X83n1578_指月錄

卍新續藏第 83 冊 No. 1578 指月錄

No. 1578-A 水月齋指月錄原序

嵇叔夜好鍛。阮遙集好蠟屐。當其意之所適。視世之他好。雜陳於前。無足移也。此不必明哲。第無二子之僻者。皆能喻鍛與屐無足尚。交𠷣其失所好已。而以二子之才之美。方其跌宕爐韛婆娑火蠟之間。雖窮極要眇以開之。使勿好有嗑然而笑耳。終不為之移已。及其既喻。則天地此爐韛也。萬有此火蠟也。孰足控搏。孰足容與。程伯子浮雲堯舜之業。以玩物喪志。目輯錄五經語者。意不若是乎。人之好不齊。乃或尊鍛而卑屐。君屐而𨽻鍛。不亦過乎。予垂髫則好讀竺墳。尤好宗門家言。及歲乙亥夏。侍管師東溟先生於郡之竹堂寺。幸以焦芽與沾甘露。開蔽良多。既而師則朝徹蟬蛻五宗掩耳不欲復聞。予則沈醋。於是恒語同輩。聖人六蓺之精蘊。諸所訓詁。非讀竺墳。不能得其真。生於萬物之中。而得為人。人而男。男而知讀書。于書知竺墳。于竺墳知宗門。是猶𣪬乳而得雪山之牛。復能得酪于乳。得生酥于酪。而熟酥。而醍醐哉。雖有他好。吾不移矣。此正予跌宕爐韛。婆娑火蠟時語也。於是在架之書。率多宗門家言。每讀之。如一瓶一缽。從諸耆宿于長林深壑。雖人間世波濤際天。埃𡏖蔽日。予席

【現代漢語翻譯】現代漢語譯本：《卍新續藏》第83冊 No. 1578 《指月錄》

No. 1578-A 《水月齋指月錄》原序

嵇康喜歡打鐵，阮籍喜歡穿木屐。當他們的心意所向時，看世上其他的愛好，即使都陳列在面前，也不足以使他們改變。這不必是明智的人，只要不是像他們二人那樣有怪癖的人，都能明白打鐵和穿木屐沒有什麼值得推崇的。如果責備他們愛好不當，他們反而會因此而喪失自己的愛好。然而以他們二人的才華和美好，當他們跌宕在爐火和鐵錘之間，婆娑於火蠟之中的時候，即使窮盡精微的道理來開導他們，使他們不要愛好這些東西，他們也只會一笑置之，終究不會因此而改變。等到他們明白了這些道理，就會覺得天地就是他們的爐火和鐵錘，萬物就是他們的火蠟，有什麼值得控制，有什麼值得容納呢？程頤認為堯舜的功業如同浮雲，會使人玩物喪志，他編纂五經語錄，大概也是這個意思吧。人們的愛好不一樣，有人尊崇打鐵而鄙視穿木屐，有人尊崇穿木屐而輕視打鐵，這不也太過分了嗎？我從小就喜歡讀佛經，尤其喜歡禪宗的言論。到乙亥年（具體年份待考）夏天，我在郡里的竹堂寺侍奉管師東溟先生，有幸像焦芽一樣沾到了甘露，開啟了很多矇蔽。之後，我的老師就像朝徹蟬蛻一樣，對五宗的言論掩耳不願再聽，而我卻沉溺其中。於是我經常對同輩人說，聖人六藝的精髓，以及各種訓詁，不讀佛經就不能真正理解。生於萬物之中，並且能夠成為人，人而為男子，男子而知讀書，讀書而知佛經，知佛經而知禪宗，這就好像從牛乳中得到了雪山的牛，又能從乳中得到酪，從酪中得到生酥，再得到熟酥，最後得到醍醐一樣。即使有其他的愛好，我也不會改變了。這正是我跌宕于爐火和鐵錘之間，婆娑於火蠟之中的時候說的話啊。因此，我書架上的書，大多是禪宗的言論。每當讀這些書的時候，就好像拿著一瓶一缽，跟隨各位耆宿在長林深壑之中。即使人間世波濤滔天，塵埃遮蔽太陽，我的席

【English Translation】 English version: 《Wan Xu Zang》 Volume 83 No. 1578 《The Record of Pointing at the Moon》

No. 1578-A Preface to 《The Record of Pointing at the Moon》 by Shui Yue Zhai

Ji Kang loved forging iron, and Ruan Ji loved wearing wooden clogs. When their minds were set on something, they would not be moved by other worldly interests, even if they were presented before them. This doesn't require wisdom; anyone without their eccentricities would understand that forging and clogs are not worth admiring. If you blame them for their inappropriate hobbies, they might lose their hobbies altogether. However, with their talent and beauty, when they were indulging between the furnace and hammer, dancing with fire and wax, even if you tried to enlighten them with profound principles to dissuade them from these hobbies, they would just laugh it off and never change. Once they understood these principles, they would realize that the universe is their furnace and hammer, and all things are their fire and wax. What is worth controlling, and what is worth accommodating? Cheng Yi considered the achievements of Yao and Shun as fleeting clouds, which could lead to indulging in trivial things and losing one's ambition. His compilation of excerpts from the Five Classics probably had the same intention. People's hobbies are different; some admire forging and despise clogs, while others admire clogs and despise forging. Isn't that going too far? Since I was young, I have loved reading Buddhist scriptures, especially the sayings of the Zen school. In the summer of the year Yihai (year to be determined), I served Master Dongming Guan at the Zhutang Temple in the county. I was fortunate to receive the sweet dew like a scorched sprout, which opened up many obscurations. Later, my teacher, like a cicada shedding its skin, covered his ears and refused to listen to the teachings of the Five Schools, while I was immersed in them. Therefore, I often said to my peers that the essence of the Six Arts of the sages, and all the commentaries, cannot be truly understood without reading Buddhist scriptures. To be born among all things and become a human being, to be a man, to know how to read, to know Buddhist scriptures through reading, and to know Zen through Buddhist scriptures, is like obtaining a snow mountain cow from milk, and then obtaining cheese from milk, raw butter from cheese, then cooked butter, and finally ghee. Even if there are other hobbies, I will not change. This is exactly what I said when I was indulging between the furnace and hammer, dancing with fire and wax. Therefore, most of the books on my shelf are the sayings of the Zen school. Whenever I read them, it is as if I am carrying a bottle and a bowl, following the elders in the long forests and deep ravines. Even if the waves of the human world reach the sky and the dust covers the sun, my seat

枕此如握靈犀。得辟塵分流之妙。彼浡潏堀堁莫能我侵矣。意適處輒手錄之。當點筆意適。雖圭組見逼必謝之。兒稚牽挽必謝之。寒暑之薄肌骨。飢渴之迫臟腑。有不暇顧。肯復移意他好之雜陳耶。僻而至是。奚必人𠷣。予固自𠷣矣。至乙未。積錄有三十二卷。適友人陳孟起。見而誤賞焉。孟起遂為錄二本。會有黃州之役。過故里。嚴道徹至齋中。亦誤賞焉。遂以孟起本遺之。道徹遽欲授梓。予笑曰。此予嵇氏之鍜。阮氏之屐也。凡所云意適者。皆鴆毒也。道之所以塞也。予既已喻其僻矣。子乃欲使有目者。共𠷣其僻耶。堅止之。逮辛丑。予自昭武乞骸歸。道徹欲梓。此意益堅。且曰。子謂此為僻。子則謂然。然可以已眾僻。古之人不云乎。惟楔出楔。至為發願偈率其弟侄若子梓行之。予既不能止。遂不敢藏其僻。為次第緣起于其端。題之曰水月齋指月錄。水月幻也。而云指月。果有如盤山所云。心月孤懸。光吞萬象者乎。吾不可得而知也。其質之爐韛火蠟。

萬曆壬寅夏五月戊寅。

那羅延窟學人瞿汝稷　槃談書。

No. 1578-B 刻指月錄發願偈(有述)

釋典雖有宗教兩涂。世尊云。吾四十九年住世。未曾說一字。則何教之非宗乎。顧宗門須憑實悟。毫不容偽。觀古之尊宿。

【現代漢語翻譯】現代漢語譯本：枕著它就像握著靈犀一樣，能夠避開塵世的紛擾，享受清流的妙處。那些喧囂和塵土都不能侵擾我。心情好的時候就隨手記錄下來。當點筆時心情舒暢，即使是高官厚祿的邀請也會謝絕，年幼的孩子拉扯也會推辭。寒冷暑熱侵蝕我的肌膚，飢餓乾渴逼迫我的臟腑，都沒有時間顧及，哪裡還會分心去關注其他愛好呢？我的偏僻已經到了這種地步，又何必讓別人來認可呢？我本來就是自甘偏僻的。到了乙未年（1595年），積累的記錄有三十二卷。恰好朋友陳孟起看見了，錯誤地欣賞了它。孟起於是抄錄了兩本。後來遇到黃州發生變故，我路過家鄉，嚴道徹到我的書齋中，也錯誤地欣賞了它，於是就把孟起的抄本送給了他。道徹立刻想要刊印它。我笑著說：『這就像我嵇康的鍛造，阮籍的木屐一樣，凡是所說的『意適』，都是鴆毒啊，是道義被阻塞的原因啊。我已經明白了它的偏僻之處，你卻想要讓有眼睛的人，一起來認可它的偏僻嗎？』堅決阻止了他。等到辛丑年（1601年），我從昭武請求告老還鄉，道徹想要刊印它的意願更加堅定了，並且說：『你認為這是偏僻，你認為是這樣，然而可以消除眾人的偏僻。古人不是說過嗎？只有用楔子才能拔出楔子。』甚至寫了發願偈，率領他的弟弟侄子和兒子來刊印它。我既然不能阻止，就不敢隱藏它的偏僻，於是在書的開頭寫了緣起，題名為《水月齋指月錄》。水月是虛幻的，卻說是指月，果真有像盤山所說的『心月孤懸，光吞萬象』的境界嗎？我就不得而知了。至於它的材質是否經得起爐火的考驗。

萬曆壬寅年（1602年）夏五月戊寅。

那羅延窟學人瞿汝稷槃談書。

No. 1578-B 刻指月錄發願偈(有述)

佛經雖然有宗教兩種途徑，世尊說：『我四十九年住世，未曾說過一個字。』那麼什麼教義不是宗呢？只是宗門必須憑藉真實的領悟，不能有絲毫的虛假。看看古代的尊宿。

【English Translation】 English version: Pillowing on it is like holding a magic rhinoceros horn, able to avoid the disturbances of the world and enjoy the wonders of the clear stream. Those noises and dust cannot invade me. When I am in a good mood, I record things casually. When I am writing and feeling comfortable, I will refuse even invitations of high rank and great wealth, and I will decline even if young children pull at me. The cold and heat erode my skin, and hunger and thirst oppress my internal organs, I have no time to care for them, how can I be distracted to pay attention to other hobbies? My eccentricity has reached this point, so why must I seek others' approval? I am originally content with my eccentricity. By the year of Yiwei (1595 AD), I had accumulated thirty-two volumes of records. It happened that my friend Chen Mengqi saw them and mistakenly appreciated them. Mengqi then copied two copies. Later, when the turmoil in Huangzhou occurred, I passed by my hometown, and Yan Daoche came to my study and also mistakenly appreciated them, so I gave him Mengqi's copy. Daoche immediately wanted to publish it. I smiled and said, 'This is like my Ji Kang's forging and Ruan Ji's wooden clogs. All that is called 'ease of mind' is poison, the reason why the Dao is blocked. I have already understood its eccentricity, but you want to make those with eyes share its eccentricity?' I firmly stopped him. By the year of Xinchou (1601 AD), I requested to retire from Zhaowu and return home, Daoche's desire to publish it became even stronger, and he said, 'You think this is eccentric, you think so, but it can eliminate the eccentricity of the masses. Didn't the ancients say that only a wedge can drive out a wedge?' He even wrote a vow verse, leading his younger brothers, nephews, and sons to publish it. Since I could not stop it, I dared not hide its eccentricity, so I wrote the origin at the beginning of the book, titled 'Shuiyue Zhai Zhi Yue Lu' (Water Moon Studio Record of Pointing at the Moon). The water moon is illusory, but it is said to point at the moon, is there really a realm like that described by Panshan, 'The moon of the mind hangs alone, its light swallowing all phenomena'? I cannot know. As for whether its quality can withstand the test of the furnace.

In the summer of the Renyin year (1602 AD), the fifth month, Wuyin.

Qu Ruji of Narayana Cave, Pan Tan wrote.

No. 1578-B Vow Verse for Carving the Record of Pointing at the Moon (with narration)

Although Buddhist scriptures have two paths, religion and doctrine, the World Honored One said, 'I have lived in the world for forty-nine years and have never spoken a word.' Then what teaching is not doctrine? It's just that the doctrine must rely on real understanding, and there must be no falsehood. Look at the venerable elders of ancient times.

幾十年點胸自許。直至末後。為明眼人煅煉過。方始開省。則悟豈易言哉。及其悟后。奉戒愈精。檢過愈密。甚至向折腳鐺下。入山磨鍊。真悟人氣象如此。豈非識法者懼乎。今之望見門頭戶口者。便謂已證已得。從而呵佛罵祖。放蕩無檢。聲色貨利。居然常人。而高談闊論。明欺一世。噫欺世乎自欺乎。有日鬚眉墮落。嘔血無及在。何得歸罪於宗。偈曰。

世皆懺罪造福　　我亦作福滅罪　惟有流傳法寶　　續佛慧命為最　愿我生生世世　　不迷正路修行　直取菩提上果　　遍度法界眾生　還願眾生覺悟　　修行不迷正路　聊憑標月指頭　　正見云開月露　逍遙性海之中　　當體與佛全同　逐一銷除夙習　　次第到岸登峰　慎勿撥無因果　　莽莽蕩蕩招禍　殺盜淫妄不除　　豈得泥犁免墮　還有向上一言　　頭上便是青天　秋月梧桐滴露　　春風楊柳含煙

萬曆辛丑歲八月初三日　吳郡嚴澄和南書。

指月錄總目

卷之一　　七佛　毗婆尸佛　尸棄佛　毗舍浮佛　拘留孫佛　拘那含牟尼佛　迦葉佛　釋迦牟尼佛　附諸師拈頌諸經語句卷之二　　應化聖賢　文殊菩薩　天親菩薩　維摩大士　善財　須菩提尊者　無厭足王(緊那羅王附) 　舍利弗

尊者　鴦崛摩羅尊者　賓頭盧尊者　障蔽魔王　那吒太子　廣額屠兒(文殊思業禪師附) 　秦䟦陀禪師　金陵寶誌禪師　雙林善慧大士　南嶽慧思禪師　天臺智者禪師　泗州僧伽大聖(萬回附) 　天臺豐干禪師　天臺寒山子　天臺拾得子　明州布袋和尚　法華志言大士　扣冰澡先古佛　千歲寶掌和尚　懶殘　法順大師　清涼澄觀國師卷之三　　西天祖師　一祖摩訶迦葉尊者　二祖阿難尊者　三祖商那和修尊者　四祖優波鞠多尊者　五祖提多迦尊者　六祖彌遮迦尊者　七祖婆須密尊者　八祖佛陀難提尊者　九祖伏馱密多尊者　十祖脅尊者　十一祖富那夜奢尊者　十二祖馬鳴尊者　十三祖迦毗摩羅尊者　十四祖龍樹尊者　十五祖迦那提婆尊者　十六祖羅睺羅多尊者　十七祖僧伽難提尊者　十八祖伽耶舍多尊者　十九祖鳩摩羅多尊者　二十祖阇夜多尊者　二十一祖婆修盤頭尊者　二十二祖摩拏羅尊者　二十三祖鶴勒那尊者　二十四祖師子尊者　二十五祖婆舍斯多尊者　二十六祖不如密多尊者　二十七祖般若多羅尊者　二十八祖菩提達磨尊者(章次列于東土祖師) 卷之四　　東土祖師　初祖菩提達磨大師　二祖慧可大祖禪師　三祖僧璨鑒智禪師　四祖道

【現代漢語翻譯】現代漢語譯本尊者鴦崛摩羅尊者（Angulimala）：一位佛教聖徒。賓頭盧尊者（Pindola）：一位阿羅漢，佛陀的弟子。障蔽魔王（Mara）：佛教中的惡魔，代表障礙和誘惑。那吒太子（Nata）：佛教護法神。廣額屠兒（Guang E Tu'er）：文殊思業禪師附體。秦䟦陀禪師（Qinbatuo Chanshi）：一位禪宗大師。金陵寶誌禪師（Jinling Baozhi Chanshi）：一位禪宗大師。雙林善慧大士（Shuanglin Shanhui Dashi）：一位佛教居士。南嶽慧思禪師（Nanyue Huisi Chanshi）：一位天臺宗大師。天臺智者禪師（Tiantai Zhizhe Chanshi）：天臺宗的創始人。泗州僧伽大聖（Sizhou Sengqie Dasheng）：萬回附體。天臺豐干禪師（Tiantai Fenggan Chanshi）：一位天臺宗大師。天臺寒山子（Tiantai Hanshanzi）：一位隱士詩人。天臺拾得子（Tiantai Shidezi）：一位隱士。明州布袋和尚（Mingzhou Budai Heshang）：一位禪宗和尚，被認為是彌勒佛的化身。法華志言大士（Fahua Zhiyan Dashi）：一位佛教居士。扣冰澡先古佛（Koubing Zao Xian Gufo）：一位古佛。千歲寶掌和尚（Qiansui Baozhang Heshang）：一位長壽的和尚。懶殘（Lan Can）：一位唐代的隱士。法順大師（Fashun Dashi）：華嚴宗的創始人。清涼澄觀國師（Qingliang Chengguan Guoshi）：一位華嚴宗大師。卷之三西天祖師一祖摩訶迦葉尊者（Mahakasyapa）：第一位禪宗祖師。二祖阿難尊者（Ananda）：佛陀的侍者。三祖商那和修尊者（Sanavasa）：第三位禪宗祖師。四祖優波鞠多尊者（Upagupta）：第四位禪宗祖師。五祖提多迦尊者（Dhitika）：第五位禪宗祖師。六祖彌遮迦尊者（Micchaka）：第六位禪宗祖師。七祖婆須密尊者（Vasumitra）：第七位禪宗祖師。八祖佛陀難提尊者（Buddhanandi）：第八位禪宗祖師。九祖伏馱密多尊者（Buddhamitra）：第九位禪宗祖師。十祖脅尊者（Parsva）：第十位禪宗祖師。十一祖富那夜奢尊者（Punyayasa）：第十一位禪宗祖師。十二祖馬鳴尊者（Asvaghosa）：第十二位禪宗祖師。十三祖迦毗摩羅尊者（Kapimala）：第十三位禪宗祖師。十四祖龍樹尊者（Nagarjuna）：第十四位禪宗祖師。十五祖迦那提婆尊者（Kanadeva）：第十五位禪宗祖師。十六祖羅睺羅多尊者（Rahulata）：第十六位禪宗祖師。十七祖僧伽難提尊者（Sanghanandi）：第十七位禪宗祖師。十八祖伽耶舍多尊者（Gayata）：第十八位禪宗祖師。十九祖鳩摩羅多尊者（Kumarata）：第十九位禪宗祖師。二十祖阇夜多尊者（Jayata）：第二十位禪宗祖師。二十一祖婆修盤頭尊者（Vasubandhu）：第二十一位禪宗祖師。二十二祖摩拏羅尊者（Manura）：第二十二位禪宗祖師。二十三祖鶴勒那尊者（Haklena）：第二十三位禪宗祖師。二十四祖師子尊者（Simha）：第二十四位禪宗祖師。二十五祖婆舍斯多尊者（Vasiasita）：第二十五位禪宗祖師。二十六祖不如密多尊者（Punyamitra）：第二十六位禪宗祖師。二十七祖般若多羅尊者（Prajnatara）：第二十七位禪宗祖師。二十八祖菩提達磨尊者（Bodhidharma）：第二十八位禪宗祖師（章次列于東土祖師）卷之四東土祖師初祖菩提達磨大師（Bodhidharma）：第一位中國禪宗祖師。二祖慧可大祖禪師（Huike）：第二位中國禪宗祖師。三祖僧璨鑒智禪師（Sengcan）：第三位中國禪宗祖師。四祖道信禪師（Daoxin）：第四位中國禪宗祖師

【English Translation】 English version Venerable Angulimala: A Buddhist saint. Venerable Pindola: An Arhat, a disciple of the Buddha. Mara: A demon in Buddhism, representing obstacles and temptations. Prince Nata: A Buddhist protector deity. Guang E Tu'er: Possessed by Chan Master Wenshu Siye. Chan Master Qinbatuo: A Chan master. Chan Master Jinling Baozhi: A Chan master. Layman Shuanglin Shanhui: A Buddhist layman. Chan Master Nanyue Huisi: A Tiantai master. Chan Master Tiantai Zhizhe: The founder of the Tiantai school. Great Sage Sengqie of Sizhou: Possessed by Wan Hui. Chan Master Tiantai Fenggan: A Tiantai master. Tiantai Hanshanzi: A hermit poet. Tiantai Shidezi: A hermit. Monk Budai of Mingzhou: A Chan monk, considered an incarnation of Maitreya. Layman Fahua Zhiyan: A Buddhist layman. Koubing Zao Xian Gufo: An ancient Buddha. Monk Baozhang of a Thousand Years: A long-lived monk. Lan Can: A recluse of the Tang Dynasty (618-907). Master Fashun: The founder of the Huayan school. National Teacher Qingliang Chengguan: A Huayan master. Scroll 3 Western Land Patriarchs 1st Patriarch Mahakasyapa: The first Chan patriarch. 2nd Patriarch Ananda: The Buddha's attendant. 3rd Patriarch Sanavasa: The third Chan patriarch. 4th Patriarch Upagupta: The fourth Chan patriarch. 5th Patriarch Dhitika: The fifth Chan patriarch. 6th Patriarch Micchaka: The sixth Chan patriarch. 7th Patriarch Vasumitra: The seventh Chan patriarch. 8th Patriarch Buddhanandi: The eighth Chan patriarch. 9th Patriarch Buddhamitra: The ninth Chan patriarch. 10th Patriarch Parsva: The tenth Chan patriarch. 11th Patriarch Punyayasa: The eleventh Chan patriarch. 12th Patriarch Asvaghosa: The twelfth Chan patriarch. 13th Patriarch Kapimala: The thirteenth Chan patriarch. 14th Patriarch Nagarjuna: The fourteenth Chan patriarch. 15th Patriarch Kanadeva: The fifteenth Chan patriarch. 16th Patriarch Rahulata: The sixteenth Chan patriarch. 17th Patriarch Sanghanandi: The seventeenth Chan patriarch. 18th Patriarch Gayata: The eighteenth Chan patriarch. 19th Patriarch Kumarata: The nineteenth Chan patriarch. 20th Patriarch Jayata: The twentieth Chan patriarch. 21st Patriarch Vasubandhu: The twenty-first Chan patriarch. 22nd Patriarch Manura: The twenty-second Chan patriarch. 23rd Patriarch Haklena: The twenty-third Chan patriarch. 24th Patriarch Simha: The twenty-fourth Chan patriarch. 25th Patriarch Vasiasita: The twenty-fifth Chan patriarch. 26th Patriarch Punyamitra: The twenty-sixth Chan patriarch. 27th Patriarch Prajnatara: The twenty-seventh Chan patriarch. 28th Patriarch Bodhidharma: The twenty-eighth Chan patriarch (listed under Eastern Land Patriarchs) Scroll 4 Eastern Land Patriarchs 1st Patriarch Bodhidharma: The first Chinese Chan patriarch. 2nd Patriarch Huike: The second Chinese Chan patriarch. 3rd Patriarch Sengcan: The third Chinese Chan patriarch. 4th Patriarch Daoxin: The fourth Chinese Chan patriarch.

