中峰禪師教誨開示。日夜努力參究，因為睡眠太重難以擺脫，就摘下念珠撒在黑暗的地方，摸索著數足了才停止。很久之後仍然沒有領悟。當時東州的虎丘古林禪師、開原東岐禪師、楓橋寒山禪師都在，禪師像在蘇州出入於三大老門下，逐漸深入堂奧。後來在龍華寺開法。禪師在室內開示說：『舉足下足無非道場，為什麼卻踏不著？父母未生時的本來面目，睜開眼就看見，為什麼不認識？』一天，問一個僧人從哪裡來，僧人說從天臺山來。禪師說：『還聽到長嘴鳥說禪嗎？』僧人說：『聽到。』禪師說：『摩斯吒（Mahasattva，大士）為什麼心掛樹枝，身沉海底？』僧人猶豫不決。禪師就打了他出去。僧人問：『如何是三乘教外別傳的事？』禪師說：『你若不問，我就忘記了。』僧人說：『這樣說來，學人就有依靠了。』禪師說：『切忌錯承當。』上堂開示說：『木落四山空，水肅潭石見，霜氣曉蕭蕭，』

【English Translation】 English version: He practiced asceticism. After five years, he returned to Nantang. At that time, the prime minister of the Jiangzhe Province sent an envoy to invite him, but the Chan master firmly stayed in bed and wrote three verses in response, including the lines 'Green vines hang down, old under the window, carriages and canopies cannot come in the forest.' In the autumn of the Gui Mao year (1243), on the thirteenth day of the eighth month, he felt slightly unwell and remained silent. On the twenty-fifth day, he picked up a pen and wrote a verse saying, 'Seventy-six years, without before or after, the emotions of the sacred and the mundane are exhausted, the bright moon is in the sky.' It happened that the prefect Chen Yuangong came to visit him, and said to the Chan master, 'Venerable monk, you are a great Dharma pillar in the southeast, the time has come, can you not say a word to enlighten us?' The Chan master opened his eyes wide and laughed, and then passed away peacefully. During the cremation, before the fire was strong, two circles of red and white light hovered over the top of the niche, and after a long time, they floated into the air and disappeared. The skull and tongue teeth were not damaged, and there were countless sharira (relics). The nephew monk Zu Qian and others collected them and stored them in Nantang, which is the Thousand Buddha Pagoda Courtyard. Chan Master Weng Qinghai of Longhua Assembly in Taizhou He was a native of Linhai. He entered the path at the age of thirty and was tonsured at Huyantemple of Jingshan. When he arrived at the Chandan Forest, the inspector saw his rough behavior and secretly ridiculed him. The Chan master then became determined and went to Tianmu Mountain the next day to ask Chan Master Zhongfeng for instruction and guidance. He diligently investigated day and night, and because sleep was too heavy to get rid of, he picked off the prayer beads and scattered them in the dark, groping to count them before stopping. After a long time, he still had no understanding. At that time, Chan Master Gulin of Huqiu in Dongzhou, Chan Master Dongqi of Kaiyuan, and Chan Master Hanshan of Fengqiao were all present. The Chan master, like being in Suzhou, entered and exited the doors of the three great elders, gradually delving into the inner sanctum. Later, he opened the Dharma at Longhua Temple. The Chan master gave instructions in the room, saying, 'Lifting the foot and lowering the foot are all the Bodhimanda (place of enlightenment), why can't you step on it? The original face before your parents were born, you see it as soon as you open your eyes, why don't you recognize it?' One day, he asked a monk where he came from, and the monk said he came from Tiantai Mountain. The Chan master said, 'Have you heard the long-beaked bird speak Chan?' The monk said, 'I have.' The Chan master said, 'Why does Mahasattva (great being) hang his heart on a tree branch and sink his body to the bottom of the sea?' The monk hesitated. The Chan master then struck him and drove him out. A monk asked, 'What is the matter transmitted separately outside the teachings of the Three Vehicles?' The Chan master said, 'If you don't ask, I will forget.' The monk said, 'In that case, the student has something to rely on.' The Chan master said, 'Be careful not to misunderstand.' Ascending the hall, he gave instructions, saying, 'The trees fall, the four mountains are empty, the water is still, the rocks in the pool are visible, the frost is cold and desolate in the morning.'

又是十月半。堪笑衲僧家。漏逗渾不算。若也算。兩個五伯原是壹貫。喝一喝下座。上堂。諸佛時時降生。諸佛時時成道。諸佛時時滅度。若言有過去未來現在。大似無事生事。畢竟如何。飯籮里還著得屎么。喝一喝下座。上堂。一釋迦。二原和。三佛陀。分明道了也。獻佛不在香多。師謝事西遊。寓云間南禪。是時蒙尚為驅烏受經。師正宗興山。主迎師來雙江紹隆。有一居士行業極謹。年七十餘欲禮師剃度。故也居士后名覺顯號無外。終時多靈異。由是蒙得侍左右僅一歲。師每舉古德語示蒙。蒙不能曉。寒夜愛擁爐坐。嘗引聲吟曰。臘月寒深道者孤。一堂禪侶守寒爐。衲衣穿處冰侵骨。坐到更深炭也無。蒙遂扣問云古人畢竟意在於何。師曰你他后自會去在。年九十三抵育王守橫川祖塔。俄跌損左足不能良行。每床坐當清夜。朗吟古人偈語。其徒文渙問曰。一生參禪。到此不能受用。卻托吟詠自遣。師曰不見大慧和尚因疾呻吟。左右云平生呵佛罵祖今乃爾。大慧云。癡子。呻吟便不是耶。渙禮拜。既寂。火化異香襲人。

○溫州仙巖仲謀猷禪師

本郡人。上堂。明頭來明頭打著甚屎急。暗頭來暗頭打著甚屎急。四方八面來連架打著甚屎急。總不與么來時。明日大悲院裡有齋。又且如何。踏破草鞋赤腳走。

【現代漢語翻譯】現代漢語譯本又是十月半（農曆十月十五）。真可笑這些僧人，馬虎隨便，一點也不認真。如果真要算起來，兩個五伯（指不值錢的東西）原本才值一貫錢。呵！——喝一聲，走下禪座。上堂說法：諸佛時時刻刻都在降生，諸佛時時刻刻都在成道，諸佛時時刻刻都在滅度。如果說有過去、未來、現在，那就好像沒事找事一樣。究竟該如何理解呢？難道飯籮里還能裝得下屎嗎？呵！——喝一聲，走下禪座。上堂說法：一釋迦（釋迦牟尼），二原和（不清楚指代），三佛陀（佛）。已經說得很明白了。獻佛不在於香多。老師處理完事務后西遊，住在云間的南禪寺。當時蒙尚在為驅趕烏鴉而誦經。老師正宗在興山，主持迎接老師來到雙江紹隆寺。有一位居士修行非常嚴謹，年過七十想請老師剃度。所以這位居士後來名叫覺顯，號無外。他去世時有很多靈異現象。因此蒙得以侍奉在老師左右僅僅一年。老師經常引用古德的話來開示蒙，蒙不能理解。寒冷的夜晚喜歡擁著火爐坐著，曾經引聲吟誦道：『臘月寒深道者孤，一堂禪侶守寒爐。衲衣穿處冰侵骨，坐到更深炭也無。』蒙於是請教說：『古人究竟想表達什麼意思呢？』老師說：『你以後自然會明白的。』九十三歲時到達育王寺守護橫川祖塔。不久跌傷左腳，不能好好行走。經常在床上坐著，在清靜的夜晚，朗誦古人的偈語。他的徒弟文渙問道：『一生參禪，到這個時候卻不能受用，卻靠吟詠來排遣。』老師說：『你沒看到大慧和尚因為生病呻吟，左右的人說他平生呵佛罵祖，現在卻這樣。大慧說：癡子，呻吟就不是我了嗎？』文渙禮拜。圓寂后，火化時異香撲鼻。溫州仙巖仲謀猷禪師本郡人。上堂說法：明眼人來，用明眼棒打，急個什麼？糊塗人來，用糊塗棒打，急個什麼？四面八方一起來，連著一起打，急個什麼？如果以上情況都沒有，那麼，明天大悲院裡有齋飯，又該怎麼辦呢？那就踏破草鞋，赤腳走過去吧。

【English Translation】 English version It's again the fifteenth day of the tenth month (lunar calendar). How laughable are these monks, sloppy and careless, not serious at all. If you really want to calculate, two 'Wu Bos' (referring to something worthless) are originally worth only one string of cash. Ha! - A shout, stepping down from the Zen seat. Ascending the hall to preach: Buddhas are born at all times, Buddhas attain enlightenment at all times, Buddhas pass into Nirvana at all times. If you talk about past, future, and present, it's like creating trouble out of nothing. How should it be understood after all? Can you put excrement in a rice basket? Ha! - A shout, stepping down from the Zen seat. Ascending the hall to preach: One Shakya (Shakyamuni), two Yuan He (unclear reference), three Buddha (Buddha). It's already said very clearly. Offering to the Buddha is not about the amount of incense. The teacher finished his affairs and traveled west, residing in N禪 Temple in Yunjian. At that time, Meng was still chanting scriptures to drive away crows. The teacher Zhengzong was in Xingshan, and the abbot welcomed the teacher to Shuangjiang Shaolong Temple. There was a layperson who practiced very diligently, and at the age of seventy wanted to ask the teacher to tonsure him. Therefore, this layperson was later named Juexian, with the alias Wu Wai. There were many miraculous phenomena when he passed away. Therefore, Meng was able to serve the teacher for only one year. The teacher often quoted the words of ancient masters to enlighten Meng, but Meng could not understand. He liked to sit by the stove on cold nights, and once recited aloud: 'In the deep cold of the twelfth month, the Daoist is lonely, a hall of Zen companions guarding the cold stove. The ice pierces the bones where the patched robe is worn, sitting until late at night when there is no more charcoal.' Meng then asked: 'What exactly did the ancients want to express?' The teacher said: 'You will naturally understand later.' At the age of ninety-three, he arrived at Yuwang Temple to guard the ancestral pagoda of Hengchuan. Soon after, he fell and injured his left foot, unable to walk properly. He often sat on the bed, reciting the verses of the ancients on quiet nights. His disciple Wen Huan asked: 'Practicing Zen all his life, but at this time he cannot benefit from it, but relies on reciting to relieve himself.' The teacher said: 'Didn't you see that when the Venerable Dahui was groaning in pain due to illness, the people around him said that he usually scolded the Buddha and cursed the ancestors, but now he is like this. Dahui said: Fool, is groaning not me?' Wen Huan bowed. After passing away, the cremation was filled with a strange fragrance. Zen Master Zhongmou You of Xianyan Temple in Wenzhou A native of this prefecture. Ascending the hall to preach: When a clear-eyed person comes, hit them with a clear-eyed stick, what's the rush? When a confused person comes, hit them with a confused stick, what's the rush? When they all come together from all directions, hit them all together, what's the rush? If none of the above situations occur, then, tomorrow there will be vegetarian food in the Great Compassion Temple, what should be done? Then break the straw sandals and walk over barefoot.

好山猶在最高峰。上堂。舉松源和尚示眾云。石鞏張弓。魯祖面壁。正令不行。拗曲作直。師云。廣教則不然。石鞏張弓。魯祖面壁。綿褁秤錘。錦包特石。上堂。碧天杳杳。紅日團團。空里無花。眼中無翳。成佛作祖正是這個時節。拖犁拽杷正是這個時節。謝藏主侍者至上堂。一默酬僧雷轟電激。三喚領旨玉轉珠回。七十三八十四。筑著磕著礙塞殺人。拈拄杖。昨夜西風枕簟秋。無限蟬聲噪高樹。讀正法眼藏偈曰。竹榻夜長燈𦦨短。蘿窗晝永日光浮。二千餘載真訊息。五十平頭病比丘。

○日東建長竺仙梵仙禪師

自號來來禪子。見休居於保寧。得心要泰定間。日東遣使來聘。既至其國。道契其王臣。度人不可勝紀。熙怡和尚嘗敘其語錄有云。惟古林諸子多賢。而嶄然絕出者二人。其一南堂欲公道鳴中國。其一竺仙化徹異邦。可謂二甘露門矣。是錄稱性而談妙得家法。縱橫迅揵云興泉注。示用應機如矢中的。宜乎東人感化得度者伙也。南堂嘗以三偈悼之。其一曰。五住招提盡大方。座中冠蓋擁朝行。雷音遠震扶桑國。繕寫歸來作寶藏。

○蘇州定慧大方因禪師

既謝事。居靈巖老宿華公房。至正壬戌九月八日郡守周義卿以事入山。師忻然出迎謂云。某此月十四日即此日大化。侯其為我證明

【現代漢語翻譯】現代漢語譯本：好山仍然聳立在最高峰。上堂開示。引用松源和尚的開示說：『石鞏張弓，魯祖面壁，正令無法推行，只能將彎曲的弄直。』廣教則不然，石鞏張弓，魯祖面壁，如同用棉絮包裹秤錘，用錦緞包裹特別的石頭。上堂開示：碧空遼闊，紅日圓滿，空中本無花，眼中本無翳。成佛作祖，正是此時節；拖犁拽耙，也正是此時節。感謝謝藏主侍者到來，上堂開示：一默迴應僧眾，如雷霆轟鳴，閃電激射；三聲呼喚領悟旨意，如美玉轉動，珍珠迴旋。七十三、八十四歲，筑著磕著，障礙重重，令人窒息。拿起拄杖說：昨夜西風吹拂，枕蓆生涼，秋意漸濃，無數蟬聲在高樹上鳴叫。讀《正法眼藏》偈語說：竹榻長夜，燈火昏暗；蘿窗白晝，日光浮動。兩千多年來的真實訊息，是一位五十歲左右，頭頂光禿的比丘所傳達。

○日東建長竺仙梵仙禪師（含義：日本建長寺的竺仙梵仙禪師）

自號來來禪子。他拜訪了保寧的休居士，在泰定年間（1324-1328）領悟了心要。後來日本派遣使者來聘請他，到達日本后，他的教義與日本的國王和大臣們相契合，度化的人數不勝數。熙怡和尚曾經敘述他的語錄說：『古林諸子中多有賢才，而嶄露頭角、超越眾人者有兩位，一位是南堂欲公，他的道鳴響中國；一位是竺仙，他的教化遍及異國他鄉。』可以說是兩個甘露之門啊！這部語錄稱性而談，巧妙地領悟了家法，縱橫馳騁，迅猛快捷，如雲興泉涌，示現作用，應機而發，如箭中靶心。因此，日本人被他感化而得度的人很多啊！南堂曾經用三首偈語來悼念他，其中一首說：五住招提（含義：五住煩惱盡除，廣大的道場）盡顯大方，座中官員顯貴簇擁著朝廷的隊伍。雷音遠遠震動扶桑國（含義：日本），人們繕寫他的語錄，帶回去作為寶藏。

○蘇州定慧大方因禪師

卸任后，居住在靈巖寺老宿華公的房間。至正壬戌年（1342）九月八日，郡守周義卿因事入山，禪師高興地出來迎接，對他說：『我將於本月十四日，也就是今日圓寂。希望您能為我證明。』

English version: The good mountain still stands at its highest peak. Ascending the hall, [the master] cited Zen Master Songyuan's instruction to the assembly: 'Shigong draws his bow, and Patriarch Bodhidharma faces the wall. The true decree cannot be carried out; one can only bend the crooked to make it straight.' Guangjiao is not like that. Shigong draws his bow, and Patriarch Bodhidharma faces the wall, like wrapping a steelyard weight in cotton, or wrapping a special stone in brocade. Ascending the hall, [the master said]: The blue sky is vast, and the red sun is round. There are no flowers in the sky, and no cataracts in the eyes. Becoming a Buddha and becoming a patriarch is precisely this moment; pulling the plow and dragging the rake is precisely this moment. Thanking Attendant Xie Zangzhu for his arrival, ascending the hall, [the master said]: A silent response to the monks is like thunder roaring and lightning flashing; three calls to understand the meaning are like jade turning and pearls rolling. Seventy-three, eighty-four, stumbling and bumping, obstacles abound, suffocating people. Picking up the staff, [the master said]: Last night, the west wind blew, and the pillow and mat felt cool; autumn is deepening, and countless cicada voices chirp in the tall trees. Reading the verse from the Zhengfa Yanzang (meaning: Eye Treasury of the True Dharma), [the master said]: On the bamboo bed, the night is long and the lamp is dim; at the window of vines, the day is long and the sunlight floats. The true message of more than two thousand years is conveyed by a balding bhikkhu (meaning: Buddhist monk) of about fifty years old.

○ Zen Master Zhuxian Fanxian of Jianchang Temple in Nitto (meaning: Zen Master Zhuxian Fanxian of Jianchang Temple in Japan)

He called himself 'Laolai Chanzi' (meaning: Coming and Going Zen Master). He visited Layman Xiu of Baoning and attained the essence of mind during the Taiding period (1324-1328). Later, Japan sent envoys to invite him. Upon arriving in Japan, his teachings resonated with the king and ministers, and the number of people he converted was countless. The Venerable Xiyi once narrated his recorded sayings, saying: 'Among the disciples of Gulin, there are many virtuous ones, but two stand out prominently. One is Nantang Yu Gong, whose Dao resonates throughout China; the other is Zhuxian, whose teachings spread throughout foreign lands.' They can be called two gates of nectar! This record speaks according to nature and subtly grasps the family tradition, galloping freely and swiftly, like clouds rising and springs gushing forth, manifesting function in response to the occasion, like an arrow hitting the bullseye. Therefore, many Japanese people were transformed and attained liberation through him! Nantang once used three verses to mourn him, one of which says: The Five Abodes of Zhaoti (meaning: The five dwellings of affliction are completely eliminated, a vast and great place of practice) fully manifest the great way, and officials and dignitaries in the assembly crowd the court. The thunderous sound reverberates far in Fusang (meaning: Japan), and people copy his recorded sayings and bring them back as treasures.

○ Zen Master Dafang Yin of Dinghui Temple in Suzhou

After resigning from his duties, he resided in the room of Elder Hua Gong of Lingyan Temple. On the eighth day of the ninth month of the Renchen year of the Zhizheng era (1342), Zhou Yiqing, the prefect of the district, entered the mountain on business. The master happily came out to greet him and said: 'I will pass away on the fourteenth day of this month, which is today. I hope you can bear witness for me.'

【English Translation】 Modern Chinese translation: The good mountain still stands at its highest peak. Ascending the hall, [the master] cited Zen Master Songyuan's instruction to the assembly: 'Shigong draws his bow, and Patriarch Bodhidharma faces the wall. The true decree cannot be carried out; one can only bend the crooked to make it straight.' Guangjiao is not like that. Shigong draws his bow, and Patriarch Bodhidharma faces the wall, like wrapping a steelyard weight in cotton, or wrapping a special stone in brocade. Ascending the hall, [the master said]: The blue sky is vast, and the red sun is round. There are no flowers in the sky, and no cataracts in the eyes. Becoming a Buddha and becoming a patriarch is precisely this moment; pulling the plow and dragging the rake is precisely this moment. Thanking Attendant Xie Zangzhu for his arrival, ascending the hall, [the master said]: A silent response to the monks is like thunder roaring and lightning flashing; three calls to understand the meaning are like jade turning and pearls rolling. Seventy-three, eighty-four, stumbling and bumping, obstacles abound, suffocating people. Picking up the staff, [the master said]: Last night, the west wind blew, and the pillow and mat felt cool; autumn is deepening, and countless cicada voices chirp in the tall trees. Reading the verse from the Zhengfa Yanzang (meaning: Eye Treasury of the True Dharma), [the master said]: On the bamboo bed, the night is long and the lamp is dim; at the window of vines, the day is long and the sunlight floats. The true message of more than two thousand years is conveyed by a balding bhikkhu (meaning: Buddhist monk) of about fifty years old.

○ Zen Master Zhuxian Fanxian of Jianchang Temple in Nitto (meaning: Zen Master Zhuxian Fanxian of Jianchang Temple in Japan)

He called himself 'Laolai Chanzi' (meaning: Coming and Going Zen Master). He visited Layman Xiu of Baoning and attained the essence of mind during the Taiding period (1324-1328). Later, Japan sent envoys to invite him. Upon arriving in Japan, his teachings resonated with the king and ministers, and the number of people he converted was countless. The Venerable Xiyi once narrated his recorded sayings, saying: 'Among the disciples of Gulin, there are many virtuous ones, but two stand out prominently. One is Nantang Yu Gong, whose Dao resonates throughout China; the other is Zhuxian, whose teachings spread throughout foreign lands.' They can be called two gates of nectar! This record speaks according to nature and subtly grasps the family tradition, galloping freely and swiftly, like clouds rising and springs gushing forth, manifesting function in response to the occasion, like an arrow hitting the bullseye. Therefore, many Japanese people were transformed and attained liberation through him! Nantang once used three verses to mourn him, one of which says: The Five Abodes of Zhaoti (meaning: The five dwellings of affliction are completely eliminated, a vast and great place of practice) fully manifest the great way, and officials and dignitaries in the assembly crowd the court. The thunderous sound reverberates far in Fusang (meaning: Japan), and people copy his recorded sayings and bring them back as treasures.

○ Zen Master Dafang Yin of Dinghui Temple in Suzhou

After resigning from his duties, he resided in the room of Elder Hua Gong of Lingyan Temple. On the eighth day of the ninth month of the Renchen year of the Zhizheng era (1342), Zhou Yiqing, the prefect of the district, entered the mountain on business. The master happily came out to greet him and said: 'I will pass away on the fourteenth day of this month, which is today. I hope you can bear witness for me.'

。周戲諾之別去。至十三日師以偈寄侯曰。昨日巖前拾得薪。今朝幻質化為塵。慇勤寄語賢佳道。碧落云收月一痕。是夜請于華以燥薪為高棚。十四日晨起與眾僧訣遂。自秉火行升柴。棚薪得火烈焰熾然。於火聚中祝香云。靈苗不屬陰陽種。根本原從劫外來。不是休居親說破。如何移向火中栽。度數珠與華云。聊當遺囑。火焰到處多得舍利。侯聞之驚異。為詩二章以挽之。南堂欲公悼以四偈。其首章云。佛日西傾不柰何。奮身揮起魯陽戈。向來入室操戈者。火后爭收設利羅。

○四明清涼實庵茂禪師

僧問。石頭和尚道。言語動用沒交涉。意旨如何。師云打鐵不離火星。僧云。只如藥山道。非言語動用。亦沒交涉。又且如何。師云一對無孔鐵錘。僧問德山棒臨濟喝是同是別。師云懸羊頭賣狗肉。僧問朕兆未分人盡望及乎天曉意如何。師云。紅日上山頭。清風吹木杪。僧云恁么則盡大地是解脫門。師云把手拽不入。上堂。直下便是。大似眼裡撒沙。向上承當。還如空中釘橛。直饒上無攀仰。下絕己躬。常光現前壁立萬仞。正是扶籬摸壁漢。到這裡縱有懸河之辯嚙鏃之機。一點也用不著。拈拄杖卓一下。八十翁翁輥繡毬。

凈慈東嶼海禪師法嗣

○杭州徑山悅堂希顏禪師

四明人。初住蘇

【現代漢語翻譯】現代漢語譯本：周戲諾告別離去。到十三日，實庵茂禪師用偈語寄給侯施主說：『昨日在巖前拾得柴薪，今朝這幻化的身體化為塵土。慇勤地寄語各位賢達之士，碧藍的天空中雲彩消散，只留下一彎殘月。』當晚，實庵茂禪師請求華施主用乾燥的柴薪搭建高棚。十四日早晨，實庵茂禪師起身與眾僧告別，於是親自拿著火把走上柴棚。柴棚被點燃，烈焰熊熊燃燒。在火堆中，實庵茂禪師祝香說道：『靈妙的種子不屬於陰陽所生，它的根本原本來自劫難之外。如果不是休居禪師親口說破，又如何能將它移到火中栽種？』實庵茂禪師將念珠交給華施主，說：『就當是我的遺囑吧。』火焰所到之處，多處都得到了舍利。侯施主聽聞此事，感到驚異，寫了兩首詩來挽留實庵茂禪師。南堂欲公寫了四句偈語來悼念實庵茂禪師，其中第一句是：『佛日西沉無可奈何，奮起身軀揮起魯陽的戈。向來那些入室操戈的人，火化后爭著收取捨利。』四明清涼實庵茂禪師有僧人問：『石頭和尚說，言語動用都沒有交涉，意旨是什麼？』實庵茂禪師說：『打鐵不離火星。』僧人又問：『如果藥山禪師說，非言語動用，也沒有交涉，又該如何理解？』實庵茂禪師說：『一對無孔的鐵錘。』僧人問：『德山棒和臨濟喝是相同還是不同？』實庵茂禪師說：『懸掛羊頭賣狗肉。』僧人問：『朕兆未分，人們都盼望，等到天亮時，意旨如何？』實庵茂禪師說：『紅日昇上山頭，清風吹拂樹梢。』僧人說：『這樣說來，整個大地都是解脫之門。』實庵茂禪師說：『拉著你的手也拽不進去。』實庵茂禪師上堂開示說：『當下就是，很像眼裡撒沙子。向上承擔，還像在空中釘木樁。即使向上沒有可以攀援的，向下沒有可以捨棄的自身，常光就在眼前顯現，像壁立萬仞一樣。這正是扶著籬笆摸著墻壁的人。到了這裡，縱然有懸河般的辯才，有能咬斷箭頭的機敏，一點也用不著。』實庵茂禪師拈起拄杖，用力一拄，說：『八十歲的老翁玩著繡球。』凈慈東嶼海禪師法嗣杭州徑山悅堂希顏禪師四明人。最初住在蘇

【English Translation】 English version: Zhou Xinuo bid farewell and departed. On the thirteenth day, Master Shi'an Mao sent a verse to Patron Hou, saying: 'Yesterday I gathered firewood in front of the rock, this morning this illusory body has turned to dust. Earnestly I say to all virtuous people, the clouds dissipate in the blue sky, leaving only a crescent moon.' That evening, Master Shi'an requested Patron Hua to build a high shed with dry firewood. On the morning of the fourteenth day, Master Shi'an got up and bid farewell to the monks, then personally took the torch and walked up to the firewood shed. The shed was lit, and the flames blazed fiercely. In the fire, Master Shi'an offered incense and said: 'The spiritual seed does not belong to yin and yang, its root originally comes from beyond the kalpa. If it were not for Chan Master Xiuju to reveal it, how could it be transplanted into the fire?' Master Shi'an gave the prayer beads to Patron Hua, saying: 'Consider it my last will.' Where the flames reached, relics were obtained in many places. Patron Hou, hearing of this, was amazed and wrote two poems to retain Master Shi'an. Nantang Yu Gong wrote four verses to mourn Master Shi'an, the first of which is: 'The sun of Buddha declines to the west helplessly, raising the Ge (halberd) of Lu Yang with all his might. Those who have always entered the room wielding weapons, after cremation, compete to collect relics.' Chan Master Shi'an Mao of Qingliang Temple in Siming A monk asked: 'The monk Stone said, words and actions have no connection, what is the meaning?' Master Shi'an said: 'Forging iron cannot be separated from sparks.' The monk asked again: 'If Chan Master Yaoshan said, neither words nor actions have any connection, how should it be understood?' Master Shi'an said: 'A pair of iron hammers without holes.' The monk asked: 'Are Deshan's stick and Linji's shout the same or different?' Master Shi'an said: 'Hanging a sheep's head and selling dog meat.' The monk asked: 'Before the signs are clear, people are looking forward to it, what is the meaning when it dawns?' Master Shi'an said: 'The red sun rises on the mountain, and the breeze blows the treetops.' The monk said: 'In this way, the whole earth is the gate of liberation.' Master Shi'an said: 'Pulling your hand will not pull you in.' Master Shi'an ascended the hall and gave instructions, saying: 'It is right here and now, very much like scattering sand in the eyes. Taking responsibility upwards is like nailing a stake in the air. Even if there is nothing to climb up to and nothing to abandon downwards, the constant light appears before you, like a wall standing ten thousand feet high. This is exactly the person who is holding the fence and touching the wall. Here, even if there is eloquence like a torrential river, and the agility to bite off an arrowhead, it is of no use at all.' Master Shi'an picked up his staff and struck it hard, saying: 'An eighty-year-old man is playing with an embroidered ball.' Successor of Chan Master Dongyu Hai of Jingci Temple Chan Master Yuetang Xiyan of Jingshan Temple in Hangzhou A native of Siming. Initially resided in Su

州崑山東禪。升萬壽虎林之凈慈。行中書省左丞相達失公舉主徑山。結制上堂。今朝四月十五。天下叢林結制。東禪懶散過時光。未免依時衛舊例。普請同道高流切莫開眼瞌睡。上堂。舉僧問投子春雨淋淋因甚百草不抽芽。子云芭蕉只恁么長。師云。今日忽有人問萬壽。春雨淋淋百草因甚不抽芽。只向他道。春色無高下。花枝自短長。上堂。十五日已前。水漲船高。泥多佛大。十五日已后。烏棲無影樹。花綻不萠枝。正當十五日又作么生。薰風自南來。殿閣生微涼。上堂。山鳴谷響。虎嘯龍吟。是汝諸人向什麼處安身立命。流止亭前新號令。缽盂峰下舊家風。上堂。一不做二不休。打爺須是鐵拳頭。拈拄杖卓一下云。有意氣時添意氣。不風流處也風流。

○四明育王雪窗悟光禪師

姓楊氏。成都新都人。投天王寺了沖剃染。出峽遍歷禪林。至杭謁東嶼于凈慈。嶼問。三乘十二分教即不問。如何是行腳句子。師擬答。嶼亟以拄杖逐去。師堅坐堂中。夜半見飛蟻撲燈忽有省。因嘆曰。若不遇善知識。不幾空過一生。已而開法蘇之白馬。升開原。宣政院使納麟高公舉住育王。師室中垂語云。盡大地是沙門一隻眼。因甚不見自己。透過荊棘林是好手。因甚平地上死人無數。手抬利刃劍。因甚胡孫子不死。僧問年窮

【現代漢語翻譯】現代漢語譯本：州崑山東禪（具體地點）。升萬壽虎林之凈慈（寺廟名）。行中書省左丞相達失公舉薦主持徑山（寺廟名）。結制上堂（開始禪修）。今朝四月十五，天下叢林結制。東禪（寺廟名）懶散過時光，未免依時衛舊例。普請同道高流切莫開眼瞌睡。上堂。舉僧問投子（人名）：『春雨淋淋，因甚百草不抽芽？』投子（人名）云：『芭蕉只恁么長。』師云：『今日忽有人問萬壽（寺廟名），春雨淋淋百草因甚不抽芽？只向他道：春色無高下，花枝自短長。』上堂。十五日已前，水漲船高，泥多佛大。十五日已后，烏棲無影樹，花綻不萠枝。正當十五日又作么生？薰風自南來，殿閣生微涼。上堂。山鳴谷響，虎嘯龍吟，是汝諸人向什麼處安身立命？流止亭前新號令，缽盂峰下舊家風。上堂。一不做二不休，打爺須是鐵拳頭。拈拄杖卓一下云：有意氣時添意氣，不風流處也風流。

○四明育王雪窗悟光禪師（人名）

姓楊氏，成都新都人。投天王寺了沖（人名）剃染。出峽遍歷禪林。至杭謁東嶼（人名）于凈慈（寺廟名）。嶼（人名）問：『三乘十二分教即不問，如何是行腳句子？』師擬答，嶼（人名）亟以拄杖逐去。師堅坐堂中，夜半見飛蟻撲燈忽有省。因嘆曰：『若不遇善知識，不幾空過一生。』已而開法蘇之白馬（寺廟名），升開原（寺廟名）。宣政院使納麟高公舉住育王（寺廟名）。師室中垂語云：『盡大地是沙門一隻眼，因甚不見自己？透過荊棘林是好手，因甚平地上死人無數？手抬利刃劍，因甚胡孫子不死？』僧問：『年窮

【English Translation】 English version: Zen Master Wuguang of Xuetang at Yuhuang in Siming

At Dongchan in Kunshan, Suzhou. He was promoted to Jingci Temple in Hulin, Wanshou. The Left Vice-Chancellor of the Central Secretariat, Lord Dashi, recommended him to preside over Jingshan Temple. Beginning the summer retreat, he ascended the Dharma hall and said, 'Today is the fifteenth day of the fourth month. All the monasteries in the world are beginning their summer retreats. Dongchan idly wastes time, inevitably following the old customs according to the season. I implore all fellow practitioners and eminent monks not to open your eyes and doze off.' Ascending the hall, he cited a monk's question to Touzi: 'The spring rain is pouring down, why don't the hundred plants sprout?' Touzi replied, 'The banana trees just grow like that.' The Master said, 'If someone were to ask Wanshou today, 'The spring rain is pouring down, why don't the hundred plants sprout?' Just tell him, 'The spring colors have no high or low, the flower branches are naturally short or long.'' Ascending the hall, 'Before the fifteenth day, the water rises and the boat floats high, the more mud, the bigger the Buddha. After the fifteenth day, crows perch on shadowless trees, flowers bloom without budding branches. What about right on the fifteenth day?' A gentle breeze comes from the south, a slight coolness arises in the halls and pavilions. Ascending the hall, 'The mountains roar and the valleys echo, tigers howl and dragons roar. Where do you all settle your bodies and establish your lives? New orders are issued before the Liuzhi Pavilion, the old family style is under the Bōyú Peak.' Ascending the hall, 'If you don't do it, don't stop. To hit your father, you must have an iron fist.' He raised his staff and struck it once, saying, 'When there is ambition, add ambition. Even in unromantic places, there is romance.'

○ Zen Master Wuguang of Xuetang at Yuhuang in Siming

His surname was Yang, and he was from Xindu, Chengdu. He was tonsured by Liaochong at Tianwang Temple. He traveled through the Chan forests after leaving the gorge. He visited Dongyu at Jingci Temple in Hangzhou. Yu asked, 'I won't ask about the Three Vehicles and the Twelve Divisions of the Teachings. What is the phrase for a traveling monk?' The Master was about to answer, but Yu quickly chased him away with his staff. The Master sat firmly in the hall. In the middle of the night, he suddenly had an awakening when he saw flying ants attacking a lamp. He sighed and said, 'If I hadn't met a good teacher, I would have wasted my life.' Later, he opened the Dharma at Baima Temple in Su, and was promoted to Kaiyuan Temple. The Envoy of the Xuanzheng Yuan, Lord Nalingao, recommended him to reside at Yuhuang Temple. The Master gave instructions in his room, saying, 'The entire earth is the one eye of a śrāmaṇa (Buddhist monk), why can't you see yourself? It is skillful to pass through the thorny thicket, why are there countless dead people on the flat ground? Holding a sharp sword in your hand, why doesn't the monkey die?' A monk asked, 'The year is ending

歲盡時如何。師云家家門首釘桃符。問如何是金剛正體。師云翻檐帽子禿袖布衫。上堂。大眾。道不用修但莫染污。禪不用學只貴明心。心明則無菩提可求。絕學則無煩惱可斷。自然虛而靈寂而妙。頭頭顯露法法全彰。然雖如是。要稱本色衲僧。且待三十年後。上堂。山僧這裡不似諸方說影子里話。分明向你道。日東昇。月西沒。飯是米做。炭是柴燒。汝若自生分別。也怪老僧不得。下座。一日有僧來參。師云何處來。僧雲天臺。師云將得缽來么。僧云將得來。師云何不呈似老僧。僧云且過中有。師云我不問這個缽我問無底缽。僧罔措。師云。俊快衲僧能有幾個。去。

○四明育王大千照禪師

別號元虛。初住溫州明慶。遷明之寶陀。至育王。師室中手握木蛇問學者云。喚作木蛇則觸。不喚作木蛇則背。速道速道。僧擬議。師便打。上堂。世尊三昧迦葉不知。迦葉三昧阿難不知。阿難三昧商那和修不知。棒打石人頭。剝剝論實事。上堂。舉法燈云。無根兮得活。離地兮不倒。日用尚不會。更於何處討。師云。切忌喚鐘作甕。有物先天地。無形本寂寥。喚作無根得么。能為萬象主。不逐四時雕。喚作離地得么。日用尚不會。會又會個什麼。喝。西風吹渭水。落葉滿長安。上堂。古德道結夏已五日了也。水牯

【現代漢語翻譯】現代漢語譯本歲末將至，該如何是好？禪師說：『家家戶戶門前都釘上了桃符。』（桃符：古代掛在門上，用以避邪的桃木板，類似於現在的春聯）問：『什麼是金剛的正體？』禪師說：『破舊的帽子，短袖的布衫。』禪師上堂說法：『各位，道不用刻意去修，只要不被污染。禪不用特意去學，只在于明心見性。心若明瞭，就沒有菩提（菩提：佛教指覺悟的智慧）可以追求。斷絕學問，就沒有煩惱可以斷除。自然虛空而靈妙，處處顯露，法法圓滿彰顯。』『雖然如此，想要成為真正的衲僧（衲僧：指雲遊四方的僧人），還要等待三十年後。』禪師上堂說法：『我這裡不像其他地方那樣說些影子里的虛話，我明白地告訴你們，太陽從東邊升起，月亮從西邊落下，飯是用米做的，炭是用柴燒的。你們如果自己生出分別心，也怪不得我這個老和尚。』說完下座。有一天，有個僧人前來參拜。禪師問：『從哪裡來？』僧人說：『天臺（天臺：指天臺山，佛教聖地）。』禪師問：『把缽（缽：僧人化緣用的器具）帶來了嗎？』僧人說：『帶來了。』禪師問：『為什麼不拿給老僧看看？』僧人說：『等一會兒再說。』禪師說：『我不是問你那個缽，我問的是無底缽。』僧人不知所措。禪師說：『聰明的衲僧能有幾個？走吧。』

○四明育王大千照禪師

別號元虛。起初住在溫州明慶，后遷到明州的寶陀，最後到育王寺。禪師在室內手握木蛇，問前來求學的人：『說是木蛇就錯了，說不是木蛇也錯了，快說！快說！』僧人猶豫不決，禪師就打了他。禪師上堂說法：『世尊（世尊：對佛的尊稱）的三昧（三昧：佛教指止息雜念，使心平靜的狀態），迦葉（迦葉：釋迦牟尼十大弟子之一）不知道。迦葉的三昧，阿難（阿難：釋迦牟尼十大弟子之一）不知道。阿難的三昧，商那和修（商那和修：禪宗三祖）不知道。』『棒打石人頭，剝剝論實事。』禪師上堂說法，引用法燈禪師的話：『無根才能活，離地才不會倒。』禪師說：『日常使用尚且不會，更到哪裡去尋找？』禪師說：『切忌把鐘當成甕。』『有物先天地，無形本寂寥。』禪師說：『說它是無根可以嗎？』『能為萬象主，不逐四時雕。』禪師說：『說它是離地可以嗎？』『日常使用尚且不會，會又能會個什麼？』喝一聲。『西風吹渭水，落葉滿長安（長安：唐朝都城，今西安）。』禪師上堂說法：『古德說結夏（結夏：佛教僧侶在夏季三個月安居修行）已經五天了。』水牯（水牯：指水牛）

【English Translation】 English version What to do when the year ends? The Master said, 'Every household nails peach wood charms to their doors.' (Peach wood charms: ancient peach wood boards hung on doors to ward off evil, similar to present-day Spring Festival couplets) Asked, 'What is the true essence of Vajra (Vajra: Diamond)?' The Master said, 'A tattered hat, a short-sleeved cloth shirt.' The Master ascended the hall and preached: 'Everyone, the Dao (Dao: The Way) does not need to be cultivated deliberately, just don't be defiled. Chan (Chan: Zen Buddhism) does not need to be learned specifically, only value clarifying the mind and seeing one's nature. If the mind is clear, there is no Bodhi (Bodhi: Buddhist wisdom of enlightenment) to seek. If learning is abandoned, there are no afflictions to cut off. Naturally empty and spiritually wondrous, it is revealed everywhere, and every Dharma (Dharma: Buddhist teachings) is fully manifested.' 'Even so, if you want to be a true mendicant monk (mendicant monk: refers to wandering monks), you must wait thirty years.' The Master ascended the hall and preached: 'Here, I don't speak empty words like shadows, as they do in other places. I tell you plainly, the sun rises in the east, the moon sets in the west, rice is made from rice, and charcoal is burned from firewood. If you create distinctions yourself, don't blame this old monk.' After speaking, he descended from the seat. One day, a monk came to pay respects. The Master asked, 'Where do you come from?' The monk said, 'Tiantai (Tiantai: refers to Mount Tiantai, a Buddhist sacred site).' The Master asked, 'Did you bring your bowl (bowl: a utensil used by monks for alms) with you?' The monk said, 'I brought it.' The Master asked, 'Why don't you show it to this old monk?' The monk said, 'Later.' The Master said, 'I'm not asking about that bowl, I'm asking about the bottomless bowl.' The monk was at a loss. The Master said, 'How many clever mendicant monks are there? Go.'

○ Chan Master Daqian Zhao of Yuwang Temple in Siming

His alias was Yuanxu. He first resided in Mingqing Temple in Wenzhou, then moved to Baotuo in Mingzhou, and finally to Yuwang Temple. In his room, the Master held a wooden snake and asked those who came to study, 'Calling it a wooden snake is wrong, saying it is not a wooden snake is also wrong, speak quickly! Speak quickly!' The monk hesitated, and the Master struck him. The Master ascended the hall and preached: 'The Samadhi (Samadhi: Buddhist state of mental stillness) of the World Honored One (World Honored One: a respectful title for the Buddha), Kashyapa (Kashyapa: one of the ten great disciples of Shakyamuni) did not know. The Samadhi of Kashyapa, Ananda (Ananda: one of the ten great disciples of Shakyamuni) did not know. The Samadhi of Ananda, Shanavasa (Shanavasa: the third patriarch of Zen) did not know.' 'Beating the stone man's head with a stick, discussing the real matter frankly.' The Master ascended the hall and preached, quoting Dharma Lamp: 'Without roots, it can live; away from the ground, it will not fall.' The Master said, 'If you still don't understand daily use, where else will you find it?' The Master said, 'Beware of calling a bell a jar.' 'There is something before heaven and earth, formless and originally still.' The Master said, 'Is it okay to call it rootless?' 'It can be the master of all phenomena, not following the withering of the four seasons.' The Master said, 'Is it okay to call it away from the ground?' 'If you still don't understand daily use, what will you understand?' A shout. 'The west wind blows the Wei River, fallen leaves fill Chang'an (Chang'an: the capital of the Tang Dynasty, now Xi'an).' The Master ascended the hall and preached: 'The ancient worthies said that the summer retreat (summer retreat: Buddhist monks practice in the summer for three months) has been five days.' Water buffalo

牛作么生。又有道結夏已十日了也。寒山子作么生。聊成一偈舉似大家。一頭水牯一寒山。困則眠兮饑則餐。終日拈香並擇火。不知身在𦘕圖間。下座。

○蘇州穹窿子原自厚禪師

本郡人。佛誕上堂。有見則為垢。此則未為見。遠離於諸見。如是乃見。佛毗藍園裡示現受生。九龍吐水灌沐金軀。汝等諸人眼裡還著得屑么。喝一喝下座。請藏主上堂。諸佛出世說個甚麼。祖師西來傳個甚麼。有眼如盲。有口如啞。一默酬僧柴瓣飏下。五千四十八卷翻成黃葉止啼。咄咄咄。力圍希。禪子訝中眉垂。

○蘇州虎丘中行本復禪師

本郡人。上堂。心生種種法生。森羅萬象亂縱橫。心滅種種法滅。如凈琉璃含寶月。也無生也無滅。雨後千山呈秀色。正法眼藏破沙盆。無位真人乾屎橛。驀拈拄杖云。大丈夫須猛烈。賊來須打客來看。五臺問取三菩薩。

○蘇州芝塘明因天淵湛禪師

天曆改原。師在鳳山資福一源靈會中居前堂。秉拂云。翔鳳山前行。看白雲乍舒乍卷。禺泉亭上坐。聽流水或抑或揚。眼處作耳處佛事。耳處作眼處佛事。便見非唯觀世音。我亦從中證。已而一源云。有便見二字是與別人說話。無此二字方是自家說話。師不覺退席謂人曰。還丹一粒點鐵成金。堂頭之謂也。

【現代漢語翻譯】牛作么生？（如何是牛？）又有道結夏已十日了也。（又有人說結夏安居已經十日了。）寒山子作么生？（寒山子又如何呢？）聊成一偈舉似大家。（姑且作一首偈頌來告訴各位。）一頭水牯一寒山，（一頭水牛就是一個寒山，）困則眠兮饑則餐，（困了就睡，餓了就吃，）終日拈香並擇火，（整天燒香和選擇柴火，）不知身在𦘕圖間。（卻不知道自己身處圖畫之中。）下座。（退下禪座。）

○蘇州穹窿子原自厚禪師本郡人。（是本地人。）佛誕上堂。（在佛誕日上堂說法。）有見則為垢，（有所見即是污垢，）此則未為見。（這還不是真正的見。）遠離於諸見，（遠離一切見解，）如是乃見。（這樣才是真正的見。）佛毗藍園裡示現受生，（佛在毗藍園（Vibilavana）里示現誕生，）九龍吐水灌沐金軀。（九條龍吐水來灌洗金色的身體。）汝等諸人眼裡還著得屑么？（你們這些人眼裡還能容得下微塵嗎？）喝一喝下座。（大喝一聲，退下禪座。）請藏主上堂。（請藏主上堂說法。）諸佛出世說個甚麼？（諸佛出世說了些什麼？）祖師西來傳個甚麼？（祖師從西邊來傳了些什麼？）有眼如盲，（有眼卻像瞎子，）有口如啞。（有口卻像啞巴。）一默酬僧柴瓣飏下。（沉默不語來酬謝僧眾，柴瓣隨風飄落。）五千四十八卷翻成黃葉止啼。（五千零四十八卷經書翻譯出來，卻成了哄小孩停止哭泣的黃葉。）咄咄咄。（嘆息聲。）力圍希。（力量微弱。）禪子訝中眉垂。（禪者驚訝之中，眉毛低垂。）

○蘇州虎丘中行本復禪師本郡人。（是本地人。）上堂。（上堂說法。）心生種種法生，（心生起，種種法就生起，）森羅萬象亂縱橫。（世間萬物雜亂無章。）心滅種種法滅，（心滅了，種種法就滅了，）如凈琉璃含寶月。（就像清凈的琉璃映照著寶月。）也無生也無滅，（既沒有生，也沒有滅，）雨後千山呈秀色。（雨後千山呈現出秀麗的景色。）正法眼藏破沙盆，（所謂的正法眼藏，就像打破的沙盆一樣。）無位真人乾屎橛。（無位真人就像一根干糞橛。）驀拈拄杖云。（突然拿起拄杖說。）大丈夫須猛烈，（大丈夫必須勇猛剛烈，）賊來須打客來看。（強盜來了要打，客人來了要看。）五臺問取三菩薩。（去五臺山問文殊、普賢、觀音三位菩薩。）

○蘇州芝塘明因天淵湛禪師天曆（公元1328-1330年）改原。（天曆年間改元。）師在鳳山資福一源靈會中居前堂。（禪師在鳳山資福寺一源靈會中擔任前堂。）秉拂云。（拿起拂塵說。）翔鳳山前行，（在翔鳳山前行走，）看白雲乍舒乍卷。（看白雲時而舒展時而捲起。）禺泉亭上坐，（在禺泉亭上坐著，）聽流水或抑或揚。（聽流水時而低沉時而高昂。）眼處作耳處佛事，（在眼睛處做耳朵的事情，）耳處作眼處佛事。（在耳朵處做眼睛的事情。）便見非唯觀世音，（就能明白不僅僅是觀世音菩薩，）我亦從中證。（我也從中得到了證明。）已而一源云。（之後一源禪師說。）有便見二字是與別人說話，（有『便見』這兩個字，就是和別人說話，）無此二字方是自家說話。（沒有這兩個字，才是自己說的話。）師不覺退席謂人曰。（禪師不知不覺地退席，對人說。）還丹一粒點鐵成金，（還丹一粒，點鐵成金，）堂頭之謂也。（說的就是堂頭和尚啊。）

【English Translation】 What is a cow? Someone also said that the summer retreat has already been ten days. What about Hanshanzi (寒山子, a legendary Chinese Buddhist poet)? Let me compose a verse to share with everyone. A water buffalo is Hanshan (寒山, Cold Mountain). When tired, I sleep; when hungry, I eat. All day long, I burn incense and choose firewood, unaware that I am in a painting. Descend from the seat.

