X83n1577_羅湖野錄
卍新續藏第 83 冊 No. 1577 羅湖野錄
No. 1577-A 羅湖野錄序
愚以倦遊。歸憩羅湖之上。杜門卻掃。不與世接。因追繹疇昔出處叢林。其所聞見前言往行。不為不多。或得於尊宿提唱．朋友談說。或得於斷碑殘碣．蠹簡陳編。歲月浸久。慮其湮墜。故不復料揀銓次。但以所得先後。會粹成編。命曰羅湖野錄。然世殊事異。正恐傳聞謬舛。適足滓穢先德。貽誚後來。姑私藏諸。以俟審訂。脫有博達之士。操董狐筆。著僧寶史。取而補之。土苴罅漏。不為無益云爾。
紹興乙亥十月望日湖隱堂釋氏子(曉瑩)敘。
No. 1577
羅湖野錄上
宋 江西沙門 曉瑩 集
趙清獻公平居以北京天缽元禪師為方外友。而咨決心法。暨牧青州。日聞雷有省。即說偈曰。退食公堂自憑幾不動不搖心似水。霹靂一聲透頂門。驚起從前自家底。舉頭蒼蒼喜復喜。剎剎塵塵無不是。中下之人不得聞。妙用神通而已矣。已而。答富鄭公書。略曰。近者旋附節本傳燈三卷。當已通呈。今承製宋威去餘七軸上納。抃伏思西方聖人教外別傳之法。不為中下根機之所設也。上智則頓悟而入。一得永得。愚者則迷而不復。千差萬別。唯佛與祖以心傳心。其利生攝
【現代漢語翻譯】 現代漢語譯本： 卍新續藏第 83 冊 No. 1577 羅湖野錄
No. 1577-A 羅湖野錄序
我因為厭倦了遊歷，便回到羅湖隱居，閉門謝客，不與世事交往。於是追憶往昔出入叢林（指寺院）的經歷，所見所聞的前人言論和往昔事蹟，實在不少。有的得自於尊宿（指德高望重的僧人）的提倡，朋友的談說，有的得自於殘缺的碑刻，被蟲蛀蝕的簡牘陳舊書籍。歲月流逝，擔心這些資料湮沒散失，所以不再加以選擇整理，只是將所得的資料按時間先後順序，彙集編纂完成的書，命名為《羅湖野錄》。然而世事變遷，很可能傳聞有誤，反而玷污了先賢的德行，給後人留下笑柄。姑且私自收藏，等待有識之士來審閱訂正。如果真有博學通達的人，能執董狐之筆，撰寫僧寶的歷史，取用此書加以補充，即使是些許粗陋的材料，也並非全無益處。
紹興乙亥（1131年）十月望日湖隱堂釋氏子(曉瑩) 敘。
No. 1577
羅湖野錄上
宋 江西沙門 曉瑩 集
趙清獻公平時與北京天缽元禪師結為方外之友，並向他請教決斷心性的方法。等到他任職青州時，一天聽到雷聲有所領悟，於是說了偈語：『退食公堂自憑幾，不動不搖心似水。霹靂一聲透頂門，驚起從前自家底。舉頭蒼蒼喜復喜，剎剎塵塵無不是。中下之人不得聞，妙用神通而已矣。』不久，在回覆富鄭公的信中，大概是說：『近來陸續附上節本《傳燈》三卷，應該已經呈送上去了。現在承蒙制宋威送來剩餘的七卷上呈。我歡欣地思考西方聖人教外別傳的法門，不是為中下根機的人所設立的。上等智慧的人就能頓悟而入，一旦獲得就永遠獲得；愚笨的人就會迷惑而不能醒悟，千差萬別。只有佛與祖師以心傳心，才能利益眾生。』
【English Translation】 English version: 卍 Continued Tripitaka, Vol. 83, No. 1577, Luo Hu Ye Lu (Unofficial Records of Luo Hu)
No. 1577-A Preface to Luo Hu Ye Lu
Weary of traveling, I returned to reside above Luo Hu, closing my doors and sweeping away worldly affairs, not engaging with the world. Thus, I reminisced about my past experiences in the Sangharama (monasteries), and the words and deeds of those who came before me that I had heard and seen were considerable. Some were obtained from the exhortations of venerable monks (respected senior monks), discussions with friends, and some from broken steles, decaying bamboo slips, and old books. As time passed, I feared that they would be lost and forgotten. Therefore, I no longer sorted or arranged them, but compiled them in the order I received them, naming it 'Luo Hu Ye Lu' (Unofficial Records of Luo Hu). However, as times and events change, I fear that the rumors may be erroneous, and may only tarnish the virtues of the predecessors and leave a laughingstock for later generations. I will keep it in private for now, awaiting review and correction. If there are erudite scholars who wield the brush of Dong Hu (a famous historian), writing the history of the Sangha Jewel, and take it to supplement it, even if it is just filling in the gaps with rough materials, it would not be without benefit.
Written by Shishi Zi (Xiaoying) of Lake Hermitage on the fifteenth day of the tenth month of the Shaoxing Yihai year (1131 AD).
No. 1577
Luo Hu Ye Lu, Volume 1
Compiled by Shramana Xiaoying of Jiangxi during the Song Dynasty
When Zhao Qingxian was living in peace, he befriended Chan Master Tianbo Yuan of Beijing as an outside-the-world friend and consulted him on resolving the mind-dharma. When he governed Qingzhou, he had an awakening upon hearing thunder one day, and then spoke a verse: 'Retiring from official duties, I lean on the desk, unmoving and unshaken, my heart like water. A thunderclap pierces the top of my head, startling the original self from before. Raising my head, I am delighted again and again, every moment, every speck of dust is nothing but it. Those of middle and lower capacity cannot hear it, the wondrous function and supernatural power is all there is.' Soon after, in a reply to Fu Zheng Gong's letter, he roughly said: 'Recently, I have successively attached three volumes of the abridged version of the Transmission of the Lamp, which should have been presented. Now, I am grateful that Zhi Songwei has sent the remaining seven volumes to be presented. I joyfully contemplate the special transmission outside the teachings of the Western Sage (Buddha), which is not established for those of middle and lower capacity. Those of superior wisdom will have a sudden awakening and enter, gaining it once and for all; the foolish will be confused and not recover, with thousands of differences. Only the Buddha and the Patriarchs transmit mind to mind, to benefit sentient beings.'
物而不得已者。遂有棒喝拳指．揚眉瞬目．拈椎豎拂．語言文字種種方便。去聖逾遠。諸方學徒忘本逐末。棄源隨波。滔焰皆是。斯所謂可憐憫者矣。抃不佞。去年秋初在青州。因有所感。既已稍知本性無欠無餘。古人謂安樂法門。信不誣也。比蒙太傅侍中俾求禪錄。抃素出恩紀。聞之喜快。不覺手舞而足蹈之也。伏惟執事富貴如是之極。道德如是之盛。福壽康寧如是之備。退休閑逸如是之高。其所未甚留意者。如來一大事因緣而已。今茲又復于真性有所悟入。抃敢為賀于門下也。公以所證。形於尺素。而為鄭公同事攝。蓋不孤先聖囑累而然。元豐間。以太子少保歸三衢。與里民不間位貌。名所居為高齋。有偈見意。曰。腰佩黃金已退藏。箇中消息也尋常。時人要識高齋老。只是柯村趙四郎。又志其壽塋曰。吾政已致。壽七十二。百歲之後。歸此山地。彼真法身。不即不離。充滿大千。普現悲智。不可得藏。不可得置。壽塋之說。如是。如是。觀其漏泄家風。了無剩語。豈容裴．龐擅美於前耶。若夫身退名遂。善始令終。不出戶庭。心契佛祖。賢于知機遠禍。駕言從赤松子游者。遠矣。
湖州西余凈端禪師。字表明。出於湖之歸安丘氏。甫六歲。事吳山解空院寶暹為師。暹數欲以貲補。端謝曰。志不願為進納僧
【現代漢語翻譯】 現代漢語譯本： 事物發展到不得不如此的地步。於是就有了棒喝（佛教禪宗用語，指用棒打或大喝一聲來啓發弟子開悟）、拳指（用拳頭或手指來指示）、揚眉瞬目（揚起眉毛，眨動眼睛，表示某種禪意）、拈椎豎拂（拿起木槌，豎起拂塵，都是禪宗的教學方式）、語言文字等等各種方便法門。離聖人的教誨越來越遠。各地的學徒們忘記根本而追逐末節，拋棄源頭而隨波逐流，所見所聞皆是虛妄之火。這真是令人可悲可嘆啊。我蘇抃（人名，即蘇舜欽）不才，去年秋天在青州，因為有所感悟，已經稍微明白本性是無欠無餘的。古人所說的安樂法門，確實不虛假啊。近來承蒙太傅侍中（官名）讓我整理禪錄，我蘇抃一向出身于恩蔭世家，聽到這個訊息非常高興，不禁手舞足蹈。我私下認為您執事（敬稱）富貴到了極點，道德如此興盛，福壽康寧如此完備，退休后的閒適生活如此高雅，您所不太留意的，恐怕就是如來（佛教創始人釋迦牟尼的稱號）的一大事因緣（指眾生開悟成佛的根本原因）罷了。如今您又對真性有所領悟，我蘇抃敢於向您祝賀。您將所證悟的道理，用書信的形式表達出來，並且與鄭公（人名）共同參與此事，這大概是不辜負先聖的囑託吧。元豐（宋神宗年號，1078-1085年）年間，您以太子少保的身份回到三衢，與鄉里百姓不分尊卑，將所居住的地方命名為高齋。有一首偈語表達您的心意：『腰佩黃金已退藏，箇中消息也尋常。時人要識高齋老，只是柯村趙四郎。』您又在自己的墓地上寫道：『我的政事已經完成，壽命七十二歲。百年之後，歸葬於此山地。那個真正的法身（佛的化身），不即不離，充滿大千世界，普遍顯現悲智。不可藏匿，不可放置。』對於壽塋的說法，就是這樣。就是這樣。觀看您所流露的家風，沒有一句多餘的話。哪裡容得下裴休（唐朝大臣，佛教信徒）、龐蘊（唐朝居士，佛教信徒）在您面前自誇呢？至於您身退而名聲成就，善始善終，不出家門，心與佛祖相契合，比那些懂得明哲保身、遠避災禍，想要追隨赤松子（傳說中的仙人）去遊玩的人，高遠得多了。
湖州西余凈端禪師，字表明，是湖州歸安縣丘家的人。六歲時，跟隨吳山解空院的寶暹（人名）為師。寶暹多次想用錢財為他謀取僧職，凈端禪師謝絕說：『我的志向是不願意通過捐納來做僧人。』
【English Translation】 English version: Things have reached a point where they cannot be avoided. Thus, there are bang he (棒喝, a Chan Buddhist term referring to using a stick or a loud shout to inspire disciples to enlightenment), quan zhi (拳指, using fists or fingers to indicate), raising eyebrows and blinking eyes (揚眉瞬目, expressing a certain Chan meaning), picking up a mallet and raising a whisk (拈椎豎拂, both teaching methods in Chan Buddhism), and various expedient methods of language and writing. The distance from the teachings of the sages grows ever greater. Disciples in various places forget the root and pursue the branches, abandoning the source and following the waves, all that is seen and heard is illusory fire. This is truly pitiful and lamentable. I, Su Bian (蘇抃, a personal name, namely Su Shunqin), am untalented. Last autumn in Qingzhou, because of some insights, I have come to understand slightly that the original nature is without lack or excess. The ancient people's so-called Dharma gate of peace and joy is indeed not false. Recently, I was honored by the Grand Tutor and Attendant Zhong (太傅侍中, an official title) to compile Chan records. I, Su Bian, have always come from a family favored by imperial grace, and I was very happy to hear this news, and I couldn't help but dance with joy. I privately believe that your Excellency (執事, a respectful term) is extremely wealthy and noble, your morality is so prosperous, your blessings, longevity, health, and peace are so complete, and your leisurely life after retirement is so elegant. What you may not pay much attention to is the one great cause and condition (一大事因緣, referring to the fundamental reason for sentient beings to attain enlightenment and become Buddhas) of the Tathagata (如來, the title of the founder of Buddhism, Shakyamuni). Now that you have also gained some understanding of the true nature, I, Su Bian, dare to congratulate you. You express the principles you have realized in the form of a letter, and you participate in this matter together with Zheng Gong (鄭公, a personal name). This is probably not betraying the entrustment of the former sages. During the Yuanfeng (元豐, the reign title of Emperor Shenzong of Song, 1078-1085) period, you returned to Sanqu as the Junior Guardian of the Crown Prince, and you did not distinguish between high and low with the people of the village, and named the place where you lived Gaozhai (高齋). There is a verse expressing your intentions: 'Wearing gold around the waist, I have already retired and hidden myself. The news within is also ordinary. If people want to know the old man of Gaozhai, he is just Zhao Silang of Kecun.' You also wrote on your tomb: 'My political affairs have been completed, and my life is seventy-two years old. After a hundred years, I will be buried in this mountain land. That true Dharmakaya (法身, the embodiment of the Buddha) is neither identical nor separate, filling the great thousand worlds, universally manifesting compassion and wisdom. It cannot be hidden, it cannot be placed.' The saying about the longevity tomb is like this. Just like this. Watching the family style you reveal, there is not a single superfluous word. How can Pei Xiu (裴休, a minister of the Tang Dynasty, a Buddhist believer) and Pang Yun (龐蘊, a lay Buddhist of the Tang Dynasty) be allowed to boast in front of you? As for your retirement and the achievement of fame, a good beginning and a good end, without leaving your home, your heart is in harmony with the Buddhas and ancestors, which is much higher than those who know how to protect themselves wisely and avoid disasters, and who want to follow Chisongzi (赤松子, a legendary immortal) to travel.
Chan Master Jingduan of Xiyu in Huzhou, whose style name was Biaoming, was from the Qiu family in Guian County, Huzhou. At the age of six, he followed Baoxian (寶暹, a personal name) of Jiekong Temple on Wushan Mountain as his teacher. Baoxian repeatedly wanted to use money to obtain a monastic position for him, but Chan Master Jingduan declined, saying: 'My ambition is not to become a monk through donation.'
。當肄業與三寶數。亦未晚耳。年二十有六。始獲僧服。既而觀弄獅子。頓契心法。乃從仁岳法師受楞嚴要旨。一日。岳以經中疑難十數。使其徒答之。唯端呈二偈。曰。七處徴心心不遂。懵懂阿難不瞥地。直饒徴得見無心。也是泥中洗土塊。又曰。八還之教垂來久。自古宗師各分剖。直饒還得不還時。也是蝦趒不出鬥。岳視而驚異曰。子知見高妙。必弘頓宗。於時。齊岳禪師住杭之龍華。道價照映東吳。端往參禮。機緣相契。不覺奮迅翻身作狻猊狀。岳因可之。自是叢林雅號為端獅子。端天資慈祥。戒撿不違。恤饑問寒。如切諸己。章丞相子厚由樞政歸吳。致端住靈山。繼遇有詔除拜。適乃翁體中不佳。進退莫擬。端投以偈曰。點鐵成金易。忠孝兩全難。子細思量著。不如個湖州長興靈山孝感禪院老松樹下無用野僧閑。又嘗往金陵。謁王荊公。以其在朝更新庶務。故作偈曰。南無觀世音。說出種種法。眾生業海深。所以難救拔。往往沉沒者。聲聲怨菩薩。吳興劉燾撰端塔碑。荊公平時見端偈語稱賞之。曰。有本者。故如是然。所獻二公偈並出禪悅遊戲。使不以方外有道者遇之。其取詬厲也必矣。此可謂相忘于道術也歟。
空室道人者。直龍圖閣范公珣之女。幼聦慧。樂於禪寂。因從兄守官豫章之分寧。遂參死
【現代漢語翻譯】 現代漢語譯本：如果等到結束學業后再皈依三寶（佛、法、僧），也不算晚。端禪師二十六歲時才獲得僧人的身份。後來，他觀看弄獅子的表演，突然領悟了心法。於是跟隨仁岳法師學習《楞嚴經》的要旨。一天，仁岳法師拿出經中的十幾個疑難問題，讓他的弟子們回答，只有端禪師呈上了兩首偈語，說：『七處征心，心不可得，懵懂的阿難（佛陀十大弟子之一，以記憶力強著稱）沒有真正理解。即使真的找到了無心，也像在泥土中清洗土塊一樣，毫無用處。』又說：『八還之教流傳很久了，自古以來的宗師們各有各的解釋。即使真的達到了不還的境界，也像小蝦跳不出斗一樣，無法突破。』仁岳法師看了之後，感到非常驚異，說：『你的見解高妙，必定能夠弘揚頓悟之宗。』當時，齊岳禪師住在杭州的龍華寺，他的聲望照耀著東吳一帶。端禪師前去參拜，機緣相合，不知不覺地奮迅翻身，做出了狻猊（獅子）的姿態。齊岳禪師因此認可了他。從此，叢林中都雅號他為『端獅子』。端禪師天性慈祥，持戒嚴謹，關心飢寒的人，就像關心自己一樣。章丞相子厚從樞密院退休回到吳地，請端禪師住持靈山寺。後來，朝廷有詔書要授予端禪師官職，恰逢他的父親身體不好，進退兩難。端禪師寫了一首偈語給他，說：『點鐵成金容易，忠孝兩全難。仔細思量著，不如在湖州長興靈山孝感禪院的老松樹下，做一個無用的野僧，悠閒自在。』他還曾經前往金陵，拜見王安石（字荊公，北宋政治家、文學家）。因為王安石在朝廷推行新法，所以他作了一首偈語，說：『南無觀世音（佛教菩薩名）。說出種種法。眾生業海深。所以難救拔。往往沉沒者。聲聲怨菩薩。』吳興人劉燾撰寫了端禪師的塔碑。王安石平時看到端禪師的偈語，稱讚說：『有根基的人，才能這樣。』他所獻給兩位宰相的偈語，都出自禪悅的境界。如果不是把端禪師當作方外有道之人看待，那麼一定會招致責罵。這大概就是所謂的『相忘于道術』吧！ 空室道人，是直龍圖閣范珣的女兒。從小就聰明慧，喜歡禪修寂靜。因為跟隨哥哥在豫章的分寧做官，於是參拜死
【English Translation】 English version: It is not too late to take refuge in the Three Jewels (Buddha, Dharma, Sangha) even after finishing one's studies. Zen Master Duan obtained the identity of a monk at the age of twenty-six. Later, while watching a lion dance performance, he suddenly grasped the essence of the mind-dharma. Thereupon, he followed Dharma Master Renyue to study the essential principles of the Shurangama Sutra. One day, Dharma Master Yue presented a dozen difficult questions from the sutra, asking his disciples to answer them. Only Zen Master Duan presented two verses, saying: 'Seeking the mind in seven places, the mind cannot be found; the ignorant Ananda (one of the Buddha's ten major disciples, known for his strong memory) did not truly understand. Even if one truly finds no-mind, it is like washing a lump of dirt in mud, utterly useless.' He also said: 'The teaching of the Eight Reversions has been passed down for a long time; since ancient times, masters of various schools have had their own interpretations. Even if one truly attains the state of non-return, it is like a small shrimp unable to jump out of a dipper, unable to break through.' Dharma Master Yue, after reading them, was greatly astonished, saying: 'Your understanding is profound and wonderful; you will surely be able to propagate the Sudden Enlightenment school.' At that time, Zen Master Qiyue resided at Longhua Temple in Hangzhou, his reputation shining throughout the Eastern Wu region. Zen Master Duan went to pay his respects, and their karmic affinity resonated. Unconsciously, he vigorously turned over and made a Suanni (lion) posture. Zen Master Qiyue therefore approved of him. From then on, the monastic community elegantly called him 'Lion Duan'. Zen Master Duan was naturally kind, strictly observing the precepts, caring for the hungry and cold as if caring for himself. Chancellor Zhang Zihou retired from the Privy Council and returned to the Wu region, inviting Zen Master Duan to reside at Lingshan Temple. Later, the imperial court issued an edict to grant Zen Master Duan an official position, but it happened that his father was in poor health, making it difficult to advance or retreat. Zen Master Duan wrote a verse for him, saying: 'Turning iron into gold is easy; fulfilling both loyalty and filial piety is difficult. Think carefully about it; it is better to be a useless wild monk under the old pine tree at Lingshan Xiaogan Chan Monastery in Changxing, Huzhou, leisurely and carefree.' He also once went to Jinling to visit Wang Anshi (Zi Jinggong, a politician and writer of the Northern Song Dynasty (960-1127)), because Wang Anshi was promoting new policies in the court, so he composed a verse, saying: 'Namo Avalokiteshvara (name of a Buddhist Bodhisattva). Speaks of various dharmas. The sea of sentient beings' karma is deep. Therefore, it is difficult to save them. Those who often sink. Constantly complain about the Bodhisattva.' Liu Tao of Wuxing wrote the pagoda inscription for Zen Master Duan. Wang Anshi usually praised Zen Master Duan's verses, saying: 'Only those with a foundation can be like this.' The verses he presented to the two chancellors both came from the realm of Chan joy. If Zen Master Duan were not regarded as a virtuous person outside the world, then he would surely incur blame. This is probably what is meant by 'forgetting each other in the art of the Way'! The Taoist of the Empty Room was the daughter of Fan Xun, a Drafter in the Dragon Pavilion. From a young age, she was intelligent and fond of Chan meditation and tranquility. Because she followed her elder brother to Fenning in Yuzhang to serve as an official, she then paid respects to the death of
心禪師于云巖。既于言下領旨。尋以偈伸贊死心曰。韶陽死心。靈源甚深。耳中見色。眼裡聞聲。凡明聖昧。后富前貧。利生濟物。點鐵成金。丹青徒狀。非古非今。死心問之曰。死心非真。向甚麼處贊。若贊死心。死心無狀。若贊虛空。虛空無跡。無狀無跡。下得個甚麼語。若下得語。親見死心。對曰。死心非真。真非死心。虛空無狀。妙有無形。絕後再穌。親見死心。於是死心笑而已。靈源禪師遂以空室道人號之。自爾叢林知名。政和間。居金陵。圓悟禪師住蔣山。佛眼禪師亦在焉。因機語相契。二師稱賞。然道韻閑淡似不能言者。至於開廓正見。雅為精峭偈句。有讀法界觀曰。物我元無二。森羅映象同。明明超主伴。了了徹真空。一體含多法。交參帝網中。重重無盡意。動靜悉圓通。又設浴于保寧。揭榜于門曰。一物也無。洗個甚麼。纖塵若有。起自何來。道取一句子玄。乃可大家入浴。古靈只解揩背。開士何曾明心。欲證離垢地時。須是通身汗出。盡道水能洗垢。焉知水亦是塵。直饒水垢頓除。到此亦須洗卻。後於姑蘇西竺院剃髮爲尼。名惟久。宣和六年。趺坐而終。道人生於華胄。不為富貴籠絡。杰然追蹤月上女。直趣無上菩提。又變形服。與鐵磨為伍。至於生死之際。效驗異常。非志烈秋霜。疇克爾耶。
【現代漢語翻譯】 現代漢語譯本： 心禪師在云巖處，聽聞言語后領悟了禪旨。隨後作偈讚頌死心禪師說：『韶陽（地名）死心（禪師法號），靈源（比喻禪理）甚深。耳中能見色，眼中能聞聲。凡夫、聖人，迷惑、覺悟，後來的富足，之前的貧困，利益眾生，救濟萬物，點鐵成金。用丹青描繪（死心禪師）只是徒勞，既不像古人，也不像今人。』 死心禪師問他：『死心並非真實的，你要讚頌什麼呢？如果讚頌死心，死心沒有形貌；如果讚頌虛空，虛空沒有軌跡。沒有形貌，沒有軌跡，你要如何下語呢？如果能說出個所以然，就是親見死心。』 （心禪師）回答說：『死心並非真實的，真實也並非死心。虛空沒有形貌，妙有（指佛性）沒有形狀。從斷絕處再甦醒，就是親見死心。』於是死心禪師笑了笑。靈源禪師因此稱他為『空室道人』。從此以後，他在叢林中出了名。 政和年間（1111-1118），他住在金陵（今南京）。圓悟禪師住在蔣山（今南京鐘山），佛眼禪師也在那裡。因為機鋒語意相合，兩位禪師都稱讚他。然而他的道韻閑淡，似乎不善言辭。至於開闊正見，則以精妙峭拔的偈句著稱。他曾讀《法界觀》說：『物與我原本沒有分別，森羅萬象如同鏡中影像。明明朗朗地超越主伴之分，清清楚楚地徹悟真空之理。一體包含多種法則，交相參錯于帝釋天網之中。重重疊疊，無有窮盡的意義，動靜之間，都圓融通達。』 他又在保寧寺設定浴池，在門上張貼告示說：『一物也沒有，洗什麼呢？纖細的塵埃如果存在，又從何而來呢？說出一句玄妙的話，才可以大家一起入浴。古靈禪師只會幫人擦背，開士（指菩薩）何曾明白真心？想要證得離垢地（指清凈的境界）時，必須全身汗出。』 『都說水能洗去污垢，哪裡知道水本身也是塵埃？即使水垢頓時消除，到了這個地步，也必須洗去。』後來他在姑蘇（今蘇州）西竺院剃髮爲尼，法名惟久。宣和六年（1124），她趺坐而終。道人生於華胄（指漢族），不被富貴所籠絡，傑出地追隨月上女（指悟道的女性），直奔無上菩提（指最高的覺悟）。 又改變形貌服飾，與鐵磨（指一位尼師）為伍。至於生死之際，所展現的效驗非常人可比。如果不是志向像秋霜般剛烈，誰能做到這樣呢？
【English Translation】 English version: Zen Master Xin was at Yunyan Monastery. After understanding the Zen message upon hearing the words, he then composed a verse praising Zen Master Sixin, saying: 'Shaoyang (place name) Sixin (Zen Master's Dharma name), the spiritual source (metaphor for Zen principles) is very deep. In the ear, one can see colors; in the eye, one can hear sounds. Ordinary beings and sages, delusion and enlightenment, later wealth and former poverty, benefiting sentient beings, saving all things, turning iron into gold. To depict (Zen Master Sixin) with paintings is futile, neither like the ancients nor like the present.' Zen Master Sixin asked him: 'Sixin is not real, what are you praising? If you praise Sixin, Sixin has no form; if you praise emptiness, emptiness has no trace. No form, no trace, how will you express it? If you can express it, then you have personally seen Sixin.' (Zen Master Xin) replied: 'Sixin is not real, reality is not Sixin. Emptiness has no form, wonderful existence (referring to Buddha-nature) has no shape. Awakening from the state of cessation, is personally seeing Sixin.' Thereupon, Zen Master Sixin smiled. Zen Master Lingyuan therefore called him 'Empty Room Taoist'. From then on, he became famous in the monastic community. During the Zhenghe period (1111-1118), he lived in Jinling (now Nanjing). Zen Master Yuanwu lived in Jiangshan (now Zhongshan Mountain in Nanjing), and Zen Master Foyan was also there. Because their Zen exchanges were compatible, both Zen Masters praised him. However, his Daoist demeanor was leisurely and indifferent, seemingly not good at speaking. As for expounding profound insights, he was known for his exquisite and sharp verses. He once read the 'Contemplation of the Dharmadhatu', saying: 'Things and I are originally not separate, all phenomena are like images in a mirror. Clearly transcending the distinction between subject and object, clearly realizing the truth of emptiness. One body contains many laws, interpenetrating in the net of Indra. Layer upon layer, inexhaustible meaning, in movement and stillness, all are perfectly interconnected.' He also set up a bathhouse at Baoning Temple and posted a notice on the door saying: 'There is nothing at all, what is there to wash? If subtle dust exists, where does it come from? Speak a profound word, then everyone can enter the bath together. Zen Master Guiling only knows how to scrub backs, how have Bodhisattvas understood the true mind? When you want to attain the state of being free from defilement (referring to a pure state), you must sweat all over.' 'Everyone says that water can wash away dirt, but who knows that water itself is also dust? Even if the water-dirt is instantly removed, at this point, it must also be washed away.' Later, she shaved her head and became a nun at Xizhu Temple in Gusu (now Suzhou), with the Dharma name Weijiu. In the sixth year of Xuanhe (1124), she passed away in the lotus position. The Daoist was born into the Han Chinese, but was not trapped by wealth and status, outstandingly following the Moon-Ascending Woman (referring to enlightened women), directly heading towards Anuttara-Samyak-Sambodhi (referring to the highest enlightenment). She also changed her appearance and clothing, and associated with Tiemo (referring to a nun). As for the moment of life and death, the effects she demonstrated were extraordinary. If it were not for a will as firm as autumn frost, who could achieve this?
太史黃公魯直。元祐間。丁家艱。館黃龍山。從晦堂和尚游。而與死心新老．靈源清老尤篤方外契。晦堂因語次。舉。孔子謂弟子。以我為隱乎。吾無隱乎爾。吾無行而不與二三子者。是丘也。於是請公詮釋而至於再。晦堂不然其說。公怒形於色。沉默久之。時當暑退涼生。秋香滿院。晦堂乃曰。聞木犀香乎。公曰。聞。晦堂曰。吾無隱乎爾。公欣然領解。及在黔南。致書死心曰。往日嘗蒙苦口提撕。常如醉夢。依俙在光影中。蓋疑情不盡。命根不斷。故望崖而退耳。謫官在黔州道中。晝臥覺來。忽然廓爾。尋思平生被天下老和尚謾了多少。唯有死心道人不肯。乃是第一相為也。靈源以偈寄之曰。昔日對面隔千里。如今萬里彌相親。寂寥滋味同齋粥。快活談諧契主賓。室內許誰參化女。眼中休自覓瞳人。東西南北難藏處。金色頭陀笑轉新。公和曰。石工來斫鼻端塵。無手人來斧始親。白牯貍奴心即佛。龍睛虎眼主中賓。自𢹂缶去沽村酒。卻著衫來作主人。萬里相看常對面。死心寮里有清新。黃公為文章主盟。而能銳意斯道。于黔南機感相應。以書布露。以偈發揮。其于清．新二老道契可概見矣。噫。世之所甚重者。道而已。公既究明。則杜子美謂文章一小技。豈虛也哉。
蹣庵成禪師。世姓劉。宜春人
【現代漢語翻譯】 現代漢語譯本 太史黃公魯直，在元祐年間（1086-1094年）丁憂在家，寄居在黃龍山，跟隨晦堂和尚遊學，與死心新老、靈源清老尤其交好，情誼深厚。晦堂和尚在談話時，舉了孔子對弟子說的話：『你們以為我有什麼隱瞞嗎？我沒有什麼隱瞞的。我沒有做任何事不和你們一起的，這就是我孔丘啊。』於是黃公請求詮釋這句話，反覆多次。晦堂和尚不認可他的解釋，黃公生氣地表現在臉上，沉默了很久。當時正值暑退涼生，滿院桂花飄香。晦堂和尚於是說：『聞到桂花的香味了嗎？』黃公說：『聞到了。』晦堂和尚說：『我沒有什麼隱瞞的啊。』黃公欣然領悟。等到他在黔南時，寫信給死心和尚說：『往日曾經蒙受您苦口婆心的提點，常常像在醉夢中，依稀在光影里，大概是疑情沒有斷盡，命根沒有斬斷，所以望崖而退啊。』被貶官在黔州途中，白天睡覺醒來，忽然開闊明朗。回想平生被天下的老和尚欺騙了多少，只有死心道人沒有欺騙我，實在是第一等為我著想的人啊。靈源和尚用偈語寄給他：『昔日對面隔千里，如今萬里彌相親。寂寥滋味同齋粥，快活談諧契主賓。室內許誰參化女，眼中休自覓瞳人。東西南北難藏處，金色頭陀笑轉新。』黃公和詩說：『石工來斫鼻端塵，無手人來斧始親。白牯貍奴心即佛，龍睛虎眼主中賓。自𢹂缶去沽村酒，卻著衫來作主人。萬里相看常對面，死心寮里有清新。』黃公是文章的主盟，卻能銳意于佛道，在黔南機緣感應相應，用書信表露心跡，用偈語發揮義理，他與清、新二老的道義情契可以概見了。唉，世人所看重的，不過是道而已。黃公既然徹底明白了，那麼杜甫說文章是小技，難道是虛假的嗎？ 蹣庵成禪師，俗姓劉，是宜春人。
【English Translation】 English version The Grand Historian Huang Gong Luzhi, during the Yuanyou period (1086-1094), was in mourning for his parents. He resided at Huanglong Mountain and studied with Abbot Huitang, becoming particularly close to Elder Sixin Xin, and Elder Lingyuan Qing, forming a profound spiritual bond. Abbot Huitang, during a conversation, cited Confucius' words to his disciples: 'Do you think I conceal things from you? I conceal nothing. I do nothing without sharing it with you, my disciples. This is Qiu.' Thereupon, Huang Gong requested an interpretation of these words, repeatedly. Abbot Huitang did not approve of his explanations, and Huang Gong's anger became visible. After a long silence, as the summer heat waned and autumn coolness arose, with osmanthus fragrance filling the courtyard, Abbot Huitang said, 'Do you smell the fragrance of the osmanthus?' Huang Gong replied, 'I do.' Abbot Huitang said, 'I conceal nothing from you.' Huang Gong joyfully understood. Later, while in Qiannan, he wrote a letter to Sixin, saying, 'In the past, I received your earnest guidance, but I was often like one in a drunken dream, vaguely in the shadows, probably because my doubts were not completely dispelled, and the root of my life was not severed, so I retreated at the edge of the cliff.' While in exile on the road to Qianzhou, he awoke from a daytime nap and suddenly felt clear and open. Reflecting on his life, he realized how much he had been deceived by the old monks of the world, except for Daoist Sixin, who was truly the first to care for me. Lingyuan sent him a verse: 'In the past, though face to face, we were separated by a thousand miles; now, though ten thousand miles apart, we are intimately close. The taste of solitude we share with simple meals; joyful conversations harmonize like host and guest. Who is allowed in the room to contemplate the transforming woman? Do not seek the pupil in your own eyes. There is nowhere to hide, east, west, south, or north; the golden-headed ascetic smiles anew.' Huang Gong responded with a poem: 'A stone worker comes to carve the dust from the tip of my nose; only when a handless person wields the axe does it truly connect. The white ox cat's mind is Buddha; the dragon-eyed tiger is the honored guest within. I carry my own jar to buy village wine; then put on my robe to act as the host. Though ten thousand miles apart, we always see each other face to face; in Sixin's hermitage, there is freshness and purity.' Huang Gong was a leader in literature, yet he could devote himself to the Buddhist path. In Qiannan, his karmic responses were in harmony. He revealed his heart in letters and elaborated on the principles in verses. His spiritual affinity with Elders Qing and Xin can be generally seen. Alas, what the world values most is nothing but the Dao. Since Huang Gong has thoroughly understood it, then Du Fu's saying that literature is a minor skill, is it false? Chan Master Pan'an Cheng, whose secular surname was Liu, was a native of Yichun.
。裂儒衣冠。著僧伽梨于仰山。已而。從普融平公得出世法。宣和初。住東京凈因。太尉陳良弼建大會。禪講畢集。有善法師。賢首宗之雄者。致問諸禪曰。吾佛設教。自小乘至於圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。而禪宗以一喝轉凡成聖。考諸經論。似相違背。今一喝若能入五教。是為正說。若不能入五教。是為邪說。是時諸禪列坐。法真禪師一公以目眴慈受禪師深公。深復肘師。使對之。師乃召善而謂之曰。承法師所問。不足勞諸大禪師之酬。只凈因小長老可解法師之惑。其五教者。如愚法小乘教。乃有義也。如大乘始教。乃空義也。如大乘終教。乃不有不空義也。所謂大乘頓教。乃即有即空義也。所謂一乘圓教。乃空而不有。有而不空義也。我此一喝。非唯能入五教。至於世間諸子百家。一切技藝。悉能相入。乃喝曰。還聞么。善曰。聞。成曰。汝既聞。則此一喝是有。是能入小乘教。又召善曰。汝今還聞么。善曰。不聞。成曰。汝既不聞。則適來一喝是無。是能入大乘始教。我初一喝。汝既道有。喝久聲銷。汝複道能。道無。則元初實有。道有。則即今實無。既乃不有不無。是能入終教。我有喝之時。有非是有。因無故有。無喝之時。無非是無。因有故無。即有即無。能入頓教。我此一喝
【現代漢語翻譯】 現代漢語譯本： 他脫下儒生的衣冠，在仰山披上了僧伽梨（僧侶的法衣）。之後，他從普融平公那裡得到了出世之法。宣和（宋徽宗年號，1119-1125年）初年，他住在東京（今河南開封）的凈因寺。太尉陳良弼舉辦大法會，各路禪師和講師都聚集在一起。其中有一位善法師，是賢首宗（華嚴宗）的領袖人物，向各位禪師提問說：『我佛設立教法，從小乘到圓頓，掃除空有之見，獨自證悟真常之理，然後以萬德莊嚴自身，才能稱為佛。而禪宗卻以一喝就能使凡人轉為聖人，考察各種經論，似乎互相違背。如今這一喝如果能夠契入五教（小乘教、大乘始教、大乘終教、大乘頓教、一乘圓教），就是正確的說法；如果不能契入五教，就是邪說。』 當時各位禪師依次列坐，法真禪師用眼神示意慈受禪師，慈受禪師又用胳膊肘碰了碰他，讓他來回答。於是禪師就叫住善法師，對他說：『承蒙法師提問，不必勞煩各位大禪師來回答，只有我凈因寺的小長老可以解開您的疑惑。您所說的五教，比如愚法小乘教，是有義；比如大乘始教，是空義；比如大乘終教，是不有不空義；所謂大乘頓教，是即有即空義；所謂一乘圓教，是空而不有，有而不空義。我這一喝，不僅能夠契入五教，甚至世間諸子百家，一切技藝，都能契入。』於是喝了一聲，問道：『還聽見了嗎？』善法師回答：『聽見了。』成禪師說：『你既然聽見了，那麼這一喝就是有，是能契入小乘教。』又叫住善法師問道：『你現在還聽見嗎？』善法師回答：『沒聽見。』成禪師說：『你既然沒聽見，那麼剛才那一喝就是無，是能契入大乘始教。我最初一喝，你既然說有，喝聲久了消散，你又說無。那麼最初確實是有，說有，那麼現在確實是無。既然是不有不無，是能契入終教。我發出喝聲的時候，有並非是有，因為無的緣故才有有；沒有喝聲的時候，無並非是無，因為有的緣故才有無。即有即無，能契入頓教。我這一喝，』
【English Translation】 English version: He shed the attire of a Confucian scholar and donned the Sanghati (monk's robe) at Yangshan. Subsequently, he obtained the Dharma of transcending the world from Pu Rong Ping Gong. In the early years of Xuanhe (reign title of Emperor Huizong of Song Dynasty, 1119-1125 AD), he resided at Jingyin Temple in Tokyo (present-day Kaifeng, Henan). Grand Commandant Chen Liangbi organized a grand assembly, where various Chan masters and lecturers gathered. Among them was Dharma Master Shan, a leading figure of the Xianshou School (Huayan School), who posed a question to the Chan masters, saying: 'Our Buddha established teachings, from Hinayana to Perfect and Sudden, sweeping away views of emptiness and existence, and singularly realizing the truth of True Constancy. Only then, adorned with myriad virtues, can one be called a Buddha. However, the Chan School claims that with a single shout, a mortal can be transformed into a sage. Examining various sutras and treatises, this seems contradictory. Now, if this single shout can penetrate the Five Teachings (Hinayana, Initial Mahayana, Final Mahayana, Sudden Mahayana, and Perfect One Vehicle), it is a correct teaching; if it cannot penetrate the Five Teachings, it is a heretical teaching.' At that time, the Chan masters were seated in order. Chan Master Fazhen signaled Chan Master Cisheng with his eyes, and Chan Master Cisheng nudged him with his elbow, prompting him to respond. Thereupon, the master called out to Dharma Master Shan and said: 'Thank you for your question, Dharma Master. There is no need to trouble the great Chan masters to answer; only the junior elder of my Jingyin Temple can resolve your doubts. The Five Teachings you mentioned, such as the Ignorant Dharma Hinayana Teaching, is the meaning of existence; such as the Initial Mahayana Teaching, is the meaning of emptiness; such as the Final Mahayana Teaching, is the meaning of neither existence nor emptiness; the so-called Sudden Mahayana Teaching is the meaning of both existence and emptiness; the so-called Perfect One Vehicle Teaching is the meaning of emptiness without existence, and existence without emptiness. My single shout can not only penetrate the Five Teachings, but even the various schools of thought in the world, and all skills and arts, can be penetrated.' Then, he shouted and asked: 'Do you still hear it?' Dharma Master Shan replied: 'I hear it.' Chan Master Cheng said: 'Since you hear it, then this shout is existence, and it can penetrate the Hinayana Teaching.' Again, he called out to Dharma Master Shan and asked: 'Do you still hear it now?' Dharma Master Shan replied: 'I do not hear it.' Chan Master Cheng said: 'Since you do not hear it, then the shout just now is non-existence, and it can penetrate the Initial Mahayana Teaching. When I first shouted, since you said it was existence, and the sound of the shout dissipated after a long time, you then said it was non-existence. Then, initially it was indeed existence; saying it is existence, then now it is indeed non-existence. Since it is neither existence nor non-existence, it can penetrate the Final Teaching. When I emit the shout, existence is not existence, because of non-existence there is existence; when there is no shout, non-existence is not non-existence, because of existence there is non-existence. Both existence and non-existence can penetrate the Sudden Teaching. My single shout,'
不作一喝用。有無不及。情解俱忘。道有之時。纖毫不立。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。善遂稽首謝師。復召善曰。乃至一語一默．一動一靜．從古至今．十方虛空．萬像森羅．六趣四生．三世諸佛．一切聖賢．八萬四千法門．百千三昧．無量妙義。契理契機。與天地萬物一體。謂之法身。三界唯心。萬法唯識。四時八節。陰陽一致。謂之法性。是故華嚴經云。法性遍在一切處。有相無相．一聲一色。全在一塵。中含四義。事理無邊。周遍無餘。參而不雜。混而不一。於此一喝中皆悉具足。猶是建化門庭。隨機方便。謂之小歇場。未至寶所。殊不知吾祖師門下。以心傳心。以法印法。不立文字。見性成佛。有千聖不傳底向上一路在。善又問曰。如何是向下一路。成曰。汝且向下會取。善曰。如何是寶所。成曰。非汝境界。善曰。望禪師慈悲。成曰。任從滄海變。終不為君通。善於是膠其口。褫其氣。愀然變容。愧怍而退。噫。成之學贍道明。左右逢原。乘機挫銳於人天眾前。借使先德扶宗。亦蔑以加於此矣。
玉泉皓禪師。元豐間。首眾僧于襄陽谷隱。望聳諸方。無盡居士張公奉使京西南路。就謁之。問曰。師得法何人。皓曰。復州北塔廣和尚。公曰。與伊
【現代漢語翻譯】 現代漢語譯本： 不作一次棒喝之用。有與無都不及。情感與理解全部忘卻。說道有的時候，纖毫都不成立。說道無的時候，橫向遍佈虛空。即此一次棒喝進入百千萬億次棒喝，百千萬億次棒喝進入此一次棒喝。這是能進入圓教的境界。善遂稽首感謝老師。復召善說：『乃至一語一默、一動一靜，從古至今，十方虛空，萬像森羅，六趣四生（六道輪迴中的六種生命形態），三世諸佛，一切聖賢，八萬四千法門，百千三昧（各種禪定狀態），無量妙義，契合真理，契合根機，與天地萬物融為一體，這叫做法身。三界唯心，萬法唯識。四時八節，陰陽一致，這叫做法性。』所以《華嚴經》說：『法性遍在一切處，有相無相，一聲一色，全在一塵中，包含四種意義，事理無邊，周遍無餘，參而不雜，混而不一，於此一喝中全都具備。』這猶是建立教化的門庭，隨機應變的方便法門，叫做小歇場，還未到達寶所。殊不知我們祖師門下，以心傳心，以法印法，不立文字，見性成佛，有千聖不傳的向上之路在。 善又問：『如何是向下一路？』 成說：『你且向下體會。』 善問：『如何是寶所？』 成說：『非你境界。』 善問：『望禪師慈悲。』 成說：『任從滄海變，終不為君通。』 善於是閉口不言，收斂氣息，神色沮喪，慚愧而退。唉！成的學識淵博，通達佛理，左右逢源，在人天大眾面前，乘機挫其銳氣，即使先德扶持宗門，也不能超過他了。
玉泉皓禪師，元豐年間（1078-1085），在襄陽谷隱寺率領僧眾，聲望傳遍各地。無盡居士張公奉命出使京西南路，前去拜訪他，問道：『禪師得法於何人？』 皓說：『復州北塔廣和尚。』 公說：『與伊』
【English Translation】 English version: It is not used as a single shout. It is beyond having or not having. Emotions and understanding are completely forgotten. When speaking of existence, not a single hair stands. When speaking of non-existence, it horizontally pervades the void. This single shout enters hundreds of thousands of millions of shouts, and hundreds of thousands of millions of shouts enter this single shout. This is the ability to enter the perfect teaching. Shan then bowed and thanked the teacher. He then summoned Shan and said, 'Even a single word or silence, a single movement or stillness, from ancient times to the present, the ten directions of the void, the myriad phenomena, the six realms of sentient beings (the six forms of life in the cycle of rebirth), the Buddhas of the three times, all the sages and worthies, the eighty-four thousand Dharma gates, the hundreds of thousands of Samadhis (various states of meditation), the immeasurable wonderful meanings, in accordance with the truth, in accordance with the capacity, merging with heaven and earth and all things, this is called the Dharmakaya (Dharma Body). The three realms are only mind, all dharmas are only consciousness. The four seasons and eight festivals, yin and yang are in harmony, this is called Dharmata (Dharma-nature).' Therefore, the Avatamsaka Sutra says, 'Dharmata pervades all places, with form and without form, a single sound and a single color, all contained in a single dust, containing four meanings, the affairs and principles are boundless, completely pervasive without remainder, participating without mixing, mixing without being one, all fully present in this single shout.' This is still establishing the gate of transformation, expedient means according to the occasion, called a small resting place, not yet arrived at the treasure place. It is not known that in our ancestral teacher's lineage, mind transmits mind, Dharma seals Dharma, not establishing words, seeing the nature and becoming a Buddha, there is a path upward that a thousand sages do not transmit. Shan then asked, 'What is the path downward?' Cheng said, 'You should comprehend it downward.' Shan asked, 'What is the treasure place?' Cheng said, 'Not your realm.' Shan asked, 'I hope for the Zen master's compassion.' Cheng said, 'Let the sea change, I will never communicate it to you.' Shan then closed his mouth, restrained his breath, his expression changed sadly, ashamed and retreated. Alas! Cheng's learning was extensive, his understanding of the Dharma was clear, he was resourceful, and in front of the assembly of humans and devas, he seized the opportunity to blunt their sharpness. Even if the former virtuous ones supported the sect, they could not surpass him in this.
Zen Master Yuquan Hao, during the Yuanfeng period (1078-1085), led the Sangha at Guyin Temple in Xiangyang, his reputation spread everywhere. Layman Wujin, Zhang Gong, was sent as an envoy to the Jingxi South Road, and went to visit him, asking, 'From whom did the Zen master receive the Dharma?' Hao said, 'The Venerable Guang of Beita Temple in Fuzhou.' Gong said, 'With him'
相契可得聞乎。皓曰。只為伊不肯與人說破。公善其言。致開法于郢州大陽。是時谷隱主者私為之喜。謂我首座出世。盛集緇素。以為歆艷。皓登座曰。承皓在谷隱十年。不曾飲谷隱一滴水。嚼穀隱一粒米。汝若不會來。大陽為汝說破。攜拄杖下座。傲然而去。尋遷玉泉。有示眾曰。一夜雨霶烹。打倒葡萄棚。知事．頭首．行者．人力。拄底拄。撐底撐。撐撐拄拄到天明。依舊可憐生。自謂此頌法身向上事。如傅大士云空手把鋤頭。洞山云五臺山上云蒸飯。只頌得法身邊事。然為人超放。未易以凡聖議。嘗制犢鼻裈。書歷代祖師名而服之。乃曰。唯有文殊．普賢較些子。且書于帶上。故叢林目為皓布裈。有侍僧效之。皓見而詬曰。汝具何道理。敢以為戲事耶。嘔血無及耳。僧尋于鹿門如所言而逝。嗚呼。世所同者。道所異者。跡而已。皓之唱道。開豁正見。至於示跡殊常。則為不測。人求于往昔。殆鄧隱峰．普化之流亞歟。
黃龍忠道者。初至舒州龍門。縱步水磨所。見牌云法輪常轉。豁然有省。撫掌說偈曰。轉大法輪。目前包裹。更問如何。水推石磨。遂寫而作圓相。於後詣方丈。呈佛眼禪師。已而禮辭。渡九江。登廬阜。露眠草宿。蛇虎為鄰。于山舒水緩處。會意則居。或數日不食。或連宵不臥。髮長不剪
【現代漢語翻譯】 現代漢語譯本： 相契合的真理可以聽聞嗎？皓禪師說：『只因爲他不肯與人說破。』大陽禪師讚賞他的話，於是在郢州大陽開創佛法。當時谷隱寺的主持私下為此高興，說『我的首座弟子出世了。』盛大地聚集僧人和俗人，認為這是值得羨慕的事情。皓禪師登上法座說：『承皓我在谷隱寺十年，不曾飲谷隱寺一滴水，嚼穀隱寺一粒米。你若不會來，大陽寺為你說明。』拿著拄杖下座，傲然而去。不久遷往玉泉寺。有一次對大眾開示說：『一夜雨滂沱，打倒葡萄棚。知事（寺院執事）、頭首（僧職）、行者（修行人）、人力（勞役者），拄的拄，撐的撐，撐撐拄拄到天明，依舊可憐生。』他自認為這首偈頌是關於法身向上之事。如同傅大士（傅翕，497-569）說『空手把鋤頭』，洞山（良價，807-869）說『五臺山上云蒸飯』，都只是頌揚了法身邊事。然而他為人超脫放曠，不能用凡夫或聖人的標準來衡量。曾經制作犢鼻裈（一種短褲），在上面書寫歷代祖師的名字而穿上。於是說：『只有文殊（文殊菩薩，智慧的象徵）、普賢（普賢菩薩，大行愿的象徵）稍微好一些。』並且把他們的名字寫在腰帶上。所以叢林中稱他為皓布裈。有侍僧效仿他，皓禪師看見后責罵說：『你有什麼道理，敢拿這件事當兒戲嗎？嘔血也來不及了！』那個僧人不久在鹿門山如皓禪師所說的那樣去世了。唉！世人所相同的是外在的形跡，道所不同的是內在的本質，只是形跡罷了。皓禪師的唱道，開闊明朗，見解正當，至於他所顯示的行跡不同尋常，就難以測度了。人們從往昔尋找，大概是鄧隱峰（唐代禪師）和普化（唐代禪師）那一類的人物吧。
黃龍忠禪師，最初到達舒州龍門寺，隨意走到水磨坊，看見牌子上寫著『法輪常轉』，豁然開悟。拍手說偈語：『轉大法輪，目前包裹。更問如何，水推石磨。』於是寫下來並畫成圓相。之後前往方丈室，呈給佛眼禪師。不久向佛眼禪師告辭，渡過九江，登上廬山，露天而眠，以草為席，與蛇虎為鄰。在山勢舒緩、水流緩慢的地方，領會到意旨就居住下來。有時幾天不吃飯，有時連續幾夜不睡覺，頭髮長了也不剪。
【English Translation】 English version: Can the truth of mutual agreement be heard? Chan Master Hao said, 'It is only because he is unwilling to reveal it to others.' Chan Master Dayang praised his words, and thus initiated the Dharma at Dayang in Yingzhou. At that time, the abbot of Guyin Temple was secretly pleased by this, saying, 'My foremost disciple has emerged.' He grandly gathered monks and laypeople, considering it an enviable event. Chan Master Hao ascended the Dharma seat and said, 'Cheng Hao has been at Guyin Temple for ten years, never drinking a drop of water from Guyin Temple, nor chewing a grain of rice from Guyin Temple. If you do not understand, Dayang Temple will explain it for you.' He took his staff and descended from the seat, leaving with an air of pride. Soon after, he moved to Yuquan Temple. Once, he gave a Dharma talk to the assembly, saying, 'A night of torrential rain, knocked down the grape trellis. The directors (temple affairs officials), head monks (monastic positions), practitioners (spiritual aspirants), laborers (manual workers), those who can prop, prop; those who can support, support; propping and supporting until dawn, still pitifully alive.' He considered this verse to be about the matter of the Dharma body's upward progress. Just like Great Scholar Fu (Fu Xi, 497-569) said, 'Empty-handed holding a hoe,' and Dongshan (Liangjie, 807-869) said, 'On Mount Wutai, clouds steam rice,' they only praised the affairs surrounding the Dharma body. However, his personality was unrestrained and unconventional, and he could not be measured by the standards of ordinary or saintly people. He once made a pair of short pants (犢鼻裈), writing the names of the ancestral masters of all generations on them and wearing them. Then he said, 'Only Manjusri (Manjusri Bodhisattva, symbol of wisdom) and Samantabhadra (Samantabhadra Bodhisattva, symbol of great vows) are slightly better.' And he wrote their names on his belt. Therefore, the monastic community called him Hao Bukun. When a attendant monk imitated him, Chan Master Hao scolded him, saying, 'What reason do you have to dare to treat this as a joke? It will be too late to vomit blood!' The monk soon died at Lumen Mountain as Chan Master Hao had said. Alas! What the world shares is external form, what the Dao differs in is internal essence, only form.
Chan Master Zhong of Huanglong, initially arrived at Longmen Temple in Shuzhou, casually walked to the water mill, and saw the sign that said 'The Dharma wheel constantly turns,' and suddenly awakened. He clapped his hands and said in verse: 'Turning the great Dharma wheel, wrapped in front of the eyes. What more to ask, water pushes the stone mill.' Then he wrote it down and drew a circle. Afterwards, he went to the abbot's room and presented it to Chan Master Foyan. Soon after, he bid farewell to Chan Master Foyan, crossed the Jiujiang River, and climbed Mount Lu, sleeping in the open and using grass as a mat, with snakes and tigers as neighbors. In places where the mountains were gentle and the water flowed slowly, he would reside where he understood the meaning. Sometimes he would not eat for several days, sometimes he would not sleep for several nights, and he would not cut his hair when it grew long.
。衣弊不易。所以禪會雅呼為忠道者。方是時。死心禪師住黃龍。道重一時。學者至。無所容。故於季春結制。以限來者。死心道貌德威。鮮敢嬰其鋒。忠直前抗論。有偈風之曰。莫怪狂僧罵死心。死心結夏破叢林。叢林明眼如相委。此語須教播古今。又迫暮持白木劍造其室而問曰。聞老和尚不懼生死。是否。死心擬對。忠即揮劍。死心引頸而笑。忠擲劍于地。作舞而出。馮給事濟川嘗有請忠住勝業疏。略曰。佛眼磨頭。悟法輪之常轉。死心室內。容慧劍以相揮。世以為實錄云。
福州資福善禪師。古田人。姓陳氏。少有逸氣。祝髮于寶峰院。即出嶺參侍石霜慈明禪師。當時龍象如翠巖真公尤所屈服。故天下叢林知有善侍者名。及禮辭慈明還閩。慈明口占偈調之曰。七折米飯。出爐胡餅。自此一別。稱錘落井。既而出世里中鳳林。逮遷資福。則碌碌無聞焉。以故言句亦罕傳於世。有三玄要訣偈曰。三玄三要與三訣。四海禪人若為別。西瞿耶土競喧鍧。北郁單越人打鐵。馬鳴龍樹擬何云。彌勒金剛皆咬舌。文殊大笑阿呵呵。迦葉欲言言不得。言不得。釋迦老子頭須白。頭髮白。一二三四五六七。又示眾曰。閑拋三寸刃鋒铓。匝地冰霜定紀綱。若是丈夫真意氣。任君敲磕振風光。二曰。垂鉤四海浪吞侵。罕遇獰龍動
角鱗。獅子顰呻全意氣。縱橫誰是顯當人。嗚呼。善與黃龍．楊岐．翠巖為雁行。況蚤于諸公間。言論風旨亦優。為之何得歸鄉。卒中慈明之調耶。
圓悟禪師。政和間。謝事成都昭覺。復出峽南遊。時張無盡公寓荊南。以道學自居。少見推許。圓悟艤舟謁之。劇談華嚴旨要曰。華嚴現量境界。理事全真。初無假法。所以即一而萬。了萬為一。一復一。萬復萬。浩然莫窮。心佛眾生。三無差別。卷舒自在。無礙圓融。此雖極則。終是無風匝匝之波。公於是不覺促榻。圓悟遂問曰。到此。與祖師西來意。為同爲別。公曰。問矣。圓悟曰。且得沒交涉。公色為之慍。圓悟曰。不見雲門道。山河大地無絲毫過患。猶是轉句。直得不見一色。始是半提。更須知有向上全提時節。彼德山．臨濟豈非全提乎。公乃首肯。翌日。復舉事法界．理法界。至理事無礙法界。圓悟又問。此可說禪乎。公曰。正好說禪也。圓悟笑曰。不然。正是法界量里在。蓋法界量未滅。若到事事無礙法界。法界量滅。始好說禪。如何是佛。乾屎橛。如何是佛。麻三斤。是故真凈偈曰。事事無礙。如意自在。手把豬頭。口誦凈戒。趁出淫坊。未還酒債。十字街頭。解開布袋。公曰。美哉之論。豈易得聞乎。夫圓悟融通宗教若此。故使達者心悅而誠服。
【現代漢語翻譯】 現代漢語譯本： 角鱗（比喻細微之處）。獅子（比喻有力量的人）的怒吼充滿了氣勢。縱橫捭闔，誰是真正能顯露真機的人？唉！善知識與黃龍（黃龍慧南禪師），楊岐（楊岐方會禪師），翠巖（翠巖真禪師）並列為同輩。何況早於各位前輩。言論和風格也十分優秀。為什麼最終未能迴歸故鄉，而是像慈明（慈明楚圓禪師）一樣圓寂於途中呢？
圓悟禪師（圓悟克勤禪師），在政和（宋徽宗年號，1111-1118年）年間，辭去了成都昭覺寺的職務，再次出遊到峽南一帶。當時張無盡（張商英）居住在荊南，以精通道學自居，很少對人表示讚許。圓悟禪師停船拜訪他，深入探討華嚴宗的要旨，說：『華嚴宗所說的現量境界，事和理完全真實，最初就沒有虛假之法。所以能即一而萬，瞭解萬即是一。一又復一，萬又復萬，浩瀚無盡。心、佛、眾生，三者沒有差別，舒捲自在，沒有阻礙，圓融無礙。』雖然這是最高的境界，但終究還是無風時水面上的層層波紋。張無盡聽后，不自覺地靠近了坐榻。圓悟禪師於是問道：『到了這個境界，與祖師西來（達摩祖師從西方來到中國）的意義，是相同還是不同？』張無盡說：『問得好。』圓悟禪師說：『且說與此事沒有關係。』張無盡臉色變得不悅。圓悟禪師說：『沒見雲門禪師（雲門文偃禪師）說，山河大地沒有絲毫過患，仍然是轉句（未到極致）。直接達到不見一色，才算是半提（部分提升）。更要知道還有向上全提（完全提升）的時候。德山（德山宣鑒禪師）、臨濟（臨濟義玄禪師）難道不是全提嗎？』張無盡這才點頭認可。第二天，又談到事法界、理法界，直到理事無礙法界。圓悟禪師又問：『這可以說禪嗎？』張無盡說：『正好說禪啊。』圓悟禪師笑著說：『不是這樣。這正是還在法界的範圍之內。因為法界的量還沒有滅除。如果到了事事無礙法界，法界的量滅除，才好說禪。什麼是佛？乾屎橛（擦屁股的木片）。什麼是佛？麻三斤（三斤麻）。』所以真凈禪師（真凈克文禪師）的偈語說：『事事無礙，如意自在，手把豬頭，口誦凈戒，趕出淫坊，未還酒債，十字街頭，解開布袋。』張無盡說：『多麼精妙的論述，哪裡容易聽到啊！』圓悟禪師融會貫通宗教到了這種程度，所以能使通達的人心悅誠服。
English version: Jiaolin (metaphor for subtle points). The lion's (metaphor for a powerful person) roar is full of vigor. Who is the one who can truly reveal the truth in all directions? Alas! The virtuous one is in the same rank as Huanglong (Huanglong Huinan Chan Master), Yangqi (Yangqi Fanghui Chan Master), and Cuiyan (Cuiyan Zhen Chan Master). Moreover, he is earlier than all the predecessors. His words and style are also excellent. Why did he ultimately fail to return to his hometown, but instead passed away on the road like Ciming (Ciming Chuyuan Chan Master)?