信大醫禪師　五祖弘忍大滿禪師　六祖慧能大鑒禪師卷之五　　六祖下第一世　南嶽懷讓禪師　青原行思禪師　　六祖下第二世　江西馬祖道一禪師(南嶽讓嗣。南嶽一世) 　南嶽石頭希遷禪師(青原思嗣。青原一世) 卷之六　　二祖旁出法嗣　僧那禪師　向居士　　四祖旁出法嗣　牛頭山法融禪師　牛頭山智巖禪師(融禪師嗣) 　牛頭山智威禪師(法持禪師嗣。持慧方禪師嗣。方巖禪師嗣) 　安國玄挺禪師(威禪師嗣)　天柱崇慧禪師(二人) 　徑山道欽禪師(鶴林玄素嗣。素牛頭威嗣) 　天臺云居智禪師(佛窟惟則嗣。則牛頭慧忠嗣。忠牛頭威嗣) 　鳥窠道林禪師(徑山欽嗣) 　　五祖旁出法嗣　嵩岳慧安國師　壽州道樹禪師(北宗秀嗣) 　嵩岳破灶墮和尚(安國師嗣)　嵩岳元圭禪師(二人) 　終南惟政禪師(嵩山普寂嗣。寂北宗秀嗣) 　嵩山峻極和尚(破灶墮嗣) 　　六祖旁出法嗣　司空山本凈禪師　南陽慧忠國師　永嘉玄覺禪師　西京荷澤神會禪師　圭峰宗密禪師(遂州道圓嗣。圓荊南惟忠嗣。忠磁州法如嗣。如荷澤嗣) 卷之七　　未詳法嗣　泗州塔頭　講肇論僧　道流在佛殿(法師入佛殿)　六通院僧　聖僧像　死魚浮水　馮延巳　

【現代漢語翻譯】現代漢語譯本信大醫禪師五祖弘忍（601-674）大滿禪師六祖慧能（638-713）大鑒禪師卷之五六祖下第一世南嶽懷讓禪師青原行思禪師六祖下第二世江西馬祖道一禪師(南嶽懷讓禪師的嗣法弟子，南嶽一世) 南嶽石頭希遷禪師(青原行思禪師的嗣法弟子，青原一世) 卷之六二祖旁出法嗣僧那禪師向居士四祖旁出法嗣牛頭山法融禪師牛頭山智巖禪師(法融禪師的嗣法弟子) 牛頭山智威禪師(法持禪師的嗣法弟子，法持禪師是慧方禪師的嗣法弟子，慧方禪師是方巖禪師的嗣法弟子) 安國玄挺禪師(智威禪師的嗣法弟子) 天柱崇慧禪師(二人) 徑山道欽禪師(鶴林玄素的嗣法弟子，玄素是牛頭智威的嗣法弟子) 天臺云居智禪師(佛窟惟則的嗣法弟子，惟則是牛頭慧忠的嗣法弟子，慧忠是牛頭智威的嗣法弟子) 鳥窠道林禪師(徑山道欽的嗣法弟子) 五祖旁出法嗣嵩岳慧安國師壽州道樹禪師(北宗神秀的嗣法弟子) 嵩岳破灶墮和尚(慧安國師的嗣法弟子) 嵩岳元圭禪師(二人) 終南惟政禪師(嵩山普寂的嗣法弟子，普寂是北宗神秀的嗣法弟子) 嵩山峻極和尚(破灶墮的嗣法弟子) 六祖旁出法嗣司空山本凈禪師南陽慧忠國師永嘉玄覺禪師西京荷澤神會禪師圭峰宗密禪師(遂州道圓的嗣法弟子，道圓是荊南惟忠的嗣法弟子，惟忠是磁州法如的嗣法弟子，法如是荷澤神會的嗣法弟子) 卷之七未詳法嗣泗州塔頭講肇論僧道流在佛殿(法師入佛殿) 六通院僧聖僧像死魚浮水馮延巳

【English Translation】 English version Chan Master Xin Dayi The Great Master Hongren (601-674) of the Fifth Patriarch, The Great Master Huineng (638-713) of the Sixth Patriarch Volume 5 First Generation under the Sixth Patriarch Chan Master Nanyue Huairang, Chan Master Qingyuan Xingsi Second Generation under the Sixth Patriarch Chan Master Mazu Daoyi of Jiangxi (Successor of Nanyue Huairang, First Generation of Nanyue) Chan Master Shitou Xiqian of Nanyue (Successor of Qingyuan Xingsi, First Generation of Qingyuan) Volume 6 Collateral Lineage of the Second Patriarch Chan Master Sengna, Layman Xiang Collateral Lineage of the Fourth Patriarch Chan Master Farong of Niutou Mountain, Chan Master Zhiyan of Niutou Mountain (Successor of Chan Master Farong) Chan Master Zhiwei of Niutou Mountain (Successor of Chan Master Fachi, Chan Master Fachi was the successor of Chan Master Hui Fang, Chan Master Hui Fang was the successor of Chan Master Fangyan) Chan Master Anguo Xuanting (Successor of Chan Master Zhiwei), Chan Master Chonghui of Tianzhu Mountain (Two persons) Chan Master Daoqin of Jing Mountain (Successor of Helin Xuansu, Xuansu was the successor of Niutou Zhiwei) Chan Master Zhi of Yunju Mountain in Tiantai (Successor of Foku Weize, Weize was the successor of Niutou Huizhong, Huizhong was the successor of Niutou Zhiwei) Chan Master Daolin of Bird's Nest (Successor of Daoqin of Jing Mountain) Collateral Lineage of the Fifth Patriarch National Teacher Huian of Song Mountain, Chan Master Daoshu of Shou Prefecture (Successor of Shenxiu of the Northern School) Monk Pozuo Duo of Song Mountain (Successor of National Teacher Huian), Chan Master Yuangui of Song Mountain (Two persons) Chan Master Weizheng of Zhongnan Mountain (Successor of Puji of Song Mountain, Puji was the successor of Shenxiu of the Northern School) Monk Junji of Song Mountain (Successor of Pozuo Duo) Collateral Lineage of the Sixth Patriarch Chan Master Shanjing of Sikong Mountain, National Teacher Huizhong of Nanyang Chan Master Xuanjue of Yongjia, Chan Master Shenhui of Heze in Western Capital Chan Master Zongmi of Guifeng (Successor of Daoyuan of Suizhou, Daoyuan was the successor of Weizhong of Jingnan, Weizhong was the successor of Faru of Cizhou, Faru was the successor of Heze Shenhui) Volume 7 Lineage Unclear Pagoda Head of Sizhou, Monk Lecturing on the Treatise of Sengzhao A Daoist in the Buddha Hall (A Dharma Master entering the Buddha Hall), Monk of the Six Penetrations Monastery Image of a Holy Monk, Dead Fish Floating on Water Feng YanSi

問聖僧年　偃臺感山主　僧見地藏　鷂子趁鴿　問無揀　廣南住庵僧　圓通和尚　童子上經　先凈照禪師　曹溪主衣缽僧　高麗觀音　長明燈　護國天王　五蘊偈　犬傷持缽僧　宋太宗　茶陵郁山主　因禪師　樓子和尚　神照本如　上竺圓智　公期和尚　雲頂禪師　終夏不說(老宿畜童)　二庵主　舉九年面壁　師子捉兔　婆子燒庵　婆子到趙州　跨驢人　肇法師　雙溪布衲　法海立禪師(天寧明附) 　幽棲和尚　老洞華嚴　太瘤　歐陽文忠公　醫官僧　無鬼論　古德油糍　定僧問彌勒　元曉　修雅法師　文通慧卷之八　　六祖下第三世上　洪州百丈山懷海禪師(南二。馬祖嗣) 　池州南泉普愿禪師卷之九　　六祖下第三世下　杭州鹽官海昌院齊安國師(南二。馬祖嗣) 　廬山歸宗智常禪師　明州大梅法常禪師　池州魯祖山寶云禪師　洪州泐潭常興禪師　洪州泐潭法會禪師　洛京佛光如滿禪師　婺州五泄山靈默禪師　幽州盤山寶積禪師　蒲州麻谷寶徹禪師　湖南東寺如會禪師　䖍州西堂智藏禪師　越州大珠慧海禪師　池州杉山智堅禪師　水潦和尚　澧州茗溪道行禪師　撫州石鞏慧藏禪師　袁州南源道明禪師　朗州中邑洪恩禪師　潭

【現代漢語翻譯】現代漢語譯本問聖僧年偃臺感山主，僧見地藏（菩薩名）鷂子趁鴿，問無揀廣南住庵僧，圓通和尚童子上經，先凈照禪師曹溪主衣缽僧，高麗觀音（菩薩名）長明燈，護國天王五蘊偈，犬傷持缽僧宋太宗（趙匡義，976-997在位），茶陵郁山主因禪師，樓子和尚神照本如，上竺圓智公期和尚，雲頂禪師終夏不說（老宿畜童），二庵主舉九年面壁，師子捉兔婆子燒庵，婆子到趙州跨驢人，肇法師雙溪布衲，法海立禪師（天寧明附）幽棲和尚，老洞華嚴太瘤，歐陽文忠公（歐陽修）醫官僧，無鬼論古德油糍，定僧問彌勒（菩薩名）元曉，修雅法師文通慧卷之八六祖下第三世上洪州百丈山懷海禪師（南二。馬祖嗣）池州南泉普愿禪師卷之九六祖下第三世下杭州鹽官海昌院齊安國師（南二。馬祖嗣）廬山歸宗智常禪師，明州大梅法常禪師池州魯祖山寶云禪師，洪州泐潭常興禪師洪州泐潭法會禪師，洛京佛光如滿禪師婺州五泄山靈默禪師，幽州盤山寶積禪師蒲州麻谷寶徹禪師，湖南東寺如會禪師虔州西堂智藏禪師，越州大珠慧海禪師池州杉山智堅禪師，水潦和尚澧州茗溪道行禪師，撫州石鞏慧藏禪師袁州南源道明禪師，朗州中邑洪恩禪師潭州

【English Translation】 English version Asking the Age of the Holy Monk Master Ganshan of Yantai, a monk sees Ksitigarbha (Bodhisattva) A hawk chases a pigeon, asking about 'no choice' A monk living in a hermitage in Guangnan, Venerable Yuantong A young boy reciting scriptures, Chan Master Xian Jingzhao A monk in Caoxi holding the robe and bowl, Goryeo Avalokiteśvara (Bodhisattva) Eternal light, Heavenly King Protector of the Nation The Five Skandhas Gatha, a dog bites a monk holding a bowl Emperor Taizong of Song (Zhao Kuangyi, reigned 976-997), Master Yushan of Chaling Chan Master Yin, Venerable Louzi Shenzhao Benru, Shangzhu Yuanzhi Venerable Gongqi, Chan Master Yunding 'Not speaking all summer' (an old monk keeps a boy), Two Hermitage Masters Raising the story of 'nine years facing the wall', a lion catches a rabbit An old woman burns down a hermitage, an old woman goes to Zhaozhou A person riding a donkey, Dharma Master Zhao A cloth-robed monk of Shuangxi, Chan Master Faha Li (attached to Tianning Ming) Venerable Youqi, Old Dong Huayan A large tumor, Ouyang Wenzhong Gong (Ouyang Xiu) A physician monk, 'On the Non-Existence of Ghosts' Old master's fried dough cake, a meditative monk asks Maitreya (Bodhisattva) Wonhyo, Dharma Master Xiuya Wentong Hui Scroll 8 Third Generation Below the Sixth Ancestor, Part 1 Chan Master Huaihai of Baizhang Mountain in Hongzhou (South 2, successor of Mazu) Chan Master Puhyuan of Nanquan in Chizhou Scroll 9 Third Generation Below the Sixth Ancestor, Part 2 National Teacher Qi'an of Haichang Monastery in Yanguan, Hangzhou (South 2, successor of Mazu) Chan Master Zhichang of Guizong Mountain in Lushan, Chan Master Fachang of Damei in Mingzhou Chan Master Baoyun of Luzu Mountain in Chizhou, Chan Master Changxing of Letan in Hongzhou Chan Master Fahui of Letan in Hongzhou, Chan Master Ruman of Foguang in Luojing Chan Master Lingmo of Wuxie Mountain in Wuzhou, Chan Master Baoji of Panshan Mountain in Youzhou Chan Master Baoche of Magu in Puzhou, Chan Master Ruhui of Dongsi in Hunan Chan Master Zhizang of Xitang in Qianzhou, Chan Master Huikai of Dazhu in Yuezhou Chan Master Zhijian of Shanshan in Chizhou, Waterlogged Venerable Chan Master Daohang of Mingxi in Lizhou, Chan Master Huizang of Shigong in Fuzhou Chan Master Daoming of Nanyuan in Yuanzhou, Chan Master Hongen of Zhongyi in Langzhou Tanzhou

州三角總印禪師　汾州無業禪師　信州鵝湖大義禪師　京兆興善惟寬禪師　常州芙蓉大毓禪師　利山和尚　松山和尚　唐州紫玉山道通禪師　五臺山隱峰和尚　泉州龜洋無了禪師　南嶽西園曇藏禪師　磁州馬頭峰神藏禪師　潭州華林善覺禪師　烏臼和尚　石臼和尚　鎮州金牛和尚　亮座主　百靈和尚　則川和尚　忻州打地和尚　潭州秀溪和尚　江西椑樹和尚　浮杯和尚　潭州龍山和尚　蒙溪和尚　襄州龐蘊居士(四十七人) 　澧州藥山惟儼禪師(青二。石頭嗣) 　鄧州丹霞天然禪師　潭州大川禪師　潮州靈山大顛禪師　潭州長髭嚝禪師　潭州招提慧朗禪師　長沙興國振朗禪師　汾州石樓禪師　鳳翔法門佛陀禪師　澧州大同濟禪師(十人) 　荊州天皇道悟禪師(據符碑嗣石頭) 　天王道悟禪師(據丘碑嗣馬祖。未定宗派。二人) 卷之十　　六祖下第四世　洪州黃檗希運禪師(南三。百丈嗣) 卷之十一　　六祖下第四世　福州長慶大安禪師(南三。百丈嗣) 　福州古靈神贊禪師　杭州大慈寰中禪師　天臺平田普岸禪師　瑞州五峰常觀禪師　潭州石霜性空禪師　廣州和安寺通禪師　洪州東山慧禪師　百丈山涅槃和尚(十人) 　趙州觀音從諗禪師(南泉嗣)

【現代漢語翻譯】現代漢語譯本州三角總印禪師，汾州無業禪師，信州鵝湖大義禪師，京兆興善惟寬禪師，常州芙蓉大毓禪師，利山和尚，松山和尚，唐州紫玉山道通禪師，五臺山隱峰和尚，泉州龜洋無了禪師，南嶽西園曇藏禪師，磁州馬頭峰神藏禪師，潭州華林善覺禪師，烏臼和尚，石臼和尚，鎮州金牛和尚，亮座主，百靈和尚，則川和尚，忻州打地和尚，潭州秀溪和尚，江西椑樹和尚，浮杯和尚，潭州龍山和尚，蒙溪和尚，襄州龐蘊居士(四十七人)，澧州藥山惟儼禪師(青二。石頭嗣)，鄧州丹霞天然禪師，潭州大川禪師，潮州靈山大顛禪師，潭州長髭嚝禪師，潭州招提慧朗禪師，長沙興國振朗禪師，汾州石樓禪師，鳳翔法門佛陀禪師，澧州大同濟禪師(十人)，荊州天皇道悟禪師(據符碑嗣石頭)，天王道悟禪師(據丘碑嗣馬祖。未定宗派。二人) 卷之十六祖下第四世洪州黃檗希運禪師(南三。百丈嗣) 卷之十一六祖下第四世福州長慶大安禪師(南三。百丈嗣)，福州古靈神贊禪師，杭州大慈寰中禪師，天臺平田普岸禪師，瑞州五峰常觀禪師，潭州石霜性空禪師，廣州和安寺通禪師，洪州東山慧禪師，百丈山涅槃和尚(十人)，趙州觀音從諗禪師(南泉嗣)

【English Translation】 English version Zhou Sanjiao Zongyin Chan Master, Fenzhou Wuye Chan Master, Xinzhou Ehu Dayi Chan Master, Jingzhao Xingshan Weikuan Chan Master, Changzhou Furong Dayu Chan Master, Lishan Monk, Songshan Monk, Tangzhou Ziyushan Daotong Chan Master, Wutaishan Yin Feng Monk, Quanzhou Guiyang Wule Chan Master, Nanyue Xiyuan Tanzang Chan Master, Cizhou Matoufeng Shenzang Chan Master, Tanzhou Hualin Shanjue Chan Master, Wujiu Monk, Shijiu Monk, Zhenzhou Jinniu Monk, Liang Zuozhu, Bailing Monk, Zechuan Monk, Xinzhou Dadi Monk, Tanzhou Xiuxi Monk, Jiangxi Beishu Monk, Fubei Monk, Tanzhou Longshan Monk, Mengxi Monk, Xiangzhou Pang Yun Layman (47 people), Lizhou Yaoshan Weiyan Chan Master (Qing Er, successor of Shitou), Dengzhou Danxia Tianran Chan Master, Tanzhou Dachuan Chan Master, Chaozhou Lingshan Dadian Chan Master, Tanzhou Changzi Kuang Chan Master, Tanzhou Zhaoti Huilang Chan Master, Changsha Xingguo Zhenlang Chan Master, Fenzhou Shilou Chan Master, Fengxiang Famen F陀 Chan Master, Lizhou Datong Ji Chan Master (10 people), Jingzhou Tianhuang Daowu Chan Master (according to the Fu stele, successor of Shitou), Tianwang Daowu Chan Master (according to the Qiu stele, successor of Mazu, uncertain sect, 2 people) Chapter 10 Fourth Generation under the Sixth Patriarch Hongzhou Huangbo Xiyun Chan Master (Nan San, successor of Baizhang) Chapter 11 Fourth Generation under the Sixth Patriarch Fuzhou Changqing Daan Chan Master (Nan San, successor of Baizhang), Fuzhou Guling Shenzan Chan Master, Hangzhou Daci Huanzhong Chan Master, Tiantai Pingtian Puan Chan Master, Ruizhou Wufeng Changguan Chan Master, Tanzhou Shishuang Xingkong Chan Master, Guangzhou He'an Temple Tong Chan Master, Hongzhou Dongshan Hui Chan Master, Baizhang Mountain Nirvana Monk (10 people), Zhao Zhou Guanyin Congshen Chan Master (successor of Nanquan)