○ Zen Master Ziyuan Zihou of Qionglong, Suzhou A native of this prefecture. On the Buddha's birthday, he ascended the hall and said: 'Having a view is a defilement; not having a view is not yet seeing. To be far from all views is to truly see.' The Buddha appeared in Vibilavana (毗藍園, a garden) to be born, and nine dragons spat water to bathe his golden body. Can you all still tolerate dust in your eyes? He shouted once and descended from the seat. He invited the librarian to ascend the hall. What did all the Buddhas say when they appeared in the world? What did the Patriarchs transmit when they came from the West? Having eyes like the blind, having mouths like the mute. Silence is the response to the monks, and the firewood petals are scattered. The 5,048 scrolls are translated into yellow leaves to stop crying. Alas! Weak strength. The Zen practitioners are surprised, and their eyebrows droop.

○ Zen Master Zhongxing Benfu of Huqiu, Suzhou A native of this prefecture. Ascending the hall, he said: 'When the mind arises, all kinds of dharmas arise; the myriad phenomena are chaotic and crisscrossing. When the mind ceases, all kinds of dharmas cease, like pure crystal containing the precious moon. There is neither arising nor ceasing; after the rain, a thousand mountains present their beautiful colors. The Eye Treasury of the True Dharma is like a broken sand basin; the True Man without Rank is like a dry dung spatula.' Suddenly picking up the staff, he said: 'A great man must be fierce and vigorous; when thieves come, they must be beaten; when guests come, they must be watched. Go to Mount Wutai (五臺山, a sacred Buddhist mountain) and ask the three Bodhisattvas (文殊、普賢、觀音, Manjusri, Samantabhadra, Avalokitesvara).'

○ Zen Master Tianyuan Zhan of Zhitang Mingyin, Suzhou During the Tianli (天曆, 1328-1330) era, the reign was changed. The Master was in the front hall of Yiyuan Linghui at Fengshan Zifu Temple. Holding the whisk, he said: 'Walking in front of Xiangfeng Mountain, watching the white clouds sometimes stretch and sometimes roll up. Sitting in Yiquan Pavilion, listening to the flowing water sometimes low and sometimes high. Using the eyes to do the work of the ears, using the ears to do the work of the eyes. Then you will see that it is not only Avalokitesvara (觀世音, the Bodhisattva of Compassion); I also realize it from within.' Afterwards, Yiyuan (一源, a Zen master) said: 'Having the two words 'then see' is talking to others; without these two words is speaking for oneself.' The Master unconsciously withdrew from his seat and said to the people: 'One pill of elixir turns iron into gold; this is what the head monk is talking about.'

○臺州萬年橫江浩禪師

郡之仙邑東溪鄭氏。出世紫巖。上堂。曹溪路上水泄不通。紫巖山前千郊兩足。所以道今年雨水非常足。管取秋來田稻熟。牧童齊唱太平歌。笑倒東村王大叔。好大眾。楊廣山前草。憑君待價燉。異苗翻茂處。深密固靈根。擊拂子。將謂白雲老祖。卻是大陽和尚。上堂。佛無眾生不成佛。良久。一雨普施。三草二木。頌趙州柏樹子話曰。趙州禪在口皮邊。方便垂慈為指南。可笑死於言下者。競從庭柏樹頭參。師室中嘗垂語云。拗折無星秤。將什麼稱斤定兩。猛虎當路坐。鷂子過新羅。

○天臺明巖太古熙禪師

久依雙清得心法。慍恕中早歲嘗參。師問云。藏主久參竺原和尚。世尊初生下時做出許多神頭鬼面。還知落處么。慍對云美食不中飽人吃。師忽離位分手指上下。乃至步武厲聲云。天上天下唯我獨尊。

○蘇州吳縣寶華枯林澤禪師

本邑人。餘慶院受業。早依雙清于凈慈掌記室。出世郡之楓橋普門。遷太平。升寶華。上堂。拈拄杖示眾云。喚作拄杖子則觸。不喚作拄杖子則背。卓拈杖云。如我按指海印發光。汝暫舉心塵勞先起。解制上堂。卓拄杖云。布袋頭解了也。又卓云。鐵彈子百雜碎了也。衲僧家一任東去西去。喝一喝。逢人切忌錯舉。歲旦上堂。

舉僧問黃龍云。舊歲已去新歲未臨。不涉二途請師速道。黃龍云東方甲乙木。師頌云。東方甲乙木。言端語亦端。曉來風色緊。依舊孟春寒。

萬壽南州珍禪師法嗣

○蘇州萬壽中峰宗海禪師

上堂。即心即佛舌頭無骨。非心非佛此地無金。還識馬大師用處么。聽雨寒更盡。開門發華深。

慈凈靈石芝禪師法嗣

○嘉興法喜岳雲一嵩禪師

上堂。靈機絕待妙應無差。南泉斬貓歸宗斬蛇。星河秋一鷹。砧杵夜千家。上堂。靈光獨輝迥脫根塵。左眼八兩右眼半斤。卓拄杖。石牛䦨古路。一馬生三寅。上堂。大海乾枯虛空突兀。南嶽磨磚作鏡。馬祖坐禪成佛。靈山會上無許多事。少室峰前無許多事。一日三人新到相看。師問云識得一萬事喚什麼作一。僧豎起一指。師云你既不會。第二近前。僧云也知和尚慣用此機。師云過那邊著。指第三僧云。者個僧卻較些子。僧罔措。師云同坑無異土。

徑山虎巖伏禪師法嗣

○四明育王月江正印禪師

自號松月翁。福之連江劉氏。參虎巖于靈隱。巖授以狗子話俾參究。久之以偈呈露。巖頷之。令侍香。復掌藏教。自是聲譽隆著。育王橫川慎許可與師語喜愕曰。此後學甘露門。元貞乙未開法常之碧雲。遷松江澱山南禪湖之何山道

【現代漢語翻譯】現代漢語譯本僧人請教黃龍慧南禪師：『舊的一年已經過去，新的一年尚未到來，不涉及新舊這兩條路，請禪師快速開示。』黃龍慧南禪師回答：『東方甲乙木。』禪師作偈頌道：『東方甲乙木，言語正直坦誠。清晨風勢緊，依舊是孟春的寒冷。』

萬壽南州珍禪師的法嗣

○ 蘇州萬壽中峰宗海禪師

上堂說法時說：『即心即佛，舌頭沒有骨頭；非心非佛，此地沒有黃金。還認識馬祖道一（709-788）大師的用意嗎？聽著雨聲，寒冷將盡，打開門，發現花開得很深。』

慈凈靈石芝禪師的法嗣

○ 嘉興法喜岳雲一嵩禪師

上堂說法時說：『靈妙的機用超越對待，微妙的應化沒有差別。南泉普愿（748-835）斬貓，歸宗智常（？-893）斬蛇。星河秋夜，孤鷹飛翔，砧聲杵聲，響徹千家。』上堂說法時說：『靈光獨自輝耀，完全脫離根塵。左眼值八兩，右眼值半斤。』拄著禪杖說：『石牛阻攔著古路，一馬生了三個寅時。』上堂說法時說：『大海乾枯，虛空突兀。南嶽懷讓（677-744）磨磚作鏡，馬祖道一坐禪成佛。靈山會上沒有這麼多事，少室山峰前沒有這麼多事。』一天，三個新來的僧人前來拜見，禪師問道：『認識一萬事，叫什麼作一？』僧人豎起一指。禪師說：『你既然不會。』第二位僧人走上前，說：『也知道和尚慣用這個機鋒。』禪師說：『到那邊去。』指著第三位僧人說：『這位僧人稍微好一些。』僧人不知所措。禪師說：『同坑沒有不同的土。』

徑山虎巖伏禪師的法嗣

○ 四明育王月江正印禪師

自號松月翁，是福州連江劉氏人。在靈隱寺參拜虎巖禪師。虎巖禪師給他『狗子無佛性』的話頭，讓他參究。很久之後，他作偈呈露，虎巖禪師點頭認可。讓他擔任侍香，後來掌管藏經。從此聲譽隆盛。育王橫川慎許可與禪師交談，驚喜地說：『這是後學甘露門。』元貞元年（1295）在常州碧雲寺開法，后遷往松江澱山南禪湖的何山道場。

【English Translation】 English version A monk asked Zen Master Huanglong Huinan: 'The old year has passed, and the new year has not yet arrived. Without involving these two paths, please, Master, speak quickly.' Zen Master Huanglong Huinan replied: 'East is Jia and Yi wood.' The Zen Master composed a verse, saying: 'East is Jia and Yi wood, words are upright and sincere. The wind is tight at dawn, still the cold of early spring.'

Dharma successor of Zen Master Wanshou Nanzhou Zhen

○ Zen Master Zhongfeng Zonghai of Wanshou Temple in Suzhou

In his Dharma talk, he said: 'Mind is Buddha, the tongue has no bones; no-mind is no-Buddha, there is no gold here. Do you still recognize the intention of Great Master Mazu Daoyi (709-788)? Listening to the rain, the cold will end; opening the door, the flowers bloom deeply.'

Dharma successor of Zen Master Cijing Lingshi Zhi

○ Zen Master Faxi Yueyun Yisong of Jiaxing

In his Dharma talk, he said: 'The spiritual mechanism transcends duality, the subtle response is without difference. Nanquan Puhyuan (748-835) cut the cat, Guizong Zhichang (? -893) cut the snake. In the autumn night of the Milky Way, a lone eagle flies; the sound of the砧 and pestle echoes through thousands of homes.' In his Dharma talk, he said: 'The spiritual light shines alone, completely detached from the roots and dust. The left eye is worth eight taels, the right eye is worth half a catty.' He struck his staff and said: 'The stone ox blocks the ancient road; one horse gives birth to three Yin hours.' In his Dharma talk, he said: 'The great sea dries up, the void is abrupt. Nanyue Huairang (677-744) polishes a brick to make a mirror, Mazu Daoyi sits in meditation to become a Buddha. There are not so many things at the assembly on Mount Ling, there are not so many things in front of Shaoshi Peak.' One day, three newly arrived monks came to visit. The Zen Master asked: 'Recognizing ten thousand things, what do you call one?' The monk raised one finger. The Zen Master said: 'Since you don't understand.' The second monk stepped forward and said: 'Also know that the abbot is accustomed to using this koan.' The Zen Master said: 'Go over there.' Pointing to the third monk, he said: 'This monk is slightly better.' The monk was at a loss. The Zen Master said: 'There is no different soil in the same pit.'

Dharma successor of Zen Master Huyan Fu of Jingshan

○ Zen Master Yuejiang Zhengyin of Yuwang Temple in Siming

He called himself Songyue Weng, and was from the Liu family of Lianjiang in Fuzhou. He visited Zen Master Huyan at Lingyin Temple. Zen Master Huyan gave him the topic of 'a dog has no Buddha-nature' to investigate. After a long time, he presented a verse, and Zen Master Huyan nodded in approval. He was assigned to be the incense attendant, and later managed the Tripitaka. From then on, his reputation flourished. Yuwang Hengchuan Shen allowed him to speak with the Zen Master, and said in surprise: 'This is the gate of nectar for later learners.' In the first year of Yuanzhen (1295), he opened the Dharma at Biyun Temple in Changzhou, and later moved to the Heshan Daoguan of Nanchanzihu in Songjiang Dianshan.

場。至育王。所至弘道樹業厥功茂焉。師室中垂示云。鐘樓上念贊。床腳下種菜。荊棘林中是什麼人行履。兩個泥牛斗入海。無位真人因甚額頭汗出。達磨不來東土。二祖不往西天。祖師鼻孔長多少。上堂。古德道。菩提涅槃真如佛性。名異體同。真心妄心佛智世智。名同體異。镕瓶盤釵釧為一金。攪酥酪醍醐為一味。春色無高下。花枝自短長。上堂。舉僧問廣德周和尚云。阿逸多不斷煩惱不修禪道。佛說此人成佛無疑。此理如何。德云鹽又盡炭又無。僧云鹽盡炭無時如何。德云愁人莫向愁人說。說向愁人愁殺人。師頌曰。行看山兮坐看山。春風花鳥自關關。善財別後無人到。樓閣門開盡日閑。師居育王時。帝師聞其道。賜以金襕法衣。號曰佛心普鑒。將終索浴更衣。書偈而逝。阇維舍利不可勝數。其徒塔于松江真凈。

○蘇州萬壽別岸若舟禪師

嘉興人。姓朱氏。禮華亭海慧寺覺源祝髮。參虎巖于徑山即投以偈。遂蒙印可。住後上堂。一葉落。天下秋。涼風暗度。酷暑潛收。一種可人描不得。夜明簾外月如鉤。上堂。道遠乎哉觸事而真。如井覷驢如驢覷井。聖遠乎哉體之則神。南山起云北山下雨。一夏九十日過了也。且道之與聖在什麼處。金風兮浙浙。玉露兮瀼瀼。耶舍塔中敲鐵磬。天臺雁宕絕人行。

【現代漢語翻譯】現代漢語譯本：場。到育王寺后，所到之處都弘揚佛法，樹立功德，非常興盛。禪師在方丈室內開示說：『在鐘樓上唸誦讚歌，在床腳下種植蔬菜，荊棘林中是什麼樣的人在行走？兩頭泥牛互相爭鬥著進入大海。無位真人的額頭上為什麼會流汗？達磨（菩提達摩）沒有來東土，二祖（慧可）沒有去西天。祖師的鼻孔有多長？』上堂說法時，禪師說：『古德說，菩提（覺悟）、涅槃（寂滅）、真如（真如實性）、佛性（佛的本性），名稱不同，本體相同。真心（清凈心）、妄心（虛妄心）、佛智（佛的智慧）、世智（世俗的智慧），名稱相同，本體不同。將瓶、盤、釵、釧熔化成一樣的黃金，將酥酪、醍醐攪拌成一樣的味道。春天的景色沒有高下之分，花枝的長度自然有長有短。』上堂說法時，禪師舉例說，有僧人問廣德周和尚：『阿逸多（彌勒菩薩）不斷除煩惱，不修習禪定，佛卻說這個人成佛沒有疑問，這是什麼道理？』周和尚回答說：『鹽也用完了，炭也沒有了。』僧人又問：『鹽用完炭沒有的時候怎麼樣？』周和尚回答說：『憂愁的人不要向憂愁的人傾訴，說給憂愁的人聽，只會愁死人。』禪師作偈頌道：『行走時看山，坐著也看山，春風吹拂，花鳥鳴叫，自有關聯。善財童子離去後，沒有人再來，樓閣的門整天敞開著，空閑無事。』禪師住在育王寺時，帝師（皇帝的老師）聽說了他的道行，賜給他金襕法衣，號稱『佛心普鑒』。臨終時，禪師要求沐浴更衣，寫下偈頌后圓寂。火化后得到的舍利多得數不清，他的弟子們在松江真凈寺為他建塔。

○蘇州萬壽寺別岸若舟禪師嘉興人，姓朱。在華亭海慧寺拜覺源為師剃度出家。參訪徑山虎巖禪師時，立即獻上偈頌，於是得到虎巖禪師的認可。住持萬壽寺後上堂說法：『一片葉子落下，天下就知道秋天來了。涼風在不知不覺中吹來，酷暑悄悄地收斂。有一種美好的景象難以描繪，夜明簾外，月亮像彎鉤。』上堂說法：『道，難道很遠嗎？接觸事物就能體會到真理。就像從井裡看驢，像驢看井一樣。聖，難道很遠嗎？體會它就能達到神奇的境界。南山升起云，北山就下雨。一個夏季九十天過去了。那麼，道與聖在哪裡呢？金風颯颯，玉露濃濃。耶舍塔中敲響鐵磬，天臺山雁蕩山人跡罕至。』

【English Translation】 English version: At Yuwang Temple, wherever he went, he promoted the Dharma and established meritorious deeds, which flourished greatly. The Zen master instructed in his room, saying: 'Chanting praises in the bell tower, planting vegetables at the foot of the bed, what kind of person walks in the thicket of thorns? Two mud oxen fight and enter the sea. Why does the No-Rank True Man sweat on his forehead? Bodhidharma did not come to the Eastern Land, and the Second Patriarch (Huike) did not go to the Western Heaven. How long is the nose of the Patriarch?' When ascending the hall to preach, the Zen master said: 'The ancients said that Bodhi (enlightenment), Nirvana (extinction), True Thusness (Tathata), and Buddha-nature (Buddha-dhatu) have different names but the same essence. True mind (pure mind), false mind (deluded mind), Buddha-wisdom (Buddha-jnana), and worldly wisdom (laukika-jnana) have the same name but different essences. Melting bottles, plates, hairpins, and bracelets into one gold, mixing ghee, yogurt, and clarified butter into one flavor. The spring scenery has no high or low, and the flower branches are naturally short or long.' When ascending the hall to preach, the Zen master cited the example of a monk asking Abbot Zhou of Guangde: 'Ajita (Maitreya Bodhisattva) does not cut off afflictions and does not practice meditation, but the Buddha said that this person will undoubtedly become a Buddha. What is the principle behind this?' Abbot Zhou replied: 'The salt is used up, and the charcoal is also gone.' The monk then asked: 'What is it like when the salt is used up and there is no charcoal?' Abbot Zhou replied: 'A sorrowful person should not confide in a sorrowful person, for telling a sorrowful person will only cause them to die of sorrow.' The Zen master composed a verse, saying: 'Walking, I look at the mountains; sitting, I also look at the mountains. The spring breeze blows, and the flowers and birds sing, naturally related. After Sudhana left, no one has come, and the doors of the pavilions are open all day, idle and empty.' When the Zen master resided at Yuwang Temple, the Imperial Preceptor (the emperor's teacher) heard of his virtue and bestowed upon him a golden kasaya, calling him 'Buddha-Mind Universally Illuminating.' As he was dying, the Zen master requested to bathe and change clothes, wrote a verse, and then passed away. The sariras obtained after cremation were countless, and his disciples built a pagoda for him at Zhenjing Temple in Songjiang.

○ Zen Master Bie'an Ruozhou of Wanshou Temple in Suzhou He was from Jiaxing, with the surname Zhu. He was tonsured at Haihui Temple in Huating by Jueyuan. When he visited Zen Master Huyan of Jingshan, he immediately presented a verse and was thus approved by Zen Master Huyan. After becoming the abbot of Wanshou Temple, he ascended the hall to preach: 'One leaf falls, and the world knows that autumn has come. The cool breeze blows imperceptibly, and the scorching heat quietly subsides. There is a beautiful scene that is difficult to describe; outside the night-bright curtain, the moon is like a crescent hook.' Ascending the hall to preach: 'Is the Way far away? Touching things, one can realize the truth. It is like looking at a donkey from a well, like a donkey looking at a well. Is the Sage far away? Experiencing it, one can reach the realm of the miraculous. The South Mountain rises with clouds, and the North Mountain rains. Ninety days of summer have passed. So, where are the Way and the Sage? The golden wind rustles, and the jade dew is thick. The iron chime rings in the stupa of Yasha, and the mountains of Tiantai and Yandang are deserted.'

上堂。一切法是佛法。一切心是佛心。青蘿夤緣直上寒松之頂。白雲淡濘出沒大虛之中。下座。上堂。十二時中無纖毫繫念猶是陰界。那裡是汝放身命處。栴檀叢林栴檀圍繞。荊棘叢林荊棘圍繞。贈延上人書華嚴偈曰。雜華林里展戈矛。筆陣堂堂巧運籌。五十三人俱納款。百城煙水一毫收。

○杭州徑山南楚師說禪師

南昌鄧氏。初見一山萬于開先。侍次。山顧謂曰馬祖升堂百丈卷席意作么生。師抗聲曰二俱不了。山器之。辭去謁虎巖于靈隱。巖問從甚處來。師曰廬山開先。巖曰。青玉峽吞卻華藏世界。五老峰走入藕絲竅里。汝還知么。師曰賴有和尚證明。巖駭異。未幾巖移徑山。師與俱侍香。久之去掌天童東巖書記。巖化去竺西繼之。覆命分座。出世番易妙果。先有旨遭義學僧三十六人開講席于諸郡名剎。在饒州妙果。師至以禪講混雜別作一寺處之。曰天壽。萬安教寺主。廬山開先復一新之。中吳承天既毀。強師來居。既至施者麇集。大致堅良之林。所徴眾工必極天下之選。故樓殿巨麗像設嚴好。東南無與儷踵。曇芳居徑山。法席亦鼎盛。僧問。說法者當如法說。作么生是如法而說。師曰。綿褁蒺藜。錦包特石。僧云專為流通去也。師曰且莫詐明頭。上堂。洪機在掌。巨靈神擘開泰華之峰。明鏡當臺。

【現代漢語翻譯】現代漢語譯本：上堂說法。一切法都是佛法（Buddha Dharma），一切心都是佛心（Buddha Mind）。青色的蘿藤纏繞著，一直向上攀緣到寒冷的松樹頂端。白雲淡淡地飄蕩，時隱時現在廣闊的虛空之中。下座。再次上堂說法。即使在一天十二個時辰中沒有絲毫的雜念，仍然屬於陰界（Skandha）。那麼，哪裡才是你放下身心性命的地方呢？栴檀（Sandalwood，一種香木）叢林周圍環繞著栴檀，荊棘叢林周圍環繞著荊棘。贈送給延上人的《華嚴經》偈頌說：在雜亂的花林里展示著戈和矛，筆陣堂堂正正，巧妙地運籌帷幄。五十三位善知識（referring to the 53 teachers Sudhana visited in the Gandavyuha Sutra）都心悅誠服地接受教誨，百城的煙水風光都盡收在一毫之中。

○杭州徑山南楚師說禪師

南楚師說禪師是南昌鄧氏人。他最初在廬山開先寺拜見了一山萬禪師。一次侍奉時，一山禪師回頭問他說：『馬祖（Mazu Daoyi, 709-788）升座說法，百丈（Baizhang Huaihai, 749-814）捲起坐席，這是什麼意思？』師說高聲回答說：『兩人都不瞭解。』一山禪師對他非常器重。他辭別後去靈隱寺拜見虎巖禪師。虎巖禪師問：『你從哪裡來？』師說回答說：『廬山開先寺。』虎巖禪師說：『青玉峽吞沒了華藏世界（Avatamsaka World），五老峰（Five Old Men Peaks）走進了藕絲的孔竅里，你還知道嗎？』師說回答說：『幸虧有和尚您來證明。』虎巖禪師感到非常驚異。不久，虎巖禪師移居徑山寺，師說禪師跟隨他侍奉左右。過了很久，師說禪師離開徑山寺，掌管天童寺東巖的書記事務。虎巖禪師圓寂后，師說禪師繼承了他的衣缽，在竺西寺繼續弘法。後來又奉命分座說法。出世住持番易妙果寺。先前有皇帝的旨意，讓義學僧三十六人在各郡的名剎開講經席。師說禪師來到饒州妙果寺，將禪宗和義學混雜在一起，另外建造了一座寺廟來安置他們，命名為天壽寺。萬安教寺的主持，廬山開先寺又煥然一新。中吳承天寺被毀后，強行請師說禪師來住持。師說禪師到任后，佈施的人蜂擁而至，建造了非常堅固的林園。所徵召的工匠必定是天下最優秀的人才。所以樓殿非常宏偉壯麗，佛像的設定也非常莊嚴美好，東南一帶沒有可以與之相比的。曇芳禪師住在徑山寺，法席也非常興盛。有僧人問：『說法的人應當如法宣說，怎樣才是如法宣說呢？』師說禪師說：『用棉花包裹著蒺藜，用錦緞包裹著特別的石頭。』僧人說：『專門爲了流通佛法而去做的。』師說禪師說：『姑且不要假裝聰明。』上堂說法。洪大的機用掌握在手中，巨靈神（a mythical giant）劈開了泰山的山峰。明亮的鏡子擺在臺上。

【English Translation】 English version: Ascending the hall. All dharmas are Buddha Dharma, all minds are Buddha Mind. Green vines meander straight to the top of the cold pine. White clouds drift lightly, appearing and disappearing in the vast emptiness. Descending the hall. Ascending the hall again. Even without a single thought in the twelve periods of the day, it still belongs to the realm of the Skandhas. Where, then, is the place where you release your body and life? Sandalwood forests are surrounded by sandalwood, and thorny thickets are surrounded by thorns. A verse from the Avatamsaka Sutra presented to Venerable Yan says: In the chaotic flower forest, spears and shields are displayed. The array of pens is grand and skillfully strategized. All fifty-three good advisors (referring to the 53 teachers Sudhana visited in the Gandavyuha Sutra) willingly accept the teachings, and the smoke and water scenery of a hundred cities are all contained within a single hair.

○ Chan Master Shi Shuo of Jing Shan, Nan Chu, Hangzhou

Chan Master Shi Shuo of Nan Chu was a Deng from Nanchang. He first met Chan Master Yi Shan Wan at Kaixian Temple in Mount Lu. Once, while serving him, Chan Master Yi Shan turned and asked him, 'Mazu (Mazu Daoyi, 709-788) ascends the seat to preach, and Baizhang (Baizhang Huaihai, 749-814) rolls up the mat. What does this mean?' Master Shi Shuo replied loudly, 'Both of them do not understand.' Chan Master Yi Shan valued him greatly. He bid farewell and went to Lingyin Temple to visit Chan Master Hu Yan. Chan Master Hu Yan asked, 'Where do you come from?' Master Shi Shuo replied, 'Kaixian Temple in Mount Lu.' Chan Master Hu Yan said, 'The Qingyu Gorge swallows the Avatamsaka World, and the Five Old Men Peaks enter the holes of lotus roots. Do you know this?' Master Shi Shuo replied, 'Fortunately, I have the Venerable to prove it.' Chan Master Hu Yan was greatly astonished. Soon after, Chan Master Hu Yan moved to Jing Shan Temple, and Master Shi Shuo followed him to serve. After a long time, Master Shi Shuo left Jing Shan Temple and took charge of the secretarial affairs of Dongyan at Tiantong Temple. After Chan Master Hu Yan passed away, Master Shi Shuo inherited his mantle and continued to propagate the Dharma at Zhuxi Temple. Later, he was ordered to divide the seat and preach. He emerged to preside over Fanyi Miaoguo Temple. Previously, there was an imperial decree to have thirty-six monks of the school of doctrine open lecture seats in famous temples in various prefectures. Master Shi Shuo came to Miaoguo Temple in Raozhou, mixed Chan Buddhism and the school of doctrine together, and built another temple to accommodate them, naming it Tianshou Temple. The abbot of Wan'an Jiao Temple, Kaixian Temple in Mount Lu was renewed again. After Chengtian Temple in Zhongwu was destroyed, Master Shi Shuo was forcibly invited to preside over it. After Master Shi Shuo arrived, donors flocked to him, and he built a very solid garden. The craftsmen recruited were certainly the best in the world. Therefore, the buildings were very magnificent and beautiful, and the arrangement of the Buddha statues was very solemn and beautiful. There was nothing comparable to it in the southeast. Chan Master Tan Fang lived in Jing Shan Temple, and the Dharma assembly was also very prosperous. A monk asked, 'Those who preach the Dharma should preach according to the Dharma. How is it to preach according to the Dharma?' Master Shi Shuo said, 'Wrapping tribulus in cotton, wrapping a special stone in brocade.' The monk said, 'Specially for the purpose of circulating the Dharma.' Master Shi Shuo said, 'Don't pretend to be clever.' Ascending the hall to preach. The great function is in the palm of the hand, and the giant spirit (a mythical giant) splits the peak of Mount Tai. A bright mirror is placed on the platform.

演若多爍破迷妄之域。諸禪人會不會。蝦蟆跳上梵天。蚯蚓驀過東海。上堂。舉僧問趙州如何是毗盧圓相。趙州云自小出家不曾眼花。忽有問徑山如何是毗盧圓相。只向道桃花帶日舒紅錦。草色連天屐展茵。終於蘇城法喜庵。其徒奉全身歸葬徑山之東崦。

○婺州寶林明極楚俊禪師

四明昌國黃氏。依虎巖于冷泉。一日巖見問曰是什麼。師拱而前曰和尚莫瞞某甲好。巖曰未在更道。師曰某甲無侍者祇對和尚。巖休去。住後上堂。好諸禪德。一切智通無障礙。五須彌山障礙你不得。百億剎土障礙你不得。四大海水障礙你不得。拈燈籠向佛殿里。將山門來燈籠上。上堂。有時教伊揚眉瞬目。白雲萬里。有時不教伊揚眉瞬目。白雲萬里。有時教伊揚眉瞬目者是白雲萬里。有時教伊揚眉瞬目者不是白雲萬里。定林如此批判。還契得馬大師么。白雲萬里。日本國王具書以國師禮聘至彼。對揚稱旨。命住鉅福山建長寺。示寂時年七十五歲。

○杭州靈隱獨孤淳朋禪師

俗姓楊氏。臨海人。上堂。晃晃焉於色塵之內而相不可睹。昭昭然於心目之間而理不可分。古人垂示處不妨明白。後人領解處多是顢頇。天寧今日矢上加尖去也。一夜落花雨。滿城流水香。上堂。因妄說真真無自相。從真起妄妄體本空。妄既

{ "translations": [ "現代漢語譯本：\n演若多爍（Yanerduoshuo，人名）打破了迷惑和虛妄的領域。各位禪人會理解嗎？癩蛤蟆跳上了梵天，蚯蚓橫穿過了東海。上堂開示時，引用僧人問趙州禪師「什麼是毗盧圓相（Piluyuanxiang，佛法概念，指佛的圓滿法身）？」趙州禪師回答說：「我從小出家，不曾眼花。」如果有人問徑山禪師「什麼是毗盧圓相？」逕山禪師只會說：「桃花帶著陽光舒展著紅色的錦緞，草色連線著天邊，如同鋪開的茵席。」最終在蘇州城法喜庵圓寂，他的弟子們將他的全身奉送歸葬在徑山的東邊山腳下。\n\n婺州寶林明極楚俊禪師\n\n是四明昌國（地名）的黃氏子弟。跟隨虎巖禪師在冷泉修行。一天，虎巖禪師問他「是什麼？」楚俊禪師拱手向前回答說：「和尚不要欺騙我。」虎巖禪師說：「還不到時候，再說。」楚俊禪師說：「我沒有侍者，只能這樣回答和尚。」虎巖禪師便不再追問。楚俊禪師住持寺院後上堂開示說：「各位禪德，一切智慧通達沒有障礙，五須彌山（Wuxumishan，佛教中的山名）也障礙不了你，百億剎土（Biliyichatu，佛教中的世界）也障礙不了你，四大海水也障礙不了你。」（他）拿著燈籠走向佛殿，把山門放在燈籠上。上堂開示說：「有時教它揚眉瞬目，白雲萬里；有時不教它揚眉瞬目，白雲萬里；有時教它揚眉瞬目，這便是白雲萬里；有時教它揚眉瞬目，這也不是白雲萬里。」定林禪師如此評判，還契合馬祖大師的教義嗎？白雲萬里。日本國王用國師的禮節聘請他到日本，（楚俊禪師）的對答宣揚很合國王的心意，於是命他住持鉅福山建長寺。圓寂時七十五歲。\n\n杭州靈隱獨孤淳朋禪師\n\n俗姓楊氏，是臨海人。上堂開示說：「光明顯赫地存在於色塵之內，卻無法看見它的形相；明明白白地存在於心目之間，卻無法分割它的道理。古人垂示的地方不妨明白，後人領會理解的地方大多是糊塗。天寧禪師今天真是錦上添花啊！一夜落花如雨，滿城流水飄香。」上堂開示說：「因為虛妄才說真實，真實本無自相；從真實生起虛妄，虛妄的本體本是空。虛妄既然是空，那麼……」 ], "english_translations": [ "English version:\nYanerduoshuo (name of a person) shattered the realm of delusion and illusion. Do the Chan practitioners understand? A toad jumps onto Brahma's heaven, an earthworm crosses the East Sea. During the Dharma talk, he quoted a monk asking Zen Master Zhaozhou, 'What is the Piluyuanxiang (Piluyuanxiang, a Buddhist concept referring to the perfect Dharmakaya of the Buddha)?' Zen Master Zhaozhou replied, 'I have been a monk since I was young and have never had blurred vision.' If someone asks Zen Master Jingshan, 'What is the Piluyuanxiang?' Zen Master Jingshan would only say, 'Peach blossoms stretch out red brocade with the sunlight, the color of the grass connects to the sky like an unfolded mat.' He eventually passed away at Faxi Temple in Suzhou. His disciples respectfully returned his whole body for burial at the eastern foot of Jingshan.\n\nZen Master Chujun of Baolin Mingji Temple in Wuzhou\n\nHe was a Huang from Siming Changguo (place name). He followed Zen Master Huyan at Lengquan. One day, Zen Master Huyan asked him, 'What is it?' Zen Master Chujun bowed and stepped forward, replying, 'Venerable Master, please don't deceive me.' Zen Master Huyan said, 'It's not time yet, say more.' Zen Master Chujun said, 'I have no attendant, I can only answer the Venerable Master like this.' Zen Master Huyan stopped pursuing the question. After Zen Master Chujun became the abbot of the temple, he gave a Dharma talk, saying, 'All you Chan practitioners, all wisdom is unobstructed, the five Sumeru Mountains (Wuxumishan, name of a mountain in Buddhism) cannot obstruct you, the billions of Buddha lands (Biliyichatu, Buddhist worlds) cannot obstruct you, the four great seas cannot obstruct you.' He took a lantern and walked towards the Buddha hall, placing the mountain gate on the lantern. He gave a Dharma talk, saying, 'Sometimes I teach it to raise its eyebrows and blink, ten thousand miles of white clouds; sometimes I don't teach it to raise its eyebrows and blink, ten thousand miles of white clouds; sometimes teaching it to raise its eyebrows and blink is ten thousand miles of white clouds; sometimes teaching it to raise its eyebrows and blink is not ten thousand miles of white clouds.' Zen Master Dinglin judges it this way, does it still accord with the teachings of Master Mazu? Ten thousand miles of white clouds. The King of Japan hired him with the rites of a national teacher to Japan. (Zen Master Chujun's) answers and propagation were very pleasing to the King, so he ordered him to be the abbot of Kenchoji Temple on Mount Jufuku. He passed away at the age of seventy-five.\n\nZen Master Duguchunpeng of Lingyin Temple in Hangzhou\n\nHis secular surname was Yang, and he was from Linhai. He gave a Dharma talk, saying, 'Shining brightly within the realm of form, yet its appearance cannot be seen; clearly existing between the mind and eyes, yet its principle cannot be divided. The places where the ancients demonstrated are clear, but the places where later people understand are mostly muddled. Zen Master Tianning is truly adding flowers to the brocade today! Overnight, falling flowers like rain, the fragrance of flowing water fills the city.' He gave a Dharma talk, saying, 'Because of illusion, we speak of truth, but truth has no self-nature; from truth arises illusion, but the essence of illusion is emptiness. Since illusion is empty, then...'" ] }

歸空空亦不立。良久云。蕩蕩一條官驛路。晨昏曾不禁人行。上堂。會即事同一家。不會萬別千差。不會則且置。如何是事同一家。雞寒上樹鴨寒下水。上堂。畢缽巖前風清月白。曹溪路上浪靜波平。靈鷲山中從苗辨地。三段不同收歸上科。上堂。春風吹春。雨滴落。花滿地。春狼藉。云外青山青又青。獨立寥寥[筐-匚]何極。諸人要識朱頂王。者漢從來頭腦赤。延祐甲寅住靈隱。至元丙子秋入寂。壽七十八。全身葬普光庵后。

○溫州江心無際本禪師

入院山門佛事云。江心門戶迥與諸方不同。不設樞機晝夜開豁。示徒偈曰。大地撮來如粟粒。九旬禁足誑嬰孩。楊岐種子無碑記。時把龜毛眼裡栽。有岐上座者。乃明巖太古熙公弟子。一日持郁山主跨驢圖請題。師援筆疾書曰。䇿蹇溪橋蹉腳時。誤將豌豆作真珠。兒曹不解藏家醜。笑倒楊岐老古錐。置筆乃問云。你且道楊岐這一笑落在什麼處。岐云無風荷葉動。必定有魚行。師掌云。歸去師前分明舉似。岐即仲邠也。

天童竺西坦禪師法嗣

○金陵龍翔孚中懷信禪師

明之奉化姜氏。母劉。禮里之鹿頂山法華院子思剃䰂。遍扣浙西諸德之門。平昔胸中凝滯淘汰殆盡。會華藏竺西遷天童。遂隨以來。于其言下悟旨。領綱維職。迨云外岫

【現代漢語翻譯】現代漢語譯本歸於空性，連空性本身也不執著。停頓片刻后說：『多麼開闊的一條官道啊，早晚都不禁止行人通過。』上堂說法。領會了，事即同一家；不領會，萬別千差。不領會就暫且放下。什麼是事同一家？雞冷了就上樹，鴨冷了就下水。上堂說法。畢缽巖（Pippala Cave）前風清月白，曹溪（Caoxi）路上浪靜波平。靈鷲山（Vulture Peak）中從苗辨地，三段不同收歸上科。上堂說法。春風吹拂春天，雨滴落下，花開滿地，春天一片狼藉。云外的青山青上加青，獨自站立，空曠無邊。各位想要認識朱頂王（zhudingwang，紅頂鳥），這人從來頭腦赤紅。延祐甲寅年（1314年）住持靈隱寺，至元丙子年（1296年）秋天圓寂，享年七十八歲，全身葬在普光庵后。

○ 溫州江心無際本禪師

入院山門佛事時說：『江心寺的門戶與各方不同，不設門軸，日夜敞開。』示眾偈語說：『將大地撮起來像粟米粒，九旬禁足，欺騙小孩。楊岐（Yangqi）宗的種子沒有碑記，時常把龜毛栽在眼裡。』有位岐上座，是明巖太古熙公的弟子。一天拿著郁山主跨驢圖請他題字。禪師拿起筆快速寫道：『拄著枴杖走過溪橋，一腳踩空的時候，誤將豌豆當成真珠。小孩子不明白家醜不可外揚，笑倒了楊岐老古錐。』放下筆就問：『你且說說楊岐這一笑，落在什麼地方？』岐上座說：『無風荷葉動，必定有魚行。』禪師打了他一掌說：『回去在你的師父面前分明地說出來。』岐上座就是仲邠。

天童竺西坦禪師的法嗣

○ 金陵龍翔孚中懷信禪師

是明朝奉化姜氏人。母親劉氏，在里中的鹿頂山法華院禮拜子思剃度出家。遍訪浙西各處有德之人的門下，平素胸中的凝滯幾乎全部清除。適逢華藏竺西禪師遷往天童寺，於是跟隨他前往，在他的言語下領悟了宗旨，擔任綱維的職務，直到云外岫禪師。

【English Translation】 English version Returning to emptiness, one does not even establish emptiness itself. After a long pause, he said, 'What a vast official road, never forbidding people to travel day and night.' Ascending the hall, he said, 'If you understand, matters are of one family; if you don't understand, there are myriad differences. If you don't understand, then put it aside for now. What is it to be of one family? When chickens are cold, they go to the trees; when ducks are cold, they go to the water.' Ascending the hall, he said, 'Before Pippala Cave (Pippala Cave), the wind is clear and the moon is bright; on the road to Caoxi (Caoxi), the waves are calm and the water is still. In Vulture Peak (Vulture Peak), one discerns the land from the seedlings; the three different sections are all brought under the same category.' Ascending the hall, he said, 'The spring breeze blows on spring, raindrops fall, flowers fill the ground, spring is in disarray. Beyond the clouds, the green mountains are green again and again. Standing alone, how boundless!' If you want to recognize the Red-Crowned King (zhudingwang, red-crowned bird), this man has always had a red head. In the year of Jia Yin of the Yanyou era (1314), he resided at Lingyin Temple; in the autumn of Bingzi of the Zhiyuan era (1296), he entered into stillness. He lived to the age of seventy-eight and his whole body was buried behind Puguang Hermitage.

○ Zen Master Wuji Ben of Jiangxin Temple in Wenzhou

Upon entering the mountain gate for Buddhist affairs, he said, 'The gate of Jiangxin Temple is different from all other places; it has no hinges and is open day and night.' He showed his disciples a verse, saying, 'Gathering the earth into a millet grain, forbidding feet for ninety days, deceiving children. The seeds of Yangqi (Yangqi) have no inscription; often planting tortoise hair in the eyes.' There was an attendant named Qi, who was a disciple of Mingyan Taigu Xi. One day, he brought a painting of Abbot Yu riding a donkey and asked for an inscription. The master took up his brush and quickly wrote, 'When stumbling on the stream bridge, he mistakenly took peas for real pearls. Children do not understand that family scandals should not be exposed, laughing at the old cone of Yangqi.' Putting down his brush, he asked, 'Tell me, where does this laugh of Yangqi fall?' Qi said, 'Without wind, the lotus leaves move; there must be fish swimming.' The master slapped him and said, 'Go back and clearly tell your master.' Qi was Zhong Bin.

Successor of Zen Master Zhuxi Tan of Tiantong Temple

○ Zen Master Fuzhong Huaixin of Longxiang Temple in Jinling

He was a native of the Jiang family of Fenghua in the Ming Dynasty. His mother, Liu, had her head shaved by Zisi at the Fahua Temple on Deer Peak Mountain in the village. She visited the doors of virtuous people all over western Zhejiang, and almost completely eliminated the stagnation in her chest. When Zen Master Zhuxi of Huazang moved to Tiantong Temple, she followed him, and under his words, she understood the essence and took on the position of supervisor, until Zen Master Yunwai Xiu.

繼席。留掌藏教。泰定三年出世四明觀音。遷寶陀。元統二年朝廷降香營修功德莊嚴大士妙相。使冋特旨賜廣慧妙悟智寶弘教禪師號及金襕紫伽黎。至正乙酉赴天童。眾廢具舉。且營壽塔于中峰祖庭為終焉計。未幾應龍翔之辟不得已也。師不倦提唱。隨機示用出于自然。德性真率和氣靄然。未嘗以聲色忤人。至正丁酉八月二十四日晨起更衣趺坐而瞑。如入禪定。良久氣盡。停龕七日顏貌如生。阇維設利不可算。貯以寶瓶光發於外。塔牛首山東麓。壽七十八。﨟六十九。

○四明雪竇華國子文禪師

慈覺圓通者。帝師大寶法王所賜之號也。俗姓趙氏。宋清獻公之裔孫。父諱燁。博學號純儒。故師于經史詩書皆自幼習。出家里剎凈慧從畢。萬一經公剃染。公天臺性具少林心要悉能淹貫。師親杖屨既久。所獲非常流可比。辭游兩浙參扣諸碩德求是正之耳。時竺西在毗陵華藏。一見契合。及遷天童起師為記室。雪豆橫山錫又以第一座招之。尋開法奉慈。遷萬壽。升雪豆。至正辛卯二月六日示微疾而卒。龕留七七日顏無異於存日。流汗被面。阇維頂骨牙齒不壞。壽八十三。臘七十。

○四明天童正宗法匡禪師

定海人。俗姓趙。依竺西于太白。入室次竺問曰。取不得。捨不得。不可得中只么得。師隨答

【現代漢語翻譯】現代漢語譯本：繼承席位，留下來掌管藏經。元泰定三年（1326年）在四明觀音寺出世，后遷往寶陀。元統二年（1334年），朝廷降香，營建修繕功德，莊嚴大士的妙相，特使奉旨賜予廣慧妙悟智寶弘教禪師的稱號以及金襕紫袈裟。元至正乙酉年（1345年）前往天童寺，眾人重新準備法器，並且在中峰祖庭營建壽塔，作為最終歸宿的打算。不久后，應龍翔寺的邀請，實屬不得已。禪師不知疲倦地提倡佛法，隨機應機地示用，一切都出于自然。德行真誠坦率，和藹可親，從未曾用言語或臉色冒犯他人。元至正丁酉年（1357年）八月二十四日，早晨起床更衣，跏趺而坐，安然入寂，如同進入禪定一般。過了很久，氣息才停止。停龕七日，顏貌如生。荼毗后，舍利多得不可勝數，用寶瓶盛放，光芒向外散發。塔建在牛首山東麓。享年七十八歲，僧臘六十九年。

四明雪竇華國子文禪師

慈覺圓通，是帝師大寶法王所賜予的稱號。俗姓趙氏，是宋朝清獻公的後裔。父親名諱燁，博學多才，號稱純儒。因此，禪師從小就學習經史詩書。在家裡附近的凈慧寺出家，跟隨畢萬一經公剃度。畢公精通天臺宗的性具思想和少林宗的心要，禪師跟隨他很久，所獲得的成就非常人可比。辭別后遊歷兩浙，參訪各位碩德，尋求真正的佛法。當時竺西禪師在毗陵華藏寺，一見如故，非常契合。等到竺西禪師遷往天童寺，便起用禪師為記室。雪竇橫山禪師又以第一座的身份邀請他。不久后開法于奉慈寺，遷往萬壽寺，升座于雪竇寺。元至正辛卯年（1351年）二月六日，示現輕微的疾病而圓寂。龕留七七四十九日，顏貌與生前沒有差異，並且流汗濕透面部。荼毗后，頂骨和牙齒沒有損壞。享年八十三歲，僧臘七十年。

四明天童正宗法匡禪師

是定海人，俗姓趙。在太白山依止竺西禪師。入室后，竺西禪師問道：『取不得，捨不得，不可得中只么得？』禪師隨即回答 English version: He succeeded to the seat and stayed to manage the scriptures. In the third year of the Taiding era of the Yuan Dynasty (1326), he emerged at Guanyin Temple in Siming, and later moved to Putuo. In the second year of the Yuantong era (1334), the imperial court sent incense and commissioned the construction and renovation of meritorious deeds, solemnly adorning the wondrous image of the Great Being. A special envoy, by imperial decree, bestowed upon him the title of 'Zen Master Guanghui Miaowu Zhibao Hongjiao' and a gold-embroidered purple kasaya. In the YiYou year of the Zhizheng era (1345), he went to Tiantong Temple, where the assembly prepared the Dharma instruments anew, and he planned to build a longevity pagoda at the ancestral court of Zhongfeng as his final resting place. Not long after, he reluctantly accepted the invitation of Longxiang Temple. The Zen Master tirelessly promoted the Dharma, demonstrating its application according to circumstances, all arising naturally. His virtue was genuine and sincere, his temperament gentle and harmonious, and he never offended anyone with his words or expressions. On the twenty-fourth day of the eighth month in the DingYou year of the Zhizheng era (1357), he arose in the morning, changed his clothes, sat in the lotus position, and passed away peacefully, as if entering samadhi. After a long time, his breath ceased. His body remained in the coffin for seven days, and his countenance remained lifelike. After cremation, countless sharira were found, stored in precious bottles, emitting light outwards. His pagoda was built at the eastern foot of Mount Niushou. He lived to the age of seventy-eight, with sixty-nine years as a monk.

Zen Master Ziwen of Huaguo Temple, Xuedou, Siming

'Cijue Yuantong' was the title bestowed upon him by the Imperial Preceptor, the Great Treasure Dharma King. His secular surname was Zhao, and he was a descendant of Duke Qingxian of the Song Dynasty. His father's name was Ye, a learned man known as a pure scholar. Therefore, the Zen Master studied the classics, history, poetry, and books from a young age. He left home to become a monk at Jinghui Temple near his home, where he was tonsured by Bi Wanyi Jinggong. Master Bi was proficient in the Tiantai school's theory of inherent nature and the essential principles of the Shaolin school. The Zen Master followed him for a long time, and his achievements were extraordinary. He bid farewell and traveled to Liangzhe, visiting various eminent monks to seek the true Dharma. At that time, Zen Master Zhuxi was at Huazang Temple in Piling, and they immediately resonated with each other. When Zen Master Zhuxi moved to Tiantong Temple, he appointed the Zen Master as his secretary. Zen Master Hengshan of Xuedou then invited him to be the first seat. Soon after, he began teaching at Fengci Temple, moved to Wanshou Temple, and ascended the seat at Xuedou Temple. On the sixth day of the second month in the XinMao year of the Zhizheng era (1351), he manifested a slight illness and passed away. His body remained in the coffin for forty-nine days, and his countenance was no different from when he was alive, and sweat soaked his face. After cremation, his skull and teeth remained intact. He lived to the age of eighty-three, with seventy years as a monk.

