X83n1576_雪堂行拾遺錄
卍新續藏第 83 冊 No. 1576 雪堂行拾遺錄
No. 1576
雪堂行和尚拾遺錄
死心和尚。住洪之翠巖。寢室後有齊安王祠。乃李三景遠也。居民烹宰淫祀無虛日。師惡之。移其祠于寺之西。就其址建方丈。未幾。師臥于中。有修蟒蟠身側。叱之而遁。一夜。忽夢神人峨冠而前。告曰。弟子為師所叱。不遑安處。欲之廣南。假莊夫六十人。師夢中諾之。未幾。莊夫疫死者滿其數。師后問學者曰。且道果有鬼神否。若道有。又不打殺死心。若道無。莊夫為什麼卻死。答者皆不契。適真凈會中元首座至。師如前問。元云。甜爪徹蒂甜。苦瓠連根苦。師大喜之。元乃辯才高弟也。
自禪師。在五祖會中。時圓悟為座元立僧。祖令自參之。自不得已而往。悟見來。語之曰。與公同參。不須來探水也。自曰。己事未明。敢望慈悲。悟曰。公不自欺。但有疑處舉來。自乃舉。德山小參。今夜不答話。問話者三十棒。悟曰。禮拜。禮拜。我作得你師。舉話尚不會。自燒香作禮罷。悟曰。再舉前話看。自云德山小參不答話。悟忽掩其口曰。舉到此。但只恁么看。自行至后架。以坐具摵地云。屈。屈。眾問其故。自曰。那裡公案只教人看一句。或有勉之者曰。公但諦信。座元須有方便
【現代漢語翻譯】 現代漢語譯本 《雪堂行和尚拾遺錄》
死心和尚，住在洪州的翠巖寺。寢室後有齊安王祠，這位齊安王就是李三景遠。當地居民每天都在那裡宰殺牲畜，進行淫穢的祭祀，沒有一天停止。死心和尚對此非常厭惡，就把他的祠堂移到了寺廟的西邊，並在原來的地方建造了方丈室。沒過多久，死心和尚在方丈室裡睡覺時，有一條大蟒蛇盤繞在他身邊，他呵斥蟒蛇，蟒蛇就逃走了。一天夜裡，忽然夢見一位神人，頭戴高高的帽子來到他面前，告訴他說：『弟子被您呵斥，無法安身，想要去廣南，需要借用六十個莊稼漢。』死心和尚在夢中答應了他。沒過多久，莊稼漢因為瘟疫死了，數目正好是六十個。死心和尚後來問他的學生說：『你們說到底有沒有鬼神呢？如果說有，又好像不應該打死死心和尚；如果說沒有，那麼莊稼漢為什麼會死呢？』回答的人都不能讓他滿意。正好真凈禪師的會中，有一位名叫元的中元首座來到這裡，死心和尚像之前一樣問他。元回答說：『甜瓜從瓜蒂到瓜瓤都是甜的，苦瓠連著根都是苦的。』死心和尚聽了非常高興。這位元首座是辯才禪師的高徒。
自禪師，在五祖弘忍禪師的會中。當時圓悟禪師是座元立僧。五祖讓自禪師去參訪圓悟禪師。自禪師不得已就去了。圓悟禪師見到他來，對他說：『我和你一同參禪，不需要來試探我的深淺。』自禪師說：『我自己的事情還沒有明白，希望您能慈悲指點。』圓悟禪師說：『你不要自欺欺人，有什麼疑問就提出來。』自禪師就舉了德山宣鑒禪師小參時說的話：『今晚不回答問題，問問題的人打三十棒。』圓悟禪師說：『禮拜，禮拜。我能做你的老師，你連這句話都不會理解。』自禪師燒香禮拜完畢。圓悟禪師說：『再把剛才的話說一遍。』自禪師說：『德山禪師小參不回答問題。』圓悟禪師忽然摀住他的嘴說：『說到這裡，就應該這樣看。』自禪師走到后架，用坐具摔在地上說：『冤枉啊，冤枉啊。』眾人問他原因。自禪師說：『那個公案只教人看這一句。』有人勸他說：『你只要相信，座元一定會有方便法門。』
【English Translation】 English version 《Xuetang Xing's Lost Records》
Monk Sixin (Dead Heart), lived in Cuiyan Temple in Hongzhou. Behind his bedroom was the shrine of King Qian (Qi'an) , who was Li Sanjingyuan. The local residents slaughtered animals and performed lewd sacrifices there every day without ceasing. Monk Sixin detested this, so he moved the shrine to the west of the temple and built the abbot's room on the original site. Not long after, Monk Sixin was sleeping in the abbot's room when a large python coiled around him. He scolded the python, and it fled. One night, he suddenly dreamed of a deity wearing a tall crown who came before him and said, 'Your disciple has been scolded by you and cannot find peace. I wish to go to Guangnan and need to borrow sixty farmers.' Monk Sixin agreed in his dream. Not long after, farmers died of plague, and the number was exactly sixty. Monk Sixin later asked his students, 'Do you think there are ghosts and gods or not? If you say there are, it doesn't seem right to have Monk Sixin beaten to death; if you say there aren't, then why did the farmers die?' None of the answers satisfied him. Just then, the chief seat of Zhongyuan (Middle Origin) from Zen Master Zhenjing's assembly, named Yuan, arrived. Monk Sixin asked him the same question as before. Yuan replied, 'Sweet melon is sweet from the stem to the core, bitter gourd is bitter from the root.' Monk Sixin was very pleased. This Yuan was a top disciple of Zen Master Biancai.
Zen Master Zi, was in the assembly of the Fifth Patriarch Hongren. At that time, Zen Master Yuanwu was the head monk. The Fifth Patriarch asked Zen Master Zi to visit Zen Master Yuanwu. Zen Master Zi had no choice but to go. When Zen Master Yuanwu saw him coming, he said to him, 'I am practicing Chan with you, there is no need to test my depth.' Zen Master Zi said, 'My own affairs are not yet clear, I hope you can show compassion and guide me.' Zen Master Yuanwu said, 'Do not deceive yourself, raise any doubts you have.' Zen Master Zi then cited what Zen Master Deshan Xuanjian said during a small gathering: 'Tonight I will not answer questions, anyone who asks a question will be given thirty blows.' Zen Master Yuanwu said, 'Bow, bow. I can be your teacher, you don't even understand this sentence.' Zen Master Zi burned incense and bowed. Zen Master Yuanwu said, 'Say the previous words again.' Zen Master Zi said, 'Zen Master Deshan does not answer questions during small gatherings.' Zen Master Yuanwu suddenly covered his mouth and said, 'When you get to this point, you should look at it this way.' Zen Master Zi walked to the back frame, threw his sitting mat on the ground and said, 'Injustice, injustice.' The crowd asked him the reason. Zen Master Zi said, 'That Koan only teaches people to look at this sentence.' Someone advised him, 'As long as you believe, the head monk will definitely have expedient means.'
。自既為人勉之。遂體究。不一月有省。后出世住五祖。
金陵俞道婆。參瑯瑘起和尚。婆賣油糍為業。一日。聞貧子唱蓮花樂云。不因柳毅傳書信。何緣得到洞庭湖。忽然契悟。拋油糍於市。其夫云。你顛也。婆打一掌云。非公境界。乃往瑯瑘。起印可之。后凡見僧。便云。兒。兒。才擬議。便掩卻門。時珣佛燈往勘之。婆見。便云。兒。兒。珣云。娘。娘。爺在甚處。婆轉身拜露柱。珣蹋倒云。將謂有多少奇特。便出。婆蹶起云。兒。兒。來。我惜你則個。珣竟不顧。又安首座亦往見之。婆問。甚處來。安云。德山來。婆云。德山泰乃婆兒子。安云。婆是甚人兒子。婆云。被上座一問。直得立地放尿。婆嘗頌馬祖不安因緣云。日面月面。虛空閃電。雖然截斷天下衲子舌頭。分明只道得一半。
璣道者。住洪之翠巖。張無盡作漕。入山訪之。璣門迎。無盡問曰。如何是翠巖境。答曰。門近洪崖千尺井。石橋分水繞松杉。無盡握璣手曰。聞道者之名久矣。何能如此祗對。璣曰。適然爾。無盡大笑。復哦云。野僧迎客下煙嵐。試問如何是翠巖。門近洪崖千尺井。石橋分水繞松杉。時林下傳為盛事。
黃龍恭首座。出世住禪林。訪法昌遇和尚。遇問曰。見說你要為黃龍燒香。是否。曰。不敢。遇曰。龍
【現代漢語翻譯】 現代漢語譯本：自從他立志為人之後，就努力鉆研佛法，不到一個月就有所領悟。後來他出家住在五祖寺。 金陵的俞道婆（對在家女居士的尊稱）。參拜瑯瑘（山名，寺名）起和尚。俞道婆以賣油糍（一種油炸食品）為生。一天，她聽到一個窮人在唱蓮花樂，歌詞是：『不因柳毅（唐代小說人物）傳書信，何緣得到洞庭湖。』 忽然間就開悟了，把油糍扔在市場上。她的丈夫說：『你瘋了嗎？』 俞道婆打了他一巴掌說：『這不是你能理解的境界。』 於是前往瑯瑘，得到起和尚的認可。之後凡是見到僧人，就說：『兒。兒。』 僧人稍微一思索，她就關上門。當時珣佛燈（人名，法號）前去勘驗她。俞道婆見到他，就說：『兒。兒。』 珣說：『娘。娘。爹在什麼地方？』 俞道婆轉身朝露柱（寺廟中的石柱）拜去。珣一腳踢倒露柱說：『還以為有多少奇特之處。』 就離開了。俞道婆爬起來說：『兒。兒。來，我疼你。』 珣最終沒有理睬她。又有安首座（寺院中職位的名稱）也前去拜見她。俞道婆問：『從哪裡來？』 安說：『德山（山名，寺名）來。』 俞道婆說：『德山泰乃是我的兒子。』 安說：『婆是甚人兒子？』 俞道婆說：『被上座（對僧人的尊稱）您這一問，真叫人無地自容。』 俞道婆曾經作頌馬祖（唐代禪師）不安的因緣說：『日面月面，虛空閃電。雖然截斷天下衲子（僧人的別稱）舌頭，分明只道得一半。』 璣道者（對修行人的尊稱）。住在洪州（現在的江西南昌）的翠巖寺。張無盡（人名）擔任漕運官員，入山拜訪他。璣道者出門迎接。張無盡問道：『如何是翠巖境？』 答道：『門近洪崖千尺井，石橋分水繞松杉。』 張無盡握著璣道者的手說：『仰慕道者之名很久了，怎麼能如此應對？』 璣道者說：『偶然罷了。』 張無盡大笑。又吟誦道：『野僧迎客下煙嵐，試問如何是翠巖。門近洪崖千尺井，石橋分水繞松杉。』 當時在山林間傳為盛事。 黃龍恭首座（寺院中職位的名稱）。出家住在禪林寺。拜訪法昌遇和尚。遇和尚問道：『聽說你要為黃龍（山名，寺名）燒香，是嗎？』 答道：『不敢。』 遇和尚說：『龍
【English Translation】 English version: Since he resolved to be a man, he diligently studied the Dharma and attained some understanding in less than a month. Later, he became a monk and lived in the Five Ancestors Temple. Yu Daopo (a respectful title for a female lay Buddhist) of Jinling. Visited the monk Qi of Langya (mountain name, temple name). Yu Daopo made a living by selling youci (a kind of fried food). One day, she heard a poor man singing the Lotus Flower Song, the lyrics of which were: 'If not for Liu Yi (a character in a Tang Dynasty novel) delivering the letter, how could one reach Dongting Lake?' Suddenly, she became enlightened and threw the youci away in the market. Her husband said, 'Are you crazy?' Yu Daopo slapped him and said, 'This is not a realm you can understand.' So she went to Langya and was approved by the monk Qi. After that, whenever she saw a monk, she would say, 'Son. Son.' As soon as the monk hesitated, she would close the door. At that time, Xun Fodeng (personal name, Dharma name) went to examine her. When Yu Daopo saw him, she said, 'Son. Son.' Xun said, 'Mother. Mother. Where is Father?' Yu Daopo turned around and bowed to the dew pillar (stone pillar in the temple). Xun kicked down the dew pillar and said, 'I thought there was something special about it.' And left. Yu Daopo got up and said, 'Son. Son. Come, I'll cherish you.' Xun ultimately ignored her. Also, An, the head seat (name of a position in the temple), went to see her. Yu Daopo asked, 'Where are you from?' An said, 'From Deshan (mountain name, temple name).' Yu Daopo said, 'Deshan Tai is my son.' An said, 'Whose son is Daopo?' Yu Daopo said, 'Being asked by you, venerable monk, makes me feel ashamed.' Yu Daopo once composed a verse on the cause of Mazu's (Tang Dynasty Zen master) restlessness, saying: 'Sun face, moon face, lightning in the void. Although cutting off the tongues of all monks in the world, clearly only half of it is said.' The Daoist Ji (a respectful title for a practitioner). Lived in Cuiyan Temple in Hongzhou (now Nanchang, Jiangxi). Zhang Wujin (personal name) served as a transportation official and visited him in the mountains. Daoist Ji came out to greet him. Zhang Wujin asked, 'What is the realm of Cuiyan?' He replied, 'The gate is near the thousand-foot well of Hongya, and the stone bridge divides the water around the pines and firs.' Zhang Wujin held Daoist Ji's hand and said, 'I have admired the name of the Daoist for a long time, how can you respond like this?' Daoist Ji said, 'Just by chance.' Zhang Wujin laughed loudly. He also recited: 'A wild monk welcomes guests down the misty mountains, try to ask what is Cuiyan. The gate is near the thousand-foot well of Hongya, and the stone bridge divides the water around the pines and firs.' At that time, it was spread as a great event in the mountains. The head seat Gong of Huanglong (temple position). Left home to live in Chanlin Temple. Visited the monk Yu of Fachang. Monk Yu asked, 'I heard that you want to burn incense for Huanglong (mountain name, temple name), is that so?' He replied, 'I dare not.' Monk Yu said, 'Dragon'
生龍子。須是解興雲吐霧始得。恭曰。隨家豐儉。遇曰。你未拈香。早鈍置黃龍了也。恭曰。且莫多口。遇曰。你且道黃龍實頭處作么生。恭提起坐具。遇喚行者討坐具來。行者提在手中。遇便打云。你三十年後也道見老僧來。恭后住衡之華光。乃有坥率之風。罹有司民其衣。華光既遭回祿。而恭語錄于灰爐中。字畫無損。余紙悉盡。信般若之明驗矣。恭。上饒人。博山受業。與祐禪師同行。
文殊能禪師。天姿閑暇。甘於枯寂。嘗頌麻三斤曰。見前三昧。料水打碓。漏泄天機。失錢遭罪。又頌臘月火燒山曰。巢知風。穴知雨。可憐謝三郎。月下自搖櫓。圓悟住道林。每推敬之。偶武陵太守張通之以書抵圓悟曰。鼎澧無尊宿可語者。悟遂薦能。以真凈高弟。所造極深。通之邀至府中。見其貌寒。蘊藉枯淡。略不顧。能長揖而退。未幾。悟過鼎澧。再令詔能于通之席上與論五家宗派。能辯若懸河。通之方尊尚之。乃謂悟曰。非吾師。則幾失一尊宿矣。
白楊順和尚。病中示眾云。久病未嘗推木枕。人來多是問如何。山僧據問隨緣對。窗外黃鸝口更多。眾中作者。試為山僧指出病源。七尺之軀。什麼處受病。眾下語皆不契。自代撫掌一下。開口作嘔吐聲。又云。好個木枕子。
佛性和尚。出世住德山。
【現代漢語翻譯】 現代漢語譯本 生龍子（比喻有才能的後代），必須能夠興雲吐霧才行。』恭（人名）說：『隨各家情況豐儉不一。』遇（人名）說：『你還沒拈香，就已經埋沒了黃龍（黃龍慧南禪師）了。』恭說：『暫且不要多嘴。』遇說：『你且說說黃龍（黃龍慧南禪師）真實的地方是怎樣的？』恭提起坐具（僧人隨身攜帶的鋪墊），遇叫侍者把坐具拿來。侍者拿在手中，遇就打他，說：『你三十年後也會說見到老僧了。』恭後來住在衡州的華光寺，很有坥率（粗獷豪放）的風格。被主管官員剝奪了他的僧衣。華光寺遭遇火災後，恭的語錄在灰爐中，字跡沒有損壞，其餘紙張全部燒盡。真是般若（智慧）的明顯驗證啊。恭，上饒人，在博山寺接受教業，與祐禪師同行。
文殊能禪師（人名），天性閒適，甘於寂寞。曾經吟誦『麻三斤』（禪宗公案）說：『見前三昧（正定），料水打碓（用水力舂米），泄漏天機，失錢遭罪。』又吟誦『臘月火燒山』（禪宗公案）說：『巢知風，穴知雨，可憐謝三郎，月下自搖櫓。』圓悟（禪師名）住在道林寺，常常推崇敬重他。恰巧武陵太守張通之寫信給圓悟說：『鼎澧（地名）沒有值得交談的尊宿。』圓悟就推薦了能禪師，認為他是真凈禪師的高徒，造詣極深。張通之邀請他到府中，見他相貌寒酸，蘊含著枯淡之氣，略微不顧及他。能禪師長揖而退。不久，圓悟路過鼎澧，再次讓能禪師在張通之的宴席上與他討論五家宗派。能禪師辯論起來像懸河一樣滔滔不絕。張通之這才尊重他，於是對圓悟說：『如果不是老師您，我就幾乎錯過了一位尊宿了。』
白楊順和尚（人名），生病時對大眾開示說：『久病未曾推木枕，人來多是問如何。山僧據問隨緣對，窗外黃鸝口更多。』大眾中有能寫文章的人，試著為山僧指出病源。七尺之軀，什麼地方受病？』大眾的回答都不契合。他自己拍了一下手掌，張口作嘔吐聲。又說：『好個木枕子。』
佛性和尚（人名），出世后住在德山寺。
【English Translation】 English version A dragon's son (a metaphor for a talented descendant) must be able to summon clouds and exhale mist. 'Gong (a personal name) said, 'It varies from family to family, depending on their wealth.' Yu (a personal name) said, 'Before you even offered incense, you've already buried Huanglong (Zen Master Huanglong Huinan).' Gong said, 'Let's not be too talkative for now.' Yu said, 'Then tell me, what is the true essence of Huanglong?' Gong raised his sitting mat (a cushion carried by monks), and Yu called for the attendant to bring the mat. The attendant held it in his hand, and Yu struck him, saying, 'Even after thirty years, you'll still say you've seen this old monk.' Later, Gong resided at Huaguang Temple in Hengzhou, known for his 'tulu' (rough and bold) style. He was stripped of his monastic robes by the governing officials. After Huaguang Temple was destroyed by fire, Gong's recorded sayings remained undamaged in the ashes, while all other papers were completely burned. This is truly a clear verification of Prajna (wisdom). Gong was from Shangrao, studied at Boshan Temple, and traveled with Zen Master You.