Chan Master Yuanwu (Chan Master Yuanwu Keqin), during the Zhenghe period (reign of Emperor Huizong of Song Dynasty, 1111-1118), resigned from his position at Zhaojue Temple in Chengdu and traveled again to the area south of the gorges. At that time, Zhang Wujin (Zhang Shangying) resided in Jingnan, priding himself on his mastery of Daoxue (Neo-Confucianism), and rarely praised others. Chan Master Yuanwu stopped his boat to visit him, and deeply discussed the essentials of the Huayan school, saying: 'The directly perceived realm of the Huayan school, the matter and principle are completely true, and there is no false dharma from the beginning. Therefore, it can be one and yet many, and understanding many is one. One again and again, many again and again, vast and endless. Mind, Buddha, and sentient beings, the three are not different, freely unfolding and contracting, without obstruction, perfectly harmonized and unobstructed.' Although this is the highest realm, it is ultimately still the ripples on the water surface when there is no wind. After hearing this, Zhang Wujin unconsciously moved closer to the seat. Chan Master Yuanwu then asked: 'Having reached this realm, is it the same or different from the meaning of the Patriarch's coming from the West (Bodhidharma's arrival in China from the West)?' Zhang Wujin said: 'A good question.' Chan Master Yuanwu said: 'Let's just say it has nothing to do with it.' Zhang Wujin's face turned displeased. Chan Master Yuanwu said: 'Haven't you seen Chan Master Yunmen (Chan Master Yunmen Wenyan) say that the mountains and rivers and the great earth have no fault whatsoever, it is still a turning phrase (not reaching the ultimate). Directly reaching the point of not seeing a single color is considered half-lifting (partial elevation). You must also know that there is a time for complete lifting (complete elevation) upwards. Are Deshan (Deshan Xuanjian Chan Master) and Linji (Linji Yixuan Chan Master) not complete lifting?' Zhang Wujin then nodded in agreement. The next day, they discussed the Realm of Phenomena, the Realm of Principle, and finally the Realm of Unobstructed Phenomena and Principle. Chan Master Yuanwu then asked: 'Can this be called Chan?' Zhang Wujin said: 'It is perfect for talking about Chan.' Chan Master Yuanwu smiled and said: 'It is not so. This is precisely still within the scope of the Realm of Dharma. Because the measure of the Realm of Dharma has not been extinguished. If one reaches the Realm of Unobstructed Phenomena and Phenomena, the measure of the Realm of Dharma is extinguished, then it is good to talk about Chan. What is Buddha? A dried dung spatula. What is Buddha? Three pounds of flax.' Therefore, the verse of Chan Master Zhenjing (Chan Master Zhenjing Kewen) says: 'Unobstructed in all things, free as one wishes, holding a pig's head in hand, reciting pure precepts, chasing out of the brothel, not yet repaid the wine debt, at the crossroads, untie the cloth bag.' Zhang Wujin said: 'What a wonderful discussion, how easy is it to hear!' Chan Master Yuanwu's mastery of religion and its integration reached this level, so that he could make those who understood him sincerely admire and submit.
【English Translation】 Jiaolin (metaphor for subtle points). The lion's (metaphor for a powerful person) roar is full of vigor. Who is the one who can truly reveal the truth in all directions? Alas! The virtuous one is in the same rank as Huanglong (Huanglong Huinan Chan Master), Yangqi (Yangqi Fanghui Chan Master), and Cuiyan (Cuiyan Zhen Chan Master). Moreover, he is earlier than all the predecessors. His words and style are also excellent. Why did he ultimately fail to return to his hometown, but instead passed away on the road like Ciming (Ciming Chuyuan Chan Master)?
Chan Master Yuanwu (Chan Master Yuanwu Keqin), during the Zhenghe period (reign of Emperor Huizong of Song Dynasty, 1111-1118), resigned from his position at Zhaojue Temple in Chengdu and traveled again to the area south of the gorges. At that time, Zhang Wujin (Zhang Shangying) resided in Jingnan, priding himself on his mastery of Daoxue (Neo-Confucianism), and rarely praised others. Chan Master Yuanwu stopped his boat to visit him, and deeply discussed the essentials of the Huayan school, saying: 'The directly perceived realm of the Huayan school, the matter and principle are completely true, and there is no false dharma from the beginning. Therefore, it can be one and yet many, and understanding many is one. One again and again, many again and again, vast and endless. Mind, Buddha, and sentient beings, the three are not different, freely unfolding and contracting, without obstruction, perfectly harmonized and unobstructed.' Although this is the highest realm, it is ultimately still the ripples on the water surface when there is no wind. After hearing this, Zhang Wujin unconsciously moved closer to the seat. Chan Master Yuanwu then asked: 'Having reached this realm, is it the same or different from the meaning of the Patriarch's coming from the West (Bodhidharma's arrival in China from the West)?' Zhang Wujin said: 'A good question.' Chan Master Yuanwu said: 'Let's just say it has nothing to do with it.' Zhang Wujin's face turned displeased. Chan Master Yuanwu said: 'Haven't you seen Chan Master Yunmen (Chan Master Yunmen Wenyan) say that the mountains and rivers and the great earth have no fault whatsoever, it is still a turning phrase (not reaching the ultimate). Directly reaching the point of not seeing a single color is considered half-lifting (partial elevation). You must also know that there is a time for complete lifting (complete elevation) upwards. Are Deshan (Deshan Xuanjian Chan Master) and Linji (Linji Yixuan Chan Master) not complete lifting?' Zhang Wujin then nodded in agreement. The next day, they discussed the Realm of Phenomena, the Realm of Principle, and finally the Realm of Unobstructed Phenomena and Principle. Chan Master Yuanwu then asked: 'Can this be called Chan?' Zhang Wujin said: 'It is perfect for talking about Chan.' Chan Master Yuanwu smiled and said: 'It is not so. This is precisely still within the scope of the Realm of Dharma. Because the measure of the Realm of Dharma has not been extinguished. If one reaches the Realm of Unobstructed Phenomena and Phenomena, the measure of the Realm of Dharma is extinguished, then it is good to talk about Chan. What is Buddha? A dried dung spatula. What is Buddha? Three pounds of flax.' Therefore, the verse of Chan Master Zhenjing (Chan Master Zhenjing Kewen) says: 'Unobstructed in all things, free as one wishes, holding a pig's head in hand, reciting pure precepts, chasing out of the brothel, not yet repaid the wine debt, at the crossroads, untie the cloth bag.' Zhang Wujin said: 'What a wonderful discussion, how easy is it to hear!' Chan Master Yuanwu's mastery of religion and its integration reached this level, so that he could make those who understood him sincerely admire and submit.
非宗說俱通。安能爾耶。
廬山羅漢小南禪師。汀州張氏子。州南金泉院乃其故居。參祐禪師于潭之道林。獲印可。隨遷羅漢。而掌堂司。即分座攝納。及祐移云居。以其繼席。名重諸方。學者翕然歸之。時有居士張戒者。雅意參道。一日。南問曰。如何。張曰。不會。南復詰之不已。張忽領旨。遽以頌對曰。天不戴兮地不知。誰言南北與東西。身眠大海須彌枕。石筍抽條也太奇。張尋取辭。南以二偈示之。曰。汝到廬山山到汝。更誰別我廬山去。出門問取嶺頭風。大道騰騰無本據。又曰。頭戴烏巾著白襕。山房借汝一年閑。出門為說來時路。家在黃陂翠靄間。羅漢準世系。以黃龍是大父。名既同而道望逼亞。故叢林目為小南。尊黃龍為老南。然羅漢以傳道為志。閱七寒暑。住世四十有三白。雖所蘊未伸。暐然名見當時。而垂稱於後世。云居可謂有子矣。
大覺禪師。昔居泐潭。燕坐室中。見金蛇從地而出。須臾隱去。聞者贊為吉徴。未幾。自廬山圓通赴詔住東都凈因。先是。 仁廟閱投子語錄。至僧問。如何是露地白牛。投子連叱。由茲契悟。乃制釋典頌十四首。今只記其首篇。曰。若問主人公。真寂合太空。三頭並六臂。臘月正春風。尋以賜璉。璉和曰。若問主人公。澄澄類碧空。云雷時鼓動。天地
【現代漢語翻譯】 現代漢語譯本 不通曉各宗各派的說法，怎麼能做到這樣呢？
廬山羅漢小南禪師，是汀州張氏的兒子。汀州南面的金泉院是他的故居。他跟隨祐禪師在潭州的道林參禪，獲得印可。之後跟隨祐禪師遷往羅漢寺，擔任掌堂司的職務，隨即分座接納學僧。等到祐禪師移居云居山，便由他繼承住持之位，名聲在各地都很響亮，學人都紛紛歸附於他。當時有位名叫張戒的居士，對參禪悟道很有興趣。一天，小南禪師問他：『如何？』張戒回答說：『不會。』小南禪師反覆追問不已，張戒忽然領悟了禪旨，立刻作頌回答說：『天也戴不住，地也不知道，誰說有南北與東西？身眠大海，以須彌山（Sumeru）為枕，石筍抽條也太奇。』張戒請求告辭，小南禪師用兩首偈語開示他，說：『你到廬山，山也到你，還有誰能把我廬山分開？出門問問嶺頭的風，大道騰騰沒有根本依據。』又說：『頭戴烏巾，身穿白襕，山房借你一年清閑。出門為別人說說你來時的路，家在黃陂翠靄間。』羅漢禪師按照世系，以黃龍禪師為大父，名字相同，道望也相近，所以叢林中人稱他為小南，尊稱黃龍禪師為老南。然而羅漢禪師以傳道為志向，經歷了七個寒暑。住世四十三年。雖然所蘊藏的才能沒有完全施展，但他的名聲在當時已經顯現，並且流傳於後世。云居山可以說是有了好兒子啊。
大覺禪師，過去住在泐潭時，在禪房裡靜坐，看見一條金蛇從地裡出來，一會兒就消失了。聽到的人都讚歎這是吉祥的徵兆。沒過多久，他從廬山圓通寺奉詔前往東都凈因寺擔任住持。在這之前，仁宗（1022-1063）皇帝閱讀投子禪師的語錄，看到僧人問：『如何是露地白牛？』投子禪師連續呵斥。仁宗皇帝因此契悟，於是製作了釋典頌十四首，現在只記錄其中的首篇，說：『若問主人公，真寂合太空。三頭並六臂，臘月正春風。』隨即把這首頌賜給璉禪師，璉禪師和道：『若問主人公，澄澄類碧空。云雷時鼓動，天地震。』
【English Translation】 English version If one does not understand all the schools of thought, how can one achieve this?
Zen Master Xiaonan of Lu Mountain Luohan Temple, was the son of the Zhang family of Tingzhou. The Jinquan Temple south of Tingzhou was his former residence. He studied Zen with Zen Master You at Daolin Temple in Tanzhou and received his approval. Later, he followed Zen Master You to Luohan Temple, where he served as the director of the hall, and then took the seat to receive students. When Zen Master You moved to Yunju Mountain, he succeeded him as abbot, and his reputation was well-known everywhere, attracting many scholars to come and follow him. At that time, there was a layman named Zhang Jie who was very interested in Zen practice. One day, Zen Master Xiaonan asked him, 'What is it?' Zhang Jie replied, 'I don't know.' Zen Master Xiaonan kept questioning him, and Zhang Jie suddenly understood the Zen旨 (Zen meaning), and immediately composed a verse in response, saying, 'Heaven cannot wear it, earth does not know it, who says there is north and south, east and west? Sleeping in the great sea, with Mount Sumeru (Sumeru) as a pillow, the stone bamboo shoots sprouting is too strange.' Zhang Jie asked to leave, and Zen Master Xiaonan instructed him with two verses, saying, 'You go to Lu Mountain, and the mountain goes to you, who else can separate me from Lu Mountain? Go out and ask the wind at the top of the ridge, the great path is vast and without a fundamental basis.' He also said, 'Wearing a black turban and a white robe, I lend you a year of leisure in the mountain house. When you go out, tell others the way you came, your home is in the green mist of Huangpi.' Zen Master Luohan, according to the lineage, regarded Zen Master Huanglong as his great-grandfather. Their names were the same, and their reputations were similar, so people in the monastic community called him Xiaonan and honored Zen Master Huanglong as Laonan. However, Zen Master Luohan was determined to spread the Dharma, and he spent seven years. He lived in the world for forty-three years. Although his talents were not fully displayed, his name was already known at that time and passed down to later generations. Yunju Mountain can be said to have a good son.
Zen Master Dajue, who used to live in Letan, was sitting quietly in his meditation room when he saw a golden snake emerge from the ground and disappear in a moment. Those who heard about it praised it as an auspicious sign. Not long after, he went from Yuangtong Temple on Lu Mountain to Jingyin Temple in Dongdu by imperial decree to serve as abbot. Before this, Emperor Renzong (1022-1063) read the recorded sayings of Zen Master Touzi and saw a monk asking, 'What is a white ox in the open?' Zen Master Touzi scolded him repeatedly. Emperor Renzong thus had an enlightenment, and then composed fourteen verses on Buddhist scriptures, now only the first one is recorded, saying, 'If you ask about the main character, true stillness merges with the empty space. Three heads and six arms, the twelfth month is the spring breeze.' Then he gave this verse to Zen Master Lian, and Zen Master Lian responded, 'If you ask about the main character, clear and bright like the blue sky. Clouds and thunder sometimes rumble, heaven and earth shake.'
盡和風。既進。經乙夜之覽。宣賜龍腦缽。璉謝恩罷。捧缽曰。吾法以壞色衣。以瓦鐵食。此缽非法。遂焚之。中使回奏。皇情大悅。久之。奏頌乞歸山。曰。六載皇都唱祖機。兩曾金殿奉天威。青山隱去欣何得。滿篋唯將御頌歸。御和曰。佛祖明明瞭上機。機前薦得始全威。青山般若如如體。御頌收將甚處歸。再進頌謝曰。中使宣傳出禁圍。再令臣住此禪扉。青山未許藏千拙。白髮將何補萬機。雨露恩輝方湛湛。林泉情味苦依依。堯仁況是如天闊。應任孤雲自在飛。至治平中。上䟽丐歸。 英廟付以劄子曰。大覺禪師懷璉。受先帝聖眷。累錫宸章。屢貢款誠。乞歸林下。今從所請。俾遂閑心。凡經過小可庵院。隨性住持。或十方禪林不得抑逼堅請。璉攜之東歸。鮮有知者。蘇翰林軾知杭。時以書問之曰。承要作宸奎閣碑。謹已撰成。衰朽廢學。不知堪上石否。見參寥說禪師出京日。 英廟賜手詔。其略云任性住持者。不知果有否。如有。切請錄示全文。欲添入此一節。璉終藏而不出。逮委順后。獲于篋笥。其不暴耀。足以羞挾權恃寵者之顏。若夫 仁廟萬機之暇。與璉唱酬。發揮宗乘。以資至治。所以宸奎閣記謂得佛心法。古今一人而已。誠哉斯言也。
富鄭公。鎮亳州時。迎華嚴颙公館于州治。咨以心法。
【現代漢語翻譯】 現代漢語譯本： 盡和風（儘是祥和之風）。（懷璉禪師）已經進宮。（宋）英宗在經過一夜的翻閱后，宣旨賞賜龍腦缽。懷璉禪師謝恩完畢，捧著缽說：『我的佛法以壞色衣為衣，以瓦鐵器皿為食。這缽不合佛法。』於是焚燒了它。中使回去稟報，（宋）英宗皇帝非常高興。 過了很久，懷璉禪師上奏請求回山，說：『六年來在京都宣揚佛祖的禪機，兩次在金殿上侍奉皇上的威嚴。隱居青山，欣喜的是什麼呢？滿箱子只有皇上御筆的頌文帶回去。』 （宋）英宗皇帝御筆和道：『佛祖明明瞭悟了上乘的禪機，在禪機之前薦舉才能完全顯現威嚴。青山的般若智慧如如不動，御筆頌文收起來要歸向何處呢？』 懷璉禪師再次進頌謝恩說：『中使傳旨從皇宮禁地出來，再次命令我住在這禪房裡。青山還不允許我隱藏千般的拙劣，白髮蒼蒼的我將用什麼來彌補萬機的政務呢？雨露般的恩澤光輝正濃厚，林泉的情趣卻令人苦苦依戀。皇上的仁德況且像天一樣廣闊，應該任憑我這孤雲自在地飛翔。』 （宋）英宗至治平年間（1064-1067年），懷璉禪師上疏請求回鄉。（宋）英宗皇帝下達札子說：『大覺禪師懷璉，受到先帝（宋仁宗）的恩寵，多次賞賜御筆文章，屢次進貢誠摯的心意，現在請求回到山林，準許他的請求，讓他能夠安心清閑。凡是經過小的庵院，可以隨意居住主持。各地的禪林不得強迫挽留。』懷璉禪師帶著札子向東返回，很少有人知道這件事。 蘇軾（蘇翰林軾）當時在杭州做官，曾經寫信問懷璉禪師說：『承蒙您要我作宸奎閣碑文，我已經寫成了。我年老體衰，學問荒廢，不知道是否可以刻在石頭上。』蘇軾見到參寥禪師從京城出來的那天，（宋）英宗皇帝賜給參寥禪師手詔，其中大概意思是『可以隨意居住主持』，不知道是否真的有這樣的手詔。如果有，懇請您抄錄全文給我，我想添入碑文中這一節。懷璉禪師始終藏著不拿出來，直到圓寂后，才在箱子里找到。他不張揚炫耀，足以讓那些依仗權勢、恃寵而驕的人感到羞愧。至於（宋）仁宗皇帝在處理萬機政務的空閑，與懷璉禪師唱和，闡發佛法宗乘，用來輔助達到天下大治，所以宸奎閣記中說懷璉禪師『得到佛的心法，古往今來只有一人而已』，這話確實是真的。 富弼（富鄭公）鎮守亳州時，迎接華嚴颙公住在州府，向他請教心法。
【English Translation】 English version: 'Exhausting harmonious winds.' (Zen Master Huai Lian) had already entered the palace. After Emperor Yingzong (of the Song Dynasty) had perused (his writings) for an entire night, he decreed the bestowal of a dragon-brain bowl. Lian thanked him and withdrew. Holding the bowl, he said, 'My Dharma uses tattered robes and eats from earthenware and iron vessels. This bowl is not in accordance with the Dharma.' Thereupon, he burned it. The envoy returned to report, and the Emperor (Yingzong) was greatly pleased. After a long time, Zen Master Huai Lian submitted a memorial requesting to return to the mountains, saying, 'For six years, I have been propagating the ancestral teachings in the capital, and twice I have served the Emperor's majesty in the golden palace. What joy do I find in retiring to the green mountains? Only the Emperor's eulogies fill my chest to bring back.' Emperor Yingzong composed a response, saying, 'The Buddha-ancestors clearly understood the supreme teachings, and only by recommending them before the teachings can one fully manifest majesty. The prajna (wisdom) of the green mountains is immutable, so where shall the Emperor's eulogies be returned?' Zen Master Huai Lian submitted another eulogy of thanks, saying, 'The envoy conveyed the decree from the forbidden palace, ordering me to reside in this Zen monastery once more. The green mountains do not yet allow me to conceal my thousand inadequacies, so what shall I, with my white hair, use to supplement the myriad affairs of state? The grace of rain and dew is abundant, but the taste of forests and springs is bitterly missed. Since the Emperor's benevolence is as vast as the heavens, he should allow this solitary cloud to fly freely.' During the Zhi Ping era (1064-1067) of Emperor Yingzong, Huai Lian submitted a memorial requesting to return home. Emperor Yingzong issued an edict, saying, 'Zen Master Dajue (Great Enlightenment) Huai Lian has received the favor of the late Emperor (Renzong), and has been repeatedly bestowed with imperial writings, and has repeatedly offered sincere intentions. Now he requests to return to the forests, so his request is granted, allowing him to have a peaceful mind. Whenever he passes by small monasteries, he may reside and preside over them as he pleases. The Zen monasteries in all directions must not force him to stay.' Huai Lian carried the edict and returned eastward, and few knew of this. Su Shi (Su Hanlin Shi), who was then an official in Hangzhou, once wrote to Zen Master Huai Lian, saying, 'I have been asked to compose the inscription for the Chenkui Pavilion, and I have already completed it. I am old and my learning is neglected, so I do not know if it is worthy to be engraved on stone.' Su Shi saw that when Zen Master Canliao left the capital, Emperor Yingzong bestowed a handwritten edict upon him, which roughly meant 'he may reside and preside as he pleases.' I do not know if there is such an edict. If there is, I earnestly request you to transcribe the entire text for me, as I would like to add this section to the inscription. Huai Lian always kept it hidden and did not reveal it, until after his passing, when it was found in his chest. His lack of ostentation is enough to shame those who rely on power and arrogance. As for Emperor Renzong, in his spare time from managing the myriad affairs of state, he composed poems with Huai Lian, expounding the teachings of the Dharma, in order to assist in achieving great governance, so the record of the Chenkui Pavilion says that Zen Master Huai Lian 'obtained the mind-Dharma of the Buddha, and there has only been one such person throughout history.' These words are indeed true. When Fu Bi (Fu Zheng Gong) was stationed in Bozhou, he welcomed Huayan Yong Gong to reside in the state government and consulted him on the mind-Dharma.
既有證入。而別後答颙書曰。示諭此事。問佛必有夙因。非今生能辨。誠是如此。然弼遭過和尚。即無始以來忘失事一旦認得。此後須定拔出生死海。不是尋常恩知。雖盡力道斷。道不出也。和尚得弼。百千其數。何益於事。不過得人道華嚴會下出得個老病俗漢。濟得和尚甚事。所云淘汰其多。此事誠然。每念古尊宿。始初在本師處。動是三二十年。少者亦是十數年侍奉。日日聞道聞法。方得透頂透底。卻思弼兩次蒙和尚垂顧。共得兩個月請益。更作聰明過人。能下得多少工夫。若非和尚巧設方便。著力擿發。何由見個涯岸。雖粉骨碎身。無以報答。未知何日再得瞻拜。但日夕依依也。噫。先佛特稱富貴學道難。況貴極人臣。據功名之會而成辦焉。此尤為難耳。形以汗簡。尊奉颙公。而自謂不是尋常恩知。豈欺人哉。
圓照禪師本公。天資純誠而少緣飾。初游云居。同數友觀石鼓。相率賦頌。或議本素不從事筆硯。乃戲強之。本即賦曰。造化功成難可測。不論劫數莫窮年。如今橫在孤峰上。解聽希聲遍大千。儕輩為之愕然。尋謁懷禪師于池陽景德。既領旨。而與眾作息莫有知者。一日。懷設問曰。泥犁長夜苦。聞者痛傷心。調達在地獄中。為甚麼卻得三禪天樂。所對未有契者。懷曰。此須本道者下語始得。遂亟
【現代漢語翻譯】 現代漢語譯本： 已經有了證悟的體驗。後來回覆颙公的信中說：『您指示的這件事，如果問佛，必定有前世的因緣，不是今生能夠分辨的。』確實是這樣。然而我（弼）遇到過和尚（指懷禪師），就像從無始以來忘記的事情一下子認了出來。此後必須立志拔出（自己）于生死苦海，這不是尋常的恩情。即使竭盡全力想要表達，也表達不出來。和尚得到我（弼），即使有成百上千個，又有什麼用呢？不過是（華嚴會下）得到一個年老體弱的在家之人，對於和尚有什麼幫助呢？所說的淘汰眾多，這件事確實如此。常常想到古代的尊宿，最初在本師處，動輒是三、二十年，少則也有十幾年侍奉，每天聽聞佛道佛法，才能徹底領悟。回想我（弼）兩次蒙受和尚的垂顧，總共才得到兩個月請教的機會，又自作聰明，能下多少功夫呢？如果不是和尚巧妙地設定方便法門，著力啓發，怎麼能見到（佛法的）邊際呢？即使粉身碎骨，也無法報答。不知道什麼時候才能再次瞻仰拜見，只能日夜依依不捨。唉！先佛特別說富貴之人學道難，何況是貴為極品人臣，憑藉功名利祿而成辦道業，這尤其困難啊！將這些話寫在書信上，尊敬地呈給颙公，而自認為這不是尋常的恩情，難道是欺騙人嗎？ 圓照禪師本公，天性純真誠實，很少修飾。最初遊歷云居山，與幾位朋友觀看石鼓，互相作詩吟頌。有人說本公向來不從事筆墨，於是開玩笑地強迫他。本公隨即賦詩說：『造化的功成難以測度，不論經歷多少劫數也無法窮盡。如今橫臥在孤峰之上，能聽懂那無聲之音，遍及大千世界。』同伴們為此感到驚訝。後來在池陽景德寺拜訪懷禪師，已經領悟了禪旨，但是與大眾一起作息，沒有人知道。一天，懷禪師提問說：『泥犁地獄長夜漫漫，苦難深重，聽聞者都感到痛心。提婆達多在地獄中，為什麼卻能得到三禪天的快樂？』眾人的回答沒有契合禪意的。懷禪師說：『這必須由本公這樣的人才能說出符合禪意的話。』於是急切地……
【English Translation】 English version: He already had the experience of entering into realization. Later, in a letter answering Yong Gong, he said: 'Your instruction on this matter, if asked of the Buddha, must have a karmic cause from a previous life, which cannot be discerned in this life.' Indeed, it is so. However, when I (Bi) encountered the monk (referring to Chan Master Huai), it was as if I suddenly recognized something I had forgotten since beginningless time. From then on, I must resolve to extract myself from the sea of birth and death. This is no ordinary kindness. Even if I try my best to express it, I cannot. What good is it for the monk to have me (Bi), even if there are hundreds or thousands of me? It's just getting an old and weak layman (from the Huayan assembly), what help is that to the monk? What is said about eliminating the many, this is indeed true. I often think of the ancient venerable monks, who initially stayed with their teachers for thirty or twenty years, or at least ten years, serving them, listening to the Dharma every day, in order to thoroughly understand it. Recalling that I (Bi) twice received the monk's attention, and only had two months to ask for instruction, and I was also self-righteous, how much effort could I put in? If it weren't for the monk's skillful use of expedient means and vigorous encouragement, how could I have seen the edge (of the Dharma)? Even if I were to grind my bones to dust, I could not repay him. I don't know when I will be able to see him again, I can only feel attached day and night. Alas! The former Buddhas especially said that it is difficult for the rich and noble to study the Way, let alone being an extremely high-ranking minister, accomplishing the path through fame and fortune, this is even more difficult! Writing these words in a letter, respectfully presenting them to Yong Gong, and considering it not an ordinary kindness, am I deceiving people? Chan Master Yuanzhao Bengong, was pure and sincere by nature, and rarely adorned himself. He first traveled to Yunju Mountain, and with several friends, viewed the Stone Drum, composing poems and odes together. Someone said that Bengong had never engaged in writing, so they jokingly forced him to do so. Bengong then composed a poem saying: 'The accomplishment of creation is difficult to fathom, no matter how many kalpas pass, it cannot be exhausted. Now lying horizontally on a solitary peak, it can understand the soundless sound, pervading the great thousand worlds.' His companions were amazed by this. Later, he visited Chan Master Huai at Jingde Temple in Chiyang, and had already understood the essence of Chan, but no one knew as he lived and worked with the community. One day, Chan Master Huai asked: 'The long night of the Naraka hell is bitter and painful, those who hear it feel heartbroken. Devadatta is in hell, why is he able to obtain the joy of the third Dhyana heaven?' None of the answers given by the assembly were in accordance with the meaning of Chan. Chan Master Huai said: 'This must be spoken by someone like Bengong to be in accordance with the meaning of Chan.' Then urgently...
呼而至。理前語問之。本曰。業在其中。自是一眾改觀。其後被詔住慧林。道契神廟。而名落天下。其希聲遍大千之語。豈茍然哉。
明教禪師嵩公。明道間。從豫章西山歐陽氏。昉借其家藏之書。讀于奉聖院。遂以佛五戒十善通儒之五常。著為原教。是時。歐陽文忠公慕韓昌黎排佛。盱江李泰伯亦其流。嵩乃攜所業。三謁泰伯。以論儒釋吻合且抗其說。泰伯愛其文之高。服其理之勝。因致書譽嵩于文忠公。既而居杭之靈隱。撰正宗記．定祖圖。赍往京師。經開封府投狀。府尹王公素仲儀以劄子進之曰。臣今有杭州靈隱寺僧契嵩。經臣陳狀。稱禪門傳法祖宗未甚分明。教門淺學各執傳記。古今多有爭競。故討論大藏經。備得禪門祖宗所出本末。因刪繁撮要。撰成傳法正宗記一十二卷。並𦘕祖圖一面。以正傳記謬誤。兼注輔教編印本一部三卷。上陛下書一封。並不干求恩澤。乞臣繳進。臣于釋教粗曾留心。觀其筆削注述。故非臆論。頗亦精緻。陛下萬機之暇。深得法樂。愿賜聖覽。如有可採。乞降中書看詳。特與編入大藏目錄。取進此。 仁廟覽其書。可其奏。敕送中書。丞相韓魏公．參政歐陽文忠公相與觀。嘆探經考證。既無訛謬。於是朝廷旌以明教大師。賜書入藏。中書劄子曰。權知開封府王素。奏杭州靈隱
寺僧契嵩撰成傳法正宗記並輔教編三卷。宣令傳法院于藏經內收附。劄付傳法院。準此。嵩之高文至論。足以寄宣大化。既經進獻。獲收附於大藏。則維持法綱之功。日月不能老矣。嗟夫。吾徒有終身不過目者。豈知潛利陰益之所自耶。
蜀僧普首座。自號性空庵主。參見死心禪師。居華亭最久。雅好吹鐵笛。放曠自樂。凡聖莫測。亦善為偈句開導人。其山居曰。心法雙忘猶隔妄。色空不二尚餘塵。百鳥不來春又過。不知誰是住庵人。又警眾曰。學道猶如守禁城。晝防六賊夜惺惺。中軍主將能行令。不動干戈致太平。又曰。不耕而食不蠶衣。物外清閒適聖時。未透祖師關棙子。也須有意著便宜。又曰。十二時中莫住工。窮來窮去到無窮。直須洞徹無窮底。踏倒須彌第一峰。雪竇持禪師嘗有偈酬之曰。性空老人何快活。只有三衣並一缽。叢林端的死心兒。見膽開談心豁豁。有時吹笛當言說。一聲吹落西江月。桃花庵中快活時。往往觀者舞不徹。甚道理。能歡悅。搖手向人應道別。堪笑無人知此意。盡道稱錘硬似鐵。難謾唯有當行家。為報臨機莫漏泄。既而欲追船子和尚故事。乃曰。坐脫立亡。不若水葬。一省燒柴。二免開壙。撒手便行。不妨快暢。誰是知音。船子和尚。高風難繼百千年。一曲漁歌少人唱。仍別眾
【現代漢語翻譯】 現代漢語譯本：寺僧契嵩撰寫完成《傳法正宗記》和《輔教編》三卷，皇帝下令傳法院將此書收入藏經之中，並下達了相關檔案給傳法院。由此可見，契嵩的高深文章和精闢理論，足以用來宣揚偉大的佛教教義。既然已經進獻給朝廷，並被收入大藏經，那麼他維護佛法綱常的功績，將如同日月般永恒不朽。唉！我們這些僧人，有的人終身都未能親眼目睹此書，又怎能知道其中所蘊含的潛在利益和默默的助益呢？
蜀地僧人普首座，自號性空庵主（指普首座）。他曾參拜死心禪師（指死心悟新），在華亭居住的時間最長。他非常喜歡吹奏鐵笛，以此來放縱自己，獲得快樂，他的行為舉止，凡人聖人都難以揣測。他也擅長創作偈語來開導他人。他所居住的山居是這樣描述的：『心法雙忘猶隔妄，色空不二尚餘塵。百鳥不來春又過，不知誰是住庵人。』他又告誡眾人說：『學道猶如守禁城，晝防六賊夜惺惺。中軍主將能行令，不動干戈致太平。』又說：『不耕而食不蠶衣，物外清閒適聖時。未透祖師關棙子，也須有意著便宜。』又說：『十二時中莫住工，窮來窮去到無窮。直須洞徹無窮底，踏倒須彌第一峰。』
雪竇持禪師（指雪竇重顯）曾經作偈來酬答他，說：『性空老人何快活，只有三衣並一缽。叢林端的死心兒，見膽開談心豁豁。有時吹笛當言說，一聲吹落西江月。桃花庵中快活時，往往觀者舞不徹。甚道理。能歡悅。搖手向人應道別。堪笑無人知此意，盡道稱錘硬似鐵。難謾唯有當行家，為報臨機莫漏泄。』
之後，普首座想要效仿船子和尚（指船子德誠）的故事，於是說：『坐脫立亡，不如水葬。一省燒柴，二免開壙。撒手便行，不妨快暢。誰是知音。船子和尚。高風難繼百千年，一曲漁歌少人唱。』然後與眾人告別。
【English Translation】 English version: The temple monk Qi Song completed the writing of 'Records of the Orthodox Lineage of Dharma Transmission' and 'Auxiliary Teachings Compilation' in three volumes. The emperor ordered the Dharma Transmission Court to include this book in the Tripitaka and issued relevant documents to the Dharma Transmission Court. From this, it can be seen that Qi Song's profound articles and insightful theories are sufficient to promote the great Buddhist teachings. Since it has been presented to the court and included in the Tripitaka, his contribution to maintaining the Buddhist Dharma will be as eternal as the sun and moon. Alas! Some of us monks have never even seen this book in their lifetime, how can they know the potential benefits and silent assistance contained within it?
The Shu monk Pu, the chief seat, styled himself as the Hermit of Emptiness (referring to Pu). He once visited Zen Master Sixin (referring to Sixin Wuxin) and resided in Huating for the longest time. He was very fond of playing the iron flute, using it to indulge himself and gain happiness. His behavior was difficult for ordinary people and saints to fathom. He was also good at creating gathas to enlighten others. His mountain dwelling is described as follows: 'Forgetting both mind and Dharma still separates from delusion, the non-duality of form and emptiness still leaves behind dust. The birds do not come, and spring passes again, who knows who is the dweller in the hermitage?' He also warned the assembly: 'Studying the Way is like guarding a forbidden city, guarding against the six thieves during the day and being vigilant at night. If the central army general can issue orders, peace can be achieved without moving a single weapon.' He also said: 'Not tilling and eating, not silkworming and clothing, the purity and leisure outside of things is suitable for the time of the sage. If you have not penetrated the barrier of the ancestral teacher, you must also intentionally seek convenience.' He also said: 'Do not stop working in the twelve hours, going from poverty to poverty to infinity. You must thoroughly understand the bottom of infinity, and knock down the first peak of Mount Sumeru.'
Zen Master Xuedou Chi (referring to Xuedou Chongxian) once composed a gatha to respond to him, saying: 'How happy is the old man of Emptiness, he only has three robes and one bowl. The dead-hearted child of the monastery, seeing the courage, opens up and talks with a broad mind. Sometimes playing the flute is like speaking, a sound blows down the moon over the West River. When happy in the Peach Blossom Hermitage, the viewers often dance without end. What is the reason? To be able to rejoice. Waving his hand to say goodbye to people. It is laughable that no one knows this intention, everyone says the steelyard is as hard as iron. It is difficult to deceive only the experts, to report that you must not leak secrets when the opportunity arises.'
Afterwards, Pu wanted to imitate the story of Boatman Monk (referring to Boatman De Cheng), so he said: 'Sitting and dying, standing and dying, is not as good as water burial. One saves firewood, two avoids opening a tomb. Letting go and leaving, it doesn't hurt to be happy. Who is the confidant? Boatman Monk. The noble style is difficult to continue for hundreds of thousands of years, a fisherman's song is rarely sung.' Then he bid farewell to the assembly.
曰。船子當年返故鄉。沒軌跡處妙難量。真風偏繼知音者。鐵笛橫吹作散場。即語緇素曰。吾去矣。遂于青龍江上乘木盆。張布帆。吹鐵笛。泛遠而沒。持既聞其水化。以偈悼之。曰。僧不僧。俗不俗。曾得死心親付囑。平生知命只逍遙。行道苦無清凈福。東西南北放癡憨。七十七年捏怪足。漆桶裡著到。波濤里洗浴。箇中誰會無生曲。隨潮流去又流歸。莫是庵前戀筇竹。阿呵呵。老大哥快活。誰人奈汝何。噫。生死之故亦大矣。普以為遊戲。非事虛言。觀其所存。豈得而議哉。
溈山小秀禪師與法雲大秀禪師。久依天衣懷公。號為飽參。俱有時名。故叢林以大小呼之。因結伴探諸方。首謁圓鑒遠公于浮山。遠欲羅致。乃示以偈並所編禪門九帶集而諭之曰。非上根利智。何足語此哉。大秀陰知其意。即和偈曰。孰能一日兩梳頭。繓得髻根牢便休。大底還佗肌骨好。不搽紅粉也風流。於時。南禪師居黃檗積翠庵。小秀聞僧舉三關語。悚然驚異。欲往見之。大秀曰。吾不疑矣。小秀於是獨行。大秀遲其不復。潛令僧窺南公作為。僧至期月。見其孤坐一榻。泊如也。返告大秀曰。此老無佗長。但修行道者僧耳。大秀由是讓小秀曰。這措大中途失守。負吾先師。大秀尋游淮上。首眾僧于白雲。而端禪師舉之出世四面山。
【現代漢語翻譯】 現代漢語譯本： 說：船子德誠當年返回故鄉，沒有軌跡之處，其玄妙難以衡量。真正的禪風偏偏由知音者繼承，他橫吹鐵笛作為告別。隨即告訴僧人和居士們說：『我走了。』於是就在青龍江上乘坐木盆，張開布帆，吹著鐵笛，飄向遠方而消失。持公聽說他水化后，作偈文悼念他，說：『似僧非僧，似俗非俗，曾經得到死心禪師親自咐囑。平生知命，只是逍遙自在，修行卻無清凈的福分。東西南北，放任癡憨，七十七年，裝瘋賣傻。在漆桶裡睡覺，在波濤里洗浴。其中誰能領會無生之曲？隨著潮流離去又歸來，莫不是留戀庵前的筇竹。阿呵呵，老大哥真快活，誰人能奈你何？』唉，生死這件事也太大了，船子德誠卻把它當作遊戲，並非虛言。看他所作所為，哪裡可以議論呢？
溈山小秀禪師與法雲大秀禪師，長久依止天衣義懷禪師，號稱『飽參』，都有很高的名聲。所以叢林中用大小來稱呼他們。他們結伴參訪各方，首先在浮山拜謁圓鑒遠公。遠公想要留住他們，於是用偈語和所編的《禪門九帶集》來開示他們，說：『不是上根利智的人，怎麼能談論這些呢？』大秀禪師暗中知道他的意思，隨即和偈說：『誰能一天梳兩次頭？把髮髻梳牢靠就該停止了。大抵還是肌骨好，不搽紅粉也風流。』
當時，南禪師住在黃檗山積翠庵。小秀禪師聽到僧人提起三關語，非常驚訝，想要去拜見他。大秀禪師說：『我不再懷疑了。』小秀禪師於是獨自前往。大秀禪師遲遲不見他回來，就暗中派僧人去窺探南禪師的作為。僧人去了一個月，看見他獨自坐在禪床上，像止水一樣平靜。回來告訴大秀禪師說：『這位老和尚沒有其他長處，只不過是個修行辦道的僧人罷了。』大秀禪師因此責備小秀禪師說：『這個蠢材中途失守，辜負了我的先師。』大秀禪師隨後遊歷淮上，在白雲寺帶領僧眾。而端禪師推舉他出世住持四面山。
【English Translation】 English version: He said: 'When Boatman (Chuanzi De Cheng) returned to his hometown, the subtlety of his traceless departure is immeasurable. The true Zen spirit is especially inherited by those who understand it. He played the iron flute horizontally as a farewell.' Then he said to the monks and laypeople: 'I am leaving.' So he rode a wooden basin on the Qinglong River, raised a cloth sail, and played the iron flute, drifting far away and disappearing. When Master Chi heard that he had transformed into water, he composed a verse to mourn him, saying: 'Like a monk but not a monk, like a layman but not a layman, he once received the personal entrustment of Dead Heart (Sihxin) Zen Master. In his life, he knew his destiny and was only carefree, but he had no pure blessings in his practice. He let his foolishness roam east, west, north, and south, and for seventy-seven years, he acted like a fool. He slept in a lacquer bucket and bathed in the waves. Who can understand the song of no-birth in this? Following the tide, he goes and returns, could it be that he is attached to the bamboo staff in front of the hermitage? Ah ha ha, old brother, how happy you are, who can do anything to you?' Alas, the matter of life and death is also great, but Boatman (Chuanzi De Cheng) treated it as a game, not a false statement. Looking at what he did, how can it be discussed?
Zen Master Xiaoxiu of Guishan and Zen Master Daxiu of Fayun, long relied on Zen Master Yihuai of Tianyi, and were known as 'well-versed in Zen,' and both had great reputations. Therefore, the sangha called them big and small. They traveled together to visit various places, first paying homage to Yuanjian Yuan Gong at Fushan. Yuan Gong wanted to keep them, so he instructed them with a verse and the 'Nine Belts Collection of the Zen School' that he had compiled, saying: 'If you are not of superior root and intelligence, how can you talk about these things?' Zen Master Daxiu secretly knew his intention, and immediately responded with a verse, saying: 'Who can comb their hair twice a day? It is better to stop when the bun is firmly tied. Generally, it is better to have good bones and muscles, and it is still elegant without applying rouge and powder.'
At that time, Zen Master Nan lived in Jicui Hermitage on Huangbo Mountain. Zen Master Xiaoxiu heard a monk mention the Three Barriers, and was very surprised, wanting to visit him. Zen Master Daxiu said: 'I no longer doubt it.' Zen Master Xiaoxiu then went alone. Zen Master Daxiu waited for him to return, and secretly sent a monk to spy on Zen Master Nan's actions. The monk went for a month and saw him sitting alone on the meditation bed, as still as water. He returned and told Zen Master Daxiu: 'This old monk has no other strengths, he is just a monk who practices the Way.' Zen Master Daxiu therefore blamed Zen Master Xiaoxiu, saying: 'This fool lost his guard halfway and failed my former teacher.' Zen Master Daxiu then traveled to the Huai River and led the monks at Baiyun Temple. And Zen Master Duan recommended him to come forth and preside over Simian Mountain.
小秀于黃檗。久而有契證。聞大秀遷棲賢。以偈寄曰。七百高僧法戰場。廬公一偈盡歸降。無人截斷黃梅路。剛被迢迢過九江。又嘗頌三關話曰。我手佛手。誰人不有。分明直用。何須狂走。我腳驢腳。高低踏著。雨過苔青。云開日爍。問我生緣。處處不疑。語直心無病。誰論是與非。小秀。弋陽應氏子。家世業儒。環安院乃其故居也。若大秀因人之言。昧宗師于積翠。而能依白雲。蓋得所擇。小秀疑三關話。而求所決。真不自欺矣。爾後俱為法道盟主。其所決所擇。亦何可訾哉。
臺州護國元禪師。叢林雅號為元布袋。初參圓悟禪師于蔣山。因僧讀死心小參語云。既迷。須得個悟。既悟。須識悟中迷。迷中悟。迷悟兩忘。卻從無迷悟處建立一切法。元聞而疑。即趨佛殿。以手托開門扉。豁然大徹。繼而執侍圓悟。機辨逸發。圓悟操蜀語。目為聱頭。元侍者遂自題肖像付之曰。生平只說聱頭禪。撞著聱頭如鐵壁。脫卻羅籠截腳跟。大地撮來墨漆黑。晚年轉覆沒刁刀。奮金剛椎碎窠窟。佗時要識圓悟面。一為渠儂並拈出。圓悟歸蜀。元還淅東。鏟彩埋光。不求聞達。括蒼守耿公延禧。蓋嘗問道于圓悟。且閱其語錄至題肖像。得元為人。乃致開法南開山。遣使物色至臺之報恩。獲于眾寮。迫其受命。方丈古公。乃靈
【現代漢語翻譯】 現代漢語譯本 小秀禪師在黃檗山修行，時間長了，對禪理有了契合和證悟。聽說大秀禪師遷居到棲賢寺，就寫了一首偈語寄給他：『七百高僧法戰場，廬公（慧遠，334-416）一偈盡歸降。無人截斷黃梅路，剛被迢迢過九江。』他還曾經作頌來解釋三關話：『我手佛手，誰人不有？分明直用，何須狂走。我腳驢腳，高低踏著。雨過苔青，云開日爍。問我生緣，處處不疑。語直心無病，誰論是與非。』 小秀禪師，是弋陽應氏的子弟，家世代以儒學為業。環安院就是他原來的住所。如果說大秀禪師因為別人的話，在積翠寺里迷惑了宗師的教誨，而能夠依靠白雲禪師，那算是選擇了正確的道路。小秀禪師對三關話有所懷疑，而尋求解決，這真是沒有自欺啊！之後他們都成為佛法界的領袖，他們所做的決定和選擇，又有什麼可以指責的呢？ 臺州護國元禪師，在叢林中被雅稱為『元布袋』。他最初在蔣山參拜圓悟禪師。因為一個僧人讀死心禪師的小參語，其中說道：『既然迷惑了，就必須得到開悟；既然開悟了，就必須認識開悟中的迷惑，迷惑中的開悟，迷惑和開悟都忘掉，卻從沒有迷惑和開悟的地方建立一切法。』元禪師聽了之後感到疑惑，就走到佛殿，用手推開門扉，豁然大徹大悟。接著就侍奉圓悟禪師，機鋒辯才敏捷。圓悟禪師用四川方言，稱他為『聱頭』。元侍者於是自己題寫了一幅肖像送給他，上面寫道：『生平只說聱頭禪，撞著聱頭如鐵壁。脫卻羅籠截腳跟，大地撮來墨漆黑。晚年轉覆沒刁刀，奮金剛椎碎窠窟。佗時要識圓悟面，一為渠儂並拈出。』 圓悟禪師回到四川后，元禪師回到浙東，隱藏才華，不求聞達。括蒼太守耿公延禧，曾經向圓悟禪師問道，並且閱讀了他的語錄，看到了題肖像的詩，瞭解了元禪師的為人，於是派人到南開山請他開法，派出的使者在臺州的報恩寺找到了他，在眾僧的寮房裡找到了他，強迫他接受任命。方丈古公，就是靈源惟清禪師。
【English Translation】 English version Little Xiu practiced in Huangbo. After a long time, he had a contract and proof. Hearing that Great Xiu moved to Qixian, he sent a verse saying, 'Seven hundred high monks are on the battlefield of Dharma. Master Lu's (Huiyuan, 334-416) verse completely surrendered them. No one cuts off the road of Huangmei, just being far away across the Jiujiang.' He also once wrote a eulogy to explain the Three Barriers saying, 'My hand is the Buddha's hand, who doesn't have it? Clearly use it directly, why run wildly? My foot is the donkey's foot, stepping high and low. After the rain, the moss is green, and the clouds open to reveal the sun. Ask me about my origin, I have no doubts everywhere. My words are straight and my heart is free from illness, who cares about right and wrong?' Little Xiu, was a descendant of the Ying family in Yiyang, whose family had been engaged in Confucianism for generations. Huan'an Courtyard was his former residence. If Great Xiu was confused by the words of others about the teachings of the master in Jicui Temple, and was able to rely on Baiyun, then he made the right choice. Little Xiu doubted the Three Barriers and sought a solution, which is truly not deceiving himself! Later, they both became leaders in the Dharma world, so what can be criticized about their decisions and choices? Zen Master Yuan of Huguo Temple in Taizhou, was known in the monastic community as 'Yuan Budai'. He initially visited Zen Master Yuanwu at Jiangshan. Because a monk read Zen Master Sixin's short participation words, which said, 'Since you are confused, you must attain enlightenment; since you are enlightened, you must recognize the confusion in enlightenment, the enlightenment in confusion, forgetting both confusion and enlightenment, but establishing all dharmas from the place where there is no confusion and enlightenment.' Zen Master Yuan felt doubtful after hearing this, so he went to the Buddha Hall, pushed open the door with his hand, and suddenly had a great enlightenment. Then he served Zen Master Yuanwu, and his wit and eloquence were quick. Zen Master Yuanwu used the Sichuan dialect to call him 'Aotou'. Attendant Yuan then wrote a portrait of himself and sent it to him, writing on it: 'All my life I only talk about Aotou Zen, encountering Aotou is like an iron wall. Shedding the cage and cutting off the heel, the earth is gathered and pitch black. In his later years, he turned back without a knife, wielding a vajra pestle to smash the nest. If you want to know Yuanwu's face in the future, I will pick it out for you.' After Zen Master Yuanwu returned to Sichuan, Zen Master Yuan returned to eastern Zhejiang, hiding his talents and not seeking fame. Geng Gong Yanxi, the governor of Kuocang, once asked Zen Master Yuanwu about the Dao, and read his recorded sayings, seeing the poem on the portrait, and understanding Zen Master Yuan's character, so he sent people to Nankai Mountain to invite him to open the Dharma, and the messengers found him in Baoen Temple in Taizhou, in the monks' dormitory, and forced him to accept the appointment. Abbot Gu Gong, was Zen Master Lingyuan Weiqing.
源高弟。聞其提唱。亦深駭異。以是見當時所至。龍象蹴踏。如元高道。尚復群居。既𨗉所養。逢辰則出。所以軒特於世。今夫珉中玉表。急於求售者。視元之操履。能無恧乎。
靈源禪師。蚤參承晦堂于黃龍。而清侍者之名著聞叢林。元祐七年。無盡居士張公漕江西。故欽慕之。是時靈源寓興化。公檄分寧邑官。同諸山勸請出世于豫章觀音。其命嚴甚。不得已。遂親出投偈辭免曰。無地無針徹骨貧。利生深愧乏餘珍。廛中大施門難啟。乞與青山養病身。黃大史魯直憂居里闬。有手帖與興化海老曰。承觀音虛席。上司甚有意于清兄。清兄確欲不行亦甚好。蟠桃三千年一熟。莫做褪花杏子摘卻。此事黃龍興化亦當作助道之緣。共出一臂。莫送人上樹拔卻梯也。噫。江西法道盛于元祐間。蓋彈壓叢林者眼高耳。況遴選之禮優異如此。靈源以偈力辭。而太史以簡美之。得非有所激而云。
臨邛復首座。頂平目深。短小精悍。常往來淮山。白雲端和尚深器重之。一日。遊山次。白雲且行且語曰。子曾見甚尊宿。試語我來。復曰。頃在湖湘。如福嚴雅公．上封鵬公．北禪賢公。粗嘗親依。白雲笑曰。元來見作家來。我且問你。玄沙不出嶺。此意如何。復趨前將白雲手一掐。白雲又問。靈云見桃花悟道作么生。復即踏
【現代漢語翻譯】 現代漢語譯本： 源高弟（姓名）。聽聞他的提倡，也深感驚異。由此可見當時所到之處，龍象（比喻傑出的人才）互相踢踏，像元高道（姓名）這樣的人，尚且群居。既然已經修養了德行，遇到時機就出來。所以能夠超凡脫俗於世。現在那些品質像珉石（像玉的石頭）而外表像玉石，急於求售的人，看到元高道（姓名）的操守，能不感到羞愧嗎？
靈源禪師（法號），早年跟隨黃龍山的承晦堂（法號）學習，而清侍者（法號）的名聲在叢林中廣為人知。元祐七年（1092年），無盡居士張公（姓名）擔任江西的漕官，非常欽佩他。當時靈源（法號）住在興化。張公（姓名）命令分寧縣的官員，與各山寺一同勸請他到豫章觀音寺主持。命令非常嚴厲。不得已，於是親自寫了偈語辭謝說：『無地無針，徹骨貧窮，利濟眾生，深感缺少珍寶。都市之中，廣施佛法之門難以開啟，乞求回到青山，頤養病身。』黃大史魯直（姓名）賦閒在家，有書信給興化的海老（法號）說：『聽說觀音寺住持的位置空缺，上司很想讓清兄（法號）去。清兄（法號）確實不想去也很好。蟠桃三千年才成熟一次，不要做摘取褪色杏花的事情。這件事黃龍山和興化寺也應當作為助道的因緣，共同出一份力，不要送人上樹卻拔掉梯子。』唉，江西的佛法在元祐年間（1086-1094年）興盛，大概是因為彈壓叢林的人眼光高明。況且遴選的禮儀如此優異。靈源（法號）用偈語極力推辭，而黃太史（姓名）用書信讚美他。難道不是有所感觸而說的嗎？
臨邛復首座（法號），頭頂平坦，眼睛深邃，身材短小精悍。經常往來於淮山。白雲端和尚（法號）非常器重他。一天，遊山的時候，白雲（法號）邊走邊說：『你曾經見過哪些尊宿（德高望重的僧人），試著說給我聽聽。』復（法號）說：『近來在湖湘一帶，如福嚴雅公（法號）、上封鵬公（法號）、北禪賢公（法號），粗略地曾經親近依止。』白雲（法號）笑著說：『原來見過行家。我且問你，玄沙（法號）不出嶺，這個意思如何？』復（法號）趨步上前，將白雲（法號）的手掐了一下。白雲（法號）又問：『靈云（法號）見桃花悟道是怎麼回事？』復（法號）隨即踏地。
【English Translation】 English version: Yuan Gaodi (name). Hearing his advocacy, I was also deeply astonished. From this, it can be seen that wherever he went at that time, dragons and elephants (metaphor for outstanding talents) trampled each other. People like Yuan Gaodao (name) still lived in groups. Since they had cultivated their virtues, they would come out when the time was right. Therefore, they were able to transcend the world. Now, those whose quality is like minshi (stones resembling jade) but whose appearance is like jade, and who are eager to sell themselves, can they not feel ashamed when they see the integrity of Yuan Gaodao (name)?
Chan Master Lingyuan (Dharma name) studied with Chenghuitang (Dharma name) of Huanglong Mountain in his early years, and the name of Attendant Qing (Dharma name) was widely known in the Sangha. In the seventh year of Yuanyou (1092 AD), Layman Wujin, Zhang Gong (name), served as the transport commissioner of Jiangxi and greatly admired him. At that time, Lingyuan (Dharma name) lived in Xinghua. Zhang Gong (name) ordered the officials of Fanning County, together with the monasteries of various mountains, to invite him to preside over Guanyin Temple in Yuzhang. The order was very strict. Helplessly, he personally wrote a verse to decline, saying: 'No land, no needle, utterly poor, deeply ashamed of lacking treasures to benefit sentient beings. In the city, the door to widely spreading the Dharma is difficult to open, I beg to return to the green mountains to recuperate.' Grand Historian Huang Luzhi (name) was living in seclusion at home and had a letter to Elder Hai (Dharma name) of Xinghua, saying: 'I heard that the position of abbot of Guanyin Temple is vacant, and the superiors are very interested in having Brother Qing (Dharma name) go. It is also good if Brother Qing (Dharma name) really does not want to go.蟠桃(Pan Tao) peaches ripen once every three thousand years, do not do the thing of picking faded apricot blossoms. Huanglong Mountain and Xinghua Temple should also regard this matter as a cause for assisting the Way, and jointly contribute a force, do not send people up the tree but pull away the ladder.' Alas, the Dharma of Jiangxi flourished during the Yuanyou period (1086-1094 AD), probably because those who suppressed the Sangha had discerning eyes. Moreover, the ceremony of selection was so excellent. Lingyuan (Dharma name) tried his best to decline with a verse, and Grand Historian Huang (name) praised him with a letter. Isn't it because he was moved to say so?
First Seat Linqiong Fu (Dharma name) had a flat head, deep eyes, and a short, sturdy stature. He often traveled to Huai Mountain. Abbot Baiyun Duan (Dharma name) highly valued him. One day, while touring the mountain, Baiyun (Dharma name) walked and said: 'Which venerable monks have you seen? Try to tell me.' Fu (Dharma name) said: 'Recently in the Hunan area, such as Fuyan Yagong (Dharma name), Shangfeng Penggong (Dharma name), and Beichan Xiangong (Dharma name), I have roughly been close to and relied on them.' Baiyun (Dharma name) smiled and said: 'So you have seen experts. Let me ask you, Xuansha (Dharma name) does not leave the ridge, what does this mean?' Fu (Dharma name) stepped forward and pinched Baiyun's (Dharma name) hand. Baiyun (Dharma name) then asked: 'What is the matter of Lingyun (Dharma name) realizing the Tao upon seeing peach blossoms?' Fu (Dharma name) immediately stamped the ground.