Zen Master Fakuang of Zhengzong, Tiantong, Siming

He was from Dinghai, with the secular surname Zhao. He relied on Zen Master Zhuxi at Mount Taibai. After entering the room, Zen Master Zhuxi asked: 'Cannot take, cannot discard, how to obtain in the unobtainable?' The Zen Master immediately replied

【English Translation】 English version: He succeeded to the seat and stayed to manage the scriptures. In the third year of the Taiding era of the Yuan Dynasty (1326), he emerged at Guanyin Temple in Siming, and later moved to Putuo. In the second year of the Yuantong era (1334), the imperial court sent incense and commissioned the construction and renovation of meritorious deeds, solemnly adorning the wondrous image of the Great Being. A special envoy, by imperial decree, bestowed upon him the title of 'Zen Master Guanghui Miaowu Zhibao Hongjiao' and a gold-embroidered purple kasaya. In the YiYou year of the Zhizheng era (1345), he went to Tiantong Temple, where the assembly prepared the Dharma instruments anew, and he planned to build a longevity pagoda at the ancestral court of Zhongfeng as his final resting place. Not long after, he reluctantly accepted the invitation of Longxiang Temple. The Zen Master tirelessly promoted the Dharma, demonstrating its application according to circumstances, all arising naturally. His virtue was genuine and sincere, his temperament gentle and harmonious, and he never offended anyone with his words or expressions. On the twenty-fourth day of the eighth month in the DingYou year of the Zhizheng era (1357), he arose in the morning, changed his clothes, sat in the lotus position, and passed away peacefully, as if entering samadhi. After a long time, his breath ceased. His body remained in the coffin for seven days, and his countenance remained lifelike. After cremation, countless sharira were found, stored in precious bottles, emitting light outwards. His pagoda was built at the eastern foot of Mount Niushou. He lived to the age of seventy-eight, with sixty-nine years as a monk.

Zen Master Ziwen of Huaguo Temple, Xuedou, Siming

'Cijue Yuantong' was the title bestowed upon him by the Imperial Preceptor, the Great Treasure Dharma King. His secular surname was Zhao, and he was a descendant of Duke Qingxian of the Song Dynasty. His father's name was Ye, a learned man known as a pure scholar. Therefore, the Zen Master studied the classics, history, poetry, and books from a young age. He left home to become a monk at Jinghui Temple near his home, where he was tonsured by Bi Wanyi Jinggong. Master Bi was proficient in the Tiantai school's theory of inherent nature and the essential principles of the Shaolin school. The Zen Master followed him for a long time, and his achievements were extraordinary. He bid farewell and traveled to Liangzhe, visiting various eminent monks to seek the true Dharma. At that time, Zen Master Zhuxi was at Huazang Temple in Piling, and they immediately resonated with each other. When Zen Master Zhuxi moved to Tiantong Temple, he appointed the Zen Master as his secretary. Zen Master Hengshan of Xuedou then invited him to be the first seat. Soon after, he began teaching at Fengci Temple, moved to Wanshou Temple, and ascended the seat at Xuedou Temple. On the sixth day of the second month in the XinMao year of the Zhizheng era (1351), he manifested a slight illness and passed away. His body remained in the coffin for forty-nine days, and his countenance was no different from when he was alive, and sweat soaked his face. After cremation, his skull and teeth remained intact. He lived to the age of eighty-three, with seventy years as a monk.

Zen Master Fakuang of Zhengzong, Tiantong, Siming

He was from Dinghai, with the secular surname Zhao. He relied on Zen Master Zhuxi at Mount Taibai. After entering the room, Zen Master Zhuxi asked: 'Cannot take, cannot discard, how to obtain in the unobtainable?' The Zen Master immediately replied

云寐語作么。竺揮竹篦。師拂袖退。竺頷之。命為侍者。尋掌藏鑰。初住明之開壽。遷龍興上藍。升蔣山。江浙丞相赤憐真班入山作禮寶公問曰大士生鷹巢中是否。師曰要且謾丞相不得。又問大士十二面那個是正面。師以手打圓相云。巍巍堂堂。煒煒煌煌。僧繇斂手有分。梁皇窺覷無門。相遂有省。施𦶇段玉盞。至正十三年行院請住天童。上堂。一雨火雲盡。千峰午吹涼。幽棲無個事。高枕臥長床。諸禪德。知幻即離不作方便。離幻即覺亦無漸次。彈指圓成八萬門。一超直入如來地。上堂。舉五祖云。一抽三。二添四。黃牛角指天。八腳垂過鼻。乃云急急。以手拍禪床云。趁得老鼠打破油甕。

○四明佛隴行可直禪師

佛涅槃上堂。今朝二月十五。天色半晴半雨。桃花李花競開。柳條桑條正吐。如何天下癡人卻謂如來滅度不滅度。拍禪床云。曉來兀坐蘿窗下。聽得竹雞三兩聲。上堂。世尊拈花迦葉微笑。一對鐵槌全無孔竅。謂之正法眼藏涅槃妙心有甚交涉。拈拄杖云。諸人不得妄生節目。下座。頌玄沙三種病話。潦倒玄沙巧用功。病源三種示宗風。巨靈抬手無多子。分破華山千萬重。聽雨偈曰。檐前滴滴甚分明。迷己眾生喚作聲。我亦年來多逐物。春宵一枕夢難成。

靈隱玉山珍禪師法嗣

【現代漢語翻譯】現代漢語譯本：云寐問：『如何是云寐的語言？』竺揮動竹篦。禪師拂袖退下。竺點頭表示領會，被任命為侍者，之後掌管藏經的鑰匙。最初住在明州的開壽寺，后遷至龍興上藍寺，升座于蔣山。江浙丞相赤憐真班入山，向寶公行禮，問道：『大士是否生於鷹巢之中？』禪師說：『終究是瞞不過丞相。』又問：『大士十二面，哪一個是正面？』禪師用手打了個圓相，說：『巍峨堂皇，光輝燦爛。僧繇畫龍點睛，尚有可發揮之處，梁武帝窺視佛法，卻無從入門。』丞相因此有所領悟，施捨了𦶇段和玉盞。至正十三年（1353年），行院請禪師住持天童寺。上堂開示：『一場雨後，火熱的雲氣消散殆盡，千峰之間，午後的風吹來涼意。幽靜的居所沒有什麼事，可以高枕而臥。』各位禪德，『知幻即離，不作方便』，『離幻即覺，亦無漸次』。彈指之間，圓滿成就八萬法門，一躍直入如來之地。』上堂開示，引用五祖的話：『一抽三，二添四，黃牛角指天，八腳垂過鼻。』於是說：『急急！』用手拍禪床說：『趁得老鼠打破油甕。』

○四明佛隴行可直禪師

佛陀涅槃日上堂開示：『今天二月十五，天氣時晴時雨，桃花李花競相開放，柳條桑條正在吐芽。為什麼天下的癡人卻說如來有滅度與不滅度之分呢？』拍禪床說：『曉來兀自坐在蘿窗下，聽得竹雞三兩聲。』上堂開示：『世尊拈花，迦葉微笑，這一對鐵槌，全無孔竅。』所謂的正法眼藏、涅槃妙心，與此事有什麼關係？拈起拄杖說：『諸位不得妄生枝節。』下座。頌玄沙三種病的話：『潦倒玄沙，巧妙用功，三種病源，揭示宗風。巨靈抬手，無多子，分破華山，千萬重。』聽雨偈說：『檐前滴滴甚分明，迷己眾生喚作聲。我亦年來多逐物，春宵一枕夢難成。』

靈隱玉山珍禪師法嗣

【English Translation】 English version: Yunmei asked: 'What is Yunmei's language?' Zhu waved the bamboo whisk. The Master brushed his sleeve and withdrew. Zhu nodded in understanding and was appointed as an attendant, later in charge of the key to the Sutra library. Initially, he resided at Kaishou Temple in Mingzhou, then moved to Longxing Shanglan Temple, and ascended the seat at Jiangshan. The Jiangzhe Prime Minister Chi Lianzhenban entered the mountain, paid respects to Baogong, and asked: 'Was the Great Being born in an eagle's nest?' The Master said: 'Ultimately, I cannot deceive the Prime Minister.' He further asked: 'Of the Great Being's twelve faces, which is the front?' The Master made a circular gesture with his hand and said: 'Majestic and dignified, radiant and brilliant. Sengyou's (a famous painter) finishing touch has room for improvement, Emperor Wu of Liang (Liang Dynasty) peered at the Dharma but had no way to enter.' The Prime Minister thus had some understanding and offered 𦶇 silk and jade cups. In the thirteenth year of Zhi Zheng (1353), the Xingyuan invited the Master to reside at Tiantong Temple. Ascending the hall, he instructed: 'After a rain, the fiery clouds are completely dispersed, and a cool breeze blows through the thousand peaks in the afternoon. In a secluded dwelling, there is nothing to do, one can lie down on a long bed. All of you Chan practitioners, 'Knowing illusion is liberation, without resorting to expedients,' 'Liberation from illusion is awakening, also without gradual stages.' In the snap of a finger, the eighty-four thousand Dharma gates are perfectly accomplished, and one leaps directly into the land of the Tathagata.' Ascending the hall, he quoted the Fifth Patriarch's words: 'One draws three, two adds four, the horns of the yellow ox point to the sky, eight feet hang over the nose.' Then he said: 'Quickly!' He struck the Zen bed with his hand and said: 'Catch the rat breaking the oil jar.'

○ Chan Master Xingke Zhi of Folong in Siming

Ascending the hall on the day of Buddha's Nirvana: 'Today is the fifteenth day of the second month, the weather is partly sunny and partly rainy, peach blossoms and plum blossoms are blooming in competition, willow branches and mulberry branches are sprouting. Why do the foolish people of the world say that the Tathagata has extinction and non-extinction?' He struck the Zen bed and said: 'I sit alone by the window covered with vines at dawn, listening to the three or two calls of the bamboo chicken.' Ascending the hall, he instructed: 'The World-Honored One held up a flower, and Kashyapa smiled, this pair of iron hammers has no holes or openings.' What relationship do the so-called Treasury of the Eye of the True Dharma and the Wondrous Mind of Nirvana have with this matter? He picked up the staff and said: 'You must not create unnecessary complications.' Descending the seat. A eulogy on Xuansha's three kinds of illness: 'Unrestrained Xuansha, skillfully applying effort, the three sources of illness, reveal the essence of the school. The giant spirit raises his hand, with few descendants, splitting Mount Hua into thousands of layers.' A verse on listening to the rain: 'The dripping in front of the eaves is very clear, deluded beings call it sound. I, too, have chased after things too much in recent years, and a spring night's sleep is hard to achieve.'

Successor of Chan Master Yushan Zhen of Lingyin

○金陵龍翔曇芳守忠禪師

南康都昌黃氏。依云居玉山祝髮。遊方至佛陀里官講聽法華。入吳見蒙山于休休庵。問鄉里何方。師曰江西都昌。蒙山曰船來陸來。師曰二途不涉。蒙山展兩手。師瞠目視之。往徑山見虎巖伏。巖命掌綱維。又往育王見東巖日留典藏教。及玉山居靈隱師往省。山一日室中舉僧問趙州。如何是祖師西來意。州云庭前柏樹子。師聞舉豁然。久之開法金陵保寧。移蔣山。泰定己丑太子梁王至金陵。是夕寺災。明日王詣山問師興復若何。師曰賴有大檀越在。王頷之。王囑師建寺于寶珠峰曰崇禧。自是每至必留連問辨。一日問曰如何謂之衲僧門下事。師曰不離殿下所問。王有契大悅。致和元年王入登寶位改元天曆。遣使函香至蔣山謝寶公兼勞師。賜金襕袈裟。經一藏。白銀器五伯兩。黃金五十兩。納失失幡一對。明年遣使特授廣慈圓悟大禪師。住持大崇禧寺兼領蔣山。至順元年召師與大龍翔訴公乘驛入京。既至禮部尚書王士弘引見於奎章閣。賜坐溫問禮賜優渥。來學士虞集撰重興蔣山寺記。至正二年行院使納麟高公起師主徑山。五年正月特旨升住龍翔。雖經郁攸而舊觀悉復。上堂拈拄杖云。拄杖子有時象王迴旋。有時獅子顰呻。卓拄杖。且道是象王迴旋是獅子顰呻。靠拄杖云。龍蛇易辨衲子難瞞

【現代漢語翻譯】現代漢語譯本： ○金陵龍翔曇芳守忠禪師

南康（地名，今江西省境內）都昌（地名，今江西省境內）黃氏子弟。依止云居山（山名，位於江西省）玉山禪師剃度出家。遊歷四方，至佛陀里（地名，具體位置不詳）聽官府講授《法華經》。後到吳地（泛指今江蘇省南部一帶），在蒙山（山名，位於江蘇省宜興市）的休休庵拜見蒙山禪師。蒙山禪師問：『你老家是哪裡人？』守忠禪師回答：『江西都昌人。』蒙山禪師說：『是坐船來的還是走路來的？』守忠禪師說：『兩條路都沒走。』蒙山禪師張開雙手，守忠禪師瞪大眼睛看著他。之後前往徑山（山名，位於浙江省杭州市），見到虎巖伏禪師。虎巖禪師命他掌管寺院的綱維事務。又到育王寺（寺名，位於浙江省寧波市）見到東巖日禪師，留他在寺中管理藏經。等到玉山禪師住在靈隱寺（寺名，位於浙江省杭州市）時，守忠禪師前去拜見。玉山禪師有一天在室內舉了一個公案，說有僧人問趙州禪師：『如何是祖師西來意（達摩祖師從西天來到東土的真正用意是什麼）？』趙州禪師回答：『庭前柏樹子（庭院前的柏樹）。』守忠禪師聽了豁然開悟。過了很久，在金陵（今江蘇省南京市）保寧寺開法傳禪。后移住蔣山（即鐘山，位於江蘇省南京市）。泰定己丑年（1329年），太子梁王來到金陵，當晚寺院發生火災。第二天，梁王到蔣山問守忠禪師：『寺院的興復情況如何？』守忠禪師說：『幸虧有您這樣的大施主在。』梁王點頭表示明白。梁王囑咐守忠禪師在寶珠峰（山峰名，具體位置不詳）建造寺院，命名為崇禧寺。自此以後，梁王每次到寺院，必定流連忘返，與守忠禪師問答辯論佛法。有一天，梁王問道：『如何稱之為衲僧（指僧人）門下的事？』守忠禪師說：『不離殿下所問。』梁王聽后非常高興。致和元年（1328年），梁王入京登上皇位，改年號為天曆（1328-1330年）。派遣使者送去香函到蔣山，感謝寶公（指守忠禪師），並慰勞守忠禪師，賜予金襕袈裟、經書一藏、白銀器五百兩、黃金五十兩、納失失幡一對。第二年，派遣使者特授守忠禪師為廣慈圓悟大禪師，主持大崇禧寺，兼領蔣山。至順元年（1330年），召守忠禪師與大龍翔寺的訴公禪師乘驛站的馬車入京。到達京城后，禮部尚書王士弘在奎章閣引見。皇帝賜座，溫和地詢問，賞賜優厚。來學士虞集撰寫了《重興蔣山寺記》。至正二年（1342年），行院使納麟高公請守忠禪師主持徑山。至正五年（1345年）正月，特旨升守忠禪師住持龍翔寺。雖然經歷過衰敗，但舊貌全部恢復。上堂說法時，守忠禪師拿起拄杖說：『拄杖子有時像象王（比喻佛）一樣迴旋，有時像獅子一樣發出呻吟。』放下拄杖，問道：『且說這是象王迴旋還是獅子呻吟？』靠著拄杖說：『龍蛇容易分辨，衲子難以欺瞞。』

【English Translation】 English version: ○ Chan Master Shouchong Tanfang of Longxiang Monastery in Jinling

He was a member of the Huang family from Duchang in Nankang (place name, in present-day Jiangxi Province). He had his head shaved and became a monk under Chan Master Yushan at Yunju Mountain (mountain name, located in Jiangxi Province). He traveled around and went to Fotuoli (place name, specific location unknown) to listen to officials lecturing on the Lotus Sutra. Later, he went to Wu (general term for the southern part of present-day Jiangsu Province) and visited Chan Master Mengshan at the Xiuxiuan Hermitage on Mengshan (mountain name, located in Yixing, Jiangsu Province). Chan Master Mengshan asked: 'Where is your hometown?' Chan Master Shouchong replied: 'Duchang, Jiangxi.' Chan Master Mengshan said: 'Did you come by boat or by land?' Chan Master Shouchong said: 'I didn't take either route.' Chan Master Mengshan opened both hands, and Chan Master Shouchong stared at him with wide eyes. Later, he went to Jingshan (mountain name, located in Hangzhou, Zhejiang Province) and met Chan Master Huyan Fu. Chan Master Huyan ordered him to manage the affairs of the monastery. He also went to Yuwang Temple (temple name, located in Ningbo, Zhejiang Province) and met Chan Master Dongyan Ri, who kept him in the temple to manage the sutra collection. When Chan Master Yushan lived at Lingyin Temple (temple name, located in Hangzhou, Zhejiang Province), Chan Master Shouchong went to visit him. One day, Chan Master Yushan raised a gongan in the room, saying that a monk asked Chan Master Zhaozhou: 'What is the meaning of the Patriarch's coming from the West (what is the true intention of Bodhidharma's coming from the West to the East)?' Chan Master Zhaozhou replied: 'The cypress tree in front of the courtyard.' Chan Master Shouchong was enlightened upon hearing this. After a long time, he opened the Dharma and transmitted Chan at Baoning Temple in Jinling (present-day Nanjing, Jiangsu Province). Later, he moved to Jiangshan (i.e., Zhongshan, located in Nanjing, Jiangsu Province). In the year Ji Chou of the Taiding era (1329), Prince Liang came to Jinling, and that night the temple caught fire. The next day, Prince Liang went to Jiangshan and asked Chan Master Shouchong: 'How is the restoration of the temple going?' Chan Master Shouchong said: 'Fortunately, there is a great benefactor like you.' Prince Liang nodded in understanding. Prince Liang instructed Chan Master Shouchong to build a temple on Baozhu Peak (peak name, specific location unknown), naming it Chongxi Temple. From then on, every time Prince Liang came to the temple, he would linger and discuss the Dharma with Chan Master Shouchong. One day, Prince Liang asked: 'What is called the affair under the gate of a nāsārūpa (referring to monks)?' Chan Master Shouchong said: 'It is inseparable from what Your Highness asks.' Prince Liang was very happy to hear this. In the first year of the Zhihe era (1328), Prince Liang entered the capital and ascended the throne, changing the era name to Tianli (1328-1330). He sent an envoy with a letter of incense to Jiangshan, thanking Bao Gong (referring to Chan Master Shouchong) and consoling Chan Master Shouchong, bestowing a gold-embroidered kāṣāya, a collection of scriptures, five hundred taels of silver utensils, fifty taels of gold, and a pair of nāsārūpa banners. The following year, he sent an envoy to specially confer Chan Master Shouchong as the Great Chan Master Guangci Yuanwu, presiding over the Great Chongxi Temple and concurrently leading Jiangshan. In the first year of the Zhishun era (1330), he summoned Chan Master Shouchong and Chan Master Sugong of the Great Longxiang Temple to enter the capital by post station carriage. After arriving in the capital, Wang Shihong, the Minister of the Ministry of Rites, introduced them at the Kuizhang Pavilion. The emperor bestowed seats, asked questions gently, and bestowed generous rewards. The scholar Yu Ji wrote the Record of the Rebuilding of Jiangshan Temple. In the second year of the Zhizheng era (1342), the administrator Na Lin Gao invited Chan Master Shouchong to preside over Jingshan. In the first month of the fifth year of the Zhizheng era (1345), a special decree promoted Chan Master Shouchong to preside over Longxiang Temple. Although it had experienced decline, the old appearance was completely restored. When giving a Dharma talk, Chan Master Shouchong picked up his staff and said: 'Sometimes the staff revolves like an elephant king (a metaphor for the Buddha), sometimes it groans like a lion.' He put down the staff and asked: 'Tell me, is this the elephant king revolving or the lion groaning?' Leaning on the staff, he said: 'Dragons and snakes are easy to distinguish, but nāsārūpas are hard to deceive.'

。上堂。坐深井者不知大虛之寬廣。忘偏見者方明至理之圓融。臨濟掌黃檗。黃檗掌百丈。國清才子貴。家富小兒驕。上堂。舉南泉道我十八上便解作活計。趙州道我十八上便解破家散宅。師云。諸禪德解作活計底便解破家散宅。解破家散宅底便解做活計。若到徑山門下。總與明窗下安排。三十年後卻不得道曾見徑山來。上堂。舉雲門問僧甚處來。僧云江西。門云江西一隊老漢寐語住也未。僧無語。師云。者僧無語且置。雲門老漢面皮厚多少。八年十月二十八日召諸弟子誡曰。汝等宜勇猛精進。紹隆先聖之道。庶無負國家崇重吾教之心。言訖翛然而逝。世壽九十四。僧臘五十六。

天目高峰妙禪師法嗣

○杭州天目山中峰明本禪師

錢唐孫氏。母娠時夢無門開道者持燈籠至其家而生。師稍長即愛閱經教。然指誓持尸羅。困則首觸柱以自警。一日閱傳燈錄。至庵提遮女問文殊明知生是不生之理為甚被生死流轉有疑。往參高峰叩心要。誦金剛經至荷擔如來阿耨菩提處恍然有省。師自謂識量依通非悟也。高峰為剃染于獅子院。尋受具戒。因觀流泉乃大悟。師亦閟而不聞於人。自是說法縱橫。該貫辯博無礙。高峰將戢化。權書真贊遺師曰。我相不思議。佛祖莫能視。獨許不肖兒。見得半邊鼻。延祐戊午仁宗

【現代漢語翻譯】現代漢語譯本：上堂。坐在深井裡的人不知道大虛空的寬廣，拋棄偏見的人才能明白至理的圓融。臨濟禪師接替黃檗禪師，黃檗禪師接替百丈禪師。國子監的才子難得，家境富裕的小孩驕橫。上堂。舉南泉禪師說我十八歲以上便懂得謀生，趙州禪師說我十八歲以上便懂得敗家。徑山禪師說，各位禪德，懂得謀生的便懂得敗家，懂得敗家的便懂得謀生。如果到了徑山門下，都給你們在明亮的窗下安排好。三十年後卻不要說曾經見過徑山禪師來。上堂。舉雲門禪師問僧人從哪裡來。僧人說江西。雲門禪師說江西一隊老漢說夢話停止了嗎？僧人無語。徑山禪師說，這個僧人無語暫且不說。雲門老漢的臉皮有多厚？八年十月二十八日召集眾弟子告誡說，你們應該勇猛精進，繼承先聖的道統，希望不要辜負國家崇尚重視我們佛教的心意。說完安詳地去世了。世壽九十四歲，僧臘五十六年。

天目高峰妙禪師法嗣

杭州天目山中峰明本禪師

錢塘孫氏。母親懷孕時夢見無門開道者拿著燈籠來到家裡而生下他。禪師稍微長大就喜歡閱讀經書教義。然後立誓持守戒律，睏倦時就用頭撞柱子來警醒自己。一天閱讀《傳燈錄》，看到庵提遮女問文殊菩薩明明知道生是不生的道理，為什麼還會被生死流轉所迷惑，心生疑問。前往參拜高峰禪師請教心要。誦讀《金剛經》到『荷擔如來阿耨多羅三藐三菩提』處忽然有所領悟。禪師自己認為知識見解通達並非真正的開悟。高峰禪師在獅子院為他剃度，不久后受具足戒。因為觀看流動的泉水而大悟。禪師也閉口不向人說。從此說法縱橫，貫通辯論廣博無礙。高峰禪師將要圓寂，權且寫下真贊遺留給禪師說：『我相不可思議，佛祖都不能看見。唯獨允許不肖的兒子，見到了半邊鼻孔。』延祐戊午年（1318年）仁宗。

【English Translation】 English version: Entering the hall. Those sitting in a deep well do not know the vastness of the great void. Those who forget prejudice can understand the perfect harmony of ultimate truth. Linji (Rinzai) succeeded Huangbo (Obaku), Huangbo succeeded Baizhang (Hyakujo). Talented scholars from the Imperial Academy are rare, and wealthy children are arrogant. Entering the hall. Quoting Nanquan (Nansen) saying, 'Since I was eighteen, I have understood how to make a living.' Zhaozhou (Joshu) said, 'Since I was eighteen, I have understood how to ruin a family.' The master said, 'All of you Chan practitioners, those who understand how to make a living understand how to ruin a family, and those who understand how to ruin a family understand how to make a living. If you come to the gate of Jingshan, everything will be arranged for you under the bright window. After thirty years, do not say that you have ever seen Jingshan.' Entering the hall. Quoting Yunmen (Ummon) asking a monk, 'Where do you come from?' The monk said, 'Jiangxi.' Yunmen said, 'Have the old men in Jiangxi stopped talking in their sleep?' The monk was speechless. The master said, 'Let's put aside the monk's silence for now. How thick is the old man Yunmen's face?' On the twenty-eighth day of the tenth month of the eighth year, he summoned all his disciples and admonished them, saying, 'You should be brave and diligent, and carry on the way of the former sages, so as not to fail the country's respect for our teachings.' After speaking, he passed away peacefully. His age was ninety-four, and his monastic age was fifty-six.

Successor of Tianmu Gaofeng Miaozan Master

Zhongfeng Mingben Chan Master of Tianmu Mountain in Hangzhou

Sun family of Qiantang. When his mother was pregnant, she dreamed that a doorkeeper (Wumen) holding a lantern came to her house, and he was born. The master grew up and loved to read scriptures and teachings. Then he vowed to uphold the precepts, and when he was sleepy, he would hit his head against a pillar to alert himself. One day, he read the 'Transmission of the Lamp' and saw the story of the girl Antizhe asking Manjusri (Wenshu) Bodhisattva, 'Knowing that birth is not birth, why is one still subject to the cycle of birth and death?' He was puzzled. He went to pay homage to Gaofeng (Koho) Zen Master to ask for the essentials of the mind. Reciting the Diamond Sutra to the point of 'bearing the burden of the Tathagata's Anuttara-Samyak-Sambodhi,' he suddenly had some understanding. The master himself believed that his knowledge and understanding were not true enlightenment. Gaofeng shaved his head at the Lion's Monastery and soon received full ordination. Because of watching the flowing spring, he had a great enlightenment. The master also kept silent and did not tell anyone. From then on, his teachings were horizontal and vertical, comprehensive, eloquent, and unobstructed. When Gaofeng was about to pass away, he temporarily wrote a true eulogy and left it to the master, saying: 'My appearance is inconceivable, even the Buddhas and Patriarchs cannot see it. Only the unworthy son is allowed to see half of the nose.' In the year of Wuwu (1318) of the Yanyou era, Emperor Renzong.

特召不起。賜金紋伽梨。號曰佛慈圓照廣慧禪師。英宗御極亦封衣香即所居攸敬。附馬沈王請于朝親詣山中禮謁。構亭巖前曰真際。表得法也。翰林學士丞旨趙公孟頫每與師書必稱弟子。行宣政院使張閭諸達官尤加敬服。屢以徑山靈隱奉師。固不受。轉運使瞿霆發以大覺寺請。亦不受。逾越渡淮至浮舟以居而隱避之。所至結庵皆名幻住。學徒從之者如雲。朔漢三韓西域南詔至於日本之僧靡不來參。多望風信慕尊之曰大和尚。繪像事焉。南詔僧普福奉師像南歸。至重慶忽神光燭天。其土感悅遂篤信禪宗。師凡見學者輒問曰汝喚什麼作生死。或者茫然無所答。或者謂生不知來處死不知去處。師曰便饒知得去來。所知亦是生死。又或指一念忽起是生一念忽滅是死。師曰離一念起滅亦生死也。師之提唱辯博機峻。實由乘願力而來為法檀度。觀時適宜隨機應物多諸方便。師曰。真造實履以先之。而不事空言。故信之者眾也。示眾。雲門話墮。趙州勘婆。唯之與阿。相去幾何。焦尾錦鱗躍開地網。摩空俊鶻透過天羅。不動一塵知落處。二十年事不爭多。還會么。如或不然。更為你重下注腳。記得雪竇和尚頌為道日損曰。三分光陰二早過。靈臺一點不揩磨。貪生逐日區區去。喚不回頭爭柰何。折東籬。補西障。回地軸。轉天關。在雪

【現代漢語翻譯】現代漢語譯本屢次特地召見也不應召。賜予金紋袈裟，賜號『佛慈圓照廣慧禪師』。英宗皇帝即位后，也封了他居住的衣香即攸敬之地。駙馬沈王向朝廷請求親自到山中拜見他，在巖前建造亭子，命名為『真際』，表示得到了他的真傳。翰林學士、中書舍人趙孟頫每次與他通訊，必定自稱弟子。行宣政院使張閭等達官貴人更加敬重佩服他，多次想把徑山（地名）和靈隱寺（寺名）奉獻給他，他堅決不接受。後來他渡過淮河，到達浮舟居住，以此來隱避世俗。他所到的地方，結廬都命名為『幻住』。跟隨他學習的僧人如雲一般。朔漢（指北方）、三韓（古代朝鮮半島）、西域、南詔，甚至日本的僧人沒有不來參學的，大多是仰慕他的風采，尊稱他為『大和尚』，繪製他的畫像來供奉。南詔僧人普福帶著他的畫像返回南詔，到達重慶時，忽然有神光照亮天空，當地人民感動喜悅，於是篤信禪宗。禪師凡是見到來學習的人，總是問：『你把什麼叫做生死？』有的人茫然不知所措，無法回答。有的人說：『生不知道從哪裡來，死不知道到哪裡去。』禪師說：『即使知道去處和來處，所知道的也還是生死。』又有人說，指著一念忽然生起是生，一念忽然滅去是死。禪師說：『離開一念的生滅，也還是生死。』禪師的提倡辯論，精闢深刻，實在是因為乘著願力而來，爲了佛法而佈施。觀察時機，適應情況，隨機應物，運用多種方便法門。禪師說：『真實地創造，實在地踐行，以此為先，而不從事虛空的言論。』所以相信他的人很多。禪師開示大眾說：『雲門（禪宗大師）的話語落入窠臼，趙州（禪宗大師）勘驗老太婆。『唯』和『阿』，相差多少？焦尾的錦鯉躍開地網，摩空的俊鷹透過天羅。不動一塵而知落處，二十年的事情不再爭論多少。』你們會嗎？如果不會，再為你們重新下個註解。記得雪竇（禪宗大師）和尚的頌為道日損說：『三分光陰二分早已經過去，靈臺（指心）一點也不擦拭打磨。貪生逐日，茍且偷生，呼喚不回頭，又能怎麼樣呢？』折東籬，補西墻，迴轉地軸，轉動天關，在雪（？)

【English Translation】 English version He was repeatedly summoned but did not respond. He was granted a gold-threaded kasaya (袈裟, a Buddhist monastic robe) and the title 'Buddha-Compassionate, Perfectly Illuminating, Broadly Wise Zen Master'. When Emperor Yingzong (英宗) ascended the throne, he also honored the Yixiang (衣香) residence where he lived. Prince Consort Shen (沈王) requested permission from the court to personally visit him in the mountains, constructing a pavilion in front of the rock named 'True Reality' (真際), signifying that he had attained his Dharma transmission. Academician Zhao Mengfu (趙孟頫), a drafter in the Hanlin Academy, always addressed him as 'disciple' in his letters. Zhang Lu (張閭), an administrator of the Xuanzheng Yuan (宣政院), and other high-ranking officials held him in even greater reverence, repeatedly offering him Jingshan (徑山) and Lingyin Temple (靈隱寺), but he firmly declined. Later, he crossed the Huai River and resided in Fuzhou (浮舟) to avoid worldly affairs. Wherever he went, he named his hermitage 'Illusion Dwelling' (幻住). Disciples followed him like clouds. Monks from Shuohan (朔漢), Samhan (三韓), the Western Regions, Nanzhao (南詔), and even Japan came to study with him. Most admired his demeanor and respectfully called him 'Great Master', painting his portrait for veneration. The Nanzhao monk Pufu (普福) carried his portrait back to Nanzhao. When he arrived in Chongqing, suddenly a divine light illuminated the sky. The local people were moved and rejoiced, and thus deeply believed in Zen Buddhism. Whenever the Zen master saw someone coming to study, he would always ask: 'What do you call birth and death?' Some were at a loss and could not answer. Some said: 'In birth, we do not know where we come from; in death, we do not know where we go.' The Zen master said: 'Even if you know where you come from and where you go, what you know is still birth and death.' Others pointed to a thought suddenly arising as birth and a thought suddenly ceasing as death. The Zen master said: 'Even apart from the arising and ceasing of a thought, it is still birth and death.' The Zen master's teachings were eloquent and profound, truly because he came with the power of his vows to give alms for the sake of the Dharma. He observed the times, adapted to circumstances, responded to things according to their nature, and employed various expedient means. The Zen master said: 'Truly create and truly practice, taking this as the priority, and not engaging in empty talk.' Therefore, many people believed in him. The Zen master instructed the assembly, saying: 'Yunmen's (雲門, a Zen master) words have fallen into a rut, Zhao Zhou (趙州, a Zen master) examines the old woman. 'Only' and 'Ah', how far apart are they? The carp with the burnt tail leaps open the earth net, the swift hawk soaring through the sky penetrates the heavenly snare. Without moving a speck of dust, know where it falls; twenty years of affairs, no longer argue about how much.' Do you understand? If not, I will give you another annotation. Remember that Zen Master Xuedou (雪竇) praised the Way as diminishing daily, saying: 'Two-thirds of the time has already passed early, the spiritual platform (靈臺, referring to the mind) is not wiped or polished. Greedily living day by day, barely surviving, calling and not turning back, what can be done?' Tearing down the east fence, patching the west wall, turning the earth axis, turning the heavenly gate, in the snow (?).'

竇則不無。爭柰四句遭人撿點。三分光陰二早過。向甚處去也。靈臺一點不揩磨。無你下手處。貪生逐日區區去。何處不稱尊。喚不回頭爭奈何。直得分疏不下。高高峰頂行。抬腳不起。深深海底坐。打衣不濕。雪竇平地上把人埋沒。捻指二百餘年。今古之下乏人點撿。幻住也有一喝。還有撿點者么須早出來。不然則就與拈出去也。三尺黑蛔眠暗室。一雙白鼠嚙枯藤。家山咫尺無行路。有底間情逐愛憎。至治癸亥八月十四日寫偈辭眾曰。我有一句。分付大眾。更問如何。無本可據。置筆安坐而逝。全身塔于寺西。壽六十一。臘三十七。天曆乙巳文宗謚曰智覺禪師。塔曰法雲。語錄及楞嚴或問等總三十卷。元統二年大慶壽住持善達密的理奏聞。賜入大藏。仍賜號普應國師。

○天目山斷崖了義禪師

湖州德清楊氏。父大宥。母張氏。師始能言便從其母誦法華經。於人事懵無所知。年十七有禪者過門誦高峰上堂語。忽有感。遂往見於天目山之左關。為童子。峰令提萬法歸一話。他日峰為僧舉牛過窗欞話。師聞遂大疑。參究益精進。一日告峰云。上極天宮。下窮水際。盡大地一琉璃瓶。峰曰莫作聖解。偶過缽盂塘見松上雪墜有悟。即詣呈頌云。不分南北與西東。大地山河一片雪。聲未絕峰棒之。不覺隕身崖下。

人意其必絕。同學救之。則已出崖半無所苦也。謂同學曰我往江西見雪巖去也。同學曰汝孤負老和尚痛棒矣。力挽之還。師乃自誓曰我七日不證則決去矣。遂直堅壁。忘廢𥨊食。夜則攀樹露立達旦。未及所期豁然大悟。馳至死關呼曰。大地山河一片雪。太陽一照並無蹤。自此不疑諸佛祖。更無南北與西東。明日峰上堂云。我布漫天大網打鳳羅龍。不曾遇得一蝦一蟹。今日蟭螟蟲撞入。三十年後向孤峰絕頂揚聲大叫。且道叫個甚麼。舉拂子曰。大地山河一片雪。自是與母入武康上柏山結茅以居。越五年還山。峰為剃落。名了義。元貞乙未峰示寂。師亦韜晦。然所至四眾歸重。未嘗受請立。僧咸稱之曰義首座。泰定三年勉循眾請。歸坐祖庭一載。即師子正宗禪寺。師室中垂語云。除卻語默動靜道將一句來。又曰一息不來向何處安身立命。元統元年歲除日。忽謂徒眾曰。有一件事大來大。你還委悉么。良久云。明日是年朝。正月六日至夜分乃曰。老僧明日天臺去也。禪者曰某甲隨和尚去。師曰你走馬也趕不著。翌早跏趺而逝。世壽七十二。僧﨟四十九。全身葬獅子巖之後云深庵。

○杭州中天竺布衲祖雍禪師

明州定海人。題李源訪圓澤圖曰。天竺山前相會時。源公認得澤阇梨。果然頭角能奇特。十二年前也似

【現代漢語翻譯】現代漢語譯本：他想他一定會斷絕塵緣。他的同學救了他，發現他已經爬到懸崖一半，並沒有什麼痛苦。他對同學說：『我要去江西拜見雪巖（指雪巖祖欽禪師）了。』同學說：『你辜負了老和尚的一頓痛打啊！』極力勸阻他回來。於是他發誓說：『我七天之內不能開悟，就決然離去！』於是直接閉關，忘記睡眠和飲食，夜晚就攀著樹木露天站立到天亮。不到約定的時間，忽然豁然大悟。跑到死關喊道：『大地山河一片雪，太陽一照無影蹤。從此不再懷疑諸佛祖，更無南北與西東。』第二天，高峰禪師上堂說法，說：『我佈下漫天大網，要捕捉鳳凰蛟龍，卻不曾遇到一隻蝦蟹。今天一隻小蟲撞了進來。三十年後向孤峰絕頂揚聲大叫，且說叫個什麼？』舉起拂塵說：『大地山河一片雪。』從此與母親到武康上柏山結茅屋居住。過了五年回到山中，高峰禪師為他剃度，取名了義。元貞元年（1295年），高峰禪師圓寂，他也就韜光養晦。然而所到之處，都受到四眾弟子的尊重，但不曾接受邀請擔任住持。僧人都稱他為義首座。泰定三年（1326年），勉強順從大眾的請求，回到祖庭住持了一年，即師子正宗禪寺。他在室內開示說：『除去語、默、動、靜，道出一句話來。』又說：『一息不來，向何處安身立命？』元統元年（1333年）除夕，忽然對徒眾說：『有一件事大來大，你還知道嗎？』良久說：『明天是新年。』正月六日到深夜才說：『老僧明天要去天臺山了。』禪者說：『我跟隨和尚去。』他說：『你騎馬也趕不上。』第二天早上跏趺坐化而逝。世壽七十二歲，僧臘四十九年。全身葬在獅子巖之後的云深庵。

○杭州中天竺布衲祖雍禪師

明州定海人。在李源訪圓澤圖上題詩說：『天竺山前相會時，李源公認得圓澤和尚。果然頭角能奇特，十二年前也相似。』

【English Translation】 English version: He thought he would certainly sever all worldly ties. His fellow student rescued him, finding him halfway down the cliff and not in much pain. He said to his fellow student, 'I am going to Jiangxi to see Xueyan (referring to Zen Master Xueyan Zuqin).' The fellow student said, 'You have let down the old monk's painful beating!' He tried hard to persuade him to return. So he vowed, 'If I do not attain enlightenment within seven days, I will surely leave!' Then he went straight into seclusion, forgetting sleep and food, and at night he would climb trees and stand in the open until dawn. Before the appointed time, he suddenly had a great enlightenment. He ran to the death retreat and shouted, 'The great earth and mountains are a sheet of snow, the sun shines and there is no trace. From now on, I will no longer doubt all the Buddhas and Patriarchs, there is no north, south, west, or east.' The next day, Zen Master Gaofeng ascended the hall and said, 'I have cast a great net to catch phoenixes and dragons, but I have not encountered a single shrimp or crab. Today, a midge has flown in. Thirty years later, I will shout loudly from the solitary peak, but what will I shout?' He raised his whisk and said, 'The great earth and mountains are a sheet of snow.' From then on, he lived with his mother in a thatched hut on Shangbai Mountain in Wukang. After five years, he returned to the mountain, and Zen Master Gaofeng tonsured him, giving him the name Liaoyi. In the first year of Yuanzhen (1295 AD), Zen Master Gaofeng passed away, and he also kept a low profile. However, wherever he went, he was respected by the fourfold assembly, but he never accepted invitations to serve as abbot. The monks all called him Chief Seat Yi. In the third year of Taiding (1326 AD), he reluctantly complied with the request of the assembly and returned to the ancestral temple for a year, namely the Shizi Zhengzong Zen Temple. In his room, he gave instructions, saying, 'Apart from speech, silence, movement, and stillness, say a word.' He also said, 'If a breath does not come, where can one settle down and establish life?' On New Year's Eve of the first year of Yuantong (1333 AD), he suddenly said to the disciples, 'There is a matter that is very great, do you know it?' After a long time, he said, 'Tomorrow is the New Year.' On the sixth day of the first month, late at night, he said, 'The old monk is going to Mount Tiantai tomorrow.' A Zen practitioner said, 'I will follow the monk.' He said, 'You can't catch up even on horseback.' The next morning, he passed away in the lotus position. His age was seventy-two, and his monastic age was forty-nine. His whole body was buried in Yunshan Hermitage behind Shizi Rock.

○ Zen Master Zuyong, the Cloth-Wearing Monk of Zhongtianzhu Temple in Hangzhou

He was from Dinghai, Mingzhou. He wrote a poem on the painting of Li Yuan Visiting Yuanze, saying, 'When we meet in front of Tianzhu Mountain, Lord Li recognizes the monk Yuanze. Indeed, his talents are extraordinary, and he is the same as he was twelve years ago.'

伊。師嘗賡永明壽禪師山居詩。其意趣不相上下。句法圓熟間有過之者。臨終書偈坐逝。火余設利頗多。

○處州白雲山。福林室中以假禪師

衢州括蒼人。姓葉氏。宋咸淳生。早失恃怙。年十七入郡之岑峰出家。禮榮枯木為師。越二年剃染受具。首謁高峰于天目。峰問汝名什麼。師曰以假。峰曰汝性假否。師曰性尚無真豈有假耶。峰令參堂。師然指自誓云不明此事不下此山。因入室聞舉狗子無佛性話有省。呈頌曰。趙州一個無。春暖花齊發。直饒與么會。眼裡重添屑。峰云未在。師云這回不疑天下老和尚舌頭。峰便喝。師拂袖而出。峰深肯之。服勤十載。住后法化大行。得其開發者頗眾。晚年退居一室淵默自怡。一日喚弟子智光智度謂曰我將行矣。書偈已擲筆泊然而逝。壽六十九。﨟五十。全身塔福林中麓。

徑山虛谷陵禪師法嗣

○杭州徑山竺遠正源禪師

族出盧陵歐陽氏。從舅氏梅溪清公于里之甘竹寺。清之徒師濟為剃髮。一日善相者過之曰。師五短人也。異時必主大方為人天師。延祐初上徑山。值佛鑒入室次舉德山見龍潭因甚向吹滅紙燭處悟去。師云焦磚打著連底凍。鑒云打著后如何。師云。萬古碧潭空界月。再三撈漉始應知。鑒云知個甚麼。師擬對。鑒便打。師豁然有省。

【現代漢語翻譯】現代漢語譯本：伊禪師曾經續寫永明延壽禪師（Yongming Yanshou）的山居詩，其意境和趣味不相上下，句法圓熟，甚至有所超越。臨終時書寫偈語，坐化圓寂。火化后留下許多舍利。

○處州白雲山的福林室中以假禪師

衢州括蒼人，姓葉氏，生於宋朝咸淳年間（1265-1274）。早年喪失父母。十七歲時到郡里的岑峰出家，拜榮枯木為師。兩年後剃度受戒。首先到天目山拜見高峰。高峰問：『你叫什麼名字？』以假禪師回答：『以假。』高峰問：『你的本性是假的嗎？』以假禪師回答：『本性尚且沒有真，哪裡會有假呢？』高峰讓他到禪堂參禪。以假禪師燃指自誓，說：『如果不明瞭此事，絕不下山。』後來在入室參禪時，聽到『狗子無佛性』的話語，有所領悟。呈上頌詞說：『趙州一個無，春暖花齊發。直饒與么會，眼裡重添屑。』高峰說：『還不到位。』以假禪師說：『這回不再懷疑天下老和尚的舌頭。』高峰便喝斥。以假禪師拂袖而出。高峰深深地認可了他。服侍了十年。住持寺院后，佛法教化大為盛行，得到他啓發的人很多。晚年退居一室，淵默自怡。一天，叫來弟子智光、智度，說：『我將要走了。』寫完偈語，擲筆而逝。享年六十九歲，僧臘五十年。全身塔建在福林中麓。

徑山虛谷陵禪師的法嗣

○杭州徑山竺遠正源禪師

族出盧陵歐陽氏。他的舅舅梅溪清公在甘竹寺。梅溪清公的徒弟師濟為他剃髮。一天，善於相面的人經過這裡，說：『這位禪師身材矮小，將來必定主持大方，成為人天之師。』延祐初年（1314），正源禪師來到徑山。正趕上佛鑒入室，舉德山見龍潭的公案，問：『因什麼在吹滅紙燭處悟道？』正源禪師回答：『焦磚打著連底凍。』佛鑒問：『打著之後如何？』正源禪師回答：『萬古碧潭空界月，再三撈漉始應知。』佛鑒問：『知道個什麼？』正源禪師正要回答，佛鑒便打了他。正源禪師豁然開悟。

【English Translation】 English version: Zen Master Yi once continued the mountain dwelling poems of Zen Master Yongming Yanshou, with their artistic conception and interest being comparable, and the roundness of the sentence structure even surpassing them. At the time of his death, he wrote a verse and passed away in a seated posture. After cremation, many sharira remained.

○ Zen Master Yijia of Fulin Chamber, Baiyun Mountain, Chuzhou

A native of Kuocang, Quzhou, with the surname Ye, he was born during the Xianchun period (1265-1274) of the Song Dynasty. He lost his parents early in life. At the age of seventeen, he went to Cen Peak in the prefecture to become a monk, and took Rong Kumu as his teacher. Two years later, he shaved his head and received the full precepts. He first visited Gaofeng at Tianmu Mountain. Gaofeng asked, 'What is your name?' Zen Master Yijia replied, 'Yijia.' Gaofeng asked, 'Is your nature false?' Zen Master Yijia replied, 'If nature has no truth, how can there be falsehood?' Gaofeng told him to join the meditation hall. Zen Master Yijia burned his finger as a vow, saying, 'If I do not understand this matter, I will not leave this mountain.' Later, when he entered the chamber for meditation, he heard the saying 'A dog has no Buddha-nature' and had some understanding. He presented a verse saying, 'Zhao Zhou's one 'no', spring warmth and flowers bloom together. Even if you understand it like this, it adds dust to your eyes.' Gaofeng said, 'Not yet.' Zen Master Yijia said, 'This time I no longer doubt the tongues of the old monks in the world.' Gaofeng then shouted. Zen Master Yijia flicked his sleeves and left. Gaofeng deeply acknowledged him. He served for ten years. After residing in the temple, the Dharma teachings flourished greatly, and many people were enlightened by him. In his later years, he retired to a room, silent and content. One day, he called his disciples Zhiguang and Zhidu and said, 'I am about to leave.' After writing the verse, he threw down his pen and passed away peacefully. He lived to be sixty-nine years old, with fifty years of monastic life. His whole body pagoda was built at the foot of Fulin Mountain.

Dharma successor of Zen Master Xugu Ling of Jingshan

○ Zen Master Zhengyuan Zhuyuan of Jingshan, Hangzhou

His clan came from the Ouyang family of Luling. His uncle, Mei Xi Qinggong, was at Gan Bamboo Temple. Shi Ji, a disciple of Mei Xi Qinggong, shaved his head. One day, a skilled physiognomist passed by and said, 'This Zen master is short in stature, but in the future he will surely preside over the great Dharma and become a teacher of humans and devas.' In the early years of Yanyou (1314), Zen Master Zhengyuan came to Jingshan. He happened to be present when Fojian entered the chamber and raised the case of Deshan seeing Longtan, asking, 'Why did he attain enlightenment at the place where the paper candle was blown out?' Zen Master Zhengyuan replied, 'The scorched brick hits the bottom and freezes.' Fojian asked, 'What happens after hitting it?' Zen Master Zhengyuan replied, 'The moon in the empty realm of the ancient blue pool, only after repeatedly scooping it up will one know.' Fojian asked, 'Know what?' Zen Master Zhengyuan was about to answer, but Fojian hit him. Zen Master Zhengyuan suddenly attained enlightenment.