Zen Master Wenshu Neng (a personal name) was naturally leisurely and content with solitude. He once chanted about 'Three Pounds of Flax' (a Zen koan): 'Seeing the present Samadhi (meditative state), using water to operate the pestle, leaking the heavenly secret, losing money and incurring sin.' He also chanted about 'Burning the Mountain in the Twelfth Month' (a Zen koan): 'The nest knows the wind, the hole knows the rain, pitiful Xie Sanlang, rowing his boat alone under the moon.' Yuanwu (a Zen master's name), residing at Daolin Temple, often admired and respected him. Coincidentally, Zhang Tongzhi, the prefect of Wuling, wrote to Yuanwu, saying, 'There are no venerable monks in Dingli (a place name) worth conversing with.' Yuanwu then recommended Zen Master Neng, considering him a highly accomplished disciple of Zen Master Zhenjing. Zhang Tongzhi invited him to his residence, and upon seeing his humble appearance and austere demeanor, he paid little attention to him. Zen Master Neng bowed deeply and withdrew. Shortly after, Yuanwu passed through Dingli and again asked Zen Master Neng to discuss the Five Houses of Zen with him at Zhang Tongzhi's banquet. Zen Master Neng's arguments flowed like a torrential river. Only then did Zhang Tongzhi respect him and said to Yuanwu, 'If it weren't for you, teacher, I would have almost missed a venerable monk.'
Zen Master Baiyang Shun (a personal name), while ill, addressed the assembly, saying, 'Long ill, I haven't pushed the wooden pillow away; people come and mostly ask how I am. This mountain monk answers according to the questions and conditions; the orioles outside the window chirp even more.' Among you, those who can write, try to point out the source of this mountain monk's illness. This seven-foot body, where is it ailing?' None of the assembly's answers were satisfactory. He clapped his hands once and made a vomiting sound. He also said, 'What a good wooden pillow.'
Zen Master Fuxing (a personal name), after entering the world, resided at Deshan Temple.
遣安首座往蔣山通法嗣書。圓悟於法堂上接書云。千里馳達。不辱宗風。公案見成。如何通訊。安曰。覿面相呈。更無回互。悟云。此是德山底。那個是上座底。安曰。豈有第二人。悟曰。背後底聻。安便度書。悟曰。作家禪客。天然有在。安曰。分付蔣山。次至僧堂前。安捧書問訊首座。座云。玄沙白紙。此自何來。安呈起書云。見么。座引手接書。安執書云。久默斯要。不務速說。今日拜呈。幸希一覽。座便喝。安曰。作家首座。座又喝。安遂打一書。座擬議。安曰。未明三八九。不免自沉吟。又打一書云。接。圓悟與佛眼於法堂上看見。悟曰。打我首座死了也。眼云。官馬廝踢。有甚憑據。安聞之。乃云。說什麼官馬廝踢。正是龍象蹴蹋。悟喚來曰。我五百眾中首座。你為什麼打他。安曰。和尚也須吃一頓始得。悟顧佛眼吐舌。眼曰。未在。卻顧安問曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。意作么生。安曲躬曰。所供並皆詣實。眼大笑曰。元來是屋裡人。安又至五祖自和尚處通書。自曰。書里說什麼。安曰。文彩已彰。自曰。畢竟說甚麼。安曰。當陽揮寶劍。自曰。近前來。這裡不識數字。安曰。莫詐敗。自顧侍者云。這是那裡僧。安曰。莫。侍者曰。此上座曾在和尚會下去。自曰。怪得恁么
【現代漢語翻譯】 現代漢語譯本 圓悟禪師讓安首座前往蔣山，帶去一封信給佛眼清遠禪師，以通報法嗣關係。圓悟禪師在法堂上接過信說：『千里迢迢送來，沒有辱沒宗門風範。這個現成的公案，如何傳遞資訊？』安首座說：『面對面呈上，沒有絲毫隱瞞。』圓悟禪師說：『這是德山宣鑒禪師的風格，哪個是上座你的風格？』安首座說：『豈有第二個人？』圓悟禪師說：『那背後又是什麼？』安首座於是遞上書信。圓悟禪師說：『真是個內行禪客，天生就在行。』安首座說：『交給蔣山了。』 接著，安首座來到僧堂前，捧著書信問訊首座。首座說：『玄沙師備禪師的白紙，這從哪裡來的？』安首座舉起書信說：『看見了嗎？』首座伸手去接信，安首座拿著信說：『沉默很久了，重要的是抓住要點，不追求快速表達。今天拜見呈上，希望您能看一看。』首座便喝了一聲。安首座說：『真是個內行首座。』首座又喝了一聲。安首座於是打了一拳。首座想要辯解，安首座說：『不明白三八九，免不了獨自沉吟。』又打了一拳說：『接住！』 圓悟禪師和佛眼禪師在法堂上看見這一幕。圓悟禪師說：『打死我的首座了！』佛眼禪師說：『官馬互相踢，有什麼憑據？』安首座聽見后，便說：『說什麼官馬互相踢，這正是龍象蹴蹋（比喻大力量者的行為）。』圓悟禪師叫他過來，說：『你為什麼打我五百僧眾中的首座？』安首座說：『和尚你也應該挨一頓打才行。』圓悟禪師看著佛眼禪師吐了吐舌頭。佛眼禪師說：『還不到時候。』卻回頭問安首座說：『空手拿著鋤頭，步行騎著水牛。人從橋上過，橋流水不流。』是什麼意思？安首座彎腰行禮說：『所供奉的都是真實情況。』佛眼禪師大笑說：『原來是自己人。』 安首座又到五祖法演禪師處送信。五祖法演禪師說：『信里寫了什麼？』安首座說：『文采已經很明顯了。』五祖法演禪師說：『到底說了什麼？』安首座說：『當陽揮寶劍（比喻關鍵時刻採取果斷行動）。』五祖法演禪師說：『靠近前來，我這裡不識字。』安首座說：『不要裝傻。』五祖法演禪師回頭問侍者說：『這是哪裡的僧人？』安首座說：『不要問。』侍者說：『這位上座曾經在和尚您這裡待過。』五祖法演禪師說：『怪不得這樣。』
【English Translation】 English version Venerable Yuanwu sent Senior An to Jiangshan with a letter for Dharma Heir Foyan Qingyuan. Yuanwu received the letter in the Dharma Hall and said, 'Traveling a thousand miles, you have not disgraced the lineage. This public case is already complete. How do we communicate?' Senior An said, 'Presenting it face to face, there is no ambiguity.' Yuanwu said, 'This is Deshan's style. Which is yours, Senior?' Senior An said, 'How could there be a second person?' Yuanwu said, 'What about what's behind?' An then presented the letter. Yuanwu said, 'A true Zen practitioner, naturally present.' Senior An said, 'Entrusted to Jiangshan.' Next, Senior An arrived in front of the Sangha Hall. An, holding the letter, inquired of the Head Seat. The Head Seat said, 'Xuansha's blank paper, where does this come from?' An held up the letter and said, 'Do you see it?' The Head Seat reached out to take the letter. An held onto the letter and said, 'Long silence is essential, focusing on the key points, not rushing to speak. Today, I present it respectfully, hoping you will take a look.' The Head Seat then shouted. An said, 'A true Head Seat.' The Head Seat shouted again. An then struck him once. The Head Seat hesitated. An said, 'Not understanding three, eight, and nine, one cannot avoid self-deliberation.' He struck him again and said, 'Receive it!' Yuanwu and Foyan saw this in the Dharma Hall. Yuanwu said, 'He has beaten my Head Seat to death!' Foyan said, 'Official horses kicking each other, what is the evidence?' Upon hearing this, An said, 'What official horses kicking each other? This is the trampling of dragons and elephants (a metaphor for the actions of powerful figures).' Yuanwu called him over and said, 'Why did you beat the Head Seat of my five hundred monks?' An said, 'Even the Abbot should receive a beating.' Yuanwu looked at Foyan and stuck out his tongue. Foyan said, 'Not yet.' He then turned to An and asked, 'Empty-handed holding a hoe, walking and riding a water buffalo. People pass over the bridge, the bridge flows, but the water does not. What does it mean?' An bowed and said, 'All that is offered is the truth.' Foyan laughed and said, 'So, you are one of us.' An then went to see Abbot Wuzu Fayan with the letter. Wuzu Fayan said, 'What does the letter say?' An said, 'The literary talent is already evident.' Wuzu Fayan said, 'What does it say after all?' An said, 'Brandishing the precious sword at Dangyang (a metaphor for taking decisive action at a crucial moment).' Wuzu Fayan said, 'Come closer. I don't recognize the characters here.' An said, 'Don't pretend to be defeated.' Wuzu Fayan turned to the attendant and said, 'Where is this monk from?' An said, 'Don't ask.' The attendant said, 'This Senior has been with you before, Abbot.' Wuzu Fayan said, 'No wonder.'