倒曰。將謂是個漢。白雲蹶起。笑而已。自是叢林推敬。至五祖演和尚。亦待以父執。且使佛眼親其緒論。佛眼因問以佛法大意。對曰。安仁出草鞋。復后歸鄉。年八十餘而終。觀其機契白雲。則可知所蘊矣。而始終一節。亦足以增懿緇林。豈恃高踞雄席。然後為榮哉。
南嶽芭蕉庵主泉禪師。生於泉南。祝髮于崇福院。既出嶺。造汾陽。參禮昭禪師。受其印可。隱於衡岳。佯狂垢污。世莫能測。以楮為帔。所至聚觀。遂自歌曰。狂僧一條紙帔。不使毳針求細意。披來只么且延時。忍觀蠶苦勞檀施。縱饒羅綺百千般。濟要無過是禦寒。僧來玩。俗來玩。黑噴雲霞山水現。五嶽煙凝是翠縑。四溟浪白為銀線。佗人云。甚摸樣。剛把漁箋作高尚。雖多素質混然成。免效田畦憑巧匠。逞金襕。與紫袍。狂僧直是心無向。迦葉頭陀遙見時。定將白㲲來相讓。向伊言。我不換老和尚。泉。平時慈明厚之以友。于老南敬之以叔父。至於放曠自任。簡脫無撿。豈非所謂百不為多。一不為少耶。其制楮為帔。無乃矯于侈飾。肆意成歌。有以諷于浮競。由是而觀。未容無取也。
無盡居士張公天覺。蚤負禪學。猶欲尋訪宗師與之抉擇。因朱給事世英語及江西兜率悅禪師禪學高妙。聰敏出於流類。元祐六年。公漕江西。按部分
【現代漢語翻譯】 倒（禪師名）說：『我以為是個了不起的人，結果只是像白雲一樣突然興起，一笑置之罷了。』從此，他在叢林中備受推崇和尊敬。甚至五祖法演和尚（1024-1104）也以父執之禮待他，並且讓佛眼清遠（1067-1120）親自整理他的緒論。佛眼清遠曾問他佛法的大意，他回答說：『安仁（人名）出去賣草鞋，後來又回到家鄉。』他活到八十多歲才去世。觀察他與白雲守端（禪師名）的機緣，就可以知道他所蘊含的修爲了。而他始終如一的節操，也足以增加叢林的聲譽。難道一定要佔據高位，才能算是榮耀嗎？ 南嶽芭蕉庵的庵主泉禪師，出生于泉南，在崇福院剃度出家。離開嶺南后，他前往汾陽，參拜昭禪師，得到昭禪師的印可。之後他隱居在衡山，裝瘋賣傻，行為怪異，世人無法理解。他用楮皮（一種紙）做成披風，所到之處，人們都聚集觀看。於是他自己唱道：『狂僧我身披一條紙做的披風，不用細密的針線來追求精巧。披上它只是爲了暫時度日，不忍心看到蠶的辛苦和檀越（施主）的佈施。即使有綾羅綢緞成百上千，要緊的也不過是用來禦寒。僧人來看，俗人來看，黑色的墨跡噴繪出雲霞山水的景象。五嶽的煙霧凝結成翠綠色的絲綢，四海的波浪潔白如銀線。』別人問：『這是什麼模樣？』我只是把漁箋（一種紙）當作高尚的東西。雖然有很多樸素的材質混合而成，但免去了像在田地裡耕作一樣需要巧妙的工匠。炫耀金襕袈裟和紫色官袍，狂僧我心中毫無嚮往。迦葉尊者（釋迦摩尼十大弟子之一）如果遠遠地看見我，一定會把白㲲（毛織物）讓給我。』我對他說：『我不換老和尚。』泉禪師平時受到慈明楚圓（986-1039）像朋友一樣的厚待，受到老南禪師像叔父一樣的尊敬。至於他放曠任性，簡略隨便，不拘小節，這難道不是所謂的『百不為多，一不為少』嗎？他用楮皮做披風，難道不是矯情地追求奢侈嗎？肆意地寫歌，難道不是爲了諷刺那些浮華的競爭嗎？由此看來，他的行為並非沒有可取之處。 無盡居士張天覺，早年就精通禪學，仍然想要尋訪宗師來決斷選擇。因為朱給事向他極力稱讚江西兜率悅禪師的禪學高妙，聰敏超群。元祐六年（1091年），張天覺擔任江西漕運使，按部就班地...
【English Translation】 Dao (Zen master's name) said, 'I thought he was someone remarkable, but he just rose up like white clouds and then it was just a laugh.' From then on, he was highly respected in the monastic community. Even the monk Wuzu Fayan (1024-1104) treated him with the respect due to a senior, and had Foyan Qingyuan (1067-1120) personally organize his writings. Foyan Qingyuan once asked him about the main idea of Buddhism, and he replied, 'Anren (person's name) went out to sell straw sandals and later returned to his hometown.' He lived to be over eighty years old before he passed away. Observing his affinity with Baiyun Shouduan (Zen master's name), one can know the cultivation he possessed. And his consistent integrity is enough to enhance the reputation of the monastic community. Does one have to occupy a high position to be considered honorable? Zen Master Quan, the abbot of the Banana Hermitage on Mount Nan Yue, was born in Quannan and ordained at Chongfu Monastery. After leaving Lingnan, he went to Fenyang to pay homage to Zen Master Zhao, who gave him his approval. After that, he lived in seclusion on Mount Heng, feigning madness and acting strangely, which people could not understand. He made a cloak out of paper (a type of paper), and wherever he went, people gathered to watch. So he sang to himself: 'The crazy monk wears a paper cloak, not seeking exquisite detail with fine needles. Wearing it is just to pass the time, not bearing to see the silkworm's hardship and the donors' offerings. Even if there are hundreds and thousands of silks and satins, the important thing is just to keep warm. Monks come to see, laypeople come to see, black ink sprays out the scenery of clouds and mountains. The mist of the Five Peaks condenses into emerald silk, and the waves of the Four Seas are white as silver threads.' Others ask: 'What is this like?' I just regard the fishing paper (a type of paper) as something noble. Although many simple materials are mixed together, it avoids the need for skillful craftsmen like working in the fields. Flaunting golden kasayas and purple robes, the crazy monk has no desire in his heart. If Venerable Kasyapa (one of the ten great disciples of Sakyamuni) saw me from afar, he would definitely give me his white woolen cloth.' I said to him: 'I won't trade with the old monk.' Zen Master Quan was usually treated kindly by Ciming Chuyuan (986-1039) like a friend, and respected by the old Nan Zen master like an uncle. As for his unrestrained and casual behavior, not adhering to trivialities, isn't this what is called 'a hundred is not too much, one is not too little'? He made a cloak out of paper, wasn't he pretentiously pursuing luxury? Writing songs at will, wasn't it to satirize those who engage in frivolous competition? From this point of view, his behavior is not without merit. Layman Zhang Tianjue of Wujin, was proficient in Zen from an early age, but still wanted to seek out a master to make a decision. Because Zhu Jishi highly praised Zen Master Doushuai Yue of Jiangxi for his profound Zen learning and outstanding intelligence. In the sixth year of Yuanyou (1091), Zhang Tianjue served as the transport commissioner of Jiangxi, and step by step...
寧。五禪逆于旅亭。顧問至兜率。公曰。聞師聰敏之名久矣。悅遽對曰。從悅。臨濟兒孫。若以聰敏說文章。定似都運談禪。公雖壯其言。而意不平。遂作偈命五禪舉揚曰。五老機緣共一方。神鋒各向袖中藏。明朝老將登壇看。便請橫矛戰一場。悅當其末。提綱之語。盡貫前者。公陰喜之。乃游兜率。相與夜談。及宗門事。公曰。比看傳燈錄一千七百尊宿機緣。唯疑德山托缽話。悅曰。若疑托缽話。其餘則是心思意解。何曾至大安樂境界。公憤然就榻。屢起。夜將五鼓。不覺趯翻溺器。忽大省發。喜甚。即扣悅丈室門。謂悅曰。已捉得賊了也。悅曰。贓物在甚麼處。公擬議。悅曰。都運且寢。翌旦。公有頌云。鼓寂鐘沈托缽回。巖頭一拶語如雷。果然只得三年活。莫是遭佗受記來。別去未幾。悅遂歸寂。公登右揆之明年。當宣和辛卯歲二月。奏請悅謚號。遣使持文祭于塔祠曰。昔者仰山謂臨濟曰。子之道。佗日盛行於吳越間。但遇風則止。后四世而有風穴延沼。沼以讖常不懌。晚得省念。而喜曰。正法眼藏今在汝躬。死無遺恨矣。念既出世首山。荒村破寺。衲子才三十餘輩。然其道大振天下。師于念公為六世孫。于云庵為嫡嗣。住山規範足以追媲首山。機鋒敏妙。初不減風穴。余頃歲奉使江西。按部西安。相識于龍安
【現代漢語翻譯】 寧（地名）。五禪逆于旅亭（地名）。蔡攸顧問至兜率（山名）。蔡攸說：『我聽說禪師您聰敏之名很久了。』 悅禪師回答說：『我悅禪師是臨濟（宗派名）的兒孫，如果用聰敏來解說文章，那就像都運（官名）在談論禪一樣。』 蔡攸雖然讚賞他的話，但心裡並不平靜，於是作了一首偈語，命令五禪（五位禪師）來宣揚：『五老（五位禪師）的機緣在同一個地方，各自將神鋒藏在袖中。明天老將登上高壇觀看，請允許橫矛大戰一場。』 悅禪師在最後，提綱挈領的話語，貫穿了前面所有的話。蔡攸暗自高興。於是遊覽兜率（山名），互相徹夜長談，談到宗門（佛教宗派）的事情。蔡攸說：『我近來看《傳燈錄》一千七百位尊宿（高僧）的機緣，唯獨疑惑德山（人名）托缽（化緣）的話。』 悅禪師說：『如果疑惑托缽的話，其餘的都是心思意解，何曾到達大安樂的境界？』 蔡攸憤然上床睡覺，多次起身。夜裡將近五更，不小心踢翻了尿壺，忽然大徹大悟，非常高興，立即敲悅禪師的丈室門，對悅禪師說：『我已經捉到賊了！』 悅禪師說：『贓物在哪裡？』 蔡攸猶豫不決。悅禪師說：『都運（官名）您還是睡覺吧。』 第二天早上，蔡攸有一首頌：『鼓聲寂靜，鐘聲沉沒，托缽歸來。巖頭（人名）一拶，話語如雷。果然只得了三年活，莫非是遭他受記而來。』 分別后沒多久，悅禪師就圓寂了。蔡攸登上右揆（官名）的第二年，在宣和辛卯年（1111年）二月，上奏請求追諡悅禪師的謚號，派遣使者拿著祭文到塔祠祭奠說：『從前仰山（人名）對臨濟（人名）說：您的道，將來會在吳越（地名）一帶盛行，但遇到風就會停止。』 後來四世有風穴延沼（人名），延沼因為讖語常常不快樂，晚年得到省念（人名），而高興地說：『正法眼藏（佛教術語）現在就在你身上，死了也沒有遺憾了。』 省念（人名）出世在首山（地名），荒村破寺，僧人只有三十幾輩，然而他的道卻大振天下。禪師您對於省念公（人名）是六世孫，對於云庵（人名）是嫡嗣。住山規範足以追媲首山（地名），機鋒敏妙，最初不減風穴（人名）。我早年奉命出使江西（地名），按部西安（地名），在龍安（地名）相識。
【English Translation】 Ning (place name). Wu Chan encountered Cai You at the hostel. Cai You consulted with Yue Chanshi at Mount Doushuai (mountain name). Cai You said, 'I have long heard of your intelligence and wisdom, Zen Master.' Yue Chanshi replied, 'I, Yue Chanshi, am a descendant of Linji (sect name). If one uses intelligence to explain scriptures, it would be like a Du Yun (official title) discussing Zen.' Although Cai You appreciated his words, he was not at peace in his heart, so he composed a verse and ordered the five Zen masters to proclaim it: 'The opportunities of the five elders (five Zen masters) are in the same place, each hiding their divine edge in their sleeves. Tomorrow, the old general will ascend the high platform to watch, please allow a great battle with spears.' Yue Chanshi, at the end, with his concise words, connected all the previous words. Cai You was secretly pleased. So he visited Mount Doushuai (mountain name), and they talked all night, discussing matters of the sect (Buddhist sect). Cai You said, 'Recently, I have read the records of 1,700 venerable monks in the 'Transmission of the Lamp', and I only doubt the words of Deshan (person's name) about begging for alms.' Yue Chanshi said, 'If you doubt the words about begging for alms, the rest are all thoughts and interpretations, how can you reach the realm of great bliss?' Cai You angrily went to bed, getting up several times. Near the fifth watch of the night, he accidentally kicked over the chamber pot, and suddenly had a great enlightenment, very happy, and immediately knocked on Yue Chanshi's room door, saying to Yue Chanshi, 'I have caught the thief!' Yue Chanshi said, 'Where is the stolen goods?' Cai You hesitated. Yue Chanshi said, 'Du Yun (official title), you should sleep.' The next morning, Cai You had a verse: 'The drum is silent, the bell is sunk, returning from begging for alms. Yantou (person's name) gave a push, words like thunder. Indeed, he only lived for three years, could it be that he was prophesied to come.' Not long after the separation, Yue Chanshi passed away. In the second year that Cai You ascended to the position of Right Prime Minister, in February of the Xuanhe Xinmao year (1111 AD), he requested that Yue Chanshi be posthumously honored, and sent an envoy with a memorial to the pagoda temple, saying: 'In the past, Yangshan (person's name) said to Linji (person's name): 'Your way will flourish in the Wu and Yue (place name) area in the future, but it will stop when it encounters wind.' Later, four generations later, there was Fengxue Yanzhao (person's name), Yanzhao was often unhappy because of the prophecy, and in his later years he attained Sheng Nian (person's name), and happily said: 'The Eye Treasury of the True Dharma (Buddhist term) is now on you, and there is no regret in death.' Sheng Nian (person's name) was born in Shoushan (place name), a desolate village temple, with only thirty monks, but his way greatly flourished in the world. Zen Master, you are the sixth generation descendant of Sheng Nian Gong (person's name), and the direct descendant of Yun'an (person's name). The norms of living in the mountain are enough to match Shoushan (place name), and the sharpness of the machine is no less than Fengxue (person's name) at the beginning. I was ordered to go to Jiangxi (place name) in my early years, and according to the department of Xi'an (place name), I met in Long'an (place name).
山中。抵掌夜語。盡得其末後大事。正宗顯決。方以見晚為嘆。而師遽亦化去。惜其福不逮慧。故緣不勝喜。其德不可掩。故終必有後。有若疏山了常．兜率慧照．慈雲明鑑．清溪志言者。皆說法一方。有聞於時。有若羅漢慧宜．楊岐子圓．廣慧守真贛川智宣者。皆遁跡幽居。痛自韜晦。風穴得一省念。遂能續列祖壽命。今龍安諸子乃爾其盛。豈先師靈骨真灰燼無餘耶。蓋其道行實為叢林所宗向。有光佛祖。有助化風。思有以發揮之。為特請于朝。蒙恩追諡真寂大師。嗚呼。余惟與師神交道契。故不敢忘外護之志。雖其死生契闊之異。而蒙被天下之殊恩。則幸亦共之。仰惟覺靈祗此榮福。夫蔚為儒宗而崇佛道。未有如公者。然非敏手。安能激發。茍非上根。未易承當。至於嶽立廊廟。展大法施。既不忘悅之道義。而特與追榮。矢心以詞。勤勤若此。蓋所以昭示尊師重法歟。
五祖演和尚在白雲。掌磨所。一日。端和尚至。語之曰。有數禪客自廬山來。詰之皆有悟入處。教伊說亦說得有來由。舉因緣向伊亦明得。教下語亦下得。只是未在。你道如何。演於是大疑。即私自計曰。既悟了。說亦說得。明亦明得。如何卻未在。遂參究累日。忽然省悟。從前寶惜一時放下。厥後嘗曰。吾因茲出一身白汗。便明得下載清風
【現代漢語翻譯】 現代漢語譯本： 在山中，（我們）抵掌而談，徹夜長談，完全領悟了那最終的大事，正宗的奧義顯明而決斷，（我）才感嘆相見恨晚。然而老師卻突然圓寂了，可惜他的福報不足以達到慧的境界，所以因緣不能勝過喜悅。他的德行不可掩蓋，所以最終必定有後繼之人。像疏山了常、兜率慧照、慈雲明鑑、清溪志言這些人，都在一方說法，名聞於世。像羅漢慧宜、楊岐子圓、廣慧守真、贛川智宣這些人，都隱遁在幽靜的居所，深深地韜光養晦。風穴延沼得到一省念，於是能夠延續列祖的壽命。如今龍安的弟子們如此興盛，難道是先師的靈骨真的灰飛煙滅，沒有剩餘了嗎？大概是因為他的道行確實為叢林所宗仰，有光大佛祖，有助益化導之風。我思量著要發揚他的功德，所以特地向朝廷請求，蒙受恩典追諡為真寂大師。唉！我只因為與老師神交道合，所以不敢忘記外護的志向。雖然我們生死離別的境遇不同，但是蒙受天下殊榮的恩典，那麼（我）有幸也共同享有。仰望覺靈能夠享受這份榮福。像您這樣蔚為儒宗而又崇尚佛道的，沒有像您這樣的了。然而不是敏捷的手筆，怎麼能夠激發（人們的信仰）？如果不是上等根器，不容易承擔（這份責任）。至於在朝廷上樹立榜樣，廣施大法，既不忘記悅的道義，又特地追贈榮名，竭盡心力用言辭來表達，如此勤勉，大概是爲了昭示尊師重法吧。
五祖法演禪師在白雲寺，掌管磨坊。一天，端和尚來到，對他說：『有幾位禪客從廬山來，詢問他們，都有些悟入之處。教他們說，也能說出個所以然來；舉出因緣，他們也能明白；教他們下語，也能下得出來。只是還不到家。你道如何？』法演於是大為疑惑，就私下思量說：『既然悟了，說也能說得，明也能明得，為什麼卻還不到家？』於是參究多日，忽然省悟，從前所寶惜的（東西）一時放下。後來他曾說：『我因為這件事出了一身冷汗，便明白了「下載清風」的含義。』
【English Translation】 English version: In the mountains, we clapped our hands and talked, conversing all night long, fully comprehending the ultimate great matter. The essence of the orthodox teaching was clearly and decisively revealed, and only then did I lament that we had not met sooner. However, the master suddenly passed away. It is a pity that his blessings were not sufficient to reach the state of 'Hui' (wisdom), so the karmic conditions could not overcome joy. His virtue cannot be concealed, so there must eventually be successors. People like Shushan Liaochang, Doushuai Huizhao, Ciyun Mingjian, and Qingxi Zhiyan all taught the Dharma in their respective regions and were renowned in their time. People like Luohan Huiyi, Yangqi Ziyuan, Guanghui Shouzhen, and Ganchuan Zhixuan all retreated to secluded residences, deeply concealing their talents. Fengxue Yanshou obtained a moment of reflection and was thus able to extend the lives of the ancestral masters. Now the disciples of Long'an are so prosperous. Could it be that the spiritual bones of the former master have truly turned to ashes, with nothing remaining? It is probably because his practice was indeed revered by the sangha, illuminating the Buddha and aiding the wind of transformation. I thought of promoting his merits, so I specially requested the court, and received the grace of posthumously conferring the title of 'Great Master Zhenji' (Great Master of True Stillness). Alas! I only because of my spiritual connection and harmonious understanding with the master, I dare not forget my aspiration to protect him externally. Although our circumstances of life and death are different, the grace of receiving special favor throughout the world, then I am fortunate to share it as well. I look up to the enlightened spirit to enjoy this glory and blessing. There has never been anyone like you, who is both a Confucian scholar and reveres the Buddhist path. However, without a quick hand, how could one inspire (people's faith)? If it were not for superior roots, it would not be easy to bear (this responsibility). As for setting an example in the court and widely bestowing the Dharma, not only did you not forget the righteousness of Yue, but you also specially bestowed posthumous honors, expressing your heart with words, so diligently. This is probably to show respect for the teacher and importance for the Dharma.
Chan Master Wuzu Fayan was in Baiyun Temple, in charge of the mill. One day, Monk Duan came and said to him, 'There are several Chan practitioners from Mount Lu, and when questioned, they all have some understanding. If you teach them to speak, they can also speak with a reason; if you bring up karmic conditions, they can also understand; if you teach them to make a statement, they can also make one. It's just that they haven't reached home yet. What do you say?' Fayan was greatly puzzled, and he thought to himself, 'Since they have understood, and they can speak and understand, why haven't they reached home yet?' So he investigated for many days, and suddenly he realized that all the things he had treasured before were put down at once. Later he once said, 'I broke out in a cold sweat because of this matter, and then I understood the meaning of "downloading the clear breeze."
。雪堂行公有頌發揮之曰。腦後一椎喪卻全機。凈裸裸兮絕承當。赤灑灑兮離鉤錐。下載清風付與誰。嗚呼。中興臨濟法道。蓋五祖矣。而於白雲。日董廝役。辦眾資給。其服勤可謂至矣。然亦未聞館以明牕。寵以清職。何哉。
潼川府天寧則禪師。蚤業儒。詞章婉縟。既從釋。得法于儼首座。而為黃檗勝之孫。有牧牛詞。寄以滿庭芳調曰。咄。這牛兒身強力健。幾人能解牽騎。為貪原上綠草嫩離離。只管尋芳逐翠奔馳。后不顧頎危。爭知道山遙水遠。回首到家遲。牧童今有智。長繩牢把。短杖高提。入泥入水。終是不生疲。直待心調步穩。青松下孤笛橫吹當歸去。人牛不見。正是月明時。世以禪語為詞。意句圓美。無出此右。或譏其徒以不正之聲混傷宗教。然有樂於謳吟。則因而見道。亦不失為善巧方便。隨機設化之一端耳。
西蜀廣道者。住筠陽九峰。為云庵真凈之嗣。天資純至。脫略世故。有頌趙州勘婆話曰。指路婆婆在五臺。禪人到此盡癡呆。一拳打破扶桑國。杲日當空照九垓。一日。有戒上座者。善於醫術。分衛而歸。命廣說法。戒出致問曰。如何是九峰境。答曰。滔滔雙澗水。落落九重山。進曰。如何是境中人。答曰。長者自長。短者自短。進曰。人境已蒙師指示。向上宗乘事若何。答曰。
【現代漢語翻譯】 現代漢語譯本：雪堂行公有頌來發揮這件事，說：『腦後一椎，喪卻全部的機用。乾乾淨淨啊，沒有任何承擔。赤條條啊，脫離一切束縛。這清風明月，要交付給誰呢？』 唉！中興臨濟宗的法脈，大概要數五祖法演了。而他對白雲守端，每天都像僕役一樣工作，辦理大眾的供給。他所付出的辛勞可以說是到了極點。然而也沒聽說白雲守端給他提供明亮的窗戶的房間，或者用清閑的職位來優待他。這是為什麼呢？
潼川府天寧則禪師，早年學習儒學，文章寫得優美流暢。後來出家為僧，從儼首座那裡得法，是黃檗勝的孫子。他寫了一首《牧牛詞》，用《滿庭芳》的曲調來表達：『咄！這牛兒身強力壯，有幾人能夠懂得牽引騎乘？因為它貪戀原野上嫩綠的草，只顧著尋花逐草地奔馳。後來不顧危險。哪裡知道山遙水遠，回頭到家已經遲了。牧童現在有了智慧，用長繩牢牢地拴住它，用短杖高高地舉起。入泥入水，始終不感到疲憊。直到牛的心調順，腳步穩健，在青松下橫吹著孤單的笛子，悠然歸去。人牛都不見了，正是月光明亮的時候。』 世人認為用禪語來寫詞，意境和語句都很完美，沒有能超過這首詞的。有人批評他的徒弟用不正經的音樂來混淆和損害宗教。然而如果有人喜歡歌唱，那麼因此而悟道，也不失為一種善巧方便，隨機應變的教化方式。
西蜀廣道者，住在筠陽九峰，是云庵真凈的弟子。他天性純真，不拘世俗。他寫了一首頌趙州勘婆的話，說：『指路的婆婆在五臺山，禪人到這裡都變得癡呆。一拳打破扶桑國（日本），太陽照耀著整個世界。』 有一天，有位戒上座，擅長醫術，分衛乞食回來。廣道者讓他說法。戒上座出來提問說：『什麼是九峰的境界？』 廣道者回答說：『滔滔不絕的雙澗水，高聳入雲的九重山。』 戒上座進一步問：『什麼是境界中的人？』 廣道者回答說：『長的人自長，短的人自短。』 戒上座說：『人境已經蒙您指示了，那麼向上追尋宗乘的事情又該如何呢？』 廣道者回答說：
【English Translation】 English version: Xue Tang Xing Gong had a eulogy to elaborate on this matter, saying: 'A blow to the back of the head, losing all function. Clean and bare, without any burden. Stark naked, free from all constraints. To whom shall this clear breeze and bright moon be entrusted?' Alas! The revival of the Linji (Rinzai) lineage probably counts Wuzu Fayan (1024-1104) as the fifth patriarch. And towards Baiyun Shouduan (1025-1072), he worked daily like a servant, managing the supplies for the masses. His diligence can be said to have reached its peak. Yet, it was never heard that Baiyun Shouduan was provided with a room with bright windows, or favored with a leisurely position. Why is this so?
Zen Master Tianning Ze of Tongchuan Prefecture, in his early years studied Confucianism, and his writings were beautiful and fluent. Later, he became a monk and obtained the Dharma from Abbot Yan, and was a grandson of Huangbo Sheng. He wrote a 'Herding the Ox' poem, using the tune of 'Mantingfang' to express: 'Tut! This ox is strong and powerful, how many people can understand how to lead and ride it? Because it covets the tender green grass on the plains, it only cares about chasing flowers and grass. Later, it disregards the danger. How does it know that the mountains are far and the waters are distant, and it is late when it returns home? The herdsman now has wisdom, using a long rope to firmly tie it, and raising a short staff high. Entering mud and water, it never feels tired. Until the ox's heart is tamed and its steps are steady, under the green pines, he plays a solitary flute, leisurely returning. Both man and ox are gone, it is precisely when the moon is bright.' The world believes that using Zen language to write poetry, the artistic conception and sentences are perfect, and none can surpass this poem. Some criticize his disciples for using improper music to confuse and harm religion. However, if someone likes to sing, then to attain enlightenment through this, it is not a bad skillful means, a way of teaching that adapts to circumstances.
The Western Shu Daoist Guang, lived in Jiufeng (Nine Peaks) in Junyang, and was a disciple of Yun'an Zhenjing. He was pure in nature and unconventional. He wrote a verse praising Zhao Zhou's (Joshu's) examination of the old woman, saying: 'The old woman pointing the way is on Mount Wutai, Zen practitioners become foolish when they arrive here. With one punch, break the Fusang country (Japan), the sun shines on the entire world.' One day, there was an Elder Jie, who was skilled in medicine, returning from alms begging. Guang Daoist asked him to give a Dharma talk. Elder Jie came out and asked: 'What is the realm of Jiufeng?' Guang Daoist replied: 'The滔滔(Tao Tao) endless Shuangjian River, the 落落(Luo Luo) towering Ninefold Mountains.' Elder Jie further asked: 'What are the people in the realm?' Guang Daoist replied: 'The tall are tall, the short are short.' Elder Jie said: 'The people and the realm have already been instructed by you, then how should we pursue the matter of the upward lineage?' Guang Daoist replied:
吃棒得也未。戒作禮而退。廣遂問侍者曰。升座為何事。侍者曰。戒藥王請。廣曰。金毛獅子子。出窟便咆哮。且道金毛獅子子是阿誰。良久。云。即是今晨戒藥王。便下座。廣晚年依同門友深公于寶峰。雪夜。深與擁爐語論之久。潛使人戲去廣臥榻衾褥。及就寢。摸索無有。置而不問。須臾熟睡。鼻息如雷。其忘物忘我如此。逸人季商老寄以詩曰。已透云庵向上關。薰爐茗碗且開顏。頭顱無意掃殘雪。毳衲從來著壞山。瘦節直宜青嶂立。道心長與白鷗閑。歸來天末一回首。疑在孤峰煙靄間。廣之高風逸韻于詩可見矣。妙喜老師亦嘗與游。從言其大概。是時叢林以道者目之。真名稱厥實也。
龍牙才禪師受潭帥曾公孝序之請。既開堂于天寧。有僧致問。德山棒．臨濟喝。今日請師為拈掇。答云。蘇嚧蘇嚧。進云。蘇嚧蘇嚧還有。西來意也無。答云。蘇嚧蘇嚧。由是叢林呼為才蘇嚧。一日。曾延見諸禪。因問曰。龍牙答話只蘇嚧。如何。道林月庵乃應聲而顧諸禪曰。借問諸方會也無。曾笑曰。可聯成一頌。以為禪悅之樂。時座無續者。及傳至云蓋。有慈觀長老曰。昨夜虛空開口笑。祝融吞卻洞庭湖。世偁月庵續後二句。豈不孤慈觀耶。今徑山法音首座。是時與云蓋法席。目擊其事。然月庵道滿天下。亦何藉此。
【現代漢語翻譯】 現代漢語譯本： 吃棒了嗎？（吃棒：禪宗用語，指受到棒喝的教誨）戒作禮後退下。廣禪師於是問侍者說：『升座是爲了什麼事？』侍者說：『戒藥王（人名，不詳）邀請。』廣禪師說：『金毛獅子子，出洞便咆哮。那麼，金毛獅子子是誰呢？』停頓了片刻，說：『就是今天早晨的戒藥王。』說完便下座。廣禪師晚年依附同門好友深公在寶峰寺。一個下雪的夜晚，深公與他圍著爐子談論很久。深公偷偷地讓人把廣禪師臥榻上的被褥拿走。等到廣禪師要睡覺時，摸索著沒有被褥，便放在一邊不再問。一會兒就熟睡了，鼻息如雷。他忘掉外物和自己的程度就是這樣。隱士季商老寄詩給他，說：『已經穿透云庵向上的一道關卡，熏爐和茶碗讓人心情舒暢。頭顱不打算掃去殘留的雪，粗布僧衣向來穿著在破敗的山中。清瘦的節操正適合在青山上挺立，修道的心境長久地與白鷗為伴。歸來在天邊回頭一望，彷彿身在孤峰的煙霧之中。』廣禪師高尚的品格和超逸的風度在詩中可見一斑。妙喜老師也曾經與他交往，從他那裡聽到一些大概的情況。當時叢林中用『道者』來稱呼他，這真是名副其實。 龍牙才禪師接受潭帥曾公孝序的邀請，在天寧寺開堂說法。有僧人提問：『德山（人名，不詳）棒，臨濟（人名，不詳）喝，今天請老師來評判。』龍牙才禪師回答說：『蘇嚧蘇嚧（梵語，意為「善哉」）。』僧人追問：『蘇嚧蘇嚧還有西來意（禪宗用語，指達摩祖師從西方帶來的禪宗真意）嗎？』龍牙才禪師回答說：『蘇嚧蘇嚧。』因此叢林中稱他為『才蘇嚧』。一天，曾公邀請眾禪師相見，問道：『龍牙禪師回答問題只說蘇嚧，怎麼樣？』道林月庵於是應聲回頭看著眾禪師說：『請問各位是否領會？』曾公笑著說：『可以聯成一首頌，作為禪悅的樂趣。』當時在座的沒有人能續上。等到傳到云蓋寺，有慈觀長老說：『昨夜虛空開口笑，祝融（神話人物，火神）吞掉了洞庭湖。』世人稱月庵續了後面的兩句，難道不是辜負了慈觀長老嗎？現在徑山法音首座，當時與云蓋寺的僧人在一起，親眼目睹了這件事。然而月庵的道行遍滿天下，又何必憑藉這個呢？
【English Translation】 English version: Did you receive the stick? (Receive the stick: a Zen term, referring to receiving the teaching of stick and shout) Jie (name of a monk, unknown) made a bow and retreated. Chan Master Guang then asked the attendant, 'What is the purpose of ascending the seat?' The attendant said, 'Jie Yaowang (name of a person, unknown) invited you.' Chan Master Guang said, 'The golden-haired lion cub roars as soon as it leaves the cave. Then, who is the golden-haired lion cub?' After a moment of silence, he said, 'It is Jie Yaowang this morning.' Then he descended from the seat. In his later years, Chan Master Guang relied on his fellow disciple, Master Shen, at Baofeng Temple. One snowy night, Master Shen and he sat by the stove, talking for a long time. Master Shen secretly had someone remove Chan Master Guang's bedding from his sleeping platform. When Chan Master Guang went to bed, he groped around and found no bedding, so he put it aside and didn't ask about it. Soon he fell into a deep sleep, snoring like thunder. That's how much he forgot about external things and himself. The recluse Ji Shanglao sent him a poem, saying, 'Already passed through the upward gate of Yun'an Hermitage, the incense burner and tea bowl bring joy. The head has no intention of sweeping away the remaining snow, the coarse cloth robe has always been worn in the dilapidated mountains. The slender integrity is suitable for standing on the green peaks, the mind of the Tao is always at ease with the white gulls. Returning and looking back at the end of the sky, it seems to be in the smoke and mist of a solitary peak.' Chan Master Guang's noble character and transcendent demeanor can be seen in the poem. Teacher Miaoxi also once associated with him, hearing some general information from him. At that time, the monastic community called him 'Taoist,' which was truly a fitting name. Chan Master Longya Cai, upon the invitation of Commander Zeng Gong Xiaoxu of Tan Prefecture, opened a Dharma hall at Tianning Temple. A monk asked, 'Deshan's (name of a monk, unknown) stick, Linji's (name of a monk, unknown) shout, today we invite the teacher to judge.' Chan Master Longya Cai replied, 'Su lu su lu (Sanskrit, meaning 'well said').' The monk pressed on, 'Does su lu su lu also contain the meaning of the coming from the West (a Zen term, referring to Bodhidharma's intention in bringing Zen from the West)?' Chan Master Longya Cai replied, 'Su lu su lu.' Therefore, the monastic community called him 'Cai Su Lu.' One day, Commander Zeng invited the Chan masters to meet and asked, 'Chan Master Longya only says su lu in response, what do you think?' Daolin Yue'an then turned to look at the Chan masters and said, 'May I ask if everyone understands?' Commander Zeng smiled and said, 'It can be linked into a verse, as the joy of Chan.' At that time, no one present could continue it. When it was passed to Yungai Temple, Elder Ciguan said, 'Last night, the empty sky opened its mouth and laughed, Zhurong (mythical figure, god of fire) swallowed Dongting Lake.' People say that Yue'an continued the last two lines, wouldn't that be letting down Elder Ciguan? Now, the Chief Seat of Fayin at Jingshan Temple was with the monks of Yungai Temple at that time and witnessed this event. However, Yue'an's practice has spread throughout the world, so why rely on this?
西蜀表自禪師。參演和尚於五祖。時圓悟分座攝納。五祖使自親炙焉。圓悟曰。公久與老師法席。何須來探水。脫有未至。舉來品評可也。自乃舉德山小參話。圓悟高笑曰。吾以不堪為公師。觀公如是。則有餘矣。遂令再舉。至今夜不答話處。圓悟驀以手掩自口曰。止。只恁看得透。便見德山也。自不勝其憤。趨出。以坐具摵地曰。那裡有因緣只教人看一句。於是朋儕競勉。自從圓悟指示。未幾有省。及遷圓悟監總院務。即舉自為座元。圓悟私告五祖曰。渠只得一橛。大法未明在。須更鍜煉必為法器。居無何。五祖宣言請自立僧。實欲激其遠到。自聞之。深有所待。一日。上堂以目顧自曰。莫妄想。便下座。自氣不平。趨瑯瑘啟公法社。久之。圓悟往撫存。遂于言下大徹。乃同歸五祖。方命立僧。圓悟即還蜀。出世昭覺。演既委順。郡守以自繼席。開堂拈香。其略云。若為今成都昭覺勤禪師去。我於此時。如得其髓。為甚麼不為佗。不見道。魚因水有。子因母親。由是觀圓悟。于自有卵翼之功。而向人天眾前吐露。直欲雪其所負。則與黃檗酬百丈有間矣。嗚呼。自之無嗣。諒有以夫。
成都府世奇首座。初于舒州龍門燕坐瞌睡間。群蛙忽鳴。誤聽為淨髮版響。亟趨往。有曉之者曰。蛙鳴非版也。奇恍然。
【現代漢語翻譯】 現代漢語譯本 西蜀表自禪師（生卒年不詳），在五祖寺參拜演和尚。當時圓悟禪師分座接納僧眾，五祖弘忍禪師讓表自禪師親自跟隨圓悟禪師學習。圓悟禪師說：『你長期在老師的座下，何必來試探我的深淺？如果有什麼不明白的地方，提出來我們一起探討。』表自禪師於是舉出德山宣鑒禪師小參時說的話。圓悟禪師聽后大笑說：『我尚且不堪做你的老師，看你這樣，已經綽綽有餘了。』於是讓他再說一遍。說到『至今夜不答話處』時，圓悟禪師突然用手摀住表自禪師的嘴說：『停！只要能這樣看得透徹，就能見到德山禪師了。』表自禪師心中不服，快步走出，把坐具摔在地上說：『哪裡有什麼因緣，只教人看一句話！』於是同伴們互相勉勵。自從圓悟禪師指示后，不久表自禪師有所領悟。等到圓悟禪師調任監總院務時，就推薦表自禪師為座元。圓悟禪師私下告訴五祖弘忍禪師說：『他只得到了一部分，大法還沒有明白。需要再錘鍊，必定能成為法器。』不久，五祖弘忍禪師公開宣佈請表自禪師出來主持僧事，實際上是想激發他更進一步。表自禪師聽了之後，心中充滿期待。一天，五祖弘忍禪師上堂時，用眼睛看著表自禪師說：『不要妄想。』說完就下座了。表自禪師心中氣憤不平，前往瑯玡山開創法社。很久之後，圓悟禪師前去撫慰，表自禪師在圓悟禪師的開導下大徹大悟，於是共同回到五祖寺。五祖弘忍禪師這才命表自禪師主持僧事。圓悟禪師隨即返回四川，出世在昭覺寺。演和尚既然順從，郡守就讓表自禪師繼承住持之位。開堂拈香時，他的話大概是這樣說的：『如果成為現在的成都昭覺勤禪師，我在此時，就像得到了它的精髓。為什麼不為他（圓悟禪師）說幾句好話呢？』不是說嗎，『魚因水而生，子因母親而活。』由此看來，圓悟禪師對錶自禪師有卵翼之功，而且在人天大眾面前吐露出來，只想洗雪自己所承擔的責任，這與黃檗希運禪師酬謝百丈懷海禪師的做法相比，還有差距。唉，表自禪師沒有後嗣，大概是有原因的。 成都府世奇首座（生卒年不詳），最初在舒州龍門寺燕坐時打瞌睡，忽然聽到一群青蛙鳴叫，誤以為是淨髮版的響聲，急忙跑過去。有人告訴他說：『這是青蛙的叫聲，不是淨髮版的響聲。』世奇首座這才恍然大悟。
【English Translation】 English version The Chan master Biaozi of Western Shu (dates unknown) studied with the monk Yan at the Fifth Ancestor Monastery. At that time, Yuanwu (Keqin) [1063-1135] was giving lectures and receiving students. The Fifth Ancestor ordered Biaozi to personally attend to Yuanwu. Yuanwu said, 'You have been with the teacher for a long time, why do you need to come and test the waters? If there is anything you don't understand, bring it up for discussion.' Biaozi then brought up a talk given by Deshan (Xuanjian) [782-865] during a small gathering. Yuanwu laughed loudly and said, 'I am not worthy to be your teacher. Seeing you like this, you are more than capable.' He then asked him to repeat it again. When he reached the part 'up to this night, there is no answer,' Yuanwu suddenly covered Biaozi's mouth with his hand and said, 'Stop! If you can see through it like this, you will see Deshan.' Biaozi was indignant and rushed out, throwing his sitting mat on the ground, saying, 'What kind of opportunity is this, only teaching people to look at one sentence!' Thereupon, his companions encouraged each other. After Yuanwu's instruction, Biaozi soon had an awakening. When Yuanwu was transferred to be the supervisor of the monastery, he recommended Biaozi as the head monk. Yuanwu privately told the Fifth Ancestor, 'He has only grasped a part of it, the great Dharma is not yet clear. He needs more tempering and will surely become a vessel of the Dharma.' Not long after, the Fifth Ancestor publicly announced that he was inviting Biaozi to establish a monastery, actually wanting to inspire him to go further. Biaozi heard this and had great expectations. One day, during a Dharma talk, the Fifth Ancestor looked at Biaozi and said, 'Do not妄想(wangxiang, delusional thinking).' Then he stepped down from the seat. Biaozi was indignant and went to Mount Langye to establish a Dharma community. After a long time, Yuanwu went to comfort him. Biaozi had a great enlightenment under Yuanwu's guidance and returned to the Fifth Ancestor Monastery together. Only then did the Fifth Ancestor order Biaozi to establish a monastery. Yuanwu then returned to Sichuan and became the abbot of Zhaojue Monastery. Since Yan had yielded, the prefectural governor had Biaozi succeed him as abbot. During the opening Dharma talk, he said something like this: 'If I were to become the Chan master Qin of Zhaojue Monastery in Chengdu now, at this moment, I would be like having obtained its essence. Why not say a few good words for him (Yuanwu)?' Isn't it said, 'Fish depend on water, children depend on their mothers'? From this, it can be seen that Yuanwu had the merit of nurturing Biaozi, and he revealed it in front of the assembly of humans and gods, only wanting to clear himself of his responsibility. This is still different from Huangbo (Xiyun) [died 850] repaying Baizhang (Huaihai) [749-814]. Alas, Biaozi had no descendants, there must be a reason for it. The head monk Shiqi of Chengdu Prefecture (dates unknown) was initially dozing off during meditation at Longmen Monastery in Shuzhou when a group of frogs suddenly croaked. He mistakenly heard it as the sound of the hair-cutting board and rushed over. Someone told him, 'That is the sound of frogs, not the hair-cutting board.' Shiqi then suddenly realized.
詣方丈剖露。佛眼禪師曰。豈不見羅睺羅。奇遽止曰。和尚不必舉。待去自看。未幾有省。乃占偈曰。夢中聞版響。覺后蝦䗫啼。蝦䗫與版響。山嶽一時齊。由是益加參究。洞臻玄奧。佛眼屢舉分座。且力辭曰。世奇淺陋。豈敢妄作模範。況為人解粘去縛。如金篦刮膜。脫有差。則破睛矣。佛眼美似偈曰。有道只因頻退步。謙和元自慣回光。不知已在青雲上。猶更將身入眾藏。其謙抑自守見於佛眼之偈。而浮躁炫露好為人師者。聞奇之高風。得不羞哉。
潭州東明遷禪師乃真如喆公之嗣。天資雅淡。知見甚高。晚年逸居溈山真如庵。有志於道者。多往親炙之。一日。閱楞嚴經。至如我按指。海印發光。有僧侍傍。指以問曰。此處佛意如何。遷曰。釋迦老子好與三十棒。僧曰。何故。遷曰。用按指作甚麼。僧又曰。汝暫舉心。塵勞先起。又作么生。遷曰。亦是海印發光。僧當下欣然曰。許多時蹉過。今日方得受用也。忠道者住山時。遷尚無恙。相得歡甚。然距今未久。叢林幾不聞名矣。觀其言論若此。則意氣高閑之韻可想見也。
饒州薦福本禪師。自江西雲門參侍妙喜和尚。至泉南小溪。於時英俊畢集。受印可者多矣。本私謂其棄己且欲發去。妙喜知而語之曰。汝但專意參究。如有所得。不待開口。吾已識
【現代漢語翻譯】 現代漢語譯本： 他前往方丈室請求開示。佛眼禪師說：『難道你沒聽說過羅睺羅（佛陀的兒子，密行第一）。』世奇立刻阻止說：『和尚不必舉例，待我自己去看。』不久之後他有所領悟，於是作偈說：『夢中聽到打板聲，醒來后聽到蛤蟆啼。蛤蟆的叫聲和打板的聲音，山嶽一時都變得一樣齊。』從此更加深入參究，徹底通達玄奧。佛眼禪師多次提出讓他分座說法，世奇都極力推辭說：『世奇我淺薄鄙陋，怎敢胡亂作爲模範。況且為人解開粘著去除束縛，如同用金篦颳去眼膜，稍微有差錯，就會弄瞎眼睛。』佛眼禪師讚美他的偈語說：『有道之人只因爲頻繁退讓，謙和的品性原本就習慣於反省自身。不知不覺已經身在青雲之上，還更加將自己隱藏在眾人之中。』他謙虛抑制、堅守本分的品行可以從佛眼禪師的偈語中看出。而那些浮躁炫耀、喜歡爲人師表的人，聽到世奇的高尚品格，難道不感到羞愧嗎？
潭州東明遷禪師是真如喆公的嗣法弟子。天資高雅淡泊，見解非常高明。晚年隱居在溈山真如庵。有志於求道的人，很多前往親近他。有一天，他閱讀《楞嚴經》，讀到『如我按指，海印發光』時，有僧人侍立在旁邊，指著經文問道：『此處佛的意思是什麼？』遷禪師說：『釋迦老子應該挨三十棒。』僧人問：『為什麼？』遷禪師說：『用按指做什麼？』僧人又問：『你稍微動一下念頭，塵勞就先產生了，又該怎麼說？』遷禪師說：『也是海印發光。』僧人當下欣然領悟說：『這麼長時間都錯過了，今天才得到受用啊。』忠道者住在山裡的時候，遷禪師還很健康，兩人相處非常愉快。然而距離現在沒多久，叢林中幾乎聽不到他的名字了。觀察他的言論如此，那麼他意氣高尚閒適的風韻可以想見。
饒州薦福本禪師，從江西雲門跟隨妙喜和尚參禪。到達泉南小溪時，當時英俊之士全部聚集在那裡，得到妙喜和尚印可的人很多。本禪師私下認為妙喜和尚拋棄了自己，並且想要離開。妙喜和尚知道后對他說：『你只要專心參究，如果有所得，即使不開口，我已經知道了。』
【English Translation】 English version: He went to the abbot's room to lay bare his mind. Chan Master Foyan (Buddhist Eye) said, 'Have you not heard of Rahula (Buddha's son, foremost in secret practice)?' Shi Qi immediately stopped him, saying, 'Venerable Master, there is no need to cite examples; I will go and see for myself.' Not long after, he had an awakening and composed a verse saying, 'In a dream, I heard the sound of a board; after waking, I heard the croaking of frogs. The croaking of frogs and the sound of the board are all the same on the mountains.' From then on, he delved deeper into his practice, thoroughly understanding the profound mysteries. Chan Master Foyan repeatedly suggested that he share the Dharma seat, but Shi Qi strongly declined, saying, 'I, Shi Qi, am shallow and ignorant; how dare I presumptuously act as a model? Moreover, to untie knots and remove bonds for others is like using a golden needle to scrape away eye film; the slightest mistake will damage the eye.' Chan Master Foyan praised his verse, saying, 'Having the Dao is only because of frequent retreats; humility and harmony are originally accustomed to introspection. Without knowing that one is already high in the clouds, one still hides oneself among the masses.' His humility and self-restraint can be seen in Chan Master Foyan's verse. Those who are impetuous, showy, and like to be teachers, upon hearing of Shi Qi's noble character, should they not feel ashamed?
Chan Master Dongming Qian of Tanzhou was a Dharma heir of Zhenru Zhegong. He was naturally elegant and refined, with very high understanding. In his later years, he lived in seclusion at Zhenru Hermitage on Mount Wei. Many who aspired to the Dao went to be near him. One day, while reading the Shurangama Sutra, he came to the passage 'As I press my finger, the sea-seal radiance appears.' A monk attending him pointed to the passage and asked, 'What is the Buddha's meaning here?' Chan Master Qian said, 'Old Shakya deserves thirty blows.' The monk asked, 'Why?' Chan Master Qian said, 'What's the use of pressing a finger?' The monk then asked, 'If you just stir a thought, defilements arise first; what do you say to that?' Chan Master Qian said, 'That is also the sea-seal radiance appearing.' The monk immediately rejoiced and said, 'I have missed it for so long; today I finally receive its benefit.' When Zhong Dao lived on the mountain, Chan Master Qian was still healthy, and they got along very happily. However, not long after, his name is hardly heard in the monasteries. Observing his words like this, one can imagine his lofty and leisurely demeanor.
Chan Master Jianfu Ben of Raozhou followed Master Miaoxi of Yunmen in Jiangxi to study Chan. When he arrived at Xiaoxi in Quanzhou, all the talented people gathered there, and many received Master Miaoxi's approval. Chan Master Ben privately thought that Master Miaoxi had abandoned him and wanted to leave. Master Miaoxi knew this and said to him, 'You just concentrate on your practice. If you gain something, even if you don't speak, I will already know.'
也。既而有聞本入室。故謂之曰。本侍者參禪許多年。逐日只道得個不會。本詬之曰。這小鬼。你未生時。我已三度霍山廟裡退牙了。好教你知。由茲益銳志以狗子無佛性話。舉無字而提撕。一夕。將三鼓。倚殿柱昏寐間。不覺無字出口吻間。忽爾頓悟。后三日。妙喜歸自郡城。本趨丈室。足才越閫。未及吐詞。妙喜曰。本鬍子。這回方是徹頭。尋于徑山首眾。逮散席。訪友謙公于建陽庵中。謙適舉保寧頌五通仙人因緣曰。無量劫來曾未悟。如何不動到其中。莫言佛法無多子。最苦瞿曇那一通。謙復曰。我愛它道。如何不動到其中。既是不動。如何到。看佗古人得了。等閑拈出來。自然抓著人癢處。本曰。因甚麼卻道最苦瞿曇那一通。謙曰。你未生時。我已三度霍山廟裡退牙了也。於是相顧大笑。其朋友琢磨之益。蓋如印圈契約之無差。至於會心辴然。可使後世想望其風采。
黃龍震禪師。初從丹霞淳公游。閱再夏。而得曹洞宗旨。作頌曰。白雲深覆古寒巖。異草靈花彩鳳銜。夜半天明日當午。騎牛背面著靴衫。淳見異之。及抵溈山。作插鍬井頌曰。盡道溈山父子和。插鍬猶自帶干戈。至今一井明如鏡。時有無風匝匝波。已而。參草堂清公。獲印可。尋出世。三遷而至百丈。道大顯著。紹興己巳。有律師妄踞黃
【現代漢語翻譯】 現代漢語譯本 也。不久，本侍者聽聞此事，便對他說：『本侍者參禪多年，每天只說一個「不會」。』本斥責他說：『你這小鬼，你還沒出生的時候，我已經在霍山廟裡三次退牙了。』好讓你知道。從此更加銳意參究『狗子無佛性』的話頭，提起『無』字來參悟。一天晚上，將近三更時分，靠著殿柱昏昏欲睡，不知不覺間『無』字從口中說出，忽然頓悟。三天後，妙喜（大慧宗杲，禪宗大師）從郡城回來，本侍者快步走向丈室，腳剛跨過門檻，還沒來得及說話，妙喜便說：『本鬍子，這回才是徹底明白了。』後來在徑山主持僧眾。等到散席后，在建陽庵中拜訪友謙公。友謙公正好舉保寧頌五通仙人的因緣說：『無量劫來曾未悟，如何不動到其中。莫言佛法無多子，最苦瞿曇（釋迦牟尼佛）那一通。』友謙公又說：『我喜歡它說的「如何不動到其中」，既然是不動，如何能到？』看他古人得了，隨便拈出來，自然抓著人的癢處。本侍者說：『為什麼卻說最苦瞿曇那一通？』友謙公說：『你未出生時，我已在霍山廟裡三次退牙了。』於是兩人相顧大笑。他們朋友之間的琢磨，就像印圈契約一樣沒有差別，至於會心一笑的樣子，可以使後世的人們想像他們的風采。 黃龍震禪師，最初跟隨丹霞淳公遊學，過了兩個夏天，而得到了曹洞宗的宗旨，作頌說：『白雲深覆古寒巖，異草靈花彩鳳銜。夜半天明日當午，騎牛背面著靴衫。』淳公見了覺得很奇異。等到到達溈山，作插鍬井頌說：『盡道溈山父子和，插鍬猶自帶干戈。至今一井明如鏡，時有無風匝匝波。』不久，參拜草堂清公，獲得印可。隨即出世弘法，三次遷徙而到達百丈，道風大為顯著。紹興己巳（1149年），有律師妄自佔據黃
【English Translation】 English version Also. Soon after, when Ben Shi heard of this, he said to him: 'Ben Shi has been practicing Chan meditation for many years, and every day he only says "I don't know".' Ben scolded him, saying: 'You little devil, before you were born, I had already shed my teeth three times in the Huoshan Temple.' So that you know. From then on, he became more determined to investigate the saying 'A dog has no Buddha-nature', and he took up the word 'Wu' (無, meaning 'no' or 'nothingness') to contemplate. One night, near the third watch, while leaning against a palace pillar, drowsy, he unconsciously uttered the word 'Wu' from his mouth, and suddenly he had a sudden enlightenment. Three days later, Miaoxi (Dahui Zonggao, a Chan master) returned from the prefectural city, and Ben Shi hurried to the abbot's room. As soon as his foot crossed the threshold, before he could speak, Miaoxi said: 'Ben Huizi, this time you have completely understood.' Later, he presided over the monastic community at Jingshan. After the gathering dispersed, he visited Youqian Gong in the Jianyang Hermitage. Youqian Gong happened to cite the cause and condition of Baoning's ode to the Five-Communicating Immortal, saying: 'For countless kalpas, he has never awakened, how can he not move to be within it. Do not say that the Buddha-dharma has few children, the most bitter is that one communication of Gautama (Shakyamuni Buddha).' Youqian Gong also said: 'I love what it says, "How can he not move to be within it", since he does not move, how can he arrive?' See how the ancients attained it, and casually picking it up, naturally scratches people's itch. Ben Shi said: 'Why do you say that the most bitter is that one communication of Gautama?' Youqian Gong said: 'Before you were born, I had already shed my teeth three times in the Huoshan Temple.' So the two looked at each other and laughed. The polishing between their friends was like the agreement of an imprinted circle, without any difference, and as for the appearance of a knowing smile, it can make later generations imagine their demeanor. Chan Master Huanglong Zhen, initially followed Danxia Chun Gong to study, and after two summers, he obtained the tenets of the Caodong sect, composing a verse saying: 'White clouds deeply cover the ancient cold cliffs, rare grasses and spiritual flowers are held by colorful phoenixes. At midnight, the sky is bright, and at noon, riding a cow backwards, wearing boots and shirts.' Chun Gong found it very strange. When he arrived at Guishan, he composed a verse on planting a hoe in a well, saying: 'Everyone says that the father and son of Guishan are harmonious, but planting a hoe still brings its own weapons of war. To this day, the well is as clear as a mirror, and sometimes there are ripples without wind.' Soon after, he visited Caotang Qing Gong and obtained his approval. Then he went out into the world to propagate the Dharma, moving three times and arriving at Baizhang, where his Daoist style became very prominent. In the year of Jisi in the Shaoxing era (1149 AD), a lawyer presumptuously occupied Huang
龍。禪衲散去。主事者走錢塘。求王承宣繼先之書達洪帥張公如瑩。堅命震以從眾望。既而主事請致書謝王公。震讓曰。若王公為佛法故。何謝之有。況吾與之素昧平生。主事恧縮而退。彼交結權貴倚為藩垣者。聞其言亦足顏汗。紹興以來。宗師言行相應。與秋霜爭嚴。舍震其誰哉。
湖州上方岳禪師。少與雪竇顯公結伴遊淮山。聞五祖戒公喜勘驗。顯未欲前。岳乃先往。徑造丈室。戒曰。上人名甚麼。對曰。齊岳。戒曰。何似泰山。岳無語。戒即打趁。岳不甘。翌日復謁。戒曰。汝作甚麼。岳回首。以手畫圓相呈之。戒曰。是甚麼。岳曰。老老大大。胡餅也不識。戒曰。趁爐灶熟。更搭一個。岳擬議。戒拽拄杖趁出門。及數日後。岳再詣。乃提起坐具曰。展則大千沙界。不展則毫髮不存。為復展即是。不展即是。戒遽下繩床。把住云。既是熟人。何須如此。岳又無語。戒又打出。以是觀五祖。真一代龍門矣。岳三進而三遭點額。張無盡謂雪竇雖機鋒穎脫。亦望崖而退。得非自全也耶。
徐龍圖禧。元豐五年。自右正言出知渭州。既歸分寧。請黃龍晦堂和尚就云巖為眾說法。有疏曰。三十年前說法。不消一個莫字。如今荊棘塞路。皆據見向開門。只道平地上休起骨堆。不知那個是佗平地。只道吃粥了洗缽
【現代漢語翻譯】 現代漢語譯本 龍（Long）。禪僧們散去。負責人前往錢塘（Qiantang），請求王承宣（Wang Chengxuan）寫信給洪州的統帥張公如瑩（Zhang Gong Ruying），堅決要求震（Zhen）順應眾望。之後，負責人請求寫信感謝王公（Wang Gong）。震（Zhen）推辭說：『如果王公（Wang Gong）是爲了佛法，那有什麼可感謝的？況且我和他向來不認識。』負責人羞愧地退下了。那些勾結權貴，把他們當作靠山的人，聽了他的話也感到羞愧。自紹興（Shaoxing，1131-1162）以來，宗師言行一致，像秋霜一樣嚴厲，舍震（Zhen）其誰呢？ 湖州（Huzhou）上方岳禪師（Yue Chanshi），年輕時與雪竇顯公（Xuedou Xian Gong）結伴遊歷淮山（Huaishan）。聽說五祖戒公（Wuzu Jie Gong）喜歡勘驗學人，顯公（Xian Gong）不想前往，岳禪師（Yue Chanshi）就先去了。直接來到五祖戒公（Wuzu Jie Gong）的丈室。戒公（Jie Gong）問：『上人叫什麼名字？』答道：『齊岳（Qi Yue）。』戒公（Jie Gong）說：『像泰山（Taishan）嗎？』岳禪師（Yue Chanshi）無語。戒公（Jie Gong）就打他，趕他走。岳禪師（Yue Chanshi）不甘心，第二天又去拜見。戒公（Jie Gong）問：『你做什麼？』岳禪師（Yue Chanshi）回頭，用手畫了個圓相給他看。戒公（Jie Gong）問：『這是什麼？』岳禪師（Yue Chanshi）說：『老老大大，胡餅也不認識。』戒公（Jie Gong）說：『趁爐灶還熱，再搭一個。』岳禪師（Yue Chanshi）猶豫不決。戒公（Jie Gong）拿起拄杖把他趕出門。幾天後，岳禪師（Yue Chanshi）再次前往，於是提起坐具說：『展開則大千沙界，不展開則毫髮不存。到底是展開好，還是不展開好？』戒公（Jie Gong）立刻下禪床，抓住他說：『既然是熟人，何必如此。』岳禪師（Yue Chanshi）又無語。戒公（Jie Gong）又把他打出去。由此看來，五祖戒公（Wuzu Jie Gong）真是一代龍門啊。岳禪師（Yue Chanshi）三次前往，三次都被點額。張無盡（Zhang Wujin）說雪竇顯公（Xuedou Xian Gong）雖然機鋒敏銳，但也望而卻步，恐怕是爲了保全自己吧。 徐龍圖禧（Xu Longtu Xi），元豐（Yuanfeng，1078-1085）五年，從右正言的職位調任渭州（Weizhou）知州。回分寧（Fenning）后，請黃龍晦堂和尚（Huanglong Huitang Heshang）到云巖（Yunyan）為大眾說法。有疏文說：『三十年前說法，不用一個「莫」字。如今荊棘塞路，都根據見解來開門。只說平地上不要堆骨頭，不知道哪個是他的平地。只說喝粥后要洗缽。』
【English Translation】 English version Long. The Chan monks dispersed. The person in charge went to Qiantang to request Wang Chengxuan to write a letter to Commander Zhang Gong Ruying of Hongzhou, firmly urging Zhen to comply with the public's wishes. Afterward, the person in charge requested to write a letter to thank Lord Wang. Zhen declined, saying, 'If Lord Wang is doing this for the sake of the Buddha Dharma, what is there to thank? Besides, I have never met him before.' The person in charge retreated in shame. Those who colluded with powerful figures and relied on them as their protectors also felt ashamed upon hearing his words. Since the Shaoxing era (1131-1162), the actions of the masters have been consistent with their words, as strict as autumn frost. Who else but Zhen could be like this? Zen Master Yue of Shangfang in Huzhou, in his youth, traveled to Huaishan with Xue Dou Xian Gong. Hearing that Wuzu Jie Gong liked to examine students, Xian Gong was unwilling to go, so Yue Chanshi went ahead. He went directly to Wuzu Jie Gong's room. Jie Gong asked, 'What is the name of the venerable one?' He replied, 'Qi Yue.' Jie Gong said, 'Like Mount Tai?' Yue Chanshi was speechless. Jie Gong then hit him and drove him away. Yue Chanshi was not reconciled and visited again the next day. Jie Gong asked, 'What are you doing?' Yue Chanshi turned his head and drew a circle with his hand to show him. Jie Gong asked, 'What is this?' Yue Chanshi said, 'So old and yet you don't even recognize a sesame cake.' Jie Gong said, 'While the stove is still hot, make another one.' Yue Chanshi hesitated. Jie Gong grabbed his staff and chased him out the door. Several days later, Yue Chanshi went again and raised his sitting cloth, saying, 'When unfolded, it is the great thousand world realms; when not unfolded, not a hair remains. Is it better to unfold it or not to unfold it?' Jie Gong immediately got off the meditation platform, grabbed him, and said, 'Since we are acquaintances, why be like this?' Yue Chanshi was again speechless. Jie Gong hit him again and drove him out. From this, we can see that Wuzu Jie Gong was truly a dragon gate of his generation. Yue Chanshi went three times and was tapped on the forehead three times. Zhang Wujin said that although Xue Dou Xian Gong's wit was sharp, he also retreated at the edge of the cliff, perhaps to preserve himself. Xu Longtu Xi, in the fifth year of Yuanfeng (1078-1085), was transferred from the position of Righteous Speaker to be the prefect of Weizhou. After returning to Fenning, he invited Huanglong Huitang Heshang to Yunyan to preach to the masses. There was a memorial that said, 'Thirty years ago, preaching did not require a single "no" character. Now, thorns block the road, and everyone opens the door based on their own views. They only say not to pile bones on flat ground, but they don't know which is their flat ground. They only say to wash the bowl after drinking porridge.'