湖南長沙景岑禪師　鄂州茱萸山和尚　衢州子湖利蹤禪師　終南雲際師祖禪師　鄧州香嚴義端禪師　池州靈鷲閑禪師　日子和尚　蘇州西禪和尚　池州甘贄行者(十一人) 　洪州雙嶺玄真禪師(鹽官嗣) 　芙蓉靈訓禪師(歸宗嗣)　漢南高亭和尚　新羅大茅和尚　五臺山智通禪師(四人) 　鎮州普化和尚(盤山嗣)　壽州良遂禪師(麻谷嗣) 　虔州處微禪師(西堂嗣)　金州操禪師(章敬腪嗣。腪馬祖嗣) 　戒靈禪師(永泰湍嗣。湍馬祖嗣)　五臺秘魔巖和尚　湖南祇林和尚(三人) 卷之十二　　六祖下第四世　潭州溈山靈祐禪師(百丈嗣。溈仰宗) 　潭州道吾宗智禪師(青三。藥山嗣) 　潭州云巖曇晟禪師　華亭船子德誠禪師　宣州椑樹慧省禪師　鄂州百巖明哲禪師　澧州高沙彌(六人) 　京兆翠微無學禪師(丹霞嗣) 　吉州孝義性空禪師(二人)　仙天禪師(大川嗣) 　漳州三平義忠禪師(大顛嗣) 　馬頰山本空禪師　本生禪師(三人) 　潭州石室善道禪師(長髭嗣) 　澧州龍潭崇信禪師(天一) 卷之十三　　六祖下第五世　睦州陳尊宿(南四。黃檗嗣)　福州烏石靈觀禪師(二人) 　益州大隨法真禪師(長慶安嗣) 　福州靈云志勤禪師(二人

【現代漢語翻譯】現代漢語譯本

湖南長沙景岑禪師，鄂州茱萸山和尚。衢州子湖利蹤禪師，終南雲際師祖禪師。鄧州香嚴義端禪師，池州靈鷲閑禪師。日子和尚，蘇州西禪和尚。池州甘贄行者(十一人) 洪州雙嶺玄真禪師(鹽官嗣) 芙蓉靈訓禪師(歸宗嗣)，漢南高亭和尚。新羅大茅和尚，五臺山智通禪師(四人)。鎮州普化和尚(盤山嗣)，壽州良遂禪師(麻谷嗣)。虔州處微禪師(西堂嗣)，金州操禪師(章敬腪嗣。腪馬祖嗣)。戒靈禪師(永泰湍嗣。湍馬祖嗣)，五臺秘魔巖和尚。湖南祇林和尚(三人) 卷之十二六祖下第四世潭州溈山靈祐禪師(百丈嗣。溈仰宗) 潭州道吾宗智禪師(青三。藥山嗣) 潭州云巖曇晟禪師，華亭船子德誠禪師。宣州椑樹慧省禪師，鄂州百巖明哲禪師。澧州高沙彌(六人) 京兆翠微無學禪師(丹霞嗣) 吉州孝義性空禪師(二人)，仙天禪師(大川嗣)。漳州三平義忠禪師(大顛嗣) 馬頰山本空禪師，本生禪師(三人)。潭州石室善道禪師(長髭嗣) 澧州龍潭崇信禪師(天一) 卷之十三六祖下第五世睦州陳尊宿(南四。黃檗嗣)，福州烏石靈觀禪師(二人)。益州大隨法真禪師(長慶安嗣) 福州靈云志勤禪師(二人)

【English Translation】 English version

Hunan Changsha Jingcen Chan Master, Ezhou Zhuyushan Monk. Quzhou Zihu Lizong Chan Master, Zhongnan Yunjishi Zu Chan Master. Dengzhou Xiangyan Yiduan Chan Master, Chizhou Lingjiu Xian Chan Master. Rizi Monk, Suzhou Xichan Monk. Chizhou Gan Zhi Practitioner (eleven people). Hongzhou Shuangling Xuanzhen Chan Master (successor of Yanguan). Furong Lingxun Chan Master (successor of Guizong), Hannan Gaoting Monk. Silla Damou Monk, Wutaishan Zhitong Chan Master (four people). Zhenzhou Puhua Monk (successor of Panshan), Shouzhou Liangshui Chan Master (successor of Magu). Qianzhou Chuwei Chan Master (successor of Xitang), Jinzhou Cao Chan Master (successor of Zhangjing Yun. Yun is a successor of Mazu). Jieling Chan Master (successor of Yongtai Tuan. Tuan is a successor of Mazu), Wutai Mimo Rock Monk. Hunan Zhilin Monk (three people). Volume Twelve Fourth Generation under the Sixth Patriarch Tanzhou Weishan Lingyou Chan Master (successor of Baizhang, Weiyang School). Tanzhou Daowu Zongzhi Chan Master (Qingsan, successor of Yaoshan). Tanzhou Yunyan Tancheng Chan Master, Huating Chuanzi Decheng Chan Master. Xuanzhou Beishu Huisheng Chan Master, Ezhou Baiyan Mingzhe Chan Master. Lizhou Gao Shami (six people). Jingzhao Cuiwei Wuxue Chan Master (successor of Danxia). Jizhou Xiaoyi Xingkong Chan Master (two people), Xiantian Chan Master (successor of Dachuan). Zhangzhou Sanping Yizhong Chan Master (successor of Dadian). Majia Mountain Benkong Chan Master, Bensheng Chan Master (three people). Tanzhou Shishi Shandao Chan Master (successor of Changzhi). Lizhou Longtan Chongxin Chan Master (Tianyi). Volume Thirteen Fifth Generation under the Sixth Patriarch Muzhou Chen Zunsu (Nansi, successor of Huangbo), Fuzhou Wushi Lingguan Chan Master (two people). Yizhou Dasui Fazhen Chan Master (successor of Changqing An). Fuzhou Lingyun Zhiqin Chan Master (two people).

) 　洪州新興嚴陽尊者(趙州嗣) 　揚州光孝慧覺禪師　婺州木陳從朗禪師　婺州新建禪師　杭州多福和尚　益州西睦和尚(六人) 　明州雪竇常通禪師(長沙嗣) 　石梯和尚(茱萸嗣)　紫桐和尚(子湖嗣) 　日容遠和尚(二人) 　襄州關南道吾和尚(關南常嗣。常鹽官嗣) 　漳州羅漢和尚(二人) 　瑞州末山尼瞭然禪師(高安愚嗣。愚歸宗常嗣) 　婺州金華俱胝和尚(天龍嗣。龍大梅常嗣) 　袁州仰山慧寂禪師(溈仰宗。溈山嗣) 　鄧州香嚴智閑禪師　杭州徑山洪諲禪師　滁州定山神英禪師　京兆府米和尚　元康和尚　襄州王敬初常侍　鄭十三娘(八人) 卷之十四　　六祖下第五世　鎮州臨濟義玄禪師(黃檗嗣。臨濟宗) 卷之十五　　六祖第五世　潭州石霜慶諸禪師(青四。道吾智嗣) 　潭州漸源仲興禪師(二人)　僧審禪師(云巖晟嗣) 　澧州夾山善會禪師(船子誠嗣) 　舒州投子大同禪師(翠微學嗣) 　郢州清平令遵禪師(二人) 　鼎州德山宣鑒禪師(天二。龍潭嗣) 卷之十六　　六祖下第五世　瑞州洞山良價禪師(青四。云巖晟嗣。曹洞宗) 卷之十七　　六祖下第六世　睦州刺史陳操居士(南五。陳尊宿嗣) 　袁州南塔光涌禪師(

【現代漢語翻譯】現代漢語譯本洪州新興嚴陽尊者（趙州嗣）揚州光孝慧覺禪師婺州木陳從朗禪師婺州新建禪師杭州多福和尚益州西睦和尚（六人）明州雪竇常通禪師（長沙嗣）石梯和尚（茱萸嗣）紫桐和尚（子湖嗣）日容遠和尚（二人）襄州關南道吾和尚（關南常嗣。常鹽官嗣）漳州羅漢和尚（二人）瑞州末山尼瞭然禪師（高安愚嗣。愚歸宗常嗣）婺州金華俱胝和尚（天龍嗣。龍大梅常嗣）袁州仰山慧寂禪師（溈仰宗。溈山嗣）鄧州香嚴智閑禪師杭州徑山洪諲禪師滁州定山神英禪師京兆府米和尚元康和尚襄州王敬初常侍鄭十三娘（八人）卷之十四六祖下第五世鎮州臨濟義玄禪師（黃檗嗣。臨濟宗）卷之十五六祖第五世潭州石霜慶諸禪師（青四。道吾智嗣）潭州漸源仲興禪師（二人）僧審禪師（云巖晟嗣）澧州夾山善會禪師（船子誠嗣）舒州投子大同禪師（翠微學嗣）郢州清平令遵禪師（二人）鼎州德山宣鑒禪師（天二。龍潭嗣）卷之十六六祖下第五世瑞州洞山良價禪師（青四。云巖晟嗣。曹洞宗）卷之十七六祖下第六世睦州刺史陳操居士（南五。陳尊宿嗣）袁州南塔光涌禪師

【English Translation】 English version Hongzhou Xinxing Yanyang Venerable (Successor of Zhaozhou) Yangzhou Guangxiao Huijue Zen Master, Wuzhou Muchen Conglang Zen Master Wuzhou Xinjian Zen Master, Hangzhou Duofu Monk Yizhou Ximu Monk (Six people) Mingzhou Xuetou Changtong Zen Master (Successor of Changsha) Shiti Monk (Successor of Zhuyu), Zitong Monk (Successor of Zihu) Rirong Yuan Monk (Two people) Xiangzhou Guannan Daowu Monk (Successor of Guannan Chang, Chang Yanguan) Zhangzhou Luohan Monk (Two people) Ruizhou Moshan Nun Liaoran Zen Master (Successor of Gaoan Yu, Yu Guizong Chang) Wuzhou Jinhua Juchi Monk (Successor of Tianlong, Long Damei Chang) Yuanzhou Yangshan Huiji Zen Master (Weiyang School, Successor of Weishan) Dengzhou Xiangyan Zhixian Zen Master, Hangzhou Jingshan Hongyin Zen Master Chuzhou Dingshan Shenying Zen Master, Jingzhao Prefecture Mi Monk Yuankang Monk, Xiangzhou Wang Jingchu Attendant Zheng Thirteenth Lady (Eight people) Chapter Fourteen Fifth Generation under the Sixth Patriarch Zhenzhou Linji Yixuan Zen Master (Successor of Huangbo, Linji School) Chapter Fifteen Fifth Generation of the Sixth Patriarch Tanzhou Shishuang Qingzhu Zen Master (Qing Si, Successor of Daowu Zhi) Tanzhou Jianyuan Zhongxing Zen Master (Two people), Monk Shen Zen Master (Successor of Yunyan Sheng) Lizhou Jiashan Shanhui Zen Master (Successor of Chuanzi Cheng) Shuzhou Touzi Datong Zen Master (Successor of Cuiwei Xue) Yingzhou Qingping Lingzun Zen Master (Two people) Dingzhou Deshan Xuanjian Zen Master (Tian Er, Successor of Longtan) Chapter Sixteen Fifth Generation under the Sixth Patriarch Ruizhou Dongshan Liangjie Zen Master (Qing Si, Successor of Yunyan Sheng, Caodong School) Chapter Seventeen Sixth Generation under the Sixth Patriarch Muzhou Prefect Chen Cao Layman (Nan Wu, Successor of Chen Zuns宿) Yuanzhou Nanta Guangyong Zen Master

溈仰宗仰山嗣) 　杭州無著文喜禪師(二人)　雙峰古禪師(先雙峰嗣。峰溈山嗣) 　魏府興化存獎禪師(臨濟宗。臨濟嗣) 　魏府大覺和尚　鎮州寶壽沼禪師　鎮州三聖慧然禪師　定州善崔禪師　幽州談空和尚　虎溪庵主　覆盆庵主　桐峰庵主　杉洋庵主　定上座　奯上座(十二人) 　瑞州九峰道䖍禪師(青五。石霜諸嗣) 　臺州涌泉景欣禪師　邵武龍湖普聞禪師　潭州云蓋志元禪師　鳳翔石柱禪師　張拙秀才(六人) 　澧州洛浦元安禪師(夾山會嗣) 　撫州黃山月輪禪師　洛京韶山普寰禪師　鄆州四禪禪師　鳳翔天蓋山幽禪師(五人) 　鄂州巖頭全奯禪師(天三。德山鑒嗣) 　福州雪峰義存禪師　泉州瓦棺和尚　襄州高亭簡禪師(四人) 卷之十八　　六祖下第六世　撫州曹山本寂禪師(青五。曹洞宗。洞山嗣) 　洪州云居道膺禪師　撫州疏山匡仁禪師　青林師䖍禪師　高安白水本仁禪師　潭州龍牙居遁禪師　益州北院通禪師　京兆蜆子和尚　越州乾峰和尚　澧州欽山文𨗉禪師　九峰通玄禪師(十一人) 卷之十九　　六祖下第七世　吉州資福如寶禪師(南六。溈仰宗。西塔穆嗣。穆仰山嗣) 　郢州芭蕉慧清禪師(南塔通嗣) 　汝州南院慧颙禪師(

【現代漢語翻譯】現代漢語譯本溈仰宗仰山一脈的嗣法者：杭州無著文喜禪師（二人）雙峰古禪師（先嗣雙峰，雙峰嗣溈山）魏府興化存獎禪師（臨濟宗，嗣臨濟）魏府大覺和尚鎮州寶壽沼禪師鎮州三聖慧然禪師定州善崔禪師幽州談空和尚虎溪庵主覆盆庵主桐峰庵主杉洋庵主定上座奯上座（十二人）瑞州九峰道䖍禪師（青五，石霜諸嗣）臺州涌泉景欣禪師邵武龍湖普聞禪師潭州云蓋志元禪師鳳翔石柱禪師張拙秀才（六人）澧州洛浦元安禪師（夾山會嗣）撫州黃山月輪禪師洛京韶山普寰禪師鄆州四禪禪師鳳翔天蓋山幽禪師（五人）鄂州巖頭全奯禪師（天三，德山鑒嗣）福州雪峰義存禪師泉州瓦棺和尚襄州高亭簡禪師（四人）卷之十八六祖下第六世撫州曹山本寂禪師（青五，曹洞宗，洞山嗣）洪州云居道膺禪師撫州疏山匡仁禪師青林師䖍禪師高安白水本仁禪師潭州龍牙居遁禪師益州北院通禪師京兆蜆子和尚越州乾峰和尚澧州欽山文𨗉禪師九峰通玄禪師（十一人）卷之十九六祖下第七世吉州資福如寶禪師（南六，溈仰宗，西塔穆嗣，穆仰山嗣）郢州芭蕉慧清禪師（南塔通嗣）汝州南院慧颙禪師

【English Translation】 English version Successors of Yangshan (仰山) Lineage of the Weiyang (溈仰) School: Zen Master Wuzhu Wenxi (無著文喜) of Hangzhou (two people); Zen Master Gu (古) of Shuangfeng (雙峰) (first succeeded Shuangfeng, Shuangfeng succeeded Weishan (溈山)) Zen Master Xinghua Cunjiang (興化存獎) of Weifu (魏府) (Linji (臨濟) School, succeeded Linji) Monk Dajue (大覺) of Weifu; Zen Master Baoshou Zhao (寶壽沼) of Zhenzhou (鎮州) Zen Master Sansheng Huiran (三聖慧然) of Zhenzhou; Zen Master Shan Cui (善崔) of Dingzhou (定州) Monk Tankong (談空) of Youzhou (幽州); Hermit of Tiger Creek (虎溪) Hermit of Fupen (覆盆); Hermit of Tongfeng (桐峰) Hermit of Shanyang (杉洋); Senior Seat Ding (定) Senior Seat Hui (奯) (twelve people) Zen Master Jiufeng Daoqian (九峰道䖍) of Ruizhou (瑞州) (Qingwu (青五), various successors of Shishuang (石霜)) Zen Master Yongquan Jingxin (涌泉景欣) of Taizhou (臺州); Zen Master Longhu Puwen (龍湖普聞) of Shaowu (邵武) Zen Master Yungaizhiyuan (云蓋志元) of Tanzhou (潭州); Zen Master Shizhu (石柱) of Fengxiang (鳳翔) Scholar Zhang Zhuo (張拙) (six people) Zen Master Luopu Yuan'an (洛浦元安) of Lizhou (澧州) (succeeded Jiasan Hui (夾山會)) Zen Master Huangshan Yuelun (黃山月輪) of Fuzhou (撫州); Zen Master Shaoshan Puhuan (韶山普寰) of Luojing (洛京) Zen Master Sichen (四禪) of Yunzhou (鄆州); Zen Master Tiangaishan You (天蓋山幽) of Fengxiang (鳳翔) (five people) Zen Master Yantou Quanhui (巖頭全奯) of Ezhou (鄂州) (Tian San (天三), succeeded Deshan Jian (德山鑒)) Zen Master Xuefeng Yicun (雪峰義存) of Fuzhou (福州); Monk Waguan (瓦棺) of Quanzhou (泉州) Zen Master Gaoting Jian (高亭簡) of Xiangzhou (襄州) (four people) Scroll 18 Sixth Generation after the Sixth Patriarch Zen Master Caoshan Benji (曹山本寂) of Fuzhou (撫州) (Qingwu (青五), Caodong (曹洞) School, succeeded Dongshan (洞山)) Zen Master Yunju Daoying (云居道膺) of Hongzhou (洪州); Zen Master Shushan Kuangren (疏山匡仁) of Fuzhou (撫州) Zen Master Qinglin Shiqian (青林師䖍); Zen Master Baishui Benren (白水本仁) of Gao'an (高安) Zen Master Longya Judun (龍牙居遁) of Tanzhou (潭州); Zen Master Beiyuan Tong (北院通) of Yizhou (益州) Monk Xianzi (蜆子) of Jingzhao (京兆); Monk Qianfeng (乾峰) of Yuezhou (越州) Zen Master Qinshan Wen (欽山文𨗉) of Lizhou (澧州); Zen Master Jiufeng Tongxuan (九峰通玄) (eleven people) Scroll 19 Seventh Generation after the Sixth Patriarch Zen Master Zifu Rubao (資福如寶) of Jizhou (吉州) (Nan Liu (南六), Weiyang (溈仰) School, succeeded Xita Mu (西塔穆), Mu succeeded Yangshan (仰山)) Zen Master Bajiao Huiqing (芭蕉慧清) of Yingzhou (郢州) (succeeded Nantong (南塔通)) Zen Master Nanyuan Huiyong (南院慧颙) of Ruzhou (汝州)

臨濟宗。興化嗣) 　守廓侍者(二人) 　汝州西院思明禪師(寶壽沼嗣) 　寶壽第二世和尚(二人) 　洪州同安常察禪師(青六。九峰䖍嗣) 　吉州禾山無殷禪師(二人) 　鳳翔青峰傳楚禪師(洛浦安嗣) 　袁州木平善道禪師(蟠龍文嗣。文夾山會嗣) 　郢州桐泉山禪師(黃山輪嗣) 　臺州瑞巖師彥禪師(天四。巖頭奯嗣) 　福州羅山道閑禪師(二人) 　福州玄沙師備禪師(雪峰存嗣) 　福州長慶慧棱禪師　漳州保福從展禪師　福州鼓山神晏禪師　龍華照布衲　明州翠巖令參禪師　越州鏡清道怤禪師　報恩懷岳禪師　安國弘𤦆禪師　長生皎然禪師　越山師鼐禪師　太原孚上座(十二人) 卷之二十　　六祖下第七世　撫州金峰從志禪師(青六。曹洞宗。曹山嗣) 　處州廣利容禪師(二人)　洪州同安丕禪師(云居膺嗣) 　杭州佛日本空禪師　池州嵇山章禪師　朱溪謙禪師　南康云居道簡禪師(五人) 　護國守澄禪師(疏山仁嗣)　黃檗慧禪師　伏龍奉璘禪師(三人) 　襄州石門獻蘊禪師(青林䖍嗣) 　京兆重云智暉禪師(白水仁嗣) 　杭州瑞鹿幼璋禪師(二人)　報慈藏嶼禪師(龍牙遁嗣) 　韶州雲門文偃禪師(天四。雪峰存嗣。雲門宗) 卷之二十一

【現代漢語翻譯】現代漢語譯本臨濟宗。興化嗣守廓侍者(二人) 汝州西院思明禪師(寶壽沼嗣) 寶壽第二世和尚(二人) 洪州同安常察禪師(青六。九峰䖍嗣) 吉州禾山無殷禪師(二人) 鳳翔青峰傳楚禪師(洛浦安嗣) 袁州木平善道禪師(蟠龍文嗣。文夾山會嗣) 郢州桐泉山禪師(黃山輪嗣) 臺州瑞巖師彥禪師(天四。巖頭奯嗣) 福州羅山道閑禪師(二人) 福州玄沙師備禪師(雪峰存嗣) 福州長慶慧棱禪師漳州保福從展禪師福州鼓山神晏禪師龍華照布衲明州翠巖令參禪師越州鏡清道怤禪師報恩懷岳禪師安國弘𤦆禪師長生皎然禪師越山師鼐禪師太原孚上座(十二人) 卷之二十六祖下第七世撫州金峰從志禪師(青六。曹洞宗。曹山嗣) 處州廣利容禪師(二人) 洪州同安丕禪師(云居膺嗣) 杭州佛日本空禪師池州嵇山章禪師朱溪謙禪師南康云居道簡禪師(五人) 護國守澄禪師(疏山仁嗣) 黃檗慧禪師伏龍奉璘禪師(三人) 襄州石門獻蘊禪師(青林䖍嗣) 京兆重云智暉禪師(白水仁嗣) 杭州瑞鹿幼璋禪師(二人) 報慈藏嶼禪師(龍牙遁嗣) 韶州雲門文偃禪師(天四。雪峰存嗣。雲門宗) 卷之二十一