遂俾執侍左右。鑒示滅。原叟繼其席。命師掌記。泰定四年出世上海觀音。遷嘉禾興聖。帝師頒旨賜佛慧慈照普應之號。至正二年主湖之道場。十四年遷靈隱。居三年。徑山以兵毀。丞相達失公起師主之。拂歲畚礫經營佛殿龍王堂未就緒而疾作將寂。書偈別眾。復致書丞相畢而逝。壽七十一。﨟五十五。

○袁州仰山了堂圓照禪師

南昌徐氏。禮大云寺臞庵越公九世孫海公出家。凡內外典籍無不該習。至元庚辰試經得度。初參翠巖訥公。巖累䇿發之然未有證入。謁佛鑑於仰山。鑒舉僧問趙州狗子還有佛性也無。趙州云無。古人意旨作么生。師云某甲近離翠巖。鑒云畢竟古人意作么生。師云夜來宿山前接待。鑒喜。以藏鑰留之。未幾去游兩浙。天童東巖命分座說法。及佛鑒遷徑山。師再參。又命分座。出世旌忠。還仰山。法化大振。示寂日䇿學者務勤修。即怡然而逝。龕奉七日顏貌如生時。阇維煙成五色。俄火光粲若白蓮花。既燼舍利如菽者無算。頂骨牙齒亦不壞。建塔梅洲藏之。

○嘉禾興聖覺隱本誠禪師

崇德人。號道原。師嘗著性學指要十卷。宛陵注叔志古汴段天祐吉甫皆序之於前。段序有云。是編髮明心性至為詳密。又曰吾儒欲為極本窮源之學此書不可以不觀也。中有真性篇曰。心性

【現代漢語翻譯】現代漢語譯本：於是（原叟）便讓（本誠禪師）在左右服侍。（原叟）圓寂后，（本誠禪師）繼承了他的位置，並被任命掌管記錄。泰定四年（1327年）在上海觀音寺開堂說法，后遷至嘉禾興聖寺。元朝帝師頒佈旨意，賜予『佛慧慈照普應』的稱號。至正二年（1342年）主持湖州的道場，至正十四年（1354年）遷至靈隱寺。在那裡住了三年，逕山寺因戰火被毀，丞相達失公起兵重建寺廟，（本誠禪師）親自帶領僧眾搬運磚石，修建佛殿和龍王堂，但工程尚未完成，（本誠禪師）就生病將要圓寂。他寫下偈語與眾人告別，又給丞相寫了信，然後圓寂，享年七十一歲，僧臘五十五年。

袁州仰山了堂圓照禪師

（圓照禪師）是南昌徐氏人。他在大云寺拜臞庵越公的九世孫海公為師出家。凡是內外典籍，沒有不廣泛學習的。至元庚辰年通過試經獲得度牒。最初參拜翠巖訥公，翠巖訥公多次啓發他，但（圓照禪師）仍然沒有證悟。後來在仰山拜見佛鑒禪師。佛鑒禪師舉了一個僧人問趙州禪師『狗子還有佛性也無？』的公案。趙州禪師回答『無』。佛鑒禪師問（圓照禪師）『古人的意旨是什麼？』（圓照禪師）回答說『我最近剛離開翠巖。』佛鑒禪師說『你究竟說說古人的意旨是什麼？』（圓照禪師）回答說『夜來宿山前接待。』佛鑒禪師聽后非常高興，便把藏經的鑰匙留給了他。不久之後，（圓照禪師）去兩浙遊歷。天童東巖禪師命他分座說法。等到佛鑒禪師遷往徑山寺，（圓照禪師）再次參拜他，又被命分座說法。後來（圓照禪師）在旌忠寺開堂說法，之後回到仰山寺，佛法教化大為興盛。（圓照禪師）在示寂之日告誡學人要勤奮修行，說完便安詳地圓寂了。僧眾將他的遺體放入龕中供奉了七天，顏貌如同生前一樣。荼毗后，煙霧呈現五種顏色，火焰燦爛如同白蓮花。焚燒殆盡后，留下的舍利子多如豆子，頂骨和牙齒也沒有損壞。於是僧眾在梅洲建造了一座塔來安放他的舍利。

嘉禾興聖覺隱本誠禪師

（本誠禪師）是崇德人，號道原。禪師曾經撰寫《性學指要》十卷，宛陵注叔志、古汴段天祐、吉甫都為這本書寫了序。段天祐在序中寫道：『這本書闡明心性，非常詳盡細密。』又說：『我們儒家想要做追本溯源的學問，這本書不可以不看。』其中有一篇《真性篇》說：『心性……』

【English Translation】 English version: Thereupon, (Yuan Sou) had (Ben Cheng Zen Master) attend to him. After (Yuan Sou)'s passing, (Ben Cheng Zen Master) succeeded his position and was appointed to manage records. In the fourth year of the Taiding era (1327), he began preaching at the Guanyin Temple in Shanghai, and later moved to the Xingsheng Temple in Jiahe. The Imperial Preceptor of the Yuan Dynasty issued an edict, bestowing upon him the title 'Buddha's Wisdom, Compassionate Illumination, Universally Responsive.' In the second year of the Zhizheng era (1342), he presided over the Daochang in Huzhou. In the fourteenth year of the Zhizheng era (1354), he moved to Lingyin Temple. After residing there for three years, Jingshan Temple was destroyed by war. Prime Minister Da Shi raised an army to rebuild the temple. (Ben Cheng Zen Master) personally led the monks to carry bricks and stones, constructing the Buddha Hall and Dragon King Hall. However, before the project was completed, (Ben Cheng Zen Master) fell ill and was about to pass away. He wrote a verse to bid farewell to the assembly, and also wrote a letter to the Prime Minister before passing away. He lived to the age of seventy-one, with fifty-five years as a monk.

Zen Master Yuanzhao of Yangshan Liaotang in Yuanzhou

(Zen Master Yuanzhao) was a native of the Xu family in Nanchang. He became a monk at Dayun Temple, studying under Hai Gong, the ninth-generation descendant of Qu'an Yue Gong. He extensively studied all internal and external scriptures. In the Gengchen year of the Zhiyuan era, he obtained ordination through scripture examination. He initially visited Cuiyan Ne Gong, who repeatedly enlightened him, but (Zen Master Yuanzhao) still did not attain enlightenment. Later, he visited Buddha Jian at Yangshan. Buddha Jian raised the case of a monk asking Zen Master Zhaozhou, 'Does a dog have Buddha-nature or not?' Zen Master Zhaozhou replied, 'No.' Buddha Jian asked (Zen Master Yuanzhao), 'What is the meaning of the ancients?' (Zen Master Yuanzhao) replied, 'I recently left Cuiyan.' Buddha Jian said, 'What exactly is the meaning of the ancients?' (Zen Master Yuanzhao) replied, 'Last night, I stayed at the foot of the mountain to receive guests.' Buddha Jian was very pleased and left him the key to the scriptures. Not long after, (Zen Master Yuanzhao) traveled to Liangzhe. Zen Master Dongyan of Tiantong ordered him to share the seat and preach. When Buddha Jian moved to Jingshan Temple, (Zen Master Yuanzhao) visited him again and was again ordered to share the seat. Later, (Zen Master Yuanzhao) began preaching at Jingzhong Temple, and then returned to Yangshan Temple, where his Dharma teachings greatly flourished. On the day of his passing, (Zen Master Yuanzhao) admonished the students to diligently cultivate, and then peacefully passed away. The monks placed his remains in a niche and venerated them for seven days, his appearance as if he were still alive. After cremation, the smoke formed five colors, and the flames were as bright as white lotuses. After the cremation, the remaining relics were as numerous as beans, and his skull and teeth were also undamaged. So the monks built a pagoda in Meizhou to house his relics.

Zen Master Ben Cheng of Xingsheng Temple in Jiahe

(Zen Master Ben Cheng) was a native of Chongde, with the title Daoyuan. The Zen Master once wrote ten volumes of 'Essentials of the Study of Nature,' which were prefaced by Wanling Zhu Shuzhi, Gu Bian Duan Tianyou, and Jifu. Duan Tianyou wrote in the preface: 'This book elucidates the nature of the mind in great detail.' He also said: 'If we Confucian scholars want to pursue the study of tracing back to the source, this book cannot be ignored.' Among them, there is a chapter on 'True Nature' which says: 'The nature of the mind...'

本一故曰真如。真如者一真心源也(一真即性心性一源心性皆如如者不變也)故曰真如性。又曰真如心。性無形。心有質。心以性為體。性以心為主。是故體則俱體。故曰性體又云心體。用則俱用。心為能用性為所用。能用者智。所用者理(謂之理智圓融)。能用非所用則真智無以顯。所用非能用則實體無以彰。所以心非性不立性無心不行。故云理智交徹體用一源也。(言真如則心與性不可相離○真是真實。如是如常。以實故不變不異。無毫髮私妄。以常故自然而然。無錻微作為)又謂之真如法界(此言體用一源)。法界者一真之體萬化之本。真如凝然本之一也。真如隨緣化之萬也。一即萬無不從此法界流。萬即一無不還歸此法界。理事交徹皆一心之妙用。(理事相即。物物一法界。法界即性。妙用即心之用。心之用即是情。亦言心之全體)然心之與性。其靜則一其用則殊。所以或一或異者。以心之有生滅也。故云心生則種種法生。心滅則種種法滅。心有真妄。性體惟一(心有真心妄心之名。性則無私妄之目)。妄心者。心違性而動也。故謂之無明心。無明妄心倏起倏滅。如天忽云如鏡忽塵。然云昏塵翳黯蔽其外。天鏡之體本無增損(云塵聚散妄心之生滅。天鏡常如性真不動)。蓋心能隨物而轉。性則無有變遷。心則

【現代漢語翻譯】現代漢語譯本本一，所以叫做真如（Tathata）。真如就是一個真心之源（一真就是自性，心性本是一源，心性和如如不動之性是不變的），所以叫做真如性。又叫做真如心。自性沒有形狀，心有實質。心以自性為本體，自性以心為主導。因此，本體上兩者共同為本體，所以說性體，又說心體。作用上兩者共同起作用，心是能起作用的，自性是所起作用的。能起作用的是智慧，所起作用的是理（這叫做理智圓融）。能起作用的不是所起作用的，那麼真智就無法顯現；所起作用的不是能起作用的，那麼實體就無法彰顯。所以心沒有自性就不能成立，自性沒有心就不能執行。所以說理智交融，本體和作用本是一個源頭。（說到真如，那麼心與性就不可分離。真，是真實不虛；如，是如常不變。因為真實，所以不變不異，沒有絲毫的私心和虛妄；因為如常，所以自然而然，沒有絲毫的勉強和造作。）又叫做真如法界（Dharmadhatu）（這是說本體和作用本是一個源頭）。法界就是一個真如的本體，萬物變化的根本。真如凝定不動，是萬物的本源。真如隨順因緣而變化，是萬物的現象。一就是萬，沒有不從此法界流出的；萬就是一，沒有不迴歸此法界的。理和事相互交融，都是一心（Ekacitta）的妙用。（理和事相互融合，萬物都是一個法界。法界就是自性，妙用就是心的作用。心的作用就是情，也可以說是心的全體）然而心與性，靜止時則合一，起作用時則不同。所以說或一或異，是因為心有生滅的緣故。所以說心生則種種法生，心滅則種種法滅。心有真妄，性體只有一個（心有真心和妄心的名稱，性則沒有私心和虛妄的說法）。妄心，是心違背自性而動。所以叫做無明心。無明妄心倏忽生起倏忽滅去，像天空忽然出現雲朵，像鏡子忽然沾染灰塵。然而云朵和灰塵遮蔽的是外表，天空和鏡子的本體並沒有增減（雲朵和灰塵聚散，妄心生滅，天空和鏡子常如，自性真如不動）。心能夠隨外物而轉動，自性則沒有變遷。心則...

【English Translation】 English version Because it is fundamentally one, it is called Tathata (真如). Tathata is the source of one true mind (一真心源) (the one true is the self-nature, mind-nature is one source, mind-nature and suchness are unchanging), therefore it is called Tathata-nature. It is also called Tathata-mind. The self-nature has no form, the mind has substance. The mind takes the self-nature as its essence, and the self-nature takes the mind as its master. Therefore, in essence, they are both the essence, so it is said the nature-essence, and also the mind-essence. In function, they both function together. The mind is the one that can function, and the self-nature is what is functioned. What can function is wisdom, and what is functioned is principle (理) (this is called the perfect fusion of principle and wisdom). If what can function is not what is functioned, then true wisdom cannot be revealed; if what is functioned is not what can function, then the true essence cannot be manifested. Therefore, the mind cannot be established without the self-nature, and the self-nature cannot function without the mind. Therefore, it is said that principle and wisdom interpenetrate, and essence and function are from one source. (When speaking of Tathata, the mind and self-nature cannot be separated. True is true and real; Suchness is as it always is. Because it is real, it does not change or differ, without the slightest selfishness or falsehood; because it is constant, it is natural and spontaneous, without the slightest force or contrivance.) It is also called the True Thus Dharmadhatu (真如法界) (this speaks of essence and function from one source). The Dharmadhatu is the essence of one true, the root of all transformations. True Thus is still and unmoving, the root of the one. True Thus follows conditions and transforms, the myriad of phenomena. One is the myriad, and nothing does not flow from this Dharmadhatu; the myriad is one, and nothing does not return to this Dharmadhatu. Principle and phenomena interpenetrate, all are the wonderful function of one mind (Ekacitta). (Principle and phenomena are identical, all things are one Dharmadhatu. Dharmadhatu is self-nature, wonderful function is the function of the mind. The function of the mind is emotion, also called the entirety of the mind.) However, the mind and the self-nature, when still, are one; when functioning, they are different. Therefore, they are sometimes one and sometimes different, because the mind has arising and ceasing. Therefore, it is said that when the mind arises, all kinds of phenomena arise; when the mind ceases, all kinds of phenomena cease. The mind has true and false, the essence of the self-nature is only one (the mind has the names of true mind and false mind, but the self-nature has no concept of selfishness or falsehood). The false mind is the mind that moves against the self-nature. Therefore, it is called the mind of ignorance. The mind of ignorance arises and ceases suddenly, like clouds suddenly appearing in the sky, like dust suddenly staining a mirror. However, the clouds and dust obscure the exterior, the essence of the sky and the mirror has no increase or decrease (clouds and dust gather and scatter, the false mind arises and ceases, the sky and the mirror are always as they are, the true self-nature is unmoving). The mind can turn with external things, but the self-nature has no change. The mind then...

可善可惡。性則純一無雜(主一身萬事皆是心。性體常靜。心隨性是循理上來故善。心隨情是附氣上去有不善。心主發用。情有善惡。性體常靜)。又謂之法性。法以軌持為義。至正無私方堪軌範。略有偏頗則非法矣。所以此真性體從無始來湛湛真如。凈無纖翳。故云實際理地不受一塵。是所謂大覺之真體。生靈之大本也。

○杭州中竺空海良念禪師

賀凈慈起千佛閣兩牌門𦘕五十三參壁改路偈曰。千佛束之高閣了。百城煙水一毛吞。縱饒別有通天路。也落南山第二門。

○寧州兩峰千福木巖本植禪師

中秋上堂。靈山指月。曹溪話月。寒山比月。馬師玩月。這一隊漢總是弄光影底。要見真月未得在。且如何是真月。以拂子打圓相云。會么。無物堪比倫。教我如何說。上堂。若論此事。如隔墻看馬騎。眨得眼來千里萬里。高亭見德山隔江招手便乃橫趍。早遲八刻更待揚眉瞬目。豎拂拈槌堪作何用。靈利漢向這裡拂袖便行。西峰有棒也未到你吃在。上堂。雞鳴丑。愁見起來還漏逗。裙子褊衫個也無。袈裟形相些些有。裈無襠。褲無口。頭上青灰三五斗。指望修行利濟人。誰知變成不唧𠺕。趙州老人大似積世故家。富貴固是薰人。只是不合風流太過。西峰今日不是眼皮熱他。也只要後代兒孫太家

【現代漢語翻譯】現代漢語譯本可善可惡。性則是純粹唯一沒有雜質的（主宰一身萬事都是心。性體常常是安靜的。心隨順性就是遵循道理，所以是善。心隨順情感就是依附於氣，會有不善。心主導發動和運用。情感有善有惡。性體常常是安靜的）。又可以稱之為法性（Dharmata）。法以規範和保持為意義。至正無私才能作爲規範。稍微有一點偏差就不合法了。所以這真正的性體從無始以來，清澈明凈如同真如（Tathata），乾淨沒有一絲塵埃。所以說實際理地不接受一塵。這就是所謂大覺（Mahabodhi）的真體，生靈的根本。

○杭州中竺空海良念禪師

賀凈慈起千佛閣兩牌門繪畫五十三參壁改路偈語說：千佛被束縛在高閣之上，百城煙水被一口吞下。縱然另外有通天的道路，也落在南山第二道門內。

○寧州兩峰千福木巖本植禪師

中秋節上堂說法。靈山會上釋迦牟尼佛拈花示眾，迦葉尊者破顏微笑。曹溪惠能大師談論月亮。寒山子用月亮來比喻。馬祖道一禪師玩賞月亮。這一群人總是玩弄光影。想要見到真正的月亮還沒有得到。那麼什麼是真正的月亮？用拂塵打一個圓圈說：明白了嗎？沒有什麼可以比擬，教我如何說呢？上堂說法。如果談論這件事，就像隔著墻看人騎馬。一眨眼的功夫就到了千里萬里之外。高亭禪師見到德山宣鑒禪師隔著江招手，於是就橫衝直撞過去。早了或者遲了八刻，更要等待揚眉瞬目嗎？豎起拂塵，拿起木槌，能做什麼用呢？靈敏的人在這裡拂袖而去。西峰的棒子也還沒有打到你身上。上堂說法。雞鳴丑時（大約凌晨1-3點）。愁悶地看到起來還遲鈍。裙子褊衫都沒有。袈裟的樣子稍微有一點。沒有褲襠的褲子，沒有口袋的褲子。頭上沾滿了青灰。指望修行來利益救濟別人。誰知道變成了不中用的人。趙州從諗（778-897）老人很像積累了很多世代的富貴人家。富貴固然能薰陶人，只是不應該風流太過。西峰今天不是眼皮發熱說他，也只是爲了後代子孫不要太過於奢侈。

【English Translation】 English version It can be good or evil. The nature is purely one and without impurities (the mind governs all matters of the body. The nature is always tranquil. When the mind follows the nature, it is in accordance with reason, hence it is good. When the mind follows emotions, it is attached to Qi, and there may be unwholesomeness. The mind governs initiation and application. Emotions have good and evil. The nature is always tranquil). It is also called Dharmata (法性). Dharma (法) means to regulate and maintain. Utmost righteousness and impartiality are required to be a standard. Slight bias is unlawful. Therefore, this true nature has been clear and pure like Tathata (真如) from the beginningless past, clean without a trace of dust. Therefore, it is said that the actual ground of principle does not receive a single speck of dust. This is the true essence of the Great Enlightenment (Mahabodhi), the great foundation of living beings.

○ Zen Master Liangnian of Konghai at Zhongzhu Temple in Hangzhou

Congratulatory verse for the construction of the Thousand Buddha Pavilion and the painting of the Fifty-Three Pilgrimages on the walls of the two gatehouses at Jingci Temple: The thousand Buddhas are bound in the high pavilion, and the smoke and water of a hundred cities are swallowed in a single hair. Even if there is another road to heaven, it also falls within the second gate of Nanshan.

○ Zen Master Benzhi of Muyan at Qianfu Temple on Two Peaks in Ningzhou

Mid-Autumn Festival Dharma talk. Shakyamuni Buddha held up a flower at Vulture Peak, and Mahākāśyapa smiled. Huineng of Caoxi talked about the moon. Hanshanzi used the moon as a metaphor. Mazu Daoyi enjoyed the moon. This group of people is always playing with light and shadows. They have not yet attained seeing the true moon. So what is the true moon? He struck a circle with his whisk and said: Do you understand? Nothing can be compared to it, how can I explain it? Dharma talk. If you talk about this matter, it's like watching someone ride a horse from behind a wall. In the blink of an eye, you are thousands of miles away. Zen Master Gaoting saw Zen Master Deshan beckoning across the river, and then rushed straight over. Eight quarters early or late, do you still need to wait for raising eyebrows and blinking eyes? What use is it to raise a whisk and pick up a mallet? A clever person would flick his sleeves and leave here. Xifeng's stick has not yet hit you. Dharma talk. The rooster crows at Chou time (approximately 1-3 AM). Worried to see that getting up is still sluggish. There is neither a skirt nor a short shirt. There is a little bit of the appearance of a kasaya. Pants without a crotch, pants without pockets. The head is covered with three or five dou of blue ash. Hoping to cultivate to benefit and save others. Who knew they would become useless people. Old man Zhaozhou Congshen (778-897) is very much like a wealthy family that has accumulated for many generations. Wealth and honor can certainly influence people, but it is not appropriate to be too romantic. Xifeng is not criticizing him today, but only wants future generations not to be too extravagant.

知有。

道場及庵信禪師法嗣

○嘉興福源石屋清琪禪師

蘇州常熟溫氏。依崇福永惟祝髮。一日有僧過門曰將登天目見高峰和尚。師忻然偕行見峰。峰授以萬法歸一話令參究。三年無所入。辭參諸方。峰曰。溫有瞎驢。淮有及庵。宜參謁不可后。師遂往見及庵于達陽西峰。庵問何處來。師答曰天目。庵曰天目有何指示。師曰萬法歸一。庵曰此是死句什麼害熱病底教汝與么。師懇求啓發。庵曰有佛處不得住無佛處急走過意旨如何。師屢答不契。庵曰這個亦是死句。師不覺汗下。后因入室庵理前話徴詰。師曰上馬見路。庵呵曰在此六年猶作這個見解。師發憤棄去。途中忽舉首見風亭。豁然有省。即回語庵曰。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。庵曰汝作么生。師曰。清明時節雨初晴。黃鸝枝上分明語。庵頷之。未幾庵遷道場命師典藏教。庵謂眾曰此子乃透網金鱗也。已而見悅堂訚于靈隱。延居第二座。尋卓庵湖之霞霧山天湖樵蘇之役皆躬為之。有古宿遺風。禪暇喜作山居詩。叢林盛傳。廣教府請居當湖福源。師堅不應。或曰弘法為要何乃獨善。遂番然而起。居七年。法席大振。名聞朝廷。降香幣以旌異。皇后又錫以金襕衣。上堂。四月十五日已前夜短睡不足。四

【現代漢語翻譯】現代漢語譯本知有。

道場及庵信禪師法嗣

○嘉興福源石屋清琪禪師

蘇州常熟人溫氏，依從崇福寺的永惟剃度出家。一天，有僧人路過寺門說：『我將要登上天目山去拜見高峰和尚。』石屋清琪禪師欣然與他同行，見到了高峰和尚。高峰和尚授予他『萬法歸一』的話頭，讓他參究。三年都沒有領悟。於是辭別高峰和尚去參訪其他地方的禪師。高峰和尚說：『常熟有個瞎驢（指及庵信禪師），淮地有個及庵（及庵信禪師），你應該去參拜他們，不要耽擱。』石屋清琪禪師於是前往達陽西峰拜見及庵信禪師。及庵信禪師問：『你從哪裡來？』石屋清琪禪師回答說：『從天目山來。』及庵信禪師問：『天目山有什麼指示？』石屋清琪禪師回答說：『萬法歸一。』及庵信禪師說：『這是死句，哪個得了熱病的人教你這麼說的？』石屋清琪禪師懇求及庵信禪師啓發。及庵信禪師說：『有佛處不得住，無佛處急走過，這句話的意旨是什麼？』石屋清琪禪師多次回答，都不契合及庵信禪師的心意。及庵信禪師說：『這個也是死句。』石屋清琪禪師不覺汗流浹背。後來，石屋清琪禪師入室請教，及庵信禪師用之前的話來考問他。石屋清琪禪師說：『上馬見路。』及庵信禪師呵斥說：『在這裡六年了，還只是這種見解。』石屋清琪禪師發憤離開。途中忽然抬頭看見風亭，豁然開悟。立即回去告訴及庵信禪師說：『有佛處不得住也是死句，無佛處急走過也是死句，我今天領會到活句了。』及庵信禪師問：『你怎麼樣理解的？』石屋清琪禪師說：『清明時節雨初晴，黃鸝枝上分明語。』及庵信禪師點頭認可。不久，及庵信禪師遷往道場，命石屋清琪禪師掌管藏經。及庵信禪師對眾人說：『這個弟子是透網金鱗啊。』之後，石屋清琪禪師拜見了悅堂訚于靈隱寺，被邀請擔任第二座。不久，石屋清琪禪師在湖州的霞霧山開創庵院，砍柴挑水的勞役都親自去做，很有古代高僧的風範。禪修之餘，喜歡創作山居詩，在叢林中廣為流傳。廣教府邀請石屋清琪禪師去當湖的福源寺主持，石屋清琪禪師堅決不答應。有人說：『弘揚佛法是重要的事，為什麼你要只顧自己修行呢？』石屋清琪禪師於是改變想法，前往福源寺。住了七年，佛法興盛，名聲傳到朝廷。朝廷降下香幣來表彰他的功德，皇后又賜給他金襕袈裟。上堂時說：『四月十五日（佛誕日）以前，夜晚短暫睡眠不足，四』

【English Translation】 English version Knowing Existence.

Successor of Abbot Xin of Daocheng and Ji'an

○ Zen Master Qingqi Shiwu of Fuyuan, Jiaxing

Wen of Changshu, Suzhou. He was tonsured by Yongwei of Chongfu Temple. One day, a monk passed by the gate and said, 'I am going to Mount Tianmu to see Abbot Gaofeng.' The master gladly went with him and met Gaofeng. Gaofeng gave him the topic of 'All dharmas return to one' to investigate. After three years without any insight, he bid farewell to Gaofeng to visit various places. Gaofeng said, 'There is a blind donkey (referring to Zen Master Ji'an Xin) in Changshu, and there is Ji'an (Zen Master Ji'an Xin) in Huai. You should visit them and not delay.' The master then went to Xifeng, Dayang, to see Ji'an Xin. Ji'an asked, 'Where do you come from?' The master replied, 'Tianmu.' Ji'an said, 'What instructions did Tianmu give?' The master said, 'All dharmas return to one.' Ji'an said, 'This is a dead phrase. Who with a fever taught you to say that?' The master earnestly begged for enlightenment. Ji'an said, 'You must not abide where there is Buddha, and you must quickly pass where there is no Buddha. What is the meaning of this?' The master repeatedly answered, but did not match Ji'an's intention. Ji'an said, 'This is also a dead phrase.' The master unconsciously broke out in a sweat. Later, when he entered the room, Ji'an questioned him about the previous words. The master said, 'Seeing the road upon mounting the horse.' Ji'an scolded, 'You have been here for six years and still have this kind of understanding.' The master left in anger. On the way, he suddenly looked up and saw the wind pavilion, and suddenly had an awakening. He immediately returned and told Ji'an, 'You must not abide where there is Buddha is also a dead phrase, and you must quickly pass where there is no Buddha is also a dead phrase. Today, I have understood the living phrase.' Ji'an asked, 'How do you understand it?' The master said, 'In the clear and bright season, the rain has just cleared, and the orioles clearly speak on the branches.' Ji'an nodded in agreement. Not long after, Ji'an moved to Daocheng and ordered the master to manage the scriptures. Ji'an said to the crowd, 'This disciple is a golden carp that has broken through the net.' Later, he met Yuetang Yin at Lingyin Temple and was invited to be the second seat. Soon after, he founded a hermitage on Xiamu Mountain in Huzhou. He personally took on the labor of chopping wood and carrying water, showing the demeanor of ancient eminent monks. In his spare time from Zen practice, he liked to compose mountain dwelling poems, which were widely circulated in the monastic community. The Guangjiao Prefecture invited Zen Master Shiwu to preside over Fuyuan Temple in Danghu, but Zen Master Shiwu firmly refused. Someone said, 'Propagating the Dharma is important, why do you only care about your own practice?' Zen Master Shiwu then changed his mind and went to Fuyuan Temple. After living there for seven years, the Dharma flourished, and his name spread to the court. The court sent incense and coins to commend his merits, and the empress also bestowed a golden kasaya. In his Dharma talk, he said, 'Before the fifteenth day of the fourth month (Buddha's Birthday), the nights are short and there is not enough sleep, four'

月十五日已後日長饑有餘。正當四月十五日。福源寺里禪和子飯亦足睡亦足。遊戲圓覺伽藍。安居平等性智。敢問諸人因甚得到這般田地。薰風入戶自生涼。湖水到門非有意。臨終書偈而逝。阇維其徒收骨石塔于天湖。弟子愚太古高麗人。其王尊為國師。遣使分舍利歸國建塔。

○杭州凈慈平山處林禪師

仁和王氏子。母黃氏。師既生。比旦有僧過其家。持木刻梵僧像僅尺許遺其父母曰。此即汝所生兒也。語訖不知僧所往。父母異之曰此必佛種也。因不茹葷肉以保護之。年十二俾禮邑之廣嚴院廣修剃髮。既具戒告母曰兒欲參學四方。母曰此汝分內事也。為治衣履使行。不數日復還見母。母曰學佛當持不退心何趑趄若是。師因痛自警省。即往金華謁及庵于西峰。庵一見器之命處侍室。一夕侍次。庵捻紙清膏以代燭。因舉示師曰龍潭吹滅汝作么生會。師擬答。庵遽以手掩其口。忽有省。未幾庵遷湖之道場。師從之典藏。冬至師秉拂。學者發百餘問。隨問隨答如矢中的。眾皆詟服。庵還化。師往見虛谷于仰山。偶因禪者乞作茶瓢頌。谷見驚喜命居第二座。出世大慈嘉禾。當湖張某建寺曰福源。請師開山。遷中天竺。行院選師居凈慈。學者坌集至萬。指施者亦向風而來。殿堂像設皆一新之。勘辨學者隨機䇿勵。且

【現代漢語翻譯】現代漢語譯本：四月十五日之後，白天漸長，食物也充足有餘。正值四月十五日，福源寺里的僧人吃飯充足，睡眠也充足，在圓覺伽藍（佛教寺院的通稱）里遊戲，安居於平等性智（佛教智慧）。請問各位，因何能得到這般境地？和煦的南風吹進屋裡，自然帶來涼爽，湖水流到門前，並非刻意安排。臨終時寫下偈語而逝世，他的弟子們火化了他的遺體，將骨灰建塔于天湖。弟子愚太古是高麗人（古代朝鮮），他的國王尊他為國師，派遣使者分取捨利歸國建塔。

○杭州凈慈平山處林禪師

仁和（地名）王氏之子，母親姓黃。禪師出生時，天亮前有僧人路過他家，拿著一尊木刻的梵僧像，只有一尺多高，送給他的父母說：『這就是你們所生的孩子。』說完不知僧人去了哪裡。父母覺得很奇異，說這一定是佛的種子。因此不吃葷腥來保護他。十二歲時，讓他到縣裡的廣嚴院廣修剃度。受完戒后，告訴母親說：『兒子想去四方參學。』母親說：『這是你分內的事。』為他準備了衣服鞋子讓他出行。沒過幾天又回來見母親。母親說：『學佛應當持有不退轉的決心，為何如此猶豫不決？』禪師因此痛自警醒，立即前往金華拜見及庵于西峰。及庵一見就器重他，命他住在侍室。一天晚上侍奉時，及庵捻紙點燃清膏代替蠟燭，舉起來給禪師看，說：『龍潭吹滅蠟燭，你作何理解？』禪師想要回答，及庵立刻用手摀住他的嘴，禪師忽然有所領悟。沒過多久，及庵遷往湖之道場，禪師跟隨他管理藏經。冬至時，禪師手持拂塵說法，學人提出一百多個問題，隨問隨答，像箭一樣射中靶心。眾人都敬畏佩服。及庵圓寂后，禪師前往仰山拜見虛谷。恰巧因為禪者請求作茶瓢頌，虛谷見到后非常高興，命他居住在第二座。後來到大慈嘉禾開山，當湖（地名）張某建造寺廟名為福源，請禪師去開山。之後又遷往中天竺。行院推選禪師居住在凈慈寺。學人蜂擁而至，多達萬人。捐助者也聞風而來，殿堂佛像都煥然一新。禪師勘驗辨析學人，隨機應變地鞭策鼓勵，並且

【English Translation】 English version: After the fifteenth day of the month, the days grow longer and there is more than enough food. It was precisely the fifteenth day of the fourth month. The monks in Fuyuan Temple had enough to eat and enough to sleep. They played in the Yuanjue Sangharama (a general term for Buddhist monasteries), dwelling in the wisdom of equality. May I ask everyone, how did you attain such a state? A gentle breeze enters the house, naturally bringing coolness; the lake water flows to the door, not by deliberate arrangement. He wrote a verse before passing away, and his disciples cremated his body, building a stupa with his ashes at Tian Lake. His disciple, Yu Taigu, was a Goryeo (ancient Korean kingdom) person. His king revered him as the national preceptor, sending envoys to divide the Sharira (relics) and return to the country to build a stupa.

○ Chan Master Chulin of Pingshan, Jingci Temple, Hangzhou

He was the son of the Wang family of Renhe (place name), his mother's surname was Huang. When the master was born, before dawn a monk passed by his house, holding a wooden carved image of a Brahma monk, only a little over a foot tall, and gave it to his parents, saying: 'This is the child you have given birth to.' After speaking, the monk disappeared. The parents found it strange, saying that this must be a seed of the Buddha. Therefore, they did not eat meat to protect him. At the age of twelve, they had him tonsured at Guangyan Monastery in the county. After receiving the precepts, he told his mother: 'Son wants to travel to the four directions to study.' His mother said: 'This is your duty.' She prepared clothes and shoes for him to travel. After a few days, he returned to see his mother. His mother said: 'Studying Buddhism should be with a non-retreating heart, why are you so hesitant?' The master therefore painfully reflected on himself, and immediately went to Jinhua to visit Ji'an at Xifeng. Ji'an was pleased upon seeing him and ordered him to live in the attendant's room. One night while serving, Ji'an twisted paper and lit clear oil to replace the candle, raised it to show the master, and said: 'Longtan blew out the candle, how do you understand it?' The master wanted to answer, but Ji'an immediately covered his mouth with his hand, and the master suddenly had an insight. Not long after, Ji'an moved to the Daocheng of the lake, and the master followed him to manage the scriptures. At the winter solstice, the master held the whisk and preached, and the students asked more than a hundred questions, answering each question like an arrow hitting the bullseye. Everyone was in awe and admiration. After Ji'an passed away, the master went to Yangshan to visit Xugu. Coincidentally, because a Chan practitioner requested a tea ladle eulogy, Xugu was very happy to see him and ordered him to live in the second seat. Later, he went to Daci Jiahe to open a mountain, and Zhang of Danghu (place name) built a temple called Fuyuan, inviting the master to open the mountain. Later, he moved to Zhong Tianzhu. The Xingyuan selected the master to live in Jingci Temple. Students flocked to him, reaching as many as ten thousand. Donors also came upon hearing the news, and the halls and Buddha statues were all renewed. The master examined and discerned the students, and encouraged them with expedient methods, and

營凈居塔院為終老計。一日師語左右曰吾世緣殆盡矣。肩輿入城與丞相別。還至凈居索浴。浴罷書偈已泊然而化。乃至正辛丑五月一日也。世壽八十二。僧﨟六十六。

靈云鐵牛定禪師法嗣

○豫章般若絕學世誠禪師

吉水鎦氏。年十七諸父迫使從商。行寓興國大冶三泉山有異僧無相者通宿命。見師呼曰昔黃梅同參能記識乎。師惘然。無相勉學佛以還舊習。師即棄貨殖從修禪定。又教以出神。師曰神往形存。被人舁致水火。神返將何所寄。知不足學棄去。禮真顛肉身剃落。久之入吳見蒙山異公及庵信公。復歸里見徙崖戒公。戒卒見鐵牛于湘南。徴詰數返始嚗然如釋所滯。鐵牛遂留分座洪之凌景。仁即靈鷲峰筑庵曰般若生。采市鄧實齊亦舍所居為庵。師往來居之。學者坌集。西域高麗雲南日本諸師向風趍慕。若公卿儒士黎庶老稚接踵于道。家繪其像祀之。每剪爪發或墮齒牙則爭取持去皆獲舍利。至順壬午十月二十三日化。壽七十三。臘四十二。全身沙瘞三年。出視之貌如生。爪發俱長眉須亦皆長寸餘。飾以香泥迎置於堂。礱密石為塔以奉之。

凈慈方山寶禪師法嗣

○天臺華頂無見先睹禪師

臺州仙居葉氏子。世業儒。從郡之天寧古田垕公剃染。既具戒遂參方山于瑞巖。盡得其要

【現代漢語翻譯】現代漢語譯本：爲了在凈居塔院安度晚年，有一天，禪師對身邊的人說：『我的塵世緣分快要 खत्म (jin4 tou2) 了。』於是乘坐轎子進城與丞相告別。回到凈居后，要求沐浴。沐浴完畢，寫下偈語，安詳圓寂。時間是元朝至正辛丑年（1361年）五月初一。世壽八十二歲，僧臘六十六年。靈云鐵牛定禪師法嗣 ○豫章般若絕學世誠禪師吉水人鎦氏，十七歲時，各位叔伯強迫他經商。他出行時住在興國大冶三泉山，那裡有一位奇異的僧人無相（wú xiàng），通曉宿命。見到世誠禪師后，無相呼喚道：『昔日黃梅同參，還能記得嗎？』世誠禪師茫然不知。無相勉勵他學習佛法，以恢復舊日的修行。世誠禪師於是放棄經商，專心修習禪定，無相又教他出神之術。世誠禪師說：『神識離去，形體尚存，被人搬到水火之中，神識返回后將寄託在哪裡呢？』認為這種學問不足取，於是放棄。禮拜真顛肉身，剃度出家。很久以後，前往吳地拜見蒙山異公和庵信公，之後返回家鄉拜見徙崖戒公。戒公圓寂后，世誠禪師在湘南見到鐵牛禪師，經過多次盤問，才豁然開朗，如釋重負。鐵牛禪師於是留下世誠禪師，在洪州的凌景寺分座說法。世誠禪師隨即在靈鷲峰筑庵，名為般若生。采市的鄧實齊也捨棄自己的住所作為庵堂。世誠禪師往來居住於此，前來學習的人蜂擁而至。西域、高麗、雲南、日本等地的僧人都仰慕他的風範，紛紛前來。公卿、儒士、百姓、老人、小孩，在道路上接連不斷。人們在家中繪製他的畫像供奉。每次剪下的指甲、頭髮，或者掉落的牙齒，人們都爭相拿走，都能從中得到舍利。元朝至順壬午年（1342年）十月二十三日圓寂，享年七十三歲，僧臘四十二年。全身埋葬在沙中三年，取出觀看，容貌栩栩如生，指甲、頭髮都長長了，眉毛、鬍鬚也都長了一寸多。用香泥裝飾后，迎請到殿堂中，用精細的石頭打磨成塔來供奉。凈慈方山寶禪師法嗣 ○天臺華頂無見先睹禪師臺州仙居人葉氏之子，世代以儒學為業。在郡里的天寧寺，跟隨古田垕公剃度出家。受具足戒后，便參訪方山禪師于瑞巖寺，完全領悟了他的要旨。

【English Translation】 English version: To plan for his final years at Jingju Pagoda Courtyard, one day the Master said to those around him, 'My worldly connections are almost exhausted.' He entered the city in a sedan to bid farewell to the Prime Minister. Upon returning to Jingju, he requested a bath. After bathing, he wrote a verse and passed away peacefully. This occurred on the first day of the fifth month of the Xin Chou year (1361) of the Zhizheng reign in the Yuan Dynasty. His age was eighty-two, and his monastic age was sixty-six. Successor of Zen Master Lingyun Tieniu Ding ○Zen Master Shicheng of Yuzhang Prajna's Unique Learning Shicheng was a Liu from Jishui. At the age of seventeen, his uncles forced him to engage in commerce. While traveling, he stayed at the Sanquan Mountain in Xingguo Daye, where there was an extraordinary monk named Wuxiang (無相, meaning 'no form') who possessed knowledge of past lives. Upon seeing Shicheng, Wuxiang called out, 'Do you still remember your fellow practitioner from Huangmei?' Shicheng was bewildered. Wuxiang encouraged him to study Buddhism to restore his former practice. Shicheng then abandoned commerce and devoted himself to practicing Zen meditation. Wuxiang also taught him the art of astral projection. Shicheng said, 'If the spirit departs and the body remains, and someone moves it into water or fire, where will the spirit return to lodge?' Deeming this knowledge insufficient, he abandoned it. He prostrated before the flesh body of Zhen Dian and had his head shaved. After a long time, he went to Wu to visit Master Yi of Mengshan and Master Xin of An'an, and then returned home to visit Master Jie of Xiya. After Master Jie passed away, Shicheng met Zen Master Tieniu in Xiangnan. After repeated questioning, he suddenly became enlightened, as if relieved of a heavy burden. Zen Master Tieniu then kept Shicheng and shared the Dharma seat at Lingjing Temple in Hongzhou. Shicheng then built a hermitage on Lingjiu Peak, naming it Prajna Sheng. Deng Shiqi of Caishi also donated his residence as a hermitage. Shicheng resided there, and scholars flocked to him. Monks from the Western Regions, Goryeo, Yunnan, Japan, and other places admired his virtue and came to him. Officials, scholars, commoners, the elderly, and children followed one another on the road. People painted his portrait at home and worshiped it. Each time his nails or hair were cut, or his teeth fell out, people would compete to take them away, and they would all obtain sharira (relics). He passed away on the twenty-third day of the tenth month of the Renwu year (1342) of the Zhishun reign in the Yuan Dynasty, at the age of seventy-three, with forty-two years of monastic life. His whole body was buried in sand for three years. When it was taken out, his appearance was lifelike, his nails and hair had grown long, and his eyebrows and beard were also more than an inch long. After being adorned with fragrant mud, he was welcomed into the hall, and a pagoda was carved from fine stone to enshrine him. Successor of Zen Master Fangshan Bao of Jingci ○Zen Master Wujian Xiandu of Tiantai Huading He was a Ye from Xianju, Taizhou, whose family had been engaged in Confucian studies for generations. He was tonsured at Tianning Temple in the prefecture, following Master Gutian Hou. After receiving the full precepts, he visited Zen Master Fangshan at Ruiyan Temple and fully grasped his essentials.

領。乃翩然上華頂尋高庵所居故址結茅而居。久之道化大行。咸謂高庵再來也。四方學者爭集。人以為無田不可蓄眾。往往持田券來施。師皆卻之。冬夏一衲。食惟充飢不分粗細。示眾曰。風冷冷。日杲杲。薝蔔花開滿路香。池塘一夜生春草。堪悲堪笑老瞿曇。四十九年譚不到。阿呵呵。拍禪床下座。山居偈云。一樹青松一抹煙。一輪明月一泓泉。丹青若寫歸圖𦘕。添個頭陀坐石邊。又。偶挑野菜過坑西。懶草齊腰路欲迷。春雨弄晴春日淡。杜鵑啼住竹雞啼。遷化火浴。忽胸堂清水迸出如瓶之注。得舍利大如菽。光耀人目。

○嘉興天寧鏡堂古禪師

上堂。舉僧問雲門和尚。如何是諸佛出身處。門云東山水上行。師頌云。東山水上行。直截為敷揚。靜里乾坤大。閑中日月長。上堂。佛說一切法為度一切心。我無一切心何用一切法。六根門頭空索索。十方世界空索索。山河大地日月星辰甚麼得來。喝一喝。上堂。一不成二不是。閃電未成霹靂隨至。耳里著得須彌山。眼裡著得大海水。擊拂子。萬論千經只這是。

○湖州資福一源靈禪師

寧海人。徑山云峰手度弟子。參方山于臺州瑞巖。充維那。以趙州勘臺山婆子話扣問。山云靈維那你下一轉語看。師隨口便道。盡大地人無奈這婆子何。山云。

【現代漢語翻譯】現代漢語譯本：於是他輕快地前往華頂，尋找高庵曾經居住的地方，結茅屋而居。時間久了，他的道行教化廣為流傳，人們都說他是高庵再來。四方學者爭相聚集。人們認為沒有田地無法供養這麼多人，往往拿著田地契約來佈施，禪師都拒絕了。冬夏只穿一件衲衣，食物只求充飢，不分粗細。他向眾人開示說：『風冷冷的，陽光明亮，薝蔔（一種香花）花開滿路飄香，池塘一夜之間長滿了春草。可悲可笑的老瞿曇（釋迦牟尼），四十九年也沒說透徹。阿呵呵。』拍了一下禪床就下座了。他的山居偈語說：『一樹青松一抹煙，一輪明月一泓泉。丹青若寫歸圖畫，添個頭陀坐石邊。』又說：『偶爾挑野菜過坑西，懶草齊腰路欲迷。春雨弄晴春日淡，杜鵑啼住竹雞啼。』圓寂火化時，忽然胸膛涌出清水，像瓶子倒水一樣。得到舍利子大如豆，光芒耀眼。

嘉興天寧寺的鏡堂古禪師

上堂說法時，舉了僧人問雲門和尚的話：『如何是諸佛出身處？』雲門回答說：『東山水上行。』禪師頌揚說：『東山水上行，直截了當地為大家宣揚。靜里乾坤大，閑中日月長。』上堂說法時說：『佛說一切法是爲了度一切心，我沒有一切心，要一切法做什麼？六根門頭空蕩蕩，十方世界空蕩蕩。山河大地日月星辰從哪裡來？』喝一聲。上堂說法時說：『一不成二不是，閃電還沒形成霹靂就來了。耳朵里裝得下須彌山（佛教中的聖山），眼睛裡裝得下大海水。』擊打拂塵。『萬論千經說的就是這個。』

湖州資福寺的一源靈禪師

是寧海人，逕山云峰親自剃度的弟子。在臺州瑞巖參訪方山禪師，擔任維那（寺院中的一種職務）。用趙州勘臺山婆子的話來請教方山禪師。方山禪師說：『靈維那，你下一句轉語看看。』禪師隨口就說：『盡大地人無奈這婆子何。』方山禪師說：

【English Translation】 English version: Thereupon, he gracefully went to Hua Peak, seeking the former residence of Gao An, and built a thatched hut to live in. After a long time, his Daoist teachings greatly flourished, and people all said he was Gao An reborn. Scholars from all directions vied to gather. People thought that without fields, it would be impossible to support so many people, and they often brought land deeds to donate, but the Zen master refused them all. In winter and summer, he wore only one patched robe, and his food was only to fill his hunger, without distinguishing between coarse and fine. He showed the assembly, saying: 'The wind is cold, the sun is bright, champak (a fragrant flower) flowers bloom, filling the road with fragrance, and spring grass grows in the pond overnight. How sad and laughable is old Gautama (Shakyamuni), who did not speak thoroughly for forty-nine years. Aha ha.' He slapped the Zen bed and descended from the seat. His mountain dwelling verse says: 'A green pine tree and a wisp of smoke, a bright moon and a clear spring. If a painter were to paint a picture of returning home, add a wandering monk sitting by a stone.' And also: 'Occasionally picking wild vegetables, crossing west over the pit, lazy grass reaches the waist, the road is about to be lost. Spring rain teases the clear sky, the spring sun is pale, the cuckoo stops singing, and the bamboo chicken crows.' When he passed away and was cremated, suddenly clear water gushed out from his chest like water pouring from a bottle. He obtained relics as large as soybeans, with light dazzling to the eyes.

Zen Master Jing Tang Gu of Tianning Temple in Jiaxing

When ascending the hall to preach, he cited the words of a monk asking Zen Master Yunmen: 'What is the birthplace of all Buddhas?' Yunmen replied: 'East Mountain walks on water.' The Zen master praised, saying: 'East Mountain walks on water, directly and clearly proclaiming it to everyone. In stillness, the universe is vast; in leisure, the days and months are long.' When ascending the hall to preach, he said: 'The Buddha said that all dharmas are for the sake of liberating all minds. I have no mind, what use is there for all dharmas? The six sense organs are empty, the ten directions of the world are empty. Where do mountains, rivers, the earth, the sun, moon, and stars come from?' He shouted. When ascending the hall to preach, he said: 'One is not achieved, two are not correct; before lightning forms, thunder arrives. The Sumeru Mountain (the sacred mountain in Buddhism) can fit in the ear, and the ocean water can fit in the eye.' He struck the whisk. 'Ten thousand treatises and thousands of scriptures speak only of this.'