盂去。不知缽盂落在那邊。不學溷絕學語言。在根作歸根證據。木刻鷂子。豈解從禽。羊蒙虎皮。其奈吃草。故識病之宗匠。務隨時而叮嚀。須令向千歲松下討茯苓。逼將上百尺竿頭試腳步。直待骸骨回回。方與眼上安眉。圖佗放匙把箸自由。識個啜羹吃飯底滋味。不是鏤明脊骨。骨勝末後拳椎。法門中如此差殊。正見師豈易遭遇。昔人所以涉川游海。今者乃在我里吾鄉。得非千載一時事。當爲眾竭力。袒肩屈膝。愿唱誠於此會人天。挑屑拔釘。咸歸命于晦堂和尚。獅子廣座。無畏吼聲。時至義同。大眾虔仰。噫。今之疏帶俳優而為得體。以字相比麗而為見工。豈有胸襟流出直截根源若此。黃太史為擘窠大書。䥴于翠琰。高照千古。為叢林盛事之傳云。
寂音尊者洪公。初于歸宗參侍真凈和尚。而至寶峰。一日。有客問真凈曰。洪上人蔘禪如何。真凈曰。也有到處。也有不到處。客既退。洪殊不自安。即詣真凈求決所疑。真凈舉。風穴頌曰。五白貓兒爪距獰。養來堂上絕蟲行。分明上樹安身法。切忌遺言許外甥。且作么生是安身法。洪便喝。真凈曰。這一喝也有到處。也有不到處。洪忽于言下有省。翌日。因違禪規。遭刪去。時年二十有九。及游東吳。寓杭之凈慈。以頌發明風穴意。寄呈真凈。曰。五白貓兒無
【現代漢語翻譯】 現代漢語譯本： 缽盂（僧人使用的食器）遺失了，不知道掉在哪裡。不學那些含糊不清的言語，而是學習直指本源的語言。在根本上下功夫，尋求歸根的證據。木頭雕刻的鷂子，怎麼能懂得捕捉鳥雀？羊披上虎皮，又怎麼能改變吃草的本性？所以，真正懂得病癥的宗師，務必隨時加以叮囑。必須讓他在千歲松樹下尋找茯苓，逼迫他到百尺竿頭去嘗試腳步。直到徹底粉碎骸骨，才算是在眼睛上安上眉毛。任憑他放下湯匙筷子，自由自在，讓他體會到喝羹吃飯的真正滋味。如果不是徹底明白脊骨的道理，那麼最後的拳頭也勝不過它。佛法中如此的差別，真正有正見的老師哪裡容易遇到？過去的人所以要跋山涉水，今天卻在我家鄉。這難道不是千年難遇的時機嗎？應當爲了大眾竭盡全力，袒露肩膀，彎曲膝蓋，願意向在座的人天大眾表達誠意，挑去雜屑，拔掉釘子，都歸命于晦堂和尚。在獅子廣座上，發出無畏的吼聲。時機到了，意義相同，大眾虔誠地仰慕。唉！現在的人把穿著寬鬆的衣服，像優伶一樣當作是得體，把字句的堆砌當作是見識高明，哪裡有胸襟流露出如此直截了當的根源？黃太史（黃庭堅）用大字書寫，刻在翠綠的玉石上，永遠照耀千古，作為叢林中的盛事流傳。 寂音尊者洪公，最初在歸宗寺參拜侍奉真凈和尚，後來到了寶峰寺。有一天，有客人問真凈和尚說：『洪上人蔘禪怎麼樣？』真凈和尚說：『也有到處，也有不到處。』客人離開后，洪公非常不安，就去真凈和尚那裡請求解答疑惑。真凈和尚舉了風穴禪師的頌語說：『五白貓兒爪距獰，養來堂上絕蟲行。分明上樹安身法，切忌遺言許外甥。』且說什麼是安身法？洪公便喝了一聲。真凈和尚說：『這一喝也有到處，也有不到處。』洪公忽然在言語下有所領悟。第二天，因為違反禪規，遭到刪斥。當時他二十九歲。等到遊歷東吳，住在杭州的凈慈寺，用頌語來闡明風穴禪師的意旨，寄給真凈和尚，說：『五白貓兒無』
【English Translation】 English version: The alms bowl (a bowl used by monks) is gone, I don't know where it fell. Not learning confused and obscure language, but learning language that points directly to the source. Working hard at the root, seeking evidence of returning to the root. A wooden kite, how can it understand catching birds? A sheep wearing a tiger's skin, how can it change its nature of eating grass? Therefore, a true master who understands the essence of the illness must give instructions at all times. He must be made to find Poria cocos under the thousand-year-old pine tree, and forced to try his steps on a hundred-foot pole. Only when the bones are completely crushed, can it be said that eyebrows have been placed on the eyes. Let him put down the spoon and chopsticks, freely and naturally, and let him experience the true taste of drinking soup and eating. If one does not thoroughly understand the principle of the spine, then the final fist cannot overcome it. Such differences in the Dharma, where can one easily encounter a teacher with true insight? The reason why people in the past traveled through mountains and rivers is now in my hometown. Isn't this a once-in-a-millennium opportunity? We should do our best for the masses, baring our shoulders and bending our knees, willing to express our sincerity to the humans and devas present here, picking out the dross and pulling out the nails, all taking refuge in Abbot Huitang. On the lion's seat, roaring fearlessly. When the time comes, the meaning is the same, and the masses reverently admire. Alas! People today consider wearing loose clothes like actors as proper, and piling up words as a sign of high intelligence, where can one find a heart that flows out such a direct source? Grand Scribe Huang (Huang Tingjian) wrote in large characters, engraved on green jade, forever illuminating the ages, as a transmission of the great event in the monastic community. Venerable Jiyin Honggong initially served Zen Master Zhenjing at Guizong Temple, and later went to Baofeng Temple. One day, a guest asked Zen Master Zhenjing, 'How is Hong Shangren doing in Zen practice?' Zen Master Zhenjing said, 'There are places he reaches, and there are places he doesn't reach.' After the guest left, Honggong felt very uneasy and went to Zen Master Zhenjing to ask for clarification of his doubts. Zen Master Zhenjing cited Zen Master Fengxue's verse, 'Five white kittens with fierce claws and fangs, raised in the hall to eliminate insects. Clearly teaching the method of securing oneself on the tree, but be sure not to leave the words to the nephew.' What is the method of securing oneself? Honggong then shouted. Zen Master Zhenjing said, 'This shout also has places it reaches, and places it doesn't reach.' Honggong suddenly had an understanding in the words. The next day, he was reprimanded for violating the Zen rules. He was twenty-nine years old at the time. When he traveled to Dongwu, he stayed at Jingci Temple in Hangzhou, and used a verse to explain the meaning of Zen Master Fengxue, which he sent to Zen Master Zhenjing, saying, 'Five white kittens without'
縫罅。等閑拋出令人怕。翻身趒擲百千般。冷地看佗成話霸。如今也解弄些些。從渠歡喜從渠罵。卻笑樹頭老舅翁。只能上樹不能下。自後複閱汾陽語錄。至三玄頌。薦有所證。妙喜老師蓋嘗語此。而叢林鮮有知者。夫以文華才辯而掩其道。微妙喜。亦何由取信於后耶。
湖州報本元禪師侍南公于黃檗。一日。為達上座咨聞入室。南曰。既是達了。為甚麼更來。元曰。事不厭細。南曰。你便打趕出去。不是做得老僧侍者。元曰。不得一向。南遂行入方丈。元曰。大小黃檗龍頭蛇尾。南笑而已。尋游東吳。寓姑蘇南峰蘭若。高自標緻。放懷泉石。已而。郡將禪崑山慧嚴律居。致元為第一世。追釋南公。凡見僧必首問。人人盡有生緣。作么生是上座生緣。次問。我手何似佛手。我腳何似驢腳。遂成二偈。曰。相逢不免問生緣。一句當鋒旨最玄。達磨少林遺只履。卻登蔥嶺不虛傳。又曰。欲透宗門向上關。須明佛手與驢腳。真金不使假金妝。莫認醍醐為毒藥。元之語錄序次具在。至於真凈問湛堂。語雖異而意同。亦可概見矣。今叢林先佛手驢腳。而後生緣。殊乖創問之旨。可不辨明哉。
淮南祐上座者。歷叢席最久。而儕輩推重之。客鼎州天王寺。以道自牧。人不得而親疏。居無何。語眾曰。吾去矣。或有謂其
【現代漢語翻譯】 縫隙。隨便拋出令人害怕。翻身跳躍千百般。冷眼看他成為話霸。如今也懂得弄一些。任憑他歡喜任憑他罵。卻笑話樹上的老舅翁。只能上樹不能下。之後再次閱讀汾陽語錄，看到三玄頌，略有所悟。妙喜老師曾經說過這些，但是叢林中很少有人知道。憑藉文采和辯才掩蓋了他的道，微妙喜，又怎麼能讓後人信服呢？
湖州報本元禪師在黃檗山侍奉南公。一天，爲了達上座諮詢入室。南公說：『既然已經通達了，為什麼還要來？』元禪師說：『事情不怕細緻。』南公說：『你便打他趕出去，不是做老僧侍者的人。』元禪師說：『不能一概而論。』南公於是走進方丈。元禪師說：『好大的黃檗，龍頭蛇尾。』南公笑了笑。之後遊歷東吳，住在姑蘇南峰蘭若。他很高傲，放懷于泉石之間。不久，郡將禪崑山慧嚴律居，請元禪師擔任第一世。追問南公，凡是見到僧人必定先問：『人人都有生緣（與生俱來的因緣），怎麼是上座（對僧人的尊稱）的生緣？』接著問：『我的手像不像佛手，我的腳像不像驢腳？』於是寫成兩首偈語，說：『相逢不免問生緣，一句當鋒旨最玄。達磨（菩提達摩）少林遺只履，卻登蔥嶺不虛傳（達摩只履西歸的典故）。』又說：『欲透宗門向上關，須明佛手與驢腳。真金不使假金妝，莫認醍醐為毒藥。』元禪師的語錄序次都記載在那裡。至於真凈問湛堂，話語雖然不同，但意思相同，也可以大概瞭解了。現在叢林里先問佛手驢腳，然後問生緣，實在違背了最初提問的宗旨，不可不辨明啊。
淮南祐上座，經歷叢林席位最久，同輩都很推重他。他客居鼎州天王寺，用道來約束自己，人們無法親近或疏遠他。住了沒多久，告訴大家說：『我要走了。』有人說他
【English Translation】 A crack. Casually throwing it out is frightening. Turning over and leaping, in a hundred or a thousand ways. Coldly watching him become a master of words. Now also understanding how to do a little. Letting him be happy, letting him scold. But laughing at the old uncle on the tree. Only able to climb up the tree, not able to climb down. Afterwards, rereading the Fenyang (a place name) Records of Sayings, reaching the Three Profound Odes, there was a slight realization. Teacher Miaoxi (a monk's name) once said this, but few in the monastic community know it. Using literary talent and eloquence to cover up his Dao, subtle Miaoxi, how can he be believed by later generations?
Chan Master Yuan of Baoben Temple in Huzhou served Nangong (a monk's name) at Huangbo (a place name). One day, for the sake of Senior Da consulting and entering the room. Nangong said, 'Since you have already understood, why come again?' Yuan said, 'Things are not harmed by being detailed.' Nangong said, 'Then I will beat you and chase you out, you are not fit to be an attendant of an old monk.' Yuan said, 'Not everything can be generalized.' Nangong then walked into the abbot's room. Yuan said, 'Such a big Huangbo, a dragon's head and a snake's tail.' Nangong just smiled. Afterwards, he traveled to Dongwu, residing in the Nanfeng Lanruo in Gusu. He was very proud, indulging in springs and rocks. Soon after, the prefectural general Chan invited Yuan to be the first generation at Huiyan Luju in Kunshan. He questioned Nangong, always asking monks he met, 'Everyone has a birth affinity (innate karmic connection), what is the birth affinity of the senior (a respectful term for monks)?' Then he asked, 'Is my hand like the Buddha's hand, is my foot like a donkey's foot?' Thus, he composed two verses, saying, 'Meeting, one cannot avoid asking about birth affinity, one sentence at the forefront, the meaning is most profound. Bodhidharma (達磨) left only a sandal at Shaolin, yet ascending the Pamir Mountains was not in vain (allusion to Bodhidharma's return to the West with one sandal).' He also said, 'To penetrate the upward pass of the Zen gate, one must understand the Buddha's hand and the donkey's foot. True gold is not adorned with fake gold, do not mistake ghee for poison.' The preface and order of Yuan's records of sayings are all recorded there. As for Zhenjing asking Zhantang, although the words are different, the meaning is the same, and it can be generally understood. Now, in the monastic community, they ask about the Buddha's hand and the donkey's foot first, and then about birth affinity, which is really contrary to the original intention of the question, and it must be clarified.
Senior You of Huainan, who had been in the monastic community for the longest time, was highly respected by his peers. He stayed at Tianwang Temple in Dingzhou, using the Dao to restrain himself, and people could not be close to or distant from him. Not long after staying there, he told everyone, 'I am leaving.' Someone said that he
戲也。以故迫之求頌。即索毫楮大書曰。來不入門。去不出戶。打破虛空。更無回互。拍手呵呵歸去來。白雲散盡青山露。乃趺坐奄盡。主事以其未錄道具。亟呼撼之。祐復開目舉手以謝曰。不致上累。善為保重。是時郡守蘇公亦往致敬。撫其遺體曰。可謂了事衲僧也。
雁山能仁元禪師。參妙喜和尚于海上洋嶼庵。風骨清臞。危坐終日。妙喜目為元枯木。一日。以三世諸佛不知有話。徴詰三四。豁然領旨。妙喜有偈嘉賞之。曰。萬仞懸崖忽放身。起來依舊卻惺惺。飢餐渴飲無餘事。那論昔人非昔人。元后居連江縣福嚴庵。食指猥眾。日不暇給。庵有伽藍土偶甚伙。遂揭偈于祠。曉之曰。小庵小舍小叢林。土地何須八九人。若解輪番來打供。免教碎作一堆塵。是夕。神致夢于山前檀越。愿如所戒。及出世能仁。有示徒偈曰。雁山枯木實頭禪。不在尖新語句邊。背手忽然摸得著。長鯨吞月浪滔天。元乃洋嶼發明者十三人之一耳。然在當時朋伍中。最號為癡鈍。及其遁跡。神亦遵從。以至應緣。徒尤趨慕。蓋自般若殊勝中來。豈有佗哉。
佛眼禪師。元祐三年。為舒州太平持缽回自淝川。是時二十一歲。而演和尚將遷海會。佛眼慨然曰。吾事始濟。復參隨往一荒院。安能究決己事耶。遂作偈告辭曰。西別岷峨
【現代漢語翻譯】 現代漢語譯本： 這真是一場戲啊。因此我催促他寫頌。他立刻索要紙筆，揮筆寫道：『來不入門，去不出戶，打破虛空，更無回互。』拍手笑著歸去，『白雲散盡青山露。』於是結跏趺坐圓寂。主事因為他還沒記錄法器，急忙呼喚搖動他。祐禪師又睜開眼睛，舉手致謝說：『不會給你們添麻煩的，請好好保重。』當時郡守蘇公也前去致敬，撫摸著他的遺體說：『真可謂是了事的衲僧啊。』
雁山能仁元禪師，在海上洋嶼庵參拜妙喜和尚。他風骨清瘦，整日危坐。妙喜和尚稱他為『元枯木』。一日，妙喜和尚以『三世諸佛不知有話』為題，反覆詰問他三四次，元禪師豁然領悟旨意。妙喜和尚作偈讚賞他，說：『萬仞懸崖忽放身，起來依舊卻惺惺。飢餐渴飲無餘事，那論昔人非昔人。』元禪師後來住在連江縣福嚴庵，吃飯的人很多，每天忙不過來。庵里有很多伽藍（寺廟守護神）的泥塑偶像，於是他寫了一首偈貼在祠堂里，曉諭他們說：『小庵小舍小叢林，土地何須八九人。若解輪番來打供，免教碎作一堆塵。』當晚，神託夢給山前的施主，表示願意遵從他的告誡。等到元禪師出世住持能仁寺，寫了一首示徒偈說：『雁山枯木實頭禪，不在尖新語句邊。背手忽然摸得著，長鯨吞月浪滔天。』元禪師是洋嶼庵開悟的十三人之一。然而在當時的同伴中，他被認為是最癡鈍的。等到他隱居后，神也遵從他的話，以至於他應機說法，徒弟們尤其敬慕他。這大概是從般若（智慧）殊勝中來，難道還有其他原因嗎？
佛眼禪師，元祐三年（1088年），為舒州太平寺持缽，從淝川回來。當時他二十一歲，而演和尚將要遷往海會寺。佛眼禪師慨嘆地說：『我的事情才剛剛開始，又跟隨前往一個荒涼的寺院，怎麼能徹底解決自己的事情呢？』於是作偈告辭說：『西別岷峨』
【English Translation】 English version: It was just a play. Therefore, I urged him to write a verse. He immediately asked for paper and brush, and wrote in large characters: 'Coming, not entering the gate; going, not leaving the door; breaking the void, with no further turning back.' He clapped his hands, laughed, and went away, 'White clouds scattered, revealing the green mountains.' Then he sat in full lotus posture and passed away peacefully. The person in charge, because he had not yet recorded the Dharma instruments, hurriedly called out and shook him. Zen Master You opened his eyes again, raised his hand to thank them, and said: 'I won't cause you any trouble, please take care.' At that time, Prefect Su also went to pay his respects, and stroked his remains, saying: 'He can be called a monk who has completed his affairs.'
Zen Master Yuan of Nengren Temple on Yan Mountain, visited Zen Master Miaoxi at Yangyu Hermitage on the sea. He was lean and emaciated, sitting upright all day long. Zen Master Miaoxi called him 'Yuan Dry Wood'. One day, Zen Master Miaoxi used the topic 'The Buddhas of the Three Worlds do not know how to speak' to question him repeatedly three or four times, and Zen Master Yuan suddenly understood the meaning. Zen Master Miaoxi composed a verse to praise him, saying: 'Suddenly letting go on a cliff ten thousand feet high, getting up and still being awake. Eating when hungry, drinking when thirsty, nothing else to do, why discuss whether the people of the past are the people of the past.' Later, Zen Master Yuan lived in Fuyan Hermitage in Lianjiang County, where there were many people to feed, and he was busy every day. There were many clay idols of Gāramas (temple guardian deities) in the hermitage, so he wrote a verse and posted it in the shrine, instructing them: 'Small hermitage, small monastery, small forest, why need eight or nine land gods? If you understand how to take turns making offerings, you can avoid being smashed into a pile of dust.' That night, the god appeared in a dream to the benefactor in front of the mountain, expressing his willingness to follow his instructions. When Zen Master Yuan came into the world to preside over Nengren Temple, he wrote a verse to instruct his disciples, saying: 'Yan Mountain Dry Wood is true Zen, not in clever and novel words. Suddenly touching it behind your back, a giant whale swallows the moon, and the waves are滔天.' Zen Master Yuan was one of the thirteen people who attained enlightenment at Yangyu Hermitage. However, among his companions at the time, he was considered the most foolish and dull. When he went into seclusion, the god also followed his words, so that when he responded to opportunities, his disciples especially admired him. This probably came from the excellence of Prajna (wisdom), is there any other reason?
Zen Master Foyan, in the third year of Yuanyou (1088 AD), was carrying his bowl for Taiping Temple in Shuzhou, returning from Feichuan. At that time, he was twenty-one years old, and Abbot Yan was about to move to Haihui Temple. Zen Master Foyan sighed and said: 'My affairs have just begun, and I am following him to a desolate temple, how can I thoroughly resolve my own affairs?' So he composed a verse to bid farewell, saying: 'Departing from Min and E in the west'
路五千。幸攜瓶錫禮高禪。不材雖見頻揮斧。鈍足難諳再舉鞭。深感恩光同日月。未能軌跡止林泉。明朝且出山前去。佗日重來會有緣。演以偈送之曰。晼伯臺前送別時。桃花如錦柳如眉。明年此日憑欄看。依舊青青一兩枝。佛眼之蔣山坐夏。邂逅靈源禪師。日益厚善。從容言話間。佛眼曰。比見都下一尊宿語句似有緣。靈源曰。演公天下第一等宗師。何故舍而事遠遊。所謂有緣者。蓋知解之師。與公初心相應耳。佛眼得所勉。徑趨海會。后七年。方領旨。噫。佛眼微靈源。墮死水也必矣。其能復透龍門乎。先德曰。成我者朋友。豈欺人哉。
湖州何山辯禪師。遊方至西京少林。聞僧舉龍門佛眼禪師以古詩發明罽賓王斬獅子尊者話曰。楊子江頭楊柳春。楊花愁殺渡江人。一聲殘笛離亭晚。君向瀟湘我向秦。默有所契。即趨龍門坐夏。居無何。佛眼舉前話問之。辯擬對。佛眼以手托開。辯趨出。豁然大徹。復回吐露。佛眼拽杖逐之。已而。山門使丐麥太湖。以病不克行。遂還苕溪。庵于峽山。久之。出世天聖。繼遷數剎。嘗頌黃龍三關話曰。我手何似佛手。黃龍鼻下無口。當時所見顢頇。至今百拙千醜。我腳何似驢腳。文殊親見無著。好個玻璃茶盞。不要當面諱卻。人人有個生緣。從來罪大彌天。不是牽犁拽耙。
【現代漢語翻譯】 現代漢語譯本 路途五千里。有幸帶著瓶和錫杖去拜訪高僧大德。即使我這不成材之人屢次被斧削（比喻受到磨礪），資質愚鈍也難以明白再三鞭策的深意。深深感恩您如日月般的光輝照耀，但我未能追隨您的足跡隱居於山林泉石之間。明日且先離開山門，將來若有緣分定會再次前來拜訪。演禪師作偈相送說：『在晼伯臺前送別之時，桃花如錦，柳枝如眉。明年今日再憑欄遠望，依舊是青青的一兩枝。』 佛眼禪師在蔣山結夏安居時，與靈源禪師相遇，彼此情誼日漸深厚。在從容交談間，佛眼禪師說：『近來聽聞都城一位尊宿的言語，似乎與我很有緣分。』靈源禪師說：『演公是天下第一等的宗師，為何捨棄他而遠遊呢？所謂有緣，大概只是指那些見解與您的初心相符的老師罷了。』佛眼禪師聽后深受勉勵，直接前往海會寺。七年後，才領悟其中真意。唉！佛眼禪師如果沒有靈源禪師的指點，必定會沉溺於死水之中，又怎能再次躍過龍門呢？先德曾說：『成就我的人是朋友。』這話難道會欺騙人嗎？ 湖州何山辯禪師，遊方參學至西京少林寺，聽聞僧人提起龍門佛眼禪師用古詩來闡明罽賓王（古代西域國名）斬獅子尊者的話：『楊子江頭楊柳春，楊花愁殺渡江人。一聲殘笛離亭晚，君向瀟湘我向秦。』辯禪師默默地有所領悟，便前往龍門寺結夏安居。不久，佛眼禪師提起之前的話來問他，辯禪師正要回答，佛眼禪師用手擋開。辯禪師隨即跑了出去，豁然大悟，又回來將所悟之理傾吐而出。佛眼禪師拿起禪杖追趕他。之後，山門使者乞討麥子前往太湖，因病不能成行，於是返回苕溪，在峽山建庵隱居。很久以後，出世住持天聖寺，後來又遷往數座寺院。他曾作頌來評價黃龍三關的話：『我的手像佛手嗎？黃龍的鼻下沒有口。當時所見昏昧不明，至今仍是百般笨拙，千般醜陋。我的腳像驢腳嗎？文殊菩薩親自拜見無著禪師。好一個晶瑩剔透的玻璃茶盞，不要當面迴避掩蓋。人人都有個與生俱來的因緣，這因緣向來罪大彌天。如果不是辛勤耕作，又怎能獲得豐收呢？』
【English Translation】 English version A journey of five thousand li. Fortunately, carrying a bottle and a tin staff, I pay respects to the eminent Chan master. Though my unpromising self is frequently hewn (a metaphor for being tempered), my dull feet can hardly understand the deeper meaning of repeated urging. I am deeply grateful for your radiance, like the sun and moon, but I have failed to follow your footsteps to dwell in forests and springs. Tomorrow, I shall leave the mountain gate for now, and if fate allows, I will return again in the future. Chan Master Yan composed a gatha (verse) to see him off, saying: 'At Wanbo Terrace, when we bid farewell, the peach blossoms are like brocade, and the willows like eyebrows. Next year on this day, leaning on the railing, we will see the same green branches.' When Chan Master Foyan of Jiangshan was observing the summer retreat, he encountered Chan Master Lingyuan, and their friendship deepened day by day. During a leisurely conversation, Chan Master Foyan said, 'Recently, I heard the words of a venerable monk in the capital, and they seemed to resonate with me.' Chan Master Lingyuan said, 'Master Yan is the foremost master in the world. Why abandon him and travel far away? The so-called affinity probably only refers to teachers whose views align with your initial intentions.' Chan Master Foyan was greatly encouraged by this and went directly to Haihui Temple. Seven years later, he finally understood the true meaning. Alas! If Chan Master Foyan had not had the guidance of Chan Master Lingyuan, he would surely have been trapped in stagnant water. How could he have leaped over the Dragon Gate again? An ancient worthy said, 'The one who helps me succeed is my friend.' Would these words deceive people? Chan Master Bian of Heshan in Huzhou, while traveling and studying, arrived at Shaolin Temple in Xijing. He heard a monk mention Chan Master Foyan of Longmen using an ancient poem to elucidate the story of King Jibin (an ancient kingdom in the Western Regions) beheading Venerable Lion: 'Willows by the Yangtze River in spring, willow catkins sadden those crossing the river. A lone flute plays a mournful tune at the farewell pavilion, you head to Xiaoxiang, and I to Qin.' Chan Master Bian silently gained some understanding and went to Longmen Temple to observe the summer retreat. Soon after, Chan Master Foyan brought up the previous story to ask him. As Chan Master Bian was about to answer, Chan Master Foyan stopped him with his hand. Chan Master Bian then ran out, suddenly enlightened, and returned to pour out what he had realized. Chan Master Foyan picked up his staff and chased after him. Later, the messenger of the mountain gate begged for barley to go to Taihu Lake, but he could not go due to illness, so he returned to Tiaoxi and built a hermitage in Xiashan. After a long time, he emerged to become the abbot of Tiansheng Temple, and later moved to several other temples. He once composed a verse to comment on the three barriers of Huanglong: 'Is my hand like the Buddha's hand? Huanglong's nose has no mouth. What was seen at that time was obscure and unclear, and even now it is still clumsy and ugly in every way. Is my foot like a donkey's foot? Manjusri Bodhisattva personally visited Zen Master Wuzhuo. What a crystal-clear glass teacup, do not avoid and conceal it in front of your face. Everyone has an innate affinity, and this affinity has always been a great sin. If it were not for diligent cultivation, how could one obtain a bountiful harvest?'
便是鼎鑊油煎。佛手驢腳生緣。謝郎不在漁船。底事奔南走北。不親祖父田園。一日。葛待制勝仲𢹂客造其室。坐論天地一指。萬物一馬。袞袞不已。辯不之聽。葛疑而問曰。師謂如何。辯笑而不答。良久。厲聲喚待制。葛倉皇應諾。辯曰。天地一指。萬物一馬。葛欣然曰。須是和尚始得。坐客瞠若。竦然加敬。非所謂具活人手段。能如是乎。
臨川化度淳藏主。乃寶峰祥公參徒之杰者。該洽內典。博綜外乘。高尚瀟灑。備見於自述山居詩。凡數十解。今記十有二而已。拙直自知趨世遠。疏愚羸得住山深。現成活計無佗物。只有鱗皴枝一尋。屋架數椽臨水石。門通一徑掛藤蘿。自緣此處宜投老。饒得溪云早晚過。自笑疏狂同拾得。誰知癡鈍若南泉。幾回食飽遊山倦。只么和衣到處眠。無心閑淡云歸洞。有影澄清月在潭。此景灼然超物外。本來成現不須參。隨身只有過頭杖。飽腹唯憑摺腳鐺。幾度遣閑何處好。水聲山色里遊行。瓦爐爇處清煙靄。鐵磬敲時曉韻寒。一穿數珠粗又重。拈來百八不相謾。一瓢顏子非為樂。四壁相如未是高。爭似山家真活計。屋頭松韻瀉秋濤。數行大字貝多葉。一炷粗香古柏根。石室靜筵春晝永。杜䳌啼破落花村。漁父子歌甘露曲。擬寒山詠法燈詩。深云勿謂無人聽。萬像森羅歷歷知。
【現代漢語翻譯】 現代漢語譯本 便是受鼎鑊（古代烹飪刑具）油煎之苦。佛手驢腳，是何等因緣？謝郎不在漁船之上，為何奔波于南北？又不親近祖父留下的田園？ 一日，葛待制勝仲帶著客人來到他的住所。坐下後，他們討論天地如一指，萬物如一馬的道理，爭論不休。葛待制疑惑地問道：『師父您認為如何？』辯和尚笑著不回答。過了很久，他厲聲呼喚待制。葛待制倉皇應諾。辯和尚說：『天地一指，萬物一馬。』葛待制欣然說：『必須是和尚才能明白這個道理。』在座的客人們都驚呆了，肅然起敬。這難道不是所謂的具備活人手段，才能做到如此嗎？ 臨川化度寺的淳藏主，是寶峰祥公（禪宗僧人）門下傑出的弟子。他精通內典（佛教經典），廣泛涉獵外乘（佛教以外的學說）。他的高尚瀟灑，都體現在他自述山居的詩中。這樣的詩有幾十首，現在只記錄其中的十二首。 『拙直自知趨世遠，疏愚羸得住山深。』（自知拙笨耿直，所以遠離世俗；因為疏懶愚鈍，才能住在深山。） 『現成活計無佗物，只有鱗皴枝一尋。』（現成的生活用具沒有其他東西，只有一根佈滿鱗片和皺紋的樹枝。） 『屋架數椽臨水石，門通一徑掛藤蘿。』（幾間茅屋架在臨水的石頭上，門外一條小路，掛滿了藤蔓。） 『自緣此處宜投老，饒得溪云早晚過。』（因為這裡適合養老，所以溪邊的雲彩早晚都會飄過。） 『自笑疏狂同拾得，誰知癡鈍若南泉。』（自嘲疏狂如同拾得（唐代高僧），誰知癡鈍如同南泉（唐代禪師）。） 『幾回食飽遊山倦，只么和衣到處眠。』（幾次吃飽飯後，遊山感到疲倦，就這麼穿著衣服到處睡覺。） 『無心閑淡云歸洞，有影澄清月在潭。』（無心無念，閒適淡泊，雲彩飄回山洞；潭水清澈，映照著月亮的影子。） 『此景灼然超物外，本來成現不須參。』（這種景象確實超脫于塵世之外，本來就是現成的，不需要參悟。） 『隨身只有過頭杖，飽腹唯憑摺腳鐺。』（隨身只有一根超過頭頂的枴杖，填飽肚子只能依靠缺了一條腿的鍋。） 『幾度遣閑何處好，水聲山色里**。』（幾次想打發閑暇時光，哪裡最好呢？就在這水聲山色之中。） 『瓦爐爇處清煙靄，鐵磬敲時曉韻寒。』（瓦爐燒著，升起清淡的煙霧；敲打鐵磬，清晨的韻律帶著寒意。） 『一穿數珠粗又重，拈來百八不相謾。』（一串念珠粗大又沉重，拿來念誦一百零八遍，不會欺騙自己。） 『一瓢顏子非為樂，四壁相如未是高。』（顏回（孔子弟子）一瓢飲水不覺得苦，司馬相如（漢代辭賦家）家徒四壁，但這都不算高尚。） 『爭似山家真活計，屋頭松韻瀉秋濤。』（怎比得上山中人真正的生活，屋頂上的松濤聲如同傾瀉的秋潮。） 『數行大字貝多葉，一炷粗香古柏根。』（在貝多羅樹葉上寫著幾行大字，點燃一炷粗香，用的是古柏的樹根。） 『石室靜筵春晝永，杜䳌啼破落花村。』（石室裡安靜的宴席，春天的白晝漫長，杜鵑的啼叫聲打破了落花村的寧靜。） 『漁父子歌甘露曲，擬寒山詠法燈詩。』（漁父唱著甘露曲，模仿寒山（唐代詩人）吟詠法燈詩。） 『深云勿謂無人聽，萬像森羅歷歷知。』（不要說深山中的雲彩無人傾聽，世間萬象都歷歷在目，無所不知。）
【English Translation】 English version It is like being fried in cauldrons of oil. A Buddha's hand and a donkey's foot, what kind of karma is this? Master Xie is not on a fishing boat, why rush around north and south? And why not be close to the fields left by his grandfather? One day, Ge Shengzhong, a Vice Director of a Ministry, brought guests to his residence. Sitting down, they discussed the principle that heaven and earth are like one finger, and all things are like one horse, arguing endlessly. Vice Director Ge asked doubtfully, 'What do you think, Master?' The monk Bian smiled and did not answer. After a long time, he sternly called out to the Vice Director. Vice Director Ge answered in a fluster. Monk Bian said, 'Heaven and earth are one finger, all things are one horse.' Vice Director Ge happily said, 'It must be a monk to understand this principle.' The guests present were stunned and paid their respects. Isn't this what is called having the means to enliven people, to be able to do this? Abbot Chun of Huadu Temple in Linchuan was an outstanding disciple of Master Xiang of Baofeng (a Chan Buddhist monk). He was proficient in the inner canon (Buddhist scriptures) and widely versed in outer vehicles (doctrines other than Buddhism). His nobility and elegance are fully reflected in his poems describing his life in the mountains. There are dozens of such poems, and only twelve are recorded here. 'Knowing my clumsiness and straightforwardness, I know I am far from the world; because of my laziness and stupidity, I can live deep in the mountains.' 'The ready-made living tools have nothing else, only a branch with scales and wrinkles.' 'A few thatched huts are built on the rocks by the water, and a path leads to the door, covered with vines.' 'Because this place is suitable for old age, the clouds by the stream pass by sooner or later.' 'I laugh at myself for being as uninhibited as Shide (a Tang Dynasty monk), who knows that I am as foolish as Nanquan (a Tang Dynasty Chan master).' 'Several times after eating my fill and getting tired of wandering in the mountains, I just sleep everywhere with my clothes on.' 'Without intention, leisurely and indifferent, the clouds return to the cave; the clear shadow of the moon is in the pool.' 'This scene is indeed beyond the world, it is originally present and does not need to be understood.' 'All I have with me is a staff taller than my head, and all I rely on to fill my stomach is a pot with a broken leg.' 'Several times I wanted to pass the leisure time, where is the best place? It is in the sound of water and the color of the mountains.' 'When the earthen stove is lit, a light smoke rises; when the iron chime is struck, the morning rhythm is cold.' 'A string of prayer beads is thick and heavy, and when I pick it up and recite it one hundred and eight times, I will not deceive myself.' 'Yan Hui's (Confucius' disciple) one scoop of water is not a joy, and Sima Xiangru's (a Han Dynasty writer) bare walls are not noble.' 'How can it compare to the true life of a mountain dweller, the sound of the pines on the roof pours down like the autumn tide.' 'Several lines of large characters on the palm leaves, a stick of coarse incense from the roots of ancient cypress trees.' 'A quiet banquet in the stone room, the spring day is long, the cuckoo's cry breaks the silence of the village of fallen flowers.' 'The fisherman sings the song of nectar, imitating Hanshan (a Tang Dynasty poet) to chant the poem of the Dharma lamp.' 'Don't say that no one listens to the deep clouds, all the phenomena of the world are clearly known.'
坐石已知毛骨冷。漱泉長覺齒牙清。箇中有味忘歸念。身老無餘合此情。幽巖靜坐來馴虎。古澗經行自狎鷗。不是忘機能絕念。大都投老得心休。怕寒懶剃髼鬆發。愛暖頻添榾柮柴。栗色伽梨撩亂掛。誰能勞力強安排。其詠閒適情。可謂得之至矣。儻非中有所養。孰能爾耶。
清逸居士潘興嗣。字延之。初調德化縣尉。同郡許瑊始拜江州守。潘往見之。瑊不為禮。遂懷刺歸。竟不之官。問道于黃龍南禪師。獲其印可。嘗曰。我清世之逸民。故自號焉。嘉祐以來。公卿交薦章數十上。既以筠州軍事推官起之。辭不就。隱居豫章東湖上。琴書自娛。一日。南公高弟潛庵源禪師訪之。見其拂琴次。源曰。老老大大猶弄個線索在。對曰。也要彈教響。源曰。也不少。對曰。知心能幾人。寂音題其畫像曰。毗盧無生之藏。震旦有道之器。談妙義借身為舌。擎大千以手為地。機鋒不減龐蘊而解文字禪。行藏大類孺子而值休明世。舒王強之而不可。神考致之而不起。此天下士大夫所共聞。然公豈止於是而已哉。嗚呼。公之休官問道。有始終之節。寂音既暴其隱德。著而為贊。自茲林下始可謂見一人耳。
妙喜老師以紹興四年春入閩。抵甘蔗洲廣因蘭若。坐夏未終。徙海上洋嶼。揭榜于眾寮曰。先德有云。雜毒入心識。如
【現代漢語翻譯】 現代漢語譯本 坐在石頭上，已知毛髮和骨骼都感到寒冷。用泉水漱口，總覺得牙齒清爽。其中自有滋味讓人忘記歸家的念頭，年老沒有什麼剩餘，唯有這情景最合適。幽靜的巖石邊，老虎也變得馴服；古老的溪澗旁，經常行走，海鷗也與人親近。不是因為忘記了心機才能斷絕雜念，大都是因為年老才能讓心得到休息。因為怕冷，懶得剃掉蓬鬆的頭髮；因為喜歡溫暖，經常新增木柴。栗色的袈裟隨意地掛著，誰又能費力地去整理安排呢？這首詠歎閒適之情的詩，可以說是寫到了極致。如果不是心中有所涵養，誰能做到這樣呢？
清逸居士潘興嗣（含義：人名），字延之。起初被調任為德化縣尉。同郡的許瑊（含義：人名）剛被任命為江州太守，潘興嗣前去拜見他，許瑊沒有以禮相待。於是潘興嗣懷著名帖回家，最終沒有去上任。他向黃龍南禪師請教佛法，得到了禪師的認可。他曾說：『我是清平盛世的隱逸之士。』因此自號『清逸居士』。嘉祐（1056-1063）年間以來，公卿大臣多次聯名推薦他，奏章上了幾十次。朝廷於是起用他為筠州軍事推官，但他辭謝沒有就任，隱居在豫章（含義：古地名，今江西省南昌市）東湖邊，以彈琴讀書自娛。有一天，黃龍南禪師的高徒潛庵源禪師拜訪他，看到他正在拂拭琴絃，潛庵源禪師說：『這麼大年紀了，還在擺弄這些絲絃。』潘興嗣回答說：『也要彈得響亮才行。』潛庵源禪師說：『也不少了。』潘興嗣回答說：『知音能有幾人呢？』寂音禪師在他的畫像上題寫道：『毗盧佛（含義：佛教術語，意為法身佛）無生之藏，震旦（含義：中國的古稱）有道之器。談論妙義，借身體作為舌頭；擎起大千世界，用手作為大地。機鋒不減龐蘊（含義：人名，唐代著名居士）而又精通文字禪，行為舉止很像孺子（含義：小孩）而又身處太平盛世。舒王（含義：人名）勉強他出來做官，他也不肯；神宗皇帝（含義：宋神宗）徵召他，他也不出來。』這些是天下士大夫都知道的。然而，潘興嗣難道僅僅是這樣而已嗎？唉！潘興嗣辭官問道，有始終如一的節操。寂音禪師既然揭示了他的隱德，寫成讚語，從此以後，山林隱士中才可以稱得上見到了一位真正的人物。
妙喜（含義：人名，即大慧宗杲禪師）老師在紹興四年（1134）春天進入福建，到達甘蔗洲廣因蘭若（含義：寺廟名）。在那裡坐禪過夏，還沒有結束，就遷往海上的洋嶼。他向眾僧揭榜說：『前代德行高尚的人說過，雜毒進入心識，就像……』
【English Translation】 English version Sitting on a stone, one knows the coldness in their bones. Rinsing the mouth with spring water, one always feels the teeth are clean. Within this, there is a taste that makes one forget the thought of returning home. Old age leaves nothing else, only this feeling is most fitting. By the secluded rocks, even tigers become tame; by the ancient streams, frequent walks make seagulls familiar. It is not because one forgets scheming that one can cut off distracting thoughts, but mostly because old age allows the heart to rest. Because of the cold, one is too lazy to shave the disheveled hair; because of the love for warmth, one frequently adds firewood. Chestnut-colored kasayas (meaning: Buddhist robe) are hung haphazardly; who would bother to arrange them neatly? This poem, which sings of leisure and comfort, can be said to have reached the extreme. If it were not for inner cultivation, who could achieve this?
Layman Pan Xing-si (meaning: a personal name), styled Yan-zhi, was initially transferred to be the magistrate of Dehua County. Xu Jian (meaning: a personal name) from the same district had just been appointed as the governor of Jiangzhou. Pan went to see him, but Xu did not treat him with courtesy. Therefore, Pan returned home with his visiting card, and ultimately did not take office. He sought Buddhist teachings from Zen Master Huanglong Nan, and received his approval. He once said, 'I am a recluse in a peaceful and prosperous era.' Therefore, he called himself 'Qingyi Jushi' (meaning: Pure and Leisurely Layman). Since the Jiayou era (1056-1063), high-ranking officials and ministers had jointly recommended him numerous times, with dozens of memorials submitted. The court then appointed him as the military judge of Junzhou, but he declined the position and remained in seclusion by the East Lake of Yuzhang (meaning: ancient place name, now Nanchang City, Jiangxi Province), entertaining himself with playing the zither and reading books. One day, Zen Master Qian'an Yuan, a prominent disciple of Zen Master Huanglong Nan, visited him and saw him dusting the zither strings. Zen Master Qian'an Yuan said, 'So old, yet still playing with these strings.' Pan replied, 'I also want to play them loudly.' Zen Master Qian'an Yuan said, 'Not bad.' Pan replied, 'How many people can truly understand?' Zen Master Jiyin inscribed on his portrait: 'The treasury of Vairochana (meaning: a Buddhist term, the Dharmakaya Buddha) is without birth, and China is a vessel of the Tao. Discussing profound meanings, he uses his body as a tongue; holding up the great universe, he uses his hands as the earth. His sharp wit is no less than that of Pang Yun (meaning: a personal name, a famous Tang Dynasty layman), and he is proficient in textual Zen. His conduct is very much like that of a child, and he lives in a peaceful and enlightened era. Prince Shu (meaning: a personal name) forced him to take office, but he refused; Emperor Shenzong (meaning: Emperor Shenzong of Song) summoned him, but he did not come out.' These are things that all the scholars and officials in the world know. However, is Pan Xing-si only this? Alas! Pan Xing-si resigned from office to seek the Tao, with a consistent integrity from beginning to end. Since Zen Master Jiyin has revealed his hidden virtues and written a eulogy, from now on, one can say that a true person has been seen among the hermits in the mountains.
Teacher Miaoxi (meaning: a personal name, Zen Master Dahui Zonggao) entered Fujian in the spring of the fourth year of Shaoxing (1134), arriving at Guangyin Lanruo (meaning: temple name) in Ganzhezhou. He sat in meditation there for the summer, but before it ended, he moved to Yangyu Island at sea. He posted a notice to the monks, saying, 'The virtuous ones of the past have said, if mixed poison enters the consciousness, it is like...'
油入面。永劫不可取。今時兄弟參禪不得。只為中毒深入骨髓。一向有可得道。只管禪將去。禪到末後。剩得一句時便歡喜。如此之輩。佛也救不得。今後上案。只得看經。不得看雜文字。如違。連案出院。嗚呼。是時眾才五十有奇。而閱八晦朔。獲證者十有三焉。蓋激勵而然耳。
云居舜禪師。世姓胡。宜春人。以皇祐間。住棲賢而與歸宗寶公．開先暹公．同安南公．圓通訥公。道望相亞。禪徒交往。廬山叢林於斯為盛。居無何。郡將貪墨。舜不忍以常住物結情固位。尋有譖于郡將。民其衣。乃寓太平庵。仁廟聞其道行。復以僧服．寵錫．銀缽盂再領棲賢。入院。有偈曰。無端被譖枉遭迍。半載有餘作俗人。今日再歸三峽寺。幾多道好幾多嗔。未幾。遷云居。道愈尊。眾益盛。以偈示眾曰。尋求就理兩俱愆。不涉二途病亦然。孰謂箇中端的處。椎胸貧子一文錢。嗟夫。言忤郡將而獲譴。名聞天子而被寵。禍福倚伏。于舜亦何足云。
湖州甘露寺圓禪師有漁父詞二十餘首。世所盛傳者一而已。本是瀟湘一釣客。自東自西自南北。只把孤舟為屋宅。無寬窄。幕天席地人難測。頃聞四海停戈革。金門懶去投書䇿。時向灘頭歌月白。真高格。浮名浮利誰拘得。遂以是得名于叢林。蓋放曠自如者。藉以暢情樂道。
【現代漢語翻譯】 現代漢語譯本： 如同油進入麵粉中一樣，永遠無法取出。現在的兄弟們參禪不能得道，就是因為中毒太深，深入骨髓。總是認為有可以得道的方法，只管參禪下去。參禪到最後，剩下一句話時就歡喜。像這樣的人，佛也救不了。今後上案山，只能看經書，不能看雜書。如果違反，就連案子一起逐出寺院。唉！當時僧眾才五十多人，經過八個月的時間，獲得證悟的有十三人，大概是激勵的結果吧。
云居舜禪師（？-？），俗姓胡，是宜春人。在宋仁宗皇祐年間（1049-1054）住持棲賢寺，與歸宗寶公、開先暹公、同安南公、圓通訥公的聲望不相上下，禪宗學徒互相交往，廬山的叢林因此非常興盛。不久，郡守貪污，舜禪師不忍心用寺院的常住物品去結交郡守以鞏固自己的地位，不久就有人在郡守面前誣陷他，剝奪了他的僧衣，於是寄居在太平庵。宋仁宗聽說他的道行，又恢復了他的僧服，賞賜銀缽盂，讓他再次主持棲賢寺。入院時，作偈說：『無端被誣陷而遭受困頓，有半年多的時間做了俗人。今天再次回到三峽寺，有多少讚美，有多少嗔恨。』不久，遷往云居山，道行更加受人尊敬，僧眾更加興盛。用偈語開示大眾說：『尋求和執著于理，兩者都是過錯。不涉及這兩條路，病也就自然好了。誰說其中有真正的地方？只是捶胸頓足的貧窮之人，一文錢也沒有。』唉！因為違逆郡守而獲罪，因為名聲傳到天子那裡而被寵幸，禍與福互相依存，對於舜禪師來說又算得了什麼呢？
湖州甘露寺圓禪師有漁父詞二十多首，世上廣為流傳的只有一首。『本來是瀟湘的一個釣客，從東到西，從南到北。只把孤單的小船當作房屋，沒有寬窄之分。以天為幕，以地為席，人們難以測度。近來聽說四海停止了戰爭，懶得去金門投書獻策。時常在沙灘上吟唱著皎潔的月光，真是高尚的品格。』浮名浮利誰能拘束得了我？因此在叢林中獲得了名聲，大概是放曠自在的人，藉此來抒發情感，快樂地追求道義。
【English Translation】 English version: It's like oil entering flour, impossible to extract forever. The reason why brothers today cannot attain enlightenment through Chan practice is because the poison has penetrated too deeply, reaching the bone marrow. They always believe there's a way to attain enlightenment, and they just keep practicing Chan. When they reach the end of their practice and are left with a single phrase, they rejoice. People like this cannot be saved even by the Buddha. From now on, when handling cases, only scriptures are to be read, not miscellaneous writings. Violation will result in expulsion from the monastery along with the case. Alas! At that time, there were only a little over fifty monks, and after eight months, thirteen attained enlightenment, probably due to encouragement.
Chan Master Yunju Shun (?-?) , whose secular surname was Hu, was from Yichun. During the Huangyou period (1049-1054) of Emperor Renzong of Song, he resided at Qixian Temple, and his reputation was comparable to that of Baogong of Guizong, Xian Gong of Kaixian, Nan Gong of Tongan, and Ne Gong of Yuantong. Chan students interacted with each other, and the monasteries of Mount Lu became very prosperous as a result. Soon after, the prefect was corrupt, and Master Shun could not bear to use the monastery's property to curry favor with the prefect to solidify his position. Soon, someone slandered him before the prefect, and he was stripped of his monastic robes, so he resided at Taiping Hermitage. Emperor Renzong heard of his virtuous conduct and restored his monastic robes, bestowed a silver alms bowl, and allowed him to preside over Qixian Temple again. Upon entering the monastery, he composed a verse: 'Unjustly slandered and suffered hardship, I spent more than half a year as a layman. Today I return to the Three Gorges Temple, how much praise, how much resentment.' Soon after, he moved to Yunju Mountain, and his virtue became even more respected, and the monastic community became even more prosperous. He used a verse to instruct the assembly: 'Seeking and clinging to reason are both faults. Not involving these two paths, the illness will naturally be cured. Who says there is a true place within? Just a poor person beating his chest, without a single penny.' Alas! He was punished for disobeying the prefect, and he was favored because his reputation reached the emperor. Misfortune and fortune depend on each other, but what does it matter to Master Shun?
Chan Master Yuan of Ganlu Temple in Huzhou had more than twenty Fisherman's Songs, but only one is widely circulated in the world. 'Originally a fisherman of Xiaoxiang, from east to west, from south to north. He only takes his solitary boat as his house, without any distinction between wide and narrow. Taking the sky as a curtain and the earth as a mat, people find it difficult to fathom. Recently, I heard that the four seas have stopped the war, and I am too lazy to go to Jinmen to submit a book of strategies. He often chants under the bright moonlight on the beach, truly a noble character.' Who can restrain me from fleeting fame and profit? Therefore, he gained fame in the monastic community, probably because he was a free and unrestrained person, using it to express his emotions and happily pursue the Dao.
而謳於水雲影里。真解脫遊戲耳。
臨安南蕩崇覺空禪師。生緣姑熟。參侍黃龍死心禪師。死心惜其福不逮慧。以無應世為囑。草堂清公送以偈曰。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。尋棲止天臺。望高叢林。應命崇覺。未幾。院罹回祿。黽勉于土木之役。亦無倦誨接。嘗頌野狐話曰。含血潠人。先污其口。百丈野狐。失頭狂走。驀地喚回。打個觔斗。空之天資精悍。知見甚高。律身精嚴。外請不赴。有欲迎齋為架三門。乃告以舍家財。荷公發心矣。背眾食。奈我破戒何。其固守如此。然平居氣凌諸方。于學徒亦鮮假詞色。真有父風。卓然可敬也。
投子聦禪師與海會演和尚。元祐間。道望並著淮上。賢士大夫多從之遊。黃太史魯直亦嘗勉胡尚書少汲問道于聦演。具書曰。公道學頗得力耶。治病之方。當深求禪悅。照破生死之根。則憂畏淫怒無處安腳。病既無根。枝葉安能為害。投子聦老。是出世宗師。海會演老。道行不愧古人。皆可親近。殊勝從文章之士學妄言綺語。增長無明種子也。聦老猶喜接高明士大夫。渠開卷論說。便穿諸儒鼻孔。若於義理得宗趣。卻觀舊所讀書。境界廓然。六通四辟。極省心力也。然有道之士。須以志誠懇惻歸向。古人所謂下人不精。不得
【現代漢語翻譯】 現代漢語譯本： 而在水云倒影中吟唱，這才是真正的解脫自在的遊戲啊。
臨安南蕩崇覺空禪師，出生在姑熟（今安徽當塗）。跟隨黃龍死心禪師修行。死心禪師惋惜他福報不足，智慧不夠，囑咐他不要輕易應世。草堂清公贈詩一首說：『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。』於是他隱居在天臺山。因為他的聲望很高，叢林寺院請他去住持崇覺寺。沒過多久，寺院遭遇火災，他努力從事土木工程的修復工作，但仍然不倦地教誨接引僧眾。他曾經頌揚野狐禪的故事說：『含血噴人，先污染自己的嘴。百丈野狐（百丈懷海禪師因錯答一字而墮為野狐的故事），失去頭腦瘋狂奔走。突然喚醒，打個觔斗。』空禪師天資聰穎精悍，見解非常高明，嚴於律己，不接受外面的邀請。有人想為他建造三門（寺院的三道門），他就告訴他們：『捨棄家財，荷公已經發心了。』揹著大眾偷偷吃飯，『奈何我破戒呢？』他堅守戒律就是這樣。然而平時他的氣勢壓倒各方，對學徒也很少有和藹的言辭，真有他師父的風範，非常令人尊敬。
投子聰禪師與海會演和尚，在元祐年間（1086-1094），他們的道行和聲望在淮河流域都很顯著，很多賢士大夫都跟隨他們遊學。黃太史魯直（黃庭堅）也曾經勸勉胡尚書少汲向聰禪師和演和尚請教，他在信中寫道：『您的道學頗有心得了嗎？治療疾病的方法，應當深入尋求禪悅，照破生死的根本，那麼憂愁、恐懼、淫慾、憤怒就沒有地方安身了。疾病既然沒有了根，枝葉又怎麼能為害呢？投子聰老，是出世的宗師。海會演老，道行不愧對古人。都可以親近。不要從那些文章之士那裡學習虛妄的言語和華麗的辭藻，增長無明的種子啊。』聰老還喜歡接待高明的士大夫，他展開書卷進行論說，就能看穿那些儒生的想法。如果對於義理能夠領悟其宗旨和趣味，再來看以前所讀的書，境界就會開闊，六通四辟，非常節省心力。然而有道之士，必須以真誠懇切的心歸向他們，古人說『下人不精，不得』
【English Translation】 English version: And chanting in the reflection of water and clouds, that is the true game of liberation and freedom.
Chan Master Kong of Chongjue Temple in Nandang, Lin'an, was born in Gushu (present-day Dangtu, Anhui). He studied with Chan Master Sixin of Huanglong. Sixin regretted that his blessings were insufficient and his wisdom was not enough, and instructed him not to easily respond to the world. Qinggong of Caotang presented him with a verse saying: 'Ten years of gathering at Longfeng Temple, one enlightenment of emptiness and ten thousand realms are at leisure. Go from here and live in seclusion according to circumstances, do not let your name fall into the human world.' So he lived in seclusion in Tiantai Mountain. Because of his high reputation, the monasteries invited him to preside over Chongjue Temple. Before long, the temple was destroyed by fire, and he worked hard on the restoration of the earth and wood projects, but still tirelessly taught and received the Sangha. He once praised the story of the wild fox Chan, saying: 'Spitting blood on people, first pollute your own mouth. Baizhang's wild fox (the story of Chan Master Baizhang Huaihai falling into a wild fox because of answering a word incorrectly), lost his mind and ran wildly. Suddenly awakened, somersault.' Chan Master Kong was intelligent and capable, his views were very insightful, he was strict with himself, and he did not accept external invitations. Someone wanted to build three gates (the three gates of the temple) for him, and he told them: 'Giving up family wealth, He Gong has already made a vow.' Secretly eating behind the crowd, 'How can I break the precepts?' That's how he adhered to the precepts. However, his aura usually overwhelmed all parties, and he rarely had kind words for his students. He truly had the demeanor of his master, and he was very respectable.