滑頭。安曰。曾被和尚鈍置來。自乃將書于爐上熏云。南無三滿陀沒陀南。安進前彈指而已。自便開書。安復至蔣山度夏。圓悟俾之立僧。解夏。德山遣人來迎安。安治裝次。悟至問曰。你來日行有甚所須。安曰。短歌要求數十丈。長句只消三兩言。悟遂以頌送之曰。使乎不辱命。臨機貴專對。安禪捋虎鬚。著著超方外。不惟明窗下安排。掇向禪床拶險崖。拈捶豎拂奮雄辯。金聲玉振猶奔雷。九旬落落提綱宗。衲子濟濟長趨風。解黏去縛手段辣。驅耕奪食尤雍容。夏滿思山要歸去。了卻武陵一段事。勃窣理窟乃胸中。行行不患無知己。臨行索我送行篇。栗棘蓬裹金剛圈。短歌須要數十丈。長句只消三兩言。金毛獅子解翻身。個是叢林傑出人。不日孤峰大哮吼。五葉一花天地春。后開法靈巖。嗣佛性。
回禪師。婺州人。嗣法于育王諶和尚。住南劍西巖。新行經界法。回芟去茶窠。植松柏。人訴于有司。追之甚峻。回曰。少待。吾行也。即剃頭沐浴。升堂辭眾曰。使命追呼不暫停。爭如長往事分明。從前有個無生曲。且喜今朝調已成。瞑目而化。有司遂寢其事。
舒州太平燈禪師。頗習經論。傍教說禪。白雲演和尚以偈寄之曰。白雲山頭月。太平松下影。良夜無狂風。都成一片境。燈得偈誦之。未久。于宗
【現代漢語翻譯】 現代漢語譯本： 滑頭（僧人法號）。安（僧人法號）說：『曾經被和尚用遲鈍的言語難住了。』於是就把書放在爐子上熏，口中念著：『南無三滿陀沒陀南（皈依普遍的諸佛）。』安走上前彈了一下手指。自己便打開書閱讀。安又到蔣山度過夏天。圓悟（僧人法號）讓他擔任立僧（一種僧職）。解夏（夏季安居結束）。德山（僧人法號）派人來迎接安。安正在整理行裝時，圓悟來到問：『你明天要走，有什麼需要的？』安說：『短歌需要幾十丈長的，長句只要三兩句就夠了。』圓悟於是作頌送別他說：『出使不辱使命，臨機應變貴在專對。安禪時敢於捋虎鬚，處處超脫于常規之外。不僅在明亮的窗下安排妥當，還要搬到禪床上，逼近險峻的山崖。拿起木槌，豎起拂塵，奮發雄辯，其聲音如金玉般清脆，又如奔雷般迅猛。九旬（九十天）安居落落大方地提倡綱宗（禪宗的根本宗旨），僧人們濟濟一堂，長久地追隨學習。解除束縛的手段乾脆利落，驅逐耕牛，奪取食物也顯得雍容大度。夏天結束，思念山林想要回去，了卻武陵（指隱居生活）的一段經歷。勃窣（形容充滿）的道理都在心中，一路行走不愁沒有知己。臨行向我索要送行詩篇，這就像栗棘蓬（一種帶刺的植物）里包裹著金剛圈（比喻堅固的佛法）。短歌需要幾十丈長，長句只要三兩句。金毛獅子能夠自由翻身，這才是叢林中傑出的人。不久之後，孤峰之上將發出巨大的吼聲，五葉一花（禪宗的傳承），天地間充滿生機。』後來安在靈巖開法，繼承了佛性（指佛的本性）。 回禪師，婺州（今浙江金華一帶）人，師從育王諶和尚，住在南劍西巖。實行新的經界法（丈量土地的制度），回禪師剷除茶樹，種植松柏。有人向官府告狀，官府追捕得很急。回禪師說：『稍等一下，我這就走。』於是剃頭沐浴，升堂向大眾告別說：『使命催促不停留，不如長久離去，事情分明。從前有一首無生曲（指不生不滅的佛法），可喜今天已經調好。』說完就閉上眼睛圓寂了。官府於是停止了追捕。 舒州（今安徽一帶）太平燈禪師，精通經論，依傍教義來談禪。白雲演和尚寫了一首偈（一種詩歌形式）寄給他，說：『白雲山頭的月亮，太平寺松樹下的影子，良夜沒有狂風，都構成一片美好的境界。』燈禪師得到偈語后誦讀它。不久，在宗（禪宗）
【English Translation】 English version: Slippery Head (a monk's Dharma name). An (a monk's Dharma name) said, 'I was once stumped by the abbot's dull words.' Thereupon, he took the book and smoked it over the stove, chanting, 'Namo Samantabodhanam (Homage to the Universal Buddhas).' An stepped forward and snapped his fingers. He then opened the book and read it himself. An also spent the summer at Jiangshan. Yuanwu (a monk's Dharma name) had him appointed as a standing monk (a type of monastic position). At the end of the summer retreat, Deshan (a monk's Dharma name) sent someone to welcome An. As An was packing, Yuanwu came and asked, 'What do you need for your journey tomorrow?' An replied, 'I need dozens of fathoms of short songs, and only two or three lines of long verses.' Yuanwu then composed a verse to send him off, saying, 'When sent on a mission, do not disgrace your task; in response to circumstances, value focused replies. In peaceful meditation, dare to stroke the tiger's whiskers, transcending all conventions in every action. Not only arrange things properly under the bright window, but also move to the meditation bed, approaching the perilous cliffs. Raising the mallet and whisk, vigorously debate, the sound like gold and jade, as swift as thunder. For ninety days, openly promote the fundamental principles (the fundamental tenets of Zen Buddhism), monks gather in large numbers, following and learning for a long time. The means to untie bonds are decisive and swift, driving away the oxen and seizing food also appear graceful and generous. As summer ends, longing for the mountains and wanting to return, concluding a period of life in Wuling (referring to a life of seclusion). The principles filling the chest, walking along the way, there is no worry of lacking confidants. Before leaving, ask me for a farewell poem, this is like a vajra circle (a metaphor for the solid Dharma) wrapped in a chestnut burr (a thorny plant). Short songs need dozens of fathoms, long verses only need two or three lines. The golden-haired lion can freely turn around, this is an outstanding person in the monastery. Soon after, a great roar will be heard on the solitary peak, the five petals and one flower (the lineage of Zen Buddhism), the universe is full of vitality.' Later, An opened the Dharma at Lingyan, inheriting the Buddha-nature (referring to the inherent nature of the Buddha). Chan Master Hui, a native of Wuzhou (present-day Jinhua area, Zhejiang), studied under Abbot Yuwang Chen and resided in Xiyan, Nanjian. Implementing the new land surveying method (a system for measuring land), Chan Master Hui removed tea trees and planted pine and cypress trees. Someone complained to the government, and the government pursued him urgently. Chan Master Hui said, 'Wait a moment, I will leave now.' Thereupon, he shaved his head, bathed, and ascended the hall to bid farewell to the assembly, saying, 'The mission urges me to leave without stopping, it is better to depart permanently, the matter is clear. There was once a song of no-birth (referring to the unborn and undying Dharma), it is gratifying that it has been tuned today.' After saying this, he closed his eyes and passed away peacefully. The government then stopped the pursuit. Chan Master Deng of Taiping in Shuzhou (present-day Anhui), was well-versed in scriptures and treatises, and spoke of Chan relying on doctrines. Abbot Baiyun Yan wrote a verse (a type of poetry) and sent it to him, saying, 'The moon on the head of Baiyun Mountain, the shadow of the pine tree at Taiping Temple, a good night without wild winds, all form a beautiful realm.' Chan Master Deng received the verse and recited it. Not long after, in the Zen (Zen Buddhism)
門方徹淵奧。后雪堂和尚云。后兩句。學者往往增其解路。不若只看前兩句。自有徑正發藥人底道理。
凈因成禪師。同法真．圓悟．慈受並十大法師。齋于太尉陳公良弼府第。時 徽宗私幸觀其法會。善華嚴者。對眾問諸禪師曰。吾佛設教。自小乘至圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。禪師一喝轉凡成聖。與諸經論。似相違背。今一喝若能入五教。是為正說。若不能入。是為邪說。諸禪師顧成。成曰。如法師所問。不足三大禪師之酬。凈因小長老可以使法師無惑也。成召善。善應諾。成曰。法師所謂佛法小乘教者。乃有義也。大乘始教者。乃空義也。大乘終教者。乃不有不空義也。大乘頓教者。乃即有即空義也。一乘圓教者。乃不空而不有。不有而不空義也。如我一喝。非惟能入五教。至於百工伎藝。諸子百家。悉皆能入。成乃喝一喝。問善曰。還聞么。善曰。聞。成曰。汝既聞。則此一喝是有。能入小乘教。成須臾又召善曰。還聞么。曰。不聞。成曰。汝既不聞。則適來一喝是無。能入始教。成又顧善曰。我初一喝。汝既道有。喝久聲消。汝複道無。道無則元初實有。道有則於今實無。不有不無。能入終教。成又曰。我有一喝之時。有非是有。因無故有。無一喝之時。無非是無。因有故
【現代漢語翻譯】 現代漢語譯本： 門徑方能徹底領悟其深奧之處。后雪堂和尚說，後面的兩句話，學者往往增加理解的途徑，不如只看前面的兩句話，自有直接而正確的開示人的道理。
凈因成禪師與法真、圓悟、慈受以及十大法師，在太尉陳公良弼的府邸一同齋戒。當時宋徽宗（1100-1126）私下前往觀看他們的法會。一位精通《華嚴經》的法師，當衆問各位禪師說：『我佛設立教法，從小乘到圓頓，掃除空與有，獨自證悟真常，然後以萬種功德莊嚴自身，才稱為佛。禪師的一喝卻能使凡人轉為聖人，與各種經論似乎相互違背。如今這一喝如果能夠融入五教，就是正確的說法；如果不能融入，就是邪說。』各位禪師看著凈因成禪師，成禪師說：『像法師所問的問題，不足以讓三大禪師來回答，凈因小長老可以使法師不再疑惑。』成禪師叫善法師，善法師應諾。成禪師說：『法師所說的佛法小乘教，是有義；大乘始教，是空義；大乘終教，是不有不空義；大乘頓教，是即有即空義；一乘圓教，是不空而不有，不有而不空義。像我這一喝，不僅能夠融入五教，甚至連各種工匠技藝、諸子百家，都能夠融入。』成禪師於是喝了一聲，問善法師說：『還聽見嗎？』善法師說：『聽見了。』成禪師說：『你既然聽見了，那麼這一喝就是有，能夠融入小乘教。』成禪師過了一會兒又叫善法師說：『還聽見嗎？』善法師說：『沒聽見。』成禪師說：『你既然沒聽見，那麼剛才那一喝就是無，能夠融入始教。』成禪師又看著善法師說：『我最初一喝，你既然說有，喝完聲音消失，你又說無。說無，則原本確實是有；說有，則現在確實是無。不有不無，能夠融入終教。』成禪師又說：『我有一喝的時候，有不是真有，因為無的緣故才有；沒有一喝的時候，無不是真無，因為有的緣故才有。
【English Translation】 English version: The gateway is the only way to thoroughly understand its profound mysteries. Later, Zen Master Xuetang said that scholars often add to the ways of understanding the latter two sentences. It is better to just look at the first two sentences, which naturally contain the principle of a direct and correct person who can prescribe medicine.
Zen Master Jingyin Cheng, along with Dharma Master Fazhen, Yuanwu, Cishou, and the ten great Dharma masters, observed a fast at the residence of Grand Commandant Chen Gong Liangbi. At that time, Emperor Huizong of Song (1100-1126) secretly went to observe their Dharma assembly. A Dharma master who was well-versed in the Avatamsaka Sutra (Huayan Jing) publicly asked the Zen masters, 'Our Buddha established teachings, from the Hinayana (Xiaocheng) to the Perfect and Sudden (Yuandun), sweeping away emptiness and existence, and independently realizing True Permanence (Zhenchang). Only then, with myriad virtues adorning oneself, is one called a Buddha. However, the Zen master's single shout can transform ordinary people into sages, which seems to contradict the various sutras and treatises. Now, if this single shout can be integrated into the Five Teachings, it is a correct statement; if it cannot be integrated, it is a heretical statement.' The Zen masters looked at Zen Master Jingyin Cheng, who said, 'The question asked by the Dharma master is not worthy of being answered by the three great Zen masters. The junior elder Jingyin can dispel the Dharma master's doubts.' Zen Master Cheng called Dharma Master Shan, who responded. Zen Master Cheng said, 'The Hinayana teaching of the Buddha Dharma that the Dharma master speaks of is the meaning of existence; the Initial Teaching of the Mahayana (Dacheng) is the meaning of emptiness; the Final Teaching of the Mahayana is the meaning of neither existence nor emptiness; the Sudden Teaching of the Mahayana is the meaning of both existence and emptiness; the Perfect Teaching of the One Vehicle (Yicheng) is the meaning of neither emptiness nor non-existence, nor existence without emptiness. Like my single shout, it can not only be integrated into the Five Teachings, but even various artisan skills and the Hundred Schools of Thought can all be integrated.' Zen Master Cheng then shouted once and asked Dharma Master Shan, 'Do you hear it?' Dharma Master Shan said, 'I hear it.' Zen Master Cheng said, 'Since you hear it, then this shout is existence, and it can be integrated into the Hinayana teaching.' After a while, Zen Master Cheng called Dharma Master Shan again and said, 'Do you hear it?' Dharma Master Shan said, 'I do not hear it.' Zen Master Cheng said, 'Since you do not hear it, then the shout just now is non-existence, and it can be integrated into the Initial Teaching.' Zen Master Cheng then looked at Dharma Master Shan again and said, 'When I first shouted, since you said there was existence, and after the shout, the sound disappeared, you said there was non-existence. Saying there is non-existence, then originally there was indeed existence; saying there is existence, then now there is indeed non-existence. Neither existence nor non-existence can be integrated into the Final Teaching.' Zen Master Cheng also said, 'When I have a shout, existence is not true existence, because it exists due to non-existence; when there is no shout, non-existence is not true non-existence, because it exists due to existence.'
無。即有即無。能入頓教。成又曰。我此一喝不作一喝用。有無不及。情解俱忘。道有之時。纖塵不立。道無之時。橫遍虛空。即此一喝入百千萬億喝。百千萬億喝入此一喝。是能入圓教。善不覺身起于坐。再拜于成之前。成復為善曰。非惟一喝為然。乃至語默動靜．一切時．一切處．一切物．一切事。契理契機。周遍無餘。於是四眾歡喜。聞所未聞 龍顏大悅。
佛日和尚。出世住徑山。知府請就靈隱開堂。下座。馮侍郎問。和尚嘗言。不作這蟲豸。為什麼敗闕。日曰。盡大地是杲上座。作么生摸𢱢。馮擬議。佛日便掌。時僚眾失色。馮大笑曰。某與長老佛法相見也。后白楊順和尚聞之。代馮擎起掌曰。念你作新長老。又代佛日提起袈裟曰。幾多人要不能得。
元禮首座。受業焦山。初參演和尚于舒之太平。凡入室。演語之曰。衲僧家明取緇素好。經二年。頓明己見。詣方丈。演頷之。演遷五祖。以禮俱往。時佛眼年方十七。亦投師席。凡有所問。演曰。我不如你。你自會得好。或曰。我不會。我不如你。佛眼於是疑之不能決。乃問曰。座下誰得和尚說話。演曰。我曾向禮上座道。參學須是具緇素眼始得。禮卻會得。眼求教於禮。閱數載。方諭厥旨。后眼出世。禮尚無恙。有僧自龍門來。禮問。龍門有
【現代漢語翻譯】 現代漢語譯本： 『無』，也就是『有』，『有』也就是『無』。能夠領悟這種境界，就能進入頓教法門。成禪師又說：『我這一喝，不是當作一喝來用。』有和無都無法企及，所有的情感和理解都消失殆盡。說到『有』的時候，一絲塵埃都無法立足；說到『無』的時候，橫向遍佈整個虛空。這一下喝聲，能進入百千萬億喝聲中；百千萬億喝聲，又能進入這一下喝聲中。這就是能夠進入圓教法門。善禪師不知不覺地從座位上起身，向成禪師再拜。成禪師又對善禪師說：『不僅僅是這一喝是這樣，乃至言語、沉默、行動、靜止，一切時間、一切地點、一切事物、一切事情，都要契合真理，契合根機，周遍而沒有遺漏。』於是，在場的四眾弟子都非常歡喜，聽到了前所未聞的道理。 皇帝（龍顏）非常高興。
佛日和尚，出世后住在徑山。知府請他到靈隱寺開堂說法。在退座的時候，馮侍郎問道：『和尚曾經說過，不做這種蟲豸（比喻無知無覺），為什麼會失敗呢？』佛日和尚回答說：『整個大地都是杲上座（指自己），你打算怎麼摸索尋找？』馮侍郎正在猶豫的時候，佛日和尚就打了他一掌。當時在場的官員們都嚇得變了臉色。馮侍郎大笑著說：『我和長老是用佛法相見的啊。』後來，白楊順和尚聽說了這件事，代替馮侍郎舉起手掌說：『念在你是個新長老。』又代替佛日和尚提起袈裟說：『很多人想要都得不到啊。』
元禮首座，在焦山受業。最初在舒州的太平寺參拜演和尚。每次進入方丈室，演和尚都會對他說：『衲僧家要明白緇素（黑白）才好。』過了兩年，元禮首座頓悟了自己的見解，去拜見演和尚，演和尚點頭認可了他。演和尚後來遷往五祖寺，元禮首座也一起去了。當時佛眼禪師才十七歲，也投到演和尚門下。凡是有所疑問，演和尚就說：『我不如你，你自己會得很好。』或者說：『我不會。我不如你。』佛眼禪師因此疑惑不決。於是問道：『座下誰得到了和尚的真傳？』演和尚說：『我曾經對禮上座說，參學必須要有明辨緇素的眼光才行。禮上座卻領會了。』佛眼禪師向元禮首座請教，過了幾年，才明白其中的旨意。後來佛眼禪師出世弘法，元禮首座還健在。有僧人從龍門來，元禮首座問道：『龍門有什麼
【English Translation】 English version: 'Non-existence' is 'existence,' and 'existence' is 'non-existence.' Being able to enter this state allows one to enter the Sudden Teaching. Chan Master Cheng also said, 'This shout of mine is not used as just a shout.' Existence and non-existence are both unattainable, and all emotions and understandings vanish. When speaking of 'existence,' not a speck of dust can stand; when speaking of 'non-existence,' it horizontally pervades the entire void. This one shout can enter hundreds of thousands of millions of shouts; hundreds of thousands of millions of shouts can enter this one shout. This is being able to enter the Perfect Teaching. Chan Master Shan unconsciously rose from his seat and bowed twice to Chan Master Cheng. Chan Master Cheng then said to Chan Master Shan, 'It's not just this one shout that is like this, but even speech, silence, action, stillness, all times, all places, all things, all matters, must be in accordance with the truth, in accordance with the capacity, pervasive and without omission.' Thereupon, the fourfold assembly present were all very happy, having heard a principle they had never heard before. The Emperor (Long Yan) was very pleased.