【English Translation】 English version Linji School. Lineage of Xinghua Attendant Shoukuo (2 people) Zen Master Siming of Xiyuan Monastery, Ruzhou (Lineage of Baoshou Zhao) Second Generation Abbot of Baoshou Monastery (2 people) Zen Master Changcha of Tongan Monastery, Hongzhou (Qingliu Sixth Generation. Lineage of Jiufeng Qian) Zen Master Wuyin of Heshan Monastery, Jizhou (2 people) Zen Master Chuan Chu of Qingfeng Monastery, Fengxiang (Lineage of Luopu An) Zen Master Shandao of Muping Monastery, Yuanzhou (Lineage of Panlong Wen. Lineage of Wen of Jia Mountain) Zen Master of Tongquan Mountain, Yingzhou (Lineage of Huangshan Lun) Zen Master Shiyan of Ruiyan Monastery, Taizhou (Fourth Generation of Tiantai. Lineage of Yantou Huo) Zen Master Daoxian of Luoshan Monastery, Fuzhou (2 people) Zen Master Shibei of Xuansha Monastery, Fuzhou (Lineage of Xuefeng Cun) Zen Master Huileng of Changqing Monastery, Fuzhou; Zen Master Congzhan of Baofu Monastery, Zhangzhou Zen Master Shenyan of Gushan Monastery, Fuzhou; Monk Zhaobu of Longhua Zen Master Lingshen of Cuiyan Monastery, Mingzhou; Zen Master Daofu of Jingqing Monastery, Yuezhou Zen Master Huaiyue of Baoen Monastery; Zen Master Hongyi of Anguo Monastery Zen Master Jiaoran of Changsheng Monastery; Zen Master Shinai of Yueshan Monastery Senior Seat Fushang of Taiyuan (12 people) Scroll 20 Seventh Generation from the Sixth Patriarch Zen Master Congzhi of Jinfeng Monastery, Fuzhou (Qingliu Sixth Generation. Caodong School. Lineage of Caoshan) Zen Master Rong of Guangli Monastery, Chuzhou (2 people); Zen Master Pi of Tongan Monastery, Hongzhou (Lineage of Yunju Ying) Zen Master Benkong of Fori Monastery, Hangzhou; Zen Master Zhang of Jishan Monastery, Chizhou Zen Master Qian of Zhuxi; Zen Master Daojian of Yunju Monastery, Nankang (5 people) Zen Master Shouchang of Huguo Monastery (Lineage of Shushan Ren); Zen Master Hui of Huangbo Zen Master Fenglin of Fulong (3 people) Zen Master Xianyun of Shimen Monastery, Xiangzhou (Lineage of Qinglin Qian) Zen Master Zhihui of Chongyun Monastery, Jingzhao (Lineage of Baishui Ren) Zen Master Youzhang of Ruilu Monastery, Hangzhou (2 people); Zen Master Cangyu of Baoen Monastery (Lineage of Longya Dun) Zen Master Wenyan of Yunmen Monastery, Shaozhou (Fourth Generation of Tiantai. Lineage of Xuefeng Cun. Yunmen School) Scroll 21

六祖下第八世　吉州資福貞𨗉禪師(南七。溈仰宗。資福寶嗣) 　郢州芭蕉繼徹禪師(芭蕉清嗣)　彭州承天辭確禪師(二人) 　汝州風穴延沼禪師(臨濟宗。南院嗣) 　鐵胡穎橋安禪師(二人) 　郢州興陽歸靜禪師(西院明嗣) 　鄂州黃龍誨機禪師(天五。玄泉彥嗣。彥巖頭奯嗣) 　婺州明招德謙禪師(羅山閑嗣) 　漳州羅漢桂琛禪師(玄沙嗣) 　安國慧球禪師　福州大章契如禪師　天臺國清師靜上座(四人) 　泉州招慶道匡禪師(長慶棱嗣) 　襄州鷲嶺明遠禪師　太傅王延彬居士(三人) 　谷山行崇禪師(保福展嗣)　漳州報恩道熙禪師　招慶省僜禪師(三人)　鼓山智岳禪師(鼓山晏嗣) 　報國照禪師(龍華照嗣) 　衢州烏巨儀晏禪師(鏡清怤嗣) 　福州瑞峰志端禪師(安國瑫嗣) 　保福清豁禪師(睡龍溥嗣。龍雪峰存嗣) 　四祖清皎禪師(白兆圓嗣。圓感潭資嗣。資德山鑒嗣) 　大龍智洪禪師(二人) 　同安志禪師(青七。曹洞宗。同安丕嗣) 　盧山佛手行因禪師(鹿門真嗣。真曹山嗣) 　泉州龜洋慧忠禪師(草菴義嗣。義曹山嗣) 　襄州廣德義禪師(廣德延嗣。延曹山嗣) 　廣德周禪師(二人)　石門慧徹禪師(石門蘊嗣) 　益州香林澄遠禪師

【現代漢語翻譯】現代漢語譯本：六祖慧能大師門下第八世吉州資福貞𨗉禪師（南宗七祖。溈仰宗。資福寶嗣）郢州芭蕉繼徹禪師（芭蕉清嗣）彭州承天辭確禪師（二人）汝州風穴延沼禪師（臨濟宗。南院嗣）鐵胡穎橋安禪師（二人）郢州興陽歸靜禪師（西院明嗣）鄂州黃龍誨機禪師（天童第五世。玄泉彥嗣。玄泉彥巖頭奯嗣）婺州明招德謙禪師（羅山閑嗣）漳州羅漢桂琛禪師（玄沙嗣）安國慧球禪師福州大章契如禪師天臺國清師靜上座（四人）泉州招慶道匡禪師（長慶棱嗣）襄州鷲嶺明遠禪師太傅王延彬居士（三人）谷山行崇禪師（保福展嗣）漳州報恩道熙禪師招慶省僜禪師（三人）鼓山智岳禪師（鼓山晏嗣）報國照禪師（龍華照嗣）衢州烏巨儀晏禪師（鏡清怤嗣）福州瑞峰志端禪師（安國瑫嗣）保福清豁禪師（睡龍溥嗣。睡龍溥雪峰存嗣）四祖清皎禪師（白兆圓嗣。白兆圓感潭資嗣。白兆圓感潭資德山鑒嗣）大龍智洪禪師（二人）同安志禪師（青峰第七世。曹洞宗。同安丕嗣）廬山佛手行因禪師（鹿門真嗣。鹿門真曹山嗣）泉州龜洋慧忠禪師（草菴義嗣。草菴義曹山嗣）襄州廣德義禪師（廣德延嗣。廣德延曹山嗣）廣德周禪師（二人）石門慧徹禪師（石門蘊嗣）益州香林澄遠禪師

【English Translation】 English version: Eighth Generation under the Sixth Patriarch Huineng Chan Master Zifu Zhenqiao of Jizhou (Seventh Ancestor of the Southern Lineage. Weiyang School. Successor of Zifu Bao) Chan Master Bajiao Jiche of Yingzhou (Successor of Bajiao Qing) Chan Master Chengtian Cique of Pengzhou (Two persons) Chan Master Fengxue Yanzhao of Ruzhou (Linji School. Successor of Nanyuan) Chan Master Tiehu Yingqiao An (Two persons) Chan Master Xingyang Guijing of Yingzhou (Successor of Xiyuan Ming) Chan Master Huanglong Huiji of Ezhou (Fifth Generation of Tiantong. Successor of Xuanquan Yan. Xuanquan Yan was the successor of Yantou Huo) Chan Master Mingzhao Deqian of Wuzhou (Successor of Luoshan Xian) Chan Master Luohan Guichen of Zhangzhou (Successor of Xuansha) Chan Master Anguo Huiqiu Chan Master Dazhang Qiru of Fuzhou Senior Monk Shijing of Guoqing Temple, Tiantai (Four persons) Chan Master Zhaoqing Daokuang of Quanzhou (Successor of Changqing Leng) Chan Master Jiuling Mingyuan of Xiangzhou Layman Wang Yanbin, Grand Tutor (Three persons) Chan Master Gushan Xingchong (Successor of Baofu Zhan) Chan Master Baoen Daoxi of Zhangzhou Chan Master Zhaoqing Shengcheng (Three persons) Chan Master Gushan Zhiyue (Successor of Gushan Yan) Chan Master Baoguo Zhao (Successor of Longhua Zhao) Chan Master Wuju Yiyan of Quzhou (Successor of Jingqing Fu) Chan Master Ruifeng Zhiduan of Fuzhou (Successor of Anguo Tao) Chan Master Baofu Qinghuo (Successor of Shuilong Pu. Shuilong Pu was the successor of Xuefeng Cun) Chan Master Qingjiao of the Fourth Ancestor Temple (Successor of Baizhao Yuan. Baizhao Yuan was the successor of Gantan Zi. Gantan Zi was the successor of Deshan Jian) Chan Master Dalong Zhihong (Two persons) Chan Master Tongan Zhi (Seventh Generation of Qingfeng. Caodong School. Successor of Tongan Pi) Chan Master Foshou Xingyin of Lushan (Successor of Lumen Zhen. Lumen Zhen was the successor of Caoshan) Chan Master Guiyang Huizhong of Quanzhou (Successor of Cao'an Yi. Cao'an Yi was the successor of Caoshan) Chan Master Guangde Yi of Xiangzhou (Successor of Guangde Yan. Guangde Yan was the successor of Caoshan) Chan Master Guangde Zhou (Two persons) Chan Master Shimen Huiche (Successor of Shimen Yun) Chan Master Xianglin Chengyuan of Yizhou

(天五。雲門宗。雲門嗣) 　韶州白雲子祥禪師　鼎州德山緣密禪師　岳州巴陵顥鑒禪師　隨州雙泉師寬禪師　襄州洞山守初禪師　金陵奉先深禪師　韶州雙峰竟欽禪師　洞山清稟禪師　北禪寂禪師　雲門朗上座(十一人) 卷之二十二　　六祖下第九世　汝州首山省念禪師(南八。臨濟宗。風穴嗣) 　廣慧真禪師(二人)　黑水和尚(天六。黃龍機嗣) 　棗樹第二世和尚　呂巖真人(三人) 　襄州清溪洪進禪師(羅漢琛嗣) 　升州清涼休復禪師　撫州龍濟紹修禪師(三人) 　酒仙遇賢禪師(龍華球嗣。球長慶棱嗣) 　鼎州梁山緣觀禪師(青八。曹洞宗。同安志嗣) 　懷安雲頂德敷禪師(護國遠嗣。遠護國澄嗣。澄疏山仁嗣) 　隨州智門光祚禪師(天六。雲門宗。香林嗣) 　韶州大曆和尚(白雲祥嗣)　連州寶華和尚(二人) 　蘄州五祖師戒禪師(雙泉寬嗣) 　荊南福昌惟善禪師(二人)　蓮華峰祥庵主(奉先深嗣) 　藍田縣真禪師(般若柔嗣。柔雲門嗣) 　金陵清涼文益禪師(羅漢琛嗣。法眼宗) 卷之二十三　　六祖下第十世　汾州太子院善昭禪師(南九。臨濟宗。首山嗣) 　并州三交智嵩禪師　葉縣廣教歸省禪師　潭州神鼎洪諲禪師　襄州谷隱蘊聰禪師　

【現代漢語翻譯】現代漢語譯本 (天五。雲門宗。雲門嗣) 韶州白雲子祥禪師，鼎州德山緣密禪師，岳州巴陵顥鑒禪師，隨州雙泉師寬禪師，襄州洞山守初禪師，金陵奉先深禪師，韶州雙峰竟欽禪師，洞山清稟禪師，北禪寂禪師，雲門朗上座(十一人) 卷之二十二六祖下第九世汝州首山省念禪師(南八。臨濟宗。風穴嗣)，廣慧真禪師(二人)，黑水和尚(天六。黃龍機嗣)，棗樹第二世和尚，呂巖真人(三人)，襄州清溪洪進禪師(羅漢琛嗣)，升州清涼休復禪師，撫州龍濟紹修禪師(三人)，酒仙遇賢禪師(龍華球嗣。球長慶棱嗣)，鼎州梁山緣觀禪師(青八。曹洞宗。同安志嗣)，懷安雲頂德敷禪師(護國遠嗣。遠護國澄嗣。澄疏山仁嗣)，隨州智門光祚禪師(天六。雲門宗。香林嗣)，韶州大曆和尚(白雲祥嗣)，連州寶華和尚(二人)，蘄州五祖師戒禪師(雙泉寬嗣)，荊南福昌惟善禪師(二人)，蓮華峰祥庵主(奉先深嗣)，藍田縣真禪師(般若柔嗣。柔雲門嗣)，金陵清涼文益禪師(羅漢琛嗣。法眼宗) 卷之二十三六祖下第十世汾州太子院善昭禪師(南九。臨濟宗。首山嗣)，并州三交智嵩禪師，葉縣廣教歸省禪師，潭州神鼎洪諲禪師，襄州谷隱蘊聰禪師

【English Translation】 English version (Tianwu. Yunmen School. Successor of Yunmen) Chan Master Zixiang of Baiyun in Shaozhou, Chan Master Yuanmi of Deshan in Dingzhou, Chan Master Haojian of Baling in Yuezhou, Chan Master Shikuan of Shuangquan in Suizhou, Chan Master Shouchu of Dongshan in Xiangzhou, Chan Master Shen of Fengxian in Jinling, Chan Master Jingqin of Shuangfeng in Shaozhou, Chan Master Qingbing of Dongshan, Chan Master Ji of Beichan, Senior Monk Lang of Yunmen (eleven people) Volume 22 Ninth Generation under the Sixth Patriarch Chan Master Xingnian of Shoushan in Ruzhou (Nanba. Linji School. Successor of Fengxue), Chan Master Zhen of Guanghui (two people), Monk Heishui (Tianliu. Huanglongji's successor), Second Generation Monk of Zao Shu, True Man Lüyan (three people), Chan Master Hongjin of Qingxi in Xiangzhou (Successor of Luohan Chen), Chan Master Xiufu of Qingliang in Shengzhou, Chan Master Shaoxiu of Longji in Fuzhou (three people), Chan Master Yuxian, the Wine Immortal (Successor of Longhua Qiu. Qiu was the successor of Changqing Leng), Chan Master Yuanguan of Liangshan in Dingzhou (Qingba. Caodong School. Successor of Tongan Zhi), Chan Master Defu of Yunding in Huaian (Successor of Huguo Yuan. Yuan was the successor of Huguo Cheng. Cheng was the successor of Shushan Ren), Chan Master Guangzuo of Zhimen in Suizhou (Tianliu. Yunmen School. Successor of Xianglin), Monk Dali of Shaozhou (Successor of Baiyun Xiang), Monk Baohua of Lianzhou (two people), Chan Master Shijie of the Fifth Ancestor in Qizhou (Successor of Shuangquan Kuan), Chan Master Weishan of Fuchang in Jingnan (two people), Hermit Xiang of Lotus Peak (Successor of Fengxian Shen), Chan Master Zhen of Lantian County (Successor of Boruo Rou. Rou was the successor of Yunmen), Chan Master Weny of Qingliang in Jinling (Successor of Luohan Chen. Fayan School) Volume 23 Tenth Generation under the Sixth Patriarch Chan Master Shanzhao of Taizi Monastery in Fenzhou (Nanjiu. Linji School. Successor of Shoushan), Chan Master Zhisong of Sanjiao in Bingzhou, Chan Master Guisheng of Guangjiao in Yexian, Chan Master Hongyin of Shending in Tanzhou, Chan Master Yuncong of Guyin in Xiangzhou

汝州廣慧元璉禪師　鐵佛院智嵩禪師　仁王院處評禪師　智門罕迥禪師　丞相王隨居士(十人)　圓通緣德禪師(天七。清溪進嗣) 　郢州大陽警玄禪師(青九。曹洞宗。梁山觀嗣) 　明州雪竇重顯禪師(天七。雲門宗。智門祚嗣) 　瑞州洞山曉聰禪師(文殊真嗣。真德山密嗣) 　洞山自寶禪師(五祖戒嗣) 　潭州北禪智賢禪師(福嚴雅嗣。雅洞山初嗣) 　南安巖自嚴尊者(西峰豁嗣。豁清涼則嗣。明雲門嗣) 　天臺德韶國師(法眼宗。法眼嗣) 　金陵清涼泰欽禪師　杭州靈隱清聳禪師　洪州百丈道恒禪師　永明道潛禪師　杭州報恩慧明禪師　云居清錫禪師　漳州羅漢智依禪師　金陵報慈父𨗉禪師　報恩玄則禪師　歸宗䇿真禪師　同安紹顯禪師　觀音從顯禪師　洛京興善棲倫禪師　古賢院謹禪師(十五人) 卷之二十四　　六祖下第十一世　潭州石霜楚圓禪師(南十。臨濟宗。汾陽嗣) 　滁州瑯玡慧覺禪師　瑞州大愚守芝禪師　舒州法華全舉禪師　南嶽芭蕉谷泉禪師　安吉州天聖皓泰禪師(六人)　浮山法遠禪師(葉縣省嗣) 　潤州金山曇穎禪師(谷隱聰嗣) 　唐州大乘德遵禪師　景清居素禪師　駙馬李遵勖居士(四人) 　東京華嚴道隆禪師(廣慧璉嗣)文公楊

【現代漢語翻譯】現代漢語譯本汝州廣慧元璉禪師鐵佛院智嵩禪師仁王院處評禪師智門罕迥禪師丞相王隨居士(十人) 圓通緣德禪師(天七。清溪進嗣) 郢州大陽警玄禪師(青九。曹洞宗。梁山觀嗣) 明州雪竇重顯禪師(天七。雲門宗。智門祚嗣) 瑞州洞山曉聰禪師(文殊真嗣。真德山密嗣) 洞山自寶禪師(五祖戒嗣) 潭州北禪智賢禪師(福嚴雅嗣。雅洞山初嗣) 南安巖自嚴尊者(西峰豁嗣。豁清涼則嗣。明雲門嗣) 天臺德韶國師(法眼宗。法眼嗣) 金陵清涼泰欽禪師杭州靈隱清聳禪師洪州百丈道恒禪師永明道潛禪師杭州報恩慧明禪師云居清錫禪師漳州羅漢智依禪師金陵報慈父𨗉禪師報恩玄則禪師歸宗䇿真禪師同安紹顯禪師觀音從顯禪師洛京興善棲倫禪師古賢院謹禪師(十五人) 卷之二十四六祖下第十一世潭州石霜楚圓禪師(南十。臨濟宗。汾陽嗣) 滁州瑯玡慧覺禪師瑞州大愚守芝禪師舒州法華全舉禪師南嶽芭蕉谷泉禪師安吉州天聖皓泰禪師(六人) 浮山法遠禪師(葉縣省嗣) 潤州金山曇穎禪師(谷隱聰嗣) 唐州大乘德遵禪師景清居素禪師駙馬李遵勖居士(四人) 東京華嚴道隆禪師(廣慧璉嗣) 文公楊

【English Translation】 English version Ruzhou Guanghui Yuanlian Chan Master Tiefosi Zhisong Chan Master Renwangyuan Chuping Chan Master Zhimen Han Jiong Chan Master Layman Wang Sui, the Prime Minister (ten people) Yuantong Yuande Chan Master (Tianqi, Qingxi Jin's successor) Yingzhou Dayang Jingxuan Chan Master (Qingjiu, Caodong School, Liangshan Guan's successor) Mingzhou Xuedou Chongxian Chan Master (Tianqi, Yunmen School, Zhimen Zuo's successor) Ruizhou Dongshan Xiaocong Chan Master (Manjusri Zhen's successor, Zhen Deshan's secret successor) Dongshan Zibao Chan Master (Wuzu Jie's successor) Tanzhou Beichan Zhixian Chan Master (Fuyan Ya's successor, Ya Dongshan's initial successor) Venerable Nan'an Yan Ziyan (Xifeng Huo's successor, Huo Qingliang Ze's successor, Ming Yunmen's successor) National Teacher Tiantai Deshao (Fayan School, Fayan's successor) Jinling Qingliang Taiqin Chan Master Hangzhou Lingyin Qingsong Chan Master Hongzhou Baizhang Daoheng Chan Master Yongming Daoqian Chan Master Hangzhou Bao'en Huiming Chan Master Yunju Qingxi Chan Master Zhangzhou Luohan Zhiyi Chan Master Jinling Bao'ci Fu𨗉 Chan Master Bao'en Xuanze Chan Master Guizong Cezhen Chan Master Tongan Shaoxian Chan Master Guanyin Congxian Chan Master Luojing Xingshan Qilun Chan Master Guxianyuan Jin Chan Master (fifteen people) Scroll 24 Eleventh Generation after the Sixth Patriarch Tanzhou Shishuang Chuyuan Chan Master (Nan Shi, Linji School, Fenyang's successor) Chuzhou Langya Huijue Chan Master Ruizhou Dayu Shouzhu Chan Master Shuzhou Fahua Quanju Chan Master Nanyue Bajiao Guquan Chan Master Anjizhou Tiansheng Haotai Chan Master (six people) Fushan Fayuan Chan Master (Yexian Sheng's successor) Runzhou Jinshan Tanying Chan Master (Guyin Cong's successor) Tangzhou Dacheng Dezun Chan Master Jingqing Jusu Chan Master Layman Li Zunxu, the Prince Consort (four people) Tokyo Huayan Daolong Chan Master (Guanghui Lian's successor) Wengong Yang