Chan Master Cong of Touzi and Abbot Yan of Haihui, during the Yuanyou period (1086-1094), their Taoism and reputation were very prominent in the Huai River region, and many virtuous scholars and officials followed them to study. Huang Taishi Luzhi (Huang Tingjian) also once urged Hu Shangshu Shaoji to ask Chan Master Cong and Abbot Yan for advice. In his letter, he wrote: 'Have you gained some understanding of Taoism? The method of treating diseases should be to deeply seek Chan joy, illuminate the root of life and death, then worries, fears, lusts, and anger will have no place to settle. Since the disease has no root, how can the branches and leaves be harmful? Old Cong of Touzi is a master of transcending the world. Old Yan of Haihui's Taoism is worthy of the ancients. Both can be approached. Do not learn false words and flowery rhetoric from those scholars, increasing the seeds of ignorance.' Old Cong also liked to receive enlightened scholars and officials. When he opened the book to discuss, he could see through the thoughts of those Confucian scholars. If you can understand the purpose and interest of the righteousness, and then look at the books you have read before, the realm will be broadened, and the six senses will be opened, which will save a lot of effort. However, virtuous people must turn to them with sincerity and earnestness. The ancients said, 'If the subordinates are not refined, they cannot'
其真。此非虛語。嗚呼。古今文士于釋教深排而力詆者。蓋安於所習。毀所不見而然。若黃太史。雖為江西宗派之鼻祖。然見道而知天下無二道。故勤勤懇懇。曲折指陳。以尚書公為知言之人。而可與言也。金陵有俞道婆者。禪林傳其參見瑯邪啟禪師。家以鬻油糍為業。一日。聞丐者唱蓮花樂於市云。不因柳毅傳書信。何緣得到洞庭湖。忽有省。不覺大笑。拋棄油。糍與市兒競拾。其夫詬曰。你何顛耶。婆撫掌曰。非公境界。自是見僧必勘驗。時有僧過其門。婆遽呼曰。兒。兒。僧曰。媽媽。爹爹在甚麼處。婆轉身拜露柱。僧即踏倒曰。將謂有多少奇特。次見僧。問曰。上座甚處來。僧曰。五祖來。婆曰。五祖長老猶是婆兒子在。僧曰。婆婆卻是誰兒。婆曰。老婆被上座一問。直得立地放尿。其頌婆子偷趙州筍因緣曰。虎穴魔宮到者稀。老婆失腳又懷疑。趙州吃掌無人會。直至如今成是非。宣政間。江淮為禪衲淵藪。婆於是時吹無孔笛。韻出青霄。遂致和者旁乎而至。機緣偈句流佈於世。自有賞音為其一唱而三嘆也。
烏巨雪堂行禪師。與凈無染書曰。比見禪人傳錄公拈古。于中有僧問趙州。如何是佛殿里底。拈云。須知一個髑髏里。內有撐天柱地人。愚竊疑傳錄之誤。此決不是公語也。何故。蓋楊岐子孫終不
【現代漢語翻譯】 現代漢語譯本 其真，這並非虛假之語。唉！古往今來的文人學士對於佛教（釋教）極力排斥和詆譭，大概是因為安於自己所學的，詆譭自己所不瞭解的緣故。像黃太史（黃庭堅），雖然是江西宗派的鼻祖，然而他明見真道，知道天下沒有第二條真道，所以勤勤懇懇、委婉曲折地指明陳述，認為尚書公是瞭解他的人，可以和他談論這些。 金陵有個俞道婆，禪林中流傳她曾參拜瑯邪啟禪師。她家以賣油糍為生。一天，聽到乞丐在市上唱蓮花樂，歌詞是：『不因柳毅傳書信，何緣得到洞庭湖。』忽然有所領悟，不禁大笑，拋棄油糍，和市上的孩子爭搶。她的丈夫責罵她說：『你發什麼瘋？』俞道婆拍手說：『這不是你能理解的境界。』從此以後，她見到僧人必定要勘驗一番。當時有個僧人經過她家門口，俞道婆突然喊道：『兒啊，兒啊！』僧人說：『媽媽，爹爹在哪裡？』俞道婆轉身拜露柱（柱子）。僧人隨即將其踏倒，說：『還以為有多少奇特之處。』下次見到僧人，她問道：『上座從哪裡來？』僧人說：『從五祖來。』俞道婆說：『五祖長老還是老婆子的兒子呢。』僧人說：『婆婆又是誰的兒子？』俞道婆說：『老婆子被上座一問，簡直要立地**。』她還作頌婆子偷趙州筍的因緣，說：『虎穴魔宮到者稀，老婆失腳又懷疑。趙州吃掌無人會，直至如今成是非。』 宣政年間（1111-1118），江淮一帶是禪僧的聚集地。俞道婆於是在這個時候吹奏無孔笛，韻律響徹雲霄，於是引來許多附和者。她的機鋒偈句流傳於世，自有懂得音律的人為她一唱三嘆。 烏巨雪堂行禪師，給凈無染寫信說：『近來看到禪人傳抄您拈古，其中有僧人問趙州：如何是佛殿里底？您拈云：須知一個髑髏里，內有撐天柱地人。我私下懷疑是傳抄有誤，這決不是您說的話。』為什麼呢？因為楊岐子孫終不...
【English Translation】 English version It is true; these are not empty words. Alas! Scholars and literati of ancient and modern times deeply reject and vehemently criticize Buddhism (Shijiao), probably because they are comfortable with what they have learned and criticize what they do not understand. Like Huang Taishi (Huang Tingjian), although he was the founder of the Jiangxi school, he clearly saw the true path and knew that there was no second true path in the world. Therefore, he diligently and earnestly, subtly and circuitously pointed out and stated, considering Shangshu Gong to be someone who understood him and could discuss these matters with him. In Jinling, there was a Daoist nun named Yu, in the Chan (Zen) community, it is said that she visited Zen Master Langye Qi. Her family made a living by selling fried rice cakes. One day, she heard a beggar singing the Lotus Flower Song in the market, with the lyrics: 'If not for Liu Yi delivering the letter, how could one reach Dongting Lake?' Suddenly, she had an epiphany, couldn't help but laugh loudly, abandoned the rice cakes, and competed with the children in the market to pick them up. Her husband scolded her, saying, 'What madness are you up to?' Daoist Yu clapped her hands and said, 'This is not a realm you can understand.' From then on, she would examine every monk she met. At that time, a monk passed by her door, and Daoist Yu suddenly called out, 'Son, son!' The monk said, 'Mother, where is father?' Daoist Yu turned around and bowed to a pillar. The monk immediately kicked it down, saying, 'I thought there was something special.' The next time she saw a monk, she asked, 'Where do you come from, venerable monk?' The monk said, 'From Wuzu.' Daoist Yu said, 'The elder of Wuzu is still this old woman's son.' The monk said, 'Whose son is the old woman then?' Daoist Yu said, 'This old woman, being asked by the venerable monk, is about to ** on the spot.' She also composed a verse about the story of the old woman stealing Zhao Zhou's bamboo shoots, saying: 'Few reach the tiger's den and demon palace, the old woman loses her footing and doubts again. No one understands Zhao Zhou's slap, until now it has become right and wrong.' During the Xuanzheng period (1111-1118), the Jianghuai area was a gathering place for Chan monks. At this time, Daoist Yu played a flute without holes, its melody resounding through the sky, thus attracting many followers. Her witty verses spread throughout the world, and there were those who understood music who sighed and praised her. Zen Master Xue Tang Xing of Wuju wrote to Jing Wu Ran, saying: 'Recently, I saw Chan practitioners copying your commentaries on ancient stories. Among them, there was a monk who asked Zhao Zhou: What is inside the Buddha hall? You commented: One must know that inside a skull, there is a person who supports heaven and earth. I privately suspect that there is an error in the copying; this is definitely not what you said.' Why? Because the descendants of Yangqi will never...
肯認個鑒覺。若認鑒覺。陰界尚出不得。何有宗門奇特事耶。因此亦嘗頌之。特恃愛照。謾以浼聞。頌曰。不立孤危機未峻。趙州老子玉無瑕。當頭指出殿里底。刬盡茫茫眼界花。行之真慈。為不請友。以書規拈古之失。以頌明趙州之意。于宗門有補矣。若吾徒不顧其謬。妄自提掇。豈獨為明眼噱端。亦招謗法之愆。可不戒哉。
羅湖野錄上 卍新續藏第 83 冊 No. 1577 羅湖野錄
羅湖野錄下
宋江西沙門 曉瑩 集
蔣山佛慧泉禪師。叢林謂之泉萬卷。紹聖元年。東坡居士有嶺外之行。舟次金陵。阻風江滸。既迎其至。從容語道。東坡遂問曰。如何是智海之燈。泉遽對以偈曰。指出明明是甚麼。舉頭鷂子穿云過。從來這碗最希奇。解問燈人能幾個。東坡於是欣然。以詩紀其事曰。今日江頭天色惡。炮車云起風欲作。獨望鐘山喚寶公。林間白塔如孤鶴。寶公骨冷喚不應。卻有老泉來喚人。電眸虎齒霹靂舌。為余吹散千峰云。南來萬里亦何事。一酌曹溪知水味。佗年若𦘕蔣山圖。仍作泉公喚居士。泉復說偈送行曰。腳下曹溪去路通。登堂無復問幡風。好將鐘阜臨岐句。說似當年踏碓翁。噫。東坡平生夷險一致。非與憂患爭者。不然。正當放浪嶺海之時。豈能問智海燈耶。泉
【現代漢語翻譯】 現代漢語譯本： 如果執著于鑒覺（jianjue，能認知的主體），即使想脫離陰界（yinjie，輪迴的境界）都無法做到，又怎麼會有宗門（zongmen，禪宗）的奇特之事呢？因此我也曾作頌來表達這個意思，特別依賴於愛照（aizhao，一種執著），反而會玷污聽聞。頌詞說：『不立孤危機未峻，趙州（Zhao Zhou，唐代禪師）老子玉無瑕。當頭指出殿里底，刬盡茫茫眼界花。』行之真慈（Xingzhi Zhenci，人名）爲了不請教的朋友，用書信規勸拈古（niangu，引用古代公案）的失誤，用頌詞闡明趙州（Zhao Zhou，唐代禪師）的意旨，這對宗門（zongmen，禪宗）是有幫助的。如果我的學生不顧其中的錯誤，妄自提倡，豈止是讓明眼人嘲笑，也會招致誹謗佛法的罪過，不可不戒啊。
《羅湖野錄》上 《卍新續藏》第83冊 No. 1577 《羅湖野錄》
《羅湖野錄》下
宋朝江西沙門曉瑩（Xiaoying，人名） 輯
蔣山佛慧泉禪師（Jiangshan Fohui Quan Chanshi，人名），叢林中稱他為泉萬卷（Quan Wanjuan，人名）。紹聖（Shaosheng）元年（1094年），東坡居士（Dongpo Jushi，蘇軾的別稱）有被貶嶺南的行程，船停靠在金陵（Jinling，今南京）江邊，因為風大受阻。泉禪師（Quan Chanshi，人名）迎接他到來，從容地談論佛法。東坡居士（Dongpo Jushi，蘇軾的別稱）於是問道：『什麼是智海（zhihai，智慧的海洋）之燈？』泉禪師（Quan Chanshi，人名）立刻用偈語回答說：『指出明明是甚麼，舉頭鷂子穿云過。從來這碗最希奇，解問燈人能幾個？』東坡居士（Dongpo Jushi，蘇軾的別稱）因此很高興，用詩記錄這件事說：『今日江頭天色惡，炮車云起風欲作。獨望鐘山喚寶公（Baogong，人名），林間白塔如孤鶴。寶公（Baogong，人名）骨冷喚不應，卻有老泉（Laoquan，指泉禪師）來喚人。電眸虎齒霹靂舌，為余吹散千峰云。南來萬里亦何事，一酌曹溪（Caoxi，地名，禪宗六祖慧能弘法之地）知水味。佗年若𦘕蔣山圖，仍作泉公（Quangong，指泉禪師）喚居士。』泉禪師（Quan Chanshi，人名）又說偈語送行說：『腳下曹溪（Caoxi，地名，禪宗六祖慧能弘法之地）去路通，登堂無復問幡風。好將鐘阜臨岐句，說似當年踏碓翁。』唉！東坡居士（Dongpo Jushi，蘇軾的別稱）一生無論順境逆境都一樣，不是一個會和憂患抗爭的人。不然的話，正當他被放逐到嶺南的時候，怎麼能問什麼是智海（zhihai，智慧的海洋）之燈呢？泉禪師（Quan Chanshi，人名）
【English Translation】 English version: If one clings to the 'jianjue' (鑒覺, the faculty of awareness), one cannot even escape the 'yinjie' (陰界, the realm of reincarnation), how can there be any extraordinary matters of the 'zongmen' (宗門, the Chan school)? Therefore, I once composed a verse about it, relying especially on 'aizhao' (愛照, a kind of attachment), which instead sullies hearing. The verse says: 'Not establishing a solitary crisis, the danger is not yet severe; Old Master Zhao Zhou (趙州, a Chan master of the Tang Dynasty) is like flawless jade. Directly pointing out the one in the hall, sweeping away the vast flowers in the field of vision.' Xingzhi Zhenci (行之真慈, a person's name), out of true compassion for a friend who did not ask for it, used letters to advise against the errors of 'niangu' (拈古, quoting ancient public cases), and used verses to clarify the meaning of Zhao Zhou (趙州, a Chan master of the Tang Dynasty), which is helpful to the 'zongmen' (宗門, the Chan school). If my students disregard the errors in it and promote it recklessly, it would not only be a laughingstock for those with clear eyes, but also invite the sin of slandering the Dharma. How can one not be warned?
Upper Volume of 'Luohu Yelu' Supplement to the Wan Xu Zang, Volume 83, No. 1577, 'Luohu Yelu'
Lower Volume of 'Luohu Yelu'
Compiled by the Jiangxi Shramana Xiaoying (曉瑩, a person's name) of the Song Dynasty
Chan Master Fohui Quan (佛慧泉) of Jiangshan (蔣山), the monastic community called him Quan Wanjuan (泉萬卷, a person's name). In the first year of Shaosheng (紹聖) (1094 AD), Layman Dongpo (東坡居士, Su Shi's alias) had a journey to be demoted to Lingnan, and his boat docked on the riverbank of Jinling (金陵, present-day Nanjing), hindered by strong winds. Chan Master Quan (泉禪師, a person's name) welcomed him, and they discussed the Dharma leisurely. Layman Dongpo (東坡居士, Su Shi's alias) then asked: 'What is the lamp of the 'zhihai' (智海, the ocean of wisdom)?' Chan Master Quan (泉禪師, a person's name) immediately replied with a verse: 'Pointing out, what is clearly this? Raising the head, the hawk pierces through the clouds. This bowl has always been the most rare; how many can understand the one who asks about the lamp?' Layman Dongpo (東坡居士, Su Shi's alias) was therefore delighted and recorded the event in a poem, saying: 'Today the weather at the riverhead is bad, cannon carts of clouds rise, the wind is about to blow. Alone I look at Zhongshan (鐘山) and call Baogong (寶公, a person's name), the white pagoda in the forest is like a solitary crane. Baogong's (寶公, a person's name) bones are cold and do not respond, but old Quan (老泉, referring to Chan Master Quan) comes to call people. Electric eyes, tiger teeth, thunderbolt tongue, blowing away the clouds of a thousand peaks for me. What is the matter of coming ten thousand miles south? A sip of Caoxi (曹溪, a place name, where the Sixth Patriarch of Chan Buddhism, Huineng, propagated the Dharma) knows the taste of the water. If I paint a picture of Jiangshan (蔣山) in later years, I will still make Quan Gong (泉公, referring to Chan Master Quan) call the layman.' Chan Master Quan (泉禪師, a person's name) also said a verse to see him off: 'Under your feet, the road to Caoxi (曹溪, a place name, where the Sixth Patriarch of Chan Buddhism, Huineng, propagated the Dharma) is open, entering the hall, no longer ask about the wind of the banner. It is good to take the phrase of Zhongfu (鐘阜) at the crossroads and tell it to the old man who treaded the mortar in those years.' Alas! Layman Dongpo (東坡居士, Su Shi's alias) was the same in both good and bad times throughout his life, not someone who would contend with worries. Otherwise, when he was being exiled to Lingnan, how could he ask what the lamp of the 'zhihai' (智海, the ocean of wisdom) is? Chan Master Quan (泉禪師, a person's name)
奮霹靂舌。為吹散千峰之云。在東坡不為無得也。
寶峰湛堂準禪師。有十二時頌曰。雞鳴丑。唸佛起來懶開口。上樓敲磬兩三聲。驚散飛禽方丈后。平旦寅。當人有道事須親。不聞先聖有慈訓。莫認癡狂作近鄰。日出卯。大道分明莫外討。日用縱橫在目前。逢原左右拈來草。食時辰。更無一法可當情。千里出山云有色。一源投澗水無聲。禺中巳。龍象須觀第一義。若向其中覓是非。見解何曾有李二。日南午。理事相諳更相互。三門拈向燈籠頭。休問佗家覓歸路。日映未。法身清凈絕方比。乾坤遐邇盡東西。千山萬山翠相倚。晡時申。由來大道絕疏親。陽和九月百花發。須信壺中別有春。日入酉。凈室焚香孤坐久。忽然月上漏東牕。照我床前瑞香斗。黃昏戌。樓上鳴鐘已落日。行人旅店宿長途。花上游蜂罷採蜜。人定亥。老鼠此時正無礙。忽然燈滅寢堂前。床前咬我靸鞋袋。半夜子。夢裡分明被人使。連宵合藥到天光。起來何處有白芷。妙喜老師為誦出。而書其後曰。湛堂老人作十二時頌。家風不減趙州。而語錄無有。謹令侍者了德錄數本。送眾寮與衲子輩結般若緣。
惟正禪師。字煥然。華亭黃氏子。幼從臨安北山資壽本如肄業。且將較藝于有司。如使禱觀音像以求陰相。正謝曰。豈忍獨私於己哉。郡
【現代漢語翻譯】 現代漢語譯本： 奮起如霹靂般的口舌，是爲了吹散千峰的雲霧，在東坡（蘇軾的號）看來並非毫無所得。
寶峰湛堂準禪師，作有《十二時頌》：雞鳴丑時（凌晨1-3點），唸佛之後卻懶得開口。上樓敲響磬兩三聲，驚散了方丈周圍的飛鳥。平旦寅時（凌晨3-5點），修行之人領悟真道必須親力親為。不聽從先聖的慈悲教誨，不要把愚癡癲狂當作近鄰。日出卯時（早晨5-7點），大道分明，不要向外尋求。日常運用就在眼前，隨處拈來都是草木。食時辰時（上午7-9點），再沒有哪一種法可以執著。千里出山，雲彩呈現色彩；一源投入山澗，流水悄無聲息。禺中巳時（上午9-11點），龍象（比喻大乘菩薩）必須觀察第一義諦。如果向其中尋求是非，見解又何曾有過李二（指普通人）的智慧？日南午時（中午11點-下午1點），事理相通，互相印證。把三門（佛寺的三道門）指向燈籠頭，不要問別人尋找歸途。日映未時（下午1-3點），法身清凈，沒有可以比擬的。乾坤廣闊，東西無垠，千山萬山，翠綠相依。晡時申時（下午3-5點），大道本來就與疏遠親近無關。陽和九月，百花盛開，必須相信壺中另有春天。日入酉時（下午5-7點），在清凈的房間里焚香，獨自靜坐良久。忽然月亮升起，照進東邊的窗戶，照亮我床前的瑞香。黃昏戌時（下午7-9點），樓上鳴鐘，太陽已經落下。行人旅客在旅店住宿，路途漫長，花上的蜜蜂停止採蜜。人定亥時（晚上9-11點），老鼠此時正無所顧忌。忽然燈滅了，在寢堂前，在床前咬我的鞋袋。半夜子時（晚上11點-凌晨1點），夢裡分明被人驅使。連夜合藥直到天亮，醒來哪裡有白芷？妙喜老師誦讀了這首頌，並在後面寫道：湛堂老人作《十二時頌》，家風不減趙州（趙州從諗禪師），可惜語錄沒有流傳下來。謹令侍者了德抄錄數本，送給各寮房，與僧人們結下般若（智慧）的緣分。
惟正禪師，字煥然，是華亭黃氏的兒子。年幼時跟隨臨安北山資壽本如學習，並且準備在科舉考試中一展才華。本如禪師讓他向觀音像祈禱，以求得到庇佑。惟正禪師謝絕說：『豈能忍心獨自佔有這份恩惠呢？』郡
【English Translation】 English version: To wield a tongue like thunder is to scatter the clouds of a thousand peaks; in the eyes of Dongpo (Su Shi's pseudonym), this is not without merit.
Chan Master Zhan Tang Zhun of Baofeng composed the 'Ode to the Twelve Hours': Cockcrow at Chou (1-3 AM), after reciting the Buddha's name, I am too lazy to speak. Ascending the stairs, I strike the chime two or three times, startling the birds around the abbot's quarters. Daybreak at Yin (3-5 AM), the practitioner must personally engage with the Way. If you do not heed the compassionate teachings of the ancient sages, do not mistake foolishness and madness for close neighbors. Sunrise at Mao (5-7 AM), the Great Way is clear; do not seek it externally. Its daily use is right before your eyes; pick up any grass at will. Mealtime at Chen (7-9 AM), there is no dharma to cling to. Emerging from the mountains for thousands of miles, the clouds display colors; a single source plunges into the ravine, the water is silent. Midday at Si (9-11 AM), dragons and elephants (metaphor for Mahayana bodhisattvas) must contemplate the First Principle. If you seek right and wrong within it, how can your understanding compare to that of Li Er (an ordinary person)? Midday at Wu (11 AM-1 PM), principle and phenomena are understood and mutually confirmed. Point the three gates (of a Buddhist temple) towards the lantern head; do not ask others to find the way home. Afternoon at Wei (1-3 PM), the Dharma body is pure and incomparable. The universe is vast, east and west are boundless; thousands and thousands of mountains lean against each other in verdant green. Late afternoon at Shen (3-5 PM), the Great Way is inherently neither distant nor close. In the harmonious ninth month, hundreds of flowers bloom; you must believe that there is another spring within the pot. Sunset at You (5-7 PM), I burn incense in a clean room, sitting alone for a long time. Suddenly, the moon rises, shining through the eastern window, illuminating the daphne in front of my bed. Dusk at Xu (7-9 PM), the bell on the tower tolls, the sun has already set. Travelers lodge in inns, the journey is long; the bees on the flowers cease collecting honey. Nightfall at Hai (9-11 PM), the rats are now unrestrained. Suddenly the lamp goes out, in front of the sleeping hall, they gnaw at my slipper bag before my bed. Midnight at Zi (11 PM-1 AM), in my dream, I am clearly being used by someone. Compounding medicine all night until dawn, when I wake up, where is the angelica? Teacher Miaoxi recited this ode and wrote after it: Elder Zhan Tang composed the 'Ode to the Twelve Hours,' his family style is no less than that of Zhaozhou (Chan Master Zhaozhou Congshen), but unfortunately, his recorded sayings have not been passed down. I respectfully order the attendant Liaode to copy several copies and send them to the various rooms, to form a Prajna (wisdom) connection with the monks.
Chan Master Wei Zheng, styled Huanran, was the son of the Huang family of Huating. As a child, he studied with Benru of Zishou at Beishan in Lin'an, and prepared to display his talents in the imperial examinations. Benru asked him to pray to the Guanyin image to seek blessings. Wei Zheng declined, saying, 'How can I bear to selfishly possess this favor alone?' The prefectural
人朱紹安聞而嘉嘆。欲啟帑度之。正慨然曰。古人度人以清機密旨。今返是。去古亦遠矣。吾墮三寶數。當有其時。已而。遇祥符覃恩。得諧素志。既學三觀于天臺。復詣徑山。參老宿居素而得旨。素住凈土院。正輔相久而繼席焉。然為人高簡。律身精嚴。名卿巨公多所推重。葉內翰清臣牧金陵。迎正語道。選日集賓。欲以優禮尊奉。及期。正作偈辭之。昨日曾將今日期。出門倚杖又思惟。為僧只合居巖谷。國士筵中甚不宜。又途中逢進山主。以偈贈之曰。貌古形疏倚杖藜。分明𦘕出須菩提。解空不許離聲色。似聽孤猿月下啼。正識慮洗然。不牽世累。雅愛跨黃犢出入。臨安守蔣侍郎堂有詩曰。禪客尋常入舊都。黃牛角上掛瓶盂。有時帶雪穿云去。便好和云𦘕作圖。其為名公賞重如此。平生製作號為錦溪集三十卷。前二偈並見集中。而出處大概亦塔銘所載。嗚呼。世之童乎顛。褐乎身。則曰如是而為僧矣。其知清機密旨之謂者。亦幾希焉。正之言雖似迂闊。以藥吾徒濫廁之病。於法門則未容無補也。
蘇黃門子由。元豐三年。以睢陽從事左遷筠陽榷管之任。是時洪州景德順禪師與其父文安先生有契分。因往訪焉。相從甚樂。咨以心法。順示古德搐鼻因緣。久之有省。作偈呈順曰。中年聞道覺前非。邂逅相逢老順
師。搐鼻俓參真面目。掉頭不受別鉗錘。枯藤破衲公何事。白酒青鹽我是誰。慚愧東軒殘月上。一杯甘露滑如飴。暨紹聖元年。復至筠。順化逾年矣。公禮其繪像。述贊於左曰。與訥偕行。與璉同處。于南得法。為南長子。成就緇白。可名為老。慈憫黑暗。可名為姥。我初不識。以先子故。訪我高安。示搐鼻語。再來不見。作禮縑素。向也無來。今亦奚去。蓋順．訥偕行出蜀。而順嗣黃龍。訥住圓通。而大覺璉掌記室。則與順同處。唯以仁慈祐物。叢林目之曰順婆婆。公為表而出之。良有以也。雖嗣法無聞。然有公。則所謂一麟足矣。建州開善謙禪師。平居不倦誨人。而形於尺素。尤為曲折。有曰。時光易過。且緊緊做工夫。別無工夫。但放下便是。只將心識上所有底一時放下。此是真正徑截工夫。若別有工夫。儘是癡狂外邊走。山僧尋常道行住坐臥決定不是。見聞覺知決定不是。思量分別決定不是。語言問答決定不是。試絕卻此四個路頭看。若不絕。決定不悟此四個路頭。若絕。僧問趙州。狗子還有佛性也無。趙州云。無。如何是佛。雲門道。乾屎橛。管取呵呵大笑。謙之言如雲廓天布。以授學者。與夫浮詞濫說。何啻天冠地屨。然福不逮慧。出世未幾而卒。于謙雖無恨。惜乎法門不幸耳。
大溈智禪師。號
【現代漢語翻譯】 現代漢語譯本 師（禪師）。搐鼻（一種禪宗用語，指通過提鼻子來體悟禪意）徑參真面目。掉頭不受別鉗錘（比喻不接受他人強加的觀點）。枯藤破衲（形容僧人生活簡樸）公何事？白酒青鹽（指簡單的生活）我是誰？慚愧東軒殘月上，一杯甘露滑如飴。暨紹聖元年（1094年），復至筠。順化逾年矣。公禮其繪像，述贊於左曰：『與訥（人名）偕行，與璉（人名）同處。于南（指南方）得法，為南長子。成就緇白（指僧人和在家信徒），可名為老。慈憫黑暗（指普度眾生），可名為姥。我初不識，以先子故。訪我高安，示搐鼻語。再來不見，作禮縑素（指在絲織品上作畫）。向也無來，今亦奚去。』蓋順（人名）、訥（人名）偕行出蜀，而順（人名）嗣黃龍（禪宗宗派），訥（人名）住圓通（寺廟名）。而大覺璉（人名）掌記室，則與順（人名）同處。唯以仁慈祐物，叢林目之曰順婆婆。公為表而出之，良有以也。雖嗣法無聞，然有公，則所謂一麟足矣。 建州開善謙禪師。平居不倦誨人，而形於尺素，尤為曲折。有曰：『時光易過，且緊緊做工夫。別無工夫，但放下便是。只將心識上所有底一時放下，此是真正徑截工夫。若別有工夫，儘是癡狂外邊走。山僧尋常道行住坐臥決定不是，見聞覺知決定不是，思量分別決定不是，語言問答決定不是。試絕卻此四個路頭看。若不絕，決定不悟此四個路頭。若絕，僧問趙州：狗子還有佛性也無？趙州云：無。如何是佛？雲門道：乾屎橛。管取呵呵大笑。』謙之言如雲廓天布，以授學者，與夫浮詞濫說，何啻天冠地屨。然福不逮慧，出世未幾而卒。于謙雖無恨，惜乎法門不幸耳。 大溈智禪師。號
【English Translation】 English version The Master (Zen Master). He directly contemplates the true face through chubi (a Zen term, referring to realizing Zen through twitching the nose). He turns his head and does not accept other's tongs and hammers (metaphor for not accepting imposed views). What is the matter with you, with your worn-out robe and broken alms bowl? Who am I, with my simple life of white wine and green salt? Ashamed, the waning moon rises over the eastern pavilion, a cup of nectar is as smooth as honey. In the first year of Shaosheng (1094 AD), he returned to Jun. He had been in Shunhua for more than a year. The Duke paid homage to his painted portrait and wrote a eulogy on the left, saying: 'He walked with Ne (person's name), and stayed with Lian (person's name). He obtained the Dharma in the South, and was the eldest son of the South. He accomplished both monastic and lay practices, and can be called old. He compassionately cares for the darkness (referring to saving all beings), and can be called Grandma. I did not know him at first, but because of my late father. He visited me in Gao'an and showed me the chubi words. He did not come again, so I paid homage to the silk portrait. He did not come in the past, so where will he go now?' It is said that Shun (person's name) and Ne (person's name) traveled together from Shu, and Shun (person's name) succeeded Huanglong (a Zen sect), and Ne (person's name) lived in Yuantong (temple name). And Dajue Lian (person's name) was in charge of the record room, so he stayed with Shun (person's name). Only with benevolence and compassion did he protect all things, and the Sangha called him Grandma Shun. The Duke expressed this, and there was a good reason for it. Although he was unknown for succeeding the Dharma, with the Duke, one qilin (mythical creature, metaphor for outstanding person) is enough. Zen Master Qian of Kaisan Temple in Jianzhou. He tirelessly taught people in ordinary life, and his words in letters were especially detailed. He said: 'Time passes easily, so work hard. There is no other effort, just let go. Just let go of everything in your mind at once, this is the true direct effort. If there is any other effort, it is all crazy wandering outside. This mountain monk usually says that walking, standing, sitting, and lying down are definitely not it, seeing, hearing, feeling, and knowing are definitely not it, thinking and distinguishing are definitely not it, language and questions and answers are definitely not it. Try to cut off these four paths. If you don't cut them off, you will definitely not understand these four paths. If you cut them off, a monk asked Zhaozhou: Does a dog have Buddha-nature? Zhaozhou said: No. What is Buddha? Yunmen said: A dry shit stick. Be sure to laugh heartily.' Qian's words are like clouds spreading across the sky, teaching scholars, and compared to frivolous and indiscriminate words, it is like comparing a heavenly crown to straw sandals. However, his blessings did not match his wisdom, and he died not long after entering the world. Although Yu Qian had no regrets, it is a pity for the misfortune of the Dharma gate. Zen Master Zhi of Dawei. Title
大圓叟。居秀州青鎖之西庵。時參政陳公去非。相與過從。講道為樂。因問以寂然不動時如何。智曰。千聖不能覓其蹤。又問。感而遂通。又作么生。智曰。萬化不能覆其體。公欣然以謂聞所未聞。作小詩呈似於智。以見意曰。自得安心法。悠然不賦詩。忽逢重九日。無奈菊花枝。一日。普凈院范鐘成。盛集緇素贊喜。公率智與焉。公曰。老僧首安能著語而擊哉。西庵老人不可吝法佈施。智遂操鯨曰。長子羅睺羅。遵受如來敕。撞鐘發大機。阿難圓信入。我今撞此鐘。見聞獲大益。上徹三千界。下透無窮極。塵劫迥寥寥。太空常寂寂。息苦與停酸。皆承此恩力。於是四眾嘆呼。為非常佛事。智常舉三世諸佛不知有。貍奴白牯卻知有而拈曰。三世諸佛既不知有。貍奴白牯又何曾夢見。灼然須知向上知有底人始得。且作么生是知有底人。又繼以頌發揮之曰。吃官酒。臥官階。當處死。當處埋。沙場無限英靈漢。堆山積岳靈屍骸。其提唱又如此。智出世而齒少。雖作略。不讓雄于諸方。其奈摳衣者走大聲。及居大溈。則年運往矣。是致道不克行。而為有識所嘆。然參政為序語要。謂其持臨濟宗自任。以斯道之重者。亦可謂知己哉。
佛眼禪師。住舒州龍門。嘗題語于延壽壁間曰。佛許有病者當療治。容有將息所也。禪
【現代漢語翻譯】 現代漢語譯本：大圓叟（尊稱）住在秀州（今浙江嘉興）青鎖的西庵。當時參政陳公去非（人名）經常與他交往，以講論佛法為樂。陳公問他：『寂然不動的時候是怎樣的？』智（大圓叟的法號）回答說：『千聖（指眾多的聖人）也無法尋覓到它的軌跡。』又問：『感而遂通，又是怎樣的？』智回答說：『萬化（指世間萬物的變化）也無法覆蓋它的本體。』陳公聽后非常高興，認為聽到了前所未聞的道理，於是作了一首小詩呈給智，以表達自己的心意：『自從得到了安心的法門，悠然自得不再寫詩。忽然遇到了重陽節，卻又被菊花所吸引。』 有一天，普凈院的范鐘成（人名）盛情邀請僧人和居士來參加贊喜法會。陳公帶領智一同前往。陳公說：『老和尚（指智）能否在這裡說幾句開示，然後敲鐘呢？西庵老人（指智）不要吝嗇佛法，要廣施法佈施。』智於是拿起槌敲鐘說：『長子羅睺羅（釋迦牟尼佛的兒子），遵從接受如來（釋迦牟尼佛）的教敕。撞鐘發出大機用，阿難（釋迦牟尼佛的十大弟子之一）圓滿信入。我今天撞擊這口鐘，見聞者都能獲得大利益。上徹三千大千世界，下透無窮無盡的深淵。漫長的塵劫顯得多麼空曠寥廓，太空永遠是寂靜的。止息痛苦和停息辛酸，都承蒙這鐘聲的恩德力量。』於是，在場的四眾弟子都讚歎歡呼，認為這是非常殊勝的佛事。 智經常舉『三世諸佛不知有，貍奴白牯卻知有』（禪宗公案）來開示，並拈出說：『三世諸佛既然不知有，貍奴白牯又怎麼可能夢見？確實要知道向上知有底人才能明白。那麼，怎樣才是知有底人呢？』又接著用頌來發揮這個道理：『吃官酒，臥官階，當處死，當處埋。沙場無限英靈漢，堆山積岳靈屍骸。』他的提倡就是這樣。 智出世時年紀還小，雖然他的作為，不遜色于各地的禪師。可惜的是，那些想向他求法的人，聲音很大，聲勢浩大。等到他住持大溈山（地名）的時候，年紀已經大了。因此，他的道沒有能夠得到推行，這讓有識之士感到嘆息。然而，參政陳公為他寫的序言中，說他以弘揚臨濟宗（禪宗五家之一）為己任，認為他是能夠擔當重任的人，也可以說是瞭解他的人啊。 佛眼禪師（雲門宗僧人），住持舒州（今安徽安慶）龍門寺。曾經在延壽壁間題寫道：『佛允許有病的人應當接受治療，也允許有休息調養的地方。』禪
【English Translation】 English version: The Elder Dayuan (honorific title) lived in the West Hermitage of Qingsuo in Xiuzhou (present-day Jiaxing, Zhejiang). At that time, Chen Gong Qufei (personal name), a government advisor, often associated with him, taking pleasure in discussing the Dharma. Chen Gong asked him: 'What is it like when one is perfectly still and unmoving?' Zhi (Dayuan's Dharma name) replied: 'A thousand sages cannot find its trace.' He further asked: 'What about when one is moved and thus penetrates?' Zhi replied: 'The myriad transformations cannot cover its essence.' Chen Gong was delighted, feeling he had heard something he had never heard before, and composed a short poem to present to Zhi, expressing his thoughts: 'Since obtaining the Dharma of peace of mind, I leisurely no longer compose poems. Suddenly encountering the Double Ninth Festival, I am helplessly drawn to the chrysanthemum branches.' One day, Fan Zhongcheng (personal name) of Pujing Monastery lavishly invited monks and laypeople to a Dharma assembly of joyful praise. Chen Gong led Zhi to attend. Chen Gong said: 'Venerable monk (referring to Zhi), can you say a few words of instruction and then strike the bell? The old man of the West Hermitage (referring to Zhi) should not be stingy with the Dharma, but generously bestow Dharma teachings.' Zhi then picked up the mallet and struck the bell, saying: 'The eldest son Rahula (son of Shakyamuni Buddha), follows and receives the Tathagata's (Shakyamuni Buddha) command. Striking the bell activates the great function, Ananda (one of Shakyamuni Buddha's ten great disciples) fully enters with faith. Today I strike this bell, may those who see and hear it gain great benefit. May it reach the three thousand great thousand worlds above, and penetrate the endless depths below. The long kalpas of dust seem so vast and empty, the space is eternally still and silent. Ceasing suffering and stopping bitterness, all receive this bell's grace and power.' Thereupon, the fourfold assembly exclaimed in praise, considering it an extraordinary Buddhist event. Zhi often cited the koan 'The Buddhas of the three times do not know it, but the cat and the white cow know it' to give instruction, and then picked it up and said: 'Since the Buddhas of the three times do not know it, how could the cat and the white cow have dreamed of it? Truly, one must know that only those who know the upward path can understand.' So, what is it to be someone who knows the upward path?' He then continued to elaborate on this principle with a verse: 'Eat the official wine, sleep on the official steps, die on the spot, be buried on the spot. On the battlefield, countless heroic spirits, their spiritual corpses piled up like mountains and accumulated like peaks.' Such was his advocacy. When Zhi entered the world, he was still young, although his actions were no less impressive than those of the Zen masters in various places. Unfortunately, those who wanted to seek the Dharma from him were loud and boisterous. By the time he resided at Mount Dawei (place name), he was already old. Therefore, his Dao was not able to be promoted, which caused those with insight to sigh. However, in the preface written for him by the government advisor Chen Gong, he said that Zhi took it upon himself to promote the Linji school (one of the five houses of Zen), considering him to be someone capable of bearing great responsibility, which can be said to be someone who understood him. Chan Master Foyan (Yúnmén School monk), resided at Longmen Temple in Shuzhou (present-day Anqing, Anhui). He once inscribed on the wall of Yanshou: 'The Buddha allows those who are sick to receive treatment, and also allows for places of rest and recuperation.' Chan
林凡有數名。或曰涅槃。見法身常住。了法不生也。或曰省行。知此違緣皆從行苦也。或曰延壽。欲得慧命扶持色身也。其實使人了生死處也。多見少覺微恙。便入此堂。不強支吾。便求補益。及乎久病。思念鄉閭。不善退思滅除苦本。先聖云。病者。眾生之良藥。若善服食。無不瘥者也。又尊宿云。須知有不病者。故明書示以告後來。觀其規詠風巾塵履者。豈特今退思苦本而已。抑欲使遵乍可有戒而死之。訓其明切精審。可謂藥石之言矣。嗚呼。是大醫王。其佛眼之謂乎。
汝陽廣慧璉禪師。泉州晉江人也。世姓陳。年志於學。占報劬院之僧籍。繼依招慶真覺禪師。日事炊㸑。有間誦經。真覺見而問曰。汝念甚麼經。對曰。維摩經。真覺曰。經在這裡。維摩在甚麼處。璉茫然無以酬。泣涕曰。大丈夫漢被人一問。無詞可措。豈不愧哉。於是謁閩中尊宿。僅五十餘員。不能契旨。即趨河南首山念禪師。因致問曰。學人到寶山空手回時如何。唸曰。家家門前火把子。璉豁然大悟。尋擢居堂中第一座。于景德甲辰歲。開法廣慧。是時王參政署由給事中出知汝陽。璉入州治。見其判事次。便問。作么生是郡主一管筆。王曰。來者便判。璉曰。忽然總不恁么來時如何。王作擲筆勢。又許郎中式漕西蜀。經由謁璉。適接見
【現代漢語翻譯】 現代漢語譯本 林凡（指生病）有多種說法。有人說這是『涅槃』（Nirvana），因為能見到法身（Dharmakaya）常住，明白法（Dharma）不生不滅。有人說是『省行』（反省行為），因為知道這些違逆因緣都來自行為帶來的苦難。有人說是『延壽』（延長壽命），因為想要用智慧之命來扶持色身（Rupa）。其實，這是使人瞭解生死之處。很多人稍微感到不適，便進入此堂（指寺廟或療養之所），不勉強支撐，便尋求補益。等到久病纏身，便思念家鄉。不善於退思，滅除痛苦的根源。先賢說：『疾病，是眾生的良藥，如果能好好服用，沒有不能痊癒的。』又有尊宿（指德高望重的僧人）說：『要知道有不生病的人。』所以明白地寫出來告示後人。看那些吟詠風月，整理頭巾鞋履的人，難道僅僅是現在才退思痛苦的根源嗎？還想使他們遵循，或許可以有戒律而死。訓誡如此明白切要精審，真可謂是藥石之言啊！唉！這真是大醫王（指佛），說的就是佛眼（Buddha-eye）吧！
汝陽廣慧璉禪師（Guanghui Lian），是泉州晉江人。俗家姓陳。年輕時立志于學，佔據報劬院的僧籍。後來依止招慶真覺禪師（Zhaoging Zhenjue），每天負責炊事。空閑時誦經。真覺禪師見到后問：『你念什麼經？』回答說：『維摩經（Vimalakirti Sutra）。』真覺禪師說：『經在這裡，維摩（Vimalakirti）在哪裡？』璉禪師茫然不知如何回答，哭泣著說：『大丈夫被人一問，無話可說，豈不慚愧！』於是拜訪閩中（福建）的尊宿，有五十多位，都不能契合心意。隨即前往河南拜見首山念禪師（Shoushan Nian）。因此提問：『學人到了寶山空手而回時如何？』念禪師說：『家家門前火把子。』璉禪師豁然大悟。不久被提拔為堂中第一座。在景德甲辰年（1004年），開法于廣慧。當時王參政（Wang, a high-ranking official）署理由給事中（Jishizhong, an official title）出任汝陽知州。璉禪師進入州治，看到他正在判案，便問：『怎麼是郡主（指知州）的一管筆？』王參政說：『來者便判。』璉禪師說：『忽然總不這樣來時如何？』王參政作出擲筆的姿勢。又有許郎中式（Xu, a high-ranking official）以漕西蜀（Cao Xishu, an official title）的身份經過這裡拜訪璉禪師，正好趕上接見。
【English Translation】 English version There are several names for Lin Fan (referring to illness). Some call it 'Nirvana,' seeing the Dharmakaya (法身, Dharma body) as constant and abiding, understanding that the Dharma (法, Law) is neither born nor dies. Some call it 'Self-reflection,' knowing that these adverse conditions all arise from the suffering caused by actions. Some call it 'Prolonging Life,' wanting to use the wisdom-life to support the physical body (色身, Rupa). In reality, it is a place to understand life and death. Many people, upon feeling slightly unwell, enter this hall (referring to a temple or sanatorium), not forcing themselves to endure, but seeking replenishment. When they are chronically ill, they long for their hometowns. They are not good at reflecting and eliminating the root of suffering. The sages of the past said: 'Illness is a good medicine for sentient beings; if taken properly, there is nothing that cannot be cured.' Furthermore, a venerable monk said: 'One must know that there are those who are not ill.' Therefore, it is clearly written to inform future generations. Those who chant about the wind and moon, and tidy their headscarves and shoes, are they only now reflecting on the root of suffering? They also want to follow the precepts and perhaps die with discipline. The instructions are so clear, essential, and thorough, they can truly be called words of medicine! Alas! This is truly the Great Physician (referring to the Buddha), referring to the Buddha-eye (佛眼, Buddha-eye)!
Chan Master Guanghui Lian (廣慧璉) of Ruyang was from Jinjiang, Quanzhou. His secular surname was Chen. In his youth, he aspired to learning and occupied a monastic position at Baoqi Monastery. Later, he followed Chan Master Zhenjue (真覺) of Zhaoqing, taking charge of cooking every day. In his spare time, he recited scriptures. Chan Master Zhenjue saw this and asked: 'What scripture are you reciting?' He replied: 'The Vimalakirti Sutra (維摩經).' Chan Master Zhenjue said: 'The scripture is here, where is Vimalakirti (維摩)?' Chan Master Lian was at a loss for words and wept, saying: 'A great man is asked a question and has no answer, how shameful!' Thereupon, he visited over fifty venerable monks in Minzhong (Fujian), but none could accord with his mind. He then went to Henan to visit Chan Master Nian (念) of Shoushan. He asked: 'What happens when a student arrives at the mountain of treasures and returns empty-handed?' Chan Master Nian said: 'A torch in front of every house.' Chan Master Lian had a sudden enlightenment. Soon after, he was promoted to the first seat in the hall. In the year Jiade of Jingde (1004 AD), he began teaching at Guanghui. At that time, Wang (王), a high-ranking official, was appointed as the prefect of Ruyang. Chan Master Lian entered the prefectural office and saw him judging cases, so he asked: 'What is the prefect's (郡主) pen?' Prefect Wang said: 'I judge whoever comes.' Chan Master Lian said: 'What if they don't come like that at all?' Prefect Wang made a gesture of throwing down his pen. Furthermore, Xu (許), a high-ranking official, passed by as Cao Xishu (漕西蜀) and visited Chan Master Lian, just in time for the reception.
于佛前。許曰。先拜佛。先拜長老。璉曰。蝦䗫吞大蟲。許曰。恁么則總不拜去也。璉曰。運使話墮。許曰。許長老具一隻眼。璉以衣袖便拂。許曰。今日看破。便禮拜。丁晉公以詩送宣賜進奉紅綃封龍字茶與璉。密緘龍焙火前春。翠字紅綃慰眼新。品字至高誰合得。只林樹下上乘人。其為名公尊崇若此。景祐三年歲在丙子正月二十六日。示四圓相。自書虎．狗．鼠．牛字于中。揭方丈門。遂至九月二十六日而逝。景德間。宗師為高明士大夫歆艷者。廣慧而已。跡其風尚。既拔乎類。況享壽八十有六。而預知報謝。因紀次大概。以補僧寶傳之闕。庶不殞其美也。
金陵華藏民禪師。初講楞嚴經于成都。聽徒獨盛。於時圓悟禪師住昭覺。民率其友勝公扣以教外別傳之旨。偶僧請益十玄談。方舉問。君心印作何顏。圓悟厲聲曰。文彩已彰。民聞而恍然。自謂至到矣。圓悟知其以意領解。遂示本色鉗錘。民則罔措。數日。復陳己見曰。拈椎豎拂。豈不是一切世界諸所有物。皆即妙明真心。圓悟曰。汝元來在這裡作活計。民又曰。下喝敲床。豈不是反聞聞自性。性成無上道。圓悟曰。教中道。妙性圓明。離諸名相。本來無有世界眾生。是如何。民悚然無以酬。逮圓悟出蜀。住湖北夾山。民亦罷講而至。因晚參舉。僧問巖
【現代漢語翻譯】 現代漢語譯本： 在佛前，許下誓言說：『先拜佛，先拜長老。』璉禪師說：『蝦蟆吞大蟲。』許禪師說：『這麼說，那就都不拜了吧。』璉禪師說：『運使說話失誤了。』許禪師說：『許長老有一隻慧眼。』璉禪師用衣袖拂了一下。許禪師說：『今天看破了。』便禮拜。丁晉公用詩贈送宣賜進奉的紅綃封龍字茶給璉禪師：『密緘龍焙火前春，翠字紅綃慰眼新。品字至高誰合得，只林樹下上乘人。』他被名公如此尊崇。景祐三年（1036年）歲在丙子正月二十六日，展示四圓相，自己在其中寫上虎、狗、鼠、牛四個字，貼在方丈門上，於九月二十六日圓寂。景德年間（1004-1007年），宗師被高明的士大夫所羨慕，僅此廣慧而已。考察他的風尚，已經超越了同類。何況享年八十六歲，並且預知報謝。因此記錄大概情況，以補充《僧寶傳》的缺失，希望他的美德不被埋沒。
金陵華民禪師，最初在成都講解《楞嚴經》，聽講的徒弟非常多。當時圓悟禪師住在昭覺寺，華民禪師讓他的朋友勝公請教圓悟禪師關於教外別傳的宗旨。一次，有僧人請教十玄談，剛舉出問題：『君心印作何顏？』圓悟禪師厲聲說：『文彩已彰。』華民禪師聽了恍然大悟，自認為已經領悟了。圓悟禪師知道他用意識來理解，於是展示了本色的鉗錘手段，華民禪師則不知所措。幾天後，華民禪師又陳述自己的見解說：『拈椎豎拂，豈不是一切世界諸所有物，皆即妙明真心？』圓悟禪師說：『你原來在這裡做活計。』華民禪師又說：『下喝敲床，豈不是反聞聞自性，性成無上道？』圓悟禪師說：『教中道，妙性圓明，離諸名相，本來無有世界眾生，是如何？』華民禪師悚然無以應對。等到圓悟禪師離開四川，住在湖北夾山，華民禪師也停止了講經而來到夾山。一次晚參時，圓悟禪師舉例說，有僧人問巖
【English Translation】 English version: In front of the Buddha, he made a vow, saying, 'First I bow to the Buddha, then I bow to the elders.' Chan Master Lian said, 'A toad swallows a large worm.' Chan Master Xu said, 'In that case, then I won't bow at all.' Chan Master Lian said, 'The transport commissioner has made a mistake in his words.' Chan Master Xu said, 'Elder Xu has one eye of wisdom.' Chan Master Lian then brushed him with his sleeve. Chan Master Xu said, 'Today I have seen through it.' Then he bowed. Ding Jinggong sent Chan Master Lian a poem with the tribute of red silk-sealed dragon-character tea: 'The tightly sealed dragon-baked tea is from before the spring fires, the emerald characters on the red silk are pleasing to the eye. Who is worthy of the highest grade? Only the supreme person under the forest trees.' He was so respected by famous officials. On the twenty-sixth day of the first month of the third year of the Jingyou era (1036), in the year of Bingzi, he displayed the four complete aspects, and personally wrote the characters tiger, dog, rat, and ox in the middle, posting them on the door of the abbot's room. He passed away on the twenty-sixth day of the ninth month. During the Jingde era (1004-1007), the master was admired by eminent scholars and officials, only for his extensive wisdom. Examining his style, it already surpassed his peers. Moreover, he lived to the age of eighty-six and foreknew his departure. Therefore, I record the general situation to supplement the omissions in the 'Biographies of Monks,' hoping that his virtues will not be lost.
Chan Master Hua Min of Jinling, initially lectured on the Shurangama Sutra in Chengdu, and had a large number of disciples listening. At that time, Chan Master Yuanwu lived in Zhaojue Temple. Hua Min Chan Master had his friend Sheng Gong ask Chan Master Yuanwu about the tenets of the special transmission outside the teachings. Once, a monk asked for instruction on the Ten Profound Gates, just as he raised the question: 'What is the appearance of the seal of the mind?' Chan Master Yuanwu sternly said, 'The literary brilliance is already manifest.' Chan Master Hua Min suddenly understood and thought he had comprehended it. Chan Master Yuanwu knew that he was understanding with his consciousness, so he displayed the true colors of the tongs and hammer, and Chan Master Hua Min was at a loss. A few days later, Chan Master Hua Min again stated his views, saying, 'Raising the mallet and erecting the whisk, isn't everything in all the worlds the wonderful, bright, true mind?' Chan Master Yuanwu said, 'You were originally making a living here.' Chan Master Hua Min also said, 'Lowering the shout and knocking on the bed, isn't it turning the hearing inward to hear one's own nature, and the nature becomes the unsurpassed path?' Chan Master Yuanwu said, 'The teachings say, the wonderful nature is complete and bright, free from all names and forms, originally there are no worlds or sentient beings, how is it?' Chan Master Hua Min was frightened and had nothing to say. When Chan Master Yuanwu left Sichuan and lived in Jiashan, Hubei, Chan Master Hua Min also stopped lecturing and came to Jiashan. Once during evening meditation, Chan Master Yuanwu cited an example, saying that a monk asked Yan
頭。古帆未掛時如何。巖頭云。後園驢吃草。民莫涯其意。乃詰于圓悟。及使理前話而問。乃答以庭前柏樹子。民遽大徹。尋命為堂中第一座。圓悟升堂。有偈美之曰。休淹四分罷楞嚴。按下雲頭徹底參。莫學亮公親馬祖。須知德嶠訪龍潭。七年往返游昭覺。萬里翱翔上碧巖。今日煩充第一座。百花叢里現優曇。勝亦為圓悟之嗣。住泗州普照。號法濟禪師也。
福州空首座。在江西雲門庵。一日。妙喜老師問其香嚴上樹話。對以好對春風唱鷓鴣。及徴之。是樹上語。是樹下語。空惘然。尋避寇之曹溪。復趨臨川疏山。時草堂清和尚在焉。因看前話有所證。自謂頓見妙喜用處。遂歸閩。寓古田秀峰。道望四馳。而屢卻名剎之招。東禪凈禪師。有偈調之曰。山龜有殼藏頭尾。七十二鉆不奈何。恰似秀峰空首座。嘉招不肯出煙蘿。答曰。敢將不出以為高。朽索其如六馬何。賴有舀溪長柄杓。不妨霜月在松蘿。空之偈句風韻高妙。於事理尤為圓融。如贈撮藥道人曰。當陽拈出大家看。來處分明去處端。總是諸人自遮護。先生毫髮不相謾。又貽修漏道者曰。是處叢林走一遭。敲磚打瓦不辭勞。忽然踏著通天竅。始覺從前立處高。又雪中和僧偈曰。蓋覆乾坤似有功。洞然明白又無蹤。其如未識無蹤處。玉屑霏霏落眼中。曾侍
【現代漢語翻譯】 現代漢語譯本 頭。當古帆還未揚起時，會是怎樣一番景象？巖頭禪師回答說：『後園的驢子正在吃草。』（意指看似平常的事物中蘊含著深刻的禪機）。僧人民莫涯不明白其中的含義，於是向圓悟禪師請教。圓悟禪師讓他重新講述之前的話並提問，民莫涯回答說：『庭前的柏樹子。』（意指直指本心，不假外求）。民莫涯隨即大徹大悟。不久，圓悟禪師任命他為禪堂中的第一座。圓悟禪師升座說法，作偈讚美他說：『不必再花費四分精力去研究《楞嚴經》，放下雲頭，徹底地參禪悟道。不要學習亮公親近馬祖（馬祖道一禪師），要知道德嶠曾經拜訪過龍潭（龍潭崇信禪師）。七年往返遊歷昭覺寺，萬里翱翔登上碧巖。今天有勞你擔任第一座，在百花叢中顯現出優曇花（比喻稀有難得的事物）。』勝亦禪師是圓悟禪師的嗣法弟子，住在泗州普照寺，號稱法濟禪師。
福州空首座，住在江西雲門庵。有一天，妙喜禪師問他香嚴智閑禪師『上樹』的話頭（公案），空首座回答說：『好對春風唱鷓鴣。』（意指對境生心，隨緣應化）。妙喜禪師追問：『這是樹上的話，還是樹下的話？』空首座茫然不知所措。不久，他爲了躲避戰亂逃到曹溪，又前往臨川疏山。當時草堂清和尚在那裡，空首座因為參看之前的話頭有所領悟，自認為頓悟了妙喜禪師的用意。於是回到福建，住在古田秀峰。他的道望遠播，但多次拒絕名剎的邀請。東禪凈禪師作偈調侃他說：『山龜有殼藏頭尾，七十二鉆不奈何。恰似秀峰空首座，嘉招不肯出煙蘿。』（意指空首座像烏龜一樣，不肯輕易出山）。空首座回答說：『敢將不出以為高，朽索其如六馬何。賴有舀溪長柄杓，不妨霜月在松蘿。』（意指不輕易出山是爲了保持高潔的品格，就像用腐朽的繩索去駕馭六匹馬一樣危險。幸好有舀溪的長柄水勺，即使在霜月之下，也能在松蘿之間自由自在）。空首座的偈句風韻高妙，在事理上尤其圓融。例如，他贈送給撮藥道人的偈語說：『當陽拈出大家看，來處分明去處端。總是諸人自遮護，先生毫髮不相謾。』（意指真相就在眼前，只是人們自己遮蔽了它，先生沒有絲毫欺騙）。又贈送給修漏道者的偈語說：『是處叢林走一遭，敲磚打瓦不辭勞。忽然踏著通天竅，始覺從前立處高。』（意指在叢林中奔波勞碌，忽然有一天頓悟了，才發現自己原來一直站在高處）。又雪中和僧偈語說：『蓋覆乾坤似有功，洞然明白又無蹤。其如未識無蹤處，玉屑霏霏落眼中。』（意指大雪覆蓋天地，看似有功，但實際上卻了無痕跡。如果不能領悟這無蹤之處，就會被眼前的景象所迷惑）。空首座曾經侍奉過雪峰禪師。
【English Translation】 English version Head. What is it like when the ancient sail is not yet hoisted? Yantou (Yantou Quanhuo, 828-887) said, 'The donkey in the back garden is eating grass.' (implying profound Zen principles in seemingly ordinary things). Min Moya did not understand its meaning, so he asked Yuanwu (Yuanwu Keqin, 1063-1135). When asked to retell the previous words and question, Min Moya replied, 'The cypress tree in front of the courtyard.' (implying pointing directly to the mind, not seeking externally). Min Moya then had a great enlightenment. Soon, Yuanwu appointed him as the first seat in the Zen hall. Yuanwu ascended the hall and gave a verse praising him, saying, 'No need to spend four parts of your energy studying the Shurangama Sutra, put down the cloud head and thoroughly participate in Zen enlightenment. Do not learn from Liang Gong approaching Mazu (Mazu Daoyi, 709-788), know that Deqiao once visited Longtan (Longtan Chongxin, 752-824). Traveling back and forth to Zhaojue Temple for seven years, soaring ten thousand miles to ascend Biyan. Today, I trouble you to serve as the first seat, and the Udumbara flower (a metaphor for rare and precious things) appears in the midst of a hundred flowers.' Chan Master Sheng Yi was also a Dharma heir of Yuanwu, residing in Puzhao Temple in Sizhou, and was known as Chan Master Faji.
The First Seat Kong of Fuzhou resided in Yunmen Nunnery in Jiangxi. One day, Teacher Miaoxi (Da Hui Zong Gao, 1089-1163) asked him about Xiangyan (Xiangyan Zhixian) 's 'climbing the tree' story (koan), to which the First Seat Kong replied, 'A good match for the spring breeze singing partridges.' (implying responding to circumstances and adapting to conditions). When Miaoxi questioned, 'Is this the words on the tree, or the words under the tree?' Kong was at a loss. Soon, he fled to Caoxi to avoid the war, and then went to Shushan in Linchuan. At that time, the monk Caotang Qing was there. Because of studying the previous story, Kong had some understanding, and he thought he had suddenly understood the intention of Chan Master Miaoxi. So he returned to Fujian and lived in Xiufeng, Gutian. His reputation spread far and wide, but he repeatedly declined invitations from famous temples. Chan Master Jing of Dongchan composed a verse teasing him, saying, 'The mountain turtle has a shell to hide its head and tail, seventy-two drills cannot help it. Just like the First Seat Kong of Xiufeng, he refuses to leave the misty forest despite the good invitations.' (implying that the First Seat Kong is like a turtle, unwilling to leave the mountain easily). The First Seat Kong replied, 'Daring to take not going out as high, how can a rotten rope drive six horses? Fortunately, there is a long-handled ladle for scooping water from the stream, and it does not hinder the frost and moon in the pine forest.' (implying that not going out easily is to maintain a noble character, just like using a rotten rope to drive six horses is dangerous. Fortunately, there is a long-handled water ladle for scooping water from the stream, and even under the frost and moon, one can be free in the pine forest). The verses of the First Seat Kong are elegant and profound, and especially harmonious in matters and principles. For example, he gave a verse to the medicine-collecting Taoist, saying, 'Pick it up in the sun for everyone to see, the origin is clear and the destination is right. It is always you who are protecting yourselves, and the teacher does not deceive you in the slightest.' (implying that the truth is right in front of you, but people themselves obscure it, and the teacher does not deceive you at all). He also gave a verse to the leak-repairing Taoist, saying, 'Walking around the jungle everywhere, knocking on bricks and tiles without complaining of labor. Suddenly stepping on the heavenly aperture, one realizes that the place where one stood before was high.' (implying that after running around in the jungle and working hard, one day one suddenly realizes and discovers that one has always been standing in a high place). Also, a verse harmonizing with the monks in the snow says, 'Covering the universe seems meritorious, but it is clearly understood and traceless. If you do not know the traceless place, jade dust falls into your eyes.' (implying that the snow covering the sky and the earth seems meritorious, but in reality it is traceless. If you cannot understand this traceless place, you will be confused by the scene in front of you). The First Seat Kong once served Chan Master Xuefeng (Xuefeng Yicun, 822-908).