Buddhist Monk Riri, after entering the world, resided at Jingshan. The prefectural governor invited him to open a Dharma hall at Lingyin Temple. Upon descending from the seat, Vice Minister Feng asked, 'The monk once said, 'Do not act like this insect (a metaphor for ignorance),' why did you fail?' Buddhist Monk Riri replied, 'The entire earth is Abbot Gao (referring to himself), how do you intend to feel around and search?' As Vice Minister Feng was hesitating, Buddhist Monk Riri struck him with his palm. At that moment, the officials present turned pale with fright. Vice Minister Feng laughed loudly and said, 'I and the Elder met with the Dharma.' Later, Buddhist Monk Baiyang Shun heard of this matter and, on behalf of Vice Minister Feng, raised his palm and said, 'Considering that you are a new Elder.' Then, on behalf of Buddhist Monk Riri, he lifted his kasaya and said, 'Many people want it but cannot obtain it.'
Chief Seat Yuanli received his training at Jiaoshan. He initially visited Buddhist Monk Yan at Taiping Temple in Shu Prefecture. Each time he entered the abbot's room, Buddhist Monk Yan would say to him, 'A monastic must understand black and white (good and bad) well.' After two years, Chief Seat Yuanli suddenly realized his own view and went to see Buddhist Monk Yan, who nodded in approval. Buddhist Monk Yan later moved to the Fifth Ancestor Temple, and Chief Seat Yuanli went with him. At that time, Buddhist Monk Foyan was only seventeen years old and also joined Buddhist Monk Yan's disciples. Whenever he had a question, Buddhist Monk Yan would say, 'I am not as good as you, you will understand it well yourself.' Or he would say, 'I don't understand. I am not as good as you.' Buddhist Monk Foyan was therefore uncertain. So he asked, 'Who among your disciples has received the master's true transmission?' Buddhist Monk Yan said, 'I once said to Chief Seat Li, 'Studying Buddhism requires having the eye to distinguish black and white.' Chief Seat Li understood it.' Buddhist Monk Foyan asked Chief Seat Li for guidance, and after several years, he understood the meaning. Later, Buddhist Monk Foyan entered the world to propagate the Dharma, and Chief Seat Li was still alive. A monk came from Longmen, and Chief Seat Li asked, 'What is at Longmen?'
何言句。僧曰。有問。透網金鱗以何為食。答曰。羅籠不肯住。呼喚不回頭。禮曰。遠兄名不虛得。雪堂嘗有頌曰。我不會兮不如你。達磨當門缺兩齒。滿堂無限白蘋風。明明不自秋江起。又曰。我不會兮不如你。堪笑千花生碓觜。善財謾到百城游。何曾蹋著自家底。禮崇寧間再到三祖。僧問。向什麼處去。禮云。有眼無耳朵。六月火邊坐。僧問。未審意旨如何。禮曰。家貧猶自可。路貧愁殺人。復有問。金剛經云。一切善法。如何是善法。禮起行曰。上是天。下是地。中間坐底坐。立底立。喚什麼作善法。禮后老於四明瑞巖。
王正言(御諱)。為江西漕。久參晦堂不契。一日。問曰。得和尚甚深法者何人。堂曰。有云巖新長老。王謁新。問曰。嘗聞三緣和合而生。又聞即死即生。何故有奪胎而生者。某實疑之。新曰。如正言作漕。隨所至處即居其位。還疑否。曰。不疑。新曰。此既不疑。彼何疑耶。正言于言下領解。
圓通秀。得天衣懷印證后。遍參至浮山。遠一見而器之。意欲收拾秀。示以九帶曰。我做九帶就。未嘗示人。汝試撿點看。秀已知來意。留偈便出。曰。撮得髻根牢即休。一朝何暇兩梳頭。大體還他肌骨好。不搽紅粉也風流。
靈源清禪師。住太平。經由五祖。舉鎮州大蘿蔔因緣
【現代漢語翻譯】 現代漢語譯本 什麼叫做『句』？有僧人提問：『透出漁網的金鱗魚以什麼為食？』（透網金鱗：比喻擺脫束縛、獲得自由的人或事物）禮禪師回答：『羅網籠子不肯住，呼喚也不回頭。』（羅籠：捕魚的工具）僧人讚嘆道：『遠禪師的名聲果然名不虛傳。』雪堂禪師曾經作頌說：『我不會啊不如你，達摩祖師當門缺了兩顆牙。（達摩：禪宗初祖）滿堂無限的白蘋花風，明明不是從秋江上興起的。』又說：『我不會啊不如你，真可笑千花生在石臼的嘴邊。（碓：舂米的工具）善財童子白白地跑遍了一百座城池，何曾踩到自己腳下的土地？』（善財：華嚴經中的求道者）禮禪師在崇寧年間（1102-1106）再次來到三祖寺。有僧人問：『您要到什麼地方去？』禮禪師說：『有眼睛卻沒有耳朵，六月里在火邊坐。』僧人問：『不知這話是什麼意思？』禮禪師說：『家裡貧窮還可以忍受，路上貧窮才愁死人。』又有人問：『《金剛經》上說：一切善法。什麼是善法？』禮禪師起身行走，說：『上面是天，下面是地，中間坐的坐，站的站。叫什麼作善法？』禮禪師後來在四明瑞巖寺養老。 王正言（御諱：皇帝的名諱，這裡指宋徽宗）擔任江西漕運使。很久以前就參拜晦堂禪師，但一直沒有領悟。有一天，他問道：『得到和尚您最深奧的佛法的是什麼人？』晦堂禪師說：『有云巖新長老。』王正言於是去拜訪新長老，問道：『我曾經聽說三緣和合而生，又聽說即死即生，為什麼會有奪胎而生的人呢？（三緣：佛教指產生事物的三種條件；奪胎：指靈魂轉世投胎）我實在對此感到疑惑。』新長老說：『就像您王正言做漕運使，無論到什麼地方，就佔據那個位置，您對此感到疑惑嗎？』王正言說：『不疑惑。』新長老說：『既然對此不疑惑，那對那個疑惑什麼呢？』王正言在言語下領悟了。 圓通秀禪師，得到天衣懷禪師的印證后，四處參學，來到浮山。遠禪師一見到他就很器重他，想要收留秀禪師。於是拿出九帶袈裟給他看，說：『我做的九帶袈裟，從來沒有給別人看過，你試著檢查一下。』秀禪師已經知道他的意思，留下偈頌便離開了，說：『抓緊髮髻的根部就足夠了，哪裡還有空閑一天梳兩次頭？（髻：盤在頭頂的髮結）大體還是肌骨好，不塗脂抹粉也風流。』 靈源清禪師，住在太平寺。經過五祖寺時，舉了鎮州大蘿蔔的因緣。
【English Translation】 English version What is meant by a 'phrase'? A monk asked: 'What does a golden carp that has slipped through the net eat?' (透網金鱗: Tòu wǎng jīn lín: a metaphor for someone or something that has broken free from constraints and gained freedom) Chan Master Li replied: 'It refuses to stay in the net and doesn't turn its head when called.' (羅籠: Luó lóng: fishing gear) The monk praised: 'The name of Chan Master Yuan is indeed well-deserved.' Chan Master Xuetang once composed a verse saying: 'I am not as good as you, Dharma had two teeth missing at the door. (達摩: Dámó: Bodhidharma, the first patriarch of Zen Buddhism) The hall is filled with endless white duckweed wind, clearly not rising from the autumn river.' He also said: 'I am not as good as you, it's laughable that a thousand flowers grow at the mouth of a mortar. (碓: Duì: a tool for husking rice) Sudhana traveled in vain to a hundred cities, never stepping on his own ground.' (善財: Shàncái: Sudhana, a seeker of the Way in the Avatamsaka Sutra) Chan Master Li came to the Third Ancestor Temple again during the Chongning era (崇寧: 1102-1106). A monk asked: 'Where are you going?' Chan Master Li said: 'Having eyes but no ears, sitting by the fire in June.' The monk asked: 'I wonder what the meaning of this is?' Chan Master Li said: 'Poverty at home is still bearable, poverty on the road is what worries people to death.' Someone else asked: 'The Diamond Sutra says: all good dharmas. What is a good dharma?' Chan Master Li got up and walked, saying: 'Above is heaven, below is earth, those in the middle sit and those in the middle stand. What do you call a good dharma?' Chan Master Li later lived in Ruoyan Temple in Siming in his old age. Wang Zhengyan (御諱: Yù huì: the emperor's taboo name, here referring to Emperor Huizong of Song) served as the Transport Commissioner of Jiangxi. He had been visiting Chan Master Huitang for a long time, but had not attained enlightenment. One day, he asked: 'Who is the person who has obtained the deepest Dharma from you, Master?' Chan Master Huitang said: 'There is the new Elder of Yunyan.' Wang Zhengyan then went to visit the new Elder and asked: 'I once heard that the three conditions come together to produce life, and I also heard that one dies and is immediately reborn, so why are there people who are born by seizing a womb?' (三緣: Sān yuán: the three conditions in Buddhism for the arising of things; 奪胎: Duó tāi: seizing a womb, referring to the transmigration of the soul) I really doubt this.' The new Elder said: 'Just like you, Wang Zhengyan, as the Transport Commissioner, wherever you go, you occupy that position, do you doubt this?' Wang Zhengyan said: 'I don't doubt it.' The new Elder said: 'Since you don't doubt this, then what do you doubt about that?' Wang Zhengyan attained understanding in the words. Chan Master Yuantong Xiu, after receiving the seal of approval from Chan Master Tianyi Huai, traveled everywhere to study and came to Fushan. Chan Master Yuan valued him greatly at first sight and wanted to keep Chan Master Xiu. So he took out the nine-striped kasaya and showed it to him, saying: 'I made this nine-striped kasaya and have never shown it to anyone else, you try to examine it.' Chan Master Xiu already knew what he meant, left a verse and left, saying: 'Grasp the root of the bun firmly and that's enough, where is there time to comb your hair twice a day? (髻: Jì: a bun on top of the head) The overall structure is still good with muscles and bones, it's charming even without rouge and powder.' Chan Master Lingyuan Qing lived in Taiping Temple. When passing by Wuzu Temple, he cited the story of the large radish in Zhenzhou.