Zen Master Yi Yuan Ling of Zifu Temple in Huzhou

Was a native of Ninghai, a disciple personally tonsured by Yunfeng of Jingshan. He visited Zen Master Fangshan at Ruiyan in Taizhou, serving as the director (a position in the monastery). He used Zhao Zhou's words of examining the old woman of Mount Tai to inquire of Zen Master Fangshan. Zen Master Fangshan said: 'Ling Director, let's see you give a turning phrase.' The Zen master immediately said: 'All the people on earth can do nothing about this old woman.' Zen Master Fangshan said:

我則不然。盡大地人無柰趙州何。師當下如饑得食如病得汗。住後上堂。舉世尊升座文殊白槌公案。師云。世尊以是錯說。文殊以是錯傳。鳳山今日以是錯舉。會么。字經三寫烏焉成馬。時竺原隱居六和塔。聞之歆艷曰宣政院舉許多長老。惟鳳山較些子。慍恕中參師。一日飯後遣困偶與朋友擲選佛圖。師聞之令凈頭送至一偈云。百千諸佛及眾生。休向圖中錯較量。心印堂陽輕擲出。堂堂高坐寂光場。恕中次日清朝問訊。師乃數云。古人無剪爪之工。汝後生輩忍得唐喪光陰。且擲選佛圖到極合殺時。擲得一個印出便歡喜云我成佛了。一切時一切處皆是汝成佛處。汝卻不知。

○針工丁生

天臺人。參方山于瑞巖。曾蒙印可。詠琉璃偈云。放下放下。提起提起。一點光明。照破天地。

凈慈古田垕禪師法嗣

○溫州江心東澗洵禪師

臺之仙居人。出世三學。上堂。山僧生緣仙居。如今把人杓柄又是仙居。可謂熟處難忘。況現前一眾儘是舊時相識。各各心眼相照。且不用說佛法長短家太有無。入院之初但只敘寒溫而已。喝一喝云。賓主歷然。上堂。今朝解夏了也。放得腳頭闊。無往而不可。會么。紫栗一尋。青山萬朵。上堂。山僧平生不曾將一法擊綴人。亦不曾將語言賺誤人。只據平等真實

【現代漢語翻譯】現代漢語譯本：我卻不是這樣。全天下的人都奈何不了趙州（禪宗大師）。老師（鳳山）當時就像飢餓的人得到了食物，生病的人出了汗一樣舒暢。住持後上堂說法，舉了世尊升座，文殊（菩薩名）白槌的公案。老師（鳳山）說：『世尊這樣說是錯的，文殊這樣傳也是錯的，鳳山今天這樣舉也是錯的。』明白嗎？文字經過多次抄寫，烏鴉也會變成馬。當時竺原隱居在六和塔，聽到這些話后羨慕地說：『宣政院（元朝官署名）推舉了這麼多長老，只有鳳山還稍微像樣一點。』慍恕在憤恨和喜悅中參拜老師（鳳山）。一天飯後，因為睏倦，偶爾和朋友擲選佛圖（一種遊戲）。老師（鳳山）聽說了，命令凈頭送去一首偈子說：『成千上萬的諸佛和眾生，不要在圖中錯誤地較量。心印（佛法真諦）坦蕩地輕輕擲出，堂堂正正地高坐在寂光道場。』慍恕第二天清早問訊。老師（鳳山）於是責備他說：『古人沒有修剪指甲的功夫，你們這些後生晚輩竟然忍心白白浪費光陰。而且擲選佛圖到了極該殺的時候，擲得一個印出來就歡喜，說我成佛了。一切時一切處都是你成佛的地方，你卻不知道。』

○ 針工丁生

天臺（山名，位於浙江）人。在瑞巖參拜方山，曾經得到他的認可。吟詠琉璃偈說：『放下，放下。提起，提起。一點光明，照破天地。』

凈慈古田垕禪師法嗣

○ 溫州江心東澗洵禪師

臺州仙居（地名，位於浙江）人。在三學開法傳道。上堂說法：『山僧我出生在仙居，如今把持人的權柄又是在仙居。真可謂熟悉的地方難以忘記。況且現在眼前的大眾都是舊時的相識，各自心眼相照。且不用說佛法長短，家太有無。入院之初，只不過是敘敘寒溫罷了。』喝一聲說：『賓主分明。』上堂說法：『今天解夏完畢了。放開腳步，無處不可去。明白嗎？紫栗一尋，青山萬朵。』上堂說法：『山僧我平生不曾用一法來束縛人，也不曾用語言來欺騙人，只是依據平等真實。』

【English Translation】 English version: I am not like that. All the people in the world can do nothing about Zhao Zhou (Zen master). The teacher (Fengshan) at that time was as comfortable as a hungry person getting food and a sick person sweating. After becoming the abbot, he ascended the hall to preach, citing the case of the World Honored One ascending the seat and Manjusri (Bodhisattva name) striking the gavel. The teacher (Fengshan) said: 'The World Honored One was wrong to say this, Manjusri was wrong to transmit this, and Fengshan is wrong to cite this today.' Do you understand? After repeated copying, a crow can become a horse. At that time, Zhu Yuan lived in seclusion in the Liuhe Pagoda, and after hearing these words, he said enviously: 'The Xuanzheng Yuan (Yuan Dynasty official agency name) recommended so many elders, but only Fengshan is a little bit like it.' Yun Shu worshiped the teacher (Fengshan) in resentment and joy. One day after dinner, because of drowsiness, he occasionally played the game of throwing the Buddha selection chart with a friend. The teacher (Fengshan) heard about it and ordered Jing Tou to send a verse saying: 'Thousands of Buddhas and sentient beings, do not mistakenly measure in the chart. The heart seal (the true meaning of Buddhism) is openly and lightly thrown out, and sits upright in the serene and radiant field.' Yun Shu asked for instructions early the next morning. The teacher (Fengshan) then rebuked him and said: 'The ancients did not have the skill of trimming their nails, but you younger generations are willing to waste time in vain. Moreover, when throwing the Buddha selection chart to the point where it deserves to be killed, you are happy when you throw out a seal, saying that I have become a Buddha. Every time and every place is where you become a Buddha, but you do not know it.'

○ Acupuncturist Ding Sheng

A native of Tiantai (mountain name, located in Zhejiang). He worshiped Fangshan at Ruiyan and was once approved by him. He chanted the Lapis Lazuli verse saying: 'Let go, let go. Pick up, pick up. A little light, illuminating the heaven and earth.'

Disciple of Zen Master Gutian Hou of Jingci

○ Zen Master Dongjian Xun of Jiangxin, Wenzhou

A native of Xianju, Taizhou (place name, located in Zhejiang). He opened the Dharma and preached at Sanxue. Ascending the hall to preach: 'I, the mountain monk, was born in Xianju, and now the power to control people is also in Xianju. It can be said that it is difficult to forget a familiar place. Moreover, the current audience are all old acquaintances, each with their hearts and eyes shining on each other. There is no need to talk about the length of the Buddha Dharma, whether the family is too rich or not. At the beginning of entering the monastery, it was just a matter of exchanging greetings.' He shouted and said: 'The host and guest are distinct.' Ascending the hall to preach: 'Today the summer retreat is over. Let go of your feet, there is nowhere you cannot go. Do you understand? A fathom of purple chestnuts, ten thousand green mountains.' Ascending the hall to preach: 'I, the mountain monk, have never used a single Dharma to bind people in my life, nor have I deceived people with words, but only based on equality and truth.'

處說與諸人。今朝冬至節。魯史驗書云。諸人也要知得分曉。良久。惟有黃色是豐年。上堂。雙峰高聳東西塔。一日平分早晚潮。燈揭半空璇鬥出。日昇東海玉龍搖。個是我家一片天然境界。千百億生受用不盡。既是千聖不傳之妙。任是真歇老人亦乃未曾踏著。何故。靈蹤更在猿啼處。月照須彌第一峰。頌大通智勝佛話曰。直節虛心不受污。采蔽甘隱首陽居。警言不食姬周粟。千古夷齊只餓夫。

天童東巖日禪師法嗣

○四明天童平石如砥禪師

出世保福。升定水。至天童。上堂。舉三角和尚因僧問如何是三寶。角云禾麥豆。師云。三角與么道。大似將常住物作自己受用。其奈傍觀者哂。忽有人問保福如何是三寶。只向他道佛法僧。何故。千虛不如一實。上堂。僧問三聖道逢人則出出則不為人時如何。師云有甚巴鼻。僧云興化道逢人則不出出則便為人又且如何。師云卻較些子。僧云古今無異路達者自同途。師便喝。僧禮拜。師云不快漆桶。上堂。魯祖面壁。雪峰輥毬。動弦別曲。葉落知秋。便與么會時如何。銅沙鑼里滿盛油。上堂。雲門一曲﨟月二十五。直下會得未敢相許。何故。射虎不真徒勞沒羽。上堂。山僧夜來得一夢甚是奇特。天明起來擬欲舉似諸人。子細尋思又成忘卻。便下座。

【現代漢語翻譯】現代漢語譯本：到處說給各位聽。今天乃是冬至節。根據《魯史》記載驗證，確實如此。各位也要知道明白這個道理。良久之後，才明白只有黃色才是豐收的象徵。上堂說法：雙峰高聳，如同東西兩座寶塔，一日之中平分早潮和晚潮。燈光照亮半空，北斗七星顯現，太陽從東海升起，如同玉龍在搖動。這便是我家一片天然的境界，千百億眾生都受用不盡。既然是千聖都不傳的玄妙，就算是真歇老人也未曾真正領悟。為什麼呢？因為真正的靈蹟更在猿猴啼叫的地方，月光照耀著須彌山（Sumeru）第一高峰。讚頌大通智勝佛（Mahābhijñābhijñā），說：正直有節操，內心虛空不被玷污，寧願隱居在首陽山（Shouyang Mountain）采薇而食。警示自己不吃姬周的糧食，千古以來的伯夷（Boyi）和叔齊（Shuqi）只不過是餓死的凡夫俗子。

天童東巖日禪師（Dongyan Ri）的法嗣

四明天童平石如砥禪師（Pingshi Rudhi）

初次在保福寺（Baofu Temple）開堂說法。登上法座，來到天童寺（Tiantong Temple）。上堂說法。引用三角和尚（Sanjiao Heshang）的故事，有僧人問：『什麼是三寶（Triratna）？』三角和尚回答說：『禾、麥、豆。』禪師說：『三角和尚這樣說，很像是將常住的物品當作自己的來享用。可嘆的是旁觀者都在嘲笑。』如果有人問保福寺的禪師什麼是三寶，我只會對他說：『佛、法、僧。』為什麼呢？因為千虛不如一實。上堂說法。有僧人問：『三聖（Sansheng）說，道逢人則出，出則不為人，這是什麼意思？』禪師說：『有什麼玄妙之處？』僧人說：『興化（Xinghua）說，道逢人則不出，出則便為人，這又是什麼意思？』禪師說：『稍微好一些。』僧人說：『古今沒有不同的道路，通達的人自然會殊途同歸。』禪師便喝斥一聲。僧人禮拜。禪師說：『真是朽木不可雕也。』上堂說法。達摩祖師（Bodhidharma）面壁，雪峰禪師（Xuefeng）滾動圓球，撥動琴絃演奏不同的曲調，樹葉飄落便知秋天來臨。如果這樣就能領會，那又如何呢？如同銅沙鑼里盛滿了油。上堂說法。雲門禪師（Yunmen）的一曲在臘月二十五，直接領會了也不敢輕易認可。為什麼呢？因為射虎不真，徒勞無功。上堂說法。山僧昨晚做了一個夢，非常奇特。天亮起來想要告訴各位，仔細想想又忘記了。』於是便走下法座。

【English Translation】 English version: I will tell you all. Today is the Winter Solstice. According to the records of the 'History of Lu', this is verified. You all should also understand this principle. After a long silence, it is understood that only yellow is a symbol of abundance. Ascending the hall to preach: The twin peaks stand tall, like the east and west pagodas, dividing the morning and evening tides equally in a day. The lamp illuminates the half-sky, and the Big Dipper appears. The sun rises from the East Sea, like a jade dragon shaking. This is my home, a natural realm, which hundreds of billions of beings enjoy endlessly. Since it is the mystery that even the thousand sages do not transmit, even the old man Zhenxie has never truly understood it. Why? Because the true spiritual traces are in the place where the monkeys cry, and the moonlight shines on the first peak of Mount Sumeru (Sumeru). Praising Mahābhijñābhijñā Buddha (Mahābhijñābhijñā), saying: Upright and virtuous, with an empty heart, not defiled, I would rather live in seclusion in Shouyang Mountain (Shouyang Mountain), eating ferns. Warning myself not to eat the grain of Ji Zhou, Boyi (Boyi) and Shuqi (Shuqi) of all ages are just hungry mortals.

The Dharma successor of Zen Master Dongyan Ri of Tiantong (Dongyan Ri)

Zen Master Pingshi Rudhi of Tiantong on Four Bright Mountains (Pingshi Rudhi)

First time opening the hall to preach at Baofu Temple (Baofu Temple). Ascending the Dharma seat, arriving at Tiantong Temple (Tiantong Temple). Ascending the hall to preach. Quoting the story of Monk Sanjiao (Sanjiao Heshang), a monk asked: 'What are the Three Jewels (Triratna)?' Monk Sanjiao replied: 'Rice, wheat, beans.' The Zen master said: 'Monk Sanjiao said this, it is like taking the permanent property as his own to enjoy. It is a pity that the onlookers are laughing.' If someone asks the Zen master of Baofu Temple what the Three Jewels are, I will only tell him: 'Buddha, Dharma, Sangha.' Why? Because a thousand emptinesses are not as good as one reality. Ascending the hall to preach. A monk asked: 'Sansheng (Sansheng) said, 'When the Tao meets people, it comes out; when it comes out, it is not for people.' What does this mean?' The Zen master said: 'What is the mystery?' The monk said: 'Xinghua (Xinghua) said, 'When the Tao meets people, it does not come out; when it comes out, it is for people.' What does this mean?' The Zen master said: 'A little better.' The monk said: 'There are no different paths in ancient and modern times, and those who are enlightened will naturally reach the same destination by different routes.' The Zen master then shouted. The monk bowed. The Zen master said: 'It is really rotten wood that cannot be carved.' Ascending the hall to preach. Bodhidharma (Bodhidharma) faced the wall, Zen Master Xuefeng (Xuefeng) rolled the ball, plucked the strings to play different tunes, and the falling leaves knew that autumn was coming. If you can understand this, then what? It's like a copper sand gong filled with oil. Ascending the hall to preach. Zen Master Yunmen's (Yunmen) song is on the twenty-fifth day of the twelfth lunar month, and even if you understand it directly, you dare not easily recognize it. Why? Because shooting a tiger is not real, it is in vain. Ascending the hall to preach. 'This mountain monk had a dream last night, which was very strange. I wanted to tell you all when I woke up, but after thinking about it carefully, I forgot it.' Then he stepped down from the Dharma seat.

○靈巖虛中滿禪師

臺之黃巖人。上堂。千山競秀。萬壑爭流。色不到耳。聲何觸眼。眼色耳聲萬法成辨。衲僧家。語默動靜不知落處。將何以報佛祖垂蔭之恩。拈拄杖卓一下。金剛腦後鐵三斤。示眾。十方三世一一週遍。不屬古今豈離聞見。運水般柴著衣吃飯。毫髮無差種種成現。擊拂子。急須著眼看仙人。莫看仙人手中扇。

慧日曇石禧禪師法嗣

○守拙上座

姓夏。蘇之嘉定人。中年舍緣入道。曇石在凈慧時師往從之究心要。石以狗子無佛性話授之。寅夜參究至忘𥨊食。尋得祝髮披緇。自是各寺院坐期必預。預名雙江紹隆庵坐期。一夜五更聞雞鳴豁然大悟。素不識一丁乃說偈曰。幾年壁角坐堆堆。陰極陽生走出來。一夜五更雞報曉。天明紅日上高臺。終后火化舌根不壞。

烏石杰峰愚和尚法嗣

○衢州福慧克庵和尚

施主設齋上堂。舉臨濟與普化赴施主齋。濟云毛吞巨海芥納須彌。為復神通妙用。為復法爾如然。化踢倒飯床。濟云太粗生。化云者里說什麼粗細。濟休去。明日又同赴一家齋。濟云今日供養何似昨日。化又踢倒飯狀。濟云得即得。只是太粗生。化云瞎漢佛法說什麼粗細。師云。一人深深海底行。一人高高山頂立。我當時見化踢倒飯床。便與震威一喝。

【現代漢語翻譯】現代漢語譯本 ○靈巖虛中滿禪師

禪師是臺州黃巖人。上堂說法時說：『千山競相展現秀麗景色，萬壑爭先奔流。色彩無法到達耳朵，聲音又怎能觸及眼睛？眼、色、耳、聲，萬法由此分辨成立。我們出家人的語、默、動、靜，都不知道落在何處。要用什麼來報答佛祖垂憐庇廕的恩德呢？』拿起拄杖，用力一擊。『金剛腦後有鐵三斤。』向大眾開示：『十方三世，一一週遍。不屬於過去和現在，難道又脫離了聽聞和見解嗎？運水、搬柴、穿衣、吃飯，絲毫沒有差別，種種現象都呈現出來。』擊打拂塵。『要趕緊睜大眼睛看仙人，不要只看仙人手中的扇子。』

慧日曇石禧禪師的法嗣

○守拙上座

上座俗姓夏，是蘇州嘉定人。中年時捨棄俗緣出家修道。曇石禪師在凈慧寺時，他前去跟隨，探究佛法精要。曇石禪師用『狗子無佛性』的話頭來教導他。他日夜參究，甚至忘記了吃飯。之後得以剃度出家。從此以後，各個寺院的禪七他必定參加。他報名參加雙江紹隆庵的禪七。一天晚上五更時分，聽到雞鳴聲，忽然大悟。他原本不識字，於是說偈語道：『幾年在墻角邊堆坐，陰極陽生走了出來。一夜五更雞報曉，天明紅日昇上高臺。』圓寂火化后，舌根沒有燒壞。

烏石杰峰愚和尚的法嗣

○衢州福慧克庵和尚

施主設齋供養，和尚上堂說法。舉例說臨濟禪師和普化禪師一同去應施主的齋飯。臨濟禪師說：『毛孔吞沒巨大的海洋，芥子容納須彌山（佛教中的名山）。』這是神通妙用呢，還是本來就是這樣？普化禪師踢翻了飯桌。臨濟禪師說：『太粗魯了。』普化禪師說：『這裡說什麼粗細？』臨濟禪師就此作罷。第二天又一同去一家應齋。臨濟禪師問：『今天的供養和昨天比怎麼樣？』普化禪師又踢翻了飯桌。臨濟禪師說：『得到了就是得到了，只是太粗魯了。』普化禪師說：『瞎漢，佛法里說什麼粗細？』克庵和尚說：『一人深深地在海底行走，一人高高地在山頂站立。我當時如果見到普化踢翻飯桌，就給他震懾性的一喝。』

【English Translation】 English version ○ Zen Master Xuzhong Man of Lingyan Monastery

The Zen master was from Huangyan in Taizhou. During a Dharma talk, he said: 'Thousands of mountains compete to display their beautiful scenery, and ten thousand valleys vie to flow. Color cannot reach the ears, so how can sound touch the eyes? Eyes, color, ears, and sound—all dharmas are distinguished and established from these. We monks, in our speech, silence, movement, and stillness, do not know where we land. What shall we use to repay the Buddha's compassionate protection and grace?' He picked up his staff and struck it forcefully once. 'There are three pounds of iron behind Vajra's (Diamond) brain.' He instructed the assembly: 'The ten directions and three times (past, present, and future) are all-pervasive. Do they not belong to the past and present, and are they separate from hearing and seeing? Carrying water, chopping wood, wearing clothes, and eating—there is no difference, and all phenomena appear.' He struck the whisk. 'Quickly open your eyes and look at the immortal; do not just look at the fan in the immortal's hand.'

Dharma successor of Zen Master Tanshi Xi of Hui Ri Monastery

○ Senior Monk Shouzhuo

The senior monk's surname was Xia, and he was from Jiading in Suzhou. In middle age, he abandoned worldly ties to enter the path of cultivation. When Zen Master Tanshi was at Jinghui Monastery, he went to follow him, seeking the essence of the Dharma. Zen Master Tanshi instructed him with the topic 'A dog has no Buddha-nature.' He investigated day and night, even forgetting to eat. Later, he was able to shave his head and become a monk. From then on, he would definitely participate in the Zen retreats of various monasteries. He registered for the Zen retreat at Shuangjiang Shaolong Hermitage. One night, at the fifth watch (early morning), upon hearing the rooster crow, he suddenly had a great awakening. He originally did not know how to read, so he spoke a verse: 'For years, I sat piled up in the corner of the wall, when the extreme of yin gives rise to yang, I walked out. One night, at the fifth watch, the rooster crowed, and at dawn, the red sun rose high.' After his death and cremation, his tongue remained intact.

Dharma successor of Monk Jie Feng Yu of Wushi Monastery

○ Abbot Ke'an of Fuhui Monastery in Quzhou

When a patron offered a vegetarian feast, the abbot gave a Dharma talk. He cited the example of Zen Master Linji and Zen Master Puhua going together to accept a patron's vegetarian meal. Zen Master Linji said: 'A pore swallows the vast ocean, and a mustard seed contains Mount Sumeru (a mythical mountain in Buddhism).' Is this a miraculous power, or is it naturally so? Zen Master Puhua kicked over the dining table. Zen Master Linji said: 'Too crude.' Zen Master Puhua said: 'What are you talking about, crude or refined?' Zen Master Linji left it at that. The next day, they went together to another family for a vegetarian meal. Zen Master Linji asked: 'How is today's offering compared to yesterday's?' Zen Master Puhua kicked over the dining table again. Zen Master Linji said: 'Got it is got it, but it's too crude.' Zen Master Puhua said: 'Blind man, what crude or refined are you talking about in the Buddha-dharma?' Abbot Ke'an said: 'One person walks deep in the sea, and another person stands high on the mountain top. If I had seen Puhua kick over the dining table at that time, I would have given him a shocking shout.'

教他俱倒退三舍。眾中還有為二老出一口氣底么。千山勢向岳邊止。萬派聲歸海上消。

鐵關樞禪師法嗣

○杭州凈慈逆川順禪師

上堂。豎拄杖云。拄杖豎。山河大地一時豎。橫拄杖云。拄杖橫。山河大地一時橫。卓拄杖云。山河大地粉碎了也。諸人向甚麼處安身立命。靠拄杖。喝一喝。下座。上堂。舉僧問雲門如何是雲門曲。雲門云臘月二十五。師云。雲門曲調和者應稀。雅山冬病起來疏闊。尊眾未免效顰一曲少伸供養。病來病去皮粘骨。抖擻起來無一物。行不成步語聲低。鼻孔依然高突兀。將謂雅山曲又是東山頌。擊拂子下座。上堂。六橋楊柳。十里荷花。常在諸人眼睛裡轉大法輪。拈拄杖。一二三四五。五四三二一。渡水不穿云。般若波羅蜜。

薦福月澗明禪師法嗣

○饒州東山崇禪師

上堂。趙州無。雲門普。雪峰毬。禾山鼓。東山聻。黑漆拄杖七尺五。上堂。泥牛吞卻南山虎。萬象森羅齊起舞。木人笑兮石女歌。露柱燈籠齊唱和。是何曲調萬年歡。上堂。春風習習。春日遲遲。是處桃花破萼。發明向上真機。堪悲堪笑靈云老。打失眼睛鼻孔。剛道不疑。

大鑒下第二十四世

天童了堂一禪師法嗣

○杭州徑山敬中普莊禪師

自號呆庵。臺

【現代漢語翻譯】現代漢語譯本：教他全部倒退三舍（古代計量單位，一舍等於三十里）。大眾之中還有誰要為二老出氣的嗎？千山的氣勢都朝著華山（岳）的方向停止，萬條河流的聲音都歸於大海而消逝。

鐵關樞禪師的法嗣

○杭州凈慈逆川順禪師

上堂說法。豎起拄杖說：『拄杖豎起來，山河大地一時都豎起來。』橫放拄杖說：『拄杖橫過來，山河大地一時都橫過來。』把拄杖往地上一頓說：『山河大地粉碎了啊！』各位到什麼地方安身立命呢？靠著拄杖。喝一聲。下座。上堂說法。舉僧人問雲門文偃禪師：『什麼是雲門曲？』雲門文偃禪師回答說：『臘月二十五。』順禪師說：『雲門曲調能夠唱和的人很少。雅山禪師冬天生病後，（身體）變得疏懶了。各位尊貴的僧人免不了要模仿一曲，略微表達一下供養之心。病來病去，皮包骨頭。抖擻精神起來，卻一無所有。走不成路，說話聲音低微，鼻孔依然高高聳立。』還以為雅山禪師的曲子又是東山禪師的頌歌。擊打拂塵，下座。上堂說法。六橋的楊柳，十里的荷花，常常在各位的眼睛裡轉動大法輪。拿起拄杖，『一二三四五，五四三二一。』渡水時念誦說：『般若波羅蜜（到達智慧彼岸）。』

薦福月澗明禪師的法嗣

○饒州東山崇禪師

上堂說法。趙州禪師說『無』，雲門禪師說『普』，雪峰禪師說『毬』，禾山禪師說『鼓』，東山禪師說什麼呢？黑漆漆的拄杖七尺五寸長。上堂說法。泥牛吞掉了南山的老虎，萬象森羅一起跳舞。木人笑著，石女唱著歌，露柱和燈籠一起唱和。這是什麼曲調，如此萬年歡快？上堂說法。春風習習，春日遲遲，到處桃花綻放花苞，闡明向上超越的真機。可悲可笑啊，靈云禪師老了，丟掉了眼睛和鼻孔，還硬說自己沒有疑惑。

大鑒慧能六祖下第二十四世

天童了堂一禪師的法嗣

○杭州徑山敬中普莊禪師

自號呆庵。臺（地名）

【English Translation】 English version: Teach them all to retreat three 'she' (an ancient unit of measurement, one 'she' equals thirty 'li'). Among the assembly, is there anyone who will stand up for the two elders? The momentum of the thousands of mountains stops towards Mount Hua (Yue), and the sound of ten thousand streams returns to the sea and vanishes.

Disciple of Zen Master Tieguan Shu

○ Zen Master Nichikawa Jun of Jingci Temple, Hangzhou

Entering the hall for Dharma talk. He raised his staff and said, 'The staff is raised, and the mountains, rivers, and earth are all raised at once.' He laid the staff horizontally and said, 'The staff is laid horizontally, and the mountains, rivers, and earth are all laid horizontally at once.' He struck the ground with the staff and said, 'The mountains, rivers, and earth are shattered!' Where do you all find a place to settle your lives? Leaning on the staff. He gave a shout. Descended from the seat. Entering the hall for Dharma talk. He cited a monk's question to Zen Master Yunmen: 'What is the Yunmen tune?' Zen Master Yunmen replied, 'The twenty-fifth day of the twelfth month.' The Master said, 'Few can harmonize with the Yunmen tune. Zen Master Yasha became lazy after being ill in winter. Honorable monks, you cannot avoid imitating a tune to offer a small amount of support. Coming and going with illness, skin clings to bone. Shaking off the spirit, there is nothing left. Unable to walk properly, the voice is low, the nostrils still protrude high.' Thinking that Zen Master Yasha's tune is also Zen Master Dongshan's hymn. He struck the whisk and descended from the seat. Entering the hall for Dharma talk. The willows of the Six Bridges, the lotus flowers for ten 'li', constantly turn the great Dharma wheel in everyone's eyes. He picked up the staff, 'One, two, three, four, five, five, four, three, two, one.' While crossing the water, he chanted, 'Prajna Paramita (reaching the other shore of wisdom).'

Disciple of Zen Master Yuejian Ming of Jianfu Temple

○ Zen Master Chong of Dongshan Temple, Raozhou

Entering the hall for Dharma talk. Zhaozhou said 'Mu (無, no)', Yunmen said 'Pu (普, universal)', Xuefeng said 'Qiu (毬, ball)', Heshan said 'Gu (鼓, drum)'. What does Dongshan say? A black lacquered staff seven feet five inches long. Entering the hall for Dharma talk. The mud ox swallowed the tiger of Nanshan, and all phenomena dance together. The wooden man laughs, the stone woman sings, the dew pillar and the lantern sing in harmony. What tune is this, so joyful for ten thousand years? Entering the hall for Dharma talk. The spring breeze is gentle, the spring day is slow, everywhere peach blossoms are budding, revealing the true upward mechanism. How sad and laughable, old Zen Master Lingyun lost his eyes and nostrils, yet stubbornly claims he has no doubts.

Twenty-fourth generation under the Sixth Ancestor Huineng of Dajian

Disciple of Zen Master Yitang Liaotang of Tiantong Temple

○ Zen Master Jingzhong Puzhuang of Jingshan Temple, Hangzhou

Self-styled 'Dai'an (呆庵, Foolish Hermitage)'. Tai (place name)

州仙居袁氏。初住撫州北禪。選云居。洪武甲戌奉　旨居徑山。師一日問新到云。我這裡虎狼塞路。荊棘參天。上人到來有何忙事。僧云特來禮拜和尚。師云。入門一句則不問。且道你腳下草鞋甚處得來。僧擬議。師便喝。又問一僧云昨日離何處。僧云廬山。師云不勞再勘。上堂。或喜或嗔。或動或靜。總是一相三昧。切忌妄生分別。驀拈拄杖卓一下云。云自帝鄉去。水從江漢流。法華會上堂。久默斯要。不務速說。今當說之。各宜善聽。良久云。我不敢輕於汝等。皆當作佛。因雪上堂。大地雪漫漫。山深分外寒。斷肱人不到。面壁也無端。大眾且道。是祖師無端山僧無端。拈拄杖擲下云。無端無端。上堂。鳥窠吹布毛。通侍者便解悟去。如蟲御木偶爾成文。雲門飏下柴片。一大藏教只這是。為蛇𦘕足取笑傍觀。徑山與么批判。譬如獅子王哮吼。獅子兒聞之悉增勇猛。若是野干之流自壞狂怖。又爭怪得。喝一喝。下座。

瑞巖恕中慍禪師法嗣

○應天府靈谷圓極居頂禪師

別號圓庵生。臺之黃巖陳氏。父頤道。母葉氏。師產時得吉夢。因愿舍之出家。年十五能詩文。入鄉之凈安寺為沙彌。依迪元瑀公講授楞嚴圓覺。會空室主瑞巖遂從得度。繼為侍者。盡得心要。空室退寓慈溪永樂。師隨侍之。因得

【現代漢語翻譯】現代漢語譯本：袁氏，仙居（今浙江省仙居縣）人。最初住在撫州北禪寺，后被選往云居山。洪武甲戌年（1394年）奉旨住持徑山寺。有一天，老師問新來的僧人：『我這裡虎狼擋道，荊棘叢生，上人到來有何要事？』僧人說：『特來禮拜和尚。』老師說：『入門一句則不問，且說你腳下的草鞋是從哪裡來的？』僧人猶豫不決。老師便大喝一聲。又問一個僧人：『昨天從哪裡離開？』僧人說：『廬山。』老師說：『不勞再勘（不必再問）。』上堂說法時，或喜或怒，或動或靜，總是一相三昧（指不執著于任何表象，達到平等無別的境界）。切忌妄生分別。』隨即拿起拄杖敲了一下，說：『云自帝鄉去，水從江漢流。』在《法華經》的法會上，佛陀長久地保持沉默，是因為時機未到，不急於宣說。現在應當宣說了，你們都要好好聽。』良久，又說：『我不敢輕視你們，你們都應當成佛。』因下雪上堂說法：『大地雪漫漫，山深分外寒。斷臂求法（指慧可斷臂向達摩求法）的人不到這裡，面壁也顯得多餘。』各位，你們說，是祖師多餘，還是山僧多餘？』說完，把拄杖扔下，說：『多餘，多餘。』上堂說法：『鳥窠禪師吹布毛（指鳥窠禪師用吹布毛來開示弟子）。』通侍者因此開悟而去。就像蟲子蛀木，偶爾形成文字一樣。雲門禪師揚起柴片（指雲門禪師用柴片來開示弟子），整個大藏經就在這裡面了。』為蛇畫足，徒惹旁人恥笑。徑山就這樣來評判。譬如獅子王吼叫，獅子兒聽了都會增加勇氣。如果是野干之流（指狐貍等），只會嚇得狂奔。又有什麼可奇怪的呢？』喝一聲，下座。

瑞巖恕中慍禪師的法嗣

應天府靈谷圓極居頂禪師

別號圓庵生。臺州黃巖（今浙江省臺州市黃巖區）人，姓陳，父親名頤道，母親姓葉。禪師出生時，父母做了吉祥的夢，因此發願將他舍入佛門。十五歲時就能寫詩作文，進入鄉里的凈安寺做沙彌，跟隨迪元瑀公講授《楞嚴經》、《圓覺經》。後來遇到空室主瑞巖禪師，於是跟隨他剃度出家，並擔任侍者，盡得其心要。空室禪師退隱到慈溪永樂寺，禪師也跟隨侍奉。

【English Translation】 English version: Yuan of Xianju (present-day Xianju County, Zhejiang Province). He initially resided at Beichan Temple in Fuzhou, and was later selected to Yunju Mountain. In the year Jiaxu of the Hongwu reign (1394 AD), he was ordered to reside at Jingshan Temple. One day, the master asked a newly arrived monk, 'Here, tigers and wolves block the road, and thorns reach the sky. What urgent business brings you here, venerable one?' The monk replied, 'I have come specifically to pay respects to the abbot.' The master said, 'I won't ask about your initial intention upon entering, but tell me, where did you get the straw sandals on your feet?' The monk hesitated. The master then shouted. He also asked another monk, 'Where did you leave from yesterday?' The monk replied, 'Mount Lu.' The master said, 'No need for further investigation (no need to ask further).' When ascending the Dharma hall, whether joyful or angry, whether moving or still, it is all Sameness Samadhi (referring to the state of non-attachment to any appearance, reaching a state of equality and non-duality). Be careful not to create false distinctions.' Then, he struck the ground with his staff and said, 'Clouds depart from the imperial land, water flows from the Jiang and Han rivers.' At the Dharma assembly of the Lotus Sutra, the Buddha remained silent for a long time because the time was not yet ripe, and there was no rush to proclaim it. Now it should be proclaimed, and you should all listen carefully.' After a long pause, he said, 'I dare not belittle you, you should all become Buddhas.' During a snowfall, he ascended the Dharma hall and said, 'The earth is covered in snow, the mountains are especially cold. The one who cut off his arm for the Dharma (referring to Huike cutting off his arm to seek Dharma from Bodhidharma) does not come here, and even wall-gazing seems superfluous.' Everyone, tell me, is the patriarch superfluous, or is the mountain monk superfluous?' After speaking, he threw down his staff and said, 'Superfluous, superfluous.' Ascending the Dharma hall, he said, 'Zen Master Niaoke blows cloth fluff (referring to Zen Master Niaoke using blowing cloth fluff to enlighten his disciples).' The attendant Tong thus became enlightened and left. It's like a worm boring into wood, occasionally forming characters. Zen Master Yunmen raises a piece of firewood (referring to Zen Master Yunmen using a piece of firewood to enlighten his disciples), the entire Tripitaka is right here.' Drawing feet for a snake only invites ridicule from onlookers. Jingshan judges in this way. It's like the lion king roaring, the lion cubs will all increase in courage upon hearing it. If it were jackals (referring to foxes, etc.), they would only be frightened and run wildly. What's so strange about that?' He shouted once and descended from the seat.

Dharma successor of Zen Master Ruiyan Shuzhong Yun

Zen Master Yuanji Jiding of Linggu Temple in Yingtian Prefecture

Also known as Yuan'an Sheng. He was from Huangyan, Taizhou (present-day Huangyan District, Taizhou City, Zhejiang Province), with the surname Chen. His father's name was Yidao, and his mother's surname was Ye. When the Zen master was born, his parents had auspicious dreams, so they vowed to dedicate him to Buddhism. At the age of fifteen, he was able to write poetry and prose, and entered Jing'an Temple in his hometown as a novice monk, following Di Yuan Yu Gong to lecture on the Shurangama Sutra and the Perfect Enlightenment Sutra. Later, he met Zen Master Ruiyan, the master of Kongshi, so he followed him to be ordained and served as his attendant, fully obtaining his essence. When Zen Master Kongshi retired to Yongle Temple in Cixi, the Zen master also followed to serve him.

從庸庵宋先生妙盡作文之法。已而金華宋潛溪天臺朱云巢見師著作皆共稱賞。　蜀王殿下亦嘗賜詩嘆美。有僧中班馬是何人之句。洪武十六年出世鄞之翠山。延空室奉養至於送終塔葬克盡其禮。江湖稱孝焉。二十五年　蜀王召師主成都大慈。力辭弗就。適金華雙林虛席。僧錄司檄請補處。二十八年　太祖高皇帝召至京師。明年正月　來補僧錄司左講經。繼住靈谷　寵錫便蕃。又升左闡教。師有送遠侍者偈云。香林曾把紙衣書。潦倒圓庵一字無。有口惟能吞飯顆。遠來參侍恐相孤。又送勇藏主還徑山偈云。一大藏教破故紙。達磨西來無直指。道人更欲問何如。井底蓬塵山上鯉。永樂二年二月初二日入寂。阇維異香襲人。門人收骨石葬翠山空寄塔右。

靈巖南堂欲禪師法嗣

○鎮江金山穆庵文康禪師

慈溪人。僧問牛頭未見四祖時如何。師雲頭上著枷腳下著杻。僧云見后如何。師云要坐即坐要行即行。師室中垂語云。威音王已前與你日用現行相去多少。又云打破髑髏向什麼處見釋迦老子。又云來時因甚無口。上堂。身心清凈諸境清凈。諸境清凈身心清凈。僧問雲門。如何是雲門一曲。門云﨟月二十五。摩訶般若波羅蜜。甚深般若波羅蜜。卓拄杖下座。上堂。舉僧問趙州。狗子還有佛性也無。州云無。師

【現代漢語翻譯】現代漢語譯本：庸庵宋先生窮盡了作文的方法。不久，金華的宋潛溪、天臺的朱云巢見到先生的著作，都共同稱讚賞識。蜀王殿下也曾賜詩嘆美，有『僧中班馬是何人』這樣的詩句。洪武十六年（1383年）在鄞縣的翠山出世，贍養延空室的僧人直到送終，建塔安葬，克盡了禮數，在江湖上被稱為孝子。洪武二十五年（1392年），蜀王召請先生主持成都大慈寺，先生極力推辭沒有就任。恰逢金華雙林寺住持的位置空缺，僧錄司發文書請先生前去補任。洪武二十八年（1395年），太祖高皇帝召先生到京師。第二年正月，先生來補僧錄司左講經的職位，接著住在靈谷寺，皇帝的恩寵賞賜很多，又升爲左闡教。先生有送別遠侍者的偈語說：『香林曾把紙衣書，潦倒圓庵一字無。有口惟能吞飯顆，遠來參侍恐相孤。』又有送別勇藏主返回徑山的偈語說：『一大藏教破故紙，達磨（Bodhidharma）西來無直指。道人更欲問何如，井底蓬塵山上鯉。』永樂二年（1404年）二月初二日圓寂。火化時異香撲鼻。門人收拾骨灰，葬在翠山空寄塔的右邊。

靈巖南堂欲禪師的法嗣

○鎮江金山穆庵文康禪師

慈溪人。有僧人問：『牛頭山未見四祖道信（Daoxin）時如何？』禪師說：『頭上戴著枷鎖，腳下穿著鐐銬。』僧人問：『見后如何？』禪師說：『要坐就坐，要行就行。』禪師在室內開示說：『威音王佛（Vimalakirti）以前，與你日用現行相去多少？』又說：『打破髑髏，向什麼地方去見釋迦老子（Sakyamuni Buddha）？』又說：『來時為什麼沒有口？』上堂時說：『身心清凈，諸境清凈；諸境清凈，身心清凈。』有僧人問雲門文偃禪師（Yunmen Wenyan）：『如何是雲門一曲？』雲門說：『﨟月二十五。摩訶般若波羅蜜（Maha Prajna Paramita）。甚深般若波羅蜜（Profound Prajna Paramita）。』禪師拄著拄杖下座。上堂時，舉例說僧人問趙州從諗禪師（Zhao Zhou）：『狗子還有佛性也無？』趙州說：『無。』禪師

【English Translation】 English version: Master Yong'an Song exhausted the methods of composition. Soon after, Song Qianxi of Jinhua and Zhu Yunchao of Tiantai saw the master's works and all praised and appreciated them together. His Royal Highness the Prince of Shu also once bestowed a poem of admiration, with lines such as 'Who is the Ban Gu and Sima Qian among the monks?' In the sixteenth year of Hongwu (1383), he was born in Cuishan, Yin County, and supported the monk of Yenkong Room until his death, building a pagoda for burial, fulfilling all the rites, and was known as a filial son in the Jianghu. In the twenty-fifth year of Hongwu (1392), the Prince of Shu summoned the master to preside over Daci Temple in Chengdu, but the master strongly declined. It happened that the position of abbot of Shuanglin Temple in Jinhua was vacant, and the Sanglu Si (Bureau of Monastic Affairs) issued a document requesting the master to fill the position. In the twenty-eighth year of Hongwu (1395), Emperor Gao of the Ming Dynasty summoned the master to the capital. In the first month of the following year, the master came to fill the position of Left Lecturer of the Sanglu Si, and then resided in Linggu Temple. The emperor's favor and rewards were numerous, and he was promoted to Left Expounder of Doctrine. The master had a verse for sending off the attendant Yuan, saying: 'In Xianglin, I once wrote on paper clothes, In the dilapidated Yuan hermitage, there is not a single word. The mouth can only swallow rice grains, Coming from afar to attend, I fear I will be lonely.' There is also a verse for sending off Yong, the treasurer, returning to Jingshan, saying: 'The entire Tripitaka is broken waste paper, Bodhidharma came from the West without direct pointing. What else does the Daoist want to ask? Pond dust at the bottom of the well, carp on the mountain.' He passed away on the second day of the second month of the second year of Yongle (1404). When cremated, a strange fragrance filled the air. The disciples collected the ashes and buried them to the right of the empty pagoda of Cuishan.

Successor of Zen Master Yu of Nanyang, Lingyan

○ Zen Master Mu'an Wenkang of Jinshan, Zhenjiang

A native of Cixi. A monk asked: 'What was it like when Niu Tau (Ox-Head Mountain) had not yet seen the Fourth Patriarch Daoxin?' The master said: 'Wearing a yoke on the head and shackles on the feet.' The monk asked: 'What is it like after seeing him?' The master said: 'Sit when you want to sit, walk when you want to walk.' The master gave instructions in the room, saying: 'Before Vimalakirti Buddha, how much difference is there between your daily life and present actions?' He also said: 'Break the skull, where will you see Sakyamuni Buddha?' He also said: 'Why was there no mouth when you came?' When ascending the hall, he said: 'When the body and mind are pure, all realms are pure; when all realms are pure, the body and mind are pure.' A monk asked Zen Master Yunmen Wenyan: 'What is the Yunmen tune?' Yunmen said: 'The twenty-fifth day of the twelfth month. Maha Prajna Paramita. Profound Prajna Paramita.' The master struck his staff and descended from the seat. When ascending the hall, he cited the example of a monk asking Zen Master Zhao Zhou: 'Does a dog have Buddha-nature?' Zhao Zhou said: 'No.' The master

云。狗子無佛性。頭正尾亦正。跳出向上關。急急如律令。

○蘇州靈巖天彰文煥禪師

別號本光。溫之林民。依南堂于靈巖頗久。智證日深。嘗分座說法。精究楞嚴要旨。極愛環師所注。尋常不釋手。師貌與蘇城東禪酒仙賢禪師相類。或謂酒仙再來也。師因禮其像有偈云。人言我貌似仙翁。況與仙翁姓又同。是汝是吾俱莫論。笊籬撈取西北風。又嘗燒線香有偈云。雜華香散一絲煙。寶網雲臺悉現前。但把寸心灰得盡。熏聞不在鼻頭邊。

徑山南楚悅禪師法嗣

○杭州靈隱見心來複禪師

豫章人。別號蒲庵。上堂。馬頷驢腮一真妙相。鴉鳴鵲噪一佛妙聲。豎拂子云。且道這個是甚麼相。擊拂子云。且道這個是甚麼聲。汝諸人若以有相有聲即是常見。若以無相無聲即是斷見。直饒有無俱遣猶在半途。更須透出向上一關始得。且道向上一關作么生透。良久。自是不歸歸便得。五潮風月有誰爭。上堂。上不在天。下不在地。中不在人。豎拂子。且道這個因甚在山僧手裡。以拂子擊禪床一下。百雜碎了也。向這裡莫有轉得身吐得氣底么。夜短路長休把火。大家吹滅暗中行。上堂。古人道一口吞三世諸佛。一氣轉一大藏教。點撿將來大似無事生事。槎峰則不然。有口且嚥唾。有氣且養神。那得間

【現代漢語翻譯】現代漢語譯本：云。狗子沒有佛性。（狗子：指趙州禪師「狗子無佛性」的公案）頭正尾也正。跳出向上關。（向上關：指超越二元對立的境界）急急如律令。（急急如律令：原為道教咒語，此處表示禪宗的當機立斷）

○蘇州靈巖天彰文煥禪師

別號本光。是溫州樂清縣人。在靈巖寺跟隨南堂禪師很久。智慧證悟日益加深。曾經分座說法，精研《楞嚴經》的要旨，非常喜愛環碧禪師所著的《楞嚴經》註解，經常不離手。文煥禪師的相貌與蘇州城東禪寺的酒仙賢禪師相似，有人說他是酒仙轉世。文煥禪師因此禮拜酒仙的畫像，並作偈說：『人們說我的相貌像酒仙，何況與酒仙姓氏又相同。是你是我都不要爭論，如同用笊籬打撈西北風。』又曾經燒線香，並作偈說：『各種花香散發出一絲煙，寶網雲臺都顯現在眼前。只要把寸心完全燒成灰燼，香味的熏聞就不在鼻頭邊。』

徑山南楚悅禪師的法嗣

○杭州靈隱見心來複禪師

是豫章（今江西省南昌市）人。別號蒲庵。上堂說法：『馬的下巴和驢的腮幫，都是真實微妙的相。烏鴉的叫聲和喜鵲的鳴叫，都是佛的微妙之聲。』豎起拂塵說：『請問這個是什麼相？』用拂塵擊打禪床說：『請問這個是什麼聲？』你們這些人如果認為有相有聲，那就是常見；如果認為無相無聲，那就是斷見。即使有和無都拋棄了，仍然還在半路上。更需要透出向上的一關才能達到。請問向上的一關要怎麼透？』良久，自言自語道：『本來就不是歸去，歸去就對了。五潮的風月，有誰能爭奪呢？』上堂說法：『上不在天，下不在地，中不在人。』豎起拂塵說：『請問這個為什麼在山僧手裡？』用拂塵擊打禪床一下說：『全部粉碎了。』向這裡有沒有能夠轉身吐氣的人？夜短路長，不要點火，大家吹滅燈火在黑暗中行走。上堂說法：『古人說一口吞下三世諸佛，一氣轉動整個大藏經。』仔細檢查起來，好像是沒事找事。我槎峰（來複禪師自稱）卻不是這樣，有口就嚥唾沫，有氣就養精神，哪裡有空閑

【English Translation】 English version: Cloud. A dog has no Buddha-nature. (狗子: Gǒu zi, refers to the koan of Zen Master Zhaozhou's 'A dog has no Buddha-nature.') The head is straight, and the tail is also straight. Jump out of the upward pass. (向上關: Xiàng shàng guān, refers to the realm beyond dualistic opposition.) Hurry, hurry, as the law commands. (急急如律令: Jí jí rú lǜ lìng, originally a Taoist incantation, here it indicates the Zen's decisive action.)

○ Zen Master Wenhuan Tianzhang of Lingyan Temple in Suzhou

His alias was Benguang. He was a native of Linmin in Wenzhou. He followed Zen Master Nantang at Lingyan Temple for a long time. His wisdom and realization deepened day by day. He once gave lectures from a separate seat, meticulously studying the essential points of the Shurangama Sutra. He particularly loved the commentary on the Shurangama Sutra written by Master Huanbi, and he always kept it at hand. Zen Master Wenhuan's appearance was similar to that of Zen Master Xian, the 'Drunken Immortal' of Chengdong Temple in Suzhou. Some people said that he was a reincarnation of the Drunken Immortal. Zen Master Wenhuan therefore paid homage to the portrait of the Drunken Immortal and composed a verse saying: 'People say my appearance resembles the Immortal, moreover, my surname is the same as the Immortal's. Whether it is you or me, let's not argue, like using a bamboo basket to scoop up the northwest wind.' He also once burned incense and composed a verse saying: 'Various flower fragrances scatter a wisp of smoke, the jeweled net and cloud platform all appear before my eyes. Just burn the inch of heart completely to ashes, the fragrance will not be perceived at the tip of the nose.'