郎吉甫嘗有詩寄之曰。江西句法空公得。一向逃禪挽不回。深密伽陀妙天下。無人知道派中來。其為名公擊節如此。
潭州智度覺禪師。幼聰慧。書史過目成誦。欲著書排釋氏。惡境忽現。乃悔過出家。因冥誦華嚴經。至現相品曰。佛具無有生。而能示出生。法性如虛空。諸佛于中住。無住亦無知。處處皆見佛。於是悟入華嚴境界。為眾講解于成都。剖發微旨。無出其右。尋以未探禪宗。出峽謁無盡居士于荊南。無盡曰。若向上一著。非蔣山老孰能指南。遂遣書為覺紹介。其略曰。覺華嚴。乃吾鄉大講主。前遇龍潭為伊直截指示。決成法器。有補宗門矣。覺抵蔣山。一日。聞圓悟舉。羅山道。有言時。騎虎頭。收虎尾。第一句下明宗旨。無言時。覿露機鋒。如同電拂。覺恍然。自謂有所證。作偈曰。家住孤峰頂。長年半掩門。自嗟身已老。活計付兒孫。圓悟見而大笑。翌日。問之曰。昨日公案作么生。覺擬對。圓悟便喝曰。佛法不是這個道理。自茲參究。經於五載。閱浮山遠禪師削執論。于廬阜有云。若道有親疏者。豈有旃檀林中卻生臭草。須知宗師著著不曾虛發。至是頓釋所疑。乃述偈寄圓悟曰。出林依舊入蓬蒿。天網恢恢不可逃。誰信業緣無避處。回來不怕語聲高。其得樂說之辨。以扶宗振教為己任。非馳
【現代漢語翻譯】 現代漢語譯本 郎吉甫曾經作詩寄給他，詩中寫道：『江西的句法只有您能掌握，一直以來逃避禪宗，怎麼勸也勸不回來。深奧精妙的伽陀（gā tuó，梵語gāthā的音譯，意為偈頌）天下無雙，沒有人知道是從哪個宗派傳來的。』由此可見，名士對他的讚賞如此之高。
潭州智度覺禪師，年幼時就非常聰慧，讀書過目不忘。他曾想著書批判佛教，但突然出現了不祥的景象，於是後悔出家。他暗中誦讀《華嚴經》，讀到現相品時，其中寫道：『佛具有無生之體，卻能示現出生；法性如同虛空，諸佛安住其中；無住也沒有知覺，處處都能見到佛。』於是覺禪師領悟了華嚴經的境界，在成都為大眾講解，剖析精微的要旨，無人能及。後來，因為沒有探究禪宗，他出峽前往荊南拜訪無盡居士。無盡居士說：『如果想要了解向上的一著（指禪宗的最高境界），非蔣山老（指圓悟禪師）不能指點。』於是寫信為覺禪師引薦，信中大致寫道：『覺禪師精通華嚴，是我的家鄉的大講主。之前在龍潭遇到，我為他直接指示，必定能成為法器，對宗門有所補益。』覺禪師到達蔣山後，有一天，聽到圓悟禪師舉羅山的話：『有言語時，騎虎頭，收虎尾，第一句下明宗旨；無言語時，覿（dí，見面）露機鋒，如同閃電拂過。』覺禪師恍然大悟，自認為有所證悟，作偈（jì，佛教頌詞）說：『家住在孤峰頂，常年半掩著門。自嘆自己已經老了，把活計交給兒孫。』圓悟禪師見了，哈哈大笑。第二天，問他：『昨日的公案（gōng àn，禪宗用語，指禪師的言行或典故）怎麼樣？』覺禪師剛要回答，圓悟禪師就喝道：『佛法不是這個道理！』從此覺禪師參究禪宗，經過五年。他閱讀浮山遠禪師的《削執論》，在廬阜看到其中寫道：『如果說有親疏之分，難道旃（zhān）檀（tán）林中反而會生長臭草嗎？須知宗師的每一著都不曾虛發。』至此，覺禪師徹底消除了疑惑，於是作偈寄給圓悟禪師說：『出離樹林依舊進入蓬蒿，天網恢恢疏而不漏，誰相信業緣沒有躲避之處，回來不怕說話聲音高。』他獲得了樂說之辯（指善於說法，辯才無礙），以扶持宗門，振興佛教為己任，從不懈怠。
【English Translation】 English version Lang Jifu once sent him a poem, which read: 'Only you can master the Jiangxi style of composition; you have been escaping Chan Buddhism, and cannot be persuaded to return. The profound and subtle Gāthā (gāthā, meaning verse) is unparalleled in the world; no one knows from which sect it comes.' From this, it can be seen that famous scholars praised him so highly.
Chan Master Zhide Jue of Tanzhou was very intelligent as a child, and could memorize books after reading them once. He once wanted to write a book criticizing Buddhism, but suddenly ominous signs appeared, so he regretted his actions and became a monk. He secretly recited the Avataṃsaka Sūtra (Huāyán Jīng), and when he read the chapter on manifestations, which said: 'The Buddha has no birth, yet can manifest birth; the nature of Dharma is like emptiness, in which all Buddhas dwell; without dwelling and without knowledge, the Buddha is seen everywhere.' Thereupon, Chan Master Jue realized the realm of the Avataṃsaka Sūtra, and explained it to the public in Chengdu, analyzing the subtle essence, and no one could surpass him. Later, because he had not explored Chan Buddhism, he went out of the gorge to visit Layman Wujin in Jingnan. Layman Wujin said: 'If you want to understand the upward step (referring to the highest realm of Chan Buddhism), only Old Jiangshan (referring to Chan Master Yuanwu) can point the way.' So he wrote a letter to introduce Chan Master Jue, which roughly said: 'Chan Master Jue is proficient in the Avataṃsaka Sūtra and is a great lecturer in my hometown. He met Longtan before, and I directly instructed him, and he will surely become a Dharma vessel and benefit the sect.' After Chan Master Jue arrived at Jiangshan, one day, he heard Chan Master Yuanwu cite the words of Luoshan: 'When there are words, ride the tiger's head and collect the tiger's tail; the first sentence clarifies the purpose; when there are no words, the opportunity is revealed like a flash of lightning.' Chan Master Jue suddenly realized and thought he had attained enlightenment, and composed a verse saying: 'My home is on the top of a solitary peak, the door is half-closed all year round. I sigh that I am already old, and I hand over the livelihood to my children and grandchildren.' Chan Master Yuanwu saw it and laughed loudly. The next day, he asked him: 'How was yesterday's Koan (gōng àn, a Chan Buddhist term referring to the words and deeds or allusions of Chan masters)?' Chan Master Jue was about to answer, but Chan Master Yuanwu shouted: 'The Buddha-dharma is not this principle!' From then on, Chan Master Jue studied Chan Buddhism for five years. He read Chan Master Fushan Yuan's 'Treatise on Eliminating Attachments', and saw in Lufu that it said: 'If there is a distinction between closeness and distance, would stinky grass grow in the sandalwood forest? You must know that every move of the master is never in vain.' At this point, Chan Master Jue completely dispelled his doubts, so he composed a verse and sent it to Chan Master Yuanwu, saying: 'Leaving the forest, I still enter the weeds; the net of heaven is vast and sparse but does not miss anything; who believes that there is no escape from karma; I am not afraid to speak loudly when I return.' He obtained the eloquence of joyful speech (referring to being good at speaking Dharma, with unimpeded eloquence), and took it as his responsibility to support the sect and revitalize Buddhism, never slacking off.
騁于駕詞而已。至於宗門統要機緣。無不明之以頌。古今名僧行實。無不著之以傳。雖博而寡要。勞而少功。既藏於蜀山。豈不壯叢林寂寞之傳耶。
吉州禾山方禪師。元符戊寅歲。至豫章翠巖參禮死心和尚。已而執侍。閱五載。死心既謝院事。寓靖安祐聖琚公席下。唯方與俱。日以禪悅為樂。使方述文而祭。死心危坐一榻。神觀自若。而緇素環侍。其文曰。維崇寧元年。歲次壬午六月七日。參徒比丘惠方。謹以大虛為盤。萬像為饌。致祭于死心和尚之靈。混元之精。廓爾發生。氣孕南方。剛烈煥明。兩踞猊座。祖令嚴行。一旦拂衣。衲子趨瞠。峻機電卷。孰敢論評。入煩惱海。現涅槃城。隨機發藥。省彼狂酲。含光育德。混入枯榮。得大自在。遊戲寰瀛。一法若有。萬像崢嶸。尚亨。噫。死心平生訶佛罵祖。氣蓋諸方。故叢林目為新孟八。及退藏於密。則自處固不輕矣。而於師弟子之間。乃為兒戲事。又豈可以常情測度哉。
翰林學士楊公大年。由秘書監出牧汝州。時廣慧有璉禪師在焉。公至。首謁之。問曰。布鼓當軒擊。誰是知音者。璉曰。來風深辨。公曰。恁么則禪客相逢只彈指。璉曰。君子可入。公應喏喏。及相與夜話。璉曰。秘監曾與誰語及此事來。公曰。曾問雲門諒監院。兩個大蟲相咬時如
【現代漢語翻譯】 現代漢語譯本：只是擅長辭藻而已。至於宗門的綱要和重要機緣，沒有不通過頌文來闡明的。古今著名僧人的事蹟，沒有不通過傳記來記載的。雖然博學但缺少精要，勞苦但少有功效。既然被收藏在蜀山，難道不是爲了壯大叢林寂寞的傳承嗎？
吉州禾山方禪師，元符戊寅年（1098年）到達豫章翠巖，參拜死心和尚（宋代著名禪師）。之後便侍奉左右，過了五年。死心（宋代著名禪師）卸任院事後，住在靖安祐聖琚公的住所，只有方禪師和他一起。每天以禪悅為樂。讓方禪師撰寫祭文。死心（宋代著名禪師）端坐在禪榻上，神態自若，僧人和俗人環繞在旁。祭文寫道：『在崇寧元年（1102年），歲次壬午六月初七，弟子比丘惠方，謹以大虛空為盤，萬象為菜餚，祭奠死心和尚（宋代著名禪師）的靈魂。』『混元之精，廓然發生，氣勢蘊含南方。剛強猛烈，光彩煥發。兩次佔據獅子座，祖師的法令和規矩嚴格施行。一旦拂袖離去，僧人們都驚慌失措。快速的機鋒如閃電般，誰敢評論？進入煩惱之海，顯現涅槃之城。隨機應變地施藥，使那些狂妄的人清醒。含蓄光芒，培育德行，混同于枯萎和繁榮。獲得大自在，遊戲于天地之間。如果一法存在，萬象就顯得突出。尚亨。』唉！死心（宋代著名禪師）平生呵斥佛，謾罵祖師，氣勢壓倒各方。所以叢林中人稱他為新孟八。等到退隱於隱秘之處，那麼他自身的處境當然不輕率了。然而在師徒之間，卻像是兒戲一般。又怎麼可以用常人的情感來衡量呢？
翰林學士楊大年（北宋大臣），由秘書監調任汝州做長官。當時廣慧寺有璉禪師。楊大年（北宋大臣）到任后，首先拜訪了他，問道：『布鼓在廳堂上敲擊，誰是知音者？』璉禪師回答說：『來風能夠深刻辨別。』楊大年（北宋大臣）說：『這樣說來，禪客相逢只需彈指。』璉禪師說：『君子可以入內。』楊大年（北宋大臣）應聲答應。等到互相交談到深夜，璉禪師問道：『秘書監曾經和誰談論過這件事？』楊大年（北宋大臣）說：『曾經問過雲門寺的諒監院，兩個大蟲互相撕咬的時候怎麼樣？』
【English Translation】 English version: He was merely skilled in literary expression. As for the essential principles and crucial opportunities of the Zen school, there was nothing he did not elucidate through eulogies. The deeds of famous monks throughout history were all recorded in biographies. Although erudite, he lacked essential points; though laborious, he achieved little. Since it is stored in the mountains of Shu, doesn't it enhance the transmission of the solitary tradition of the monastic community?
Zen Master Fang of He Mountain in Jizhou, in the year Wuyin of the Yuanfu era (1098), arrived at Cuiyan in Yuzhang to pay respects to Master Sixin (a famous Zen master of the Song Dynasty). Thereafter, he served him for five years. After Sixin (a famous Zen master of the Song Dynasty) relinquished his position as abbot, he resided at the residence of Ju Gong of You Sheng in Jing'an, with only Fang accompanying him. They took delight in Zen meditation daily. He instructed Fang to compose a memorial address. Sixin (a famous Zen master of the Song Dynasty) sat upright on a meditation platform, his demeanor composed, surrounded by monks and laypeople. The memorial address read: 'On the seventh day of the sixth month in the first year of Chongning (1102), the year Renwu, disciple Bhikshu Huifang respectfully offers the great void as a plate and all phenomena as dishes to commemorate the spirit of Master Sixin (a famous Zen master of the Song Dynasty).' 'The essence of primordial chaos arises expansively, its energy pregnant with the south. Fierce and radiant, it shines brightly. Twice occupying the lion's seat, the ancestral decrees are strictly enforced. Once he shakes his sleeves and departs, the monks are startled. Swift as lightning, who dares to comment? Entering the sea of afflictions, manifesting the city of Nirvana. Dispensing medicine according to circumstances, awakening those who are deluded. Containing light and nurturing virtue, blending into decay and prosperity. Attaining great freedom, playing in the universe. If one dharma exists, all phenomena stand out prominently. Shang Heng.' Alas! Sixin (a famous Zen master of the Song Dynasty) throughout his life scolded the Buddha and cursed the patriarchs, his spirit overwhelming all directions. Therefore, the monastic community regarded him as the new Meng Ba. When he retreated into seclusion, his own situation was certainly not taken lightly. Yet, between master and disciple, it was like child's play. How can it be measured by ordinary human emotions?
Academician Yang Danian (a minister of the Northern Song Dynasty) of the Hanlin Academy, transferred from the Secretariat to serve as governor of Ruzhou. At that time, Zen Master Lian was at Guanghui Temple. Upon arriving, Yang Danian (a minister of the Northern Song Dynasty) first visited him and asked, 'A cloth drum is struck in the hall, who is the one who understands the sound?' Lian replied, 'The coming wind deeply discerns.' Yang Danian (a minister of the Northern Song Dynasty) said, 'In that case, Zen practitioners only snap their fingers when they meet.' Lian said, 'A gentleman may enter.' Yang Danian (a minister of the Northern Song Dynasty) responded affirmatively. When they conversed late into the night, Lian asked, 'Secretary, with whom have you discussed this matter before?' Yang Danian (a minister of the Northern Song Dynasty) said, 'I once asked Supervisor Liang of Yunmen Temple, what happens when two big worms bite each other?'
何。諒對以一合相。亦嘗自著語曰。我只管看。未審恁么道。還得也無。璉曰。老僧即不然。公曰。請別道看。璉以手作拽鼻孔勢曰。這畜生。更㪍趒。公于言下知有。遂酬酢達旦。自是諮詢經於半載。礙膺之物嚗然而釋。乃與尊宿激揚機語裒而號汝陽禪會集。因自著敘曰。粵以達磨西來。少林壁觀。心燈續照。信衣密傳。逮六世而花果乃成。流諸方而葦麻斯眾。隨機有得。證道同歸。雖性地恒明。而言樞差別。師承異稟。體用致殊。河獸深淺。非觀慧而孰分。城乳醇醨。亦法味之隨變。差毫髮而彌隔。滯筌罘而易分。自南嶽懷讓為曹溪嫡子。讓傳馬祖道一。一傳百丈懷海。海傳黃檗希運。運傳臨濟義玄。玄傳興化存獎。獎傳汝州南院颙。颙傳風穴延沼。沼傳首山念。念傳廣慧元璉。璉于曹溪為十世。爰有俗士。潛心空諦。勤求知識。多歷年所。滯于言句。迷乎物我。羈官之故。宿緣是契。諮詢辨索。渺彌時序。恍然啟悟。洞見真常。有法昭者。傳法于葉縣歸省。省亦嗣于念。居多集會。形於問答。扣侍座隅。隨時疏錄。屬有好事。傳佈襄陽。南雍名區。招提並列。大士間出。一音迭吼。互為主伴。更有酬對。其谷隱紹遠．玉泉守珍。同嗣石門徹。白馬令岳嗣先白馬倫。普寧歸道嗣德山密。正慶惠英．鹿門山主惠昭同
【現代漢語翻譯】 他說：『如何？』元公用『一合相』（一切事物統一的表象）來回答。元公也曾自言自語道：『我只是看著。』不知道這樣說，可以嗎？』璉禪師說：『老僧不這樣認為。』元公說：『請另外說說看。』璉禪師用手做了一個拽鼻孔的姿勢，說：『這畜生，還敢跳。』元公在言語之下有所領悟，於是酬對直到天亮。從此諮詢佛經有半年之久，障礙在心中的事物豁然開釋。於是與尊宿們激揚禪機，收集起來號為汝陽禪會集。因此親自寫敘說：『自從達磨西來，在少林寺面壁觀，心燈繼續照耀，信衣秘密相傳，到六祖慧能而花果乃成，流傳到各方而如葦草般眾多。隨機緣而有所得，證悟的道路相同。雖然自性之地恒常光明，但言語的關鍵有所差別。師承的稟賦不同，體和用導致不同。河獸的深淺，不是觀慧又怎麼能分辨？城乳的醇厚和稀薄，也隨著法味的改變而不同。差之毫釐而謬以千里，執著于捕魚的工具而容易分辨。自從南嶽懷讓禪師作為曹溪慧能的嫡子，懷讓傳馬祖道一禪師，道一傳百丈懷海禪師，懷海傳黃檗希運禪師，希運傳臨濟義玄禪師，義玄傳興化存獎禪師，存獎傳汝州南院颙禪師，南院颙傳風穴延沼禪師，延沼傳首山省念禪師，省念傳廣慧元璉禪師，元璉禪師在曹溪慧能為第十世。於是有俗士，潛心於空諦（空的真理），勤奮地尋求知識，經歷多年，滯留在言語語句中，迷惑於物和我的區別。因為羈留在官位，宿世的因緣是契合的，諮詢辨別探索，時間漫長。恍然大悟，洞見真常。有法昭禪師，傳法于葉縣歸省禪師，歸省禪師也嗣法于省念禪師，居住在多**。形成於問答，靠近侍座的角落，隨時記錄。恰好有好事者，傳佈在襄陽。南雍是名區，招提寺廟並列，大士們間或出現，一音迭次吼出，互相作為伴侶。更有酬對，其中谷隱紹遠禪師、玉泉守珍禪師，一同嗣法于石門徹禪師，白馬令岳嗣先白馬倫禪師，普寧歸道嗣德山密禪師，正慶惠英禪師、鹿門山主惠昭禪師同。』
【English Translation】 He asked: 'What?' Yuan Gong answered with 'Eka-lakshana-samgraha' (the appearance of the unity of all things). Yuan Gong also once said to himself: 'I'm just watching.' I wonder if saying it this way is okay?' Chan Master Lian said: 'This old monk doesn't think so.' Yuan Gong said: 'Please say it differently.' Chan Master Lian made a gesture of pulling his nose and said: 'This beast, still dares to jump.' Yuan Gong understood something from the words, so they responded to each other until dawn. From then on, he consulted the Buddhist scriptures for half a year, and the things that hindered his mind were suddenly released. So he stirred up Zen opportunities with the venerable monks and collected them into the Ruyang Chan Assembly Collection. Therefore, he personally wrote a narrative saying: 'Since Bodhidharma came from the West and meditated on the wall in Shaolin Temple, the lamp of the mind continued to shine, and the robe of faith was secretly passed down. By the Sixth Ancestor Huineng, the flowers and fruits were formed, and it spread to all directions like reeds. Those who gain something by chance, the paths of enlightenment are the same. Although the land of self-nature is always bright, the key to words is different. The endowments of the teachers are different, and the body and use lead to differences. The depth of the river beast, how can it be distinguished without wisdom? The mellowness and thinness of the city milk also change with the taste of the Dharma. A hair's breadth difference is a thousand miles away, and it is easy to distinguish by clinging to the fishing tools. Since Nanyue Huairang was the direct son of Caoxi Huineng, Huairang passed on to Mazu Daoyi, Daoyi passed on to Baizhang Huaihai, Huaihai passed on to Huangbo Xiyun, Xiyun passed on to Linji Yixuan, Yixuan passed on to Xinghua Cunjiang, Cunjiang passed on to Ruzhou Nanyuan Yong, Nanyuan Yong passed on to Fengxue Yanzhao, Yanzhao passed on to Shoushan Shengnian, Shengnian passed on to Guanghui Yuanlian. Yuanlian was the tenth generation in Caoxi Huineng. Then there was a layman who devoted himself to the emptiness of truth (the truth of emptiness), diligently seeking knowledge, and after many years, he was stuck in words and phrases, confused about the difference between things and self. Because of being trapped in officialdom, the karma of past lives was in harmony, consulting and distinguishing and exploring, the time was long. Suddenly enlightened, he saw the true and constant. Chan Master Fazhao passed on the Dharma to Chan Master Guisheng of Yexian, and Chan Master Guisheng also inherited the Dharma from Chan Master Shengnian, living in many **. Formed in questions and answers, close to the corner of the seat, recording at any time. It happened that a good person spread it in Xiangyang. Nanyong is a famous area, and the Zhaoti temples are lined up, and great scholars appear from time to time, and one sound is roared out alternately, and they act as companions to each other. There are more responses, among them Chan Master Guyin Shaoyuan and Chan Master Yuquan Shouzhen, who both inherited the Dharma from Chan Master Shimen Che, Baima Lingyue succeeded first Baima Lun, Puning Guidao succeeded Deshan Mi, Zhengqing Huiying, and Lumenshan Lord Huizhao together.'
嗣云居齊。凡六大士洎廣教省。並存言唱。用咨提振。仍復討歷遺集。詳求昔范。或盡相善。或虛其對。有別語焉。有代語焉。往哲深意。初心勤請。或教舉其要。或顯其旨。有拈語焉。有垂語焉。躡前以申問者。列為進語。因時而興論者。備諸辨語。後有同參之凈侶。經途之禪客。公齋胥會。精廬環坐。隨方扣擊。尋常應報者。或用掇集以佈於同志。凡十有三卷云爾。嗚呼。六一居士謂公以文章擅天下。然性剛勁寡合。觀夫公齋務簡與宗師激揚萃集機語。佈於同志。以其所存。實聖賢高致也。
溫州江心龍翔肱禪師。天資嚴重。能軌跡其師高庵悟公之為人。其偈句亦精妍。叢林頗傳誦之。因謝事龍翔。游雁蕩。戲題龍鼻水以見意曰。雨足云收得暫閑。謾將頭角寄空山。鼻端一滴無多子。引得人人到此間。肱后住筠陽洞山。退寓云居三塔而終。然云居乃受道之地。流行坎止。任之以緣。復與高庵冥會。此非偶然耳。
黃龍庵主者。初承南禪師遺命。領住山緣十有二白。於法席正盛時。毅然謝事。居西園。以晦名其堂。且曰。吾所辭者世務耳。今欲專行佛法也。於是榜其門曰。告諸禪學。要窮此道。切須自看。無人替代。時中或是看得因緣。自有歡喜入處。卻來入室吐露。待為品評是非淺深。如未發明。但
{ "translations": [ "現代漢語譯本\n云居齊禪師繼承了云居的法統。包括六位大士以及廣教省在內，都還留存著他的言論和唱和，用來諮詢提振。他還重新搜尋整理前人的遺集，詳細探求過去的規範。有的全部贊同，有的則空缺其對答。有特別的語句，也有替代的語句。前代哲人的深刻用意，初學者勤奮請教。有的教導揭示其要點，有的闡明其宗旨。有拈提語，也有垂示語。追隨前人而提出疑問的，列為進語。因應時勢而引發議論的，都記載在辨語中。後來有共同參學的清凈道友，遊歷四方的禪客，在寺院齋堂聚會，圍繞著精舍而坐，隨時請教，對於尋常的應答，有的就用摘錄彙編的方式來傳佈給同志。總共有十三卷。唉！歐陽修（1007年-1072年，北宋）曾說齊禪師以文章聞名天下，然而性格剛強，很少與人合得來。看看他在寺院齋堂處理事務簡要，與宗師們激揚辯論，彙集機鋒語，傳佈給同志，憑藉他所儲存的，實在是聖賢的高尚情致啊。", "溫州江心龍翔肱禪師，天性莊重嚴肅，能夠追隨他的老師高庵悟禪師的為人。他的偈頌詩句也精妙妍麗，在叢林中廣為傳誦。後來辭去龍翔的職務，遊覽雁蕩山，戲題龍鼻水來表達心意說：『雨停雲散，得以暫時清閑，姑且將頭角寄託在空山。鼻端一滴水，沒有多少，卻引得人人都來到這裡。』肱禪師後來住在筠陽洞山，退休后居住在云居三塔而終。然而云居是他接受佛法的地方，隨順境遇，任憑因緣。又與高庵禪師在冥冥之中相會，這並非偶然啊。", "黃龍庵主，最初接受南禪師的遺命，帶領管理寺院事務十二年。在佛法興盛的時候，毅然辭去職務，居住在西園，用『晦名』來命名他的住所，並且說：『我所辭去的是世俗事務啊，現在想要專心修行佛法。』於是張貼告示在門上說：『告訴各位禪學之人，想要窮究此道，切必要自己去看，沒有人可以替代。』有時或許是看到了因緣，自然有歡喜領悟的地方，就來入室傾吐，等待我來品評是非淺深。如果尚未發明，但" ], "english_translations": [ "English version\nZen Master Qi of Yunju succeeded the Dharma lineage of Yunju. Including the six great scholars and Guangjiao Province, his words and responses are still preserved, used for consultation and upliftment. He also re-searched and compiled the遺集 (Yi Ji, Remnants Collection) of predecessors, seeking the old norms in detail. Some were fully agreed upon, while others had their answers left blank. There were special words, and there were substitute words. The profound intentions of past sages, beginners diligently asked for guidance. Some teachings revealed the key points, while others clarified the purpose. There were 拈提 (Niantis, raising) words, and there were 垂示 (Chuishi, giving instructions) words. Those who followed the predecessors and raised questions were listed as 進語 (Jinyu, advancing words). Those who initiated discussions in response to the times were all recorded in 辨語 (Bianyu, distinguishing words). Later, pure companions who practiced together, Zen travelers who traveled around, gathered in the monastery's dining hall, sitting around the 精廬 (Jinglu, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 精室, 精廬, 精舍, 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且歇去。道自現前。苦苦馳求。轉增迷悶。此是離言之道。要在自肯。不由佗悟。如此發明。方名了達無量劫來生死根本。若見得離言之道。即見一切聲色．言語．是非。更無別法。若不見離言之道。便將類會目前差別因緣以為所得。只恐誤認門庭目前光影。自不覺知。翻成剩法。到頭只是自謾。枉費心力。宜乎晝夜克己精誠。行住觀察。微細審思。別無用心。久遠自然有個入路。非是朝夕學成事業。若也不能如是參詳。不如看經持課度此殘生。亦自勝如亂生謗法。若送老之時。敢保成個無事人。更無佗累。其餘入室今去。朔望兩度卻請訪及。紹興庚申冬。獲斯榜于南蕩空禪師處。空嗣死心。能詳晦堂平居行事。然須學者渴法。乃與開示。以朔望為準。殆謂是也。
保寧璣道者。元祐間。住洪州翠巖。時無盡居士張公漕江西。絕江訪之。璣逆於途。公遽問曰。如何是翠巖境。對曰。門近洪崖千尺井。石橋分水繞松杉。公曰。尋常只聞師道者之名。何能如是祇對乎。璣曰。適然耳。公笑而長哦曰。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。遂題于妙高臺。今有石刻存焉。
三祖會禪師者。天資敬嚴。臨眾煩苛。故叢林無善譽色。目之為會魔子。因持缽歸。示眾。舉。世尊入舍衛
【現代漢語翻譯】 現代漢語譯本 且放下吧。『道』（Dào，真理、規律）自然會顯現。苦苦追尋，反而會增加迷惑和煩悶。這便是離言之道（lí yán zhī dào，超越言語的道路），關鍵在於自己領悟，不能依靠他人開悟。如此領悟，才算真正了達無量劫（wú liàng jié，極長的時間）以來的生死根本。如果領悟了離言之道，就會明白一切聲色、言語、是非，都不過如此，沒有其他特別的法則。如果不能領悟離言之道，便會將眼前各種差別的因緣當作所得，只怕是誤認了門庭，錯把眼前光影當作真實，自己卻不覺察，反而成了多餘的執著。到頭來只是自欺欺人，白費心力。所以應該晝夜克制自己，精進誠懇，在行住坐臥中觀察，仔細審思，別無其他用心。時間久了，自然會有個入門的途徑，不是朝夕之間就能學成的。如果不能這樣參詳，不如看看經書，做做功課，度過這殘生，也勝過胡亂誹謗佛法。如果到了臨終之時，敢保證能成為一個無事之人，再無其他牽累。其餘入室弟子現在離去，每月初一、十五再來請教。紹興庚申年（Shàoxīng gēngshēn nián，1140年）冬天，我從南蕩空禪師（Nán Dàngkōng Chánshī）處得到這份榜文。空禪師是死心禪師（Sǐxīn Chánshī）的嗣法弟子，能夠詳細講述晦堂禪師（Huìtáng Chánshī）平時的行事。然而必須是學者渴求佛法，才給予開示，以每月初一、十五為準，大概就是這個意思。
保寧璣道者（Bǎoníng Jī Dàozhě），元祐（Yuányòu，北宋年號，1086-1094年）年間，住在洪州翠巖（Hóngzhōu Cuìyán）。當時無盡居士張公（Wújìn Jūshì Zhāng Gōng）擔任漕江西（Cáo Jiāngxī），渡江拜訪他。璣道者在路上迎接。張公立刻問道：『如何是翠巖境？』璣道者回答說：『門近洪崖千尺井，石橋分水繞松杉。』張公說：『平時只聽說師父是得道之人，怎麼能如此對答如流呢？』璣道者說：『只是偶然罷了。』張公笑著吟誦道：『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。』於是題寫在妙高臺（Miàogāo Tái）上，現在還有石刻存在。
三祖會禪師（Sānzǔ Huì Chánshī），天性嚴肅，管理僧眾苛刻，因此叢林中沒有好的名聲，人們稱他為會魔子（Huì Mózǐ）。一次他拿著缽回來，向大眾開示，舉例說：世尊（Shìzūn，釋迦牟尼佛的尊稱）進入舍衛（Shèwèi）...
【English Translation】 English version Just let go. The 『Dao』 (Dào, the Way, the Truth) will naturally appear. Bitterly seeking it only increases confusion and vexation. This is the path beyond words (lí yán zhī dào), the key lies in self-realization, not relying on others for enlightenment. Such understanding is truly comprehending the root of birth and death from countless kalpas (wú liàng jié). If you understand the path beyond words, you will realize that all sounds, sights, speech, and right and wrong are just that, and there is no other special law. If you cannot understand the path beyond words, you will mistake the various differentiated conditions before you as attainment, fearing that you are mistaking the gateway, taking the light and shadow before your eyes as reality, without realizing it, and turning it into superfluous attachment. In the end, it is just self-deception, wasting effort. Therefore, you should restrain yourself day and night, be diligent and sincere, observe in walking, standing, sitting, and lying, carefully examine and think, with no other intention. Over time, there will naturally be a path to enter, it is not something that can be learned overnight. If you cannot contemplate in this way, it is better to read scriptures and do homework to spend this remaining life, which is better than randomly slandering the Dharma. If you reach the time of death, I dare to guarantee that you can become a person without affairs, with no other burdens. The remaining disciples may now leave, and come back to ask for instruction on the first and fifteenth of each month. In the winter of the Gengshen year of Shaoxing (Shàoxīng gēngshēn nián, 1140), I obtained this notice from Zen Master Nan Dangkong (Nán Dàngkōng Chánshī). Zen Master Kong was a Dharma heir of Zen Master Sixin (Sǐxīn Chánshī), and was able to describe in detail the daily affairs of Zen Master Huitang (Huìtáng Chánshī). However, it must be a scholar who thirsts for the Dharma to be given instruction, based on the first and fifteenth of each month, which is probably the meaning.
Daoist Baoning Ji (Bǎoníng Jī Dàozhě), during the Yuanyou period (Yuányòu, Northern Song Dynasty era, 1086-1094), lived in Cuiyan of Hongzhou (Hóngzhōu Cuìyán). At that time, Layman Wujin Zhang Gong (Wújìn Jūshì Zhāng Gōng) was serving as Cao Jiangxi (Cáo Jiāngxī), and crossed the river to visit him. Daoist Ji greeted him on the road. Zhang Gong immediately asked: 『What is the realm of Cuiyan?』 Daoist Ji replied: 『The gate is near the thousand-foot well of Hongya, the stone bridge divides the water around the pines and firs.』 Zhang Gong said: 『I usually only hear that the master is an enlightened person, how can you answer so fluently?』 Daoist Ji said: 『It's just a coincidence.』 Zhang Gong smiled and chanted: 『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, the stone bridge divides the water around the pines and firs.』 So he inscribed it on Miaogao Terrace (Miàogāo Tái), and there is still a stone carving there today.
Zen Master Sanzu Hui (Sānzǔ Huì Chánshī) was naturally solemn and strict, and managed the monks harshly, so there was no good reputation in the Sangha, and people called him Demon Child Hui (Huì Mózǐ). Once he returned with his bowl and gave a teaching to the assembly, citing the example: The World Honored One (Shìzūn, the honorable title of Sakyamuni Buddha) entered Shavesti (Shèwèi)...
乞食至。須菩提白佛言。希有世尊。此者山僧至深村陜路。一婆子亦乘轎來。不免各下轎而過。婆子問曰。和尚向甚處去。遂對以持缽去。婆子云。啞著甚來由。大眾。你且道這婆子言啞著甚來由。與須菩提嘆希有世尊。是同是別。若道同。甚麼處是同。若道別。未具衲僧眼在。會乃天衣懷公之嗣。緣雖不稔。而機辯逸挌。烏巨行公固嘗稱其作略似臨濟下金剛眼睛．獅子爪牙者。蓋此老亦服膺矣。
天童覺禪師。因歲暮過衛寺丞進可之廬。有堂曰六湛。蓋取楞嚴六處休復同一湛然之義。且覓偈發揮其旨。覺即賦曰。風瀾未作見靈源。六處亡歸體湛存。諸法性空方得座。一彈指頃頓開門。寒梅籬落春能早。野雪欞牕夜不昏。萬像森羅心印印。諸塵超豁妙無痕。妙喜老師自徑山繼至。衛命和之曰。非湛非搖此法源。當機莫厭假名存。直須過量英靈漢。方入無邊廣大門。萬境交羅元不二。六牕晝夜未嘗昏。翻思龐老事無別。擲劍揮空豈有痕。世俗名堂室。必于儒書。意在燕休閒適而已。其欲資坐進此道。取于佛經。蓋亦鮮矣。所以天童賦偈美之。徑山依韻和之。是皆指以入道捷徑。略不少惜眉毛耳。
西蜀顯禪師者。落髮師乃紹覺白公。有偈送之南遊曰。古路迢迢自坦夷。臨行不用更遲疑。佗時若到諸方日。為
【現代漢語翻譯】 現代漢語譯本 乞食的時候到了。須菩提（釋迦摩尼十大弟子之一，解空第一）對佛說：『世尊真是稀有啊！』這位山僧走到一個非常偏僻的村莊小路上，一個老婦人也乘轎而來，兩人都免不了下轎讓路。老婦人問道：『和尚要到哪裡去？』須菩提回答說：『我拿著缽去乞食。』老婦人說：『啞著甚來由？（為什麼不說話？）』大眾，你們說說看，這老婦人說的『啞著甚來由？』和須菩提讚歎『希有世尊』，是相同還是不同？如果說是相同，那麼什麼地方相同？如果說是不同，那就是還沒有具備衲僧的眼力。會乃是天衣懷禪師的嗣法弟子，雖然因緣不成熟，但是機鋒辯才超逸。烏巨行禪師曾經稱讚他的作為，像是臨濟宗門下擁有金剛眼睛、獅子爪牙的人。可見這位老禪師也是很佩服他的。
天童覺禪師，因為年終歲尾，路過衛寺丞進可的住所。那裡有個廳堂叫做『六湛』，大概是取自《楞嚴經》中六處（眼、耳、鼻、舌、身、意）休復同一湛然（清澈明凈）的意義。衛寺丞請天童覺禪師作偈來發揮這個旨意。天童覺禪師就作偈說：『風浪未起時，就能見到靈源。六處亡歸，本體湛然存在。諸法性空，才能安然入座。一彈指頃，頓然打開法門。寒梅在籬笆旁，春天來得早。野雪映照窗戶，夜晚也不昏暗。萬象森羅，心印相印。諸塵超脫，妙無痕跡。』妙喜禪師從徑山（山名）後來到這裡，衛寺丞請他和韻作詩，妙喜禪師和詩說：『非湛非搖，此是法源。當機莫厭，假名存在。必須是過量的英靈漢，才能進入無邊廣大之門。萬境交錯，原本不二。六窗晝夜，未嘗昏暗。反思龐蘊（唐代著名居士）的事蹟，沒有什麼差別。擲劍揮空，哪裡會有痕跡？』世俗之人給廳堂室命名，必定取自儒家書籍，用意在於宴飲休閒適意而已。想要憑藉坐禪來增進佛道，而取自佛經的，大概很少吧。所以天童覺禪師作偈讚美它，逕山禪師依韻和詩，這都是指引進入佛道的捷徑，一點也不吝惜眉毛啊。
西蜀顯禪師，剃度師是紹覺白公。紹覺白公有偈語送他南遊：『古路迢迢，自然平坦。臨行不用，更加遲疑。他時如果，到達各方。為』
【English Translation】 English version The time for begging alms arrived. Subhuti (one of the ten major disciples of Shakyamuni, foremost in understanding emptiness) said to the Buddha: 'Rare is the World-Honored One!' This mountain monk arrived at a very remote village path, and an old woman also came by sedan chair. Both had to get out of their sedan chairs to give way to each other. The old woman asked: 'Where is the monk going?' Subhuti replied: 'I am going to beg for alms with my bowl.' The old woman said: 'Why are you mute?' (Why don't you speak?)' Everyone, what do you say, is the old woman's saying 'Why are you mute?' the same as or different from Subhuti's praising 'Rare is the World-Honored One?' If they are the same, then where are they the same? If they are different, then you do not yet possess the eye of a true monk. Hui was a Dharma heir of Zen Master Tianyi Huai. Although the conditions were not ripe, his wit and eloquence were outstanding. Zen Master Wuju Xing once praised his actions as being like those of the Linji school, possessing diamond eyes and lion's claws. It is evident that this old master also admired him.
Zen Master Jue of Tiantong, because it was the end of the year, passed by the residence of Vice Minister Wei Sicheng Jinke. There was a hall there called 'Six Stillnesses,' probably taken from the meaning in the Shurangama Sutra of the six senses (eye, ear, nose, tongue, body, mind) returning to the same stillness. Wei Sicheng asked Zen Master Jue of Tiantong to compose a verse to elaborate on this meaning. Zen Master Jue of Tiantong then composed a verse saying: 'Before the wind and waves arise, one can see the spiritual source. The six senses cease and return, the essence remains still. Only when all dharmas are empty can one sit peacefully. In the snap of a finger, the Dharma gate is suddenly opened. The winter plum blossoms early by the fence. The wild snow illuminates the window, the night is not dark. The myriad phenomena are imprinted by the mind. All dust is transcended, wonderfully without a trace.' Zen Master Miaoxi came here later from Jingshan (mountain name), and Wei Sicheng asked him to compose a poem in the same rhyme. Zen Master Miaoxi composed a poem saying: 'Neither still nor moving, this is the source of Dharma. Do not dislike provisional names when the opportunity arises. One must be an extraordinary and heroic person to enter the boundless and vast gate. The myriad realms intersect, originally not two. The six windows are never dark day and night. Reflecting on the deeds of Pang Yun (a famous lay Buddhist of the Tang Dynasty (618-907)), there is no difference. Throwing a sword into the empty sky, how could there be a trace?' Worldly people name halls and rooms, certainly taking from Confucian books, with the intention of feasting, leisure, and comfort. Wanting to advance in the Buddhist path through meditation, and taking from Buddhist scriptures, is probably rare. Therefore, Zen Master Jue of Tiantong composed a verse to praise it, and Zen Master Jingshan composed a poem in the same rhyme. These are all pointing out a shortcut to enter the Buddhist path, not stingy with their eyebrows at all.
Zen Master Xian of Western Shu, his tonsure master was Shaojue Baigong. Shaojue Baigong had a verse to send him on his southern journey: 'The ancient road is long and naturally flat. There is no need to hesitate further before leaving. If you arrive in various places in the future, for'
我分明舉似伊。既至海會。參禮演和尚。一日。演語曰。我固知你見處。只是未過白雲關。是時圓悟為侍者。顯密以白雲關意扣之。圓悟曰。你但直下會取。已而。演自城歸。顯偕圓悟入城。相值于興化。演曰。記得在那裡相見來。顯曰。全火祇候。演顧圓悟曰。這漢饒舌矣。由是機語相契。久而辭歸蜀。演為小參曰。離鄉四十餘年。一時忘卻蜀語。禪人回到成都。切須記取魯語。顯旋成都。紹覺住昭覺。使顯應長松之命。開堂拈香曰。一則爐鞴功精。一則磨淬極妙。二功並著。理孰為先。不見道。本重末輕。當風可辨。此香奉為紹覺和尚。爇向爐中。令教普天匝地。置溝塞壑。使天下衲僧無出氣處。嗚呼。言浮其實。欲隱彌露。無乃計之左乎。其與一宿覺蓋相萬也。至於𤼭善戴嵩之筆。故叢林目為顯牛子。既以小技溷掩道望。以故情謬紊師承而為後世矜式。其可耶。
邵武吳學士。諱偉明。字元昭。參道于海上洋嶼庵。與彌光藏主為法友。別去未幾。于南劍道中有省。乃頌妙喜老師室中所問十數因緣。今紀其一曰。不是心。不是佛。不是物。通身一穿金鎖骨。趙州參見老南泉。解道鎮州出蘿蔔。遂致書以頌呈。謂不自謾也。妙喜即說偈證之曰。通身一穿金鎖骨。堪與人天為軌則。要識臨濟小廝兒。便是當年白
【現代漢語翻譯】 現代漢語譯本 我分明地向他暗示。等到參加海會時，去參拜了演和尚（生卒年不詳）。一天，演和尚說：『我本來就知道你的見解，只是還沒有通過白雲關。』當時圓悟（1063-1135，宋代禪宗大師）是侍者，顯密用白雲關的含義去請教他。圓悟說：『你只要直接領會就行了。』不久，演和尚從城裡回來，顯密和圓悟一同進城，在興化相遇。演和尚說：『記得在哪裡見過你來著？』顯密說：『完全是仰仗您的關照。』演和尚回頭對圓悟說：『這人太多嘴了。』從此，他們的機鋒應對很投合。過了很久，顯密告辭回四川。演和尚在小參時說：『離開家鄉四十多年，一時忘記了四川話。禪人回到成都，一定要記住魯地的話。』顯密回到成都后，紹覺和尚（生卒年不詳）住在昭覺寺，讓顯密去應長松寺的邀請。開堂拈香時說：『一是爐火純青，一是磨礪精妙。兩種功夫並用，哪個應該放在首位？沒聽過嗎？根本重要，末節輕微，當風就能分辨。』這炷香供奉給紹覺和尚，點燃在爐中，讓教化普及到整個世界，填滿溝壑，使天下的僧人無處可逃。唉，言語浮誇，反而更加暴露。恐怕是計劃失誤吧？他和一宿覺（生卒年不詳，唐代禪僧）大概很相似。至於擅長繪畫的戴嵩（生卒年不詳，唐代畫家），所以叢林里稱他為『顯牛子』。既然用小技巧掩蓋了真正的道行，用世俗的情感擾亂了師承，還被後世當作榜樣，這怎麼可以呢？ 邵武的吳學士，名偉明，字元昭，在海上的洋嶼庵參禪悟道，和彌光藏主（生卒年不詳）是法友。分別后不久，在南劍道中有所領悟，於是寫頌讚美妙喜老師（1089-1163，南宋禪宗大師）禪房中所問的十數個因緣。現在記錄其中一個：『不是心，不是佛，不是物，渾身都穿著金鎖骨。』趙州（778-897，唐代禪宗大師）參見老南泉（748-835，唐代禪宗大師），懂得說鎮州出產蘿蔔。』於是寫信把頌呈上，說自己不是自欺欺人。妙喜老師就說了偈語來印證他：『渾身都穿著金鎖骨，可以作為人天的法則。想要認識臨濟宗的小夥子，就是當年白
【English Translation】 English version I clearly hinted it to him. When he arrived at the Haihui assembly, he paid respects to Abbot Yan (dates unknown). One day, Abbot Yan said, 'I knew your understanding, but you haven't passed the Baiyun Pass.' At that time, Yuanwu (1063-1135, a Chan master of the Song Dynasty) was the attendant. Xianmi inquired about the meaning of the Baiyun Pass. Yuanwu said, 'You should directly understand it.' Soon after, Abbot Yan returned from the city. Xianmi and Yuanwu entered the city together and met in Xinghua. Abbot Yan said, 'Do you remember where we met before?' Xianmi said, 'It's all thanks to your care.' Abbot Yan turned to Yuanwu and said, 'This man is too talkative.' From then on, their exchanges were very harmonious. After a long time, Xianmi bid farewell to return to Sichuan. Abbot Yan said in a small assembly, 'Having been away from my hometown for more than forty years, I have temporarily forgotten the Sichuan dialect. When Chan practitioners return to Chengdu, they must remember the Lu dialect.' After Xianmi returned to Chengdu, Abbot Shaojue (dates unknown) resided at Zhaojue Temple and sent Xianmi to respond to the invitation of Changsong Temple. During the opening ceremony, he offered incense and said, 'One is the perfection of the furnace, and the other is the subtlety of polishing. With both efforts combined, which should be prioritized? Haven't you heard? The root is important, the branches are light, and it can be distinguished in the wind.' This incense is offered to Abbot Shaojue, lit in the furnace, so that the teachings spread throughout the world, filling the ditches and ravines, leaving no room for the monks of the world to escape. Alas, the words are exaggerated, but they are even more exposed. I'm afraid it's a miscalculation, right? He and Yisujue (dates unknown, a Chan monk of the Tang Dynasty) are probably very similar. As for Dai Song (dates unknown, a painter of the Tang Dynasty), who was good at painting, the Sangha called him 'Xian Niu Zi'. Since he used small tricks to cover up his true practice, and used worldly emotions to disrupt the lineage of teachers, and was still regarded as a model by later generations, how can this be allowed? Scholar Wu of Shaowu, named Weiming, styled Yuanzhao, practiced Chan at Yangyu Hermitage on the sea, and was a Dharma friend with Zangzhu Miguan (dates unknown). Not long after they parted, he had some understanding in the Nanjiandao, so he wrote a eulogy praising the ten or so causes and conditions asked in the room of Teacher Miaoxi (1089-1163, a Chan master of the Southern Song Dynasty). Now I record one of them: 'It is not mind, it is not Buddha, it is not a thing, the whole body is wearing golden lock bones.' Zhao Zhou (778-897, a Chan master of the Tang Dynasty) saw the old Nanquan (748-835, a Chan master of the Tang Dynasty) and understood that Zhenzhou produced radishes.' So he wrote a letter and presented the eulogy, saying that he was not deceiving himself. Teacher Miaoxi then said a verse to confirm him: 'The whole body is wearing golden lock bones, which can be used as the law of humans and gods. If you want to know the young man of the Linji sect, it is the Bai of that year
拈賊。繼而光往邵武相訪。亦和之曰。通身一穿金鎖骨。正眼觀來猶剩物。縱使當機覿面提。敢保居士猶未徹。妙喜亦嘗謂元昭有宗師體裁。又稱光為禪狀元。諒其然乎。以之追蹤丹霞．龐老故事。可無愧也。
虎丘隆禪師。道貌如甚懦者。與圓悟禪師潭之道林法席。一日。圓悟開曰。見見之時。見非是見。見猶離見。見不能及。遂豎起拳云。見么。隆曰。見。圓悟曰。頭上安頭。隆于言下領旨。尋俾掌藏教。有問圓悟曰。隆藏主柔易如此。何能為哉。圓悟曰。瞌睡虎耳。及住虎丘。道大顯著。因追繹白雲端和尚立祖堂故事。乃曰。為人之後不能躬行遺訓。于義安乎。遂影象奉安。題贊于上。達磨。曰。闔國人難挽。西𢹂只履歸。只應熊耳月。千古冷光輝。百丈。曰。迅雷吼破澄潭月。當下曾經三日聾。去卻膏肓必死疾。叢林從此有家風。開山明教大師。曰。春至百花觸處開。幽香旖旎襲人來。臨風無限深深意。聲色堆中絕點埃。嗚呼。百丈創立禪規以來。叢林卒不至於阤廢。實本於此。白雲以百丈配享達磨。有識靡不韙其議。可謂知本矣。隆既能遵行奉先之禮。又從而為贊發明其道。有足多也。
靈源禪師。居黃龍昭默堂。與東湖居士徐師川夜話。遂及陳述古嘗對東坡談禪。東坡謂其如說食龍肉。且以
【現代漢語翻譯】 現代漢語譯本： 拈賊（不詳）。後來光去邵武拜訪他，他也應和說：『通身穿戴著金鎖骨，用正眼看來還是多餘的東西。縱使當機立斷地直接提點，我敢保證居士你還是不能徹悟。』妙喜（張商英，字無盡居士）也曾經說元昭（生卒年不詳）有宗師的風範，又稱光（生卒年不詳）為禪狀元，大概是這樣吧。用他來追趕丹霞（739-824）和龐蘊（740-808）的故事，也算沒有愧對他們。
虎丘隆禪師（生卒年不詳），外貌看起來很懦弱。他和圓悟禪師（1063-1135）在道林寺討論佛法。一天，圓悟禪師開示說：『見見之時，見非是見，見猶離見，見不能及。』於是舉起拳頭說：『見嗎？』隆禪師說：『見。』圓悟禪師說：『頭上安頭。』隆禪師在言下領悟了禪旨。不久，圓悟禪師讓他掌管藏經。有人問圓悟禪師說：『隆藏主如此柔弱，怎麼能勝任呢？』圓悟禪師說：『他是瞌睡虎罷了。』等到隆禪師住持虎丘寺后，他的道風大為顯揚。因為追念白雲端和尚（1034-1101）建立祖堂的故事，於是說：『作為後人如果不能親自實行先人的遺訓，在道義上能心安嗎？』於是畫了達磨（菩提達摩，南印度人，約活動於5-6世紀）、百丈（749-814）和開山明教大師（不詳）的畫像供奉在祖堂，並在畫像上題寫讚語。達磨的讚語是：『闔國的人都難以挽留，獨自向西帶著一隻鞋子回去。只有熊耳山的月亮，千古以來閃耀著清冷的光輝。』百丈的讚語是：『迅雷吼破澄潭的月亮，當時曾經三日耳聾。去除掉深入骨髓的必死之病，叢林從此有了家風。』開山明教大師的讚語是：『春天到來百花到處開放，幽香美好地襲人而來。迎著風有無限深深的意味，在聲色堆中沒有沾染一點塵埃。』唉！自從百丈創立禪規以來，叢林最終沒有衰敗，實在是因為這個緣故。白雲端和尚用百丈來配享達磨，有見識的人沒有不認為他的提議是正確的。可以說是知道根本了。隆禪師既能遵行奉先的禮儀，又能進而為他們題贊，闡明他們的禪道，真是值得稱讚啊。
靈源禪師（1022-1099）住在黃龍昭默堂，和東湖居士徐師川（生卒年不詳）夜談，談到了陳述古（1049-1102）曾經對蘇軾（1037-1101）談禪，蘇軾說他就像『說食龍肉』，並且以...
【English Translation】 English version: Nian Zei (unknown). Later, Guang visited him in Shaowu, and he echoed, 'Wearing golden locks all over, even with a clear eye, it's still superfluous. Even if directly pointed out at the moment, I dare say you, layman, still won't understand thoroughly.' Miaoxi (Zhang Shangying, styled Wujin Jushi) once said that Yuan Zhao (unknown) had the demeanor of a master, and also called Guang (unknown) the top scholar of Chan, perhaps so. To use him to follow the stories of Danxia (739-824) and Pang Yun (740-808) is not to be ashamed of them.
Chan Master Long of Tiger Hill (unknown) had a very weak appearance. He and Chan Master Yuanwu (1063-1135) discussed the Dharma at Daolin Temple. One day, Yuanwu opened, 'When seeing seeing, seeing is not seeing; seeing is still apart from seeing; seeing cannot reach.' Then he raised his fist and said, 'See?' Long said, 'See.' Yuanwu said, 'Adding a head on top of a head.' Long understood the essence of Chan under the words. Soon, Yuanwu had him in charge of the Tripitaka. Someone asked Yuanwu, 'Master Long of the Tripitaka is so gentle, how can he be competent?' Yuanwu said, 'He is a sleeping tiger.' When Chan Master Long resided at Tiger Hill Temple, his Dao greatly flourished. Because he recalled the story of Abbot Baiyun Duan (1034-1101) establishing the Ancestral Hall, he said, 'As descendants, if we cannot personally practice the precepts of our predecessors, can we be at peace in righteousness?' So he painted portraits of Dharma (Bodhidharma, from South India, active around the 5th-6th centuries), Baizhang (749-814), and the founding Mingjiao Master (unknown) and enshrined them in the Ancestral Hall, and wrote praises on the portraits. The praise for Dharma was: 'It is difficult for the people of the whole country to retain him; he returns west alone with one shoe. Only the moon of Xiong'er Mountain shines with a cold light for thousands of years.' The praise for Baizhang was: 'A thunderbolt shatters the moon in the clear pool; at that time, he was deaf for three days. Removing the fatal disease deep in the marrow, the Sangha has since had a family style.' The praise for the founding Mingjiao Master was: 'When spring arrives, hundreds of flowers bloom everywhere; a faint fragrance gently assaults people. Facing the wind, there is infinite deep meaning; in the pile of sights and sounds, there is not a speck of dust.' Alas! Since Baizhang established the Chan rules, the Sangha has not declined in the end, and this is the reason. Abbot Baiyun Duan used Baizhang to be paired with Dharma, and no one with knowledge did not think his proposal was correct. It can be said that he knew the root. Chan Master Long was able to follow the rites of honoring the ancestors, and then wrote praises for them, elucidating their Chan Dao, which is worthy of praise.
Chan Master Lingyuan (1022-1099) lived in the Zhaomo Hall of Huanglong Temple, and had a night talk with Layman Xu Shichuan of Donghu (unknown), talking about Chen Shugu (1049-1102) once talking about Chan to Su Shi (1037-1101), and Su Shi said he was like 'talking about eating dragon meat,' and with...
自所論若食豬肉。實美而真飽也。靈源曰。此乃東坡早歲趁后發言。不覺負墮。當爲明之。於是成二偈。東坡笑說吃龍肉。舌底那知已咽津。能省咽津真有味。會言龍肉不為珍。又曰。何知龍肉即豬肉。細語粗言盡入神。惜彼當年老居士。大機曾未脫根塵。師川笑曰。至哉斯言。惜老坡不聞也。噫。東坡詩有前身自是盧行者之句。蓋自知從佛祖中來矣。然較所學于述古。可謂前言戲之耳。靈源欲杜其從而作說者。以偈辨明。厥有旨哉。
興元府吳恂。字德夫。以元豐元年任豫章法曹。時郡帥王觀文韶迎晦堂和尚入城。館于大梵院而咨心要。吳亦往參扣。晦堂曰。公平生學解記憶多聞即不問。父母未生已前道將一句來。吳窘無以對。遂於行住坐臥提撕此語。忽自知有。而機莫能發。乃閱傳燈錄。至鄧隱峰倒卓而化。其衣順體不褪。深以為疑。自是遍問尊宿。或答以神通妙用。或答以般若力資。疑終不釋。復趨晦堂而問之。晦堂笑曰。公今侍立。是順耶。是逆耶。吳曰。是順。晦堂曰。還疑否。吳曰。不疑。晦堂曰。自既不疑。何疑于彼。吳于言下大徹。嘗有二偈題于晦堂。中無門戶四無旁。學者徒勞捉影忙。珍重故園千古月。夜來依舊不曾藏。又廬峰居士舊門人。邈得師真的的親。大地撮來成個眼。翻騰別是一般
【現代漢語翻譯】 現代漢語譯本： 至於所說的吃豬肉，確實美味而且能真正吃飽。靈源禪師說：『這乃是蘇東坡早年隨口說出的話，不自覺地陷入了錯誤的見解，應當為他澄清。』於是寫了兩首偈頌。蘇東坡笑著說吃龍肉，舌頭底下哪裡知道已經嚥下了口水。能夠省去嚥口水的動作，才是真正的有滋味，會說龍肉不值得珍惜。』又說：『哪裡知道龍肉就是豬肉，細語粗言都蘊含著深刻的道理。可惜當年那位老居士，大智慧還沒有脫離根塵。』師川笑著說：『這話太對了，可惜蘇東坡沒有聽到啊。』唉，蘇東坡的詩有『前身自是盧行者』的句子，大概是自知是從佛祖那裡來的。然而比較他向述古學習的，可以說之前的話只是開玩笑罷了。靈源禪師想要阻止那些跟隨他而作解釋的人，用偈頌來辨明，其中有深刻的用意啊。
興元府（今陜西省漢中市）的吳恂，字德夫，在元豐元年（1078年）擔任豫章（今江西省南昌市）的法曹。當時郡守王觀文韶迎接晦堂和尚入城，安置在大梵院，並向他請教佛法要義。吳恂也前去參拜請教。晦堂和尚說：『公平生所學的知識和記憶力豐富，我就不問了。請你說一句父母未生你之前的道理。』吳恂窘迫，無言以對。於是他在行走坐臥中不斷思索這句話，忽然自己有所領悟，但卻無法表達出來。於是他閱讀《傳燈錄》，看到鄧隱峰倒立而化，他的衣服順著身體沒有掉落，深感疑惑。從此他遍問各位尊宿，有的回答說是神通妙用，有的回答說是般若（智慧）的力量。疑惑始終沒有解除。他又去拜見晦堂和尚並詢問此事。晦堂和尚笑著說：『您現在侍立在這裡，是順還是逆呢？』吳恂說：『是順。』晦堂和尚說：『還疑惑嗎？』吳恂說：『不疑惑。』晦堂和尚說：『自己既然不疑惑，為何疑惑於他呢？』吳恂在言下大徹大悟，曾經寫了兩首偈頌題在晦堂和尚那裡：『中間沒有門戶四面沒有邊旁，學者徒勞地捕捉影子忙。珍重故園千古的明月，夜裡來依舊不曾隱藏。』又說：『廬峰居士的老門人，確實得到了師父的真傳。將大地撮起來成為一隻眼睛，翻騰變化又是另一種景象。』
【English Translation】 English version: Regarding the discussion of eating pork, it is indeed delicious and truly satisfying. Lingyuan Chan Master said, 'This is merely something that Su Dongpo said casually in his early years, unknowingly falling into erroneous views, and it should be clarified for him.' Thus, he wrote two verses. Su Dongpo laughed and said he was eating dragon meat, but little did he know that he had already swallowed saliva. To be able to refrain from swallowing saliva is the true taste, and one would say that dragon meat is not worth cherishing.' He also said, 'How would one know that dragon meat is just pork? Subtle and coarse words all contain profound truths. It is a pity that the old layman of that time, his great wisdom had not yet escaped the root dust.' Shichuan laughed and said, 'These words are so true, it is a pity that Su Dongpo did not hear them.' Alas, Su Dongpo's poem has the line 'My previous life was surely the traveler Lu,' probably knowing that he came from the Buddha. However, compared to what he learned from Shugu, it can be said that the previous words were just a joke. Lingyuan Chan Master wanted to prevent those who followed him from making explanations, using verses to clarify, which had profound intentions.