億居士(二人) 　舒州投子義青禪師(青十。曹洞宗。大陽嗣) 　興陽清剖禪師　羅浮顯如禪師(三人) 　越州天衣義懷禪師(天八。雲門宗。雪竇嗣) 　宗道者　修撰曾會居士(三人) 　南康云居曉舜禪師(洞山聰嗣) 　杭州佛日契嵩禪師　太守許式居士(三人) 　荊門玉泉承晧禪師(北塔廣嗣。廣五祖戒嗣) 　明州育王懷璉禪師(泐潭澄嗣。澄亦五祖戒嗣) 　廬山圓通居訥禪師(延慶榮嗣。榮智門祚嗣) 　潭州興化紹銑禪師(北禪賢嗣)　洪州法昌倚遇禪師(二人) 　南康云居了元禪師(開先暹嗣。暹德山遠嗣。遠雙泉郁嗣。郁雲門嗣) 　杭州永明延壽禪師(法眼宗。韶國師嗣) 　杭州五云志逢禪師　杭州報恩永安禪師　溫州瑞鹿遇安禪師　溫州瑞鹿本先禪師　溫州雁蕩愿齊禪師　杭州興教洪壽禪師(七人) 　洪州云居道齊禪師(清涼欽嗣) 　廬州棲賢澄湜禪師(百丈恒嗣) 卷之二十五　　六祖下第十二世　隆興黃龍慧南禪師(南十一。臨濟。慈明嗣) 　袁州楊岐方會禪師　洪州翠巖可真禪師　金陵蔣山贊元禪師　洪州大寧道寬禪師　潭州道吾悟真禪師(六人) 　蘇州定慧超信禪師(瑯玡覺嗣) 　越州姜山方禪師　宣州興教坦禪師　江州歸宗可宣禪師　秀

【現代漢語翻譯】億居士（二人）舒州投子義青禪師（青十。曹洞宗。大陽嗣）興陽清剖禪師羅浮顯如禪師（三人）越州天衣義懷禪師（天八。雲門宗。雪竇嗣）宗道者修撰曾會居士（三人）南康云居曉舜禪師（洞山聰嗣）杭州佛日契嵩禪師太守許式居士（三人）荊門玉泉承晧禪師（北塔廣嗣。廣五祖戒嗣）明州育王懷璉禪師（泐潭澄嗣。澄亦五祖戒嗣）廬山圓通居訥禪師（延慶榮嗣。榮智門祚嗣）潭州興化紹銑禪師（北禪賢嗣）洪州法昌倚遇禪師（二人）南康云居了元禪師（開先暹嗣。暹德山遠嗣。遠雙泉郁嗣。郁雲門嗣）杭州永明延壽禪師（法眼宗。韶國師嗣）杭州五云志逢禪師杭州報恩永安禪師溫州瑞鹿遇安禪師溫州瑞鹿本先禪師溫州雁蕩愿齊禪師杭州興教洪壽禪師（七人）洪州云居道齊禪師（清涼欽嗣）廬州棲賢澄湜禪師（百丈恒嗣）卷之二十五六祖下第十二世隆興黃龍慧南禪師（南十一。臨濟。慈明嗣）袁州楊岐方會禪師洪州翠巖可真禪師金陵蔣山贊元禪師洪州大寧道寬禪師潭州道吾悟真禪師（六人）蘇州定慧超信禪師（瑯玡覺嗣）越州姜山方禪師宣州興教坦禪師江州歸宗可宣禪師秀

【English Translation】 Two Upasakas (lay Buddhists) Zen Master Yiqing of Touzi in Shuzhou (Yiqing, tenth generation. Caodong School. Successor of Dayang) Zen Master Qingpou of Xingyang, Zen Master Xianru of Luofu (three people) Zen Master Yihuai of Tianyi in Yuezhou (Yihuai, eighth generation. Yunmen School. Successor of Xuedou) Daoist Zong, Upasaka (lay Buddhist) Zeng Hui, Compiler (three people) Zen Master Xiaoshun of Yunju in Nankang (Successor of Cong of Dongshan) Zen Master Qisong of Fori in Hangzhou, Upasaka (lay Buddhist) Xu Shi, Prefect (three people) Zen Master Chenghao of Yuquan in Jingmen (Successor of Guang of Beita. Guang, successor of the Fifth Patriarch Jie) Zen Master Huailian of Yuwang in Mingzhou (Successor of Cheng of Letan. Cheng also successor of the Fifth Patriarch Jie) Zen Master June of Yuantong in Lushan (Successor of Rong of Yanqing. Rong, successor of Zuo of Zhimen) Zen Master Shaoxian of Xinghua in Tanzhou (Successor of Xian of Beichan), Zen Master Yiyu of Fachang in Hongzhou (two people) Zen Master Liaoyuan of Yunju in Nankang (Successor of Xian of Kaixian. Xian, successor of Yuan of Deshan. Yuan, successor of Yu of Shuangquan. Yu, successor of Yunmen) Zen Master Yanshou of Yongming in Hangzhou (Fayan School. Successor of National Teacher Shao) Zen Master Zhifeng of Wuyun in Hangzhou, Zen Master Yongan of Bao'en in Hangzhou Zen Master Yu'an of Ruilu in Wenzhou, Zen Master Benxian of Ruilu in Wenzhou Zen Master Yuanqi of Yandang in Wenzhou, Zen Master Hongshou of Xingjiao in Hangzhou (seven people) Zen Master Daoqi of Yunju in Hongzhou (Successor of Qin of Qingliang) Zen Master Chengshi of Qixian in Luzhou (Successor of Heng of Baizhang) Scroll 25 Twelfth Generation from the Sixth Patriarch Zen Master Huinan of Huanglong in Longxing (Huinan, eleventh generation. Linji School. Successor of Ciming) Zen Master Fanghui of Yangqi in Yuanzhou, Zen Master Kezhen of Cuiyan in Hongzhou Zen Master Zanyuan of Jiangshan in Jinling, Zen Master Daokuan of Daning in Hongzhou Zen Master Wuzhen of Daowu in Tanzhou (six people) Zen Master Chaoxin of Dinghui in Suzhou (Successor of Jue of Langya) Zen Master Fang of Jiangshan in Yuezhou, Zen Master Tan of Xingjiao in Xuanzhou Zen Master Kexuan of Guizong in Jiangzhou, Xiu

州長水子璇禪師(五人) 　南嶽云峰文悅禪師(大愚芝嗣) 　安吉州西余端師子(龍華岳嗣。岳谷隱聰嗣) 　東京芙蓉道楷禪師(青十一。曹洞。投子嗣) 　隨州大洪報恩禪師　東京慧林宗本禪師(天九。雲門。天衣嗣) 　東京法雲法秀禪師　延恩法安禪師　禮部楊杰居士(四人) 　金陵蔣山法泉禪師(云居舜嗣) 　明州大海法英禪師(九峰韶嗣。韶泐潭澄嗣) 　邢州開元法明上座(報本有蘭嗣。蘭雪竇顯嗣) 　僉判劉經臣居士(智海逸嗣。逸開先暹嗣) 　杭州凈土惟正禪師(法眼宗。凈土素嗣。素崇壽稠嗣。稠法眼嗣) 卷之二十六　　六祖下第十三世　隆興黃龍祖心禪師(南十二。臨濟。黃龍嗣) 　隆興寶峰克文禪師　潭州云蓋守智禪師　吉州隆慶慶閑禪師卷之二十七　　六祖下第十三世　潭州泐潭洪英禪師　袁州仰山行偉禪師　黃龍恭首座　安吉報本慧元禪師　景福順禪師　黃檗積翠永庵主　延慶洪準禪師(十一人) 　舒州白雲守端禪師(楊岐嗣) 　金陵保寧仁勇禪師　比部孫居士(三人) 　潭州大溈慕喆禪師(翠巖真嗣)　紹燈禪師(玉泉芳嗣。芳浮山遠嗣) 　鄧州丹霞子淳禪師(青十二。曹洞宗。芙蓉嗣) 　洪州寶峰惟照禪師　襄州石門元易禪師

【現代漢語翻譯】州長水子璇禪師(五人) 南嶽云峰文悅禪師(大愚芝嗣) 安吉州西余端師子(龍華岳嗣。岳谷隱聰嗣) 東京芙蓉道楷禪師(青十一。曹洞。投子嗣) 隨州大洪報恩禪師東京慧林宗本禪師(天九。雲門。天衣嗣) 東京法雲法秀禪師延恩法安禪師禮部楊杰居士(四人) 金陵蔣山法泉禪師(云居舜嗣) 明州大海法英禪師(九峰韶嗣。韶泐潭澄嗣) 邢州開元法明上座(報本有蘭嗣。蘭雪竇顯嗣) 僉判劉經臣居士(智海逸嗣。逸開先暹嗣) 杭州凈土惟正禪師(法眼宗。凈土素嗣。素崇壽稠嗣。稠法眼嗣) 卷之二十六六祖下第十三世隆興黃龍祖心禪師(南宋) (南十二。臨濟宗。黃龍嗣) 隆興寶峰克文禪師潭州云蓋守智禪師吉州隆慶慶閑禪師卷之二十七六祖下第十三世潭州泐潭洪英禪師袁州仰山行偉禪師黃龍恭首座安吉報本慧元禪師景福順禪師黃檗積翠永庵主延慶洪準禪師(十一人) 舒州白雲守端禪師(楊岐嗣) 金陵保寧仁勇禪師比部孫居士(三人) 潭州大溈慕喆禪師(翠巖真嗣) 紹燈禪師(玉泉芳嗣。芳浮山遠嗣) 鄧州丹霞子淳禪師(青十二。曹洞宗。芙蓉嗣) 洪州寶峰惟照禪師襄州石門元易禪師

【English Translation】 Prefect Shui Zixuan, Chan Master (Five people) Nanyue Yunfeng Wenyue, Chan Master (Lineage of Dayu Zhi) Anjizhou Xi Yu Duan Shizi (Lineage of Longhua Yue. Yue's lineage of Guyin Cong) Tokyo Furong Daokai, Chan Master (Qing Eleven. Caodong. Lineage of Touzi) Suizhou Dahong Baoen, Chan Master Tokyo Huilin Zongben, Chan Master (Tian Nine. Yunmen. Lineage of Tianyi) Tokyo Fayun Faxiu, Chan Master; Yanen Fa'an, Chan Master Yang Jie, Layman of the Ministry of Rites (Four people) Jinling Jiangshan Faquan, Chan Master (Lineage of Yunju Shun) Mingzhou Dahai Faying, Chan Master (Lineage of Jiufeng Shao. Shao's lineage of Leitan Cheng) Xingzhou Kaiyuan Faming, Senior Monk (Lineage of Baoben Youlan. Lan's lineage of Xuedou Xian) Vice Judge Liu Jingshen, Layman (Lineage of Zhihai Yi. Yi's lineage of Kaixian Qian) Hangzhou Pure Land Weizheng, Chan Master (Fayan School. Lineage of Pure Land Su. Su's lineage of Chongshou Chou. Chou's lineage of Fayan) Scroll 26 Thirteenth Generation from the Sixth Ancestor Longxing Huanglong Zuxin, Chan Master (Southern Song Dynasty) (Nan Twelve. Linji School. Lineage of Huanglong) Longxing Baofeng Kewen, Chan Master; Tanzhou Yungai Shouzhi, Chan Master Jizhou Longqing Qingxian, Chan Master Scroll 27 Thirteenth Generation from the Sixth Ancestor Tanzhou Leitan Hongying, Chan Master; Yuanzhou Yangshan Xingwei, Chan Master Huanglong Gong, Head Monk; Anjizhou Baoben Huiyuan, Chan Master Jingfu Shun, Chan Master; Huangbo Jicui Yong, Hermitage Master Yanqing Hongzhun, Chan Master (Eleven people) Shuzhou Baiyun Shouduan, Chan Master (Lineage of Yangqi) Jinling Baoning Renyong, Chan Master; Sun, Layman of the Ministry of Personnel (Three people) Tanzhou Dawei Muzhe, Chan Master (Lineage of Cuiyan Zhen); Shaodeng, Chan Master (Lineage of Yuquan Fang. Fang's lineage of Fushan Yuan) Dengzhou Danxia Zichun, Chan Master (Qing Twelve. Caodong School. Lineage of Furong) Hongzhou Baofeng Weizhao, Chan Master; Xiangzhou Shimen Yuanyi, Chan Master

東京凈因自覺禪師(四人) 　東京法雲善本禪師(天十。雲門。慧林本嗣) 　投子修颙禪師(二人)　清獻趙公(蔣山泉嗣。泉云居舜嗣) 卷之二十八　　六祖下第十四世　隆興黃龍悟新禪師(南十三。臨濟。祖心嗣) 　隆興黃龍惟清禪師　隆興泐潭善清禪師　吉州青原惟信禪師　漳州保福本權禪師　太史黃庭堅居士　秘書吳恂居士(七人) 　隆興兜率從悅禪師(寶峰文嗣) 　東京法雲杲禪師　隆興泐潭文準禪師　瑞州清涼慧洪禪師　南嶽石頭懷志庵主(五人) 　廬州羅漢系南禪師(云居祐嗣。祐及開元琦保寧璣。皆黃龍南嗣) 　信州永豐慧日庵主(二人) 　泉州尊勝有朋講師(開元琦嗣) 　慶元育王凈曇禪師(保寧璣嗣) 　蘄州五祖法演禪師(白雲端嗣) 　提刑郭正祥居士(二人) 　安吉上方日益禪師(保寧勇嗣)　贛州顯首座(二人) 　洪州泐潭景祥禪師(大溈哲嗣)　和州光孝慧蘭禪師(二人) 　真州長蘆清了禪師(青十三。曹洞。丹霞嗣) 　明州天童宏智禪師(二人) 　江州圓通德止禪師(寶峰照嗣) 　衡州花葯智朋禪師(二人) 　吉州青原齊禪師(石門易嗣) 　天臺如庵主(天十一。雲門。本覺一嗣。一慧林本嗣) 　平江西竺尼法海禪師(二人

【現代漢語翻譯】現代漢語譯本

東京凈因自覺禪師（四人）東京法雲善本禪師（天十，雲門宗，慧林本的嗣法弟子）投子修颙禪師（二人），清獻趙公（蔣山泉的嗣法弟子，蔣山泉是云居舜的嗣法弟子）卷之二十八六祖下第十四世隆興黃龍悟新禪師（南十三，臨濟宗，祖心的嗣法弟子）隆興黃龍惟清禪師，隆興泐潭善清禪師吉州青原惟信禪師，漳州保福本權禪師太史黃庭堅居士，秘書吳恂居士（七人）隆興兜率從悅禪師（寶峰文的嗣法弟子）東京法雲杲禪師，隆興泐潭文準禪師瑞州清涼慧洪禪師，南嶽石頭懷志庵主（五人）廬州羅漢系南禪師（云居祐的嗣法弟子，云居祐以及開元琦、保寧璣都是黃龍南的嗣法弟子）信州永豐慧日庵主（二人）泉州尊勝有朋講師（開元琦的嗣法弟子）慶元育王凈曇禪師（保寧璣的嗣法弟子）蘄州五祖法演禪師（白雲端的嗣法弟子）提刑郭正祥居士（二人）安吉上方日益禪師（保寧勇的嗣法弟子），贛州顯首座（二人）洪州泐潭景祥禪師（大溈哲的嗣法弟子），和州光孝慧蘭禪師（二人）真州長蘆清了禪師（青十三，曹洞宗，丹霞的嗣法弟子）明州天童宏智禪師（二人）江州圓通德止禪師（寶峰照的嗣法弟子）衡州花葯智朋禪師（二人）吉州青原齊禪師（石門易的嗣法弟子）天臺如庵主（天十一，雲門宗，本覺一的嗣法弟子，本覺一是慧林本的嗣法弟子）平江西竺尼法海禪師（二人）

【English Translation】 English version

Tokyo Jōin Jikaku Zen Master (4 people) Tokyo Hōun Zenpon Zen Master (Tenzu, Unmon, successor of Erin Hon) Tōsu Shūgyō Zen Master (2 people), Qingxian Zhao Gong (successor of Jōzan Sen, Jōzan is the successor of Ungo Shun) Chapter 28 14th Generation from the Sixth Patriarch Ryūkō Ōryō Goshin Zen Master (South 13, Linji, successor of Zushin) Ryūkō Ōryō Yuishō Zen Master, Ryūkō Ryōtan Zenshō Zen Master Kishu Seigen Yuishin Zen Master, Shūshū Hofuku Honken Zen Master Grand Historian Huang Tingjian Layman, Secretary Wu Xun Layman (7 people) Ryūkō Tosotsu Jūetsu Zen Master (successor of Hōhō Bun) Tokyo Hōun Gō Zen Master, Ryūkō Ryōtan Bunjun Zen Master Zuishū Seiryō Eko Zen Master, Nangaku Sekitō Eshi Hermit (5 people) Roshū Rakan Kei Nan Zen Master (successor of Ungo Yū, Yū and Kaigen Ki, Hōnei Gi, all successors of Ōryō Nan) Shinshū Eihō Enichi Hermit (2 people) Senshū Sonshō Uho Lecturer (successor of Kaigen Ki) Keigen Ikū Jōdon Zen Master (successor of Hōnei Gi) Kishū Goso Hōen Zen Master (successor of Hakuun Tan) Investigating Judge Guo Zhengxiang Layman (2 people) Ankitsu Jōhō Nichiyū Zen Master (successor of Hōnei Yū), Kōshū Ken Shuso (2 people) Kōshū Ryōtan Keishō Zen Master (successor of Daigi Tetsu), Washū Kōkō Eran Zen Master (2 people) Shinshū Chōro Seiryō Zen Master (Qing 13, Sōtō, successor of Tanka) Minshū Tendō Kōshi Zen Master (2 people) Kōshū Entsū Tokushi Zen Master (successor of Hōhō Shō) Gōshū Kayaku Chihō Zen Master (2 people) Kishu Seigen Sei Zen Master (successor of Sekimon I) Tendai Nyo Hermit (Ten 11, Unmon, successor of Hongaku I, Hongaku I is the successor of Erin Hon) Hei Seisaichiku Ni Hōkai Zen Master (2 people)

) 　東京慧林懷深禪師(長蘆信嗣。信慧林本嗣) 　平江萬壽如瑰禪師　越州天衣如哲禪師　大覺法慶禪師(法雲白嗣。白法雲秀嗣) 　臨安廣福惟尚禪師(保寧英嗣。英法雲秀嗣) 卷之二十九　　六祖下第十五世　吉州禾山慧方禪師(南十四。臨濟。悟新嗣) 　華亭性空庵主　空室道人智通(三人) 　潭州上封本才禪師(黃龍清嗣) 　潭州法輪應端禪師　東京長靈守卓禪師(三人) 　隆興黃龍道震禪師(泐潭清嗣) 　慶元天童普交禪師(泐潭干嗣。干東林總嗣。總黃龍南嗣) 　江州圓通道旻禪師　慶元二靈知和禪師(三人) 　紹興慈氏瑞仙禪師(開先瑛嗣。瑛東林總嗣) 　丞相張商英居士(兜率悅嗣)　西蜀鑾法師(法雲杲嗣) 　隆興云巖天游禪師(湛堂準嗣) 　隆興九仙法清禪師(慧日雅嗣。雅寶峰文嗣) 　眉州中巖蘊能禪師(大溈瑃嗣。瑃大溈秀嗣。秀黃龍南嗣) 　懷安雲頂宗印禪師(二人) 　成都信相宗顯禪師(昭覺白嗣。白黃檗勝嗣。勝黃龍南嗣) 　成都昭覺克勤禪師(五祖演嗣) 　舒州太平慧勤禪師　舒州龍門清遠禪師　彭州大隨元靜禪師　漢州無為宗泰禪師　蘄州五祖表自禪師　嘉州九頂清素禪師　元禮首座　法閦上座(九人) 　金陵俞道婆(