請判之。清末後云。你等諸人親從鎮州來。便下座。演握清手曰。元來是我家裡人。又一老宿到五祖。祖門迎便問。靈云見桃花作么生。老宿厲聲曰。話在。演笑挽之歸方丈。清常謂學者曰。宗門正人難得。自離晦堂后。所見真正宗師。惟東山法兄一人而已。故書問無虛月。佛鑒辭祖。祖曰。何往。曰。太平。祖曰。甚善。尋繼席焉。
九仙清。嗣慧日雅和尚。閑居徑山。佛日命清為座元。辭曰。一千七百大眾皆是英傑。安敢行立其前耶。堅不允。佛日曰。只如舉一不得舉二。放過一著。落在第二。意作么生。清曰。惺惺底惺惺。懵懂底懵懂。日曰。如何做徑山首座不得。遂與眾送歸寮。
峨眉中峰民和尚。初講楞嚴經于成都。圓悟住昭覺。民常往入室。悟令於一切處作文彩已彰會。偶悟為眾說十玄談。僧舉曰。問君心印作何顏。悟曰。文彩已彰。民忽有省。求印可。悟示以本分鉗錘。民無開口處。一日。白悟曰。和尚勿舉話。待某說出看。悟曰。好。民曰。尋常拈槌豎拂。豈不是經中道。一切世界諸所有物。皆即菩提妙明真心。悟笑曰。你元來在這裡作活計。悟復徴之。民又曰。下喝敲床時。豈不是返聞聞自性。性成無上道。悟又曰。你豈不見經中道。妙性圓明。離諸名相。民于言下釋然。悟出蜀。住
{ "translations": [ "現代漢語譯本", "判：清末後，五祖法演（1024-1104）對眾人說：『你們這些人親自從鎮州來。』便走下座位，握著清的手說：『原來是我家裡人。』又有一位老修行到五祖處，五祖在門口迎接，便問：『靈云（唐代禪師）見桃花是怎麼開悟的？』老修行厲聲說：『話頭就在這裡。』法演笑著拉著他回方丈室。", "清常對學人說：『宗門正人很難得，自從離開晦堂（克符，1049-1102）后，所見真正的宗師，只有東山法兄（佛鑒慧勤，1063-1120）一人而已。』所以書信往來沒有空閑的月份。佛鑒辭別五祖，五祖問：『去哪裡？』回答說：『太平（州名）。』五祖說：『很好。』不久佛鑒便在那裡繼承了主持的位子。", "九仙清，是慧日雅和尚的弟子。閑居在徑山。佛日（禪師）命清擔任座元（寺院中的高級職位），清推辭說：『一千七百大眾都是英傑，怎麼敢在他們面前行立呢？』堅決不答應。佛日說：『比如舉一不能舉二，放過一著，落在第二著，這是什麼意思？』清說：『惺惺的自惺惺，懵懂的自懵懂。』佛日說：『這樣怎麼能做徑山的首座呢？』於是和大家一起送他回寮房。", "峨眉中峰民和尚，最初在成都講解《楞嚴經》。圓悟（克勤，1063-1135）住在昭覺寺，民經常前往入室請教。圓悟讓他於一切處作文彩已彰的體會。有一次，圓悟為大眾說十玄談，僧人舉例說：『請問心印是什麼顏色？』圓悟說：『文彩已彰。』民忽然有所領悟，請求印可。圓悟用本分的鉗錘來考察他，民無從開口。一天，民對圓悟說：『和尚不要舉話，等我說出來看看。』圓悟說：『好。』民說：『尋常拈槌豎拂，豈不是經中道，一切世界諸所有物，皆即菩提妙明真心？』圓悟笑著說：『你原來在這裡作活計。』圓悟又考察他，民又說：『下喝敲床時，豈不是返聞聞自性，性成無上道？』圓悟又說：『你豈不見經中道，妙性圓明，離諸名相。』民在言下釋然。圓悟離開四川，住持。" ], "english_translations": [ "English version", "Judgement: Later, at the end of the Qing Dynasty, Fayan of Wuzu (924-1104) said to the assembly: 'You have come all the way from Zhenzhou.' He then descended from his seat, grasped Qing's hand, and said: 'So, you are one of my own family.' Another old monk arrived at Wuzu's monastery. Wuzu greeted him at the gate and asked: 'How did Lingyun (Zen master of the Tang Dynasty) become enlightened upon seeing the peach blossoms?' The old monk replied sternly: 'The point is right here.' Fayan smiled and led him back to his abbot's quarters.", "Qingchang said to the students: 'It is difficult to find a true person of the Zen school. Since leaving Huitang (Kefu, 1049-1102), the only true Zen master I have seen is my Dharma brother, Dongshan (Fojian Huigin, 1063-1120).' Therefore, letters were exchanged every month without fail. Fojian bid farewell to Wuzu. Wuzu asked: 'Where are you going?' He replied: 'Taiping (name of a state).' Wuzu said: 'Very good.' Soon after, he succeeded to the abbotship there.", "Jiuxian Qing was a disciple of Abbot Hui Ri Ya. He lived in seclusion on Mount Jing. Fojian (Zen master) appointed Qing as the head seat (a high position in the monastery). Qing declined, saying: 'All seventeen hundred members of the assembly are outstanding individuals. How dare I stand before them?' He firmly refused. Fojian said: 'For example, if you can mention one, you cannot mention two; if you let one move pass, you will fall into the second. What does this mean?' Qing said: 'The awakened are awakened, and the ignorant are ignorant.' Fojian said: 'How can you not be the head seat of Mount Jing?' So he and the assembly escorted him back to his quarters.", "Monk Zhongfeng Min of Mount Emei initially lectured on the Shurangama Sutra in Chengdu. Yuanwu (Keqin, 1063-1135) resided at Zhaojue Monastery, and Min often went to him for private instruction. Yuanwu instructed him to express the experience of 'the splendor of the text is already manifest' in all situations. Once, when Yuanwu was giving a talk on the Ten Profound Gates, a monk raised the question: 'What color is the seal of the mind?' Yuanwu said: 'The splendor of the text is already manifest.' Min suddenly had an insight and sought confirmation. Yuanwu tested him with the hammer and tongs of his own understanding, and Min had no way to respond. One day, Min said to Yuanwu: 'Master, please do not raise a question; let me speak and see.' Yuanwu said: 'Good.' Min said: 'Isn't the usual raising of the mallet and the whisk the same as the sutra saying, "All things in all worlds are the wondrous, bright, true mind of Bodhi?"' Yuanwu laughed and said: 'So you are making a living here.' Yuanwu tested him again, and Min said: 'Isn't the shout and the striking of the bed the same as "reversing the hearing to hear one's own nature, and perfecting the nature to attain the unsurpassed path?"' Yuanwu said: 'Have you not seen the sutra say, "The wondrous nature is perfectly bright, apart from all names and forms?"' Min was enlightened by these words. Yuanwu left Sichuan and resided." ] }
夾山。民亦罷講而至。悟夜參。舉。僧問巖頭。古帆未掛時如何。巖云。後園驢吃草。民茫然不知落處。告悟。悟曰。你問我。民乃問。古帆未掛時如何。悟曰。庭前柏樹子。民遂大徹。未幾。悟舉民充座元。有偈曰。休夸四分罷楞嚴。按下雲頭徹底參。莫學亮公親馬祖。還如德嶠訪龍潭。七年往返游昭覺。三載翱翔上碧巖。今日煩充第一座。百花叢里現優曇。民初訪無盡。于渚宮議論教乘。無盡大喜。之後。聞民充首座。無盡致書于悟曰。民座主舍義學。開宗眼。如波斯珍寶滿船。遇風到岸矣。民一日謂悟曰。古人道。如一滴投于巨壑。殊不知大海投於一滴耳。老和尚還肯此語否。悟曰。你看爭奈他何。
白雲端。一日。室中舉。雲門示眾。如許大栗子。吃得幾個。眾下語皆不契。問演。演曰。懸羊頭。賣狗肉。端駭之。演嘗曰。我參二十年。今方識羞。后靈源聞。嘆曰。好識羞兩字。因作正續銘。遂載銘中。有俗士投演出家。自曰舍緣。演曰。何謂舍緣。士曰。有妻子舍之。謂之舍緣。演曰。我也有個老婆。還信否。士默然。演乃頌曰。我有個老婆。出世無人見。晝夜共一處。自然有方便。
聦和尚。住投子。年八十餘。監寺夜被人殺之。副寺白聦。聦曰。毋驚大眾。我已知其人。副寺聞官而吏至。
【現代漢語翻譯】 現代漢語譯本：夾山（地名）。僧人民眾停止了講經說法，來到巖頭（地名）。夾山悟禪師在晚上參禪時，舉出一個公案。一個僧人問巖頭禪師：『古帆尚未掛起時，是怎樣的？』巖頭禪師回答：『後園的驢子正在吃草。』那僧人民眾茫然不知所指，便去請教夾山悟禪師。夾山悟禪師說：『你來問我。』那僧人民眾於是問：『古帆尚未掛起時，是怎樣的？』夾山悟禪師回答：『庭前的柏樹子。』那僧人民眾於是大徹大悟。不久，夾山悟禪師推舉那僧人民眾擔任首座。並作偈語說：『不要誇耀精通四分律和《楞嚴經》，放下雲頭徹底參悟。不要學亮公親近馬祖道一禪師，還不如德嶠禪師拜訪龍潭崇信禪師。七年往返遊歷昭覺寺，三年翱翔于碧巖山。今日有勞你擔任第一座，在百花叢中顯現優曇花。』那僧人民眾最初拜訪無盡居士，在渚宮討論佛教教義，無盡居士非常高興。之後，聽說那僧人民眾擔任首座，無盡居士寫信給夾山悟禪師說：『這位座主捨棄了義學，開啟了宗門之眼，就像波斯珍寶裝滿船，遇到風便可到達岸邊了。』那僧人民眾有一天對夾山悟禪師說：『古人說，如同一滴水投入巨大的山谷中，哪裡知道是大海投入一滴水中呢？老和尚您還認可這句話嗎？』夾山悟禪師說：『你看又能拿他怎麼樣呢？』 白雲端禪師，有一天，在禪房中舉出一個公案。雲門文偃禪師開示大眾：『這麼大的栗子，能吃下幾個？』大眾的回答都不契合禪意。問白雲端禪師，白雲端禪師回答：『懸掛羊頭，賣的卻是狗肉。』雲門文偃禪師聽后非常驚訝。白雲端禪師曾說：『我參禪二十年，如今才懂得羞愧。』後來靈源惟清禪師聽到這件事，感嘆說：『「好識羞」這兩個字說得太好了。』於是寫了《正續銘》，並將這件事記載在銘文中。有一個俗人投奔白雲端禪師出家，自稱要捨棄塵緣。白雲端禪師問：『什麼叫做捨棄塵緣？』那俗人說：『有妻子，捨棄了她們，就叫做捨棄塵緣。』白雲端禪師說：『我也有個老婆，你相信嗎？』那俗人沉默不語。白雲端禪師於是作頌說：『我有個老婆，出世間沒有人能看見。晝夜都和她在一起，自然有方便。』 聦和尚，住在投子寺。年過八十歲。監寺在夜裡被人殺害。副寺稟告聦和尚，聦和尚說：『不要驚動大眾，我已經知道是誰做的了。』副寺稟告了官府，官吏來到。
【English Translation】 English version: At Jiashan (place name), monks and laypeople ceased their lectures and arrived. During evening meditation, Wu (Jiashan Wu, a Chan master) raised a case. A monk asked Yantou (Yantou Quanhuo, a Chan master): 'What is it like when the ancient sail is not yet hoisted?' Yantou replied, 'The donkey in the back garden is eating grass.' The monk was bewildered and did not know where to land, so he consulted Wu. Wu said, 'You ask me.' The monk then asked, 'What is it like when the ancient sail is not yet hoisted?' Wu said, 'The cypress tree in front of the courtyard.' The monk then had a great enlightenment. Soon after, Wu recommended the monk to be the head seat. He composed a verse saying: 'Do not boast of being proficient in the Four Divisions of Vinaya and the Shurangama Sutra, put down the cloud head and thoroughly meditate. Do not learn from Liang Gong's closeness to Mazu Daoyi (709-788), it is better to visit Longtan Chongxin (752-824) like Deqiao. For seven years, he traveled back and forth to Zhaojue Temple, for three years he soared on Mount Biyan. Today, I trouble you to fill the first seat, the Udumbara flower appears in the midst of a hundred flowers.' The monk initially visited Layman Wujin, and discussed Buddhist teachings at Zhugong, which greatly pleased Wujin. Later, upon hearing that the monk had become the head seat, Wujin wrote a letter to Wu saying: 'This seat master has abandoned the study of doctrines and opened the eye of the Zen school, like a ship full of Persian treasures, it will reach the shore when it encounters the wind.' One day, the monk said to Wu: 'The ancients said, like a drop of water thrown into a huge ravine, little does one know that the ocean is thrown into a drop of water. Does the old monk still agree with this saying?' Wu said, 'Look, what can you do about it?' One day, Chan Master Baiyun Duan raised a case in his room. Chan Master Yunmen Wenyan (864-949) instructed the assembly: 'How many of such large chestnuts can you eat?' None of the assembly's answers were in accordance with Zen. When asked, Duan replied, 'Hanging a sheep's head, but selling dog meat.' Wenyan was shocked by this. Duan once said, 'I have practiced Zen for twenty years, and now I finally know shame.' Later, when Lingyuan Weiqing (986-1032) heard about this, he sighed and said, 'The words 'good to know shame' are so well said.' So he wrote the 'Zhengxu Inscription' and recorded this event in the inscription. A layman sought to become a monk under Duan, claiming to abandon worldly ties. Duan asked, 'What is meant by abandoning worldly ties?' The layman said, 'Having a wife and children, abandoning them is called abandoning worldly ties.' Duan said, 'I also have a wife, do you believe it?' The layman was silent. Duan then composed a verse saying: 'I have a wife, no one in the world can see her. Day and night we are together, naturally there is convenience.' Venerable Cong, resided at Touzi Temple. He was over eighty years old. The supervisor of the temple was murdered at night. The deputy supervisor reported to Cong, who said, 'Do not alarm the assembly, I already know who did it.' The deputy supervisor reported to the government, and the officials arrived.
聦如前語。吏曰。人安在。聦曰。老僧也。吏押聦繫獄。時楊次公為憲。按行入州界。夢神人曰。州有肉身菩薩枉坐螺紲。楊即訪之。吏以聦事告楊。遂釋之。后經十年。有一行者患伽摩羅疾。而自首曰。向殺監寺者。我也。黃大守嘗與胡少汲書曰。公道學頗得力。治病之方。當深求禪悅。照破生死之根。則憂患淫怒無處安腳。疾既無根。枝葉無能為害。投子聦海會演。道行高重。不愧古人。皆可親近。若從文章之士學妄言綺語。是增長無明種子也。聦老尤喜接高明士大夫。開懷論議。便穿得諸儒鼻孔。若於義理得宗趣。卻觀舊讀諸書。境界廓然。六通四辟。極省心力也。然有道之士。須志誠懇切歸向。古人所謂下人不精。不得其真。此非虛語。聦為明公所賞識者如是。亦臨事之大體也。
且和尚。嗣佛性泰。嘗頌覺鐵觜先師無此語因緣云。誰道先師無此語。焦尾大蟲元是虎。胡蜂不戀舊時窠。猛將豈在家中死。急著眼卻回顧。若會截流那下行。匝地清風隨步舉。又頌噇酒糟話。荊棘林中宣妙義。蒺䔧園裡放毫光。千言萬語無人會。又逐流鶯過短墻。佛性見。深肯之。佛日過衡陽。且嘗以頌寄之曰。異類中行世莫猜。故教佛日暫云霾。度生悲願曾無聞。卻作南安再出來。且住潭之惠通。不茍時名。故不聞於世也
【現代漢語翻譯】 現代漢語譯本 聦如之前所說。官吏問：『人在哪裡？』聦回答：『就是老僧我。』官吏逮捕聦並將其關入監獄。當時楊次公擔任憲官，巡視進入州界，夢見神人說：『州里有肉身菩薩被冤枉囚禁。』楊次公立即查訪此事。官吏將聦的事情告訴了楊次公，於是楊次公釋放了聦。十年後，有一個行者患了伽摩羅疾（jiamoluoji，一種疾病），並自首說：『我就是之前殺死監寺的人。』黃大守曾經寫信給胡少汲說：『您在道學上頗有心得，治療疾病的方法，應當深入探求禪悅，照破生死的根本，那麼憂患淫怒就沒有地方安身了。疾病既然沒有根源，枝葉就不能造成危害。』投子聦海會演（Touzi Conghai Huiyan）禪師，道行高深，不愧對古人，都可以親近。如果向只會舞文弄墨的人學習虛妄綺麗的言語，那就是增長無明的種子啊。』聦老特別喜歡接待有見識的士大夫，敞開心懷議論，便能看穿那些儒生的想法。如果對於義理有所領悟，再去看以前讀過的書，境界就會開闊，六通四辟，非常省心省力。然而有道之士，必須以真誠懇切的態度歸向他。古人所說的『下人不精，不得其真』，並非虛言。聦老被明公所賞識就是這樣，這也是處理事情的大體原則。
而且和尚，繼承了佛性泰（Foxing Tai）的法脈，曾經作頌讚揚覺鐵觜（Jue Tiezui）先師沒有這種因緣，說：『誰說先師沒有這種說法？焦尾大蟲原本就是老虎。胡蜂不留戀舊時的巢穴，猛將難道會在家中死去？趕快睜大眼睛回頭看，如果領會了截斷河流的道理，那麼遍地清風都會隨著你的腳步而興起。』又作頌讚揚噇酒糟（Chuang Jiuzhao）的話，說：『在荊棘林中宣講妙義，在蒺藜園裡放出毫光。千言萬語沒有人能夠領會，又追逐著流鶯飛過矮墻。』佛性泰見到后，深表贊同。佛日（Fori）禪師路過衡陽，曾經作頌寄給他，說：『在異類中行走世人難以猜測，所以故意讓佛日暫時被雲霧遮蔽。度化眾生的悲願從未停止，卻又以南安（Nan'an）的身份再次出現。』而且他住在潭州的惠通寺（Huitong Temple），不追求一時的名聲，所以不被世人所知。
【English Translation】 English version Cong replied as before. The officer said, 'Where is the person?' Cong replied, 'It is this old monk.' The officer arrested Cong and imprisoned him. At that time, Yang Cigong was an inspector and, while touring the state, dreamed of a divine person who said, 'In the state, there is a living bodhisattva wrongly imprisoned.' Yang immediately investigated. The officer told Yang about Cong's matter, and Yang released him. Ten years later, a traveler suffering from Gamarala disease (Gamarala disease, a type of illness) confessed, 'I am the one who killed the temple supervisor.' Huang Dashou once wrote to Hu Shaoji, 'Your understanding of Daoist studies is quite profound. The method of treating illness should deeply seek Chan pleasure, illuminating the root of life and death, so that worries, lust, and anger have nowhere to settle. Since the disease has no root, the branches and leaves cannot cause harm.' Touzi Conghai Huiyan (Touzi Conghai Huiyan), his conduct was noble and profound, worthy of the ancients, and he is approachable. If you learn vain and flowery language from literary scholars, you are increasing the seeds of ignorance.' Old Cong especially liked to receive enlightened scholars and officials, discussing matters openly, and he could see through the minds of those Confucians. If one gains insight into the principles of righteousness, then looking at the books one has read before, the realm becomes vast, with the six senses and four directions open, saving much effort. However, a person of the Dao must sincerely and earnestly turn to him. The ancients said, 'If the subordinate is not refined, he will not obtain the truth.' This is not a false statement. Cong was appreciated by Minggong in this way, and this is also the general principle of handling affairs.