Wu Xun, styled Defu, from Xingyuan Prefecture (present-day Hanzhong, Shaanxi Province), served as the Legal Secretary of Yuzhang (present-day Nanchang, Jiangxi Province) in the first year of the Yuanfeng era (1078 AD). At that time, Prefect Wang Guanwenshao welcomed Abbot Huitang into the city, housed him in the Dafan Monastery, and consulted him on the essentials of Buddhism. Wu Xun also went to pay respects and seek guidance. Abbot Huitang said, 'I will not ask about your lifelong learning, memory, and extensive knowledge. Please say a word about the principle before your parents gave birth to you.' Wu Xun was embarrassed and speechless. Therefore, he constantly pondered this sentence in his walking, standing, sitting, and lying down, and suddenly he realized something, but could not express it. So he read the Transmission of the Lamp, and saw that Deng Yin-feng had inverted and transformed, and his clothes remained on his body without falling off, which he found deeply puzzling. From then on, he asked various venerable monks, some of whom answered that it was miraculous power, and some answered that it was the power of prajna (wisdom). The doubt was never resolved. He went to see Abbot Huitang again and asked about it. Abbot Huitang smiled and said, 'Are you standing here now, is it in accordance or against?' Wu Xun said, 'It is in accordance.' Abbot Huitang said, 'Are you still in doubt?' Wu Xun said, 'I am not in doubt.' Abbot Huitang said, 'Since you are not in doubt yourself, why doubt him?' Wu Xun had a great enlightenment upon hearing these words, and once wrote two verses on Abbot Huitang's wall: 'There is no gate in the middle and no sides on all four sides, scholars toil in vain to catch shadows busily. Cherish the ancient moon of the old garden, it still has not been hidden when it comes at night.' He also said, 'The old disciple of the recluse of Mount Lu, truly obtained the master's true transmission. Gathering the earth to form an eye, the transformation is another kind of scene.'
新。晦堂有偈送之。海門山險絕行蹤。踏斷牢關信已通。自有太平基業在。不論南北與西東。噫。吳為府椽。能自公餘暇質疑于尊宿。與一行作吏。此事便廢者。遠矣。是時叢林皆頎慕其風采。亦可謂特立之士。林間錄以德夫為敦夫。無乃誤耶。
潛庵源禪師。初謁泐潭月和尚。月問曰。自何而來。作個甚麼。源曰。近離洪州。欲學佛法。月曰。殿里有。去學取。源曰。今日撞著個泥堆。月曰。白日裡見鬼。源便喝。既而趨黃檗與南禪師法席。源為人。外若簡淡而中敏。南公喜之。命執侍最久。而源侍者之名遂著叢林。嘗頌三關話曰。拈一放一。烏光黑漆。打破𦘕瓶。青天白日。欲識鷲峰峰上機。摩訶般若波羅蜜。年逾八十而喪明。學者益親附之。有欲版其語要流通。源設拒曰。若吾語深契佛祖。從今百日間目復有明。則副汝請。如期果愈。緇素贊喜曰。得非般若之驗歟。壽九十有六而遷寂。建炎己酉冬。訖後事不數日。虜犯洪城。殺戮無噍類。源不罹斯厄。非道德所致耶。
明州智朋禪師。初為寶峰持缽。至焦山。時方丈成枯木與照闡提俱嗣芙蓉楷公。先後得法。未嘗相識。成問朋曰。寶峰有何言句。朋即呈照自題肖像曰。雨洗淡紅桃萼嫩。風搖淺碧柳絲輕。白雲影里怪石露。流水光中枯木春。咦。你
是何人。成偁賞之曰。今日方知寶峰親見先師來。又指以問朋曰。汝會么。朋曰。不會。成曰。汝記得法燈擬寒山否。朋遂誦。至誰人知此意。令我憶南泉。于憶字處。成遽以手掩朋口曰。住。住。朋豁然有省。朋后出世衡州花葯。為照之嗣。尋遷婺州天寧。先是。崇寧二年。詔州郡建禪苑。以萬壽配紀元為額。於時有致法門興衰之慶于妙湛禪師。妙湛謝之曰。乃今而後。安得明眼尊宿三百六十員佈於天下耶。第恐法門衰由是矣。至政和元年。改崇寧為天寧。朋之住天寧。在紹興七年。陳僑寓混淆于有司。遂奉 聖旨。改報恩廣孝。得專一追崇指揮。逮十五年。易廣為光。蓋事權輿于朋矣。故錄朋能推廣 聖孝于無垠。而並記妙湛之言。妙湛住雪峰而終。
死心禪師。紹聖間。住江西翠巖。法堂後有齊安王祠。威靈甚著。死心徙祠于院西偏。即址以建丈室。設榻燕寢。蟒蟠身側。叱去復來。夜以為常。一夜將三鼓。夢冠裳者涌謁。極陳遷居非所樂。欲假莊丁六十輩南遊二廣。死心在夢諾之。居無何。莊丁家疫癘大作。物故如數而後已。遂設問于學徒曰。且道果有鬼神乎。若道有。又不打殺死心。若道無。莊丁為甚麼死。時下語鮮有契者。適楚源首座自寶峰真凈會中來。死心如前問之。源曰。甜瓜徹蒂甜。苦瓠連
【現代漢語翻譯】 現代漢語譯本： 這個人是誰？成偁讚賞他說：『今天才知道寶峰禪師親眼見過先師來。』又指著他問他的朋友說：『你明白嗎？』他的朋友說：『不明白。』成偁說：『你記得法燈禪師模仿寒山子的詩嗎？』他的朋友于是誦讀，到『誰人知此意，令我憶南泉（南泉普愿禪師）』時，成偁急忙用手摀住他的朋友的嘴說：『住，住。』他的朋友豁然開悟。他的朋友後來在衡州花葯寺出世，成為照禪師的嗣法弟子，不久遷往婺州天寧寺。此前，崇寧二年（1103年），朝廷下詔各州郡建造禪苑，用『萬壽』來配合紀元作為寺額。當時有人向妙湛禪師祝賀佛法興盛，妙湛禪師謝絕說：『從今以後，哪裡能得到三百六十位有明眼的尊宿分佈在天下呢？恐怕佛法的衰敗就是由此開始啊。』到政和元年（1111年），改崇寧為天寧。他的朋友住持天寧寺，在紹興七年（1137年），陳僑將混淆的情況稟告有司，於是奉聖旨，將寺名改為報恩廣孝寺，得以專門追崇指揮。到紹興十五年（1145年），將『廣』改為『光』，這件事的開端就在他的朋友這裡。所以記錄他的朋友能夠將聖上的孝道推廣到無邊無際，並且記錄妙湛禪師的話。妙湛禪師住在雪峰寺而終。
死心禪師，紹聖年間（1094-1098年）住在江西翠巖寺。法堂後面有齊安王祠，威靈非常顯赫。死心禪師將祠堂遷到寺院西邊偏僻的地方，在原址建造丈室，設定床榻休息。蟒蛇盤繞在他身邊，趕走又來，夜晚習以為常。一夜將近三更時分，夢見戴著官帽穿官服的人涌來拜見，極力陳述遷居不是他們所樂意的，想要借用莊丁六十人南遊二廣。死心禪師在夢中答應了。沒過多久，莊丁家發生瘟疫，死去的人數和所說的一樣才停止。於是向學徒們提問說：『且說到底有沒有鬼神呢？如果說有，又不打殺死心；如果說沒有，莊丁為什麼會死呢？』當時回答的人很少有契合的。恰好楚源首座從寶峰真凈禪師的法會中來，死心禪師像之前一樣問他。楚源說：『甜瓜從瓜蒂到瓜瓤都是甜的，苦瓠連著瓜蒂都是苦的。』
【English Translation】 English version: Who is this person? Cheng Cheng praised him, saying, 'Today I know that Baofeng (Baofeng Kanzhu, a Chan master) has seen the former master in person.' He pointed to him and asked his friend, 'Do you understand?' His friend said, 'I don't understand.' Cheng Cheng said, 'Do you remember the poem of Fayan (Fayan Wenyi, a Chan master) imitating Hanshan (Hanshan, a legendary figure in Chinese Buddhism and Taoism)?' His friend then recited it, reaching the line, 'Who knows this meaning, making me remember Nanquan (Nanquan Puyuan, a Chan master),' Cheng Cheng hurriedly covered his friend's mouth with his hand and said, 'Stop, stop.' His friend suddenly had an awakening. His friend later became the abbot of Huayao Temple in Hengzhou, becoming a Dharma heir of Zhao Chan Master, and soon moved to Tianning Temple in Wuzhou. Prior to this, in the second year of Chongning (1103 AD), the imperial court issued an edict to build Chan monasteries in various prefectures and counties, using 'Wanshou' (Longevity) to match the era name as the temple name. At that time, someone congratulated Chan Master Miaozhan on the prosperity of Buddhism. Chan Master Miaozhan declined, saying, 'From now on, where can we get three hundred and sixty venerable monks with clear eyes distributed throughout the world? I am afraid that the decline of Buddhism will begin from this.' In the first year of Zhenghe (1111 AD), Chongning was changed to Tianning. His friend became the abbot of Tianning Temple. In the seventh year of Shaoxing (1137 AD), Chen Qiao reported the confusing situation to the authorities, and then, by imperial decree, the temple name was changed to Baoen Guangxiao Temple, so that he could specially pursue and promote the imperial command. In the fifteenth year of Shaoxing (1145 AD), 'Guang' was changed to 'Guang'. The beginning of this matter was with his friend. Therefore, it is recorded that his friend was able to promote the emperor's filial piety to the boundless, and also recorded the words of Chan Master Miaozhan. Chan Master Miaozhan lived in Xuefeng Temple until his death.
Chan Master Sixin lived in Cuiyan Temple in Jiangxi during the Shaosheng period (1094-1098 AD). Behind the Dharma Hall was the shrine of King Qian, whose power and spirit were very prominent. Chan Master Sixin moved the shrine to a remote place in the west of the temple, and built a abbot's room on the original site, setting up a bed for rest. Pythons coiled around him, driven away and came back, which was common at night. One night, near the third watch, he dreamed of people wearing official hats and robes coming to pay homage, earnestly stating that moving was not what they liked, and wanted to borrow sixty peasants to travel south to Erguang. Chan Master Sixin agreed in the dream. Before long, there was an epidemic in the peasants' families, and the number of deaths stopped only when it matched what was said. So he asked the students, 'Let's say, are there really ghosts and gods? If you say yes, they don't kill Chan Master Sixin; if you say no, why did the peasants die?' At that time, few people's answers were in agreement. It happened that the chief monk Chuyuan came from the Dharma assembly of Chan Master Zhenjing of Baofeng, and Chan Master Sixin asked him as before. Chuyuan said, 'Sweet melon is sweet from the stem to the flesh, and bitter gourd is bitter from the stem to the end.'
根苦。死心笑而已。源應機鈍甚。寂音目為源五斗。蓋開口取氣炊熟五斗粟。方能酬一轉語。妙喜老師𤼭嘗為源見知。因謁李商老。逾年而歸。源讓之曰。啞荒了也。豈不念無常迅速乎。老師晚年常以此語學徒。且謂當時不覺汗下。嗚呼。寶峰號江西法窟。源於其間持維挈綱。激勵英俊。亦不失陳蒲鞋之為人也。
贛州顯首座。賦性高逸。機辨自將。保寧勇禪師以子育之。因示以神劍頌。提得神鋒勝太阿。萬年妖孽盡消磨。直饒埋向塵泥里。爭奈靈光透匣何。顯曰。謾效顰亦提得一個。勇曰。何不呈似老僧。顯便舉云。凜凜寒光出匣時。乾坤閔爍耀閃輝。當鋒坐斷毗盧頂。更有何妖作是非。勇曰。忽遇天魔外道來時如何。顯以坐具便摵。勇作倒勢。顯拂袖而行。勇曰。且來。顯曰。且待去掘窟。勇笑而已。尋謁端禪師于白雲。端偁于眾。待以猶子之禮。一日。端與凈居瑤公游水磨。顯偕數衲先在。遂侍端右。瑤曰。顯兄且莫妨穩便。端曰。從佗在此聽說話。顯曰。不曾帶得標手錢來。便行。二老相顧。為之解顏。既而游湘西。寓鹿苑。真如禪師使之分座攝納。久而歸贛上。或傳住西堂而終。顯之參保寧。如太原孚在雪峰。及趨白雲。似大禪佛到霍山。雖具有體裁。何竟無聞哉。得非溪邊老嫗喚其舊名耶。
【現代漢語翻譯】 現代漢語譯本 根苦（人名）。死心一笑而已。源（人名）應機遲鈍得很。寂音（人名）稱源為『源五斗』，大概是因為他開口說一句話，要用足夠的時間煮熟五斗米，才能應付一句轉語。妙喜老師（張商英，北宋詞人）曾經為源引薦，因此他去拜訪李商老（人名）。過了一年才回來。源責備他說：『你啞口無言了嗎？難道不記得無常迅速嗎？』老師晚年常常用這句話教導學徒，並且說當時不自覺地汗流浹背。唉！寶峰（寺名）號稱江西的佛法窟穴，源在其中主持綱維，激勵英俊之士，也不失陳蒲鞋（人名）的為人。
贛州顯首座（人名）。天性高尚灑脫，機智善辯。保寧勇禪師（人名）像兒子一樣培養他，用《神劍頌》來開示他：『提得神鋒勝太阿（劍名），萬年妖孽盡消磨。直饒埋向塵泥里，爭奈靈光透匣何？』顯說：『就算模仿，我也能提得一把。』勇說：『為什麼不呈給老僧看看？』顯便舉起云：『凜凜寒光出匣時，乾坤閔爍耀閃輝。當鋒坐斷毗盧頂（佛教用語），更有何妖作是非？』勇說：『如果遇到天魔外道來時怎麼辦？』顯用坐具便打。勇作出倒下的姿勢。顯拂袖而去。勇說：『且慢。』顯說：『等我去掘窟。』勇笑了笑。後來去白雲拜訪端禪師（人名），端在眾人面前稱讚他，以對待侄子的禮節對待他。一天，端與凈居瑤公（人名）在水磨遊玩，顯與幾個僧人先到了，於是侍立在端的身旁。瑤說：『顯兄暫且不要妨礙我們說話。』端說：『讓他在此聽聽說話。』顯說：『不曾帶得標手錢來。』便走了。二老互相看著，都笑了。之後游湘西，住在鹿苑。真如禪師（人名）讓他分座攝受僧眾。過了很久才回到贛上。有人傳說他住在西堂而終。顯參拜保寧，就像太原孚（人名）在雪峰（山名）；及至去白雲，就像大禪佛（人名）到了霍山（山名）。雖然具有體裁，為什麼竟然默默無聞呢？莫非是溪邊老婦人叫了他的舊名嗎？
【English Translation】 English version Genku (name of a person). Just a dead-hearted smile. Yuan (name of a person) was very slow to respond to situations. Jiyin (name of a person) called Yuan 'Yuan Five Dou,' probably because it took him the time to cook five dou of millet before he could respond to a single turn of phrase. Teacher Miaoxi (Zhang Shangying, a lyricist of the Northern Song Dynasty) once introduced Yuan, so he went to visit Li Shanglao (name of a person). He returned after a year. Yuan rebuked him, saying, 'Have you become mute? Don't you remember that impermanence is swift?' The teacher often used this phrase to teach his disciples in his later years, and said that he was unconsciously sweating at the time. Alas! Baofeng (name of a temple) is known as the Buddhist cave of Jiangxi, and Yuan held the reins, encouraged the heroes, and did not lose the character of Chen Puxie (name of a person).
Xian, the chief seat of Ganzhou (name of a person). He was naturally noble and unrestrained, with his own wit and eloquence. Chan Master Baoning Yong (name of a person) nurtured him like a son, and instructed him with the 'Ode to the Divine Sword': 'Drawing the divine blade surpasses Tai'a (name of a sword), eliminating all demons for ten thousand years. Even if buried in the dust, how can its spiritual light not penetrate the scabbard?' Xian said, 'Even if imitating, I can also draw one.' Yong said, 'Why not present it to this old monk?' Xian then raised his voice and said, 'When the chilling light flashes from the scabbard, heaven and earth shine brightly. Sitting firmly on the summit of Vairocana (Buddhist term) with its edge, what demons dare to cause trouble?' Yong said, 'What if heavenly demons and heretics come?' Xian struck with his sitting mat. Yong feigned a fall. Xian brushed his sleeves and left. Yong said, 'Wait.' Xian said, 'Wait for me to dig a cave.' Yong smiled. Later, he visited Chan Master Duan (name of a person) at Baiyun, and Duan praised him in front of the crowd, treating him with the courtesy of a nephew. One day, Duan and Jingju Yaogong (name of a person) were playing at the water mill, and Xian and several monks arrived first, so they stood beside Duan. Yao said, 'Brother Xian, please don't disturb our conversation.' Duan said, 'Let him listen here.' Xian said, 'I didn't bring any money for the toll.' Then he left. The two old men looked at each other and smiled. Later, he traveled to western Hunan and stayed at Luyuan. Chan Master Zhenru (name of a person) had him share the seat to receive the monks. After a long time, he returned to Ganzhou. Some say that he lived in Xitang until his death. Xian's visit to Baoning was like Taiyuan Fu (name of a person) at Xuefeng (name of a mountain); and his visit to Baiyun was like the Great Chan Buddha (name of a person) arriving at Huoshan (name of a mountain). Although he had the form, why was he so unknown? Could it be that an old woman by the stream called out his old name?
佛鑒禪師。元符二年。首眾僧於五祖。於時太平靈源赴黃龍。其席既虛。靈源薦佛鑑於舒守孫鼎臣。遂命之出世。演和尚付法衣。佛鑒受而捧以示眾曰。昔釋迦文佛以丈六金襕袈裟披千尺彌勒佛身。佛身不長。袈裟不短。會么。即此樣。無佗樣。自是一眾悚服。及禮辭次。演曰。大凡應世。略為子陳其四端。雖世俗常談。在力行何如耳。一．福不可受盡。福盡則必致禍殃。二．勢不可使盡。勢盡則定遭欺侮。三．語言不可說盡。說盡則機不密。四．規矩不可行盡。行盡則眾難住。其詞質而理優。足以救過遠惡。亦猶藥不在精粗。愈病者為良耳。
明州啟霞宏禪師。秀峰祥公之嗣。為人剛峭。不妄言笑。故有鐵面之名于叢林。嘗著法寶傳三卷。烏巨行公為序冠其端。略曰。凡禪門正法眼藏皆見於傳。有引以敘其機緣。有頌以顯其宗要。學者覽之。宗要明而機緣得矣。茲可見傳之大概。然啟霞介於天童．育王之間。衲子過門。必與勘驗。一日。有僧稱衡陽人。與師同里閈。侍者通謁。宏拽杖且行且語曰。不去參禪學道。來認鄉人。討個甚麼。僧擬議。即以杖打出。其攝物類如此。院之山林深秀。有貴人卜葬所。親迎柩至。宏堅臥其穴。不克喪事。郡守仇待制遣人諭之曰。千年常住一朝僧。長老何苦爭耶。宏曰。不
【現代漢語翻譯】 現代漢語譯本：佛鑒禪師，于元符二年（1099年）在五祖寺擔任僧眾的首座。當時，太平靈源禪師前往黃龍寺，他的席位空缺。靈源禪師向舒州知州孫鼎臣推薦佛鑒禪師，於是孫鼎臣任命佛鑒禪師出世弘法。演和尚將傳法衣交付給佛鑒禪師，佛鑒禪師接過法衣，捧給大眾看，說道：『從前釋迦文佛用一丈六尺的金襕袈裟披在千尺高的彌勒佛身上。佛身不長，袈裟不短。明白了嗎？就是這個樣子，沒有其他樣子。』當時所有人都感到敬畏順服。等到告辭的時候，演和尚說：『大凡應世弘法，我為你陳述四點。雖然是世俗的常談，但重要的是努力實行。第一，福不可享盡，福享盡了必定招致禍殃。第二，權勢不可用盡，權勢用盡了必定遭受欺侮。第三，言語不可說盡，說盡了機密就不保。第四，規矩不可行盡，行盡了大眾就難以安住。』這些話語樸實而道理深刻，足以避免過失和遠離災禍，也就像藥不在於精細還是粗糙，能治好病的才是好藥。 明州啟霞宏禪師，是秀峰祥公的嗣法弟子。他為人剛強嚴峻，不輕易說話和微笑，因此在叢林中有著『鐵面』的稱號。他曾經撰寫法寶傳三卷，烏巨行公為之作序，序中大概說：『所有禪門正法眼藏都可以在這部傳中看到。其中有引文來敘述機緣，有頌來彰顯宗要。學者閱讀它，宗要就明白了，機緣也就得到了。』由此可見這部傳的大概內容。啟霞禪師駐錫于天童寺和育王寺之間，凡是衲子經過他的寺院，他必定要進行勘驗。有一天，有個僧人自稱是衡陽人，與禪師是同鄉。侍者通報后，宏禪師拄著枴杖邊走邊說：『不去參禪學道，來認什麼鄉人，想討些什麼？』那個僧人猶豫不決，禪師就用枴杖把他打了出去。他攝受事物就是這樣。寺院的山林深邃秀麗，有貴人選擇這裡作為墓地，親自迎接靈柩來到。宏禪師堅決地躺在墓穴里，使得喪事無法進行。郡守仇待制派人勸他說：『千年常住屬於一朝僧，長老何苦爭呢？』宏禪師說：『不』
【English Translation】 English version: Zen Master Fojian served as the head of the monastic community at the Five Ancestors Temple in the second year of Yuanfu (1099 AD). At that time, Zen Master Taiping Lingyuan went to Huanglong Temple, leaving his position vacant. Lingyuan recommended Fojian to Sun Dingchen, the prefect of Shuzhou, who then appointed Fojian to emerge into the world and propagate the Dharma. Monk Yan handed the Dharma-transmission robe to Fojian, who received it and held it up for the assembly to see, saying, 'In the past, Shakyamuni Buddha draped a golden brocade robe of sixteen feet over the body of Maitreya Buddha, which was a thousand feet tall. The Buddha's body was not too tall, and the robe was not too short. Do you understand? It is just like this, there is no other way.' At that moment, everyone felt awe and submission. When it was time to bid farewell, Monk Yan said, 'Generally, when responding to the world, I will present four points for you. Although they are common worldly sayings, what matters is striving to put them into practice. First, blessings should not be exhausted, for when blessings are exhausted, misfortune will surely follow. Second, power should not be used up, for when power is used up, one will surely be deceived. Third, words should not be spoken completely, for when words are spoken completely, secrets will not be kept. Fourth, rules should not be followed to the extreme, for when rules are followed to the extreme, it will be difficult for the community to dwell in peace.' These words are simple yet profound in principle, sufficient to avoid faults and stay away from disasters, just like medicine, whether refined or crude, the one that cures the illness is the good one. Zen Master Hong of Qixia Temple in Mingzhou was a Dharma heir of Xiufeng Xiang Gong. He was stern and upright, rarely speaking or smiling, hence the name 'Iron Face' in the monastic community. He once wrote three volumes of 'Dharma Treasure Transmission,' with Wu Ju Xing Gong writing a preface for it, which roughly stated: 'All the true Dharma eye treasury of the Zen school can be seen in this transmission. There are quotations to narrate the opportunities, and verses to manifest the essential principles. Scholars who read it will understand the essential principles and obtain the opportunities.' From this, one can see the general content of this transmission. Zen Master Qixia resided between Tiantong Temple and Yuwang Temple, and whenever monks passed by his temple, he would surely examine them. One day, a monk claimed to be from Hengyang, a fellow townsman of the Zen Master. After the attendant announced him, Zen Master Hong walked while leaning on his staff, saying, 'Instead of participating in Zen and studying the Way, you come to recognize a fellow townsman, what are you trying to get?' The monk hesitated, and the Zen Master struck him out with his staff. This was how he subdued things. The mountains and forests of the temple were deep and beautiful, and a nobleman chose it as a burial site, personally welcoming the coffin. Zen Master Hong firmly lay in the burial pit, making it impossible to proceed with the funeral. Prefect Chou of the prefecture sent someone to persuade him, saying, 'A thousand-year-old monastery belongs to a monk for a day, why does the Elder bother to contend?' Zen Master Hong said, 'No.'
可以一朝僧壞千年常住。貴人亦賢者。善其言而改圖。又行事類如此。宏雖緣不勝。而以千年常住為己任。足可羞結情固位者之顏矣。至於剛正之操。勤儉之德。挺挺有祖風烈。可謂大溈喆公之有孫也。
馮給事濟川。紹興八年。隨僧夏于徑山。因題枯髏圖曰。形駭在此。其人何在。乃知一靈。不屬皮袋。妙喜老師見而謂之曰。公何作此見解耶。即和曰。只此形駭。即是其人。一靈皮袋。皮袋一靈。馮於是悚然悔謝。是時。堂中首座九仙清禪師亦繼之曰。形骸在此。其人何在。日炙風吹。掩彩掩彩。清乃惠日雅公之嗣。
寶峰闡提照禪師。有法語五則。示其宗旨。以付聰藏主。一曰。曹山立四禁。盡衲僧命脈。透得過。切忌依倚將來。了事人。須別有生機一路。二曰。衲僧向異類中行履。先德道異類墮。此是了事人病。明安道。須是識主始得。三曰。闡提尋常向人道。不得參禪。不得學佛。只要伊如大死人。只恐聞此語。作無事會。作無法可當情會。正是死不得。若是死得。決不肯作這般見解。佗時為人。切宜子細。四曰。吾家立五位為宗。往往人以理事明。以寂照會。以能所見。以體用解。盡落今時。何得名為教外別傳之妙。生死路頭。那個是得力處。總不恁么時。如何卜度即不中。五曰。有情故情滲
【現代漢語翻譯】 現代漢語譯本： 可以因為一個和尚的敗壞而毀掉千年常住的寺廟。有地位的人也是賢能的人，應該聽取好的建議而改變計劃。而且行事也應該像這樣。即使宏的緣分不夠，但能以守護千年常住為己任，也足以讓那些結黨營私、鞏固地位的人感到羞愧。至於他剛正的操守，勤儉的品德，都充分體現了祖上的風範，真可謂是大溈喆公（溈山喆公，唐代禪師）的後代啊。
馮給事濟川（馮濟川，人名），紹興八年（1138年）在徑山跟隨僧人學習。他曾在一幅枯髏圖上題詩說：『形骸在這裡，那人又在哪裡？這才知道一靈真性，並不屬於這副皮囊。』妙喜老師（妙喜，禪師名號）看到后問他說：『您為何有這樣的見解呢？』於是和詩說：『就是這副形骸，就是那人。一靈就是皮囊，皮囊就是一靈。』馮於是感到恐懼，後悔並謝罪。當時，堂中的首座九仙清禪師（九仙清，禪師名號）也接著說：『形骸在這裡，那人又在哪裡？日曬風吹，掩蓋又掩蓋。』清是惠日雅公（惠日雅公，禪師名號）的弟子。
寶峰闡提照禪師（寶峰闡提照，禪師名號）有五則法語，用來闡明他的宗旨，並以此交付給聰藏主（聰藏主，人名）。第一則說：『曹山（曹山，禪師名號）設立四禁，窮盡了衲僧（僧人的別稱）的命脈。透徹理解之後，切忌依賴將來。了事人（開悟的人），必須要有另外的生機之路。』第二則說：『衲僧在異類中行走，先德（先賢）說這是墮落到異類。這是了事人的毛病。明安（明安，禪師名號）說，必須是認識了主人才行。』第三則說：『闡提（闡提照自稱）平時對人說，不要參禪，不要學佛，只要像大死人一樣。只是恐怕聽到這話，就當作沒事一樣，當作沒有辦法可以應對情況一樣。這正是死不透。如果真的死透了，決不會有這樣的見解。將來爲人師表，一定要仔細。』第四則說：『我家設立五位為宗旨，往往有人用理事來解釋，用寂照來體會，用能所來觀察，用體用來理解，都落入了當今的俗套。怎麼能稱得上是教外別傳的妙處呢？生死關頭，哪裡是得力之處？總是不這樣的時候，如何判斷才不落入俗套呢？』第五則說：『有情故情滲』
【English Translation】 English version: A thousand-year-old monastery can be ruined by a single corrupt monk. Noble people are also wise people, and they should listen to good advice and change their plans. Moreover, their actions should be like this. Even if Hong's (Hong, a person's name) affinity is not enough, being able to take the responsibility of protecting the thousand-year-old monastery as his own is enough to shame those who form cliques and consolidate their positions. As for his upright integrity and thrifty virtue, they fully embody the style of his ancestors, and he can truly be called a descendant of Great Gui Zhe Gong (Weishan Zhe Gong, a Chan master of the Tang Dynasty).
Feng Jichuan (Feng Jichuan, a person's name), a secretary, studied with monks at Jingshan in the eighth year of Shaoxing (1138). He once wrote a poem on a painting of a withered skull, saying: 'The skeleton is here, but where is the person? Only then do I know that the one true spirit does not belong to this skin bag.' Master Miaoxi (Miaoxi, a Chan master's name) saw it and asked him: 'Why do you have such a view?' So he wrote a poem in response: 'This skeleton is the person. The one spirit is the skin bag, and the skin bag is the one spirit.' Feng then felt fear, repented, and apologized. At that time, the head monk of the hall, Chan Master Jiuxian Qing (Jiuxian Qing, a Chan master's name), also continued: 'The skeleton is here, but where is the person? The sun and wind blow, covering and covering.' Qing was a disciple of Hui Ri Ya Gong (Hui Ri Ya Gong, a Chan master's name).
Chan Master Baofeng Chanti Zhao (Baofeng Chanti Zhao, a Chan master's name) has five Dharma sayings to explain his purpose, and he entrusted them to Zong Cangzhu (Zong Cangzhu, a person's name). The first says: 'Caoshan (Caoshan, a Chan master's name) established four prohibitions, exhausting the lifeblood of the monks. After thoroughly understanding them, be sure not to rely on the future. A person who has finished the matter (an enlightened person) must have another path of vitality.' The second says: 'Monks walk among different kinds, and the former sages said that this is falling into different kinds. This is the disease of a person who has finished the matter. Ming An (Ming An, a Chan master's name) said that one must recognize the master to succeed.' The third says: 'Chanti (Chanti Zhao referring to himself) usually tells people not to practice Chan, not to study Buddhism, but to be like a great dead person. It is only feared that hearing this, they will treat it as nothing, as if there is no way to deal with the situation. This is precisely not being dead enough. If one is truly dead, one will never have such a view. In the future, when being a teacher, one must be careful.' The fourth says: 'Our family establishes the five ranks as the purpose, and people often explain them with principle and phenomena, understand them with stillness and illumination, observe them with subject and object, and understand them with essence and function, all of which fall into the current clichés. How can it be called the wonderfulness of a special transmission outside the teachings? At the critical moment of life and death, where is the place to gain strength? When it is not like this, how can one judge without falling into clichés?' The fifth says: 'Sentient beings deliberately infiltrate'
漏。有見故見滲漏。有語故語滲漏。設得無情．無見．無語。拽住便問佗。你是何人。闡提平時不謾許與。而囑累于聰。其任固重。聰必穎然秀出于門弟子之間者。夫何出世福清之天王。不克行道而終。遂致名亦不聞于叢林也。
薦福本禪師。紹興十年。首眾僧于徑山。有偈示聰上座曰。毒蛇猛虎目前立。鐵壁銀山在後橫。進既無門退無路。如何道得出常情。聰還鄱陽。取道徽州。謁太守吳元昭。因出似之。吳曰。毒蛇猛虎空相向。鐵壁銀山謾自橫。長笛一聲歸去好。更於何處覓疑情。吳與本以同參契分。更唱迭和。與夫捉杯笑語為治劇余樂。則有間矣。若非透脫情境。安能爾耶。
石霜清素侍者。閩之古田毛巖乃生緣也。晚遁湘西鹿苑。以閑淡自牧。兜率悅公時未出世。與之鄰室。有客惠生荔支。悅命素曰。此乃老人鄉果。可同餉也。素慨然曰。自先師去世。不見此矣。悅從而問之。師為誰耶。對以慈明。悅乃乘閑緻密。款其緒餘。素因問。子曾見何人。悅以真凈文和尚告之。素曰。文又見誰耶。悅曰。南禪師。素曰。南匾頭在石霜不久。其道盛如此。悅益駭異。尋袖香咨扣。素曰。吾福解緣寡。豈可為人師。但子之見解試吐露看。悅即具陳。素云。只可入佛。不可入魔。須知古德謂。末後一句。始到
【現代漢語翻譯】 現代漢語譯本：滲漏。因為有見解所以會產生滲漏。因為有言語所以會產生滲漏。假設達到無情、無見解、無言語的境界，抓住這樣的人便問他：『你是何人？』闡提（icchantika，斷善根的人）平時不輕易地給予承諾，而（薦福本禪師）卻把重任囑託給聰上座，可見聰必定是門下弟子中非常聰穎傑出的人。為什麼出世于福清的天王，不能夠奉行佛道而終，以至於名字也沒有在叢林中流傳呢？
薦福本禪師，在紹興十年（1140年）于徑山帶領眾僧修行。他有一首偈語開示聰上座說：『毒蛇猛虎在眼前站立，鐵壁銀山在身後橫亙。前進沒有門路，後退也沒有出路，如何才能說得出尋常的道理？』聰回到鄱陽，取道徽州，拜謁太守吳元昭，於是把這首偈語拿出來給他看。吳元昭說：『毒蛇猛虎只是空自相對，鐵壁銀山也只是徒然橫亙。一聲悠揚的笛聲，歸去多好，又何必在什麼地方尋找疑惑呢？』吳元昭與薦福本禪師因為有共同參禪的緣分，所以互相唱和，一起喝酒談笑，作為處理政事之餘的樂趣。如果不是透徹領悟了情境，怎麼能夠這樣呢？
石霜清素侍者，是福建古田毛巖人。晚年隱居在湘西鹿苑，以清閑恬淡自律。兜率悅公（Doushuai Yuegong）當時還沒有出世，與他相鄰而居。有客人送來新鮮荔枝，悅公讓清素說：『這是老家來的水果，可以一起享用。』清素感慨地說：『自從先師去世后，就沒有再見到過這種水果了。』悅公於是問他：『你的老師是誰？』清素回答說是慈明禪師。悅公於是趁著空閑，詳細地詢問他慈明禪師的事情。清素反問道：『你曾經見過什麼人？』悅公告訴他真凈文和尚。清素說：『文和尚又見過誰？』悅公說：『南禪師。』清素說：『南禪師在石霜的時間不長，他的道法卻如此興盛。』悅公更加驚異。不久后，他帶著香去請教清素。清素說：『我福薄緣淺，怎麼可以做別人的老師呢？但是你可以試著說說你的見解。』悅公於是詳細地陳述了自己的見解。清素說：『你的見解只可以入佛，不可以入魔。要知道古德（gude，古代的得道高僧）說過，末後一句，才算真正到達。』
【English Translation】 English version: Leakage. Because there is seeing, there is leakage. Because there is speaking, there is leakage. Suppose one attains a state of no emotion, no seeing, no speaking. Grab such a person and ask him: 'Who are you?' Icchantikas (those who have severed their roots of goodness) do not readily give promises, yet (Chan Master Jianfu Ben) entrusted the important task to the Venerable Cong, indicating that Cong must be an exceptionally intelligent and outstanding disciple among his followers. Why is it that the Heavenly King who was born in Fuqing, could not practice the Buddhist path to the end, so that his name is not even heard in the Sangha?
Chan Master Jianfu Ben, in the tenth year of Shaoxing (1140 AD), led the monks in practice at Jingshan. He had a verse to instruct the Venerable Cong, saying: 'Poisonous snakes and fierce tigers stand before you, iron walls and silver mountains lie behind you. There is no way to advance, and no way to retreat, how can you speak of the ordinary truth?' Cong returned to Poyang, passing through Huizhou, and visited Grand Administrator Wu Yuanzhao, and showed him this verse. Wu Yuanzhao said: 'Poisonous snakes and fierce tigers merely face each other in vain, iron walls and silver mountains merely lie horizontally in vain. A melodious flute sound is good for returning, why seek doubts elsewhere?' Wu Yuanzhao and Chan Master Jianfu Ben, because of their shared affinity in Chan practice, sang and harmonized with each other, drinking and laughing together as a pleasure after handling official duties. If one had not thoroughly understood the situation, how could one be like this?
Attendant Qingsu of Shishuang, was born in Maoyan, Gutian, Fujian. In his later years, he lived in seclusion at Luyuan in western Hunan, disciplining himself with leisure and tranquility. When Doushuai Yuegong had not yet emerged into the world, he lived next door to him. A guest presented fresh lychees, and Yuegong instructed Qingsu, saying: 'These are fruits from the old home, we can share them together.' Qingsu said with emotion: 'Since the passing of my late teacher, I have not seen these fruits again.' Yuegong then asked him: 'Who was your teacher?' Qingsu replied that it was Chan Master Ciming. Yuegong then took the opportunity to inquire about Chan Master Ciming in detail. Qingsu asked in return: 'Whom have you met?' Yuegong told him about Venerable Zhenjing Wen. Qingsu said: 'Who did Wen meet?' Yuegong said: 'Chan Master Nan.' Qingsu said: 'Chan Master Nan did not stay long at Shishuang, yet his Dharma is so flourishing.' Yuegong was even more astonished. Soon after, he brought incense to seek instruction from Qingsu. Qingsu said: 'My blessings are meager and my affinities are few, how can I be a teacher to others? But you can try to express your views.' Yuegong then explained his views in detail. Qingsu said: 'Your views can only enter Buddhahood, not enter Mara. You must know that the ancient worthies (gude, ancient high monks who attained the Tao) said, only the last sentence is the true arrival.'
牢關。悅擬對。又遽問以。無為如何說。悅又擬對。而素忽高笑。悅恍然有得。故嘗以語無盡居士張公。逮崇寧三穓。寂音尊者謁無盡于峽州善溪。無盡曰。昔見真凈老師于皈宗。因語及兜率所謂末後句。語尚未終。而真凈忽怒罵曰。此吐血禿丁。脫空妄語。不用信。既見其盛怒。不敢更陳曲折。然惜真凈不知此也。寂音曰。相公惟知兜率口授末後句。至於真凈老師真藥現前而不能辨。何也。無盡駭曰。真凈果有此意耶。寂音徐曰。疑則別參。無盡于言下頓見真凈用處。即取家藏真凈肖像展拜。題贊其上。以授寂音。曰。云庵綱宗。能用能照。冷麵嚴眸。神光獨耀。孰傳其旨。覿露唯肖。前悅后洪。如融如肇。厥後有以贊镵石于仰山。寂音亦有二偈示悅之侍者智宣。云。素公死後閑名在。末後句如黃石書。殺盡英雄人不見。子房兩眼似愁胡。又曰。無為兩字如何說。開口知君病轉深。試問舊時宣侍者。不言不語笑吟吟。噫。悅能扣素而不能忘其轍跡。致無盡隨墮其中。非寂音發真凈瞑眩之藥。何能愈無盡膏肓之疾耶。信宗師為人各有惠利。豈易測其涯涘哉。
佛眼遠禪師。初至海會。依演和尚。以己事咨決者屢矣。演只語之曰。我不如你。你自會得好。或曰。我不會。我不如你。遠莫涯其意。久而復扣曰。今會
【現代漢語翻譯】 現代漢語譯本： 牢關。悅擬作答。素遽然問他：『無為』該如何解釋？悅又準備回答。這時，素禪師突然高聲大笑。悅因此恍然有所領悟。所以曾經把這件事告訴了無盡居士張公。到了崇寧三年（1104年），寂音尊者在峽州善溪拜訪無盡居士。無盡居士說：『過去我在皈宗拜見真凈老師時，談到兜率悅禪師所說的『末後句』。話還沒說完，真凈老師突然怒罵道：『這個吐血的禿頭，胡說八道，不要相信他！』因為看到他非常生氣，我不敢再詳細解釋。但我很惋惜真凈老師不瞭解這個『末後句』。』寂音尊者說：『您只知道兜率悅禪師口頭傳授的『末後句』，卻不能辨別真凈老師的真藥現前，這是為什麼呢？』無盡居士驚訝地說：『真凈老師果真有這個意思嗎？』寂音尊者緩緩地說：『如果懷疑，就去別處參訪。』無盡居士聽了這話，立刻明白了真凈老師的用意，於是取出家中珍藏的真凈老師畫像，展開禮拜，並在上面題寫讚語，然後把畫像交給寂音尊者，說：『云庵的綱宗，能用能照。冷峻的面容，銳利的眼神，神光獨自閃耀。誰能傳達他的旨意？只有這畫像才能完全展現。前悅后洪（指悅禪師和洪覺范），如水乳交融，如開天闢地。』後來有人把讚語刻在仰山的石頭上。寂音尊者也寫了兩首偈語給悅禪師的侍者智宣，說：『素禪師死後，空留名聲在外，末後句就像黃石公的書。殺盡英雄，卻無人能見，張良的兩眼，好像滿懷愁緒。』又說：『『無為』二字該如何解釋？一開口就知道你病得更深。試問以前的智宣侍者，他只是不言不語，笑吟吟。』唉！悅禪師能領會素禪師的教誨，卻不能忘記他的痕跡，導致無盡居士也隨之陷入其中。如果不是寂音尊者用真凈老師的猛藥，怎麼能治好無盡居士的頑疾呢？可見宗師教化人各有巧妙，哪裡容易測度他們的深淺呢？ 佛眼遠禪師最初到海會寺，依止演和尚。多次向演和尚請教自己的修行問題。演和尚只是對他說：『我不如你，你自己會領悟得更好。』或者說：『我不會，我不如你。』佛眼遠禪師不明白他的意思。過了很久，又問他說：『現在會……』 English version: Lao Guan. Yue was about to answer. Su suddenly asked him: 'How should 'Wuwei' (non-action) be explained?' Yue was again preparing to answer. At this moment, Zen Master Su suddenly laughed loudly. Yue suddenly had some understanding because of this. So he once told this matter to Layman Wujin (Endless) Zhang Gong. In the third year of Chongning (1104 AD), Venerable Jiyin visited Layman Wujin at Shanxi, Xia Prefecture. Layman Wujin said: 'In the past, when I visited Teacher Zhenjing at Guizong, I talked about the 'last phrase' said by Zen Master Doushuai Yue. Before I finished speaking, Teacher Zhenjing suddenly scolded angrily: 'This bloody bald head is talking nonsense, don't believe him!' Because I saw that he was very angry, I didn't dare to explain in detail. But I regret that Teacher Zhenjing didn't understand this 'last phrase'.' Venerable Jiyin said: 'You only know the 'last phrase' orally taught by Zen Master Doushuai Yue, but you can't distinguish the true medicine of Teacher Zhenjing when it appears. Why is that?' Layman Wujin said in surprise: 'Does Teacher Zhenjing really mean this?' Venerable Jiyin said slowly: 'If you doubt it, go to other places to visit.' Layman Wujin immediately understood the intention of Teacher Zhenjing after hearing these words, so he took out the portrait of Teacher Zhenjing treasured at home, unfolded it and bowed, and wrote a eulogy on it, and then handed the portrait to Venerable Jiyin, saying: 'The outline of Yun'an, can use and illuminate. Cold face, sharp eyes, divine light shines alone. Who can convey his meaning? Only this portrait can fully show it. Yue before and Hong after (referring to Zen Master Yue and Hong Juefan), like water and milk blend, like the creation of the world.' Later, someone engraved the eulogy on the stone of Yangshan. Venerable Jiyin also wrote two verses to Zhixuan, the attendant of Zen Master Yue, saying: 'Zen Master Su's name remains after his death, the last phrase is like the book of Huang Shigong. Killing all the heroes, but no one can see, Zhang Liang's eyes seem to be full of sorrow.' He also said: 'How should the two words 'Wuwei' be explained? Opening your mouth, you know that you are getting sicker. Ask the former attendant Zhixuan, he just smiles silently.' Alas! Zen Master Yue can understand Zen Master Su's teachings, but he can't forget his traces, which leads Layman Wujin to fall into it. If it wasn't for Venerable Jiyin using Teacher Zhenjing's strong medicine, how could he cure Layman Wujin's stubborn disease? It can be seen that the masters teach people with their own skills, how easy is it to measure their depth? Zen Master Foyan Yuan first arrived at Haihui Temple and relied on Abbot Yan. He repeatedly asked Abbot Yan about his practice problems. Abbot Yan just said to him: 'I am not as good as you, you will understand better yourself.' Or he said: 'I don't know, I am not as good as you.' Zen Master Foyan Yuan didn't understand what he meant. After a long time, he asked again: 'Now I will...'
【English Translation】 Modern Chinese Translation: 牢關 (Lao Guan). 悅 (Yue) was about to answer. 素 (Su) suddenly asked him: 'How should '無為 (Wuwei)' be explained?' 悅 (Yue) was again preparing to answer. At this moment, Zen Master 素 (Su) suddenly laughed loudly. 悅 (Yue) suddenly had some understanding because of this. So he once told this matter to Layman 無盡 (Wujin) 張公 (Zhang Gong). In the third year of 崇寧 (Chongning) (1104 AD), Venerable 寂音 (Jiyin) visited Layman 無盡 (Wujin) at 峽州 (Xia Zhou) 善溪 (Shan Xi). Layman 無盡 (Wujin) said: 'In the past, when I visited Teacher 真凈 (Zhenjing) at 皈宗 (Guizong), I talked about the 'last phrase' said by Zen Master 兜率 (Doushuai) 悅 (Yue). Before I finished speaking, Teacher 真凈 (Zhenjing) suddenly scolded angrily: 'This bloody bald head is talking nonsense, don't believe him!' Because I saw that he was very angry, I didn't dare to explain in detail. But I regret that Teacher 真凈 (Zhenjing) didn't understand this 'last phrase'.' Venerable 寂音 (Jiyin) said: 'You only know the 'last phrase' orally taught by Zen Master 兜率 (Doushuai) 悅 (Yue), but you can't distinguish the true medicine of Teacher 真凈 (Zhenjing) when it appears. Why is that?' Layman 無盡 (Wujin) said in surprise: 'Does Teacher 真凈 (Zhenjing) really mean this?' Venerable 寂音 (Jiyin) said slowly: 'If you doubt it, go to other places to visit.' Layman 無盡 (Wujin) immediately understood the intention of Teacher 真凈 (Zhenjing) after hearing these words, so he took out the portrait of Teacher 真凈 (Zhenjing) treasured at home, unfolded it and bowed, and wrote a eulogy on it, and then handed the portrait to Venerable 寂音 (Jiyin), saying: 'The outline of 云庵 (Yun'an), can use and illuminate. Cold face, sharp eyes, divine light shines alone. Who can convey his meaning? Only this portrait can fully show it. 悅 (Yue) before and 洪 (Hong) after (referring to Zen Master 悅 (Yue) and 洪覺范 (Hong Juefan)), like water and milk blend, like the creation of the world.' Later, someone engraved the eulogy on the stone of 仰山 (Yangshan). Venerable 寂音 (Jiyin) also wrote two verses to 智宣 (Zhixuan), the attendant of Zen Master 悅 (Yue), saying: 'Zen Master 素 (Su)'s name remains after his death, the last phrase is like the book of 黃石公 (Huang Shigong). Killing all the heroes, but no one can see, 張良 (Zhang Liang)'s eyes seem to be full of sorrow.' He also said: 'How should the two words '無為 (Wuwei)' be explained? Opening your mouth, you know that you are getting sicker. Ask the former attendant 智宣 (Zhixuan), he just smiles silently.' Alas! Zen Master 悅 (Yue) can understand Zen Master 素 (Su)'s teachings, but he can't forget his traces, which leads Layman 無盡 (Wujin) to fall into it. If it wasn't for Venerable 寂音 (Jiyin) using Teacher 真凈 (Zhenjing)'s strong medicine, how could he cure Layman 無盡 (Wujin)'s stubborn disease? It can be seen that the masters teach people with their own skills, how easy is it to measure their depth? Zen Master 佛眼遠 (Foyan Yuan) first arrived at 海會寺 (Haihui Temple) and relied on Abbot 演 (Yan). He repeatedly asked Abbot 演 (Yan) about his practice problems. Abbot 演 (Yan) just said to him: 'I am not as good as you, you will understand better yourself.' Or he said: 'I don't know, I am not as good as you.' Zen Master 佛眼遠 (Foyan Yuan) didn't understand what he meant. After a long time, he asked again: 'Now I will...'
中誰可親近。演曰。有元禮首座。來時只向伊道。衲僧須具緇素眼始得。及聞我上堂道同門出入。宿世冤家之語。遂有省。子若乞教於禮。必須獲益。及請問。禮乃以手引遠之耳繞圍爐數匝。且行且語。你自會得好。遠曰。有冀開發。卻爾相戲。豈法施之式哉。禮曰。汝佗日悟去。方知今日曲折。已而。寒夜孤坐撥爐。見火一豆許。恍然自喜曰。深深撥。有些子。平生事。只如此。遽起。閱機上傳燈錄。適當破灶墮因緣。洞符所證。圓悟因詣其寮。舉青林搬土話驗之。且謂。古今無人出得。遠曰。有甚麼難出。圓悟曰。只如佗道鐵輪天子寰中旨。又作么生出。遠曰。我道帝釋宮中放赦書。圓悟退而語朋舊曰。喜遠兄便有活人句也。其後。遠之嗣子烏巨行公有頌發揮海會之語曰。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。善財謾說百城游。何曾踏著自家底。
仰山偉禪師者。平時機語叢林鮮傳。其見於仰山祖堂自讚曰。吾真難貌。班班駁駁。擬欲安排。下筆便錯。又塔銘載示眾曰。道不在聲色。而不離聲色。凡一語一默．一動一靜。隱顯縱橫。無非佛事。日用現前。古今凝然。理何差互。妙喜老師謂其是講因明．百法．起信等論。師及參得禪
【現代漢語翻譯】 現代漢語譯本： 誰可以親近？演禪師說：『有元禮首座。你來的時候只對他說，衲僧必須具備緇素眼才能有所得。他聽我上堂時說『同門出入，宿世冤家』的話語，於是有所領悟。你如果向禮請教，必定獲益。』等到請教時，禮就用手拉著遠禪師的耳朵繞著火爐走了幾圈，邊走邊說：『你自己會明白的。』遠禪師說：『希望能得到啓發，卻這樣戲弄我，難道是施法的樣子嗎？』禮禪師說：『你將來開悟的時候，才知道今天的曲折。』之後，寒冷的夜晚獨自坐在爐邊撥弄爐灰，看到一點火星，忽然高興地說：『深深撥弄，有些東西了。平生的事情，只不過如此。』於是起身，翻閱機上所傳的《傳燈錄》，正好看到破灶墮的因緣，完全符合自己所證悟的。圓悟禪師因此到他的寮房，舉青林搬土的話來驗證他，並且說：『古今沒有人能說得出。』遠禪師說：『有什麼難說的？』圓悟禪師說：『就像他說鐵輪天子寰中旨，又該怎麼說？』遠禪師說：『我說帝釋宮中放赦書。』圓悟禪師退回去對朋友們說：『喜遠兄便有了活人句了。』其後，遠禪師的嗣子烏巨行公有頌發揮海會的話說：『我不會啊不如你，達磨（Bodhidharma，禪宗始祖）當門缺了兩顆牙齒。滿堂無限的白蘋風，明明不是從秋江興起的。』又說：『我不會啊不如你，可笑千花生碓觜。善財（Sudhana，華嚴經中求道者）白白地說遊歷了一百座城，何曾踏著自家本來的面目。』
仰山偉禪師，平時的機鋒話語叢林中很少流傳。他見於《仰山祖堂》的自讚說：『我的真容難以描繪，斑斑駁駁。想要安排，下筆就錯了。』又塔銘記載他向大眾開示說：『道不在聲色，但不離聲色。凡是一語一默、一動一靜，隱顯縱橫，無非是佛事。日用現前，古今凝然。道理有什麼差別？』妙喜老師說他是講因明（Hetu-vidya，古印度邏輯學）、百法（Hundred Dharmas，唯識宗概念）、起信等論，禪師也因此參悟得禪。
【English Translation】 English version: Who can be approached? Zen Master Yan said, 'There is Chief Seat Yuanli. When you come, just tell him that a monk must have the eyes of both a monk and a layman to gain something. When he heard me say in the Dharma hall, 『Entering and exiting the same gate, karmic enemies from past lives,』 he had an awakening. If you ask Li for instruction, you will surely benefit.' When he asked, Li took Yuan Zen Master's ear and walked around the stove several times, saying as he walked, 'You will understand it yourself.' Yuan Zen Master said, 'I hope to be enlightened, but you are teasing me like this. Is this the way to bestow the Dharma?' Zen Master Li said, 'When you are enlightened in the future, you will know the twists and turns of today.' Afterwards, on a cold night, sitting alone by the stove, stirring the ashes, he saw a spark of fire and suddenly said happily, 'Stirring deeply, there is something. The affairs of a lifetime are just like this.' So he got up and read the Transmission of the Lamp, and happened to see the story of the broken stove, which completely matched his own enlightenment. Zen Master Yuanwu therefore went to his room, used the story of Qinglin moving earth to test him, and said, 'No one in ancient or modern times can say it.' Yuan Zen Master said, 'What's so difficult to say?' Zen Master Yuanwu said, 'Just like he said, 『The iron-wheeled monarch's decree is within the universe,』 how would you say it?' Yuan Zen Master said, 'I say, 『The amnesty decree is released in the palace of Emperor Shakra (Indra, the lord of gods).』' Zen Master Yuanwu retreated and said to his friends, 'Brother Xiyuan has the words of a living person.' Later, Yuan Zen Master's successor, Wuju Xinggong, had a verse expounding the Dharma assembly, saying, 'I don't understand, I'm not as good as you, Bodhidharma (the first patriarch of Zen) is missing two teeth at the door. The boundless white duckweed wind in the hall is clearly not rising from the autumn river.' He also said, 'I don't understand, I'm not as good as you, it's laughable that a thousand flowers are like a mortar pestle. Sudhana (a seeker of truth in the Avatamsaka Sutra) vainly speaks of traveling through a hundred cities, but has never stepped on his own original face.'
Zen Master Yangshan Wei, his usual witty words are rarely circulated in the monastic community. His self-praise in the Yangshan Ancestral Hall says, 'My true appearance is difficult to depict, mottled and fragmented. Trying to arrange it, the brush goes wrong as soon as it touches the paper.' The inscription on his stupa records his instruction to the assembly, saying, 'The Dao is not in sound and form, but it is not separate from sound and form. Every word and silence, every movement and stillness, hidden and manifest, vertical and horizontal, are all Buddha-deeds. Daily use is present, ancient and modern are solidified. What difference is there in the principle?' Teacher Miaoxi said that he lectured on Hetu-vidya (ancient Indian logic), Hundred Dharmas (a concept in the Consciousness-only school), Awakening of Faith and other treatises, and the Zen Master also attained Zen through this.
了。開口更不著經論一字。以其說禪方于云蓋老智云。
端和尚。于皇祐四年寓歸宗書堂。郭功甫任星子主薄。時相過從。扣以心法。逮端住承天。遷圓通。郭復尉于江州德化。往來尤密。端移舒州白雲海會。郭乃自當涂往謁。端問曰。牛醇乎。對曰。醇矣。端遽厲聲叱之。郭不覺拱而立。端曰。醇乎。醇乎。於是為郭升堂而發揮之曰。牛來山中。水足草足。牛出山去。東觸西觸。又不免送之以偈曰。上大人。丘乙己。化三千。可知禮。未幾。示寂。郭為銘其塔。略曰。師之道。超佛越祖。師之言。通今徹古。收則絕纖毫。縱則若猛虎。可謂知言矣。昔人逢僧。話得半日之閑。尚見於詩。況學牧牛卒致乎醇。自載於塔碑。亦不為過。
無盡居士。見兜率悅禪師。既有契證。因詢晦堂家風于悅。欲往就見。悅曰。此老只一拳頭耳。乃潛奉書于晦堂曰。無盡居士世智辨聰。非老和尚一拳垂示。則安能使其知有宗門向上事耶。未幾。無盡游黃龍。訪晦堂于西園。先以偈書默庵壁曰。亂云堆里數峰高。絕學高人此遁逃。無奈俗官知住處。前驅一喝散猿猱。徐扣宗門事。果示以拳頭話。無盡默計不出悅之所料。由是易之。遂有偈曰。久響黃龍山裡龍。到來只見住山翁。須知背觸拳頭外。別有靈犀一點通。靈源時為侍
【現代漢語翻譯】 現代漢語譯本：他開口從不涉及任何經書或理論，因為他談論禪的方式勝過云蓋老和尚和智雲和尚。
端和尚在皇祐四年（1052年）居住在歸宗書堂。郭功甫當時擔任星子縣的主薄，經常與端和尚交往，並向他請教心法。後來端和尚住持承天寺，又遷往圓通寺，郭功甫又在江州德化縣擔任縣尉，往來更加密切。端和尚後來移居舒州白雲海會寺，郭功甫於是從當塗縣前去拜訪。端和尚問道：『牛馴服了嗎？』郭功甫回答說：『馴服了。』端和尚立刻厲聲呵斥他。郭功甫不知不覺地拱手站立。端和尚說：『馴服了嗎？馴服了嗎？』於是為郭功甫升座說法，闡述道：『牛來到山中，水草充足；牛走出山去，東碰西撞。』又不免用偈語送別：『上大人，丘乙己，化三千，可知禮。』不久，端和尚圓寂。郭功甫為他撰寫塔銘，大略寫道：『師父的道，超越佛和祖師；師父的言語，貫通古今。收斂時絕無纖毫，放開時如同猛虎。』可謂是懂得師父的言語了。過去的人遇到僧人，談了半天的閑話，尚且被寫在詩中，更何況學習牧牛最終達到馴服，被記載在塔碑上，也不算過分。
無盡居士見到兜率悅禪師，已經有所領悟和印證，於是向悅禪師詢問晦堂禪師的家風，想要前去拜見。悅禪師說：『這位老和尚只有一拳頭而已。』於是暗中寫信給晦堂禪師說：『無盡居士世俗的智慧和辯才都很聰明，如果不是老和尚用一拳來垂示，又怎麼能使他知道有宗門向上之事呢？』不久，無盡居士遊歷黃龍山，在西園拜訪晦堂禪師，先在默庵的墻壁上寫了一首偈語：『亂云堆里數峰高，絕學高人此遁逃。無奈俗官知住處，前驅一喝散猿猱。』然後才請教宗門之事，晦堂禪師果然用拳頭來開示。無盡居士暗自思量，沒有超出悅禪師的預料，因此輕視了他。於是寫了一首偈語說：『久響黃龍山裡龍，到來只見住山翁。須知背觸拳頭外，別有靈犀一點通。』靈源禪師當時擔任侍者。
【English Translation】 English version: He never mentioned a single word from scriptures or theories, because his way of discussing Chan surpassed Elder Yun Gai and Zhiyun.