【現代漢語翻譯】現代漢語譯本東京慧林懷深禪師(長蘆信嗣。信慧林本嗣) 平江萬壽如瑰禪師　越州天衣如哲禪師大覺法慶禪師(法雲白嗣。白法雲秀嗣) 臨安廣福惟尚禪師(保寧英嗣。英法雲秀嗣) 卷之二十九六祖下第十五世吉州禾山慧方禪師(南十四。臨濟。悟新嗣) 華亭性空庵主　空室道人智通(三人) 潭州上封本才禪師(黃龍清嗣) 潭州法輪應端禪師　東京長靈守卓禪師(三人) 隆興黃龍道震禪師(泐潭清嗣) 慶元天童普交禪師(泐潭干嗣。干東林總嗣。總黃龍南嗣) 江州圓通道旻禪師　慶元二靈知和禪師(三人) 紹興慈氏瑞仙禪師(開先瑛嗣。瑛東林總嗣) 丞相張商英居士(兜率悅嗣)　西蜀鑾法師(法雲杲嗣) 隆興云巖天游禪師(湛堂準嗣) 隆興九仙法清禪師(慧日雅嗣。雅寶峰文嗣) 眉州中巖蘊能禪師(大溈瑃嗣。瑃大溈秀嗣。秀黃龍南嗣) 懷安雲頂宗印禪師(二人) 成都信相宗顯禪師(昭覺白嗣。白黃檗勝嗣。勝黃龍南嗣) 成都昭覺克勤禪師(五祖演嗣) 舒州太平慧勤禪師　舒州龍門清遠禪師彭州大隨元靜禪師　漢州無為宗泰禪師蘄州五祖表自禪師　嘉州九頂清素禪師元禮首座　法閦上座(九人) 金陵俞道婆

【English Translation】 English version Zen Master Huai Shen of Huilin Temple in Dongjing (Successor of Xin of Changlu. Xin was the successor of Hui of Huilin) Zen Master Ru Gui of Wanshou Temple in Pingjiang, Zen Master Ru Zhe of Tianyi Temple in Yuezhou Zen Master Fa Qing of Dajue Temple (Successor of Bai of Fayun. Bai was the successor of Xiu of Fayun) Zen Master Wei Shang of Guangfu Temple in Lin'an (Successor of Ying of Baoning. Ying was the successor of Xiu of Fayun) Scroll 29 15th Generation from the Sixth Ancestor Zen Master Hui Fang of Heshan Mountain in Jizhou (14th of Nan. Linji. Successor of Wu Xin) Hermit Xing Kong of Huating, Taoist Zhi Tong of Empty Room (3 people) Zen Master Ben Cai of Shangfeng Temple in Tanzhou (Successor of Qing of Huanglong) Zen Master Ying Duan of Falun Temple in Tanzhou, Zen Master Shou Zhuo of Changling Temple in Dongjing (3 people) Zen Master Dao Zhen of Huanglong Temple in Longxing (Successor of Qing of Letan) Zen Master Pu Jiao of Tong Temple in Qingyuan (Successor of Gan of Letan. Gan was the successor of Zong of Donglin. Zong was the successor of Nan of Huanglong) Zen Master Dao Min of Yuantong Temple in Jiangzhou, Zen Master Zhi He of Erling Temple in Qingyuan (3 people) Zen Master Rui Xian of Cishi Temple in Shaoxing (Successor of Ying of Kaixian. Ying was the successor of Zong of Donglin) Layman Zhang Shangying, Prime Minister (Successor of Yue of Doushuai), Dharma Master Luan of Western Shu (Successor of Gao of Fayun) Zen Master Tian You of Yunyan Temple in Longxing (Successor of Zhun of Zhantang) Zen Master Fa Qing of Jiuxian Temple in Longxing (Successor of Ya of Huiri. Ya was the successor of Wen of Baofeng) Zen Master Yun Neng of Zhongyan Temple in Meizhou (Successor of Chun of Dawei. Chun was the successor of Xiu of Dawei. Xiu was the successor of Nan of Huanglong) Zen Master Zong Yin of Yunding Temple in Huaian (2 people) Zen Master Zong Xian of Xinxiang Temple in Chengdu (Successor of Bai of Zhaojue. Bai was the successor of Sheng of Huangbo. Sheng was the successor of Nan of Huanglong) Zen Master Ke Qin of Zhaojue Temple in Chengdu (Successor of Yan of Wuzu) Zen Master Hui Qin of Taiping Temple in Shuzhou, Zen Master Qing Yuan of Longmen Temple in Shuzhou Zen Master Yuan Jing of Dasui Temple in Pengzhou, Zen Master Zong Tai of Wuwei Temple in Hanzhou Zen Master Biao Zi of Wuzu Temple in Qizhou, Zen Master Qing Su of Jiuding Temple in Jiazhou Head Monk Yuan Li, Senior Monk Fa Chu (9 people) Laywoman Yu of Jinling

瑯玡起嗣起白雲嗣) 　東京凈因繼成禪師(智海平嗣。平大溈喆嗣) 　建寧開善道瓊禪師(泐潭祥嗣) 　杭州凈慈慧暉禪師(青十四。曹洞。天童覺嗣) 　明州瑞巖法恭禪師(二人) 　舒州投子道宣禪師(天衣聰嗣。聰石門易嗣) 卷之三十　　六祖下第十六世　嘉興報恩法常首座(南十五。臨濟。萬年一嗣。一泐潭清嗣) 　左丞范沖等五居士(圓通旻嗣) 　臨安徑山智策禪師(云巖游嗣) 　徑山大慧宗杲禪師(昭覺勤嗣。語列此卷下兩卷) 　平江虎丘紹隆禪師　慶元育王端𥙿禪師　臺州護國景元禪師　平江南峰云辨禪師　臨安靈隱慧遠禪師　建康華藏安民禪師　成都昭覺道元禪師　潭州大溈法泰禪師　眉州象耳袁覺禪師　臨安中竺中仁禪師　眉州中巖祖覺禪師　平江明因曇玩禪師　成都昭覺道祖禪師　樞密徐俯居士　郡王趙令衿居士　侍郎李彌遠居士　成都范縣君(十八人) 　常德文殊心道禪師(太平勤嗣)　潭州龍牙智才禪師　安吉何山守珣禪師(三人) 　溫州龍翔士圭禪師(龍門遠嗣)　南康云居善悟禪師　隆興黃龍法忠禪師(普庵印附)　衢州烏巨道行禪師　南康云居法如禪師　南康歸宗正賢禪師　安吉道場明辯禪師　世奇首座　給事馮濟川居士(九

【現代漢語翻譯】現代漢語譯本瑯琊起嗣起白雲嗣東京凈因繼成禪師(智海平嗣，平大溈喆嗣) 建寧開善道瓊禪師(泐潭祥嗣) 杭州凈慈慧暉禪師(青十四，曹洞，天童覺嗣) 明州瑞巖法恭禪師(二人) 舒州投子道宣禪師(天衣聰嗣，聰石門易嗣) 卷之三十六祖下第十六世嘉興報恩法常首座(南十五，臨濟，萬年一嗣，一泐潭清嗣) 左丞范沖等五居士(圓通旻嗣) 臨安徑山智策禪師(云巖游嗣) 徑山大慧宗杲禪師(昭覺勤嗣，語列此卷下兩卷) 平江虎丘紹隆禪師，慶元育王端𥙿禪師臺州護國景元禪師，平江南峰云辨禪師臨安靈隱慧遠禪師，建康華藏安民禪師成都昭覺道元禪師，潭州大溈法泰禪師眉州象耳袁覺禪師，臨安中竺中仁禪師眉州中巖祖覺禪師，平江明因曇玩禪師成都昭覺道祖禪師，樞密徐俯居士郡王趙令衿居士，侍郎李彌遠居士成都范縣君(十八人) 常德文殊心道禪師(太平勤嗣)，潭州龍牙智才禪師安吉何山守珣禪師(三人) 溫州龍翔士圭禪師(龍門遠嗣)，南康云居善悟禪師隆興黃龍法忠禪師(普庵印附)，衢州烏巨道行禪師南康云居法如禪師，南康歸宗正賢禪師安吉道場明辯禪師，世奇首座給事馮濟川居士(九人)

【English Translation】 English version Langye (mountain name) branch, inheriting Baiyun (white cloud) branch. Jicheng Zen Master of Jingyin (Pure Cause Temple) in Dongjing (Eastern Capital, likely Kaifeng) (succeeded by Zhihai Ping, Ping succeeded by Dawei Zhe). Daoqiong Zen Master of Kaishan (Opening Goodness Temple) in Jianning (prefecture name) (succeeded by Letan Xiang). Huihui Zen Master of Jingci (Pure Compassion Temple) in Hangzhou (succeeded by Qing Shisi, Caodong (Caodong school of Chan Buddhism), and Tiantong Jue). Fagong Zen Master of Ruiyan (Auspicious Cliff Temple) in Mingzhou (Ningbo) (two people). Daoxuan Zen Master of Touzi (Throwing Child Temple) in Shuzhou (Anhui) (succeeded by Tianyi Cong, Cong succeeded by Shimen Yi). Scroll 30 16th Generation from the Sixth Ancestor Shouzu Fachang of Bao'en (Repaying Kindness Temple) in Jiaxing (prefecture name) (South 15, Linji (Linji school of Chan Buddhism), Wannian Yi's successor, Yi Letan Qing's successor). Layman Zuo Cheng (Assistant Prime Minister) Fan Chong and five others (succeeded by Yuantong Min). Zhice Zen Master of Jingshan (Jing Mountain Temple) in Lin'an (Hangzhou) (succeeded by Yunyan You). Zonggao Zen Master of Dahui (Great Wisdom Temple) of Jingshan (Jing Mountain Temple) (succeeded by Zhaojue Qin, his sayings are listed in the two scrolls below). Shaolong Zen Master of Huqiu (Tiger Hill) in Pingjiang (Suzhou), Duan𥙿 Zen Master of Yuwang (King Ashoka Temple) in Qingyuan (Ningbo). Jingyuan Zen Master of Huguo (Protecting the Nation Temple) in Taizhou (Zhejiang), Yunbian Zen Master of Nanfeng (South Peak) in Pingjiang (Suzhou). Huiyuan Zen Master of Lingyin (Soul's Retreat Temple) in Lin'an (Hangzhou), Anmin Zen Master of Huazang (Flower Treasury Temple) in Jiankang (Nanjing). Daoyuan Zen Master of Zhaojue (Manifest Awakening Temple) in Chengdu (Sichuan), Fatai Zen Master of Dawei (Great Wei Temple) in Tanzhou (Changsha). Yuanjue Zen Master of Xiang'er (Elephant Ear Temple) in Meizhou (Sichuan), Zhongren Zen Master of Zhongzhu (Middle Bamboo Temple) in Lin'an (Hangzhou). Zujue Zen Master of Zhongyan (Middle Cliff Temple) in Meizhou (Sichuan), Tanwan Zen Master of Mingyin (Clear Cause Temple) in Pingjiang (Suzhou). Daozu Zen Master of Zhaojue (Manifest Awakening Temple) in Chengdu (Sichuan), Layman Xu Fu, Privy Councilor. Layman Zhao Lingjin, Prince of the Commandery, Layman Li Miyuan, Vice Minister. Lady Fan of Chengdu (18 people). Xindao Zen Master of Wenshu (Manjusri Temple) in Changde (Hunan) (succeeded by Taiping Qin), Zhicai Zen Master of Longya (Dragon Tooth Temple) in Tanzhou (Changsha). Shouxun Zen Master of Heshan (He Mountain Temple) in Anji (Huzhou) (3 people). Shigui Zen Master of Longxiang (Dragon Flight Temple) in Wenzhou (Zhejiang) (succeeded by Longmen Yuan), Shangu Zen Master of Yunju (Cloud Dwelling Temple) in Nankang (Jiangxi). Fazhong Zen Master of Huanglong (Yellow Dragon Temple) in Longxing (Nanchang) (with Pu'an Yin attached), Daoxing Zen Master of Wuju (Crow's Boulder Temple) in Quzhou (Zhejiang). Faru Zen Master of Yunju (Cloud Dwelling Temple) in Nankang (Jiangxi), Zhengxian Zen Master of Guizong (Returning to the Source Temple) in Nankang (Jiangxi). Mingbian Zen Master of Daochang (Bodhimanda Temple) in Anji (Huzhou), Shouzu Shiqi. Layman Feng Jichuan, Attendant (9 people).

人) 　臺州石頭自回禪師(大隨靜嗣) 　常德梁山師遠禪師　莫將尚書居士　龍圖王蕭居士(四人) 　無為冶父道川禪師(凈因成嗣) 卷之三十一　臨安徑山宗杲大慧普覺禪師語要上卷之三十二　臨安徑山宗杲大慧普覺禪師語要下

指月錄總目(終)

No. 1578

指月錄卷之一

那羅延窟學人　瞿汝稷槃談集

吳郡天池山人　嚴澄道澈甫較

後學梅巖釋　開慧　捐資重梓

後學　　釋　義行　重　　閱

七佛

▲毗婆尸佛(過去莊嚴劫第九百九十八尊)

偈曰。身從無相中受生。猶如幻出諸形象。幻人心識本來無。罪福皆空無所住。

長阿含經云。人壽八萬歲時。此佛出世。種剎利。姓拘利若。父槃頭。母槃頭婆提。居般頭婆提城。坐波波羅樹下。說法三會。度人三十四萬八千。神足二。一名騫茶。二名提舍。侍者無憂。子方膺。

▲尸棄佛(莊嚴劫第九百九十九尊)

偈曰。起諸善法本是幻。造諸惡業亦是幻。身如聚沫心如風。幻出無根無實性。

長阿含經云。人壽七萬歲時。此佛出世。種剎利。姓拘利若。父明相。母光曜。居光相城。坐分陀利樹下。說法三會。度人二十五萬。神足二。一名阿

【現代漢語翻譯】現代漢語譯本人) 臺州石頭自回禪師(大隨靜嗣) 常德梁山師遠禪師莫將尚書居士龍圖王蕭居士(四人) 無為冶父道川禪師(凈因成嗣) 卷之三十一臨安徑山宗杲大慧普覺禪師語要上卷之三十二臨安徑山宗杲大慧普覺禪師語要下指月錄總目(終) No. 1578 指月錄卷之一那羅延窟學人瞿汝稷槃談集吳郡天池山人嚴澄道澈甫較後學梅巖釋開慧捐資重梓後學釋義行重閱七佛 ▲毗婆尸佛(Vipassi Buddha)(過去莊嚴劫第九百九十八尊) 偈曰：身從無相中受生，猶如幻出諸形象。幻人心識本來無，罪福皆空無所住。《長阿含經》云：人壽八萬歲時，此佛出世。種剎利(Kshatriya)，姓拘利若(Kondanna)。父槃頭(Bandhu)，母槃頭婆提(Bandhumati)。居般頭婆提城(Bandhumati)。坐波波羅樹(Patali tree)下。說法三會，度人三十四萬八千。神足二：一名騫茶(Khandha)，二名提舍(Tissa)。侍者無憂(Asoka)。子方膺(Samavattakkhandha)。 ▲尸棄佛(Sikhi Buddha)(莊嚴劫第九百九十九尊) 偈曰：起諸善法本是幻，造諸惡業亦是幻。身如聚沫心如風，幻出無根無實性。《長阿含經》云：人壽七萬歲時，此佛出世。種剎利(Kshatriya)，姓拘利若(Kondanna)。父明相(Arun)，母光曜(Pabhavati)。居光相城(Arunavati)。坐分陀利樹(Pundarika tree)下。說法三會，度人二十五萬。神足二：一名阿

【English Translation】 English version Person) Zen Master Shitou Zihui of Taizhou (Successor of Dasui Jing) Zen Master Shiyuan of Liangshan in Changde, Layman Mo Jiang, the Minister, Layman Wang Xiao, the Dragon-designate (Four people) Zen Master Daochuan of Yefu in Wuwei (Successor of Jingyin Cheng) Volume 31: Essential Sayings of Zen Master Zonggao Dahui Pujue of Jingshan in Lin'an, Part 1 Volume 32: Essential Sayings of Zen Master Zonggao Dahui Pujue of Jingshan in Lin'an, Part 2 Table of Contents of 'The Record of Pointing at the Moon' (End) No. 1578 Volume 1 of 'The Record of Pointing at the Moon' Collected by Qu Ruji Pan Tan, a Student in the Narayana Cave Compared by Yan Cheng Dao Chefu, a Resident of Tianchi Mountain in Wujun Revised and Reprinted with Donations by Later Student, Monk Kaihui Proofread by Later Student, Monk Yixing The Seven Buddhas ▲Vipassi Buddha (The 998th Buddha of the Past Adornment Kalpa) Verse: The body is born from the unmanifest, Like illusions appearing in various forms. The illusory mind and consciousness are originally empty, Without dwelling in either merit or demerit, both being void. The 'Dirgha Agama Sutra' says: When people lived for 80,000 years, this Buddha appeared in the world. Of the Kshatriya (Kshatriya) caste, with the surname Kondanna (Kondanna). His father was Bandhu (Bandhu), and his mother was Bandhumati (Bandhumati). He resided in the city of Bandhumati (Bandhumati). He sat under the Patali tree (Patali tree). He preached the Dharma in three assemblies, converting 348,000 people. He had two chief disciples: one named Khandha (Khandha), and the other named Tissa (Tissa). His attendant was Asoka (Asoka). His son was Samavattakkhandha (Samavattakkhandha). ▲Sikhi Buddha (The 999th Buddha of the Adornment Kalpa) Verse: The arising of all good dharmas is illusory, The creation of all evil karmas is also illusory. The body is like a mass of foam, the mind like the wind, Illusions arising without root or substantiality. The 'Dirgha Agama Sutra' says: When people lived for 70,000 years, this Buddha appeared in the world. Of the Kshatriya (Kshatriya) caste, with the surname Kondanna (Kondanna). His father was Arun (Arun), and his mother was Pabhavati (Pabhavati). He resided in the city of Arunavati (Arunavati). He sat under the Pundarika tree (Pundarika tree). He preached the Dharma in three assemblies, converting 250,000 people. He had two chief disciples: one named A

毗浮。二名婆婆。侍者忍行。子無量。

▲毗舍浮佛(莊嚴劫第一千尊)

偈曰。假借四大以為身。心本無生因境有。前境若無心亦無。罪福如幻起亦滅。

長阿含經云。人壽六萬歲時。此佛出世。種剎利。姓拘利若。父善燈。母稱戒。居無喻城。坐婆羅樹下。說法二會。度人一十三萬。神足二。一扶游。二郁多摩。侍者寂滅。子妙覺。

▲拘留孫佛(現在賢劫第一尊)

偈曰。見身無實是佛身。了心如幻是佛幻。了得身心本性空。斯人與佛何殊別。

長阿含經云。人壽四萬歲時。此佛出世。種婆羅門。姓迦葉。父禮得。母善枝。居安和城。坐尸利沙樹下。說法一會。度人四萬。神足二。一薩尼。二毗樓。侍者善覺。子上勝。

▲拘那含牟尼佛(賢劫第二尊)

偈曰。佛不見身知是佛。若實有知別無佛。智者能知罪性空。坦然不怖于生死。

長阿含經云。人壽三萬歲時。此佛出世。種婆羅門。姓迦葉。父大德。母善勝。居清凈城。坐烏暫婆羅門樹下。說法一會。度人三萬。神足二。一舒槃那。二郁多樓。侍者安和。子導師。

▲迦葉佛(賢劫第三尊)

偈曰。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福。

長阿

【現代漢語翻譯】現代漢語譯本毗浮（Vipus），又名婆婆（Papa）。侍者是忍行（Renxing）。兒子是無量（Wuliang）。

▲毗舍浮佛（Visvabhu Buddha）（莊嚴劫第一千尊）

偈語說：假借四大（地、水、火、風）以為身，心本無生因境有。前境若無心亦無，罪福如幻起亦滅。

《長阿含經》記載，人壽六萬歲時，此佛出世。種姓剎利（Ksatriya），姓拘利若（Koliya）。父親是善燈（Shandeng），母親是稱戒（Chengjie）。居住在無喻城。坐在婆羅樹下。說法兩次，度化人數十三萬。神通弟子二位：一是扶游（Fuyou），二是郁多摩（Yuduomo）。侍者是寂滅（Jimie）。兒子是妙覺（Miaojue）。

▲拘留孫佛（Krakucchanda Buddha）（現在賢劫第一尊）

偈語說：見身無實是佛身，了心如幻是佛幻。了得身心本性空，斯人與佛何殊別。

《長阿含經》記載，人壽四萬歲時，此佛出世。種姓婆羅門（Brahman），姓迦葉（Kasyapa）。父親是禮得（Lide），母親是善枝（Shanzhi）。居住在安和城。坐在尸利沙樹下。說法一次，度化人數四萬。神通弟子二位：一是薩尼（Sani），二是毗樓（Pilou）。侍者是善覺（Shanjue）。兒子是上勝（Shangsheng）。

▲拘那含牟尼佛（Kanakamuni Buddha）（賢劫第二尊）

偈語說：佛不見身知是佛，若實有知別無佛。智者能知罪性空，坦然不怖于生死。

《長阿含經》記載，人壽三萬歲時，此佛出世。種姓婆羅門（Brahman），姓迦葉（Kasyapa）。父親是大德（Dade），母親是善勝（Shansheng）。居住在清凈城。坐在烏暫婆羅門樹下。說法一次，度化人數三萬。神通弟子二位：一是舒槃那（Shupanna），二是郁多樓（Yudoulou）。侍者是安和（Anhe）。兒子是導師（Daoshi）。

▲迦葉佛（Kasyapa Buddha）（賢劫第三尊）

偈語說：一切眾生性清凈，從本無生無可滅。即此身心是幻生，幻化之中無罪福。

《長阿含經》記載

【English Translation】 English version Vipus, also known as Papa. The attendant is Renxing. The son is Wuliang.