Moreover, the monk, inheriting the Dharma lineage of Foxing Tai (Foxing Tai), once praised the late master Jue Tiezui (Jue Tiezui) for not having this cause and condition, saying, 'Who says the late master has no such saying? The scorched-tail big worm is originally a tiger. The wasp does not long for its old nest. How could a brave general die at home? Quickly open your eyes and look back. If you understand the principle of cutting off the flow, then a clear breeze will rise with every step you take.' He also praised Chuang Jiuzhao's (Chuang Jiuzhao) words, saying, 'Proclaiming the wonderful meaning in the thorn forest, emitting light in the Tribulus terrestris garden. A thousand words, ten thousand words, no one can understand, and chasing the oriole over the low wall.' Foxing saw this and deeply agreed. Chan master Fori (Fori) passed by Hengyang and once sent him a verse, saying, 'Walking among different kinds, the world is hard to guess, so deliberately let the Buddha's sun be temporarily covered by clouds. The compassionate vow to save sentient beings has never ceased, yet he reappears as Nan'an (Nan'an).' Moreover, he lived in Huitong Temple (Huitong Temple) in Tanzhou, not seeking temporary fame, so he was not known to the world.
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元和尚。參圓悟契證。耿龍學命住處州南明山。幾二載。厭迎送。示眾。舉感鐵面頌云。院是大宋國里院。州是大宋國里州。州中有院不容住。何妨一缽五湖游。元曰。是則去住自由。忒煞露風骨。吾有頌曰。休。休。休。夕陽西去水東流。惟有仰高雲勢遠。搏風九萬過南州。下座便行。
圓悟在五祖為座元。有僧請益風穴語默涉離微。如何通不犯因緣。偶佛鑒來。悟曰。勤兄可為頌出。佈施他。鑒即頌曰。彩雲影里神仙現。手把紅羅扇遮面。急須著眼看仙人。莫看仙人中手扇。悟深喜之。后其僧看鑒語作此頌。頌文殊起佛見．法見因緣。乃問悟。悟曰。渠此頌。凡佛祖機緣皆用得著也。
張無盡。在江寧府戒壇院閱雪竇拈古。至百丈參馬祖因緣云。大冶精金。應無變色。忽投卷曰。審如此言。臨濟豈得有今日也。有頌曰。馬師一喝大雄峰。聲入髑髏三日聾。黃檗聞之驚吐舌。江西從此立宗風。嘗舉似平和尚。平后致書與無盡曰。去夏閱臨濟宗派。深知居士得大機大用。乃求前頌。藁無盡再以頌寄之云。吐舌耳聾師已曉。捶胸只得哭蒼天。盤山會裡翻筋斗。到此方知普化顛。時大觀三年也。
真宗朝真州長蘆登和尚。數年鼎新起長蘆寺。既就。一夜夢有神人來乞為土地。登曰。你做我土
【現代漢語翻譯】 現代漢語譯本： 元和尚，參學于圓悟禪師並得到印可。耿龍學奉命主持處州南明山（今浙江麗水）的寺院。大約兩年後，厭倦了迎來送往的應酬，於是向大眾開示說，引用感鐵面的頌偈：『院是大宋國里院，州是大宋國里州。州中有院不容住，何妨一缽五湖游。』元和尚說：『這樣說來，去留就自由了，太露鋒芒了。』我也有頌偈說：『休，休，休，夕陽西去水東流。惟有仰高雲勢遠，搏風九萬過南州。』說完便離開了。
圓悟禪師在五祖寺擔任座元時，有僧人請教風穴禪師關於『語默涉離微，如何通不犯因緣』的說法。恰巧佛鑒禪師來了，圓悟禪師說：『勤兄可以為此作一首頌偈，佈施給他。』佛鑒禪師隨即作頌說：『彩雲影里神仙現，手把紅羅扇遮面。急須著眼看仙人，莫看仙人中手扇。』圓悟禪師非常高興。後來，那位僧人看了佛鑒禪師的偈語，作了這首頌，頌揚文殊菩薩的起佛見、法見因緣，然後問圓悟禪師。圓悟禪師說：『他的這首頌，凡是佛祖的機緣都可以用得上。』
張無盡，在江寧府（今江蘇南京）戒壇院閱讀雪竇禪師的拈古，讀到百丈禪師參拜馬祖禪師的因緣時，其中有『大冶精金，應無變色』之句，忽然放下書卷說：『如果真是這樣，臨濟禪師怎麼會有今天的成就呢？』於是作頌說：『馬師一喝大雄峰，聲入髑髏三日聾。黃檗聞之驚吐舌，江西從此立宗風。』曾經把這首頌給平和尚看，平和尚後來寫信給張無盡說：『去年夏天閱讀臨濟宗的宗派，深深知道居士您得到了大機大用。』於是索要之前的頌偈草稿，無盡再次把頌偈寄給他，說：『吐舌耳聾師已曉，捶胸只得哭蒼天。盤山會裡翻筋斗，到此方知普化顛。』當時是大觀三年（1109年）。
真宗（998-1022年）年間，真州（今江蘇儀徵）長蘆寺的登和尚，花費數年時間重新修建了長蘆寺。寺廟建成后，一天晚上夢見有神人來請求做土地神。登和尚說：『你做我的土地神，
【English Translation】 English version: Monk Yuan, studied with Zen Master Yuanwu and received his approval. Geng Longxue was ordered to preside over the temple on Mount Nanming in Chuzhou (present-day Lishui, Zhejiang). After about two years, tired of the receptions and farewells, he addressed the assembly, quoting Gan Tiemian's verse: 'The monastery is a monastery within the Song Dynasty, the prefecture is a prefecture within the Song Dynasty. In a prefecture with a monastery, there is no room to stay, why not travel the five lakes with a single bowl?' Monk Yuan said: 'In that case, going and staying are free, it's too revealing of one's mettle.' I also have a verse that says: 'Hush, hush, hush, the setting sun goes west, the water flows east. Only admiring the high clouds, their momentum is far-reaching, braving the wind for ninety thousand miles, passing over Southern Prefecture.' After speaking, he left.
When Zen Master Yuanwu was the head monk at the Fifth Ancestor Temple, a monk asked Zen Master Fengxue about the saying 'speech and silence involve subtle deviations, how to communicate without violating causality'. Coincidentally, Zen Master Fojian arrived, and Zen Master Yuanwu said: 'Brother Qin can compose a verse for this and bestow it upon him.' Zen Master Fojian immediately composed a verse saying: 'In the shadows of colorful clouds, a celestial being appears, holding a red silk fan to cover the face. Quickly focus your eyes on the celestial being, do not look at the fan in the celestial being's hand.' Zen Master Yuanwu was very pleased. Later, that monk read Zen Master Fojian's verse, composed this verse praising Manjusri Bodhisattva's arising of Buddha-view and Dharma-view causality, and then asked Zen Master Yuanwu. Zen Master Yuanwu said: 'His verse can be used for all the opportunities of the Buddhas and Patriarchs.'
Zhang Wujin, at the Precept Platform Monastery in Jiangning Prefecture (present-day Nanjing, Jiangsu), was reading Zen Master Xuedou's 'Nian Gu' (commentaries on ancient cases), when he read the story of Zen Master Baizhang visiting Zen Master Mazu, which included the line 'Fine gold from the great furnace should not change color.' Suddenly, he put down the scroll and said: 'If that were really the case, how could Zen Master Linji have his achievements today?' So he composed a verse saying: 'Mazu's shout shook the Great Hero Peak, the sound entered the skull and deafened for three days. Huangbo was shocked and stuck out his tongue, from then on, Jiangxi established its school.' He once showed this verse to Peace Monk, who later wrote a letter to Zhang Wujin saying: 'Last summer, I read the Linji school's lineage and deeply know that you, layman, have obtained great opportunity and great function.' So he asked for the draft of the previous verse, and Wujin sent the verse to him again, saying: 'Sticking out the tongue and deafness, the teacher already understands, beating the chest can only cry to the heavens. Somersaulting in Panshan's assembly, only then do we know Puhua is crazy.' At that time, it was the third year of Daguan (1109 AD).
During the reign of Emperor Zhenzong (998-1022 AD), Monk Deng of Changlu Temple in Zhenzhou (present-day Yizheng, Jiangsu) spent several years rebuilding Changlu Temple. After the temple was completed, one night he dreamed that a divine person came to ask to be the local earth god. Monk Deng said: 'If you become my earth god,'
地不得。神曰。何故。登曰。你見我僧家過。神云。某有長誓。遂斷一臂呈。登曰。若如是則可。遂與建祠堂。迨塑土地。一臂墮落。屢修復爾。方見願力之重也。
普照禪師會中有一老僧。每日誦大悲咒三百遍。諸經咒亦然。至夜須禮佛三百拜。雪堂見其波波劫劫不閑。一日。向渠說云。何不一切放下。渠云。才放下。便覺閑過。雪堂曰。你若放下。卻不閑過。因謂眾曰。此皆信力未充。所以尋常向兄弟說。不要上他機境。如何謂之機境。佛謂之機境。法謂之機境。而況文章一切雜事乎。若守閑閑地。自然虛而靈。寂而妙。如水上葫蘆子相似。蕩蕩地無拘無絆。拶著便動。捺著便轉。真得大自在也。
舒州有一居士。常往五祖齋僧。一日。問首座曰。某俗人。參得禪么。座云。你是俗人。如何參得禪。居士不會。舉似演和尚。演云。首座卻有本分手段為人。居士方信。遂篤志參究。后見佛眼。眼展手云。因什麼喚作手。居士忽大徹。
五祖。在受業寺逐字禮蓮經。一夕。遇屎字欲唱禮。遽疑。乃白諸老宿曰。如何屎字亦稱為法寶。某禮至此。疑不自解。老宿曰。據汝所問。可以南詢。汝正是宗門中根器也。祖遂南遊。初抵興元府。經時逗留。隨房僧赴請。稍違初志。受業師聞之。寄信至祖。祖開
【現代漢語翻譯】 現代漢語譯本：土地神不答應。僧人問道：『為什麼？』 鄧隱峯迴答說：『你見過我僧人經過嗎？』 土地神說：『我曾發過長久的誓言。』 於是砍斷一隻手臂呈給鄧隱峰。鄧隱峰說：『如果這樣，那就可以了。』 於是為他建造祠堂。等到塑造土地神像時，斷臂總是掉落。多次修復都是這樣，這才知道願力的重要啊。
普照禪師（普照禪師，禪宗僧人）的禪會中有一位老僧，每天誦唸《大悲咒》（大悲咒，佛教咒語）三百遍，其他的經咒也是如此。到了晚上，還要禮佛三百拜。雪堂禪師（雪堂禪師，禪宗僧人）見他忙忙碌碌不得清閑，有一天，對他說：『為什麼不一切放下呢？』 老僧說：『才放下，便覺得過於空閑。』 雪堂禪師說：『你如果放下，卻不會過於空閑。』 於是對眾人說：『這都是因為信力不足。所以平時我對各位說，不要陷入他的機境。什麼叫做機境呢？佛（佛，指佛陀）可以稱為機境，法（法，指佛法）可以稱為機境，更何況文章一切雜事呢？如果守住空閑之地，自然虛而靈，寂而妙，就像水上的葫蘆一樣，盪盪悠悠，沒有拘束和牽絆，一碰就動，一按就轉，真正得到大自在啊。』
舒州（舒州，古地名）有一位居士，經常前往五祖寺（五祖寺，寺廟名）齋僧。有一天，他問首座（首座，寺院中職位名）說：『我是一個俗人，可以參禪嗎？』 首座說：『你是俗人，怎麼能參禪呢？』 居士不明白，把這件事告訴了演和尚（演和尚，僧人名）。演和尚說：『首座卻有為人處世的本分手段。』 居士這才相信，於是專心致志地參究禪理。後來見到佛眼禪師（佛眼禪師，禪宗僧人），佛眼禪師伸出手說：『因什麼叫做手？』 居士忽然大徹大悟。
五祖弘忍（五祖弘忍，禪宗五祖）在受業寺（受業寺，寺廟名）逐字禮拜《蓮經》（蓮經，即《妙法蓮華經》）。一天晚上，遇到『屎』字想要唱禮時，突然產生疑問，於是稟告各位老宿（老宿，指年長的僧人）說：『為什麼「屎」字也稱為法寶？我禮拜到這裡，疑惑不能自己解開。』 老宿說：『根據你所問的，可以向南方請教。你正是宗門中的根器啊。』 於是五祖弘忍向南方遊歷，最初到達興元府（興元府，古地名），逗留了一段時間，跟隨寺院僧人應邀赴齋，稍微違背了最初的志向。受業師（受業師，指傳授學業的老師）聽說了這件事，寄信給五祖弘忍，五祖弘忍打開信
【English Translation】 English version: The earth deity did not permit it. The monk asked, 'Why?' Deng Yin-feng (Deng Yin-feng, a Chan monk) replied, 'Have you seen my monastic order pass by?' The deity said, 'I have made a long-standing vow.' Thereupon, he severed one of his arms and presented it. Deng said, 'If that is the case, then it is permissible.' Consequently, a shrine was built for him. When the earth deity's statue was sculpted, the severed arm would repeatedly fall off. Only after numerous repairs was the weight of the vow understood.