Successor of Zen Master Nanchu Yue of Jingshan

○ Zen Master Laifu Jianxin of Lingyin Temple in Hangzhou

He was a native of Yuzhang (present-day Nanchang City, Jiangxi Province). His alias was Puan. Ascending the hall, he said: 'A horse's chin and a donkey's jowls are all true and wonderful appearances. The crow's cry and the magpie's chirp are all the Buddha's wonderful sounds.' Raising the whisk, he said: 'Tell me, what is this appearance?' Striking the Zen bed with the whisk, he said: 'Tell me, what is this sound?' If you people consider there to be appearance and sound, that is eternalism; if you consider there to be no appearance and no sound, that is nihilism. Even if you abandon both existence and non-existence, you are still only halfway there. You must break through the upward pass to attain it. Tell me, how do you break through the upward pass?' After a long silence, he said to himself: 'Originally, it was not returning; returning is correct. Who can contend for the wind and moon of the five tides?' Ascending the hall, he said: 'Above is not in the sky, below is not on the earth, in the middle is not in people.' Raising the whisk, he said: 'Tell me, why is this in the hands of this mountain monk?' Striking the Zen bed once with the whisk, he said: 'All is shattered.' Is there anyone here who can turn around and exhale? The night is short and the road is long, do not light a fire; everyone blow out the lights and walk in the dark. Ascending the hall, he said: 'The ancients said to swallow the Buddhas of the three worlds in one gulp, and to turn the entire Tripitaka in one breath.' Upon closer inspection, it seems like making trouble out of nothing. I, Chafeng (Zen Master Laifu referring to himself), am not like that; if I have a mouth, I swallow saliva; if I have breath, I nourish my spirit; where do I have the leisure

肚腸吞三世諸佛。那有閑工夫轉一大藏教。只圖省事過時。免見動勞心力。何故。了了了時無可了。玄玄玄處亦須呵。

天童正宗匡禪師法嗣

○湖州道場竺芳慕聯禪師

別號朽庵。四明定海人。父錢。幼依大白山彿龍寺行宣為沙彌。逾年往五臺寺受具。游浙西首謁靈隱竹泉和尚。泉問云汝何處人。師云明州。泉云我聞明州有三佛是否。師答云一尚不見何況有三。泉云汝不是明州人。師顧旁僧云這老漢又醉也。泉云且坐喫茶。繼往蔣山見正宗。一日宗問汝本師有聽雨頌還記得么。師云記得。宗云試舉看。師舉云。檐前滴滴甚分明。迷己眾生認作聲。宗以手約住云既不喚作聲喚作什麼。師云終不喚作碗脫丘。宗云見面不如聞名。師云圓悟關踏倒了也和尚還知么。宗便作掌勢。師退步雲和尚已后錯打人去也。久之行宣政院命出世石門。遷寶陀普慈。洪武十年　朝命升道場。建佛殿眾屋俱倍勝舊規。十一年奉　旨校讎新注三經。十五年　朝廷新開僧道衙門。眾推師為僧綱司都綱。管內僧徒無不聽命為善。吳興清規為之魯變。上堂。一大藏教不是黃面老子說底。直指人心不是達磨大師傳底。拈拄杖。牛角長三寸。兔角長八尺。牧羊海畔女貞花拒馬河邊望夫石。上堂。古德道釋迦不出世。達磨不西來。佛法遍

【現代漢語翻譯】現代漢語譯本：將三世諸佛（過去、現在、未來）都吞入肚中，哪裡有閑工夫去誦讀全部的《大藏經》？只想圖省事混日子，免得費心勞力。為什麼呢？因為當一切都了結時，就沒什麼可了結的了；即使在最玄妙的地方，也需要呵斥。

天童正宗匡禪師的法嗣

湖州道場竺芳慕聯禪師

別號朽庵，是四明定海人。父親姓錢。年幼時依止大白山佛龍寺的行宣為沙彌。過了一年，前往五臺山寺受具足戒。遊歷浙西時，首先拜訪了靈隱寺的竹泉和尚。竹泉問：『你是哪裡人？』禪師說：『明州人。』竹泉說：『我聽說明州有三尊佛，是嗎？』禪師回答說：『一尊尚且沒見到，哪裡會有三尊？』竹泉說：『你不是明州人。』禪師回頭對旁邊的僧人說：『這老漢又喝醉了。』竹泉說：『先坐下喝茶。』之後前往蔣山拜見正宗禪師。一天，正宗問：『你本師的《聽雨頌》還記得嗎？』禪師說：『記得。』正宗說：『試著念一下。』禪師念道：『檐前滴滴甚分明，迷己眾生認作聲。』正宗用手製止說：『既然不叫作聲，那叫作什麼？』禪師說：『終究不叫作碗脫丘。』正宗說：『見面不如聞名。』禪師說：『圓悟的關隘都被我踏倒了，和尚還知道嗎？』正宗便作出要打人的姿勢。禪師退後一步說：『和尚以後會錯打人的。』過了很久，行宣政院命令他出任石門寺住持。后遷往寶陀普慈寺。洪武十年（1377年），朝廷命令他升任道場寺住持。建造的佛殿和僧房都比舊規模大一倍。洪武十一年（1378年），奉旨校勘新注的《三經》。洪武十五年（1382年），朝廷新開設僧道衙門，大家推舉禪師為僧綱司都綱，管轄內的僧人都聽從他的命令，行善事。吳興的清規戒律因此而改變。上堂時說：『全部的《大藏經》，不是黃面老子（佛）說的；直指人心，不是達摩大師傳的。』拿起拄杖說：『牛角長三寸，兔角長八尺。牧羊海邊的女貞花，拒馬河邊的望夫石。』上堂時說：『古德說，釋迦（釋迦牟尼佛）不出世，達摩（菩提達摩）不西來，佛法遍在。』

【English Translation】 English version: To swallow the Buddhas of the three times (past, present, and future) into one's belly, where would one find the leisure to recite the entire Tripitaka? One only seeks to be perfunctory and pass the time, avoiding the exertion of mental and physical effort. Why? Because when everything is finished, there is nothing left to finish; even in the most profound places, there is a need for rebuke.

Successor of Chan Master Zhengzong Kuang of Tiantong

Chan Master Zhu Fang Mulian of Daocheng Temple, Huzhou

Also known as Xiuan, he was a native of Dinghai, Siming. His father's surname was Qian. As a child, he followed Xing Xuan at Fulong Temple on Mount Dabai as a novice monk. After a year, he went to Wutai Mountain Temple to receive full ordination. While traveling in western Zhejiang, he first visited the Zen Master Zhuquan of Lingyin Temple. Zhuquan asked, 'Where are you from?' The Master said, 'Mingzhou.' Zhuquan said, 'I heard that there are three Buddhas in Mingzhou, is that so?' The Master replied, 'I haven't even seen one, how could there be three?' Zhuquan said, 'You are not from Mingzhou.' The Master turned to the monk beside him and said, 'This old man is drunk again.' Zhuquan said, 'Sit down and have some tea.' Later, he went to Jiangshan to see Zen Master Zhengzong. One day, Zhengzong asked, 'Do you still remember your original teacher's 'Ode to Listening to the Rain'?' The Master said, 'I remember.' Zhengzong said, 'Try reciting it.' The Master recited: 'Dripping from the eaves, so clear and distinct, deluded beings mistake it for sound.' Zhengzong stopped him with his hand and said, 'Since it is not called sound, what is it called?' The Master said, 'It is ultimately not called a broken bowl hill.' Zhengzong said, 'Meeting is not as good as hearing the name.' The Master said, 'The barrier of Yuanwu has been knocked down by me, does the abbot know?' Zhengzong then made a gesture as if to strike. The Master stepped back and said, 'The abbot will mistakenly strike people in the future.' After a long time, the Xing Xuan government ordered him to take the position of abbot at Shimen Temple. Later, he moved to Baotuo Puji Temple. In the tenth year of Hongwu (1377), the court ordered him to be promoted to abbot of Daocheng Temple. The constructed Buddha hall and monks' quarters were twice as large as the old scale. In the eleventh year of Hongwu (1378), he was ordered to collate the newly annotated Three Sutras. In the fifteenth year of Hongwu (1382), the court newly established the Monastic and Taoist Office, and everyone elected the Master as the chief of the Sangha Department, and the monks under his jurisdiction all obeyed his orders and did good deeds. The pure rules of Wuxing were changed because of this. During the Dharma talk, he said: 'The entire Tripitaka was not spoken by the yellow-faced old man (Buddha); directly pointing to the human mind was not transmitted by the Great Master Bodhidharma (達摩大師).' Picking up the staff, he said: 'The cow's horn is three inches long, the rabbit's horn is eight feet long. The Vitex trifolia by the sheep-herding sea, the Wangfu Stone by the Juma River.' During the Dharma talk, he said: 'The ancient worthies said, Shakyamuni (釋迦牟尼佛) did not appear in the world, Bodhidharma (菩提達摩) did not come from the West, the Dharma is everywhere.'

天下。譚玄口不開。古德恁么道。只見錐頭利不見鑿頭方。龍峰則不然。釋迦不出世。達磨不西來。落花二五片。點破階前苔。上堂。舉保寧勇和尚示眾云。智不到處切忌道著。道著則頭角生。大眾頭角生也。是牛是馬。師云。大小保寧牛馬也不識。既是頭角生也。有甚難辨。雖然。汝諸人也不得草草勿勿。七十年六月一日示微疾。十二日早發諸山書訖。移頃而逝。

龍翔曇芳忠禪師法嗣

○崑山薦嚴蘭江清濋禪師

天臺人。姓鎦。初從集福遠公習天臺教。去依岳林水南湘公。久之走謁金陵保寧。仲方倫公以太隨話詰之。半載間猶不契。一旦行護龍河上脫然有省。遂自慶曰大隨鼻孔令入我手矣。仲方曰此固善矣未可以自足也。師既辭去眼膺此言剎那不敢忘。偶過湖州菁山市中。俯仰之間頓忘移步。始知無佛可成。無眾生可度。呵呵大笑。既而見廣慈于蔣山。俾居侍司。復掌藏鑰。尋游吳興靈巖欲公。分座說法。出世常之翠微。遷湖之顯慈。天界凈覺延居第一座。復俾居崑山薦嚴。僧問世尊拈華迦葉微笑意旨如何。師云。世尊手裡一花紅。迦葉面門雙眼碧。僧云鼻祖面壁神光斷臂又且如何。師云。當年用毒流支有。今日安心慧可無。僧云只如分皮分髓又作么生。師云。機先領旨猶成滯。言下知歸亦是

【現代漢語翻譯】現代漢語譯本天下（世界）。譚玄（禪師名號）閉口不言。古德（古代的禪師）是這樣說的：只看見錐子的尖利，看不見鑿子的方正。龍峰（禪師名號）卻不這樣說：釋迦（釋迦牟尼佛）不出世，達磨（菩提達摩）不西來。落花二三片，點綴在臺階前的青苔上。上堂說法。龍峰禪師舉保寧勇和尚開示大眾的話說：智慧不到的地方，切忌隨便說。說出來就會長出頭角。各位，長出頭角，是牛是馬呢？龍峰禪師說：保寧（禪師名號）大師也不認識牛馬。既然已經長出頭角，有什麼難以分辨的呢？雖然如此，你們各位也不要草率馬虎。七十年六月初一（乾隆七年，1745年）示現輕微疾病，十二日早上寫完給各山的書信，過了一會兒就去世了。

龍翔曇芳忠禪師的法嗣

崑山薦嚴蘭江清濋禪師

清濋禪師是天臺（地名）人，姓鎦。起初跟隨集福遠公學習天臺宗的教義。後來去依止岳林水南湘公。很久之後，前往金陵保寧（寺廟名）。仲方倫公用大隨（禪師名號）的語句詰問他，半年時間仍然沒有領悟。有一天，在護龍河上行走，忽然有所領悟，於是自己慶幸說：大隨的鼻孔已經被我抓住了。仲方說：這固然很好，但還不能自滿。清濋禪師辭別后，時刻不敢忘記仲方的話。偶然經過湖州菁山市中，一俯一仰之間，忽然忘記了移動腳步，這才知道沒有佛可以成，沒有眾生可以度。哈哈大笑。之後在蔣山拜見廣慈（禪師名號），被安排在侍司的職位，又掌管藏經的鑰匙。不久后遊歷吳興靈巖，欲公分座說法。在常州的翠微寺開法，后遷往湖州的顯慈寺。天界凈覺寺邀請他擔任第一座。後來又讓他居住在崑山薦嚴寺。有僧人問：世尊拈花，迦葉微笑，其中的意旨是什麼？清濋禪師說：世尊手裡的一朵花是紅色的，迦葉的眼睛是碧藍色的。僧人問：鼻祖（菩提達摩）面壁，神光斷臂，又是怎麼回事呢？清濋禪師說：當年用毒的流支（人名）是有的，今天安心的慧可（禪師名號）是沒有的。僧人問：如果說分皮分髓，又是怎麼回事呢？清濋禪師說：在別人領悟之前就領悟，仍然會成為滯礙；在別人說話之後才明白，也是一樣。

【English Translation】 English version The world. Tan Xuan (Zen master's name) keeps his mouth shut. The ancient worthies (ancient Zen masters) said it this way: They only see the sharpness of the awl, but not the squareness of the chisel. Longfeng (Zen master's name) doesn't say that way: Shakyamuni (Shakyamuni Buddha) did not appear in the world, and Bodhidharma (Bodhidharma) did not come to the West. Two or three fallen petals adorn the moss in front of the steps. Ascending the hall to preach. Zen Master Longfeng quoted Baoning Yong's words to the public, saying: Where wisdom does not reach, be careful not to speak. If you speak, horns will grow. Everyone, if horns grow, are they cows or horses? Zen Master Longfeng said: Master Baoning (Zen master's name) also does not recognize cows and horses. Since horns have grown, what is so difficult to distinguish? However, you should not be careless. On the first day of June in the seventieth year of Qianlong (1745), he showed a slight illness. On the morning of the twelfth, after writing letters to the various mountains, he passed away after a while.

The Dharma successor of Longxiang Tanfang Zhong Zen Master

Zen Master Lanjiang Qingchu of Kunshan Jianyan

Zen Master Qingchu was from Tiantai (place name), surnamed Liu. At first, he followed Yuan Gong of Jifu to study the teachings of the Tiantai school. Later, he went to rely on Xiang Gong of Yuelin Shuinan. After a long time, he went to Jinling Baoning (temple name). Zhong Fanglun questioned him with the words of Dasui (Zen master's name), but he still did not understand for half a year. One day, while walking on the Hulong River, he suddenly realized something, so he congratulated himself and said: Dasui's nostrils have been caught by me. Zhong Fang said: This is good, but you cannot be complacent. After Qingchu Zen Master bid farewell, he never dared to forget Zhong Fang's words. He happened to pass through Jing Mountain in Huzhou City, and in a moment of looking up and down, he suddenly forgot to move his steps. Only then did he realize that there is no Buddha to be achieved and no sentient beings to be saved. He laughed heartily. Later, he met Guangci (Zen master's name) at Jiangshan and was arranged to be in the position of attendant, and also in charge of the key to the scripture collection. Soon after, he traveled to Wuxing Lingyan, and Yu Gong shared the seat to preach. He opened the Dharma at Cuiwei Temple in Changzhou, and later moved to Xianci Temple in Huzhou. Tiantai Jingjue Temple invited him to be the first seat. Later, he was asked to live in Kunshan Jianyan Temple. A monk asked: What is the meaning of the World Honored One picking up a flower and Kashyapa smiling? Zen Master Qingchu said: The flower in the hand of the World Honored One is red, and Kashyapa's eyes are blue. The monk asked: What about the ancestral master (Bodhidharma) facing the wall and Shenguang cutting off his arm? Zen Master Qingchu said: The one who used poison, Liuzhi (person's name), existed in the past, but Huike (Zen master's name), who pacified the mind, does not exist today. The monk asked: If we talk about dividing the skin and dividing the marrow, what is it about? Zen Master Qingchu said: Understanding before others understand still becomes an obstacle; understanding after others speak is also the same.

迷。僧擬議。師遂喝。上堂。即心即佛。非心非佛。不是心。不是佛。不是物。石女肝腸錦繡纏。波斯鼻孔黃金突。突出虛空。驀拶相逢。上堂。舉百丈野狐話畢。作野狐叫。云號狐。下座。上堂。感之所召越山河而非遙。緣之所乖附耳目而有間。當求於己莫讓於人。用黑豆法吞栗棘蓬。上堂。清凈行者不入涅槃。破戒比丘不入地獄。十二闌干倚遍時。海門一點遠山綠。師偶成偈曰。略無世事可思量。只恨人間夜不長。一覺起來天大亮。西風滿院桂花香。化渡船偈曰。岸南岸北聲相接。活路不通千里賒。全藉箇中人著力。船頭撥轉便歸家。不求人偈曰。尋常柄𣠽在吾手。二六時中受用多。癢處驀然抓得著。通身無奈喜歡何。終於松江。松隱唯庵禪師為竭力其後事。

天目中峰本禪師法嗣

○婺州伏龍山聖壽千巖元長禪師

號無明。越之蕭山人。姓董氏。隨諸父曰曇芳者學佛于富陽法門院。諸書經目輒成誦。十九剃染。走武林習律于靈芝寺。律師問曰八法往來片無乖角何謂也。師曰何不問第九法乎。律師曰。問律而答以禪。真大乘器也。會丞相府飯僧。師隨眾入。中峰亦在座。遙見師即呼謂汝日用如何。師曰唯唸佛耳。峰曰佛今何在。師擬議。峰叱之。師遂作禮求指示。峰以狗子無佛性話授之。繼往

習禪于靈隱。山中雪庭傳公召師掌內記。俄歸法門將十載。一旦忽喟然嘆曰。生平氣志充塞乾坤。乃今作甕里醯雞耶。復造靈隱。脅不沾席者三載。因聞雞聲有省。亟見中峰。峰復叱之。師憤然來歸。夜將寂忽鼠翻貓食。器墮地有聲。恍然開悟。覺身躍起數丈。且復往質于峰。峰曰趙州何故云無。師曰老鼠食貓飯。峰曰未在。師曰。碗子撲落地。打破常住磚。峰乃微笑祝曰善自護持。既而師隱居天龍東庵。有一蛇日來座下。師為說歸戒。蛇即矯首低昂作拜勢而去。自是聲光日顯。行省丞相脫歡公遣使逼師出世。諸山亦爭相歡請。師皆謝絕。乃逾江之伏龍山。卓錫巖際。警曰山若有泉吾將止焉。俄山泉溢出作白乳色。遂依大樹而止。邑大姓樓君如浚等為構屋以居。尋因舊寺基號曰聖壽。緇白嚮慕輻湊。鎮南王親書寺額以賜並僧伽梨及普應弘辯妙智之號。資政院又為咨于東朝。命臣制佛慧圓明廣照無邊普利大禪師之號並金襕衣以賜。僧問釋迦彌勒猶是他奴未審他是阿誰。師云糞掃堆頭生苕帚。僧云學人不會。師云問取凈頭。僧問云大悲千手眼那個是正眼。師云點。宋公景濂嘗訪師。師問曰聞汝閱盡大藏教有諸。濂曰然。師云汝用耳閱乎抑眼觀也。濂曰亦眼觀耳。師云眼之能觀者汝謂誰耶。濂揚眉向之。於是相視一笑。示眾

【現代漢語翻譯】現代漢語譯本在靈隱寺習禪。山中雪庭禪師派遣傳公召他掌管內記。不久后回到法門寺近十年。有一天忽然嘆息道：『我平生的氣概和志向，本應充塞天地之間，如今卻像甕里的醋糟雞一樣嗎？』於是再次前往靈隱寺，三年時間裡，睡覺時身體都不沾席。因為聽到雞叫聲而有所領悟，急忙去見中峰禪師。中峰禪師又呵斥他。禪師憤然回來。夜晚將要寂靜時，忽然老鼠翻動貓的食物，器皿掉在地上發出聲響，恍然大悟，覺得身體跳起來好幾丈高。並且再次前往去請教中峰禪師。中峰禪師說：『趙州禪師為何說無？』禪師說：『老鼠吃了貓的飯。』中峰禪師說：『還未是。』禪師說：『碗子撲落地，打破常住磚。』中峰禪師於是微笑祝願說：『好好地守護保持。』之後禪師隱居在天龍東庵。有一條蛇每天都來到他的座位下。禪師為它講說歸戒，蛇就昂起頭，低下頭，做出拜的姿勢離去。從此聲名日益顯赫。行省丞相脫歡公派遣使者逼迫禪師出世，各座名山寺廟也爭相歡喜邀請。禪師都謝絕了。於是渡過長江到達伏龍山，在巖石邊安頓下來。警示說：『山中如果涌出泉水，我就將在這裡停留。』不久山中泉水涌出，呈現出白乳色。於是依靠著大樹而停留。縣裡的大戶樓君如浚等人為他建造房屋居住。不久后因為舊寺廟的地基，命名為聖壽寺。僧人和百姓仰慕而來，像車輻聚集一樣。鎮南王親自書寫寺廟匾額賜予，並賜予僧伽梨以及普應弘辯妙智的稱號。資政院又為此向東朝請示，皇帝命令大臣制定佛慧圓明廣照無邊普利大禪師的稱號，並賜予金襕袈裟。有僧人問：『釋迦（Śākyamuni，能仁寂默）和彌勒（Maitreya，慈氏）還是他的奴僕，不知他究竟是誰？』禪師說：『糞堆上長出的苕帚。』僧人說：『學人不會。』禪師說：『去問凈頭（指負責清潔的人）。』有僧人問：『大悲千手眼，哪個是正眼？』禪師說：『點。』宋濂（宋公景濂）曾經拜訪禪師。禪師問道：『聽說你閱讀完了全部的《大藏經》，有這回事嗎？』宋濂說：『是的。』禪師說：『你用耳朵閱讀呢？還是用眼睛觀看呢？』宋濂說：『也用眼睛觀看，也用耳朵聽。』禪師說：『眼睛能夠觀看的，你說是誰呢？』宋濂揚起眉毛對著他。於是兩人相視一笑。禪師向大眾開示。

【English Translation】 English version He practiced Chan Buddhism at Lingyin Temple. Zen Master Xueting (Snow Court) in the mountains sent Chuan Gong to summon him to take charge of internal records. Soon after, he returned to Famen Temple for nearly a decade. One day, he suddenly sighed and said, 'My lifelong ambition and aspirations should fill the universe, but now am I like a vinegar-soaked chicken in a jar?' So he went to Lingyin Temple again, and for three years, his body did not touch the mat when he slept. Because he heard the sound of a rooster crowing, he had some understanding, and he hurried to see Zen Master Zhongfeng. Zen Master Zhongfeng scolded him again. The Zen master returned in anger. When the night was about to be silent, suddenly a mouse overturned the cat's food, and the utensil fell to the ground with a sound. He suddenly realized, feeling his body jump up several feet high. And he went again to ask Zen Master Zhongfeng. Zen Master Zhongfeng said, 'Why did Zen Master Zhaozhou say 'no'?' The Zen master said, 'The mouse ate the cat's food.' Zen Master Zhongfeng said, 'Not yet.' The Zen master said, 'The bowl fell to the ground, breaking the ever-abiding brick.' Zen Master Zhongfeng then smiled and wished, 'Take good care of yourself.' After that, the Zen master lived in seclusion in the East Hermitage of Tianlong. A snake came to his seat every day. The Zen master spoke to it about taking refuge and precepts, and the snake raised its head and lowered its head, making a gesture of bowing and leaving. From then on, his reputation grew day by day. Grand Councilor Tuohuan of the Provincial Administration sent an envoy to force the Zen master to come out into the world, and the famous mountain temples also competed to invite him with joy. The Zen master declined them all. So he crossed the Yangtze River to Mount Fulong, settling down by the rocks. He warned, 'If a spring gushes out in the mountain, I will stay here.' Soon a spring gushed out in the mountain, appearing milky white. So he stayed by the big tree. Lou Junrujun and others, wealthy people in the county, built houses for him to live in. Soon after, because of the foundation of the old temple, it was named Shengshou Temple. Monks and laypeople admired and gathered like spokes on a wheel. The Prince of Zhennan personally wrote the temple plaque and bestowed it, as well as the title of Pǔ Yīng Hóng Biàn Miào Zhì (Universally Responding, Vast Eloquence, Wonderful Wisdom). The Zizheng Yuan (Council of State Affairs) then consulted the Eastern Court (the Yuan Dynasty court), and the emperor ordered the ministers to create the title of Fó Huì Yuán Míng Guǎng Zhào Wú Biān Pǔ Lì Dà Chán Shī (Buddha's Wisdom, Perfect Enlightenment, Vast Illumination, Boundless Universal Benefit Great Chan Master), and bestowed a golden kasaya. A monk asked, 'Are Śākyamuni (Śākyamuni, the Sage of the Shakya Clan) and Maitreya (Maitreya, the Benevolent One) still his servants? Who is he?' The Zen master said, 'A broom growing on a pile of manure.' The monk said, 'This student does not understand.' The Zen master said, 'Go ask the cleaner (referring to the person in charge of cleaning).' A monk asked, 'In the Great Compassion Thousand Hands and Eyes, which is the true eye?' The Zen master said, 'Point.' Song Lian (Song Gong Jinglian) once visited the Zen master. The Zen master asked, 'I heard that you have read the entire Tripitaka, is that so?' Song Lian said, 'Yes.' The Zen master said, 'Do you read with your ears or do you observe with your eyes?' Song Lian said, 'I observe with my eyes and listen with my ears.' The Zen master said, 'Who do you say is the one who can observe with the eyes?' Song Lian raised his eyebrows at him. Then they looked at each other and smiled. The Zen master gave instructions to the assembly.

云。轉山河國土歸自己則易。轉自己歸山河國土則難。拈了也。父母未生前道將一句來。上堂。指香爐云。大眾。香爐與諸人說法了也。便下座。上堂。秋風涼。秋夜長。未歸客思故鄉。大眾。如何是你故鄉。喝。幸然家裡在。不用苦思量。至正丁酉六月十四日書偈曰。半生饒舌。今日敗闕。一句轟天。正法眼滅。投筆而逝。全身瘞青松庵。

○蘇州獅子林天如維則禪師

廬陵人。師在幻住室中。偶一新到問。大事未明如喪考妣。大事已明亦如喪考妣。問聲未絕。幻便打。師于侍傍疑情頓發。既而屢呈己解皆不契。一日忽自笑曰。今日瞞我不可得了也。幻勘之曰。明與未明即不問。且喚什麼作大事。師隨口應曰。露柱吞卻獅子巖。燈籠笑破半邊口。幻肯之且囑曰。汝須向孤絕處一坐坐斷。三十年後不相負也。尋命師居板首。師力辭。幻遽下床一拜。師急閃身曰和尚這一拜卻拜在虛空里。幻曰你且不在虛空外。遂鳴鐘送師歸寮。自是幻每曰。堂中有首座。老幻可偷閑矣。幻既寂。師于蘇城中結庵名曰師子林。示眾云。如何是佛麻三斤。如何是佛殿里底。如何是佛乾屎橛。三文大光錢。買得個油糍。吃向肚皮裡。當下便不饑。示眾。山中何所有。嶺上多白雲。阿呵呵。個是眾寮之物。誰敢私而有之。雖然如是

【現代漢語翻譯】現代漢語譯本云。將山河國土歸為己有容易，將自己歸於山河國土則難。拈起此事也。在父母未出生之前，說出一句話來。上堂時，指著香爐說：『大眾，香爐已經為諸位說法完畢了。』說完便下座。上堂時說：『秋風涼，秋夜長，未歸的遊子思念故鄉。』大眾，什麼是你的故鄉？喝！幸好家就在那裡，不用苦苦思量。至正丁酉年（1357年）六月十四日書寫偈語說：『半生饒舌，今日敗闕。一句轟天，正法眼滅。』寫完便投筆去世，全身埋葬在青松庵。

○蘇州獅子林天如維則禪師

廬陵人。天如維則禪師在幻住室中，偶然一位新來的人問：『大事未明，如喪考妣；大事已明，亦如喪考妣。』問話聲未落，幻住禪師便打了他。天如維則禪師在旁邊侍立，疑情頓發。之後多次呈述自己的理解，都不契合。一日忽然自笑說：『今日瞞我，不可能了！』幻住禪師勘驗他說：『明與未明暫且不問，且說什麼叫做大事？』天如維則禪師隨口應道：『露柱吞卻獅子巖，燈籠笑破半邊口。』幻住禪師認可了他，並且囑咐說：『你須向孤絕之處坐斷，三十年後不會辜負你。』不久，幻住禪師命天如維則禪師擔任板首。天如維則禪師極力推辭。幻住禪師立刻下床一拜。天如維則禪師急忙閃身說：『和尚這一拜卻拜在虛空里。』幻住禪師說：『你且不在虛空外。』於是鳴鐘送天如維則禪師回寮房。自此，幻住禪師每天說：『堂中有首座，老幻可以偷閑了。』幻住禪師圓寂后，天如維則禪師在蘇城中結庵，名為獅子林。開示大眾說：『如何是佛？麻三斤。如何是佛殿里底？如何是佛？乾屎橛。三文大光錢，買得個油糍，吃向肚皮裡，當下便不饑。』開示大眾：『山中何所有？嶺上多白雲。阿呵呵，個是眾寮之物，誰敢私而有之？雖然如此，』

【English Translation】 English version Cloud. It is easy to turn mountains, rivers, countries, and lands to oneself, but it is difficult to turn oneself to mountains, rivers, countries, and lands. Picking it up. Before parents were born, say a sentence. Ascending the hall, pointing to the incense burner, he said: 'Everyone, the incense burner has already finished speaking the Dharma for you.' Then he stepped down from the seat. Ascending the hall, he said: 'The autumn wind is cool, the autumn night is long, and the unreturned travelers miss their hometown.' Everyone, what is your hometown? Drink! Fortunately, the home is there, no need to think hard. On the fourteenth day of the sixth month of the Dingyou year of Zhizheng (1357 AD), he wrote a verse saying: 'Half a lifetime of talkativeness, today's defeat. A sentence shakes the sky, the eye of the true Dharma is extinguished.' After writing, he threw away the pen and passed away, his whole body buried in the Qingsong Hermitage.

○ Zen Master Tianru Weize of Lion Grove, Suzhou

A native of Luling. Zen Master Tianru Weize was in the Huanzhu Chamber. A newcomer asked: 'If the great matter is not clear, it is like losing one's parents; if the great matter is clear, it is also like losing one's parents.' Before the words were finished, Zen Master Huanzhu hit him. Zen Master Tianru Weize was standing beside him, and doubt arose in his mind. Afterwards, he presented his own understanding many times, but none of them matched. One day, he suddenly laughed and said: 'Today, it is impossible to deceive me!' Zen Master Huanzhu examined him and said: 'Whether it is clear or unclear, I will not ask for the time being, but what do you call the great matter?' Zen Master Tianru Weize replied casually: 'The dew pillar swallows the Lion Rock, and the lantern laughs and breaks half of its mouth.' Zen Master Huanzhu approved of him and instructed him: 'You must sit in a solitary place and cut it off. After thirty years, I will not fail you.' Soon, Zen Master Huanzhu ordered Zen Master Tianru Weize to serve as the head of the board. Zen Master Tianru Weize strongly declined. Zen Master Huanzhu immediately got out of bed and bowed. Zen Master Tianru Weize quickly dodged and said: 'This bow of the abbot is actually bowing in the void.' Zen Master Huanzhu said: 'You are not outside the void.' So he rang the bell and sent Zen Master Tianru Weize back to his room. Since then, Zen Master Huanzhu said every day: 'There is a head seat in the hall, and the old Huan can take a break.' After Zen Master Huanzhu passed away, Zen Master Tianru Weize built a hermitage in Suzhou City, named Lion Grove. He instructed the public: 'What is Buddha? Three pounds of flax. What is the bottom of the Buddha hall? What is Buddha? A dry dung stick. Three Wen Daguan money, buy an oil cake, eat it in your belly, and you will not be hungry immediately.' He instructed the public: 'What is there in the mountains? There are many white clouds on the ridge. Aha ha, this is the property of the public dormitory, who dares to have it privately? Although it is so,'

。只可自怡悅。不堪持贈君。師嘗集楞嚴經諸家註釋要語合為一書。名曰會解。板行於世。

凈慈平山林禪師法嗣

○應天府天界止庵德祥禪師

杭州人。出世郡之龍華。遷蘇之天平。移杭之報國。升凈慈徑山。至天界。徑山新方文成上堂。闊一丈斬新日月。深十尺別是乾坤。東來西來底。南來北來底。總在這裡相見。且道不來不去底向甚麼處相見。拈拄杖卓一下。鶴飛千尺雪。龍臥一潭冰。

大鑒下第二十五世

聖壽千巖長禪師法嗣

○蘇州鄧尉山聖恩萬峰和尚

諱時蔚。溫州樂清金氏。母鄭。夢儒釋二人入其𥨊室。逮旦產二子。次即師也。有光燭室。眾怪欲棄去。姑育之。在襁褓見僧輒微笑合掌。年十一得度於越永慶。禮升講主為師。升授法華。誦至諸法從本來忽有省。遂遊方。既受具即參止巖于虎跑。巖示南泉三不是話俾參究。尋往達蓬山佛跡寺故基卓庵而居。晝夜究竟所參話。殆忘𥨊食。久之往華頂禮無見不契。聞千巖道化亟往見。一日入室次。巖問汝莫要受戒么。師即掩耳而出。明日普請斫松次。師拈一圓石作獻珠狀云請和尚酬價。巖云不直半分錢。師云瞎。巖云我也瞎你也瞎。師云瞎瞎。巖休去。佛降誕日巖上堂云。今日有種種好事。一者世尊降誕。二者天

【現代漢語翻譯】現代漢語譯本：只可以自己欣賞喜悅，不值得拿來贈送給您。師父曾經收集《楞嚴經》各家的註釋要語，合編成一本書，名叫《會解》，刊行於世。

凈慈平山林禪師的法嗣

○應天府天界止庵德祥禪師

杭州人。開始在郡里的龍華寺出世，后遷到蘇州的天平寺，又移到杭州的報國寺，升座于凈慈寺和徑山寺，最後到了天界寺。徑山新方文成上堂時說：『闊一丈是嶄新的日月，深十尺是另外的乾坤。』從東邊來、西邊來的，從南邊來、北邊來的，都可以在這裡相見。那麼，不來不去的，又在哪裡相見呢？拿起拄杖敲了一下，說：『鶴飛起千尺雪，龍臥在深潭裡如冰。』

大鑒下第二十五世

聖壽千巖長禪師的法嗣

○蘇州鄧尉山聖恩萬峰和尚

法名時蔚，溫州樂清金氏人。母親鄭氏，夢見兩位儒生和僧人進入她的房間，到天亮生下兩個兒子，其中一個就是師父。當時有光照亮房間，眾人覺得奇怪想要拋棄他，姑母收養了他。他在襁褓中見到僧人就微笑合掌。十一歲時在越地的永慶寺剃度，拜升講主為師。升講授《法華經》，誦讀到『諸法從本來』時忽然有所領悟，於是開始遊歷四方。受具足戒后，就去虎跑拜見止巖禪師。止巖禪師用南泉『三不是』的話讓他參究。之後前往達蓬山佛跡寺的舊址，搭了個庵居住。日夜研究參究的話頭，幾乎忘記了吃飯。過了很久，前往華頂山拜見無見禪師，但並不契合。聽說千巖禪師的道化，就趕緊去拜見。一天，入室時，千巖禪師問：『你想要受戒嗎？』師父立刻摀住耳朵跑了出去。第二天，大家一起砍松樹時，師父拿起一塊圓石頭，做出獻寶珠的樣子說：『請和尚估個價。』千巖禪師說：『不值半分錢。』師父說：『瞎了眼。』千巖禪師說：『我也瞎了眼，你也瞎了眼。』師父說：『瞎瞎。』千巖禪師就休息去了。佛降生那天，千巖禪師上堂說：『今天有種種好事，一是世尊（釋迦摩尼佛）降生，二是天

【English Translation】 English version: It can only please myself, and is not worth giving to you. The master once collected the essential words from various commentaries on the Śūraṅgama Sūtra and compiled them into a book called 'Comprehensive Explanation,' which was published and circulated.

Dharma heir of Chan Master Pingshan Lin of Jingci Monastery

○ Chan Master Zhi'an Dexiang of Tianjie Monastery in Yingtian Prefecture

He was from Hangzhou. He first appeared in the world at Longhua Monastery in the prefecture, then moved to Tianping Monastery in Suzhou, and then to Baoguo Monastery in Hangzhou. He ascended the Dharma seat at Jingci Monastery and Jingshan Monastery, and finally arrived at Tianjie Monastery. When the new abbot Wencheng of Jingshan Monastery ascended the hall, he said: 'A zhang (approximately 3.3 meters) wide is the brand new sun and moon; ten chi (approximately 3.3 meters) deep is a separate universe.' Those who come from the east, those who come from the west, those who come from the south, those who come from the north, all can meet here. Then, where do those who neither come nor go meet? He raised his staff and struck it once, saying: 'Cranes fly a thousand chi of snow; dragons lie in a pool of ice.'

Twenty-fifth generation from Dajian (Huineng, the Sixth Patriarch)

Dharma heir of Chan Master Qianyan Chang of Shengshou Monastery

○ Abbot Wanfeng of Shengen Monastery on Dengwei Mountain in Suzhou

His personal name was Shiwei, from the Jin family of Yueqing, Wenzhou. His mother, Zheng, dreamed of two Confucian scholars and monks entering her room. At dawn, she gave birth to two sons, one of whom was the master. There was light illuminating the room. People found it strange and wanted to abandon him, but his aunt raised him. When he was in swaddling clothes, he would smile and put his palms together when he saw a monk. At the age of eleven, he was tonsured at Yongqing Monastery in Yue, and he took the lecturer Sheng as his teacher. Sheng lectured on the Lotus Sūtra. When reciting 'All dharmas are originally...', he suddenly had an awakening. Thereupon, he traveled to various places. After receiving the full precepts, he visited Chan Master Zhiyan at Hupao Monastery. Zhiyan instructed him to investigate Nanquan's 'three not' saying. Later, he went to the old site of Foji Monastery on Dapeng Mountain and built a hermitage to live in. He investigated the topic of his meditation day and night, almost forgetting to eat. After a long time, he went to Huading Mountain to visit Wujian, but they did not agree. Hearing of Chan Master Qianyan's virtuous influence, he hurried to visit him. One day, during a private interview, Qianyan asked, 'Do you want to receive the precepts?' The master immediately covered his ears and ran out. The next day, while everyone was chopping pine trees, the master picked up a round stone, made a gesture of offering a pearl, and said, 'Please, Abbot, give me a price.' Qianyan said, 'It's not worth half a cent.' The master said, 'Blind!' Qianyan said, 'I am blind too, and you are blind too.' The master said, 'Blind, blind!' Qianyan went to rest. On the day of the Buddha's (Sakyamuni Buddha) birth, Qianyan ascended the hall and said, 'Today there are all kinds of good things. First, the World Honored One (Sakyamuni Buddha) was born; second, the heavens

道晴明。三者有大施主設齋。諸人若向此識得老僧舌頭落處。日消萬兩黃金。師從西過東。一手指天一手指地云。天中天。天中天。釋迦彌勒誰后先。巖喝云這溫州子也胡做。已而請居后板。自是蔚首座之名播於四方。未幾復還佛跡。后巖寄以偈仍囑云。汝緣在浙西。當往彼化導。師至姑蘇緇白蟻慕。建四道場。從受歸戒者不可以數計。聞名睹影靡不以手加額。繪其像奉祀者甚眾。豈非與蘇人宿有因緣。將終沐浴更衣索筆書偈而逝。全身塔于聖恩之右涅盤山。壽七十九。﨟五十九。

○松江松隱唯庵德然禪師

郡之張氏。參千巖聞其提唱有悟。繼而踵其席。示眾。德山棒。臨濟喝。拈放一邊。諸人腳跟下。道將一句來。以拄杖畫一畫云。毗婆尸佛早留心。直至如今不得妙。上堂。江月照。松風吹。永夜清宵何所為。永嘉大師滿口道了也。大眾還知落處么。卓拄杖。劫石有銷日。黃金無壞時。暮年養間于松隱。人因稱為松隱和尚。遐方異域宰官士庶緇流如水赴壑。宋翰林景濂題其語錄有曰。語言峭㧞。銅關鐵壁。利劍長矛。豈惟不可湊泊。亦無縫罅之可乘。吁可畏哉。翰林之言可不信夫。

增集續傳燈錄卷第六

五燈會元補遺

徑山興聖萬壽禪寺前住持比丘吳郡文琇集

大鑒下第

十七世

華藏明極祚禪師法嗣

○杭州靈隱東谷光禪師

常之無錫人。與侍讀尤煜(餘六切。盛也)厚善。初住嘉禾本覺。遷蘇之靈巖常州華藏。而中吳萬壽居之最久。眾盈七百。法道為之一振。來授明之育王。特旨移靈隱。僧問借功明位時如何。師云未問已前。僧云借位明功時如何。師云遍地日頭黑似漆。僧云即今為復是借功明位借位明功。師云大似不曾齋。僧云學人到這裡進之無路退之無門。師云你是一枚草賊。僧云今日親遭捉敗。師云三十棒付在別時。上堂。性覺妙明本覺明妙。霜林玉鳳生雛。月戶金雞唱曉。從來只個家風。端的與誰同到。到不到。仰面不揚眉。低頭拍手笑。上堂。萬籟吼松風。千林飛敗葉。缺齒老躁胡。一去無訊息。拈拄杖豎起云。即今來也還見么。復安舊處云。諸人既是不領。又入少林去也。歲夜小參。否極泰來。梅萼香傳。春谷暖力窮位轉。松風聲度夜堂寒。時節分明去來有準。可謂當塗息耗葉路通宗。正恁么時如何。金鋤不動土。靈苗在處生。寶祐元年臘月初五日示寂。書偈辭眾云。東谷片云收。月圓當古渡。寒驚白鳥飛。夜宿無影樹。

雪竇足庵鑒禪師法嗣

○四明天童長翁如凈禪師

上堂。舉達磨見梁武帝因緣頌曰。金烏飛上玉欄干。黑漆

【現代漢語翻譯】現代漢語譯本

十七世

華藏明極祚禪師法嗣

○杭州靈隱東谷光禪師

常州無錫人。與侍讀尤煜（盛也）關係深厚。最初住在嘉禾本覺寺，后遷至蘇州靈巖寺、常州華藏寺，其中在中吳萬壽寺居住時間最長。僧眾達到七百人，佛法因此得到振興。後來奉命前往明州育王寺，又特別旨意調往靈隱寺。有僧人問：『借功明位時如何？』禪師說：『未問之前。』僧人又問：『借位明功時如何？』禪師說：『遍地日頭黑似漆。』僧人說：『即今為復是借功明位借位明功？』禪師說：『大似不曾齋。』僧人說：『學人到這裡進之無路退之無門。』禪師說：『你是一枚草賊。』僧人說：『今日親遭捉敗。』禪師說：『三十棒付在別時。』上堂開示：『性覺妙明，本覺明妙，霜林玉鳳生雛，月戶金雞唱曉。從來只個家風，端的與誰同到。到不到？仰面不揚眉，低頭拍手笑。』上堂開示：『萬籟吼松風，千林飛敗葉，缺齒老躁胡，一去無訊息。』拿起拄杖豎起說：『即今來也還見么？』又放回原處說：『諸人既是不領，又入少林去也。』歲末小參：『否極泰來，梅萼香傳，春谷暖力窮位轉，松風聲度夜堂寒。時節分明去來有準，可謂當塗息耗葉路通宗。正恁么時如何？金鋤不動土，靈苗在處生。』寶祐元年（1253年）臘月初五日圓寂，寫偈辭別眾人說：『東谷片云收，月圓當古渡，寒驚白鳥飛，夜宿無影樹。』

雪竇足庵鑒禪師法嗣

○四明天童長翁如凈禪師

上堂開示。舉達磨見梁武帝因緣頌曰：『金烏飛上玉欄干，黑漆 English version

Seventeenth Generation

Successor of Chan Master Huazang Mingjizuo

○ Chan Master Dongguang of Lingyin Temple in Hangzhou

He was from Wuxi, Changzhou. He had a close friendship with the attendant reader You Yu (meaning 'abundant'). Initially, he resided at Benjue Temple in Jiahe, later moving to Lingyan Temple in Suzhou and Huazang Temple in Changzhou, with his longest stay at Wanshou Temple in Zhongwu. The monastic community grew to seven hundred, revitalizing the Dharma. Subsequently, he was ordered to go to Yuwang Temple in Mingzhou, and then by special decree transferred to Lingyin Temple. A monk asked: 'What is it like when borrowing merit to illuminate position?' The Chan Master said: 'Before you asked.' The monk then asked: 'What is it like when borrowing position to illuminate merit?' The Chan Master said: 'Everywhere the sun is as black as lacquer.' The monk said: 'Is it now borrowing merit to illuminate position or borrowing position to illuminate merit?' The Chan Master said: 'It seems you haven't had your meal.' The monk said: 'The student has reached a point where there is no way to advance or retreat.' The Chan Master said: 'You are a petty thief.' The monk said: 'Today I have been caught red-handed.' The Chan Master said: 'The thirty blows will be given at another time.' In an elevated teaching, he said: 'The nature-awareness is wonderfully bright, the original awareness is bright and wonderful. Frosty forests, jade phoenixes hatch chicks; moonlit doors, golden roosters crow at dawn. From the beginning, this has been the family style; ultimately, with whom do we share it? Do we reach it or not? Raise your face but not your eyebrows, lower your head and clap your hands in laughter.' In an elevated teaching, he said: 'Ten thousand sounds roar in the pine wind, a thousand forests fly with fallen leaves, a toothless old restless barbarian, gone without a trace.' He raised his staff and said: 'Have I come now, can you see?' Then he placed it back in its original position and said: 'Since you all do not understand, I will go to Shaolin again.' At the year-end small gathering, he said: 'Adversity turns into prosperity, plum blossoms spread fragrance, the warmth of the spring valley exhausts its strength and the position turns, the sound of the pine wind passes through the cold night hall. The seasons are distinct, coming and going with precision, it can be said that the road is clear and the ancestral source is connected. What is it like at this very moment? The golden hoe does not move the soil, spiritual sprouts grow everywhere.' He passed away on the fifth day of the twelfth month of the Baoyou first year (1253), writing a verse to bid farewell to the assembly, saying: 'A wisp of cloud gathers in Donggu, the moon is round over the ancient crossing, the cold startles white birds to fly, lodging at a shadowless tree.'

Successor of Chan Master Xue Dou Zu An Jian

○ Chan Master Changweng Rujing of Tiantong Temple in Siming

In an elevated teaching, he cited the story of Bodhidharma meeting Emperor Wu of Liang, and praised it, saying: 'The golden crow flies up to the jade balustrade, black lacquer'

【English Translation】 Seventeenth Generation

Successor of Chan Master Huazang Mingjizuo

○ Chan Master Dongguang of Lingyin Temple in Hangzhou

He was from Wuxi, Changzhou. He had a close friendship with the attendant reader You Yu (meaning 'abundant'). Initially, he resided at Benjue Temple in Jiahe, later moving to Lingyan Temple in Suzhou and Huazang Temple in Changzhou, with his longest stay at Wanshou Temple in Zhongwu. The monastic community grew to seven hundred, revitalizing the Dharma. Subsequently, he was ordered to go to Yuwang Temple in Mingzhou, and then by special decree transferred to Lingyin Temple. A monk asked: 'What is it like when borrowing merit to illuminate position?' The Chan Master said: 'Before you asked.' The monk then asked: 'What is it like when borrowing position to illuminate merit?' The Chan Master said: 'Everywhere the sun is as black as lacquer.' The monk said: 'Is it now borrowing merit to illuminate position or borrowing position to illuminate merit?' The Chan Master said: 'It seems you haven't had your meal.' The monk said: 'The student has reached a point where there is no way to advance or retreat.' The Chan Master said: 'You are a petty thief.' The monk said: 'Today I have been caught red-handed.' The Chan Master said: 'The thirty blows will be given at another time.' In an elevated teaching, he said: 'The nature-awareness is wonderfully bright, the original awareness is bright and wonderful. Frosty forests, jade phoenixes hatch chicks; moonlit doors, golden roosters crow at dawn. From the beginning, this has been the family style; ultimately, with whom do we share it? Do we reach it or not? Raise your face but not your eyebrows, lower your head and clap your hands in laughter.' In an elevated teaching, he said: 'Ten thousand sounds roar in the pine wind, a thousand forests fly with fallen leaves, a toothless old restless barbarian, gone without a trace.' He raised his staff and said: 'Have I come now, can you see?' Then he placed it back in its original position and said: 'Since you all do not understand, I will go to Shaolin again.' At the year-end small gathering, he said: 'Adversity turns into prosperity, plum blossoms spread fragrance, the warmth of the spring valley exhausts its strength and the position turns, the sound of the pine wind passes through the cold night hall. The seasons are distinct, coming and going with precision, it can be said that the road is clear and the ancestral source is connected. What is it like at this very moment? The golden hoe does not move the soil, spiritual sprouts grow everywhere.' He passed away on the fifth day of the twelfth month of the Baoyou first year (1253), writing a verse to bid farewell to the assembly, saying: 'A wisp of cloud gathers in Donggu, the moon is round over the ancient crossing, the cold startles white birds to fly, lodging at a shadowless tree.'