▲Visvabhu Buddha (The one thousandth Buddha of the Bhadrakalpa)

The verse says: 'Borrowing the four great elements (earth, water, fire, wind) to form the body, the mind is originally unborn, arising from conditions. If the preceding condition is absent, the mind is also absent. Sin and blessing are like illusions, arising and ceasing as well.'

The Dirgha Agama Sutra says: 'When people lived for 60,000 years, this Buddha appeared in the world. His caste was Ksatriya, and his clan was Koliya. His father was Shandeng, and his mother was Chengjie. He resided in Anupama City. He sat under a Banyan tree. He preached the Dharma twice, converting 130,000 people. He had two disciples with supernatural powers: one was Fuyou, and the other was Yuduomo. His attendant was Jimie. His son was Miaojue.'

▲Krakucchanda Buddha (The first Buddha of the present Bhadrakalpa)

The verse says: 'Seeing the body as unreal is seeing the Buddha's body; understanding the mind as illusory is understanding the Buddha's illusion. Understanding that the essence of body and mind is empty, what difference is there between such a person and the Buddha?'

The Dirgha Agama Sutra says: 'When people lived for 40,000 years, this Buddha appeared in the world. His caste was Brahman, and his clan was Kasyapa. His father was Lide, and his mother was Shanzhi. He resided in Anhe City. He sat under a Sirisa tree. He preached the Dharma once, converting 40,000 people. He had two disciples with supernatural powers: one was Sani, and the other was Pilou. His attendant was Shanjue. His son was Shangsheng.'

▲Kanakamuni Buddha (The second Buddha of the Bhadrakalpa)

The verse says: 'The Buddha does not see the body, knowing it is the Buddha; if there is real knowing, there is no other Buddha. The wise can know that the nature of sin is empty, and are fearless of birth and death.'

The Dirgha Agama Sutra says: 'When people lived for 30,000 years, this Buddha appeared in the world. His caste was Brahman, and his clan was Kasyapa. His father was Dade, and his mother was Shansheng. He resided in Qingjing City. He sat under a Udumbara tree. He preached the Dharma once, converting 30,000 people. He had two disciples with supernatural powers: one was Shupanna, and the other was Yudoulou. His attendant was Anhe. His son was Daoshi.'

▲Kasyapa Buddha (The third Buddha of the Bhadrakalpa)

The verse says: 'All beings are pure in nature, originally unborn and imperishable. This body and mind are illusory creations, and within this illusion, there is neither sin nor blessing.'

The Dirgha Agama Sutra says:

含經云。人壽二萬歲時。此佛出世。種婆羅門。姓迦葉。父梵德。母財主。居波羅奈城。坐尼拘律樹下。說法一會。度人二萬。神足二。一提舍。二婆羅婆。侍者善友。子集軍　幻寄曰。始予錄指月錄。七佛第書其偈。阿含化跡皆削焉。既見世之人。粗聞即心即佛者。率多撥無報化。乃悟昔人載此之妙密。蓋偈闡法身之極致。阿含示化跡之大略。可謂斷常俱遣。事理兩融者矣。傳燈成於道原。而裁定於楊大年。其旨不茍也。因具錄之。此錄稍錄神通亦以此。

▲釋迦牟尼佛(賢劫第四尊)

姓剎利。父凈飯王。母摩耶。剎利氏。自天地更始。閻浮洲初辟已來。世為王。佛曆劫修行。值然燈佛授記。於此劫作佛。後於迦葉佛世。以菩薩成道。上生睹史陀天。名護明大士。及應運時至。乃降神于摩耶。當此土周昭王二十四(正宗作九)年甲寅。四月初八日。自摩耶右脅誕生。生時放大智光明。照十方世界。地涌金蓮花。自然捧雙足。一手指天。一手指地。周行七步。目顧四方曰。天上天下惟吾獨尊。

雲門云。我當時若見。一棒打殺。與狗子吃。貴圖天下太平　云峰悅云。雲門雖有定亂之謀。且無出身之路　瑯玡覺云。雲門可謂。將此深心奉塵剎。是則名為報佛恩　僧問九峰䖍云。承聞和尚有言。諸聖

【現代漢語翻譯】現代漢語譯本《阿含經》中記載，當人類壽命達到二萬歲時，釋迦牟尼佛（Sakyamuni Buddha）出世。他的種姓是婆羅門（Brahmin），姓迦葉（Kasyapa）。父親名為梵德（Brahmadatta），母親名為財主（Dhanavati）。居住在波羅奈城（Varanasi）。在尼拘律樹（Nyagrodha tree）下說法，一次法會度化了二萬人。他的兩位神通第一的弟子是：一提舍（Tishya）和婆羅婆（Bharadvaja）。侍者名為善友（Subandhu），兒子名為集軍（Sangrama）。幻寄禪師說：『當初我記錄《指月錄》時，七佛的偈語都記錄了，而《阿含經》中關於佛的化跡都被刪去了。現在世人，稍微聽到『即心即佛』的道理，就大多否定報身和化身的存在。這才明白古人記載這些精妙之處的深意。偈語闡述了法身的極致，而《阿含經》則展示了化跡的大概。這可以說是斷滅和常有兩邊都捨棄，事和理兩方面都融合了。』《傳燈錄》完成的書于道原禪師，而最終由楊大年（975-1050）裁定。其中的宗旨不是隨意而為的。因此我全部記錄下來。此記錄稍微記錄神通，也是因為這個原因。 ▲釋迦牟尼佛（Sakyamuni Buddha）（賢劫第四尊）姓剎利（Kshatriya），父親是凈飯王（Suddhodana），母親是摩耶夫人（Maya）。剎利氏自從天地開闢，閻浮洲（Jambudvipa）開始出現以來，世代為王。佛陀經歷無數劫修行，遇到燃燈佛（Dipankara Buddha）授記，預言他將於此劫成佛。後來在迦葉佛（Kasyapa Buddha）時期，以菩薩的身份修成正果，上升到兜率陀天（Tushita Heaven），名為護明大士（Bodhisattva Svetaketu）。等到應運之時到來，就降神于摩耶夫人。當時是此土周昭王二十四年（公元前1027年）（《正宗記》中記載為九年），甲寅年四月初八日，從摩耶夫人的右脅誕生。出生時放出大智慧光明，照亮十方世界。地上涌出金蓮花，自然地捧起他的雙足。一手指天，一手指地，行走七步，目光環顧四方，說道：『天上天下，唯我獨尊。』雲門禪師說：『我當時如果見到，一定一棒打死，餵狗吃，以求天下太平。』云峰悅禪師說：『雲門禪師雖然有平定亂世的謀略，卻沒有出身之路。』瑯玡覺禪師說：『雲門禪師可以說是將此深心奉塵剎，是則名為報佛恩。』有僧人問九峰䖍禪師說：『聽說和尚您說過，諸聖

【English Translation】 English version The Sutra says: When people's lifespan reaches 20,000 years, this Buddha (Sakyamuni Buddha) will appear in the world. His caste is Brahmin, and his surname is Kasyapa. His father is named Brahmadatta, and his mother is named Dhanavati. He resides in the city of Varanasi. He preaches under the Nyagrodha tree, and one Dharma assembly saves 20,000 people. His two disciples with the greatest supernatural powers are: Tishya and Bharadvaja. His attendant is named Subandhu, and his son is named Sangrama. Chan Master Huanji said: 'When I first recorded the Record of Pointing at the Moon, I included the verses of the Seven Buddhas, but the traces of the Buddha's transformations in the Agamas were all deleted. Now, people in the world, having barely heard the principle of 'the mind itself is Buddha', mostly deny the existence of the Reward Body and the Transformation Body. Only then do I understand the profound meaning of the ancients recording these subtle points. The verses expound the ultimate of the Dharma Body, while the Agamas show the outline of the transformation traces. This can be said to abandon both annihilation and permanence, and to integrate both phenomena and principle.' The Transmission of the Lamp was compiled by Chan Master Daoyuan and finalized by Yang Danian (975-1050). Its purpose is not arbitrary. Therefore, I record it all. This record slightly records supernatural powers, also for this reason. ▲Sakyamuni Buddha (the Fourth Buddha of the Bhadrakalpa) His clan is Kshatriya, his father is King Suddhodana, and his mother is Maya. The Kshatriya clan has been kings since the beginning of heaven and earth, and the beginning of Jambudvipa. The Buddha practiced for countless kalpas, met Dipankara Buddha who gave him a prophecy, predicting that he would become a Buddha in this kalpa. Later, during the time of Kasyapa Buddha, he attained enlightenment as a Bodhisattva and ascended to Tushita Heaven, named Bodhisattva Svetaketu. When the time came, he descended into Maya's womb. At that time, it was the 24th year of King Zhao of the Zhou Dynasty (1027 BC) (the Zhengzong Ji records it as the 9th year), the eighth day of the fourth month of the Jia-yin year, he was born from Maya's right side. At birth, he emitted great wisdom light, illuminating the ten directions of the world. Golden lotuses emerged from the ground, naturally holding up his feet. One hand pointed to the sky, and one hand pointed to the earth, he walked seven steps, looked around in all directions, and said: 'Above the heavens and below the heavens, I alone am the World-Honored One.' Chan Master Yunmen said: 'If I had seen him at that time, I would have beaten him to death with a stick and fed him to the dogs, in order to seek peace in the world.' Chan Master Yunfeng Yue said: 'Although Chan Master Yunmen has the strategy to pacify the troubled world, he has no way to emerge.' Chan Master Langye Jue said: 'Chan Master Yunmen can be said to be dedicating this deep mind to the dust and dirt, which is called repaying the Buddha's kindness.' A monk asked Chan Master Jiufeng Qian: 'I heard that you said, all the sages

間出。祇是傳語人。是否。曰是。曰世尊一手指天。一手指地云。天上天下惟吾獨尊。為甚麼卻喚作傳語人。峰曰。祇為一手指天一手指地。所以喚作傳語人。

自降生后。種種神異。具如經言。至四十二(正宗作二十七)年。年十九。二月八日。欲求出家。而自念言。當復何遇。即於四門遊觀。見生老病死四等事。心有悲喜。而作思惟。此老病死終可厭離。於是夜子時。有凈居天人。于窗牖中。叉手白言。出家時至。可去矣。於是諸天捧所乘馬足。超然凌虛逾城而去。曰不斷八苦。不成無上菩提。不轉法輪。終不還也。凈飯王思甚。遣其臣勸諭還宮者萬計。確然不回。入檀特山修道。始於阿藍迦藍處。三年學不用處定。知非便舍。復至郁頭藍弗處。三年學非非想定。知非亦舍。又至象頭山。同諸外道。日食麻麥。經於六年。世尊自思曰。今此苦行非正解脫。吾當受食而後成佛。即沐浴于尼連河。天為之偃樹。世尊援之而出。受牧牛氏女所獻乳糜。尋詣畢缽樹下。天帝化人。擷瑞草以藉坐。景雲祥風四起紛披。天魔念。世尊道成。且受折抑。率眾作難。窮現可怖可欲諸境。世尊泊然不動。以指按地。地大震。魔皆顛仆。於是降之。故經云。以無心意無受行。而悉摧伏諸外道。先歷試邪法。示諸方便。發諸異見。

【現代漢語翻譯】現代漢語譯本：間或出現。只不過是傳話的人。是這樣嗎？回答說是。有人說世尊一手指天，一手指地說：『天上天下，唯我獨尊』（意為宇宙間只有我是最尊貴的）。為什麼卻稱作傳話的人呢？高峰禪師說：『正因為一手指天，一手指地，所以才稱作傳話的人。』

自從降生之後，種種神奇的異象，都詳細記載在經書中。到了四十二（有些版本作二十七）年，十九歲（公元前567年）那年二月八日，想要出家，心中思量著：『我應當遇到什麼呢？』於是到四門遊覽觀看，見到了生、老、病、死這四種苦難，心中既悲傷又有所喜悅，於是思考著：『這老、病、死終究是可以厭惡和遠離的。』於是在夜晚的子時，有凈居天的天人，在窗戶邊合掌稟告說：『出家的時機到了，可以走了。』於是眾天神托起世尊所乘的馬足，超然升空，越過城墻而去。世尊說：『不斷除八苦，就不能成就無上菩提（意為最高的覺悟）；不轉法輪（意為宣揚佛法），終究不會回來。』凈飯王（Śuddhodana）非常思念他，派遣大臣勸說他回宮，人數達到數萬，但世尊心意已決，不肯回頭，進入檀特山修行。起初在阿藍迦藍（Ārāḍa Kālāma）處，三年學習不用處定（一種禪定），知道這不是正道便捨棄了。又到郁頭藍弗（Udraka Rāmaputra）處，三年學習非想非非想定（一種禪定），知道這不是正道也捨棄了。又到象頭山，與各位外道一起，每天只吃麻和麥，經過了六年。世尊自己思考說：『現在這種苦行不是真正的解脫之道，我應當接受食物之後才能成佛。』於是到尼連河（Nirañjanā River）沐浴，天神為他壓低樹枝，世尊扶著樹枝出來，接受了牧牛女供養的乳糜。隨即前往畢缽羅樹（Pippala tree）下，天帝化作人形，採摘吉祥的草來鋪設座位，吉祥的雲彩和祥和的風紛紛涌起。天魔（deva-māra）心想：『世尊如果得道，將會受到壓制。』於是率領部眾前來作難，極力顯現可怕和可欲的各種景象，世尊安然不動，用手指按著地面，大地劇烈震動，魔眾都顛仆倒地。於是降伏了天魔。所以經書上說：『以無心意、無受行，而全部摧伏了各位外道。』先經歷各種邪法，顯示各種方便，啓發各種不同的見解。

【English Translation】 English version: Appearing intermittently. Merely a messenger. Is that so? It is. Someone said the World-Honored One pointed one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am honored.' Why then call him a messenger? Peak (Feng) said, 'Precisely because he pointed one finger to the sky and one finger to the earth, he is called a messenger.'

From the time of his birth, various miraculous signs occurred, as detailed in the scriptures. At the age of forty-two (some versions say twenty-seven), nineteen years old (567 BCE) on the eighth day of the second month, desiring to renounce the world, he reflected, 'What should I encounter?' Thus, he wandered and observed the four gates, witnessing the four sufferings of birth, old age, sickness, and death. His heart was filled with both sorrow and joy, and he contemplated, 'These old age, sickness, and death can ultimately be厭惡 and離棄.' Then, at midnight, a Pure Abode deva (凈居天人, deva of the Pure Abode) appeared at the window, with hands clasped, and said, 'The time for renunciation has arrived; you may depart.' Thereupon, the devas held up the hooves of the horse he rode, soaring into the sky and crossing the city walls. The World-Honored One said, 'Without ending the eight sufferings, one cannot attain Anuttara-samyak-sambodhi (無上菩提, unsurpassed complete enlightenment); without turning the Dharma wheel (法輪, wheel of Dharma), I shall not return.' King Śuddhodana (凈飯王) missed him greatly and sent tens of thousands of his ministers to persuade him to return to the palace, but he remained resolute and did not turn back, entering the Dandaka forest (檀特山) to practice the Way. Initially, he stayed with Ārāḍa Kālāma (阿藍迦藍) for three years, learning the Samadhi of the Realm of Nothingness (不用處定, the state of no-thingness), but realizing it was not the true path, he abandoned it. He then went to Udraka Rāmaputra (郁頭藍弗) for three years, learning the Samadhi of Neither Perception nor Non-Perception (非想非非想定, neither perception nor non-perception), but realizing it was not the true path, he also abandoned it. He then went to Elephant Head Mountain (象頭山), where he practiced asceticism with various non-Buddhist practitioners, eating only sesame and wheat for six years. The World-Honored One thought to himself, 'This ascetic practice is not the true path to liberation; I should accept food before attaining Buddhahood.' He then bathed in the Nirañjanā River (尼連河), and the devas bent down a tree for him. The World-Honored One grasped it and emerged, accepting milk porridge offered by a cowherd girl. He then went to the Pippala tree (畢缽羅樹), where the deva king transformed into a human and gathered auspicious grass to make a seat. Auspicious clouds and propitious winds arose in abundance. The deva-māra (天魔) thought, 'If the World-Honored One attains the Way, I will be suppressed.' He then led his followers to create difficulties, manifesting various terrifying and desirable sights. The World-Honored One remained unmoved, pressing his finger on the ground, causing the earth to shake violently, and all the demons fell to the ground. Thus, he subdued the demons. Therefore, the scriptures say, 'With no mind, no intention, and no action, he completely subdued all the non-Buddhists.' He first experienced various heretical practices, demonstrating various skillful means, and inspiring various different views.

令至菩提。乃於穆王三年癸未(正宗作昭王三十三年戊寅)歲。二月七日之夕。入正三昧。至八日明星出時。廓然大悟。成等正覺。乃嘆曰。奇哉一切眾生。具有如來智慧德相。但以妄想執著不能證得。時年三十矣。(或云成道于臘月八日。以周正二月。乃夏正臘月也)成道后六年。歸為凈飯王說法。王大喜。遣其族五百貴子。從之出家　世尊一日昇座。大眾集定。文殊白椎曰。諦觀法王法。法王法如是。世尊便下座。

芭蕉徹云。忙忙者匝地普天　雪竇頌云。列聖叢中作者知。法王法令不如斯。會中若有仙陀客。何必文殊下一椎　幻寄曰。於斯薦得。則華嚴論所謂。未離兜率已降王宮。未出母胎度人已畢。十世古今。始終不離於當念。無邊剎境。自他不隔于毫端。是顧虎頭畫人影。雖得其神。而終是畫。香嚴上樹話。雪峰望州亭與汝相見了也話。玄沙三種病人。亡僧面前觸目菩提。深山巖崖佛法。高峰見雪巖。巖問睡著未夢主人。都是依樣畫貓兒。咦。此俱是畫。如何是真。咄。不見雲門云。且道非非想天。今有幾人退位。過此更參三十年。

世尊一日昇座。默然而坐。阿難白椎曰。請世尊說法。世尊云。會中有二比丘犯律行。故我不說法。阿難以他心通。觀是比丘。遂乃遣出。世尊還復默然。阿難又

【現代漢語翻譯】現代漢語譯本直至證得菩提。在周穆王三年癸未年（公元前964年，正宗本記為周昭王三十三年戊寅年，公元前1024年）二月初七的晚上，進入正三昧。到初八早晨明星出現時，廓然大悟，成就等正覺。於是感嘆道：『奇哉！一切眾生，都具有如來智慧德相，只因妄想執著而不能證得。』當時釋迦牟尼佛三十歲。（或說成道于臘月八日，因周曆二月，乃夏曆臘月。）成道后六年，回到迦毗羅衛國為凈飯王說法，凈飯王非常高興，派遣其家族五百位貴族子弟跟隨釋迦牟尼佛出家。世尊一日昇座，大眾聚集完畢。文殊菩薩敲椎說：『諦觀法王法，法王法如是。』世尊便下座。芭蕉徹云禪師說：『忙忙碌碌的人遍佈大地。』雪竇禪師頌道：『列位聖賢之中，有作者才能知曉。法王的法令不是這樣。如果會中有人是仙陀客，何必文殊菩薩敲椎？』幻寄禪師說：『如果能在此處領會，就如同《華嚴論》所說：未離開兜率天就已經降生王宮，未出母胎度人就已經完畢。十世古今，始終不離於當下一念，無邊剎境，自身與他人不隔于毫端。』這就像顧虎頭畫人影，雖然得到其神韻，但終究是畫。香嚴智閑上樹的話，雪峰義存望州亭與你相見的話，玄沙師備的三種病人，亡僧面前觸目菩提，深山巖崖佛法，高峰原妙見到雪巖欽，雪巖欽問高峰原妙睡著了沒有，夢見主人沒有，這些都是依樣畫貓兒。咦！這些都是畫，什麼是真呢？咄！不見雲門文偃禪師說：且說非非想天，如今有幾人退位？過了這個，再參三十年。世尊一日昇座，默然而坐。阿難尊者敲椎說：『請世尊說法。』世尊說：『會中有二位比丘違犯戒律，所以我不能說法。』阿難尊者以他心通觀察這兩位比丘，於是將他們遣出。世尊還是保持沉默。阿難尊者又