Zen Master Duan resided in Guizong Study Hall in the fourth year of the Huangyou era (1052). Guo Gongfu, who was then the registrar of Xingzi County, often visited him and asked him about the mind-dharma. Later, Zen Master Duan became the abbot of Chengtian Temple and then moved to Yuantong Temple. Guo Gongfu then served as a military officer in Dehua County, Jiangzhou, and their interactions became even closer. Zen Master Duan later moved to Baiyun Haihui Temple in Shuzhou, and Guo Gongfu went to visit him from Dangtu County. Zen Master Duan asked, 'Is the ox tamed?' Guo Gongfu replied, 'It is tamed.' Zen Master Duan immediately rebuked him sternly. Guo Gongfu unconsciously stood with his hands folded. Zen Master Duan said, 'Tamed? Tamed?' Then he ascended the Dharma seat for Guo Gongfu and expounded, saying, 'The ox comes to the mountain, where water and grass are abundant; the ox goes out of the mountain, bumping east and west.' He also bid farewell with a verse: 'Superior man, Qiu Yi Ji, transforms three thousand, knows propriety.' Soon after, Zen Master Duan passed away. Guo Gongfu wrote his stupa inscription, which roughly stated: 'The master's path surpasses the Buddhas and patriarchs; the master's words penetrate the past and present. When retracted, there is no slightest trace; when released, it is like a fierce tiger.' It can be said that he understood the master's words. In the past, when people met monks and talked for half a day, it was still written in poetry, let alone learning to herd oxen and finally achieving taming, which is recorded on the stupa inscription, it is not an exaggeration.
Layman Wujin, having had an understanding and confirmation with Zen Master Doushuai Yue, inquired about the family style of Zen Master Huitang from Yue, wanting to go and visit him. Zen Master Yue said, 'This old monk only has a fist.' So he secretly wrote a letter to Zen Master Huitang, saying, 'Layman Wujin is intelligent and eloquent in worldly matters. If it were not for the old monk's demonstration with a fist, how could he know that there is something beyond the teachings of our school?' Soon after, Layman Wujin traveled to Huanglong Mountain and visited Zen Master Huitang in Xiyuan. He first wrote a verse on the wall of Mo'an: 'Amidst the piled clouds, several peaks rise high; a recluse with profound learning escapes here. Helplessly, the secular officials know the dwelling place; the vanguard's shout scatters the monkeys.' Then he inquired about the matters of our school, and Zen Master Huitang indeed used a fist to enlighten him. Layman Wujin thought to himself that it did not exceed Zen Master Yue's expectations, so he looked down on him. Then he wrote a verse saying, 'For a long time, I have heard of the dragon in Huanglong Mountain; upon arrival, I only see an old man living in the mountain. You must know that beyond the back and touch of the fist, there is a telepathic understanding.' Zen Master Lingyuan was serving as an attendant at that time.
者。尋題晦堂肖像曰。三問逆摧。超玄機于鷲嶺。一拳垂示。露赤體于龍峰。聞時富貴。見后貧窮。年老浩歌歸去樂。從教人喚住山翁。黃太史魯直聞而笑曰。無盡所言靈犀一點通。此藞苴為虛空安耳穴。靈源作偈分雪之。是寫一字不著畫。嗟乎。無盡于宗門可謂具眼矣。然因人之言。昧宗師于晦堂。鑒裁安在哉。悅雖得無盡。樂出其門。其奈狹中媢忌。為叢林口實也。
死心禪師。以大觀元年丁亥九月從洪帥李景直之命住黃龍山。明年。揭榜于門曰。仰門頭行者。賓客到來。劃時報覆。即不得容縱浮浪小輩到此賭博。常切掃灑精潔。凡置三門者。何也。即空．無相．無作三解脫門。今欲登菩提場。必由此門而入。然高低普應。遐邇同歸。其來入斯門者。先空自心。自心不空。且在門外。戊子九月十八日。死心叟白。死心平日。佛祖在所詆訶。而於賓客不立涯岸如此。其言典而嚴。簡而悉。於世出世間兩得之矣。若使守法任者。具如是施為。何慮叢林之不振耶。
程待制智道．曾侍郎天游。寓三衢最久。而與烏巨行禪師為方外友。曾嘗于坐間舉東坡宿東林。聞溪聲。呈照覺總公之偈。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。它日如何舉似人。程問行曰。此老見處如何。行曰。可惜雙腳踏在爛
【現代漢語翻譯】 現代漢語譯本： 這個人尋找題寫晦堂禪師的畫像，寫道：『三問逆勢摧毀，超越了鷲嶺（Grdhrakuta，佛陀說法之地）的玄妙機理；一拳垂示，顯露出龍峰（可能是指某個山峰）的赤裸本體。聞名時富貴，見面后貧窮。年老時高歌歸去，快樂逍遙，任憑人們稱呼他為住山老翁。』黃太史魯直聽了笑著說：『無盡所說，靈犀一點通。』這簡直是給虛空安上耳朵的孔穴。靈源禪師作偈頌來分辨雪的意象，就像寫一個字卻不著筆墨。唉，無盡在宗門裡可謂是具有眼力了。然而因為別人的話，就輕視了晦堂禪師。鑑別的能力在哪裡呢？悅禪師雖然得到了無盡的讚賞，快樂也出自他的門下，但怎奈他心胸狹隘，嫉妒賢能，成爲了叢林的笑柄。 死心禪師在大觀元年丁亥年（1107年）九月，接受洪帥李景直的命令，住持黃龍山。第二年，他在山門上張貼告示說：『仰仗山門前的行者，賓客到來時，立即稟報。不得容忍放縱那些遊手好閒的小輩到這裡賭博。要經常徹底地打掃，保持乾淨整潔。』凡是設定三門，是為什麼呢？就是空門、無相門、無作門這三種解脫之門。現在想要登上菩提道場，必須由此門而入。然而無論高低貴賤，遠近之人，都同樣歸向這裡。凡是來進入這扇門的人，先要空凈自己的內心。如果內心不空凈，就還在門外。戊子年（應該是1108年）九月十八日，死心老叟自白。死心禪師平日裡，佛祖都是他所批評的對象，而對於賓客卻不設立任何界限，就是這樣。』他的話語典雅而嚴謹，簡明而詳盡，在世間法和出世間法兩方面都做到了極致。如果讓那些負責守護法規的人，都能夠像他這樣施為，又何愁叢林不能振興呢？ 程待制智道、曾侍郎天游，在三衢居住最久，與烏巨行禪師結為方外之友。曾有一次在坐談時，程智道舉出蘇東坡住在東林寺時，聽到溪水的聲音，呈給照覺總公的偈頌：『溪聲便是廣長舌，山色豈非清凈身。夜來八萬四千偈，它日如何舉似人。』程智道問行禪師說：『這位老先生的見解如何？』行禪師說：『可惜他雙腳踩在爛泥里。』
【English Translation】 English version: This person sought to inscribe a portrait of Chan Master Huitang, writing: 'Three questions forcefully crush, transcending the profound mechanisms of Grdhrakuta (Vulture Peak, where the Buddha preached); a single fist demonstrates, revealing the naked essence of Dragon Peak (possibly referring to a mountain peak). Famous in name, wealthy; after meeting, impoverished. In old age, singing loudly, returning to joy, letting people call him the old man of the mountain.' Grand Historian Huang Luzhi heard this and laughed, saying, 'What Wujin said is a perfect meeting of minds.' This is simply attaching ear holes to emptiness. Chan Master Lingyuan composed a verse to distinguish the image of snow, like writing a character without ink. Alas, Wujin can be said to have insight in the Chan school. However, because of others' words, he belittled Chan Master Huitang. Where is the ability to discern? Although Chan Master Yue received Wujin's praise, and joy came from his school, how can he bear his narrow-mindedness and jealousy, becoming a laughingstock of the Sangha? In the ninth month of the Dinghai year of Daguan (1107), Chan Master Sixin, upon the order of Commander Hong, Li Jingzhi, resided at Huanglong Mountain. The following year, he posted a notice at the gate, saying: 'Relying on the practitioners in front of the mountain gate, when guests arrive, report immediately. Do not tolerate or indulge those idle youngsters who come here to gamble. Always thoroughly sweep and keep it clean and tidy.' Why are the three gates established? They are the three gates of liberation: emptiness, signlessness, and non-action. Now, if you want to ascend to the Bodhi field, you must enter through this gate. However, whether high or low, near or far, all return to this place equally. Those who come to enter this gate must first empty their own minds. If their minds are not empty, they are still outside the gate.' On the eighteenth day of the ninth month of the Wuzi year (likely 1108), the old man Sixin declared. 'Chan Master Sixin usually criticizes the Buddhas and Patriarchs, but he does not set any boundaries for guests, just like this.' His words are elegant and rigorous, concise and detailed, achieving the ultimate in both worldly and transcendental matters. If those who are responsible for upholding the Dharma could act like him, why worry that the Sangha would not flourish? Vice Minister Cheng Zhidao and Vice Minister Zeng Tianyou resided in Sanqu for the longest time and became friends beyond the world with Chan Master Wuju Xing. Once, during a conversation, Cheng Zhidao cited Su Dongpo's verse presented to Zhao Jue Zonggong when he stayed at Donglin Temple and heard the sound of the stream: 'The sound of the stream is the long, broad tongue; is the mountain color not the pure body? Last night, eighty-four thousand verses; how will I present them to others in the future?' Cheng Zhidao asked Chan Master Xing, 'What is the understanding of this old gentleman?' Chan Master Xing said, 'It is a pity that his feet are stepping in the mud.'
泥里。曾曰。師能為料理否。行即對曰。溪聲廣長舌。山色清凈身。八萬四千偈。明明舉似人。二公相顧歎服。吁。登時照覺能奮金剛椎。碎東坡之窠窟。而今而後。何獨美大顛門有韓昌黎耶。雖烏巨向曾．程二公略露鋒铓。豈能洗叢林噬臍之嘆哉。
蘇州定慧信禪師。蚤以百丈野狐頌得叢林之譽。其頌曰。不落不昧。二俱是錯。取捨未忘。識情卜度。執滯言詮。無繩自縛。春至花開。秋來葉落。錯。錯。誰知普化搖鈴鐸。又貽老僧曰。俗臘知多少。龐眉擁毳袍。看經嫌字小。問事愛聲高。暴日終無厭。登階漸覺勞。自言曾少壯。游岳兩三遭。信為明眼宗匠。此乃其遊戲耳。然品題形貌之衰憊。摸寫情思之好尚。抑可謂曲盡其妙矣。
樞密蔣公穎叔。與圓通秀禪師為方外友。公平日雖究心宗。亦泥於教乘。因撰華嚴經解三十篇。頗負其知見。元豐間。漕淮上。至長蘆訪秀。而題方丈壁曰。余凡三日遂成華嚴解。我于佛法有大因緣。異日當以此地比覺城東際。唯具佛眼者當知之。於時。秀辨之曰。公何言之易耶。夫華嚴者。圓頓上乘。乃現量所證。今言比覺城東際。則是比量。非圓頓宗。又云異日。且一真法界無有古今。故云十世古今始終不離於當念。若言異日今日。豈可非是乎。又云具佛眼者方知。然經
【現代漢語翻譯】 現代漢語譯本 泥里。曾某問道：『禪師能幫忙料理後事嗎？』信禪師隨即回答：『溪流的聲音就是廣長的舌頭，山巒的景色就是清凈的法身。八萬四千法門，明明地開示給人。』曾某和另一位同伴互相看著，歎服不已。唉！當時照覺禪師能夠奮起金剛杵，粉碎東坡居士的窠臼，那麼從今以後，為何只有大顛禪師門下才有韓昌黎這樣的人物呢？雖然烏巨禪師向曾某、程某略微顯露鋒芒，又怎能消除叢林中後悔莫及的嘆息呢？
蘇州定慧寺的信禪師，早年因為一首關於百丈野狐的頌而獲得了叢林的讚譽。他的頌是這樣寫的：『不落空，不昧於有，執著于這兩者都是錯的。取捨之心未曾忘卻，用意識和情感去揣測。執著于語言文字，如同沒有繩索卻自己捆綁自己。春天來了花就開了，秋天來了葉子就落了。錯，錯，誰知道普化禪師搖著鈴鐸。』他又送給老僧一首詩說：『世俗的年齡不知有多少，花白的眉毛下穿著毛織的袍子。看經嫌字太小，問事卻喜歡大聲嚷嚷。烈日下始終不知厭倦，登上臺階漸漸感到勞累。自稱曾經年輕力壯，遊歷過名山大川兩三次。』信禪師真是一位有明眼的宗匠，這只不過是他的遊戲之作罷了。然而品評形貌的衰老疲憊，描摹情思的喜好，也可以說是極其精妙了。
樞密使蔣穎叔（人名），與圓通秀禪師是方外之友。蔣穎叔平日雖然用心研究禪宗，但也拘泥於經教。因此撰寫了《華嚴經解》三十篇，頗為自負。元豐年間（1078-1085），蔣穎叔巡視淮河一帶，到長蘆寺拜訪秀禪師，並在方丈室的墻壁上題寫道：『我只用了三天就完成了《華嚴經解》，我與佛法有很大的因緣。將來要把這裡比作覺城東際。只有具備佛眼的人才能明白。』當時，秀禪師辨正他說：『您怎麼說得這麼容易呢？《華嚴經》是圓頓上乘的教法，是現量所證的境界。現在說比作覺城東際，那就是比量，不是圓頓宗的宗旨。又說將來，而一真法界沒有過去和現在，所以說十世古今始終不離於當念。如果說將來和今天，難道不是錯誤的嗎？又說具備佛眼的人才能明白，然而經典
【English Translation】 English version Nili. Zeng asked, 'Can the master help with the arrangements [for my afterlife]?' Xing immediately replied, 'The sound of the stream is the broad and long tongue, the color of the mountains is the pure body. Eighty-four thousand verses, clearly shown to people.' Zeng and his companion looked at each other, sighing in admiration. Alas! At that time, Zen Master Zhaojue was able to wield the Vajra pestle, smashing the nest of Dongpo. From now on, why is it only in the school of Zen Master Dadian that there is a Han Changli? Although Wuju slightly revealed his sharpness to Zeng and Cheng, how can he wash away the regretful sighs of the Sangha?
Zen Master Xin of Dinghui Temple in Suzhou, early on, gained the praise of the Sangha for a verse about the wild fox of Baizhang. His verse reads: 'Not falling into emptiness, not being attached to existence, clinging to both is wrong. The mind of taking and leaving has not been forgotten, using consciousness and emotion to speculate. Clinging to words and language, like binding oneself without ropes. When spring comes, the flowers bloom, when autumn comes, the leaves fall. Wrong, wrong, who knows that Zen Master Puhua is shaking the bell.' He also gave an old monk a poem saying: 'How many secular years do you know? White eyebrows under a woolen robe. Dislike the small characters when reading the scriptures, but like to shout loudly when asking questions. Never tire of the scorching sun, gradually feel tired when climbing the steps. Claimed to have been young and strong, traveled to famous mountains and rivers two or three times.' Zen Master Xin is truly a master with clear eyes, this is just his playful work. However, commenting on the decline and fatigue of appearance, depicting the preferences of emotions, it can be said to be extremely wonderful.
Grand Councilor Jiang Yingshu (person's name) was a friend of Zen Master Yuantong Xiu outside the secular world. Although Jiang Yingshu usually studied Zen diligently, he was also attached to the teachings of the scriptures. Therefore, he wrote thirty chapters of 'Commentary on the Avatamsaka Sutra', quite proud of his knowledge. During the Yuanfeng period (1078-1085), Jiang Yingshu inspected the Huai River area and visited Zen Master Xiu at Changlu Temple, and wrote on the wall of the abbot's room: 'I completed the 'Commentary on the Avatamsaka Sutra' in just three days, I have a great affinity with the Buddha-dharma. In the future, I will compare this place to the eastern border of Juecheng. Only those with the Buddha-eye will understand.' At that time, Zen Master Xiu corrected him, saying: 'How can you say it so easily? The Avatamsaka Sutra is the supreme vehicle of perfect and sudden enlightenment, the realm directly realized. Now saying to compare it to the eastern border of Juecheng, that is comparison, not the purpose of the perfect and sudden school. Also saying in the future, but the true Dharma realm has no past and present, so it is said that the ten ages of past and present are always inseparable from the present moment. If you say future and today, isn't that wrong? Also saying that only those with the Buddha-eye will understand, but the scriptures
云平等真法界。無佛．無眾生。凡聖情盡。彼我皆忘。豈有愚智之異。若待佛眼。則天眼．人眼豈可不知哉。公於是悔謝。及秀示寂。公以文祭之曰。方外之友。唯余與師。念昔相見。一語投機。師來長蘆。我漕淮沂。亦復交臂。笑言熙怡。我論華嚴。師為品題。陷虎機緣。脫略徑畦。曷為舍我先其往。而蔬奠致誠。庶其歆之。嗚呼。公于華嚴非素業矣。而欲追蹤棗柏大士。游普賢行愿海。未免背馳。秀不敢孤方外契。為之辨明。然一字之師。似可羞張回浪稱于齊己也。
襄陽谷隱顯禪師。生於西蜀安樞密之別業田丁家。南遊。參仰山偉公。因致問。如何是佛向上事。偉對以日出東方。夜落西。顯復進語。東方向上。更望指示。語未竟。而偉便打。於是有省。及住谷隱。以仰山忌日。對靈拈香曰。仰面不見天。低頭不見地。不知大仰來不來。一炷旃檀表勤意。顯為人誠至。道學純正。安公嘗𢹂家屬致拜。且語人曰。不意有一佛出吾家地上。遂奏凈覺禪師號。以伸敬焉。蓋取其蘊。略其所出。可謂道在一介。則一介重也。
潭州云蓋智和尚。居院之東堂。政和辛卯歲。死心謝事。黃龍由湖南入山奉覲。日已夕矣。侍僧通謁。智曳履且行且語曰。將燭來。看其面目何似生而能致名喧宇宙。死心亦絕叫。把近前
【現代漢語翻譯】 現代漢語譯本 云平等真法界（宇宙的真實境界）。無佛，無眾生。凡夫和聖人的情感都消失了，彼此的分別也都被遺忘。哪裡還有愚笨和智慧的差別呢？如果一定要用佛眼來看，那麼天眼、人眼難道會不知道嗎？公於是感到後悔並道歉。等到秀圓寂后，公寫文章祭奠他說：『方外（世外）的朋友，只有我和你。想起過去相見，一句話就意氣相投。你來長蘆，我到漕淮沂，也曾多次相見，歡笑交談。我談論《華嚴經》，你為我品評。擺脫了老虎的陷阱，超越了狹窄的路徑。為什麼要捨棄我先走了呢？用蔬菜祭奠，表達我的誠意，希望你能接受。』唉！公對於《華嚴經》並非一向精通，卻想要追隨棗柏大士，遊歷普賢行愿海，未免有些背道而馳。秀不敢辜負方外的友誼，為你辨明。然而，即使只是一位字的老師，也好像可以羞辱張回，因為他稱讚齊己的詩句啊。
襄陽谷隱顯禪師，出生在西蜀安樞密（官名）的別業田丁家。他南遊，參拜仰山偉公。因此問道：『如何是佛向上事？』偉回答說：『日出東方，夜落西。』顯又進一步說：『東方向上，更希望您指示。』話還沒說完，偉就打了他。於是顯有所領悟。等到他住在谷隱后，在仰山的忌日，對著靈位拈香說：『仰面不見天，低頭不見地。不知道大仰（指仰山偉公）來不來？一炷旃檀表達我的誠意。』顯為人誠實真摯，道學純正。安公曾經帶著家屬去拜訪他，並且對人說：『沒想到有一尊佛出現在我家的地上。』於是上奏朝廷，賜予他凈覺禪師的稱號，以表達敬意。大概是取其蘊含，省略了他的出身。可以說，道存在於一個人身上，那麼這個人就顯得重要了。
潭州云蓋智和尚，住在寺院的東堂。政和辛卯年（1111年），死心禪師辭去職務，黃龍禪師從湖南入山拜見他。天色已經晚了，侍僧通報。智和尚拖著鞋子邊走邊說：『拿蠟燭來，看看他的面目像什麼，竟然生前就能名揚天下。』死心禪師也大叫一聲，走上前去。
【English Translation】 English version 'The Realm of True Reality is like the clouds, equal and impartial. There is no Buddha, no sentient beings. The emotions of ordinary people and sages are exhausted, and the distinctions between self and others are forgotten. How can there be differences between foolishness and wisdom? If one must use the Buddha's eye to see, then how could the heavenly eye and the human eye not know? ' Gong then felt remorse and apologized. When Xiu passed away, Gong wrote an article to mourn him, saying: 'Among friends outside the world, only you and I remain. Remembering our past meetings, we immediately resonated with each other in a single conversation. You came to Changlu, and I went to Cao Huai Yi, and we often met, laughing and talking happily. I discussed the Avatamsaka Sutra (Flower Garland Sutra), and you commented on it for me. We escaped the tiger's trap and transcended the narrow path. Why did you leave me and depart first? I offer vegetables as a sacrifice, expressing my sincerity, hoping that you will accept it.' Alas! Gong was not always proficient in the Avatamsaka Sutra, yet he wanted to follow the great scholar Zaobai and travel the ocean of Samantabhadra's (Universal Virtue Bodhisattva) vows and practices, which is somewhat contrary to the path. Xiu did not dare to betray the friendship outside the world and clarified it for you. However, even a teacher of a single word seems to be able to shame Zhang Hui for praising Qi Ji's poems.
Zen Master Gu Yin Xian of Xiangyang was born in the family of a tenant farmer on the estate of An Shumi (official title) in Western Shu. He traveled south and visited Great Master Wei of Yangshan. He asked, 'What is the matter beyond Buddhahood?' Wei replied, 'The sun rises in the east and sets in the west.' Xian further said, 'The east is upward, and I hope you can give further instructions.' Before he finished speaking, Wei hit him. Thereupon, Xian had an awakening. When he lived in Gu Yin, on the anniversary of Yangshan's death, he offered incense to the spirit tablet and said, 'Looking up, I don't see the sky; looking down, I don't see the earth. I don't know if Great Yang (referring to Great Master Wei of Yangshan) will come or not? A stick of sandalwood expresses my sincere intention.' Xian was sincere and honest, and his Daoist learning was pure and upright. Duke An once visited him with his family and said to others, 'I never expected that a Buddha would appear on my family's land.' He then reported to the court and bestowed upon him the title of Zen Master Jingjue to express his respect. It probably took its meaning and omitted his origin. It can be said that if the Dao exists in one person, then that person becomes important.
Zen Master Yun Gai Zhi of Tanzhou lived in the east hall of the monastery. In the year Xinmao of Zhenghe (1111 AD), Zen Master Sixin resigned from his position, and Zen Master Huanglong entered the mountain from Hunan to pay him respects. It was already late in the day, and the attendant monk announced him. Zen Master Zhi dragged his shoes and walked while saying, 'Bring a candle and see what his face looks like, that he could become famous throughout the universe while still alive.' Zen Master Sixin also shouted loudly and stepped forward.
來。我要照是真師叔。是假師叔。智即當胸驅一拳。死心曰。卻是真個。遂作禮。賓主相得歡甚。及死心復領黃龍。至政和甲午十二月十五日示寂。時智住開福。得其訃音。即升座曰。法門不幸法幢摧。五蘊山中化作灰。昨夜泥牛通一線。黃龍從此入輪迴。侍僧編次。易入為出。智見而大詬。是時智年九十。可謂宗門大老矣。視死心為猶子。聞訃嘆法幢之摧。蓋前輩以法道故。今則不然。生譽死毀與市輩無異。真可羞也。
泉州教忠光禪師。與李參政漢老在小溪雲門庵妙喜會中。有同參契分。李因致光住教忠功德院。其疏有三拜頓忘師弟子。一口吞盡佛眾生之句。為叢林傳誦。既而李病將革。以偈寄光。曩歲曾經度厄津。深將法力荷雲門。如今稍覺神明復。擬欲酬師不報恩。光即和之。胡牀穩坐已通津。何處更尋不二門。八苦起時全體現。不知誰解報深恩。李得其報。閱罷而逝。其處生死之大變。泊然不亂。而言神明還復。可見平日所養矣。東坡謂生死之際不容其偽。李殆庶幾焉。
李文和公。大中祥符間。嘗作二句頌。寄朱發運正辭。是時許郎中式亦漕淮南。朱遂以李頌示許。相與聯成四句曰。參禪須是鐵漢。著手心頭便判(李)。雨催樵子還家(朱)。風送漁舟到岸(許)。仍命浮山遠公和之。曰。
【現代漢語翻譯】 現代漢語譯本：來。我要驗證是真師叔還是假師叔。智當即一拳打去。死心說：『這才是真的。』於是行禮。賓主之間非常融洽。後來死心重新掌管黃龍寺，到政和甲午年（1114年）十二月十五日圓寂。當時智住在開福寺，得到訃告，立刻升座說：『佛門不幸，法幢倒塌。五蘊山中化為灰燼。昨夜泥牛貫通一線，黃龍從此進入輪迴。』侍者僧人編次時，將『入』改為『出』。智看到后大聲斥責。當時智已九十歲，可說是宗門元老了。他把死心看作侄子，聽到訃告嘆息法幢的倒塌。這是因為前輩看重法道的原因。現在則不是這樣，活著時受稱讚，死後遭詆譭，和市井小人沒什麼區別，真是可恥啊。 泉州教忠光禪師，與李參政漢老在小溪雲門庵妙喜的法會中，有共同參禪的緣分。李因此請光禪師住持教忠功德院。他的奏疏中有『三拜頓忘師弟子，一口吞盡佛眾生』的句子，被叢林廣為傳誦。不久李病重將要去世，用偈語寄給光禪師：『往年曾經度過厄運的關口，深深將法力歸功於雲門。如今稍微覺得神明恢復，想要報答師父卻無法報恩。』光禪師隨即和詩：『穩坐胡牀已經到達彼岸，何處再去尋找不二法門。八苦生起時全體顯現，不知誰能理解報答這深恩。』李得到回信，看完后就去世了。他面對生死的大變故，如此淡泊而不慌亂，而且說神明已經恢復，可見他平日的修養了。蘇東坡說生死關頭是不能作假的，李參政大概接近於此吧。 李文和公，在大中祥符年間（1008年-1016年），曾經作了兩句頌，寄給朱發運正辭。當時許郎中式也任漕運使于淮南，朱就把李的頌給許看，兩人一起續成四句：『參禪須是鐵漢，著手心頭便判（李）。雨催樵子還家（朱）。風送漁舟到岸（許）。』又命令浮山遠公和詩，說：
【English Translation】 English version: Lai. I want to verify whether this is a true or false Shishu (師叔, Buddhist uncle-master). Zhi immediately struck with a fist. Sixin (死心, name of a monk, meaning 'dead heart') said, 'This is indeed the real one.' Then he paid his respects. The host and guest were very harmonious. Later, Sixin resumed charge of Huanglong Temple. He passed away on the fifteenth day of the twelfth month of the Jiawu year (1114 AD) of the Zhenghe (政和) reign. At that time, Zhi was residing at Kaifu Temple. Upon receiving the news of the passing, he immediately ascended the seat and said, 'The Buddhist community is unfortunate, the Dharma banner has fallen. In the mountain of the five aggregates, it has turned to ashes. Last night, the mud ox connected through a single line, Huanglong from now on enters into reincarnation.' When the attendant monks compiled the record, they changed 'enter' (入) to 'exit' (出). Zhi saw this and greatly rebuked it. At that time, Zhi was ninety years old, and could be considered a senior elder of the sect. He regarded Sixin as a nephew and sighed at the fall of the Dharma banner upon hearing the news. This was because the predecessors valued the Dharma path. Now it is not like this; praised in life and slandered in death, no different from common market people, truly shameful. Chan Master Guang of Jiaozhong Temple in Quanzhou, had a karmic connection with Li Hanlao (李漢老, a government official with the title of 'Canzheng') at Miaoxi's Dharma assembly in Xiaoxi Yunmen Nunnery. Li therefore invited Chan Master Guang to reside at Jiaozhong Merit Temple. His memorial contained the lines 'Three bows forget the teacher-disciple relationship, one gulp swallows all Buddhas and sentient beings,' which were widely circulated in the monastic community. Soon after, Li became seriously ill and was about to pass away, so he sent a verse to Chan Master Guang: 'In past years, I once crossed the threshold of calamity, deeply attributing the Dharma power to Yunmen. Now I slightly feel that my spirit has recovered, wanting to repay the teacher but unable to repay the kindness.' Chan Master Guang immediately responded with a poem: 'Sitting steadily on the Hu bed, I have already reached the other shore, where else to seek the non-dual Dharma gate. When the eight sufferings arise, the whole is revealed, I wonder who can understand and repay this deep kindness.' Li received the reply, read it, and then passed away. He faced the great change of life and death with such detachment and without panic, and also said that his spirit had recovered, which shows his usual cultivation. Su Dongpo said that there is no room for falsehood at the juncture of life and death, and Li Canzheng was probably close to that. Lord Li Wenhe, during the Dazhong Xiangfu period (1008-1016 AD), once composed two lines of verse and sent them to Zhu Zhengci, the Transport Commissioner. At that time, Xu Shi, a vice-minister, was also the transport commissioner in Huainan. Zhu then showed Li's verse to Xu, and together they completed the four lines: 'To practice Chan, one must be an iron man, once you start, you must make a decision in your heart (Li). The rain urges the woodcutter to return home (Zhu). The wind sends the fishing boat to the shore (Xu).' He then ordered Yuan Gong of Fushan to compose a poem in response, saying:
參禪須是鐵漢。著手心頭便判。通身雖是眼睛。也待紅爐再鍛。鋤麑觸樹迷封。豫讓藏身吞炭。鷺飛影落秋江。風動蘆花兩岸。文和公尋復自和曰。參禪須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。今唯傳后一頌而已。然世謂士夫學禪只資談柄。亦宗知文和之唱。諸公之和。其語俓正。有宗師體裁也哉。
明州和庵主。從南嶽辨禪師游叢林。以為飽參。及逸居雪竇之前山棲云庵。有志於道者。多往見之。雪竇主者。嫉其軋己。因郡守周舍人聞其名而問之。對云。一常僧耳。和遂題三偈于壁。徙居杖錫山。一曰。自從南嶽來雪竇。二十餘年不下山。兩處居庵身已老。又尋幽谷養衰殘。二曰。十方世界目前寬。拋卻云庵過別山。三事壞衣穿處補。一條藜杖伴清閑。三曰。黃皮裹骨一常僧。壞衲矇頭百慮澄。年老懶能頻對客。攀蘿又上一崚嶒。和之清名高德。出自所守。而神蕊形茄亦何與於世。然猶取忌於時。卒致徙居。噫。名德累人。信矣夫。
百丈珍禪師。有開山大智禪師贊曰。要識百丈祖師。只這目前便是。若更顧佇思量。何止落在第二。向未遭喝已前識渠面目。尋扭住作聲時。全無巴鼻。誰云馬駒踏殺天下人。出得這一個。得恁衰氣。元來不直半分。始解兒孫滿地。珍乃建陽人。天資和雅
【現代漢語翻譯】 現代漢語譯本： 參禪必須要有鋼鐵般的意志。一旦開始，就要在心中做出決斷。即使全身都是眼睛，也要在紅爐中再次錘鍊。就像鋤麑觸樹，迷失了封地，豫讓藏身吞炭一樣。又如白鷺飛過，影子落在秋天的江面上，風吹動蘆葦花，在兩岸搖曳。文和公尋找並回復說：『參禪必須要有鋼鐵般的意志。一旦開始，就要在心中做出決斷。直接趨向無上菩提，一切是非都不要管。』現在只傳后一首頌而已。然而世人認為士大夫學禪只是爲了談資，也都是知道文和公的倡導，諸公的和聲。這些話語直接而公正，具有宗師的風範啊。 明州的和庵主，跟隨南嶽辨禪師遊歷叢林，自認為已經充分參學。後來隱居在雪竇山的前山棲云庵。有志於道的人，很多都去拜訪他。雪竇的主持，嫉妒他超越自己。於是郡守周舍人聽說了他的名聲，就去問雪竇的主持，主持回答說：『不過是一個普通的僧人罷了。』和庵主於是就在墻壁上題了三首偈，然後遷居到杖錫山。第一首說：『自從南嶽來到雪竇山，二十多年沒有下山。兩處庵居住身已老，又尋幽谷養衰殘。』第二首說：『十方世界目前寬，拋卻云庵過別山。三事壞衣穿處補，一條藜杖伴清閑。』第三首說：『黃皮裹骨一常僧，壞衲矇頭百慮澄。年老懶能頻對客，攀蘿又上一崚嶒。』和庵主的清名高德，出自他的堅守。而神蕊形茄又與世事有什麼關係呢？然而還是被當時的人所嫉妒，最終導致了遷居。唉，名德累人，真是這樣啊。 百丈珍禪師，有開山大智禪師讚揚他說：『想要認識百丈祖師，就是這眼前的人。如果再顧慮思量，那就落在了第二義。在還沒被喝斥之前就認識了他的面目，等到扭住他讓他出聲時，卻完全沒有把柄。誰說馬駒踏殺了天下人？能出一個這樣的人，卻顯得如此衰敗。原來一文不值，才明白兒孫滿地。』珍禪師是建陽人，天資溫和文雅。
【English Translation】 English version: To practice Chan (Zen, 禪), one must have an iron will. Once you begin, you must make a decision in your heart. Even if your whole body were eyes, you would still need to be forged again in the red furnace. Like Chu Ni (鋤麑, a loyal official) touching the tree and losing his fiefdom, or Yu Rang (豫讓, an assassin) hiding and swallowing charcoal. Or like egrets flying, their shadows falling on the autumn river, the wind moving the reed flowers, swaying on both banks. Duke Wenhe (文和公) sought and replied: 'To practice Chan, one must have an iron will. Once you begin, you must make a decision in your heart. Go directly towards Anuttara-samyak-sambodhi (無上菩提, unsurpassed complete enlightenment), and don't bother with all rights and wrongs.' Now only the last verse is transmitted. However, people think that scholars study Chan only for conversation material, and they all know Duke Wenhe's advocacy and the gentlemen's harmony. These words are direct and just, and have the style of a master. He Anzhu (和庵主, Abbot He) of Mingzhou (明州, present-day Ningbo), followed Chan Master Bian (辨禪師) of Nanyue (南嶽, a mountain in Hunan) to travel through the monasteries, thinking that he had fully studied. Later, he lived in seclusion in Qiyun Hermitage (棲云庵) on the front mountain of Xuedou Mountain (雪竇山, a mountain in Zhejiang). Many people with aspirations for the Dao (道, the Way) went to visit him. The abbot of Xuedou (雪竇) was jealous of him surpassing himself. So Prefect Zhou (周舍人) heard of his reputation and asked the abbot of Xuedou, who replied: 'Just an ordinary monk.' He Anzhu then wrote three verses on the wall and moved to Zhangxi Mountain (杖錫山). The first said: 'Since coming from Nanyue to Xuedou, I have not left the mountain for more than twenty years. Living in two hermitages, my body is old, and I seek secluded valleys to nourish my declining years.' The second said: 'The ten directions of the world are wide before my eyes, abandoning Yun Hermitage (云庵) to pass another mountain. Three things: patching broken clothes where they are torn, a staff of Chenopodium (藜杖) accompanies my leisure.' The third said: 'Yellow skin wrapped bones, an ordinary monk, a tattered robe covering my head, a hundred thoughts cleared. Old and lazy, I can't often face guests, climbing vines to ascend another ridge.' He Anzhu's pure reputation and high virtue came from his perseverance. And what do divine pistils and eggplant shapes have to do with worldly affairs? Yet he was still envied by the people of the time, which eventually led to his relocation. Alas, fame and virtue burden people, it is true. Chan Master Baizhang Zhen (百丈珍禪師), was praised by Chan Master Da Zhi (大智禪師) of Kaishan (開山): 'If you want to know Patriarch Baizhang (百丈祖師), it is this person before your eyes. If you still hesitate and think, then you have fallen into the second meaning. Before being shouted at, you recognized his face, but when you grabbed him and made him speak, there was no handle at all. Who says the foal trampled the people of the world to death? To produce such a person, yet he seems so decadent. Originally worthless, only then do you understand that children and grandchildren are all over the place.' Chan Master Zhen (珍禪師) was from Jianyang (建陽), with a gentle and refined nature.
。篤為杜多之行。搭以粗繒僧伽梨。韻致高古。由是得珍布衲之名于叢林也。
廬山慧日雅禪師。乃真凈高弟。嘗著禪本草一篇曰。禪。味甘性涼。安心臟。祛邪氣。辟壅滯。通血脈。清神益志。駐顏色。除熱惱。去穢惡。善解諸毒。能調眾病。藥生人間。但有大小．皮肉．骨髓．精粗之異。獲其精者為良。故凡聖尊卑悉能療之。餘者多於叢林中吟風詠月。世有徒輩多采聲殼為藥食者。誤人性命。幽通密顯。非證者莫識。不假修煉。炮製一服。脫其苦惱。如縛發解。其功若神。令人長壽。故佛祖以此藥療一切眾生病。號大醫王。若世明燈。破諸執暗。所慮迷亂。幽蔽不信。病在膏肓。妄染神鬼。流浪生死者。不可救焉。傷哉。噫。世稱韓昌黎。毛穎傳以文章為滑稽。若禪本草。寧免並按者歟。先佛號大醫王。而修多羅藏得非方書乎。況禪本草從藏中流出。議病且審使藥。且親其有。服食獲證大安樂地也必矣。由是觀之。雅豈徒然哉。
湛堂準禪師與雅公為法門昆仲。因雅述禪本草。乃制炮炙論佐之。曰。人慾延年長生。絕諸病者。先熟覽禪本草。若不觀禪本草。則不知藥之溫良。不辨藥之真假。而又不諳何州何縣所出者最良。既不能窮其本末。豈悟藥之體性耶。近世有一種不讀禪本草者。卻將杜漏藍作綿
【現代漢語翻譯】 篤行頭陀之行（佛教的一種苦行），常穿粗布縫製的僧伽梨（佛教僧侶的袈裟）。他的韻味高雅古樸，因此在叢林中獲得了『珍布衲』的美名。
廬山慧日雅禪師，是真凈禪師的高足弟子。他曾經寫了一篇《禪本草》，其中說道：『禪，味道甘甜，性質清涼，能安定心神，祛除邪氣，疏通阻塞，暢通血脈，清醒精神，增益智慧，保持容顏，消除熱惱，去除污穢，善於化解各種毒素，能夠調理各種疾病。藥物生長在人間，但有大小、皮肉、骨髓、精粗的差異。獲得其中精華的才是良藥。所以無論凡人還是聖人，尊貴還是卑賤，都能用它來治療。其餘的（禪）大多在叢林中吟風弄月。世上的徒弟們大多采摘聲音和外殼作為藥物食用，這會誤人性命。幽深微妙，隱秘而又顯現，不是親身證悟的人無法認識。不需要修煉，炮製一劑藥，就能解除其苦惱，如同解開束縛的頭髮一般，其功效如同神助，令人長壽。所以佛祖用這種藥來治療一切眾生的疾病，號稱大醫王。如同世間的明燈，破除各種執著的黑暗。所擔憂的是迷惑混亂，隱蔽而不相信，疾病深入膏肓，胡亂求神拜鬼，在生死中流浪的人，是無法救治的。可悲啊！』唉！世人稱韓昌黎（韓愈，768-824）的《毛穎傳》以文章為滑稽之談，那麼《禪本草》難道能免於被一同批判嗎？先佛被稱為大醫王，那麼修多羅藏（佛經總稱）難道不是藥方嗎？更何況《禪本草》是從經藏中流傳出來的，討論疾病而且審慎用藥，而且親身實踐，服食並獲得證悟，到達大安樂的境界是必然的。由此看來，雅禪師難道是徒勞無功嗎？
湛堂準禪師與雅禪師是法門中的兄弟。因為雅禪師著述了《禪本草》，於是他撰寫了《炮炙論》來輔助說明，其中說道：『人們想要延年益壽，永遠擺脫各種疾病，首先要熟讀《禪本草》。如果不看《禪本草》，就不知道藥物的溫良屬性，不辨別藥物的真假，也不知道哪個州哪個縣出產的藥物最好。既然不能窮究其本末，怎麼能領悟藥物的體性呢？近世有一種不讀《禪本草》的人，卻將粗製濫造的靛藍當作棉花。』
【English Translation】 He diligently practiced the dhūta (ascetic practices in Buddhism), often wearing a saṃghāṭī (a Buddhist robe) made of coarse cloth. His demeanor was elegant and ancient, hence he earned the reputation of 'Precious Cloth Mendicant' in the monastic community.
Chan Master Huiri Ya of Mount Lu was a prominent disciple of Zhenjing. He once wrote a 'Materia Medica of Chan,' which stated: 'Chan, with its sweet taste and cool nature, calms the mind, dispels evil influences, clears obstructions, unblocks blood vessels, clears the spirit, enhances wisdom, preserves complexion, eliminates heat and vexation, removes impurities, skillfully resolves various toxins, and can regulate various diseases. Medicines grow in the human world, but there are differences in size, flesh, bone marrow, essence, coarseness. Obtaining the essence of it is the best medicine. Therefore, whether ordinary people or saints, noble or humble, all can use it to heal. The rest (of Chan) mostly involves reciting poetry in the forest. Disciples in the world mostly pick up sounds and shells as medicine to eat, which will harm people's lives. Profound and subtle, hidden and manifest, those who have not personally realized it cannot recognize it. Without cultivation, preparing a dose of medicine can relieve their suffering, like untying bound hair, its effect is like divine assistance, making people live longer. Therefore, the Buddhas use this medicine to cure all sentient beings' diseases, and are called the Great Physician King. Like a bright lamp in the world, it breaks through the darkness of various attachments. What is worried about is confusion and disorder, concealment and disbelief, diseases that have penetrated deep into the marrow, recklessly seeking gods and ghosts, and those who wander in birth and death, cannot be saved. Alas!' Alas! The world calls Han Changli (Han Yu, 768-824)'s 'Biography of Mao Ying' a humorous piece of writing, so can the 'Materia Medica of Chan' be exempt from being criticized together? The former Buddhas are called the Great Physician King, so isn't the Sūtra Piṭaka (collection of Buddhist scriptures) a prescription book? Moreover, the 'Materia Medica of Chan' flows out from the scripture collection, discussing diseases and carefully using medicine, and personally practicing it, taking it and obtaining realization, reaching the state of great bliss is inevitable. From this perspective, is Chan Master Ya doing it in vain?
Chan Master Zhantang Zhun and Chan Master Ya were brothers in the Dharma. Because Chan Master Ya wrote the 'Materia Medica of Chan,' he wrote the 'Treatise on Preparation and Processing' to assist in explaining it, which stated: 'People who want to prolong life and get rid of all diseases must first read the 'Materia Medica of Chan' thoroughly. If you don't read the 'Materia Medica of Chan,' you won't know the warm and benign properties of the medicine, you won't be able to distinguish the true and false medicines, and you won't know which state and county produce the best medicine. Since you can't fully investigate its origin and end, how can you understand the essence of the medicine? In recent times, there are people who do not read the 'Materia Medica of Chan,' but treat rough indigo as cotton.'
州附子。往往見面孔相似。便以為是。苦哉。苦哉。不唯自誤。兼誤佗人。故使后之學醫者。一人傳虛。萬人傳實。擾擾逐其末。而不知安樂返本之源。日月浸久。橫病生焉。漸攻四肢。而害圓明常樂之體。自旦及暮不能安席。遂至膏肓。枉喪身命者多矣。良由初學粗心。師授莽鹵。不觀禪本草之過也。若克依此書。明藥之體性。又須解如法炮製。蓋炮製之法。先須選其精純者。以法流水凈洗。去人我葉。除無明根。秉八還刀。向三平等砧碎剉。用性空真火微焙之。入四無量臼。舉八金剛杵。杵八萬四千下。以大悲千手眼篩篩之。然後成塵塵三昧。煉十波羅蜜為圓。不拘時候。煎一念相應湯。下前三三圓。后三三圓。除八風二見外。別無所忌。此藥功驗不可盡言。服者方知此藥深遠之力。非世間方書所載。后之學醫上流試取禪本草觀之。然後依此炮製。合而服之。其功力蓋不淺也。妙喜老師曰。湛堂讀諸葛孔明出師表。而知作文關楗。遂著羅漢疏．水磨記．炮炙論。嗚呼。尊宿於世間學尚爾其審。況出世間法乎。若夫炮炙論。文從字順。詳譬曲喻。而與禪本草相爲表裡。非真起膏肓必死之手。何能及此哉。
鼎州靈巖安禪師。為人奇逸。機辨自將。佛性泰公未出世時。安以師事之。及泰住德山。遣安通嗣書于蔣
【現代漢語翻譯】 現代漢語譯本： 州附子，往往見面孔相似，便以為是，苦哉！苦哉！不唯自誤，兼誤他人。故使后之學醫者，一人傳虛，萬人傳實，擾擾逐其末，而不知安樂返本之源。日月浸久，橫病生焉，漸攻四肢，而害圓明常樂之體。自旦及暮不能安席，遂至膏肓，枉喪身命者多矣。良由初學粗心，師授莽鹵，不觀《禪本草》之過也。若克依此書，明藥之體性，又須解如法炮製。蓋炮製之法，先須選其精純者，以法流水凈洗，去人我葉，除無明根，秉八還刀，向三平等砧碎剉。用性空真火微焙之，入四無量臼，舉八金剛杵，杵八萬四千下，以大悲千手眼篩篩之，然後成塵塵三昧（梵文：Samadhi，指一種冥想狀態），煉十波羅蜜（梵文：Paramita，指達到彼岸的十種方法）為圓。不拘時候，煎一念相應湯，下前三三圓，后三三圓，除八風二見外，別無所忌。此藥功驗不可盡言，服者方知此藥深遠之力，非世間方書所載。后之學醫上流試取《禪本草》觀之，然後依此炮製，合而服之，其功力蓋不淺也。 妙喜老師曰：『湛堂讀諸葛孔明《出師表》，而知作文關楗，遂著《羅漢疏》、《水磨記》、《炮炙論》。嗚呼！尊宿於世間學尚爾其審，況出世間法乎！』若夫《炮炙論》，文從字順，詳譬曲喻，而與《禪本草》相爲表裡，非真起膏肓必死之手，何能及此哉！ 鼎州靈巖安禪師，為人奇逸，機辨自將。佛性泰公未出世時，安以師事之。及泰住德山，遣安通嗣書于蔣。
【English Translation】 English version: The Fu Zi (Aconite root) from Zhou prefecture often have similar appearances, so people mistakenly think they are the same. Alas! Alas! This not only misleads oneself but also misleads others. Therefore, those who study medicine later, one person transmits falsehoods, and ten thousand people believe it to be true. They busily pursue the superficial aspects without knowing the source of returning to the original state of peace and happiness. As time passes, unexpected illnesses arise, gradually attacking the limbs and harming the perfect, enlightened, constant, and joyful body. From dawn to dusk, one cannot sit in peace, eventually reaching a critical state, and many lose their lives in vain. This is because beginners are careless, and teachers are rough and neglectful, not examining the errors in the 'Chan Materia Medica'. If one can rely on this book to understand the nature of the medicine, one must also understand the proper processing methods. The method of processing requires first selecting the purest ingredients, washing them cleanly with flowing water, removing the leaves of ego and ignorance, and eliminating the roots of ignorance. Wield the Eightfold Path knife and chop them on the anvil of the Three Equalities. Gently bake them with the true fire of emptiness, place them in the mortar of the Four Immeasurables, raise the vajra pestle of the Eight Vajras, and pound them eighty-four thousand times. Sift them with the compassionate thousand-hand and thousand-eye sieve, and then achieve the Samadhi (梵文：Samadhi，a meditative state) of dust particles, refining the Ten Paramitas (梵文：Paramita，ten perfections to cross over to the other shore) into a circle. Regardless of the time, decoct a soup of corresponding thought, add the first three circles and the last three circles, and apart from the Eight Winds and Two Views, there are no other taboos. The efficacy of this medicine is beyond words; only those who take it will know its profound power, which is not recorded in worldly medical books. Later medical scholars should try to consult the 'Chan Materia Medica', and then process and combine the ingredients according to it, and its power will not be insignificant. Teacher Miaoxi said, 'Zhan Tang read Zhuge Kongming's 'Memorial to the Throne' and understood the key to writing, and then wrote 'Commentary on the Arhats', 'Water Mill Record', and 'Treatise on Processing'. Alas! Venerable monks are so meticulous in worldly learning, how much more so in transcendental Dharma!' As for the 'Treatise on Processing', the writing is fluent and logical, with detailed analogies and metaphors, complementing the 'Chan Materia Medica'. Only one who can truly revive the dying can achieve this! Chan Master An of Lingyan in Dingzhou was an extraordinary person with sharp wit. Before Buddha-nature Tai Gong appeared in the world, An served him as a teacher. When Tai resided at Deshan, he sent An to communicate a letter of succession to Jiang.
山圓悟禪師。爾時。圓悟坐于丈室。安捧書趨前。圓悟曰。千里馳達。不辱宗風。公案現成。如何通訊。安曰。覿面相呈。更無回互。圓悟曰。此是德山底。那個是專使底。安曰。豈有第二人耶。圓悟曰。背後底聻。安便度書。圓悟曰。作家禪客。天然猶在。安曰。分付與蔣山。乃下通首座大眾書于僧堂前。首座問曰。玄沙白紙。此自何來。安呈起書曰。見么。首座遂引手攝。安復執卻曰。久默斯要。不務速說。今日拜呈。幸希一鑒。首座便喝。安曰。作家首座。首座又喝。安打一書。首座擬議。安曰。未明三八九。不免自沉吟。又以書打一下曰。接。圓悟與佛眼禪師立於法堂。且盼甚作略。圓悟厲聲曰。打我首座死也。佛眼曰。官馬廝踏。有甚憑據。安曰。說甚麼官馬廝踏。正是龍象蹴踏也。圓悟曰。喚來。喚來。安復至法堂上。圓悟曰。我五百眾中首座。你為甚麼打佗。安曰。和尚也吃一頓始得。圓悟顧佛眼吐舌而已。佛眼曰。未在。乃顧安而問曰。只如空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。意作么生。安低躬曰。所供並是詣實。圓悟笑曰。元來是家裡人。遂至五祖自禪師處。自曰。書里說甚麼。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。自顧侍者曰。這是那裡僧。安曰。莫。侍者曰。曾在和尚會下去。自曰。怪得恁么滑頭。安曰。曾被和尚鈍置來。自遂將書于爐上熏曰。南無三滿多沒馱喃。安近前彈指而已。安再至蔣山坐夏。圓悟使分座攝納。秋辭歸。圓悟曰。子何所需。安曰。短歌須要十數文。長句只消三兩言。圓悟乃以頌嘉賞之曰。使乎不辱命。臨機貴專對。安禪捋虎鬚。著著超方外。不唯明牕下安排。掇向繩床拶險崖。拈椎豎拂奮雄辯。金聲玉振猶奔雷。九旬落落提綱宗。衲子濟濟長趨風。解粘去縛手段辣。驅耕奪食猶雍容。秋風忽作要歸去。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。栗棘蓬與金剛圈。短歌須要十數丈。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。自古禪會以專使為重任。禮貌機辯兼而優為之者。則不辱命矣。安之若此。可不謂全才乎。
羅湖野錄下(終)
No. 1577-B 羅湖野錄跋
前哲入道機緣。禪書多不備具者。其過在當時英俊失於編次。是無衛宗弘法之心而然。遂致有見賢思齊者。徒增大息耳。妙總窮居村落。不聞叢林勝事久矣。比者江西瑩仲溫遠自雙徑來訪山舍。娓娓談前言往行。殊慰此懷。徐探囊中。
【現代漢語翻譯】 現代漢語譯本： 失敗了。自顧侍者說：『這是哪裡的僧人？』慧安說：『不要這樣。』侍者說：『曾經在和尚的集會下去過。』慧自說：『怪不得這麼狡猾。』慧安說：『曾經被和尚刁難過。』慧自於是將書在爐子上燻烤，唸誦道：『南無三滿多沒馱喃（普遍的敬禮諸佛）。』慧安走上前彈指而已。慧安再次到蔣山坐禪修行。圓悟克勤禪師讓他分座接納僧眾。秋天告辭要回去。圓悟克勤禪師問：『你需要什麼？』慧自說：『短歌需要十幾句，長句只要三兩句。』圓悟克勤禪師於是用頌詩嘉獎他說：『出使不辱使命，臨機應變貴在專對。慧安禪師敢於捋虎鬚，處處超脫于方外。不僅在明亮的窗下安排妥當，還能搬到繩床上，逼近險峻的懸崖。拿起木槌，豎起拂塵，奮發雄辯，金石之聲猶如奔雷。九十天里，落落大方地提綱挈領，眾僧濟濟一堂，長久地追隨他的風範。解開束縛，去除粘滯，手段辛辣，驅逐耕牛，奪取食物，依然雍容大度。秋風忽然吹起，想要歸去，了卻武陵一段塵緣。勃窣的道理都在胸中，一路行走不愁沒有知己。臨行向我索要送行詩篇，如同栗棘蓬與金剛圈。短歌需要十幾丈，長句只要三兩言。金毛獅子能夠翻身，這才是叢林中傑出的人。不久孤峰上將發出巨大的吼叫，五葉一花，天地皆是春天。』自古以來，禪宗集會以專使為重任，禮貌、機智、辯才兼備且優秀的人才能勝任，才不會辱沒使命。慧安禪師就像這樣，可以稱得上是全才啊。 《羅湖野錄》下(終) No. 1577-B 《羅湖野錄》跋 前代的哲人進入佛道的機緣，禪宗書籍大多不完備。這過錯在於當時的英俊之士沒有進行編纂整理，這是因為他們沒有像衛宗那樣弘揚佛法的心，因此導致後世有見賢思齊的人，徒然增加嘆息罷了。妙總禪師隱居在偏僻的村落，很久沒有聽到叢林中的盛事了。近來江西的瑩仲溫禪師從雙徑遠道而來拜訪山舍，娓娓道來以前的言行，非常安慰我的心懷。慢慢地從囊中取出...
【English Translation】 English version: Failed. The attendant said to himself, 'Where is this monk from?' Huian said, 'Don't.' The attendant said, 'He used to go to the abbot's assembly.' Hui Zi said, 'No wonder he's so slippery.' Huian said, 'He was once made difficult by the abbot.' Thereupon, Hui Zi熏ed the book over the stove, chanting, 'Namo Samanta Buddhanam (Universal homage to all Buddhas).' Huian stepped forward and snapped his fingers. Huian went to Jiangshan again for summer retreat. Yuanwu Keqin (1063-1135) ordered him to share the seat and receive the monks. In autumn, he bid farewell to return. Yuanwu Keqin asked, 'What do you need?' Hui Zi said, 'A short song needs a dozen lines, a long sentence only needs two or three words.' Yuanwu Keqin then praised him with a verse, saying, 'The envoy does not disgrace his mission, and the key to responding to the occasion lies in specialized answers. Zen Master Huian dares to stroke the tiger's whiskers, transcending the mundane in every way. Not only is it well-arranged under the bright window, but it can also be moved to the rope bed, approaching the steep cliff. Picking up the mallet, raising the whisk, and vigorously debating, the sound of gold and stone is like thunder. For ninety days, he generously grasped the key points, and the monks gathered together, following his example for a long time. Untying the bonds, removing the attachments, with spicy methods, driving away the plowing cattle and seizing food, yet still being graceful. The autumn wind suddenly rises, wanting to return, ending a period of fate in Wuling. The principles of 勃窣 are all in the chest, and there is no worry about not having confidants along the way. Before leaving, he asked me for a farewell poem, like a chestnut hedgehog and a vajra circle. A short song needs a dozen feet, a long sentence only needs two or three words. The golden-haired lion can turn over, and this is an outstanding person in the jungle. Soon, a huge roar will be issued on the lonely peak, and with five leaves and one flower, the world is spring.' Since ancient times, the Zen assembly has regarded the special envoy as an important task, and only those who are polite, witty, and eloquent can be competent and will not disgrace the mission. Huian is like this, and can be called a complete talent. Luohu Yelu Part 2 (End) No. 1577-B Postscript to Luohu Yelu The opportunities for the former sages to enter the Buddhist path, most Zen books are incomplete. The fault lies in the fact that the outstanding talents of the time did not compile and organize them. This is because they did not have the heart to promote the Dharma like Wei Zong, which led later generations to admire the virtuous and think of becoming like them, only increasing sighs. Zen Master Miaozong lived in a remote village and had not heard of the grand events in the jungle for a long time. Recently, Zen Master Ying Zhongwen from Jiangxi came from Shuangjing to visit the mountain hermitage,娓娓道來 the previous words and deeds, which greatly comforted my heart. Slowly taking out from the bag...
遂得羅湖野錄一編。所載皆命世宗師與賢士大夫言行之粹美。機鋒之酬酢。
雄文可以輔宗教。明誨可以警後昆。於是詳覽熟思。不忍釋手。亦足以見仲溫為道為學之要。其操心亦賢於人遠矣。與天下好事者共之。庶幾後世英俊繼而為之。使夫佛祖之道光明盛大。其功豈不博哉。紹興庚辰十月二十日 毗陵無著道人妙總謹書。
【現代漢語翻譯】 現代漢語譯本：於是得到了一本《羅湖野錄》。其中記載的都是曠世宗師與賢士大夫言行的精華和美好之處，以及他們機智鋒利的應對。
雄壯的文章可以輔助宗教，明確的教誨可以警醒後代子孫。因此我詳細閱讀，深入思考，愛不釋手。這也足以看出仲溫對於修道和學習的要領，他的用心也比一般人賢明得多。我願與天下愛好此道的人共同分享，希望後世英俊之士能夠繼承並發展它，使佛祖的教義光明盛大，這樣的功德難道不廣博嗎？紹興庚辰（1160年）十月二十日，毗陵無著道人妙總恭敬地寫下此文。
【English Translation】 English version: Consequently, I obtained a volume of 'Luohu Yelu' (Unofficial Records of Luohu). What is recorded within are the purest and finest aspects of the words and deeds of unparalleled masters and virtuous scholar-officials, as well as their sharp and witty exchanges.
Magnificent writings can assist the religion, and clear instructions can warn later generations. Therefore, I examined it in detail and pondered it thoroughly, unable to put it down. This is also sufficient to see Zhongwen's essentials for pursuing the Dao (the Way) and learning. His dedication is also far more virtuous than others. I share it with all those in the world who love this pursuit, hoping that outstanding talents of later generations will continue and develop it, so that the Buddha's teachings may be bright, flourishing, and great. Wouldn't such merit be extensive? Respectfully written by Miaozong (Wonderful Totality), the Wu Zhu Daoren (No Attachment Daoist) of Piling (Changzhou), on the twentieth day of the tenth month of the Gengchen year of Shaoxing (1160).