Successor of Chan Master Xue Dou Zu An Jian

○ Chan Master Changweng Rujing of Tiantong Temple in Siming

In an elevated teaching, he cited the story of Bodhidharma meeting Emperor Wu of Liang, and praised it, saying: 'The golden crow flies up to the jade balustrade, black lacquer'

崑崙對面看。畢竟這些傳不得。落花流水太無端。

黃龍牧庵忠禪師法嗣

○袁州慈化普庵印肅禪師

亙春縣余氏子。六歲夢一僧點其心曰汝他日當自省。既覺以意白。母視之當心一點紅瑩。大似世之櫻珠。父母因此許從壽隆院賢和尚出家。年二十七落髮。師容貌魁奇智性巧慧。賢器之。勉令誦經。師曰嘗聞諸佛原旨必貴了悟。於心數墨修行無益於事。遠遊湖湘謁大溈牧庵。因問萬法歸一一歸何處。忠豎起拂子。師遂有省。后歸受業。有鄰寺慈化者。眾請住持。寺無常住。師布衾楮衣粥食禪定。偶閱華嚴論乃大悟。遍體污流。喜曰我今親到華嚴境界。說偈曰。捏不成團撥不開。何須南嶽又天臺。六根門首無人會。惹得胡僧特地來。平居有偈曰。靈妙如如。不異大虛。造化萬物。不礙方隅。慕道向風者日眾。師隨宜而為說法。有病患　草為藥。與之即愈。或有疫毒人跡不相往來者。書頌與之鹹得十全。或問師修何行得此。師乃當空畫一畫云。會么。其人云不會。師云止止不須說。一日忽告眾曰。諸佛不出世。亦無有涅槃。入吾室者必能玄契。善自護持無令退失。索浴更衣跏趺而寂。乾道五年七月二十一日也。壽五十五。﨟二十八。

華藏民禪師法嗣

○杭州徑山石橋可宣禪師

蜀

【現代漢語翻譯】崑崙對面看。畢竟這些傳不得。落花流水太無端。

黃龍牧庵忠禪師法嗣

○袁州慈化普庵印肅禪師

亙春縣余氏之子。六歲時夢見一個僧人點他的心說：『你將來應當自己覺悟。』醒來后把這件事告訴了母親，母親看他的心口，發現有一點紅色的東西，像世上的櫻桃。父母因此答應他到壽隆院跟隨賢和尚出家。二十七歲時剃度。普庵印肅禪師容貌魁梧奇偉，智慧聰敏。賢和尚很器重他，勉勵他誦經。禪師說：『我曾聽說諸佛的根本宗旨必定在於覺悟，用心計數誦經對修行沒有益處。』於是遠遊湖湘，拜見大溈牧庵禪師，問道：『萬法歸一一歸何處？』牧庵禪師豎起拂塵。禪師因此有所領悟。後來回到受業的寺院。鄰寺慈化寺的僧眾請他擔任住持。慈化寺沒有常住的財產，禪師身穿粗布衣，吃粥，禪坐。偶然閱讀《華嚴論》后大悟，全身像被污水洗過一樣，高興地說：『我現在親自到達了華嚴境界。』並說偈語：『捏不成團撥不開，何須南嶽又天臺。六根門首無人會，惹得胡僧特地來。』平時有偈語說：『靈妙如如，不異大虛。造化萬物，不礙方隅。』仰慕佛道前來求教的人越來越多，禪師隨機說法。有病人，就用草藥為他們治病，吃了就痊癒。或者有瘟疫，人們不敢互相來往，禪師寫下頌詞給他們，都能夠痊癒。有人問禪師修什麼行才能得到這些，禪師就在空中畫一畫說：『會么？』那人說不會。禪師說：『止止不須說。』有一天，禪師忽然告訴大家說：『諸佛不出世，也沒有涅槃。進入我房間的人必定能夠玄妙地契合。好好守護自己的本心，不要讓它退失。』然後沐浴更衣，結跏趺坐而圓寂。時間是乾道五年（1169年）七月二十一日。享年五十五歲，僧臘二十八年。

華**禪師法嗣

○杭州徑山石橋可宣禪師

蜀

【English Translation】 Looking across from Kunlun. Ultimately, these cannot be transmitted. Falling flowers and flowing water are too absurd.

Successor of Zen Master Mu'an Zhong of Huanglong

○ Zen Master Pu'an Yin Su of Cihua, Yuanzhou

He was a son of the Yu family in Gengchun County. At the age of six, he dreamed of a monk pointing at his heart, saying, 'You should awaken yourself in the future.' Upon waking, he told his mother about it, and she saw a red, lustrous spot on his heart, much like a cherry. Because of this, his parents allowed him to leave home at Shoulong Monastery to follow the Venerable Xian. He was tonsured at the age of twenty-seven. Zen Master Pu'an Yin Su had a tall and extraordinary appearance and clever intelligence. Venerable Xian valued him greatly and encouraged him to recite scriptures. The Zen Master said, 'I have heard that the fundamental purpose of all Buddhas must be enlightenment. Counting and reciting scriptures is of no benefit to cultivation.' Therefore, he traveled far to Hunan and Xiang, and visited Zen Master Mu'an of Dawei, asking, 'All dharmas return to one, where does the one return to?' Zen Master Zhong raised his whisk. The Zen Master then had some understanding. Later, he returned to the monastery where he had received his initial training. The monks of the neighboring Cihua Monastery invited him to be the abbot. Cihua Monastery had no permanent property. The Zen Master wore coarse cloth and ate congee, practicing Zen meditation. He happened to read the Avatamsaka Sutra and had a great enlightenment, his whole body feeling as if it had been washed with dirty water. He happily said, 'I have now personally arrived at the Avatamsaka realm.' He then spoke a verse: 'Cannot be kneaded into a ball, cannot be moved apart, why bother with Nan Yue and Tian Tai? At the gates of the six senses, no one understands, attracting a foreign monk to come especially.' He usually had a verse saying: 'The spiritual and wondrous Thusness, is no different from the great void. Creating all things, does not obstruct any direction.' More and more people who admired the Buddha's path came to seek instruction. The Zen Master taught according to their needs. If there were sick people, he would use herbal medicine to treat them, and they would recover. Or if there was a plague and people dared not visit each other, the Zen Master would write a verse for them, and they would all recover completely. Someone asked the Zen Master what practice he cultivated to obtain these abilities. The Zen Master then drew a line in the air and said, 'Do you understand?' The person said they did not understand. The Zen Master said, 'Stop, no need to speak.' One day, the Zen Master suddenly told everyone, 'The Buddhas do not appear in the world, nor is there Nirvana. Those who enter my room will surely be able to mysteriously unite. Protect your own minds well, and do not let them regress.' Then he bathed and changed his clothes, sat in the lotus position, and passed away peacefully. The time was the twenty-first day of the seventh month of the fifth year of the Qiandao era (1169). He lived to be fifty-five years old, with twenty-eight years as a monk.

Successor of Zen Master Hua**

○ Zen Master Ke Xuan of Shiqiao, Jingshan, Hangzhou

Shu

嘉定許氏子。別峰印公橘洲曇公之師弟曇又其同氣。時人謂師禪與印詩與曇相頡頑。嘉定丁亥獲知。丞相魯國俾居徑山。上堂。三九二十七。籬頭吹觱篥。可憐明眼人。對面不相識。俱胝豎起指頭。魯祖見人面壁。會么。今朝臘月一。師念四方云衲重趼而來。窮其日力食息無所。于雙溪之上築室。濟其所不及。寧宗錫化城二大字以寵之。因創重閣以揭于上。又賜師佛日之號。眉山楊汝明撰化城寺記頗詳及。師終塔于寺之後。

徑山大慧杲禪師法嗣

○杭州徑山大禪了明禪師

秀州陸氏。形頎腹大。道貌豐碩。紹興辛酉隨妙喜謫衡陽。州縣防送甚嚴。師為荷枷間關。辛苦未嘗少怠。既至貶所。衲子追隨問道者率不下二三百人。喜以齋粥不給且慮禍。屢勉令去。師輒不然。每自肩栲栳行乞。至晚即數十人為之荷米麵薪蔬。食用成列而歸。食指雖多無不具足。如是十七年如一日。喜法嗣之盛。在貶所接者居其半。師之力也。癸亥辭往浙西持缽。期明年上元回。喜以偈送之曰。藞苴明大禪。孟浪絕方比。識得玄中玄。作得主中主。赤腳走長街。一日數百里。色力既勇猛。殊不畏寒暑。如是二三年。日日只如此。人皆謂渠狂。渠只笑而已。秋陽方熾然。忽來辭妙喜。持銖入鬧市。普化乃知己。肩橫楖栗杖。其

【現代漢語翻譯】現代漢語譯本：嘉定年間（1208-1224）許氏之子。別峰印公（含義未知）、橘洲曇公（含義未知）是師兄弟，曇又是他的同胞兄弟。當時人們說，師的禪、印公的詩、曇的相貌，三者不分上下，難分高低。嘉定丁亥年（1227）被朝廷知曉，丞相魯國公（含義未知）讓其居住在徑山。上堂說法時說：『三九二十七，籬笆頭上吹著悲涼的觱篥（bì lì，古代的一種管樂器）。可憐有明眼之人，對面卻不相識。』就像俱胝（Juzhi，禪宗僧人）豎起一指，魯祖（Luzu，指達摩，禪宗初祖）見人就面壁一樣。明白了嗎？今天已經是臘月初一了。我考慮到四方的雲遊僧人，腳上磨出了厚厚的繭子才來到這裡，耗盡一天的力氣，吃住都沒有著落，所以在雙溪之上建造房屋，救濟他們所不能及的。寧宗（趙擴，1194-1224在位）賜予『化城』二字來褒獎他，因此建造重閣並將這兩個字懸掛于上。又賜予師『佛日』的稱號。眉山人楊汝明撰寫了《化城寺記》，其中記載得非常詳細。師圓寂后，塔建在寺廟之後。

徑山大慧杲（Dahui Gao，禪宗僧人）禪師的法嗣

○杭州徑山大禪了明（Liao Ming，禪宗僧人）禪師

秀州（今浙江嘉興）陸氏。身材高大，肚子也大，道貌豐碩。紹興辛酉年（1141），跟隨妙喜（Miaoxi，禪宗僧人，即大慧杲）被貶謫到衡陽。州縣防送非常嚴密，師為他扛著枷鎖，一路艱難困苦，卻未曾有絲毫懈怠。到達貶謫之地后，追隨問道的僧人不下二三百人。妙喜因為齋飯粥食不夠供應，而且擔心惹禍，多次勸他們離開，師卻不聽從。每次都親自肩扛著栲栳（kǎolǎo，用柳條或竹篾編成的盛東西的器具）去乞討，到了晚上，就有幾十個人為他挑米麵柴火蔬菜，食用的東西排列成行地回來。雖然吃飯的人很多，但沒有不充足的。這樣過了十七年，一天也沒有改變。妙喜的法嗣興盛，在貶謫之地接法的佔了一半，這都是師的力量啊。癸亥年（1143），師告辭前往浙西持缽乞食，約定明年上元節（正月十五）回來。妙喜作偈送別說：『邋遢的了明大禪師，孟浪得沒有誰能比得上。認識了玄中之玄，就能做得主中之主。赤腳走在長街上，一天走數百里。氣力既勇猛，殊不畏懼寒暑。這樣過了兩三年，每天都只是這樣。人們都說他狂，他只是笑而已。』秋陽正盛的時候，忽然來向妙喜告辭。拿著少量的錢進入鬧市，普化（Puhua，唐代禪僧）才算是他的知己。肩上橫著楖栗杖（zhèlìzhàng，一種手杖），他

【English Translation】 English version: A son of the Xu family from Jiading (1208-1224). Biefeng Yin Gong (meaning unknown) and Juzhou Tan Gong (meaning unknown) were fellow disciples, and Tan was also his biological brother. At the time, people said that the Master's Chan (Zen), Yin Gong's poetry, and Tan's appearance were all equally outstanding. In the Dinghai year of Jiading (1227), the court became aware of him, and Chancellor Duke Lu (meaning unknown) ordered him to reside at Jingshan. During an assembly, he said: 'Three times nine is twenty-seven, a desolate bili (ancient wind instrument) is blown on the fence. Pitiable are those with clear eyes who do not recognize each other face to face.' Just like Juzhi (Juzhi, a Zen monk) raising a finger, and Luzu (Luzu, referring to Bodhidharma, the first patriarch of Zen) facing the wall when seeing people. Do you understand? Today is the first day of the twelfth month. I consider that monks from all directions come here with calluses on their feet, exhausting their daily strength, with no place to eat or stay, so I build houses above Shuangxi to help those in need. Emperor Ningzong (Zhao Kuo, reigned 1194-1224) bestowed the two characters 'Hua Cheng' (Illusionary City) to praise him, so a double-layered pavilion was built and these two characters were hung above it. He also bestowed upon the Master the title 'Buddha Sun'. Yang Ruming from Meishan wrote 'A Record of Hua Cheng Temple', which recorded it in great detail. After the Master passed away, his pagoda was built behind the temple.

A Dharma successor of Chan Master Dahui Gao (Dahui Gao, a Zen monk) of Jingshan

○ Chan Master Liaoming (Liao Ming, a Zen monk) of Dachan Temple, Jingshan, Hangzhou

A member of the Lu family from Xiuzhou (now Jiaxing, Zhejiang). He was tall and had a large belly, with a dignified appearance. In the Xinyou year of Shaoxing (1141), he followed Miaoxi (Miaoxi, a Zen monk, i.e., Dahui Gao) into exile in Hengyang. The state and county officials guarded them very strictly. The Master carried the cangue for him, enduring hardship all the way, but never slacking off. After arriving at the place of exile, no fewer than two or three hundred monks followed him to ask about the Dharma. Miaoxi, because the food and porridge were not enough and he was worried about causing trouble, repeatedly urged them to leave, but the Master did not listen. Every time, he personally carried a kaolao (a container woven from willow or bamboo) to beg for food. In the evening, dozens of people would carry rice, flour, firewood, and vegetables for him, and the food would be arranged in rows upon their return. Although there were many mouths to feed, nothing was lacking. This continued for seventeen years without a single day's change. Miaoxi's Dharma lineage flourished, and half of those who received the Dharma in exile did so because of the Master's efforts. In the Guihai year (1143), the Master bid farewell to go to western Zhejiang to beg for alms, promising to return on the Yuan Festival (the fifteenth day of the first month) of the following year. Miaoxi wrote a verse to see him off, saying: 'Slovenly Chan Master Liaoming, so reckless that no one can compare. Recognizing the mystery within the mystery, one can become the master of masters. Walking barefoot on the long street, hundreds of miles in a day. His strength is both courageous and he does not fear the cold or heat. For two or three years, every day is just like this. People all say he is crazy, but he just laughs.' When the autumn sun was at its peak, he suddenly came to bid farewell to Miaoxi. Taking a small amount of money, he entered the bustling market, and Puhua (Puhua, a Tang Dynasty Zen monk) was his only confidant. Carrying a zhelizhang (a type of cane) across his shoulder, he

興不可止。臨行贈汝言。汝今須記取。甲子上元前。卻要到這裡。仍求得妙喜像贊曰。直饒𦘕得十分。猶是真常流注。普化倒翻箸鬥。爬著了明癢處。有個末後句。當機難禁制。咄。且不要絮師志氣豪邁機鋒敏捷。應酬施設必以法喜為樂。故得叢林大禪之譽。久之出世舒州投子。適投子諸莊牛遭疫。死斃幾盡。師化二百牛以實之。連歲大稔倍常。遷住長蘆。衲子輻湊。叢林改觀。隆興元年奉詔住徑山。道經廣德軍開法院。僧首宗儼求頌發揮其修造。師援筆書曰。這個儼僧首。靈機常在手。𡎺著磕著處。塞卻娘生口。言外領略得。三三不成九。僧首如是傳。大作獅子吼。諸佛亦如是。喝下須彌走。做起參天大梵剎。千年萬歲摩星斗。頌趙州勘婆話云。干戈中有太平基。不用幹戈始得之。若無舉鼎㧞山力。千里烏騅不易騎。先是揚和王夢一僧長大。奇倚緩行。言欲化蘇州一莊。覺而異之。翌旦師忽杖屨徒步而至。王見與夢中無異。遽呼眷屬出炷香作禮茶罷。師首言。大王莊田至多。可施蘇州一莊以為徑山供佛齋僧無窮之利。王未有可否。師飯罷便出。更無他語。時內外鬨然。傳言王以蘇州莊施徑山。遂達孝宗聖聽。會王入朝。上言聞卿以蘇州一莊施徑山。朕當爲蠲免稅賦。王謝恩。歸次日以書抵徑山。而師以二日前已遷化

矣。自是寤寐間見師在前語曰。六度之中施度為先。善始善終斯為美矣。王即以莊隸徑山。此莊歲入二萬斛。師于緇素有大因緣。所至施供云委。江浙湖湘號之為布袋和尚再世。

○杭州徑山無等有才禪師

富陽楊氏。幼喪父。依僧可評出家。評善醫欲授其業。師曰出家為求出世間法。豈可流於方術以自鬻耶。於是一意禪學不惑他岐矣。時道場慧東禪杲為叢林師範。師由浙入閩。於二師處服勤頗久。雖有發明而非究竟。棄去之江西百丈。解后宗鑒侍者師之畏友也。因夜話論諸方優劣。鑒曰不探虎穴安得虎子。子誓了大事。不見妙喜將安之乎。時喜謫衡陽。居花葯寺山堂往從之。一日因入室喜問庵內人為什麼不見庵外事。師曰鮎魚上竹竿。喜以竹篦迅擊一下。師平生疑情渙然冰釋。喜每呼師為杭州子。堂窄眾多。師乃結廬林中以居。喜往見一榻蕭然。因索筆大書無庵二字于壁。師取以為號。喜徙梅陽。師回浙右。久之出世儀真北山。遷資福紹興。辛巳繼應庵居中吳萬壽。乾道元年秋徑山明大禪謝世。參政錢公雅聞師名。遂取旨以師住持。明年春太上皇高宗車駕幸山。命師升座說法。大悅賜度牒金帛。師尋建御𥨊龍遊二閣。帝聞大書龍遊閣三字賜之。四年夏孝宗召師赴闕入對選德殿。師首奏先師宗杲蒙陛下寵

【現代漢語翻譯】現代漢語譯本：罷了。從此以後，禪師在睡夢中也見到應庵禪師在前面說：『六度（六種到達彼岸的方法，包括佈施、持戒、忍辱、精進、禪定、智慧）之中，佈施（慷慨給予）最為重要。善始善終才是最美好的。』於是，王安撫就將徑山（山名，位於浙江省杭州市餘杭區）的莊園交給禪師管理。這個莊園每年的收入有兩萬斛（古代容量單位）糧食。禪師與僧俗兩界都有很深的因緣，所到之處，人們像云一樣聚集起來供養他。江浙湖湘（長江下游地區）一帶的人們都稱他為布袋和尚（五代後梁時期的僧人，常以布袋揹負隨身物品）再世。

○杭州徑山無等有才禪師

富陽（地名，位於浙江省杭州市富陽區）人楊氏之子。年幼時喪父，跟隨僧人可評出家。可評擅長醫術，想把醫術傳授給他。禪師說：『出家是爲了尋求出世間的佛法，怎麼能沉迷於方術用來謀生呢？』於是，他一心鉆研禪學，不再受其他歧途的迷惑。當時，道場慧東禪杲（應庵曇華禪師）是叢林的師範。禪師從浙江前往福建，在慧東禪杲處服侍了很久。雖然有所領悟，但並非究竟。於是離開前往江西百丈山。解后宗鑒侍者是禪師的好朋友。一次夜談時，他們討論各方禪師的優劣。宗鑒說：『不入虎穴，焉得虎子？你發誓要了結大事，不見妙喜（應庵曇華禪師）怎麼能行呢？』當時，應庵曇華禪師被貶謫到衡陽（地名，位於湖南省衡陽市），住在花葯寺山堂，禪師前去跟隨他。一天，應庵曇華禪師入室詢問：『庵內人為什麼不見庵外事？』禪師回答說：『鮎魚上竹竿。』應庵曇華禪師用竹篦迅速打了他一下。禪師平生所有的疑慮都像冰雪一樣消融了。應庵曇華禪師常常稱禪師為『杭州子』。因為禪堂狹窄，人又多，禪師便在林中結廬而居。應庵曇華禪師前去看望，看到禪師的床榻非常簡陋。於是拿起筆在墻上寫下『無庵』二字。禪師便以此為號。應庵曇華禪師遷往梅陽（地名，位於江西省梅州市）。禪師回到浙江。過了很久，禪師出世住持儀真（地名，位於江蘇省揚州市儀徵市）北山寺。后又遷往資福寺、紹興（地名，位於浙江省紹興市）。辛巳年（1161年），禪師接替應庵曇華禪師住持中吳萬壽寺。乾道元年（1165年）秋天，逕山明大禪師圓寂。參政錢公早就聽說過禪師的名聲，於是請求皇帝下旨讓禪師來住持。第二年春天，太上皇高宗（趙構）的車駕來到徑山，命令禪師升座說法。高宗非常高興，賜予禪師度牒（出家證明）和金帛。禪師隨即修建了御書閣和龍遊閣。皇帝聽說后，親筆題寫了『龍遊閣』三個字賜給禪師。四年夏天，孝宗（趙昚）召見禪師到皇宮，在選德殿進行對答。禪師首先奏明先師應庵曇華禪師蒙受陛下寵幸

【English Translation】 English version: That was it. From then on, the Chan master saw Master Ying'an speaking in front of him in his dreams, saying, 'Among the Six Perfections (the six ways to reach the other shore, including generosity, discipline, patience, diligence, concentration, and wisdom), generosity (giving generously) is the most important. A good beginning and a good ending are the most beautiful.' Therefore, Wang Anfu entrusted the manor of Jingshan (mountain name, located in Yuhang District, Hangzhou City, Zhejiang Province) to the Chan master for management. This manor had an annual income of 20,000 hu (ancient unit of volume) of grain. The Chan master had deep connections with both the monastic and lay communities. Wherever he went, people gathered like clouds to make offerings to him. The people in the Jiang, Zhejiang, Hu, and Xiang (lower reaches of the Yangtze River) areas called him the reincarnation of the Cloth Bag Monk (a monk from the Later Liang Dynasty of the Five Dynasties, who often carried his belongings in a cloth bag).

○ Chan Master Wudeng Youcai of Jingshan, Hangzhou

He was the son of the Yang family from Fuyang (place name, located in Fuyang District, Hangzhou City, Zhejiang Province). He lost his father at a young age and became a monk under the monk Keping. Keping was skilled in medicine and wanted to pass on his skills to him. The Chan master said, 'Becoming a monk is to seek the Dharma of transcending the world, how can I indulge in magic arts to make a living?' Therefore, he devoted himself to the study of Chan and was no longer confused by other paths. At that time, Daocheng Huidong Chan Gao (Chan Master Ying'an Tanhua) was a model for the monastic community. The Chan master went from Zhejiang to Fujian and served Huidong Chan Gao for a long time. Although he had some understanding, it was not ultimate. So he left for Baizhang Mountain in Jiangxi. Attendant Jiehou Zongjian was a good friend of the Chan master. Once during a night conversation, they discussed the merits and demerits of various Chan masters. Zongjian said, 'How can you get tiger cubs without entering the tiger's den? You vowed to settle the great matter, how can you do it without seeing Miaoxi (Chan Master Ying'an Tanhua)?' At that time, Chan Master Ying'an Tanhua was demoted to Hengyang (place name, located in Hengyang City, Hunan Province) and lived in the Shandang of Huayao Temple. The Chan master went to follow him. One day, Chan Master Ying'an Tanhua entered the room and asked, 'Why do the people inside the hermitage not see the things outside the hermitage?' The Chan master replied, 'A catfish climbing up a bamboo pole.' Chan Master Ying'an Tanhua quickly hit him with a bamboo stick. All the doubts of the Chan master's life melted away like ice and snow. Chan Master Ying'an Tanhua often called the Chan master 'Hangzhou Zi'. Because the Chan hall was narrow and there were many people, the Chan master built a hut in the forest to live in. Chan Master Ying'an Tanhua went to visit and saw that the Chan master's bed was very simple. So he picked up a pen and wrote the two characters 'Wu An' on the wall. The Chan master took this as his name. Chan Master Ying'an Tanhua moved to Meiyang (place name, located in Meizhou City, Jiangxi Province). The Chan master returned to Zhejiang. After a long time, the Chan master came into the world to preside over Beishan Temple in Yizhen (place name, located in Yizheng City, Yangzhou City, Jiangsu Province). Later, he moved to Zifu Temple and Shaoxing (place name, located in Shaoxing City, Zhejiang Province). In the year of Xinsi (1161 AD), the Chan master succeeded Chan Master Ying'an Tanhua as the abbot of Zhongwu Wanshou Temple. In the autumn of the first year of Qiandao (1165 AD), Chan Master Mingda of Jingshan passed away. Councilor Qian had long heard of the Chan master's reputation, so he requested the emperor to issue an edict to allow the Chan master to preside over the temple. The following spring, the Supreme Emperor Gaozong (Zhao Gou)'s carriage came to Jingshan and ordered the Chan master to ascend the seat and preach the Dharma. Gaozong was very happy and bestowed upon the Chan master a degree (certificate of ordination) and gold and silk. The Chan master then built the Imperial Pavilion and the Longyou Pavilion. When the emperor heard about it, he personally inscribed the three characters 'Longyou Pavilion' and bestowed them upon the Chan master. In the summer of the fourth year, Emperor Xiaozong (Zhao Shen) summoned the Chan master to the palace and held a dialogue in the Xuande Hall. The Chan master first stated that his late teacher, Chan Master Ying'an Tanhua, had received the favor of His Majesty.

遇施及臣僧。上曰素聞汝師名恨不及見也。師劇談其道。上嘉嘆不已。五年六月感疾。二十六日呼眾告別。書偈而逝。壽五十四。臘三十九。其徒葬師于南塔之後。上聞嗟啅久之。賜謚無等禪師。塔曰寂光。

○杭州徑山云庵祖慶禪師

上堂。舉楊岐和尚因僧問如何是佛。楊岐云三腳驢子弄蹄行。僧云莫只這便是么。岐云湖南長老。師頌云。楊岐一頭驢。眼光如電爍。踏殺天下人。說甚三隻腳。

○袁州仰山圓禪師

盰江人。稟戒后為道勇決。聞妙喜居梅陽往依之。服勤炊㸑精苦自勵。妙喜見其器識精敏。異之。因小參聞舉修山主具足凡夫法凡夫不知。具足聖人法聖人不會。聖人若會即是凡夫。凡夫若知即是聖人。忽然有契。後主衢之祥符。遷袁之仰山。視事閱七日。講雲門告香之禮。首座領眾羅拜。咨以生死事大無常迅速伏望慈悲開示因緣。師徐曰。若欲究明生死。直須於行住坐臥處覷看生從何來死從何去。畢竟生死作何面目。良久。不起于座。泊然蟬蛻。

○感山云臥曉瑩禪師

生緣洪州。學博而贍。善為文章。久親妙喜所得叵量。因聞同參遁庵分座徑山。以祇夜寄之曰。徑山突兀。上雲煙高。遁山顛。絕世緣。握以竹篦分半座。卻將毒氣噴人天。師有云臥紀譚蘿湖野錄二

【現代漢語翻譯】現代漢語譯本：遇到（皇帝）向臣子和僧侶佈施。皇帝說：『我一直聽說您老師的名聲，遺憾沒有機會見到他。』禪師極力闡述他的佛法。皇帝讚賞不已。五年六月（時間待考）禪師感到疾病。二十六日（時間待考）呼喚眾人告別，寫下偈語而逝世，享年五十四歲，僧臘三十九年。他的弟子將禪師安葬在南塔之後。皇帝聽聞后嘆息了很久，賜予謚號『無等禪師』，塔名為『寂光』。現代漢語譯本：杭州徑山云庵祖慶禪師現代漢語譯本：上堂時，舉了楊岐和尚的例子，因為有僧人問：『如何是佛？』楊岐回答說：『三腳驢子弄蹄行。』僧人問：『莫非這就是了嗎？』楊岐說：『湖南長老。』禪師頌揚說：『楊岐一頭驢，眼光如電爍。踏殺天下人，說什麼三隻腳。』現代漢語譯本：袁州仰山圓禪師現代漢語譯本：是盰江人。接受戒律后，修道的意志非常堅定。聽說妙喜在梅陽，就前去依止他。勤勞地做飯燒火，刻苦自勵。妙喜見他器識精敏，認為他與衆不同。因為在小參時聽到舉修山主『具足凡夫法，凡夫不知。具足聖人法，聖人不會。聖人若會即是凡夫，凡夫若知即是聖人。』忽然有所領悟。後來主持衢州的祥符寺，遷往袁州的仰山寺。處理事務七天後，講解雲門告香的禮儀。首座帶領眾人羅拜，請教關於生死事大、無常迅速的問題，希望慈悲開示因緣。禪師慢慢地說：『如果想要徹底明白生死，就必須在行住坐臥處觀察生從何來，死向何去，究竟生死是什麼面目。』過了很久，沒有從座位上起身，就這樣安然去世。現代漢語譯本：感山云臥曉瑩禪師現代漢語譯本：生於洪州。學識淵博，擅長文章。長期親近妙喜，所得的教益不可估量。因為聽說同參遁庵在徑山分座，用祇夜寄給他：『徑山突兀，上雲煙高。遁山顛，絕世緣。握以竹篦分半座，卻將毒氣噴人天。』禪師有《云臥紀譚》、《蘿湖野錄》二書。

【English Translation】 English version: (The emperor) encountered giving alms to ministers and monks. The emperor said, 'I have long heard of your teacher's reputation, and I regret not having the opportunity to meet him.' The Chan master earnestly expounded his Dharma. The emperor praised him endlessly. In the sixth month of the fifth year (year to be determined), the Chan master felt ill. On the twenty-sixth day (date to be determined), he called the assembly to bid farewell, wrote a verse, and passed away at the age of fifty-four, with thirty-nine years of monastic life. His disciples buried the Chan master behind the South Pagoda. Upon hearing this, the emperor sighed for a long time and bestowed the posthumous title 'Chan Master Wudeng (Unequaled).' The pagoda was named 'Jiguang (Silent Light).' English version: Chan Master Yun'an Zuqing of Jingshan in Hangzhou English version: During the Dharma talk, he cited the example of Yangqi (Yangqi Fanghui) and the monk's question: 'What is Buddha?' Yangqi replied, 'A three-legged donkey walks with its hooves.' The monk asked, 'Is that all there is to it?' Yangqi said, 'Elder of Hunan.' The Chan master praised, 'Yangqi's one donkey, its eyes shine like lightning. Tramples all people underfoot, what is there to say about three legs?' English version: Chan Master Yuan of Yangshan in Yuanzhou English version: He was a native of Ganjiang. After receiving the precepts, his determination to cultivate the Way was very firm. Hearing that Miaoxi (Da Hui Zong Gao) was in Meiyang, he went to rely on him. He diligently cooked and worked hard, encouraging himself. Miaoxi saw that his talent and knowledge were refined and keen, and considered him extraordinary. During a small Dharma assembly, he heard the example of Abbot Xiu of Mount Xiu: 'Fully possessing the Dharma of ordinary beings, ordinary beings do not know it. Fully possessing the Dharma of sages, sages do not understand it. If sages understand it, they are ordinary beings. If ordinary beings know it, they are sages.' Suddenly, he had an insight. Later, he presided over Xiangfu Temple in Quzhou and moved to Yangshan Temple in Yuanzhou. After handling affairs for seven days, he explained the Yunmen (Yunmen Wenyan) ritual of announcing incense. The head monk led the assembly to prostrate and inquire about the great matter of life and death and the swiftness of impermanence, hoping for compassionate guidance on the causes and conditions. The Chan master slowly said, 'If you want to thoroughly understand life and death, you must observe in your daily activities of walking, standing, sitting, and lying down, where does life come from, where does death go to, and what is the ultimate face of life and death?' After a long time, he did not rise from his seat and passed away peacefully. English version: Chan Master Yunwo Xiaoying of Ganshan English version: He was born in Hongzhou. He was learned and eloquent, and skilled in writing. He was close to Miaoxi (Da Hui Zong Gao) for a long time, and the benefits he received were immeasurable. Hearing that his fellow practitioner Dunan (Dunan Anzhi) was sharing a seat at Jingshan, he sent him a Gatha: 'Jingshan is towering, the clouds and smoke are high. Dunan's mountain peak, cuts off worldly connections. Holding a bamboo staff, dividing half the seat, yet spewing poison on people and gods.' The Chan master has two books: 'Yunwo Jitan' and 'Luohu Yelu'.

書行世。

○桐江大悲間禪師

閑居福州閩縣般若精舍。紹興甲寅時年八十有四。大慧居洋嶼與般若一水之隔。師雖老而尤篤參究。日來隨眾入室。大慧因問曰不與萬法為侶者是什麼人。師曰扶不起。慧曰扶不起底是什麼人速道速道。師擬對。大慧以竹篦便打。師忽契悟。大慧說偈印之曰。一棒打破生死窟。當時凡聖絕行蹤。反笑趙州心不歇。老來猶自走西東。

○湘西鹿苑無言信禪師

早以詩名于叢林。徐公師川洪公玉父第其詩韻致高古。出瘦權癩可一頭地。及參大慧于泉南小溪。俱康南二道者事蔬供眾。因钁地次。南曰钁頭邊道將一句來。康以土塊擲中柄上。師忽有省。嘗有詩曰。新庵小溪上。英俊頗浩浩。從渠作佛祖。任渠會禪道。荷鋤向東園。事蔬誓畢老。乘月始抱甕。破午正殺草。芥藍被蟲食。秋茄亦旱槁。齋盂從此去。但願蔓菁好。士大夫游小溪。好言詩者。大慧必曰此間有個園頭能詩。隨侍之徑山過衡陽。放浪于衡岳。棲遲道吾最久。削木以蔽風雨。于院之西偏榜以版庵。禪燕自牧。于湖居士張公師潭聞其高風。力致之。出世鹿苑。贈之以詩曰。詩卷隨身四十年。忹中參得竹篦禪。而今投老湘西去。臥看湘江水拍天。句中有眼悟方知悟處。還應痛著錐。一個身心無兩用。鳥窠

【現代漢語翻譯】現代漢語譯本

書行於世。

○桐江大悲間禪師

閑居在福州閩縣的般若精舍。紹興甲寅年（1134年）時，年齡八十四歲。大慧宗杲（1089年-1163年）住在洋嶼，與般若精舍隔水相望。大悲間禪師雖然年老，但仍然專心參禪。每天跟隨眾人進入方丈室。大慧宗杲於是問道：『不與萬法為伴侶的是什麼人？』大悲間禪師回答說：『扶不起。』大慧宗杲說：『扶不起的又是什麼人？快說！快說！』大悲間禪師正要回答，大慧宗杲用竹篦便打。大悲間禪師忽然領悟。大慧宗杲說了偈語印證他：『一棒打破生死窟，當時凡聖絕行蹤。反笑趙州心不歇，老來猶自走西東。』

○湘西鹿苑無言信禪師

早年就以詩歌聞名于叢林。徐公師川、洪公玉父稱讚他的詩歌韻致高古，超出瘦權、癩可等人一頭地。等到在泉南小溪參拜大慧宗杲時，與康南、二道者一起從事蔬菜種植以供養大眾。一次在鋤地時，康南說：『鋤頭邊道一句來。』康以土塊擲中鋤柄。無言信禪師忽然有所領悟。曾經有詩說：『新庵小溪上，英俊頗浩浩。從渠作佛祖，任渠會禪道。荷鋤向東園，事蔬誓畢老。乘月始抱甕，破午正殺草。芥藍被蟲食，秋茄亦旱槁。齋盂從此去，但願蔓菁好。』士大夫遊覽小溪，喜歡談論詩歌的人，大慧宗杲必定說：『這裡有個園頭能詩。』跟隨大慧宗杲從徑山經過衡陽，放浪于衡山，在道吾山居住最久。削木來遮蔽風雨，在院子的西邊題名為版庵。禪燕自己放牧。于湖居士張公師潭聽聞他的高風亮節，極力邀請他，於是無言信禪師出世在鹿苑弘法，張公師潭贈送他詩歌說：『詩卷隨身四十年，忹中參得竹篦禪。而今投老湘西去，臥看湘江水拍天。』句中有眼悟方知悟處，還應痛著錐。一個身心無兩用，鳥窠

【English Translation】 English version

The book circulates in the world.

○ Chan Master Dabeijian of Tongjiang

He lived in seclusion at the Prajna Vihara in Min County, Fuzhou. In the year Jia Yin of the Shaoxing era (1134), he was eighty-four years old. Dahui Zonggao (1089-1163) resided on Yangyu Island, separated from Prajna Vihara by a body of water. Although the master was old, he was still devoted to Chan practice. Every day, he followed the assembly into the abbot's room. Dahui Zonggao then asked, 'Who is it that does not associate with the myriad dharmas?' The master replied, 'Cannot be helped up.' Dahui Zonggao said, 'What is it that cannot be helped up? Speak quickly! Speak quickly!' As the master was about to answer, Dahui Zonggao struck him with a bamboo staff. The master suddenly attained enlightenment. Dahui Zonggao spoke a verse to confirm him: 'With one blow, the cave of birth and death is shattered, at that moment, the traces of the mundane and the sacred are cut off. I laugh at Zhao Zhou for his restless mind, even in old age, he still runs east and west.'

○ Chan Master Wuyanxin of Luyuan in Western Xiang

He was known in the sangha for his poetry from an early age. Xu Gong Shichuan and Hong Gong Yufu praised his poems for their high and ancient style, surpassing Shouquan and Laike by a head. When he visited Dahui Zonggao at Xiaoxi in Quannan, he and Kang Nan and Er Daozhe engaged in vegetable cultivation to support the community. Once, while hoeing the ground, Kang Nan said, 'Speak a phrase from the side of the hoe.' Kang threw a clod of earth, hitting the handle of the hoe. Chan Master Wuyanxin suddenly had an awakening. He once had a poem that said: 'At the new hermitage above Xiaoxi, the talents are quite abundant. Let them become Buddhas and ancestors, let them understand the Way of Chan. Carrying a hoe towards the eastern garden, I vow to grow vegetables until old age. Starting to embrace the urn by moonlight, killing weeds at midday. The kohlrabi is eaten by insects, the autumn eggplant is also withered by drought. From now on, the alms bowl is gone, I only wish for good turnips.' When scholar-officials visited Xiaoxi and liked to talk about poetry, Dahui Zonggao would always say, 'There is a gardener here who can write poetry.' Following Dahui Zonggao from Jingshan, passing through Hengyang, he roamed on Mount Heng, and resided at Daowu Mountain for the longest time. He cut wood to shelter from the wind and rain, and named the west side of the courtyard 'Ban'an'. The Chan swallows grazed freely. Layman Zhang Gong Shitan of Yuhu heard of his noble character and vigorously invited him. Thus, Chan Master Wuyanxin emerged to propagate the Dharma at Luyuan, and Zhang Gong Shitan presented him with a poem saying: 'Poetry scrolls have been with you for forty years, in confusion, you have understood the Chan of the bamboo staff. Now, in your old age, you go to Western Xiang, lying down to watch the Xiang River water lapping at the sky.' Those with eyes in the lines know where to awaken, and should still painfully apply the awl. One body and mind cannot be used for two purposes, Niaoke.

拈起布毛吹。師和一首曰。竹篦子話選當年。直下無私不是禪。院遇狀元真眼目。敢拈沉水向人天。

○泉州舟峰庵主

諱慶老。字龜年。泉州北山之頂有橫石如舟。世人以舟峰名。師既結茅山麓。遂號舟峰庵主。蚤以道德文章為泉南緇素歆艷。李參政漢老嘗訪之不值。有詩略曰。慧遠過溪應送陸。玉川入寺不逢羲。於時大慧庵小溪之上。百衲所棲。師亦預焉。因謂慧曰。和尚竹篦話如民家被科胥。產業已籍沒。猶要其納。慧曰你只道得一半在。若無得納。何不投河自縊。放身捨命去也。師自是于道日臻其奧。慧遷徑山遂與俱行。為掌記室。詞章華贍殊增叢林光潤。嘗自題其像曰。撿點眉毛大逼真。伏犀插腦見精神。霜髭漸茁何妨老。褸褐長披卻耐貧。一壑平生專畏影。十方從此倦分身。君看逐塊紛無數。孰與青原獨角麟。紹興癸亥孟秋委順。

○懷玉山宣首座

初于筠陽黃檗聞祥和尚小參。舉一葉飄空大地秋。法身須透鬧啾啾。忽有省。尋造徑山。或有謂大慧曰明州宣來探宗旨。大慧曰。我禪如蚌蛤開則五臟皆露。何用探焉。師聞而駭異。洎隨侍過衡陽。服勤久之有省。嘗頌竹篦話曰。背觸大乖張。癡禪眼似羊。貪他一粒米。失卻半年糧。雪峰慧日聞公受懷玉。命師與偕行。相與建保社。

【現代漢語翻譯】現代漢語譯本：拈起布毛吹。（意指：對微不足道的事物也吹毛求疵）師父（指大慧宗杲禪師）和了一首詩說：『竹篦子（一種禪宗用具）的話，選在當年（指過去）。直截了當，沒有私心，這才是禪。院裡遇到狀元這樣的真眼目（指有見識的人），敢於拿出沉香來供養人天。』

○泉州舟峰庵主

法諱慶老（慶老禪師），字龜年。泉州北山的山頂有一塊橫石，形狀像船，世人因此稱之為舟峰。慶老禪師在這裡結茅居住，於是自號舟峰庵主。他早年就以道德文章聞名泉州，受到僧俗的敬仰。李參政漢老曾經拜訪他，沒有遇到，寫詩說：『慧遠（東晉高僧）過溪應該讓陸修靜（南朝道士）來送，陸修靜是道教人士，慧遠是佛教人士，說明舟峰庵主交往廣泛。玉川子（盧仝，唐代詩人）入寺卻沒能遇到皎然（唐代詩僧），說明舟峰庵主行蹤不定。』當時大慧禪師在小溪邊的大慧庵居住，那裡是眾多僧人棲身的地方，慶老禪師也參與其中。他於是對大慧禪師說：『和尚您的竹篦話，就像百姓家被官府徵收賦稅，家產已經被沒收了，還要他們繼續繳納。』大慧禪師說：『你只說對了一半。如果沒有東西可以繳納，為什麼不投河自縊，捨棄性命呢？』慶老禪師從此在佛道上的理解日益精深。大慧禪師遷往徑山，慶老禪師就跟隨他一起去，擔任掌記室（負責文書的職務）。他的文采華麗，為叢林增添了光彩。他曾經自己題寫畫像說：『仔細端詳眉毛，非常逼真。伏犀骨隆起，精神飽滿。霜白的鬍鬚漸漸生長，不妨礙衰老。破舊的僧衣長久披著，卻能忍受貧困。一生只害怕自己的影子，從此厭倦分身於十方。你看那些逐塊追逐的無數人，哪裡比得上青原行思禪師座下的獨角麒麟（比喻稀有的人才）？』紹興癸亥年（1143年）孟秋圓寂。

○懷玉山宣首座

他最初在筠陽黃檗寺聽聞祥和尚的小參（一種禪宗的說法形式），聽到『一片葉子飄落，大地一片秋色。法身必須穿透喧鬧』，忽然有所領悟。於是前往徑山拜訪大慧禪師。有人對大慧禪師說：『明州的宣首座來探究禪宗的宗旨。』大慧禪師說：『我的禪就像蚌蛤，打開就露出五臟，何必去探究呢？』宣首座聽了感到震驚。後來他侍奉大慧禪師到衡陽，勤勞服侍很久之後有所領悟。他曾經作頌竹篦話：『背離了就大錯特錯，癡禪的眼睛像羊一樣。貪圖一粒米，卻失去了半年的糧食。』雪峰慧日禪師聽說宣首座接受了懷玉山的住持之位，命令他和自己一同前往。他們一起建立了保社（一種民間互助組織）。

【English Translation】 English version: Picking up a piece of cloth fluff and blowing on it. (Meaning: nitpicking over trivial matters) The master (referring to Zen Master Dahui Zonggao) composed a poem in response, saying: 'The words of the bamboo whisk (a Zen implement) were chosen in those years (referring to the past). Being straightforward and selfless, that is Zen. Encountering a Zhuangyuan (the top scholar in the imperial examination) with true insight in the monastery, one dares to offer chenxiang (agarwood) to humans and gods.'

○ Abbot Zhoufeng of Quanzhou

His Dharma name was Qinglao, and his style name was Guinian. At the summit of North Mountain in Quanzhou, there is a horizontal rock shaped like a boat. People call it Zhoufeng (Boat Peak). The master built a thatched hut at the foot of the mountain and thus called himself Abbot Zhoufeng. Early on, he was admired by both monastics and laypeople in Quanzhou for his morality and literary talent. The Vice Minister Li Hanlao once visited him but did not meet him, writing a poem that roughly said: 'Huiyuan (a famous Jin Dynasty monk) crossing the stream should have Lu Xiujing (a Southern Dynasties Taoist) to see him off, Lu Xiujing is a Taoist, and Huiyuan is a Buddhist, indicating that Abbot Zhoufeng had wide-ranging connections. Yu Chuanzi (Lu Tong, a Tang Dynasty poet) entering the temple did not meet Jiaoran (a Tang Dynasty poet-monk), indicating that Abbot Zhoufeng's whereabouts were uncertain.' At that time, Zen Master Dahui lived in Dahui Hermitage by the stream, where many monks resided, and Abbot Qinglao also participated. He then said to Dahui: 'Your words about the bamboo whisk, Master, are like the government collecting taxes from the people, where the family property has already been confiscated, yet they are still required to pay.' Zen Master Dahui said: 'You have only said half of it correctly. If there is nothing to pay, why not commit suicide by jumping into the river and sacrificing your life?' From then on, Abbot Qinglao's understanding of the Buddhist path deepened day by day. When Zen Master Dahui moved to Jingshan, Abbot Qinglao followed him and served as the secretary (responsible for documents). His literary talent was magnificent, adding luster to the monastery. He once inscribed his own portrait, saying: 'Examining the eyebrows carefully, they are very lifelike. The Fuxi bone is raised, full of spirit. The frosty beard is gradually growing, which does not hinder aging. The tattered monk's robe is worn for a long time, yet one can endure poverty. Throughout life, one only fears one's own shadow, and from now on, one is tired of dividing oneself into the ten directions. Look at those countless people chasing after fragments, how can they compare to the unicorn (a metaphor for rare talent) under Zen Master Qingyuan Xingsi?' He passed away in the early autumn of the Shaoxing Guihai year (1143).

○ Head Seat Xuan of Mount Huaiyu

He initially heard the small Dharma talk (a type of Zen discourse) of Monk Xiang at Huangbo Temple in Yunyang, hearing 'A leaf falls, the earth is filled with autumn. The Dharmakaya (Dharma Body) must penetrate the noise,' and suddenly had an awakening. He then went to Jingshan to visit Zen Master Dahui. Someone said to Zen Master Dahui: 'Head Seat Xuan from Mingzhou has come to explore the principles of Zen.' Zen Master Dahui said: 'My Zen is like a clam, opening to reveal the five organs, why bother exploring it?' Head Seat Xuan was shocked upon hearing this. Later, he served Zen Master Dahui in Hengyang, serving diligently for a long time before having an awakening. He once composed a verse on the bamboo whisk: 'Deviating from it is a great mistake, the eyes of a foolish Zen practitioner are like a sheep. Greedy for a grain of rice, one loses half a year's worth of grain.' Zen Master Xuefeng Huiri heard that Head Seat Xuan had accepted the position of abbot of Mount Huaiyu and ordered him to go with him. Together, they established a baoshe (a folk mutual aid organization).