In Chan Master Pu Zhao's (Pu Zhao, a Chan monk) assembly, there was an old monk who recited the Great Compassion Mantra (Great Compassion Mantra, a Buddhist mantra) three hundred times daily, and the same with other sutras and mantras. At night, he would prostrate to the Buddha three hundred times. Xue Tang (Xue Tang, a Chan monk), seeing him constantly busy and without leisure, said to him one day, 'Why not let go of everything?' The old monk said, 'As soon as I let go, I feel overly idle.' Xue Tang said, 'If you let go, you will not be overly idle.' Then he said to the assembly, 'This is all because their faith is not sufficient. Therefore, I usually tell you brothers not to get caught up in his 'ki' state. What is called a 'ki' state? The Buddha (Buddha, referring to the Buddha) can be called a 'ki' state, the Dharma (Dharma, referring to Buddhist teachings) can be called a 'ki' state, let alone writings and all sorts of miscellaneous matters. If you guard the idle ground, it will naturally be empty and spiritual, silent and wonderful, like a gourd on water, drifting freely without restraint or hindrance, moving when touched, turning when pressed, truly attaining great freedom.'
In Shu Zhou (Shu Zhou, an ancient place name), there was a layman who often went to the Fifth Patriarch's Monastery (Fifth Patriarch's Monastery, a temple name) to offer food to the monks. One day, he asked the head monk (head monk, a position in a monastery), 'I am a layman, can I practice Chan?' The head monk said, 'You are a layman, how can you practice Chan?' The layman did not understand and told the matter to Monk Yan (Monk Yan, a monk's name). Monk Yan said, 'The head monk does have the means to deal with people.' The layman then believed and devoted himself to studying Chan principles. Later, upon seeing Chan Master Fo Yan (Chan Master Fo Yan, a Chan monk), Fo Yan extended his hand and said, 'What is it called a hand?' The layman suddenly had a great enlightenment.
The Fifth Patriarch Hong Ren (Fifth Patriarch Hong Ren, the Fifth Patriarch of Chan Buddhism) was in Shou Ye Temple (Shou Ye Temple, a temple name), prostrating to each word of the Lotus Sutra (Lotus Sutra, i.e., the 'Wonderful Dharma Lotus Flower Sutra'). One evening, when he encountered the word 'excrement' and was about to chant and prostrate, he suddenly had a doubt. He then reported to the senior monks (senior monks, referring to older monks), 'Why is the word 'excrement' also called a Dharma treasure? When I prostrate to this point, my doubt cannot be resolved.' The senior monks said, 'According to your question, you can inquire in the South. You are truly a person with the potential for the Chan school.' Thereupon, the Fifth Patriarch Hong Ren traveled south. He first arrived at Xing Yuan Prefecture (Xing Yuan Prefecture, an ancient place name), stayed for some time, and followed the monks of the monastery to attend a feast, slightly deviating from his original intention. The teacher who transmitted his learning (teacher who transmitted his learning, referring to the teacher who taught him) heard of this and sent a letter to the Fifth Patriarch Hong Ren. The Fifth Patriarch Hong Ren opened the letter
緘只見兩行字云。汝既出得醋甕。又卻淹在醬缸里。祖讀罷。即日登涂往浙西參圓照。次見浮山遠。遠知其根器異。指見白雲端。端示以世尊有密語。迦葉不覆藏因緣。久之未契。一日。自廊趨上法堂。疑情頓息。未幾。令充磨頭。白雲一日到磨院云。有數僧自廬山來。教伊說禪亦說得。下語亦下得。批判古今亦判得。祖云。和尚如何。端云。我向伊道。直是未在。祖得此語。數日飲食無味。后七日方諭厥旨。祖常以此語謂學者曰。吾因茲出得一身白汗。自是明得下載清風。雪堂有頌曰。腦後一槌喪卻全機。露裸裸兮絕承當。赤灑灑兮離鉤錐。下載清風付與誰。
張無盡。入東臺。因言文潞公呂申。公不報。乞出為荊南提舉。見浩布裈。以書薦浩于郢州太守。偶大陽虛席。遂致之。浩在襄州鹿門受請。云。七年吃鹿門飯。屙鹿門屎。不參鹿門禪。若是伶利衲僧。卻向大陽相見。遂𢹂拄杖徑往郢。先入院。后參州郡。官責之云。長老得甚指揮入院。浩曰。某山林人。誰知你郡縣禮數。乃拽拄杖還鹿門。無盡復以書督郢守云。浩。有道之士。不可以世禮責。當再加禮請之。守如其言。浩至大陽。未幾。無盡致書云。某久渴教誨。恨以職事所拘。不得親炙。浩見書。乃云。吾非死人也。復攜拄杖往荊渚見無盡。其真率
【現代漢語翻譯】 現代漢語譯本： 緘（人名，不可考）只看到兩行字說：『你既然出得了醋甕，又卻淹在醬缸里。』祖（人名，不可考）讀完后，當日就動身前往浙西參訪圓照（人名，不可考）。後來又拜見浮山遠（人名，不可考）。浮山遠知道他根器非凡，就指引他去見白雲端（人名，不可考）。白雲端用世尊（釋迦牟尼佛）有密語，迦葉（摩訶迦葉，釋迦十大弟子之一）不覆藏的因緣來開示他。很久都沒有領悟。一天，他從走廊走向法堂，疑情頓時消解。不久，被安排充當磨頭（負責磨米）。 白雲端有一天到磨院說：『有幾個僧人從廬山來，教他們說禪也能說得，下語也能下得，批判古今也能批判得。』祖（人名，不可考）問：『和尚（指白雲端）您覺得如何？』白雲端說：『我跟他們說，直是未在（指沒有達到究竟）。』祖（人名，不可考）聽到這句話，好幾天都吃不下飯，後來過了七天才領悟其中的旨意。祖（人名，不可考）常常用這句話對學人說：『我因此出了一身冷汗，從此才明白下載清風（比喻頓悟后的輕鬆自在）。』雪堂（人名，不可考）有頌說：『腦後一槌喪卻全機，露裸裸兮絕承當，赤灑灑兮離鉤錐，下載清風付與誰。』 張無盡（人名，不可考）進入東臺（地名，不可考），因為談到文潞公呂申（人名，不可考），呂申沒有迴應。張無盡請求外調，擔任荊南提舉。他見到浩布裈（人名，不可考），寫信向郢州太守推薦浩布裈。恰巧大陽（地名，不可考）的住持位置空缺，於是就推薦浩布裈去。浩布裈在襄州鹿門（地名，不可考）接受邀請時說：『七年吃鹿門的飯，拉鹿門的屎，不參鹿門的禪。如果是伶俐的衲僧，卻向大陽相見。』於是拿著拄杖直接前往郢州。先進入寺院，后拜見州郡官員。官員責問他說：『長老得到什麼指示才進入寺院？』浩布裈說：『我是山林之人，哪裡知道你們郡縣的禮數。』於是拖著拄杖返回鹿門。張無盡又寫信督促郢州太守說：『浩布裈是有道之士，不可以世俗的禮節來要求他，應當再次以禮相請。』太守聽從了他的話。浩布裈到達大陽后，沒過多久，張無盡寫信說：『我長期渴望得到教誨，遺憾的是被職務所拘，不能親自接近。』浩布裈看到信后，就說：『我不是死人啊。』又拿著拄杖前往荊渚拜見張無盡。他真是率真啊。
【English Translation】 English version: Jian (person name, untraceable) only saw two lines of words saying: 'Since you have come out of the vinegar vat, you are now soaked in the soy sauce jar.' After reading it, Zu (person name, untraceable) set off that day to visit Yuanzhao (person name, untraceable) in Western Zhejiang. Later, he met Fushan Yuan (person name, untraceable). Fushan Yuan knew that his aptitude was extraordinary, so he directed him to see Baiyun Duan (person name, untraceable). Baiyun Duan enlightened him with the cause and condition of the World Honored One (Sakyamuni Buddha) having secret words and Kashyapa (Mahakasyapa, one of the ten great disciples of Sakyamuni) not concealing them. For a long time, he did not understand. One day, as he walked from the corridor to the Dharma hall, his doubts suddenly disappeared. Soon, he was arranged to be in charge of the mill (responsible for grinding rice). One day, Baiyun Duan came to the mill courtyard and said: 'There are several monks from Mount Lu, teaching them to speak Zen, they can speak it, giving sayings, they can give them, criticizing the past and present, they can criticize them.' Zu (person name, untraceable) asked: 'How does the abbot (referring to Baiyun Duan) feel?' Baiyun Duan said: 'I told them, it's just not there (referring to not reaching the ultimate).' When Zu (person name, untraceable) heard this sentence, he couldn't eat for several days, and after seven days he finally understood the meaning. Zu (person name, untraceable) often used this sentence to say to students: 'I broke out in a cold sweat because of this, and from then on I understood the cool breeze of downloading (a metaphor for the ease and freedom after enlightenment).' Xuetang (person name, untraceable) has a verse saying: 'A hammer behind the head loses the whole machine, naked and bare, without acceptance, stark and bare, away from hooks and awls, to whom is the cool breeze of downloading given?' Zhang Wujin (person name, untraceable) entered Dongtai (place name, untraceable), because he talked about Wen Lugong Lu Shen (person name, untraceable), Lu Shen did not respond. Zhang Wujin requested a transfer to serve as the Jingnan Judge. He met Hao Bukun (person name, untraceable) and wrote a letter recommending Hao Bukun to the prefect of Yingzhou. Coincidentally, the position of abbot of Dayang (place name, untraceable) was vacant, so he recommended Hao Bukun to go. Hao Bukun said when he accepted the invitation at Lumen (place name, untraceable) in Xiangzhou: 'For seven years, I have eaten Lumen's rice, shit Lumen's shit, and not practiced Lumen's Zen. If you are a clever monk, meet me at Dayang.' So he went directly to Yingzhou with his staff. He entered the temple first, and then visited the state and county officials. The official questioned him and said: 'What instructions did the elder receive to enter the temple?' Hao Bukun said: 'I am a mountain man, how would I know your county etiquette?' So he dragged his staff back to Lumen. Zhang Wujin wrote another letter urging the prefect of Yingzhou, saying: 'Hao Bukun is a virtuous person, and should not be demanded by worldly etiquette, and should be invited again with courtesy.' The prefect followed his words. Not long after Hao Bukun arrived at Dayang, Zhang Wujin wrote a letter saying: 'I have long been eager to receive teachings, but regrettably I am restricted by my duties and cannot approach you personally.' After seeing the letter, Hao Bukun said: 'I am not a dead person.' He went to Jingzhu with his staff to visit Zhang Wujin. He is truly straightforward.
如此。后無盡請住玉泉。開堂。眾官畢集。浩升堂顧視大眾曰。君不見。良久。又云。君不見。張操蜀音曰。和尚見。浩應聲曰。但得相公見便了。即下座。一日。眾集。浩問曰。作什麼。曰。入室。浩曰。待我抽解來。及上廁來。見僧不去。以拄杖趕散。一日。為張無盡舉。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。又舉。洞山頌曰。五臺山頂云蒸飯。佛殿階前狗尿天。剎竿頭上煎䭔子。三個胡猻夜簸錢。此三頌只頌得法身邊事。不頌得法身向上事。張曰。請和尚頌。師曰。昨夜雨霶烹。打倒蒲萄棚。知事普請行者人力。拄底拄。撐底撐。撐撐拄拄到天明。依舊可憐生。浩乃眉州丹棱人。嘗制犢鼻裈。書歷代祖師名而服之。且曰。唯有文殊．普賢較些子。且書于帶上。故業林稱為浩布裈。
空禪師。為人強項。久侍死心。因欲辭去。心曰。汝福鮮。宜自養。故草堂有偈送之曰。十年聚首龍峰寺。一悟真空萬境閑。此去隨緣且高隱。莫將名字落人間。后出世杭之南蕩。不幾月遭回祿。空嘆曰。吾違先師之言。故有今日之患。有富人獨迎空齋。要建三門。空辭曰。公愿施財求福。非長老受賜。若教我背眾而食。素不願也。力行其道。遂不役於土木。
標禪師。久參成枯木。與成有隙
。出世住京之神禧。遂嗣投子青。開堂。下座。神綱己禪師問曰。見個什麼便嗣投子。標曰。看語錄有省。不可負之也。己曰。在什麼句中。標無語。己與一拳。遂喪志。道不振。后住福州普賢。老禪代山門作䟽曰。向句中識得古人。便自謂不欺諸聖。有古塔主默傳之旨。起青華嚴已墜之風。千載傳家。兩翁獨步。
惠持法師。游峨眉山。遂于嘉州道傍大樹內入定。政和三年四月。風雨暴作。樹為摧折。捕盜官經歷。見其鬚髮蓋體。爪申繞身。頗異之。遂奏於朝廷。有旨令肩輿至京。時西天總持以金磬出其定。乃問。何代僧。法師曰。我東林遠法師弟也。因游峨眉。不記時代幾何。仍問。遠法師在否。總持曰。今化去七百年矣。安得在耶。遂不復語。持問曰。既至此。欲歸何方。師曰。陳留縣。復入定。
徽宗命畫師像頒行。並賜三頌。一曰。七百年來老古錐。定中訊息許誰知。爭如只履西歸去。生死徒勞木作皮。又曰。藏山于澤亦藏身。天下無藏道可親。寄語莊周休擬議。句中不是負趨人。又三曰。有情身不是無情。彼此人人定里身。會得菩提本無樹。不須辛苦問盧能。死心贊其像曰。七百年定。誑呼閭閻。一念超越。天下橫行。
山谷嘗問道于晦堂。晦堂入滅。山谷主後事。請勝寺長老秉矩。
【現代漢語翻譯】 現代漢語譯本： 神禧禪師在世時住在京都，後來繼承了投子青禪師的衣缽。他開堂說法，在下座時，神綱己禪師問道：『你見到了什麼就繼承了投子禪師的衣缽？』神禧禪師回答說：『我看語錄有所領悟，不能辜負它。』神綱己禪師問：『在什麼句子中領悟的？』神禧禪師無言以對。神綱己禪師便打了他一拳，神禧禪師因此喪失了志氣，道風也不再興盛。後來他住在福州普賢寺。老禪為山門寫疏文說：『在句子中認識了古人，就自認為沒有欺騙諸位聖賢。有古塔主默默傳授的宗旨，重振青華嚴寺已經衰落的風氣。千百年來，兩翁（指投子青禪師和神禧禪師）獨步天下。』 惠持法師遊歷峨眉山，于嘉州道旁的大樹內入定。政和三年（1113年）四月，狂風暴雨大作，樹被摧毀。捕盜官經歷看見他鬚髮覆蓋身體，指甲伸長纏繞身體，覺得非常奇異。於是上奏朝廷，皇帝下旨用肩輿抬他到京城。當時西天總持用金磬使他出定，然後問道：『你是哪個朝代的僧人？』惠持法師說：『我是東林寺遠法師的弟子。因為遊歷峨眉山，不記得是什麼時代了。』總持又問：『遠法師還在嗎？』總持說：『他已經去世七百年了，怎麼可能還在呢？』惠持法師便不再說話。總持問：『既然已經到了這裡，想要去哪裡？』惠持法師說：『陳留縣。』然後又入定了。 徽宗皇帝命畫師畫了他的畫像頒佈天下，並賜了三首頌詩。一首說：『七百年來老古錐（指惠持法師），定中訊息有誰知？不如像達摩祖師那樣只履西歸去，生死輪迴只是徒勞，木頭做的身體又有什麼用？』又一首說：『把山藏在水中，也把身藏起來，天下沒有可以隱藏的道。告訴莊周不要再猜測了，句子中不是追逐名利的人。』又一首說：『有情的身不是無情，彼此人人都在定中。領會了菩提本無樹的道理，就不需要辛苦地去問盧能（慧能）。』死心禪師讚他的畫像說：『七百年入定，欺騙鄉里百姓。一念超越，天下橫行。』 山谷（黃庭堅）曾經嚮晦堂禪師問道。晦堂禪師圓寂后，山谷主持後事，請勝寺長老秉矩。
【English Translation】 English version: Zen Master Shenxi lived in the capital during his time and later succeeded Touzi Qing. He opened a hall for teaching. During a session, Zen Master Shengang Ji asked: 'What did you see that made you succeed Touzi?' Shenxi replied: 'I had an insight from reading the recorded sayings and cannot betray it.' Ji asked: 'In which sentence?' Shenxi was speechless. Ji then punched him, causing Shenxi to lose his ambition and his teaching to decline. Later, he resided at Puxian Temple in Fuzhou. An old monk wrote a preface for the temple gate, saying: 'Recognizing the ancients in the sentences, one claims not to deceive the sages. There is the silently transmitted purpose of the ancient pagoda master, reviving the fallen spirit of Qing Huayan Temple. For thousands of years, the two elders (referring to Zen Master Touzi Qing and Zen Master Shenxi) have been unparalleled.' Dharma Master Huichi traveled to Mount Emei and entered samadhi inside a large tree by the roadside in Jia Prefecture. In the fourth month of the third year of Zhenghe (1113), a violent storm struck, and the tree was destroyed. A capturing-thieves official passed by and saw that his beard and hair covered his body, and his nails were long and wrapped around him, which he found very strange. He reported it to the court, and the emperor ordered him to be carried to the capital in a palanquin. At that time, the Western Heaven Abbot used a golden chime to bring him out of samadhi and asked: 'Which dynasty are you a monk of?' Dharma Master Huichi said: 'I am a disciple of Dharma Master Yuan of Donglin Temple. Because I traveled to Mount Emei, I don't remember what era it is.' The abbot then asked: 'Is Dharma Master Yuan still alive?' The abbot said: 'He passed away seven hundred years ago, how could he still be alive?' Huichi then stopped speaking. The abbot asked: 'Now that you have arrived here, where do you want to go?' Huichi said: 'Chenliu County.' Then he entered samadhi again. Emperor Huizong ordered painters to paint his portrait and distribute it throughout the country, and bestowed three poems. One said: 'Old ancient awl (referring to Dharma Master Huichi) for seven hundred years, who knows the news in samadhi? It is better to return to the West with only one shoe like Bodhidharma, the cycle of birth and death is just in vain, what is the use of a body made of wood?' Another said: 'Hiding the mountain in the water, also hiding the body, there is no way to hide in the world. Tell Zhuang Zhou not to guess anymore, the sentence is not for those who pursue fame and fortune.' Another said: 'The sentient body is not insentient, everyone is in samadhi. Understanding the principle that Bodhi has no tree, there is no need to ask Lu Neng (Huineng) with hardship.' Zen Master Sixin praised his portrait, saying: 'Entering samadhi for seven hundred years, deceiving the villagers. Transcending in one thought, roaming freely throughout the world.' Shan Gu (Huang Tingjian) once asked Dharma questions to Zen Master Huitang. After Zen Master Huitang passed away, Shan Gu managed the funeral affairs and invited Elder Bingju of Shengsi Temple.
而火不爇。山谷顧謂死心曰。老師之意無他。蓋欲這風顛漢說數句。死心曰。某拘喪制中。拒不出。山谷強之。死心執炬曰。不是殃門累及我。彌天過犯不容誅。而今兩腳捎空去。不作牛兮便作驢。遂以火矩打一圓相。云。只向這裡雪屈。攛下火矩。應手而爇。
五祖自和尚。住東山。時禪和求掛搭多。應對不暇。遂于侍者寮出榜云。東山有三句。若道得。即掛搭。雪堂曰。老僧看來。誠所謂大開門戶。有者往侍者寮問。不知和尚有甚三句。堂曰。似這般禪和子。如何與語。一日。有兄弟𢹂坐具徑住方丈。謂自曰。某道不得。只是求掛搭。自大喜。呼維那明窗下安排。而今兄弟才容心討掛搭。早在門外也。
景淳藏主。撫州化度受業。久參寶峰祥和尚。淳有山居詩十首。一曰。怕寒懶剃髼鬆發。愛暖頻添榾柮柴。栗色伽梨撩亂搭。誰能勞力強安排。祥見而諭之。此詩不減灌溪。恐世以伎取子。而道不信於人也。
妙空庵主妙普者。西蜀人。參見死心禪師。后結庵于華亭。隨機開導。放曠自如。有示眾偈曰。十二時中莫住功。窮來窮去到無窮。直須洞徹無窮底。蹋破須彌第一峰。一日。因欲泛海。辭別緇素而說偈言。坐脫立亡。不若水葬。一省柴燒。二免開壙。撒手便行。不妨快暢。誰是知音。船子
【現代漢語翻譯】 現代漢語譯本： 而火卻沒有燃燒起來。黃庭堅（山谷）回頭對死心禪師說：『老師的意思沒有別的，大概是想讓這位瘋癲的和尚說幾句話。』死心禪師說：『我正在居喪期間，不便出來。』黃庭堅強迫他。死心禪師拿著火炬說：『不是因為喪事殃及我，這彌天的罪過難以饒恕。如今兩腳騰空而去，不做牛就做驢。』於是用火炬畫了一個圓圈，說：『只在這裡洗雪冤屈。』把火炬扔下去，應手就燃燒起來。
五祖法演禪師（自和尚）住在東山的時候，前來請求掛單的禪僧很多，應付不過來。於是在侍者寮貼出告示說：『東山有三句話，如果能說得出來，就允許掛單。』雪堂禪師說：『老僧看來，這真是所謂的大開方便之門。』有人去侍者寮問：『不知道和尚有什麼三句話？』雪堂禪師說：『像這樣的禪和子，怎麼能和他說話呢？』有一天，有個僧人拿著坐具直接來到方丈室，對五祖法演禪師（自）說：『我雖然說不出來，只是請求掛單。』五祖法演禪師（自）非常高興，叫維那在明窗下安排住處。如今的禪和子如果稍微動點心思來討掛單，早就被拒之門外了。
景淳藏主，在撫州化度寺出家，長期參學于寶峰祥和尚處。景淳藏主有山居詩十首，其中一首說：『怕冷懶得剃蓬鬆的頭髮，喜歡溫暖就不斷新增木柴。栗色的袈裟隨意披搭，誰會費力氣去好好整理。』寶峰祥和尚看到后告誡他說：『這詩不亞於貫休的詩，恐怕世人會因為你的才藝而看輕你，以至於人們不相信你所說的佛法。』
妙空庵主妙普，是西蜀人，參拜死心禪師。後來在華亭結庵，隨機開導他人，放曠自在。有開示大眾的偈語說：『十二時辰中不要執著于用功，窮究到底最終會到達無窮。必須徹底洞徹無窮的底部，才能踏破須彌山第一峰。』有一天，因為要泛海，向僧俗告別而說偈語：『坐著死去，站著死去，不如水葬。一是節省柴火，二是免去挖墳墓。撒手而去，多麼暢快。誰是我的知音？是船伕。』
【English Translation】 English version: But the fire did not ignite. Shangu (Huang Tingjian) turned to the Zen master Sixin and said, 'The teacher's intention is nothing more than wanting this mad monk to say a few words.' Zen master Sixin said, 'I am in mourning and it is inconvenient to come out.' Shangu forced him. Zen master Sixin held the torch and said, 'It's not that the mourning brings disaster upon me, but that the immense sins cannot be forgiven. Now I leave with both feet in the air, not becoming an ox but a donkey.' Then he drew a circle with the torch and said, 'Only here can the injustice be cleared.' He threw the torch down, and it ignited immediately.
When Zen Master Wuzu Fayan (Zi Heshang) lived in Dongshan, many Zen monks came to request lodging, and he could not handle them all. So he posted a notice in the attendant's room saying, 'Dongshan has three sentences. If you can say them, you will be allowed to stay.' Zen Master Xuetang said, 'In this old monk's view, this is truly what is called opening the door wide.' Someone went to the attendant's room and asked, 'I don't know what three sentences the abbot has?' Zen Master Xuetang said, 'How can you talk to a Zen monk like this?' One day, a monk brought his sitting cloth directly to the abbot's room and said to Wuzu Fayan (Zi), 'Although I cannot say them, I only ask to stay.' Wuzu Fayan (Zi) was very happy and told the director to arrange accommodation under the bright window. Nowadays, if a Zen monk has even a slight intention to beg for lodging, he would have been rejected outside the door long ago.
The treasurer Jingchun was ordained at Huadu Temple in Fuzhou and studied with Abbot Xiang of Baofeng for a long time. Treasurer Jingchun had ten poems about living in the mountains, one of which said, 'Afraid of the cold, I am too lazy to shave my disheveled hair; loving warmth, I constantly add firewood. The chestnut-colored kasaya is draped haphazardly; who would bother to arrange it properly?' Abbot Xiang saw it and warned him, 'This poem is no less than Guanxiu's. I fear that the world will underestimate you because of your talent, so that people will not believe the Dharma you speak.'
The hermitage master Miaopu, was from Western Shu, and paid homage to Zen Master Sixin. Later, he built a hermitage in Huating, guiding others according to circumstances, free and unrestrained. He had a verse for instructing the public, saying, 'Do not dwell on effort in the twelve hours, exhaustively pursuing until reaching the infinite. You must thoroughly penetrate the bottom of the infinite, to break through the first peak of Mount Sumeru (Xumi Shan).』 One day, because he wanted to sail the sea, he bid farewell to the monks and laity and said in verse: 'Dying sitting, dying standing, is not as good as water burial. One saves firewood, two avoids digging a grave. Letting go and leaving, how joyful. Who is my confidant? The boatman.'
和尚。高風難繼百千年。一曲漁歌少人唱。由是登漆盆。張布帆。舉手以謝四眾。乃吹鐵笛至洪波中而自沒矣。三日後潮退。于沙洲上跏趺而坐。神色不動。道友幾萬人迎歸青龍。供養五日。茶毗。舍利五色如珠無數。雙鶴盤旋竟日。火盡而去。塔于青龍。壽七十一。
焦山成枯木與照闡提。俱嗣芙蓉楷。先後得法。未嘗相識。照住寶峰。道聲籍甚。成亦未知其如何。並不通法屬書。照因遣鵬侍者丐于江浙。照自題其像曰。雨洗淡紅桃萼嫩。風搖淺碧柳絲輕。白雲影里怪石露。淥水光中古木清。咦。你是何人。成見。嘆曰。今日方知此人親見先師來。鵬遂請益其贊。成曰。豈不見法眼拈夾山境話曰。我二十年只作境會。鵬忽有省。
雪堂行和尚拾遺錄(終)
【現代漢語翻譯】 現代漢語譯本： 和尚（指雪堂行和尚）。他的高尚品格難以在百千年後繼續傳承。一首漁歌很少有人再唱起。於是（他）登上漆盆，張開布帆，舉手向四眾（比丘、比丘尼、優婆塞、優婆夷）告別，然後在洪波中吹奏鐵笛，自己沉沒於水中。三天後潮水退去，（人們發現他）在沙洲上跏趺而坐，神色沒有改變。幾萬道友將他迎回青龍寺，供養五天後，進行茶毗（焚燒遺體）。舍利五色如珠，數量無數。有兩隻鶴盤旋了一整天，火熄滅后才離去。在青龍寺建塔供奉。享年七十一歲。
焦山成枯木禪師和照闡提禪師，都繼承了芙蓉楷禪師的法脈。兩人先後得法，但從未相識。照闡提禪師住在寶峰寺，他的道風聲名遠揚。成枯木禪師也不知道他（照闡提禪師）的情況，也沒有通過書信往來。照闡提禪師於是派遣鵬侍者到江浙一帶乞化。照闡提禪師自己為自己的畫像題贊說：『雨洗淡紅桃萼嫩，風搖淺碧柳絲輕。白雲影里怪石露，淥水光中古木清。咦，你是何人？』成枯木禪師見到后，感嘆說：『今天才知道這個人是親身見過先師（芙蓉楷禪師）的人。』鵬侍者於是請求成枯木禪師為他題贊。成枯木禪師說：『難道你沒見過法眼禪師拈出夾山禪師的境話，說：我二十年只作境會。』鵬侍者忽然有所領悟。
《雪堂行和尚拾遺錄》（終）
【English Translation】 English version: The monk (referring to Xue Tang Xing, 雪堂行, monk). His noble character is difficult to continue for hundreds and thousands of years. A fisherman's song is rarely sung anymore. So (he) boarded a lacquer basin, unfurled a cloth sail, raised his hand to bid farewell to the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), and then played an iron flute in the great waves, submerging himself in the water. Three days later, the tide receded, (people found him) sitting in the lotus position on the sandbar, his expression unchanged. Tens of thousands of fellow practitioners welcomed him back to Qinglong Temple (青龍寺), offering him offerings for five days, and then performed cremation (burning the remains). The relics were five-colored like pearls, countless in number. Two cranes circled all day, leaving after the fire went out. A pagoda was built at Qinglong Temple for worship. He lived to be seventy-one years old.
Chan Master Jiao Shan Cheng Kumu (焦山成枯木) and Chan Master Zhao Chanti (照闡提) both inherited the Dharma lineage of Chan Master Furong Kai (芙蓉楷). The two attained the Dharma at different times but never met. Chan Master Zhao Chanti lived in Baofeng Temple (寶峰寺), and his reputation for virtue was well-known. Chan Master Cheng Kumu did not know about him (Chan Master Zhao Chanti), nor did they communicate by letter. Chan Master Zhao Chanti then sent attendant Peng (鵬) to beg for alms in the Jiangzhe (江浙) area. Chan Master Zhao Chanti himself wrote a eulogy for his own portrait, saying: 'Rain washes the light red peach buds tender, wind shakes the light green willow silk light. Strange rocks are exposed in the shadows of white clouds, ancient trees are clear in the light of green water. Hey, who are you?' Chan Master Cheng Kumu, upon seeing it, exclaimed: 'Today I know that this person has personally seen the former teacher (Chan Master Furong Kai).' Attendant Peng then asked Chan Master Cheng Kumu to write a eulogy for him. Chan Master Cheng Kumu said: 'Haven't you seen Chan Master Fayan (法眼) pick up Chan Master Jiashan's (夾山) words about the state of mind, saying: For twenty years, I have only been making associations with the state of mind.' Attendant Peng suddenly had an awakening.
Supplementary Records of Monk Xuetang Xing (雪堂行和尚拾遺錄) (End)