汪聖錫半刺宜春時。以疏幣致師住南源。師曰我長作粥飯僧。誓不願出人間世矣。王舍人泮登山謁之。贈以詩曰。納帔騰騰粥飯師。無人曾見下山時。相逢只道無能解。肯作紅樓應制詩。

○南閩修仰書記

紹興間掌記室于泐潭。參大慧于衡陽。言下契旨。未幾隨侍遷梅陽。郡守謝朝議語僚屬曰。朝廷編置所謂長老者但一僧耳。兵馬司東偏隙地從其居止。既而僧行。日至幾數百指。施鍬钁而平基址。運竹木而縛屋廬。聽其指呼無敢怠者。守雖聞其服勤如此。亦未知果何人也。於是延見一二觀其能為。師適承命乃與從容。彌日語論英發。搉古啇今。逢原左右守復徴等伍。更有蘊異能者否。師遂告以負大經論者有之。博極書史者有之。詩文高妙者有之。翰墨飄逸者有之。其所以未能明徹者。則佛祖大事因緣而已。是以不憚艱險隨侍而來。得依仁政幸莫大焉。守且駭異。知其徒皆為法忘軀之士。自是于大慧日益加敬。遣其子純粹求入道捷徑。大慧示以法語八篇。師學富才優。入道穩實。故罹瘴毒。卒于潮陽光孝寺。

○關西尼真如

早選入宮。以才能為內夫人。隸喬貴妃合。喬氏崇佛。容其剪䰂參道四方。入閩與大慧小溪法會。一日作偈曰。平地偶然著。攧起來都無可說。若人更問如何。笑指清風

【現代漢語翻譯】現代漢語譯本汪聖錫擔任宜春地方官時，用豐厚的禮物邀請道月禪師住在南源。道月禪師說：『我長期以來只是個做粥飯的僧人，發誓不願再到人世間去。』王舍人潘登山拜訪他，贈詩說：『穿著僧袍，悠然自得的粥飯僧，沒有人見過他下山的時候。相逢只說自己無能，怎肯去做紅樓的應制詩呢？』

南閩修仰書記

紹興年間（1131-1162），修仰禪師在泐潭寺擔任掌記室，在衡陽參訪大慧宗杲禪師，言語間領悟了禪旨。不久，跟隨大慧禪師遷往梅陽。郡守謝朝議對下屬說：『朝廷安排的所謂長老，不過是個僧人罷了。』讓兵馬司在東邊空出一塊地方給他居住。之後，跟隨修仰禪師的僧人，每天達到幾百人。他們拿著鍬和鋤頭平整地基，運來竹子和木頭搭建房屋，聽從修仰禪師的指揮，沒有人敢怠慢。郡守雖然聽說他如此辛勤勞作，也不知道他到底是什麼人。於是召見一兩個人，觀察他們的才能。修仰禪師奉命前去，從容應對，談論起來滔滔不絕，引經據典，左右逢源。郡守又問他是否有其他有特殊才能的人。修仰禪師於是告訴他，有精通大乘經論的人，有博覽群書的人，有詩文寫得高妙的人，有書法飄逸的人，他們之所以未能徹底明悟，只是因為佛祖的大事因緣罷了。因此不畏艱難險阻跟隨而來，能夠依靠您的仁政，真是莫大的幸運。』郡守聽了非常驚訝，知道他的弟子都是為法忘軀的人。從此對大慧禪師日益尊敬，派遣他的兒子謝純粹去尋求入道的捷徑。大慧禪師向他開示了法語八篇。修仰禪師學識淵博，才華出衆，入道穩健紮實，因此染上瘴氣，最終在潮州陽光孝寺圓寂。

關西尼真如

真如尼姑早年被選入宮中，因為有才能而成為內夫人，隸屬於喬貴妃。喬貴妃崇信佛教，允許她剪去頭髮，到四方參訪求道。她到福建參加大慧宗杲禪師和小溪法會的集會。有一天，她作了一首偈語說：『平地上偶然跌倒，爬起來都無可說。如果有人再問怎麼樣，笑著指向清風。』

【English Translation】 English version When Wang Shengxi was serving as an official in Yichun, he used generous gifts to invite Zen Master Daoyue to reside in Nanyuan. Zen Master Daoyue said, 'I have long been just a monk who makes congee and rice, and I vow not to return to the human world.' Wang Sheren Pan climbed the mountain to visit him and presented him with a poem, saying, 'Wearing a robe, a leisurely congee and rice monk, no one has ever seen him descend the mountain. When we meet, he only says he is incapable, how could he write poems for the imperial court in the Red Chamber?'

Record of Xiu Yang in Southern Min

During the Shaoxing period (1131-1162), Zen Master Xiu Yang served as the secretary in Leitan Temple. He visited Zen Master Dahui Zonggao in Hengyang and understood the essence of Zen in his words. Soon after, he followed Zen Master Dahui to Meiyang. Prefect Xie Chaoyi said to his subordinates, 'The so-called elder arranged by the imperial court is just a monk.' He ordered the military department to set aside a vacant lot on the east side for him to live in. Afterwards, the monks who followed Zen Master Xiu Yang reached several hundred each day. They used shovels and hoes to level the foundation, and transported bamboo and wood to build houses, obeying Zen Master Xiu Yang's commands without daring to slack off. Although the prefect heard that he was working so diligently, he did not know who he was. So he summoned one or two people to observe their talents. Zen Master Xiu Yang went as ordered, and responded calmly, speaking eloquently, quoting classics and historical events, and being resourceful. The prefect then asked him if there were any other people with special talents. Zen Master Xiu Yang then told him that there were those who were proficient in Mahayana scriptures, those who were well-read in books and history, those who wrote excellent poetry, and those who had elegant calligraphy. The reason why they had not been able to fully understand was only because of the great cause and condition of the Buddha. Therefore, they came regardless of difficulties and dangers, and it was a great fortune to be able to rely on your benevolent government.' The prefect was very surprised and knew that his disciples were all people who forgot themselves for the sake of the Dharma. From then on, he became more and more respectful of Zen Master Dahui, and sent his son Xie Chuncui to seek a shortcut to enlightenment. Zen Master Dahui showed him eight articles of Dharma words. Zen Master Xiu Yang was knowledgeable, talented, and had a solid understanding of the path, so he contracted miasma and eventually passed away in Guangxiao Temple in Chaozhou.

Nun Zhenru of Guansi

Nun Zhenru was selected into the palace early in her life. Because of her talent, she became an inner lady, belonging to Consort Qiao. Consort Qiao believed in Buddhism and allowed her to cut her hair and visit all directions to seek the Way. She went to Fujian to participate in the gatherings of Zen Master Dahui Zonggao and Xiaoxi Dharma Assembly. One day, she wrote a verse saying, 'Accidentally falling on flat ground, there is nothing to say when getting up. If someone asks how it is, smile and point to the clear wind.'

明月。慧為小參說偈曰。今日如師姑。昔時王師父。身居羅綺叢。只著粗麻布。開口便高談。嫌佛不肯做。趒出是非坑。截斷生死路。入虎穴魔宮。心中無怕怖。杜撰八陽經。自有三千部。愛吟落韻詩。偏不勒字數。行腳走天下。參禪無所悟。近日到雲門。一時都敗露。錯認碓觜頭。喚作冬瓜瓠。如是作師姑。勸君少吃醋。更有一處乖。且道那一處。嘉州大像吃炙麩。陜府鐵牛撐破肚。師之所得於此概可見矣。

○祖麟道者

嘗為太學上舍生。名楊麟。紹興丁丑夏詣育王。冠帶拜大慧于無異堂。垂泣云。愿從和尚出家。語子竟。擲下巾帽。袖中出剪刀自落其發。慧亟呼左右問其故。乃以實對。因攝受之。慧次日昇堂示眾云。已著槽廠。將錯就錯。騎卻聖僧。不妨快樂。龍象蹴踏非驢所作。堪笑諸方妄生穿鑿。休穿鑿。祥麟只有一隻角。麟便膜拜曰。謝師安名。即名祖麟。慧復以六祖示明上座不思善惡乃至密意在汝邊之語使其于日用提撕。自是除慧有問則答。其士太夫衲子並不與交一詞。慧遷徑山麟亦隨侍。于道既有徹證。忽爾違和。慧遣了德侍者往問之。麟以片紙書偈曰。衣冠不御發齊眉。一室翛然自不知。薄相等閑聊示疾。起他菩薩幾多疑。尋市香三瓣隨爇而誓曰。後世身為男子。遇明眼宗師。童真入

【現代漢語翻譯】現代漢語譯本：明月（法號）。慧（大慧宗杲禪師）為小參（一種禪宗的集會）說偈（一種詩歌）道：『今日如同師姑（尼姑），昔時卻是王師父（帝王的老師）。身居羅綺叢（華麗的絲綢之中），只穿著粗麻布。開口便高談闊論，嫌佛不肯做。跳出是非坑，截斷生死路。進入虎穴魔宮，心中沒有害怕。杜撰《八陽經》（一部偽經），自稱有三千部。喜歡吟誦落韻的詩，偏偏不遵守字數。四處遊方參學，參禪卻一無所悟。近日來到雲門（雲門宗的祖庭），一時之間全都敗露。錯把碓嘴頭（舂米的工具）認作冬瓜瓠（葫蘆）。像這樣當師姑，勸你少吃醋（嫉妒）。更有一處不對勁，且說是在哪裡？嘉州大佛（樂山大佛）吃烤麵筋，陜府鐵牛（黃河鐵牛）撐破了肚。』老師（大慧宗杲禪師）的所得大概就是這樣了。

○祖麟道者

曾經是太學的上舍生（高級學生），名叫楊麟。紹興丁丑年（1157年）夏天到育王寺，穿著官服拜見大慧（大慧宗杲禪師）于無異堂。流著眼淚說：『願意跟隨和尚出家。』說完，便扔下頭巾帽子，從袖中拿出剪刀自己剪掉頭髮。慧（大慧宗杲禪師）急忙叫左右詢問緣故，楊麟便如實相告。於是大慧（大慧宗杲禪師）便接納了他。慧（大慧宗杲禪師）第二天升堂對大眾說：『已經進了槽廠（比喻已經走上這條路），將錯就錯。騎著聖僧（比喻利用佛法），不妨快樂。龍象蹴踏（比喻大修行人的作為）不是驢子所能做的。可笑各方胡亂穿鑿。不要穿鑿了，祥麟（比喻楊麟）只有一隻角。』麟（楊麟）便跪拜說：『感謝師父賜名。』於是便取名為祖麟。慧（大慧宗杲禪師）又用六祖（慧能）開示明上座『不思善惡乃至密意在汝邊』的話，讓他于日常生活中提撕（參究）。從此除了慧（大慧宗杲禪師）有所問，他才回答，其他的士大夫和僧人，他都不與他們交談一句。慧（大慧宗杲禪師）遷往徑山，麟（祖麟）也跟隨侍奉。在道上已經有了徹底的證悟。忽然生病，慧（大慧宗杲禪師）派了德侍者前去問候。麟（祖麟）用一張紙寫了偈（一種詩歌）說：『衣冠不再穿戴，頭髮齊眉。一間屋子空曠寂靜，自己也不知道身在何處。假裝生病只是隨便示現一下，引起其他菩薩多少疑惑。』於是到市場上買了三炷香，點燃后發誓說：『後世如果身為男子，遇到明眼的宗師，以童真之身入道。』

【English Translation】 English version: Mingyue (Dharma name). Huì (Great Wisdom Zonggao Chan Master) said in a verse for a small gathering (a type of Chan Buddhist assembly): 'Today like a Shigu (nun), in the past a royal tutor (teacher of the emperor). Living in a pile of silk and satin, only wearing coarse linen. Opening the mouth to talk loftily, disliking the Buddha and unwilling to become one. Jumping out of the pit of right and wrong, cutting off the path of birth and death. Entering the tiger's den and demon palace, with no fear in the heart. Fabricating the Sutra of Eight Awakenings (a false scripture), claiming to have three thousand copies. Loving to chant poems with incorrect rhymes, deliberately not adhering to the number of words. Traveling around the world, practicing Chan without any enlightenment. Recently arriving at Yunmen (the ancestral temple of the Yunmen School), all was exposed at once. Mistaking the pestle head (a tool for pounding rice) for a winter melon gourd. Acting like this as a Shigu, I advise you to eat less vinegar (be less jealous). There is another place that is wrong, tell me where it is? The Giant Buddha of Jia Prefecture (Leshan Giant Buddha) eats roasted gluten, the Iron Ox of Shan Prefecture (Yellow River Iron Oxen) bursts its belly.' The teacher's (Great Wisdom Zonggao Chan Master's) attainment can be seen in this.

○ Layman Zulin

He was once a senior student of the Imperial Academy, named Yang Lin. In the summer of the Dingchou year of Shaoxing (1157), he went to Yüwang Temple and, wearing his official attire, paid homage to Dahui (Great Wisdom Zonggao Chan Master) in the Wu Yi Hall. Weeping, he said, 'I wish to become a monk following the monk.' After speaking, he threw down his cap and hat, took out scissors from his sleeve and cut off his hair himself. Huì (Great Wisdom Zonggao Chan Master) hurriedly asked those around him the reason, and Yang Lin told the truth. So Huì (Great Wisdom Zonggao Chan Master) accepted him. Huì (Great Wisdom Zonggao Chan Master) ascended the hall the next day and said to the assembly, 'Already entered the trough factory (a metaphor for already embarking on this path), making the best of a bad situation. Riding the holy monk (a metaphor for using the Dharma), it doesn't hurt to be happy. The trampling of dragons and elephants (a metaphor for the actions of great practitioners) is not something a donkey can do. It's laughable that all sides are making wild guesses. Stop guessing, the Auspicious Lin (a metaphor for Yang Lin) only has one horn.' Lin (Yang Lin) then prostrated and said, 'Thank you, teacher, for giving me a name.' So he was named Zulin. Huì (Great Wisdom Zonggao Chan Master) also used the words of the Sixth Patriarch (Huineng) to instruct Ming the Upper Seat, 'Do not think of good or evil, even the secret meaning is on your side,' to make him contemplate in daily life. From then on, he only answered when Huì (Great Wisdom Zonggao Chan Master) asked, and he did not exchange a word with other scholars and monks. When Huì (Great Wisdom Zonggao Chan Master) moved to Jingshan, Lin (Zulin) also followed and served. Having had a thorough realization on the path, he suddenly fell ill. Huì (Great Wisdom Zonggao Chan Master) sent the attendant Liaode to inquire. Lin (Zulin) wrote a verse on a piece of paper, saying, 'No longer wearing official attire, hair at the eyebrows. A room empty and quiet, not even knowing where I am. Pretending to be sick is just a casual display, causing other Bodhisattvas much doubt.' Then he bought three incense sticks from the market, lit them, and vowed, 'If I am born as a man in the future, may I meet a clear-eyed master and enter the path as a virgin.'

道。既爇罷泊然而化。麟家世建陽。乃文公裔。

○無際道人

乃張侍郎淵道之女。初居家日。有相者過之曰。此寶座說法之人也。後果為尼名慧照。繼其落髮師資壽無著之席。嘗以漁家傲贊圓悟禪師曰。七坐道場三奉詔。空花水月何時了。小玉聲中曾悟道。真堪笑從來。謾得兒孫好辯涌。海潮聲浩浩。明如皓月當空照。飛錫西歸云杳渺。巴猿嘯。大家唱起還鄉調。坐逝后及剃髮。舍利無數。時當伏暑。留數日容貌儼然。

○超宗道人

乃劉侍郎季高猶子之母。與無際道人于大慧之門俱受記莂者。無際嘗詣徑山掃塔。有頌曰。衣濕靈山淚。爐焚少室香。雲山空滿目。不見法中王。時宗不至。無際遣人督之。宗以偈答曰。塔本無塵。何用去掃。掃即塵生。所以不到。

靈隱瞎堂遠禪師法嗣

○湖隱濟顛晝記

頌達磨見梁武帝話曰。不契梁皇暗渡江。一身無地避慚惶。九年面壁成何事。賺卻平人入鑊湯。頌五祖生緣曰。元是黃梅舊日僧。事師年老氣彌增。翻身飏下栽松钁。轉步來分照世燈。皮袋假于溪畔女。衣盂付與嶺南能。佳聲籍籍能長久。雨過淮山碧層層。

慈照純禪師法嗣

○鄭州洞林寶禪師

僧問。人天交接。凡聖齊臻。師資相見。合談何事。師

【現代漢語翻譯】現代漢語譯本：道。火化後遺體泊然而化為灰燼。麟家世代居住在建陽，是文公的後裔。無際道人是張侍郎淵道的女兒。當初在家時，有相面的人經過，說：『這是將來在寶座上說法的人啊。』後來果然出家為尼，法名慧照，繼承她的剃度師資壽無著的席位。曾經用《漁家傲》讚頌圓悟禪師說：『七次坐道場，三次奉詔。空花水月何時了？小玉聲中曾悟道。真可笑，從來，白白得到兒孫們善於辯論。海潮聲浩浩。明如皓月當空照。飛錫西歸，雲霧渺渺。巴猿嘯。大家唱起還鄉調。』坐化后剃髮，出現無數舍利。當時正值伏暑，停放數日容貌依然如生。超宗道人是劉侍郎季高侄子的母親。與無際道人在大慧禪師門下都得到印可。無際曾經到徑山掃塔，有頌說：『衣裳濕透靈山的淚水，爐中焚燒少室山的香。雲山空曠，滿眼都是，卻不見法中之王。』當時超宗沒有到，無際派人催促她。超宗用偈語回答說：『塔本來沒有塵埃，何必去掃？一掃就生出塵埃，所以沒去。』靈隱瞎堂遠禪師法嗣湖隱濟顛晝記讚頌達磨（菩提達摩，Bodhidharma）見梁武帝（南朝梁武帝，502-549）的話說：『不合梁武帝的心意，偷偷渡江。一身無處躲避，感到慚愧惶恐。九年面壁，成就了什麼事？白白欺騙了平民，讓他們進入水深火熱之中。』讚頌五祖（五祖弘忍，生卒年不詳）的生緣說：『原本是黃梅舊日的僧人，侍奉老師年老，志氣更加旺盛。翻身揚起栽松的鋤頭，轉身來分照世的燈。皮袋借給溪邊的女子，衣缽傳給嶺南的惠能（六祖慧能，638-713）。美好的名聲能夠長久，雨後淮山碧綠，層巒疊嶂。』慈照純禪師法嗣鄭州洞林寶禪師僧人問：『人天交接，凡聖齊聚。師父和弟子相見，應該談論什麼事？』師父回答：

【English Translation】 English version: The Dao. After cremation, the remains transformed into ashes in a serene manner. The Lin family had resided in Jianyang for generations and were descendants of Duke Wen. The Daoist Nun Wuji (Boundless) She was the daughter of Vice Minister Zhang Yuandao. When she was at home, a fortune-teller passed by and said, 'This is a person who will preach on the precious seat in the future.' Later, she indeed became a nun named Huizhao (Wisdom Illumination), succeeding her ordination master Zishou Wuzhuo. She once praised Chan Master Yuanwu with 'Fisherman's Pride': 'Seven times sitting in the Dao field, three times receiving imperial edicts. When will the empty flowers and water moon end? She once attained enlightenment in the sound of Xiaoyu. It's truly laughable, all along, in vain, her descendants are good at debate. The sound of the sea tide is vast. Bright as the bright moon shining in the sky. Flying tin staff westward, the clouds are misty. The gibbons of Ba cry. Everyone sings the tune of returning home.' After passing away in a seated posture and shaving her head, countless sharira (relics) appeared. At that time, it was the heat of summer, and her appearance remained as if alive for several days. The Daoist Nun Chaozong (Transcending Lineage) She was the mother of the nephew of Vice Minister Liu Jigao. She and the Daoist Nun Wuji both received confirmation from the Chan Master Dahui. Wuji once went to Jingshan to sweep the pagoda and had a verse saying: 'Clothes soaked with the tears of Ling Mountain, incense burned in the furnace of Shaoshi Mountain. The cloud mountain is empty and full of sights, but the King of Dharma is not seen.' At that time, Chaozong did not arrive, and Wuji sent someone to urge her. Chaozong replied with a gatha: 'The pagoda originally has no dust, why go to sweep it? Sweeping will create dust, so I did not go.' Lineage of Chan Master Xiatang Yuan of Lingyin Temple Lake Hermit Jidian's Daytime Notes Praising Bodhidharma's meeting with Emperor Wu of Liang (502-549): 'Not in accord with Emperor Wu of Liang's mind, secretly crossing the river. There was nowhere to hide, feeling ashamed and fearful. Nine years facing the wall, what was accomplished? Deceiving the common people in vain, letting them enter the fiery pit.' Praising the origin of the Fifth Patriarch (date of birth and death unknown): 'Originally, he was an old monk of Huangmei, serving his teacher in old age, his ambition growing stronger. Turning over and raising the hoe for planting pines, turning around to distribute the lamp illuminating the world. The skin bag was lent to the woman by the stream, and the robe and bowl were given to Huineng (638-713) of Lingnan. The good reputation can last for a long time, after the rain, the Huai mountains are green, with layers of peaks.' Lineage of Chan Master Cizhao Chun Chan Master Donglin Bao of Zhengzhou A monk asked: 'When humans and gods meet, and the ordinary and the holy gather together, when the master and disciple meet, what should they discuss?' The master replied:

云。飲光微笑處。摩竭今行時。僧云。檀生檀枝時人知有。青出於藍請師速道。師云鴉不亂啼鵲不亂噪。僧云恁么則宗分臨濟燈傳慈照也。師云自到孤峰頂群山勢自高。僧云可謂群芳雖有異春力本無私。師云適來話頭道什麼。僧云斬新日月特地風光。師云更嫌何處不分明。上堂。男兒當自強。先捉六賊王。掀翻黑山窟。豎起光明幢。入事見人心。入理覺非常。且道覺非常時如何。鑊湯爐炭真如地。劍樹刀山古道場。橫拄杖于膝上作按劍勢。便下座。上堂。大用現前本非情解。覿體全真應緣自在。迥然孤顯峭巍巍。包括虛空非內外。融通萬有不隔絲頭。普照十方遍周沙界。可謂離名離相絕毫絕厘。妙出離微心光晃耀。不居聞見處處閑居。如斯話會已涉閑辭。才有形聲便成句義。名不相涉如何舉唱。以拂子畫一圓相云。三世諸如來。本光瑞如此。便下座。

五燈會元補遺(終)

未詳承嗣附

○佛光道悟禪師

陜右蘭州人。姓冠氏。生而有齒。年十六祝髮。后二年遊方。自臨洮歸夜宿彎子店。夢梵僧喚覺。適聞馬嘶豁然開悟。自吟唱云。好也羅。好也羅。遍虛空界只一個。告其母云。我夜來拾得一物。母云你拾得何物。答云自無始已來打失底物。一日欲參訪知識。里人覓偈于師。師偈有水流須到

【現代漢語翻譯】現代漢語譯本僧人問：『飲光尊者微笑的地方，摩竭（Magadha，古印度十六雄國之一）現在正在舉行法會。僧人又說，檀樹剛長出檀木枝條的時候，人們就知道它的價值。請老師您快速開示，什麼是青出於藍的真意？』禪師回答：『烏鴉不會胡亂啼叫，喜鵲也不會胡亂喧鬧。』僧人說：『如果是這樣，那麼宗門就屬於臨濟宗（Linji School of Chan Buddhism），法燈傳承自慈照宗（Cizhao School of Chan Buddhism）了。』禪師說：『自從到達孤峰頂，群山的氣勢自然顯得低矮。』僧人說：『可以說是各種花草雖然各有不同，但春天的力量本來就是無私的。』禪師說：『剛才的話頭說到哪裡了？』僧人說：『是嶄新的日月，特別的風光。』禪師說：『還嫌哪裡不夠分明呢？』禪師上堂說法：『男兒應當自強不息，首先要抓住六賊之王（指色、聲、香、味、觸、法六種能劫奪人們功德的慾望），掀翻黑山窟（比喻煩惱的巢穴），豎起光明幢（比喻覺悟的旗幟）。入事（在事相中）才能見到人心，入理（在理體中）才能覺悟到非常之理。那麼，覺悟到非常之理時會怎麼樣呢？鑊湯爐炭（沸騰的開水和燃燒的炭火）就是真如之地，劍樹刀山（佈滿刀劍的樹和山）也是古老的道場。』禪師橫著拄杖放在膝蓋上，做出按劍的姿勢，然後就走下座位。禪師上堂說法：『大用現前，本來就不是情識可以理解的。完全顯現真實本體，應隨因緣而自在。迥然獨立，高峻巍峨，包括虛空，沒有內外之分。融通萬有，沒有一絲一毫的間隔，普照十方，遍及整個沙界。可以說是離名離相，超越毫釐，微妙地顯現出離之微，心光晃耀。不侷限於見聞之處，處處都是閒適的居所。』『像這樣的話語，已經涉及閑言辭了。只要有形聲，就變成了句義。名相不互相涉及，如何舉唱呢？』禪師用拂塵畫了一個圓相說：『三世諸如來，本來的光瑞就是如此。』說完就走下座位。《五燈會元補遺》（終）未詳承嗣附 ○佛光道悟禪師陜右蘭州人。姓冠氏。生下來就有牙齒。十六歲剃髮出家。后兩年遊方。從臨洮回來，晚上住在彎子店。夢見梵僧叫醒他。正好聽到馬叫聲，豁然開悟。自己吟唱道：『好啊，好啊。遍佈虛空界只有一個。』告訴他的母親說：『我夜裡拾到一件東西。』母親問：『你拾到什麼東西？』回答說：『是自從無始以來就丟失的東西。』有一天，想要參訪知識。鄉里人向禪師求偈語。禪師的偈語中有『水流須到』

【English Translation】 English version A monk asked: 'Where the Smiling One (Kashyapa Buddha) smiled, Magadha (ancient kingdom in India) is now holding a Dharma assembly. The monk also said, when the sandalwood tree just grows sandalwood branches, people know its value. Please, teacher, quickly explain the true meaning of 'indigo blue comes from blue but is more blue than blue'.' The Zen master replied: 'Crows do not crow randomly, and magpies do not chirp randomly.' The monk said: 'If that is so, then the sect belongs to the Linji School of Chan Buddhism, and the Dharma lamp is transmitted from the Cizhao School of Chan Buddhism.' The Zen master said: 'Since reaching the peak of the solitary peak, the momentum of the mountains naturally appears low.' The monk said: 'It can be said that although various flowers and plants are different, the power of spring is originally selfless.' The Zen master said: 'Where did the topic just now go?' The monk said: 'It is a brand new sun and moon, a special scenery.' The Zen master said: 'Where else do you dislike that it is not clear enough?' The Zen master ascended the hall and said: 'A man should strive for self-improvement, first grasp the king of the six thieves (referring to the six desires of form, sound, smell, taste, touch, and dharma that can rob people of merit), overturn the Black Mountain Cave (a metaphor for the nest of troubles), and erect the Bright Banner (a metaphor for the flag of enlightenment). Only by entering into affairs (in phenomena) can one see the human heart, and only by entering into principle (in the essence of reality) can one awaken to the extraordinary principle. So, what will happen when one awakens to the extraordinary principle? Cauldrons of boiling water and burning charcoal are the land of Suchness, and sword trees and knife mountains are also ancient dojos.' The Zen master placed his staff horizontally on his knees, made a gesture of pressing his sword, and then stepped down from his seat. The Zen master ascended the hall and said: 'The manifestation of great function is not something that emotional consciousness can understand. The complete manifestation of the true essence is free and at ease according to conditions. Standing alone, towering and majestic, including the void, there is no distinction between inside and outside. Interpenetrating all things, there is not a single hair's breadth of separation, illuminating the ten directions, and pervading the entire realm of sand. It can be said to be apart from names and forms, surpassing the slightest bit, subtly revealing the subtlety of detachment, and the light of the mind shines brightly. Not limited to the place of seeing and hearing, every place is a leisurely residence.' 'Such words have already involved idle talk. As long as there is form and sound, it becomes a sentence meaning. Names and forms do not involve each other, how can they be chanted?' The Zen master drew a circle with a whisk and said: 'The original auspiciousness of the Buddhas of the three worlds is like this.' After saying that, he stepped down from his seat. Supplement to the Five Lamps Gathered at the Source (End) Unclear Succession Attached ○ Zen Master Daowu of Foguang A native of Lanzhou, Shaanxi. His surname was Guan. He was born with teeth. He shaved his head and became a monk at the age of sixteen. Two years later, he traveled around. Returning from Lintao, he stayed overnight at Wanzidian. He dreamed that a Brahman monk woke him up. Just hearing the sound of a horse neighing, he suddenly became enlightened. He chanted to himself: 'Good, good. There is only one throughout the empty realm.' He told his mother: 'I picked up something at night.' His mother asked: 'What did you pick up?' He replied: 'It is something that has been lost since the beginningless past.' One day, he wanted to visit a knowledgeable person. The villagers asked the Zen master for a verse. The Zen master's verse contained 'The water must flow to'

海鶴出白雲頭之句。及至熊耳謁白雲海公契合。先是有問公何不擇法嗣者。海不答。徐云。芝蘭秀髮獨出西秦。比師至。公聞空中人語曰。來日接郭相公。蓋海所住寺乃郭子儀建。而師其後身也。海公沒。師出世住鄭州普照寺。嗣其法。既而退居竹閣庵。浮沉洛川人莫之測。嘗謂人曰。道我是凡。我向聖位里去。道我是聖。我向凡位里去。道我不是聖不是凡。我向你眼睛鼻孔里七顛八倒去。泰和五年五月十三日無疾而逝。適所居。屋上有五色如蓋。中有紅光。圓如日者三。壽五十五。

○慶壽開山第一代玄冥顗禪師

上堂。先照後用勘過了打。先用后照打了來勘。照用同時不消一捏。照用不同時諸人立老僧坐。只如總不與么。又且如何。喝一喝云。浩浩紅塵里。幾人有腦門。上堂。今時參禪衲子欲得成佛成祖底如麻似粟。要作驢作馬底遍大金國中把火也覓個不得。賴得無設有。慶壽門下豈有許多閑草閑料喂來茄去。珍重。下座。上堂。十字街頭戲。猢猻上剎竿。雖然閑伎倆。莫作等閑看。舉雲門云。乾坤之內。宇宙之間。中有一寶。秘在形山。拈燈籠向佛殿里。將山門來燈籠上。頌曰。平地怒濤千百尺。旱天霹靂兩三聲。可憐月下守株客。涼免不逢春草生。

○溫州靈云省庵思禪師

臺之寧

【現代漢語翻譯】現代漢語譯本：『海鶴出白雲頭』這句話，以及後來在熊耳山拜見白雲海公時兩人非常契合。此前有人問海公為什麼不選擇繼承人，海公沒有回答，過了一會兒說：『芝蘭秀髮獨出西秦』。等到玄冥顗禪師（含義：慶壽開山第一代禪師）到來時，海公聽到空中有聲音說：『明天迎接郭相公。』因為海公所住的寺廟是郭子儀建造的，而玄冥顗禪師是郭子儀的後身。海公去世后，玄冥顗禪師出任鄭州普照寺住持，繼承了他的法脈。之後隱退到竹閣庵，在洛川一帶行蹤不定，人們無法揣測。他曾經對人說：『說我是凡人，我就向聖人的位置去；說我是聖人，我就向凡人的位置去；說我不是聖人也不是凡人，我就向你們的眼睛鼻孔里七顛八倒地去。』泰和五年（1205年）五月十三日無疾而終。去世時，他所居住的屋頂上有五色光芒如傘蓋，中間有紅色光芒，圓如太陽的有三個。享年五十五歲。

○慶壽開山第一代玄冥顗禪師（含義：慶壽開山第一代禪師）

上堂說法：『先照後用，勘驗過了就打；先用后照，打了再來勘驗。照用同時，不用費力；照用不同時，你們站著老僧坐著。』如果總是不這樣，又該如何？喝一聲說：『浩浩紅塵里，幾人有腦門？』上堂說法：『現在參禪的僧人想要成佛成祖的像麻一樣多，想要做驢做馬的，就算把火把整個大金國（含義：金朝）都照遍也找不到一個。幸虧沒有假設。慶壽寺門下哪有那麼多閑草閑料喂來喂去？』珍重。下座。上堂說法：『十字街頭戲，猢猻上剎竿。雖然是閑雜的伎倆，也不要等閒視之。』引用雲門禪師的話說：『乾坤之內，宇宙之間，中有一寶，秘在形山。』把燈籠拿到佛殿里，把山門放到燈籠上。頌詞說：『平地怒濤千百尺，旱天霹靂兩三聲。可憐月下守株客，涼免不逢春草生。』

○溫州靈云省庵思禪師（含義：溫州靈云省庵思禪師）

臺之寧

【English Translation】 English version: The phrase 'A sea-crane emerges from the head of white clouds,' and later, his perfect harmony upon meeting Baoyun Haigong at Xiong'er Mountain. Previously, someone asked Haigong why he didn't choose a successor. Haigong didn't answer, but after a while, he said, 'Fragrant orchids bloom, uniquely emerging from Western Qin.' When Chan Master Xuanming Yi (meaning: The first generation Chan Master who founded Qingshou Temple) arrived, Haigong heard a voice in the air saying, 'Tomorrow, we will welcome Minister Guo.' This was because the temple where Haigong lived was built by Guo Ziyi, and Chan Master Xuanming Yi was his reincarnation. After Haigong passed away, Chan Master Xuanming Yi became the abbot of Puzhao Temple in Zhengzhou, inheriting his Dharma lineage. Later, he retired to Zhuge Hermitage, his whereabouts in the Luo River area unpredictable, and people couldn't fathom him. He once said to people, 'If you say I am an ordinary person, I will go to the position of a sage; if you say I am a sage, I will go to the position of an ordinary person; if you say I am neither a sage nor an ordinary person, I will go upside down into your eyes and nostrils.' On the thirteenth day of the fifth month of the fifth year of the Taihe era (1205), he passed away without illness. At the time of his death, there were five-colored rays like a canopy on the roof of his residence, with red light in the middle, and three round like the sun. He lived to be fifty-five years old.

○ Chan Master Xuanming Yi (meaning: The first generation Chan Master who founded Qingshou Temple), the First Generation Founder of Qingshou Temple

Ascending the hall to preach: 'If you illuminate before using, examine it thoroughly and then strike; if you use before illuminating, strike it first and then examine it. If illumination and use are simultaneous, there's no need to exert effort; if illumination and use are not simultaneous, you stand while the old monk sits.' If it's always not like this, then what should be done? He shouted, 'In the vast dusty world, how many people have a forehead?' Ascending the hall to preach: 'Nowadays, Chan practitioners who want to become Buddhas and Patriarchs are as numerous as hemp seeds, but those who want to become donkeys and horses cannot be found even if you light a fire and search throughout the entire Jin Kingdom (meaning: Jin Dynasty). Fortunately, there are no assumptions. How could Qingshou Temple have so much idle grass and idle material to feed back and forth?' Treasure this. Descending from the seat. Ascending the hall to preach: 'A street performance at the crossroads, a monkey climbing a flagpole. Although it's a trivial skill, don't take it lightly.' Quoting Zen Master Yunmen: 'Within the universe, between heaven and earth, there is a treasure hidden in Mount Xing.' Taking the lantern to the Buddha hall, placing the mountain gate on the lantern. The verse says: 'On flat ground, raging waves rise hundreds of feet; in dry weather, thunderclaps sound two or three times. Pitiful is the one who waits under the moon for a rabbit, missing the chance for spring grass to grow.'

○ Chan Master Sheng'an Si of Lingyun Temple in Wenzhou (meaning: Chan Master Sheng'an Si of Lingyun Temple in Wenzhou)

Tai Zhi Ning

海人。不知其氏。兄弟四人師最長。一時同發心出家。將祖父遺業悉散與宗親。惟留所居屋一所。族人互爭不已。師與諸弟各執炬燎之而去。師后參訪。具向上知見。出世溫之靈云。結夏上堂。以大圓覺牛角馬角。為我伽藍瓜籃菜籃。上堂。舉趙州狗子無佛性話頌曰。狗子佛性無。狗子佛性有。猴愁樓搜頭。狗走抖擻口。晚退止靈云寺前草舍中。至正甲申慍恕中偕達此原明性原往謁時。師年逾九十。龐眉皓首。頎然清聳曳履而出。且行且問曰何處來。恕中曰江心。曰深幾百丈。曰謾老和尚不得。師揖云坐喫茶。師性方介。作詩頗類寒山子。題罵僧詩于壁云。五瘟不打頭自髡。黃布圍身便是僧。佛法世法都不會。噇豬噇狗十分能。恕中等請別。不敢再犯其鋒。是夕宿靈云。聞老宿舉師言行數端皆可傳。

○溫州壽昌絕照輝禪師

坐夏凈慈。其東凈寮蜃壁中有水墨觀音像。師每夜禮之。祈懇至切。忽見凈瓶水從壁涌出。通身歡悅。從此造詣益深。智鑒益明。嘗有偈云。工夫未到方圓地。幾度憑欄獨自愁。今日是三明日四。雪霜容易上人頭。

○江州廬山圓通思庵睿禪師

辯才無礙。凡禪者求偈。師云道一句來。一日有僧故欲難師。遂道云西山走入滕王閣。師乃書而續之曰。盡大地人尋不著。忽然

【現代漢語翻譯】現代漢語譯本：海人，不知他的姓氏。有兄弟四人，師父是其中最年長的。他們同時發心出家，將祖父遺留的產業全部散給宗族親戚，只留下一所居住的房屋。族人之間互相爭奪，爭執不休。師父和他的弟弟們各自拿著火把將房屋燒燬后離去。師父後來參訪各地，具備了向上（指對佛法的領悟）的知見。在溫州的靈云寺出世弘法。結夏安居時上堂說法，將大圓覺（指圓滿覺悟的境界）、牛角、馬角，比作我的伽藍（寺廟）的瓜籃、菜籃。上堂時，舉趙州（指趙州從諗禪師）『狗子無佛性』的話頭，並作頌說：『狗子佛性無，狗子佛性有，猴愁樓搜頭，狗走抖擻口。』晚上退回靈云寺前的草舍中。至正甲申年（1344年），慍恕中和達此原明性原一同去拜訪他時，師父已經九十多歲了，龐眉皓首，身形清瘦高聳，穿著鞋子出來。邊走邊問：『從哪裡來？』恕中回答說：『江心。』師父說：『深幾百丈？』恕中說：『瞞不過老和尚。』師父請他坐下喝茶。師父性格剛正耿介，作的詩很像寒山子。他在墻壁上題寫罵僧的詩說：『五瘟不打頭自髡，黃布圍身便是僧。佛法世法都不會，噇豬噇狗十分能。』恕中等人告辭，不敢再冒犯他的鋒芒。當晚住在靈云寺，聽到老僧說師父的言行有許多可以流傳。

溫州壽昌絕照輝禪師在凈慈寺坐夏安居。寺院東凈寮的蜃壁中有一幅水墨觀音像。師父每晚都禮拜觀音像，祈求懇切至極。忽然看見凈瓶中的水從墻壁中涌出，全身歡喜。從此以後，在佛法上的造詣更加精深，智慧見解更加明亮。曾經有一首偈語說：『工夫未到方圓地，幾度憑欄獨自愁。今日是三明日四，雪霜容易上人頭。』

江州廬山圓通思庵睿禪師辯才無礙。凡是有禪者向他求偈語，師父就說：『道一句來。』有一天，有個僧人故意想為難師父，於是說道：『西山走入滕王閣。』師父於是寫下並續道：『盡大地人尋不著。忽然』

【English Translation】 English version: A man from the sea, his family name unknown. He had four brothers, and he was the eldest. They all decided to renounce the world and become monks. They distributed all the property inherited from their grandfather to their relatives, keeping only the house they lived in. The relatives fought over it endlessly. The master and his brothers each took a torch, set the house on fire, and left. Later, the master traveled and studied, gaining profound insight. He emerged to teach at Lingyun Temple in Wenzhou. During the summer retreat, he addressed the assembly, comparing the Great Perfect Enlightenment (Mahāparinirvāṇa), ox horns, and horse horns to the melon baskets and vegetable baskets of my monastery (saṃghārāma). In his sermon, he cited the story of Zhaozhou's (Zhàozhōu Cōngshěn) 'A dog has no Buddha-nature,' and composed a verse: 'A dog has no Buddha-nature, a dog has Buddha-nature. Monkeys worry, search heads, dogs run, shake mouths.' In the evening, he returned to his hut in front of Lingyun Temple. In the year Jia Shen of the Zhizheng era (1344), Wen Shuzhong and Da Ci Yuanming Xing Yuan visited him. The master was over ninety years old, with white eyebrows and hair, tall and slender, walking out in his slippers. As he walked, he asked, 'Where do you come from?' Shuzhong replied, 'From the heart of the river.' The master said, 'How many hundreds of feet deep?' Shuzhong said, 'You can't deceive an old monk.' The master invited him to sit and have tea. The master was upright and unyielding, and his poems were similar to those of Hanshanzi. He wrote a poem scolding monks on the wall, saying, 'The five plagues don't strike the head that's already shaved. Dressed in yellow robes, they call themselves monks. They know nothing of the Buddha's teachings or worldly affairs, but they can devour pigs and dogs with great skill.' Shuzhong and the others took their leave, not daring to offend his sharp tongue again. That night, they stayed at Lingyun Temple and heard the old monks recount many of the master's words and deeds, all of which were worth passing down.

Zen Master Jue Zhao Hui of Shouchang Temple in Wenzhou He spent the summer retreat at Jingci Temple. In the east purification chamber, there was a ink painting of Guanyin (Avalokiteśvara) on the mirage wall. The master paid homage to it every night, praying with utmost sincerity. Suddenly, he saw water from the pure vase gushing out of the wall, and he was filled with joy. From then on, his attainments in Buddhism became deeper and his wisdom and insight became clearer. He once had a verse that said, 'If your effort hasn't reached the perfect state, how many times have you leaned on the railing, alone and sad? Today is the third, tomorrow is the fourth, and frost and snow easily cover one's head.'

Zen Master Yuan Tong Si'an Rui of Lushan Mountain in Jiangzhou He had unimpeded eloquence. Whenever a Zen practitioner asked him for a verse, the master would say, 'Say a line.' One day, a monk deliberately wanted to make things difficult for the master, so he said, 'The Western Mountain walks into the Pavilion of Prince Teng.' The master then wrote and continued, 'People all over the earth cannot find it. Suddenly'

突出拄杖頭。頭峭五嶽眼三角。湖海盛傳。

○王文獻公

為一代儒宗。而於佛理造詣深邃。形諸翰墨雖不經意。與古德提唱相吻合。為僧題懸崖蘭云。嫋嫋春風一樣吹。託身高處擬何為。從渠自作顛倒想。要見懸崖撒手時。題東坡像云。五祖禪師世外人。娑婆久矣斷生因。誰將描貌虛空手。去覓他年身外身。題山谷像云。笑殺當年老晦堂。相逢剛道桂花香。披圖面目渾依舊。鼻孔何曾有短長。

○丁安人

諱覺真。號竺心。黃巖濠頭人。初參田絕耕于委羽山有省。遂棄家屬結庵自居。見古愚于涌泉。愚云良家女子東走西走作么。對云特來見和尚。愚云我這裡容你不得。丁拍手一下云三十年用底今朝捉敗。愚休去。見無際于鷹山春雨庵。入門云春雨如膏行人惡其泥濘。際云不是不是。擬進語被喝出。晚年就明因寺前開接待。有僧提包直入臥內。問曰你是什麼僧。云行腳僧。問云你腳下草鞋𦄍斷為甚不知。僧無語。即擲出其包。云者里無你措足處。又有僧才入門。丁云達磨大師來也。僧云我不是。丁云是固是。只是鼻孔不同。一日與明因尼奎長老相見。問云聞長老夜來生得兒子是否。答曰且道是男是女。丁云雞㘅燈盞走。鱉咬釣魚竿。

增集續傳燈錄(終)

【現代漢語翻譯】現代漢語譯本突出拄杖頭。拄杖頭如五嶽般陡峭，眼如三角般銳利。其名聲在湖海間廣為流傳。

○王文獻公（王安石，1021-1086）：

作為一代儒學宗師，他對佛理的造詣也十分深邃。即使是隨意寫下的文字，也與古代高僧大德的提倡相吻合。為僧人題寫的《懸崖蘭云》：『嫋嫋春風一樣吹，託身高處擬何為。從渠自作顛倒想，要見懸崖撒手時。』題東坡（蘇軾，1037-1101）像云：『五祖禪師世外人，娑婆久矣斷生因。誰將描貌虛空手，去覓他年身外身。』題山谷（黃庭堅，1045-1105）像云：『笑殺當年老晦堂（克勤圓悟，1063-1135），相逢剛道桂花香。披圖面目渾依舊，鼻孔何曾有短長。』

○丁安人：

名覺真，號竺心，黃巖濠頭人。最初在委羽山參拜田絕耕時有所領悟，於是拋棄家屬，結庵自居。在涌泉寺拜見古愚禪師。古愚禪師問：『良家女子東奔西走做什麼？』丁安人回答：『特來拜見和尚。』古愚禪師說：『我這裡容不下你。』丁安人拍手一下說：『三十年用的東西，今天被我捉住了！』古愚禪師說：『休息去吧。』后在鷹山春雨庵拜見無際禪師。入門時說：『春雨如膏，行人卻厭惡其泥濘。』無際禪師說：『不是！不是！』正要說話，就被喝了出來。晚年在明因寺前開設接待處。有僧人提著包裹直接進入臥室內。丁安人問：『你是什麼僧人？』回答說：『行腳僧。』丁安人問：『你腳下的草鞋帶子斷了，為什麼不知道？』僧人無語。丁安人立即將他的包裹扔出去，說：『這裡沒有你落腳的地方！』又有僧人剛入門，丁安人說：『達磨大師來了！』僧人說：『我不是。』丁安人說：『是固然是，只是鼻孔不同。』一日與明因寺的尼姑奎長老相見，問：『聽說長老昨晚生了個兒子，是男是女？』回答說：『你說說看，是男是女？』丁安人說：『雞㘅燈盞走，鱉咬釣魚竿。』

增集續傳燈錄（終）

【English Translation】 English version The top of the walking stick stands out. The head is as steep as the Five Mountains (五嶽, Wǔyuè, the five most famous mountains in China), and the eyes are as sharp as triangles. Its reputation is widely spread throughout the lakes and seas.

○ Wang Wenxian Gong (王文獻公, Wáng Wénxiàn Gōng, Wang Anshi, 1021-1086):

As a Confucian master of his generation, he also had a profound understanding of Buddhist principles. Even his casual writings coincided with the teachings of ancient eminent monks. Inscription for a monk's 'Cliff Orchid Clouds': 'The gentle spring breeze blows the same, what do you intend to do in such a high place? Let him make upside-down thoughts, wanting to see the moment of letting go on the cliff.' Inscription on a portrait of Dongpo (東坡, Dōngpō, Su Shi, 1037-1101): 'Zen Master Wuzu (五祖禪師, Wǔzǔ Chánshī) is a person beyond the world, he has long severed the causes of birth in this Saha world (娑婆, Suōpó). Who will use the hand that depicts emptiness to seek his body in the future?' Inscription on a portrait of Shangu (山谷, Shāngǔ, Huang Tingjian, 1045-1105): 'Laughing at the old Huitang (晦堂, Huìtáng, Keqin Yuanwu, 1063-1135) of that year, when we met, he only said the osmanthus fragrance. Looking at the picture, his face is still the same, how could his nostrils be short or long?'

○ Ding Anren (丁安人, Dīng Ānrén):

Her name was Juezhen (覺真, Juézhēn), and her alias was Zhuxin (竺心, Zhúxīn). She was from Haotou (濠頭, Háotóu), Huangyan (黃巖, Huángyán). She initially had an enlightenment when she visited Tian Juegeng (田絕耕, Tián Juégēng) at Mount Weiyu (委羽山, Wěiyǔ Shān). Thereupon, she abandoned her family and built a hermitage to live in. She met Guyu (古愚, Gǔyú) at Yongquan Temple (涌泉寺, Yǒngquán Sì). Guyu Zen Master asked: 'What are you doing, a woman from a good family, running around?' Ding Anren replied: 'I have come specifically to see the monk.' Guyu Zen Master said: 'I cannot accommodate you here.' Ding Anren clapped her hands once and said: 'The thing I've been using for thirty years, I've caught it today!' Guyu Zen Master said: 'Go and rest.' Later, she visited Wuji (無際, Wújì) at the Chunyu Hermitage (春雨庵, Chūnyǔ Ān) on Eagle Mountain (鷹山, Yīng Shān). Upon entering, she said: 'The spring rain is like ointment, but travelers hate its mud.' Wuji Zen Master said: 'No! No!' Just as she was about to speak, she was shouted out. In her later years, she opened a reception place in front of Mingyin Temple (明因寺, Míngyīn Sì). A monk carrying a package went straight into the bedroom. Ding Anren asked: 'What kind of monk are you?' He replied: 'A traveling monk.' Ding Anren asked: 'The straps of your straw sandals are broken, why don't you know?' The monk was speechless. Ding Anren immediately threw out his package and said: 'There is no place for you to set foot here!' Another monk had just entered when Ding Anren said: 'Bodhidharma (達磨大師, Dámó Dàshī) has arrived!' The monk said: 'I am not.' Ding Anren said: 'It is indeed him, only the nostrils are different.' One day, she met the nun Kui (奎, Kuí) Elder of Mingyin Temple and asked: 'I heard that the Elder gave birth to a son last night, is it a boy or a girl?' She replied: 'Tell me, is it a boy or a girl?' Ding Anren said: 'The chicken pecks at the lamp and runs, the turtle bites the fishing rod.'

Supplement to the Continued Records of the Transmission of the Lamp (End)