【English Translation】 English version Until he attained Bodhi. In the third year of King Mu of Zhou, Guiwei (964 BC, Zhengzong version records it as the thirty-third year of King Zhao of Zhou, Wuyin, 1024 BC), on the evening of the seventh day of the second month, he entered the correct Samadhi. By the time the morning star appeared on the eighth day, he suddenly awakened and attained perfect enlightenment. Then he exclaimed: 'How wonderful! All sentient beings possess the wisdom and virtuous characteristics of the Tathagata, but they cannot attain it due to delusional thoughts and attachments.' At that time, Shakyamuni Buddha was thirty years old. (Some say he attained enlightenment on the eighth day of the twelfth month, because the second month of the Zhou calendar is the twelfth month of the Xia calendar.) Six years after attaining enlightenment, he returned to Kapilavastu to preach to King Suddhodana, who was very pleased and sent five hundred noble sons of his clan to follow Shakyamuni Buddha to become monks. One day, the World-Honored One ascended the seat, and the assembly gathered. Manjushri Bodhisattva struck the gavel and said: 'Observe the Dharma of the Dharma King, the Dharma of the Dharma King is thus.' The World-Honored One then descended from the seat. Zen Master Ba Jiao Che Yun said: 'Busy people are all over the earth.' Zen Master Xuedou sang: 'Among the ranks of sages, only the creator knows. The Dharma King's decree is not like this. If there is a Sendha guest in the assembly, why must Manjushri strike the gavel?' Zen Master Huanji said: 'If you can understand it here, it is like what the Avatamsaka Sutra says: Before leaving Tushita Heaven, he had already descended into the royal palace; before leaving the womb, he had already finished saving people. The ten ages of past and present are always inseparable from the present moment; the boundless Buddha lands are not separated from each other by a hair's breadth.' This is like Gu Hutou painting human figures, although he captures their spirit, it is still just a painting. Xiangyan Zhixian's words about climbing a tree, Xuefeng Yicun's words about meeting you at Wangzhou Pavilion, Xuansha Shibei's three kinds of sick people, the sight of Bodhi before the deceased monk, the Dharma of the deep mountain cliffs, Gaofeng Yuanmiao seeing Xueyan Qin, Xueyan Qin asking Gaofeng Yuanmiao if he was asleep and dreaming of the master, these are all painting cats in the same way. Alas! These are all paintings, what is the truth? Bah! Don't you see Zen Master Yunmen Wenyan saying: Let's talk about the Realm of Neither Perception nor Non-Perception, how many people have abdicated their positions now? After this, participate for another thirty years. One day, the World-Honored One ascended the seat and sat in silence. Venerable Ananda struck the gavel and said: 'Please, World-Honored One, preach the Dharma.' The World-Honored One said: 'There are two Bhikkhus in the assembly who have violated the precepts, so I cannot preach the Dharma.' Venerable Ananda used his power of knowing others' minds to observe these two Bhikkhus and then sent them away. The World-Honored One remained silent. Venerable Ananda again

白。適來為二比丘犯律。是二比丘已遣出。世尊何不說法。世尊云。吾誓不為二乘聲聞人說法。便下座。

南堂靜云。前箭猶輕。后箭深。

世尊一日昇座。迦葉白椎曰。世尊說法竟。便下座　世尊在忉利天為母說法。優填王思佛。命匠雕栴檀像。及世尊下忉利天。像亦出迎。世尊三喚三應。乃云。無為真佛實在我身。

咦。在那一個身。

世尊在忉利九十日。及辭天界而下。四眾八部。俱往空界奉迎。有蓮花色比丘尼。作念云。我是尼身。必居大僧后見佛。不如用神力變作轉輪聖王。千子圍繞。最初見佛。果滿其愿。世尊才見乃訶云。蓮花色比丘。汝何得越大僧見吾。汝雖見吾色身。且不見吾法身。須菩提巖中宴坐。卻見吾法身。

薦福懷云。蓮花色比丘。被熱謾且致。還知瞿曇老人性命在別人手裡么。

世尊示隨色摩尼珠。問五方天王。此珠所作何色。時五方天王。互說異色。世尊藏珠復抬手曰。此珠作何色。天王曰。佛手中無珠。何處有色。世尊曰。汝何迷倒之甚。吾將世珠示之。便強說有青黃赤白色。吾將真珠示之。便總不知。時五方天王。悉自悟道　世尊因黑氏梵志。獻合歡梧桐花。佛召仙人。放下著。梵志放下左手一株花。佛又召仙人。放下著。梵志又放下右手一

【現代漢語翻譯】現代漢語譯本：白。適才因為兩個比丘犯了戒律。這兩個比丘已經被遣送走了。世尊為什麼不說法呢？世尊說：『我發誓不為二乘（聲聞乘和緣覺乘）聲聞人說法。』便走下座位。

南堂靜云禪師說：『前一支箭還算輕，后一支箭就深了。』

世尊有一天升座說法，迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀行著稱）敲椎說：『世尊說法完畢。』便走下座位。世尊在忉利天（Trāyastriṃśa，佛教欲界六天之一，位於須彌山頂）為母親說法，優填王（Udayana，古印度憍賞彌國國王）思念佛陀，命工匠雕刻旃檀（Sandalwood）佛像。等到世尊從忉利天下來時，佛像也出來迎接。世尊三次呼喚，佛像三次應答，然後說：『無為（Asamskrita，不依靠任何條件而存在的，永恒不變的真理）真佛實在我身。』

咦，真佛在哪一個身呢？

世尊在忉利天待了九十天，等到辭別天界下凡時，四眾（比丘、比丘尼、優婆塞、優婆夷）八部（天龍八部）都到空中迎接。有蓮花色比丘尼（Utpalavarna，釋迦牟尼佛的女弟子，神通第一），心想：『我是女身，一定在大僧之後才能見到佛，不如用神力變成轉輪聖王（Chakravarti，擁有統治世界的輪寶的理想君王），千子圍繞，最先見到佛。』果然滿足了她的願望。世尊剛一見到她就呵斥說：『蓮花色比丘，你為何越過大僧來見我？你雖然見到了我的色身（Rūpakāya，佛的肉身），卻沒見到我的法身（Dharmakāya，佛的真理之身）。須菩提（Subhūti，釋迦十大弟子之一，解空第一）在巖洞中靜坐，卻見到了我的法身。』

薦福懷禪師說：『蓮花色比丘，被呵斥也是活該。難道不知道瞿曇（Gautama，釋迦牟尼的姓）老人的性命掌握在別人手裡嗎？』

世尊展示隨色摩尼珠（Cintamani，能涌現出各種珍寶的寶珠），問五方天王（Five Directional Devas）：『這顆珠子顯現什麼顏色？』當時五方天王互相說出不同的顏色。世尊藏起珠子，又抬起手說：『這顆珠子顯現什麼顏色？』天王說：『佛手中沒有珠子，哪裡來的顏色？』世尊說：『你們為何如此迷惑顛倒？我將世俗的珠子給你們看，你們就強行說有青黃赤白色。我將真珠給你們看，你們就完全不知道。』當時五方天王都領悟了真道。世尊因為黑氏梵志（Kṛṣṇa，古印度婆羅門修行者）獻上合歡梧桐花，佛召喚仙人：『放下著。』梵志放下左手的一株花。佛又召喚仙人：『放下著。』梵志又放下右手的一

【English Translation】 English version: Bai. Just now, two Bhikshus (Buddhist monks) violated the precepts. These two Bhikshus have already been sent away. Why doesn't the World-Honored One (Bhagavan, an epithet for the Buddha) preach the Dharma? The World-Honored One said, 'I vow not to preach the Dharma for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) Śrāvakas (Disciples of the Buddha who attain enlightenment by hearing his teachings).' Then he stepped down from the seat.

Zen Master Jingyun of Nantang said, 'The first arrow was still light, but the second arrow was deep.'

One day, the World-Honored One ascended the seat to preach. Kāśyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni, known for his ascetic practices) struck the gavel and said, 'The World-Honored One has finished preaching the Dharma.' Then he stepped down from the seat. The World-Honored One preached the Dharma for his mother in the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of desire in Buddhism, located on the summit of Mount Sumeru). King Udayana (Udayana, the king of Kausambi in ancient India) missed the Buddha and ordered craftsmen to carve a sandalwood (Sandalwood) statue of the Buddha. When the World-Honored One descended from the Trāyastriṃśa Heaven, the statue also came out to greet him. The World-Honored One called out three times, and the statue responded three times, then said, 'The Unconditioned (Asamskrita, the uncreated, unconditioned, and absolute reality) True Buddha is truly in my body.'

Alas, in which body is the True Buddha?

The World-Honored One stayed in the Trāyastriṃśa Heaven for ninety days. When he bid farewell to the heavenly realm and descended, the Four Assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas) and the Eight Classes of beings (Devas, Nagas, etc.) all went to the sky to welcome him. There was a Bhikshuni (Buddhist nun) named Utpalavarna (Utpalavarna, a female disciple of Shakyamuni Buddha, foremost in supernatural powers) who thought, 'I am a woman, so I will surely see the Buddha after the great Sangha (Buddhist monastic community). It is better to use my supernatural power to transform into a Chakravarti (Chakravarti, a universal monarch who possesses a wheel-turning jewel) with a thousand sons surrounding me, and be the first to see the Buddha.' Indeed, her wish was fulfilled. As soon as the World-Honored One saw her, he rebuked her, saying, 'Bhikshuni Utpalavarna, why did you bypass the great Sangha to see me? Although you have seen my Rūpakāya (Form Body, the physical body of the Buddha), you have not seen my Dharmakāya (Dharma Body, the body of truth of the Buddha). Subhūti (Subhūti, one of the ten great disciples of Shakyamuni, foremost in understanding emptiness) sat in meditation in a cave and saw my Dharmakāya.'

Zen Master Huai of Jianfu said, 'Bhikshuni Utpalavarna, it serves you right to be scolded. Don't you know that old Gautama's (Gautama, the clan name of Shakyamuni) life is in the hands of others?'

The World-Honored One showed a Mani Jewel (Cintamani, a wish-fulfilling jewel that produces treasures) that changes color according to its surroundings and asked the Five Directional Devas (Five Directional Devas), 'What color does this jewel display?' At that time, the Five Directional Devas each spoke of different colors. The World-Honored One hid the jewel and then raised his hand and said, 'What color does this jewel display?' The Devas said, 'There is no jewel in the Buddha's hand, where does the color come from?' The World-Honored One said, 'Why are you so deluded and confused? I showed you a worldly jewel, and you insisted on saying it had blue, yellow, red, and white colors. I showed you the true jewel, and you didn't know it at all.' At that time, the Five Directional Devas all awakened to the truth. The World-Honored One, because a Brahman (Kṛṣṇa, an ancient Indian Brahmin practitioner) named Kṛṣṇa offered a Mimosa tree flower, the Buddha summoned the immortal, 'Put it down.' The Brahman put down a flower in his left hand. The Buddha summoned the immortal again, 'Put it down.' The Brahman put down the one in his right hand.

株花。佛又召仙人。放下著。梵志曰。吾今兩手俱空。更教放下個甚麼。佛曰。吾非教汝放舍其花。汝當放舍外六塵內六根中六識。一時舍卻。無可舍處。是汝放身命處。梵志於言下悟無生忍　世尊因普眼菩薩。欲見普賢。不可得見。乃至三度入定。遍觀三千大千世界。覓普賢不可得見。而來白佛。佛曰。汝但于靜三昧中起一念。便見普賢。於是普眼才起一念。便見普賢向空中乘六牙白象。

云居舜云。諸仁者。且作么生會。云居道。普眼推倒世尊。世尊推倒普眼。你道普賢在甚處。

世尊因五通仙人問。世尊有六通。我有五通。如何是那一通。佛召五通仙人。仙人應諾。佛曰。那一通你問我。

雪竇顯云。老胡元不知有那一通。卻因邪打正　瑯玡覺云。世尊不知。可謂因正而打邪。五通不知。因邪而打正　云峰悅云。大小瞿曇。被外道勘破了。有旁不肯底出來。我要問你。作么生是那一通　翠巖芝云。五通如是問。世尊如是答。要且不會那一通　寶葉源頌云。那一通你問我。口是禍門。招因帶果。慚愧慈悲大法王。丙乙離壬不屬火　斷橋倫頌云。那一通你問我。玄關倒插無須鎖。等閑一掣掣得開。三個老婆相對坐　妙喜云。今時有一種弄泥團漢。往往在那一通處。錯認定盤星。

世尊一日

【現代漢語翻譯】現代漢語譯本：株花（花名）。佛陀又召喚仙人：『放下它。』梵志（婆羅門）說：『我現在兩手都是空的，還要教我放下什麼？』佛陀說：『我不是教你放下那朵花，你應該放下外面的六塵（色、聲、香、味、觸、法），裡面的六根（眼、耳、鼻、舌、身、意），中間的六識（眼識、耳識、鼻識、舌識、身識、意識），一時全部捨棄，到了無可捨棄之處，就是你放捨身命的地方。』梵志在佛陀的言語下領悟了無生法忍（對事物不生不滅的深刻理解）。世尊（釋迦牟尼佛）因為普眼菩薩想要見到普賢菩薩，卻無法得見，甚至三次進入禪定，遍觀三千大千世界，也找不到普賢菩薩，於是來稟告佛陀。佛陀說：『你只要在寂靜的三昧（禪定）中生起一念，就能見到普賢菩薩。』於是普眼菩薩才生起一念，就看見普賢菩薩在空中乘坐六牙白象。云居舜禪師說：『各位仁者，你們打算怎麼理解這件事？』云居禪師說：『普眼菩薩推倒了世尊，世尊推倒了普眼菩薩，你們說普賢菩薩在哪裡？』世尊因為五通仙人問道：『世尊有六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），我有五通（天眼通、天耳通、他心通、宿命通、神足通），那一通是什麼？』佛陀召喚五通仙人，仙人應聲回答。佛陀說：『那一通你問我。』雪竇顯禪師說：『老胡（指佛陀）原本不知道有那一通，卻因為邪打正。』瑯玡覺禪師說：『世尊不知道，可以說是因正而打邪。五通仙人不知道，是因邪而打正。』云峰悅禪師說：『大小瞿曇（釋迦牟尼佛），被外道勘破了。有沒有不服氣的人站出來，我要問你，什麼是那一通？』翠巖芝禪師說：『五通仙人這樣問，世尊這樣回答，終究不會那一通。』寶葉源禪師頌道：『那一通你問我，口是禍患之門，招來因果。慚愧慈悲大法王，丙乙離壬不屬火。』斷橋倫禪師頌道：『那一通你問我，玄關倒插無需鎖。隨便一拉就拉開，三個老婆相對坐。』妙喜禪師說：『現在有一種弄泥團的漢子，往往在那一通處，錯誤地認定盤星。』世尊有一天

【English Translation】 English version: Zhu Hua (name of a flower). The Buddha then summoned a hermit: 'Put it down.' The Brahmin said, 'My hands are both empty now, what else are you telling me to put down?' The Buddha said, 'I am not telling you to put down that flower. You should put down the six external dusts (form, sound, smell, taste, touch, dharma), the six internal roots (eye, ear, nose, tongue, body, mind), and the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) in between, abandon them all at once. When there is nothing left to abandon, that is where you abandon your life.' The Brahmin, upon hearing these words, realized the non-origination forbearance (a profound understanding of the non-arising and non-ceasing of things). The World-Honored One (Sakyamuni Buddha), because Bodhisattva Universal Eye wanted to see Bodhisattva Universal Virtue but could not, even entered samadhi (meditative state) three times, observing the three thousand great thousand worlds, but could not find Bodhisattva Universal Virtue, so he came to report to the Buddha. The Buddha said, 'You only need to arise one thought in the quiet samadhi, and you will see Bodhisattva Universal Virtue.' Then, as soon as Bodhisattva Universal Eye arose one thought, he saw Bodhisattva Universal Virtue riding a six-tusked white elephant in the air. Zen Master Yunju Shun said, 'Dear friends, how do you intend to understand this matter?' Zen Master Yunju said, 'Bodhisattva Universal Eye pushed down the World-Honored One, and the World-Honored One pushed down Bodhisattva Universal Eye. Where do you say Bodhisattva Universal Virtue is?' The World-Honored One, because a Five-Abilities Hermit asked, 'The World-Honored One has six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, extinction of outflows), I have five supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet), what is that one supernormal power?' The Buddha summoned the Five-Abilities Hermit, and the hermit responded. The Buddha said, 'That one supernormal power, you ask me.' Zen Master Xuedou Xian said, 'Old Hu (referring to the Buddha) originally did not know about that one supernormal power, but it was because of striking the right with the wrong.' Zen Master Langye Jue said, 'The World-Honored One did not know, it can be said that it was striking the wrong with the right. The Five-Abilities Hermit did not know, it was striking the right with the wrong.' Zen Master Yunfeng Yue said, 'Big and small Gautama (Sakyamuni Buddha), was seen through by the heretic. Is there anyone who is not convinced to stand up, I want to ask you, what is that one supernormal power?' Zen Master Cuiyan Zhi said, 'The Five-Abilities Hermit asked like this, the World-Honored One answered like this, ultimately they will not understand that one supernormal power.' Zen Master Baoye Yuan chanted, 'That one supernormal power you ask me, the mouth is the gate of disaster, inviting cause and effect. Ashamed of the compassionate great Dharma King, Bing Yi leaving Ren does not belong to fire.' Zen Master Duanqiao Lun chanted, 'That one supernormal power you ask me, the mysterious pass is inserted upside down without a lock. Casually pulling it open, three old women sit facing each other.' Zen Master Miaoxi said, 'Nowadays there is a kind of clay-playing fellow, who often mistakes the guiding star at that one supernormal power.' One day, the World-Honored One

敕阿難。食時將至。汝當入城持缽。阿難應諾。世尊曰。汝既持缽。須依過去七佛儀式。阿難便問。如何是七佛儀式。世尊召阿難。阿難應諾。世尊曰。持缽去　世尊因有比丘問。我於世尊法中。見處即有。證處未是。世尊當何所示。世尊曰。比丘某甲當何所示。是汝此問　世尊因耆婆善別音響。至一冢間。見五髑髏。乃敲一髑髏。問耆婆。此生何處。曰此生人道。又敲一曰。此生何處。曰此生天道。又別敲一問耆婆。此生何處。耆婆罔知生處　世尊因七賢女游尸陀林。一女指尸曰。尸在這裡。人在甚處去。一女曰。作么作么。諸姊諦觀。各各契悟。感帝釋散花曰。惟愿聖姊。有何所須。我當終身供給。女曰。我家四事七珍悉具足。惟要三般物。一要無根樹子一株。二要無陰陽地一片。三要叫不響山谷一所。帝釋曰。一切所須。我悉有之。若三般物。我實無有。女曰。汝若無此。爭解濟人。帝釋罔措。遂同往白佛。佛曰。憍尸迦。我諸弟子大阿羅漢。不解此義。唯有諸大菩薩。乃解此義　世尊因地布發掩泥。獻花于然燈佛。然燈見布發處。遂約退眾。乃指地曰。此一方地。宜建一梵剎。時眾中有一賢于長者。持標于指處插曰。建梵剎竟。時諸天散花相贊　世尊嘗于阿難行次。見一古佛塔。世尊便作禮。阿難曰。此是甚

【現代漢語翻譯】現代漢語譯本：佛陀敕令阿難說：『進食的時間快到了，你應該進入城中去托缽。』阿難答應了。世尊說：『你既然要托缽，必須依照過去七佛的儀式。』阿難便問：『什麼是七佛的儀式？』世尊呼喚阿難，阿難應答。世尊說：『拿著缽去吧。』世尊因為有比丘問：『我在世尊的佛法中，見解已經有了，但證悟還沒有達到，世尊應當如何開示？』世尊說：『比丘某甲應當如何開示，這就是你所問的。』世尊因為耆婆（醫生）善於辨別音響，來到一處墳地，見到五個頭骨。於是敲擊其中一個頭骨，問耆婆：『此（頭骨的主人）生於何處？』耆婆說：『此生於人道。』又敲擊另一個說：『此生於何處？』耆婆說：『此生於天道。』又分別敲擊一個，問耆婆：『此生於何處？』耆婆不知道（此頭骨的主人）生於何處。世尊因為七位賢女遊玩尸陀林（墳地），一位女子指著屍體說：『屍體在這裡，人到哪裡去了？』另一位女子說：『作么作么（做什麼做什麼）？』各位姐妹仔細觀察。各自契悟。感得帝釋（天神）散花說：『惟愿各位聖姊，有什麼需要的？我當終身供給。』女子說：『我家四事七珍都已具備，唯獨需要三樣東西：一要無根樹子一株，二要無陰陽地一片，三要叫不響山谷一所。』帝釋說：『一切所需，我都有，但這三樣東西，我實在沒有。』女子說：『你如果沒有這些，怎麼能救濟人？』帝釋不知所措，於是共同去稟告佛陀。佛陀說：『憍尸迦（帝釋名），我的弟子大阿羅漢，不理解這個含義，只有諸大菩薩，才能理解這個含義。』世尊因為用頭髮鋪在地上掩蓋泥土，獻花給然燈佛（過去佛）。然燈佛見到鋪頭髮的地方，於是約定讓眾人退後，乃指著地（對眾人）說：『這一方土地，適宜建造一座梵剎（寺廟）。』當時眾人中有一位賢于長者，拿著標記在所指的地方插上說：『建造梵剎完畢。』當時諸天散花互相讚歎。世尊曾經與阿難（佛陀弟子）行走時，見到一座古佛塔。世尊便行禮。阿難說：『這是什麼？』

【English Translation】 English version: The Buddha instructed Ānanda: 'The time for the meal is approaching. You should enter the city to carry the alms bowl.' Ānanda agreed. The World-Honored One said, 'Since you are carrying the alms bowl, you must follow the rituals of the past seven Buddhas.' Ānanda then asked, 'What are the rituals of the seven Buddhas?' The World-Honored One called out to Ānanda, and Ānanda responded. The World-Honored One said, 'Go with the alms bowl.' Because a certain Bhikshu asked the World-Honored One: 'Within the Dharma of the World-Honored One, I have understanding, but I have not yet attained realization. What should the World-Honored One instruct?' The World-Honored One said, 'What should Bhikshu so-and-so instruct? This is your question.' Because Jīvaka (a physician) was skilled at distinguishing sounds, the World-Honored One went to a graveyard and saw five skulls. He then tapped one of the skulls and asked Jīvaka, 'Where was this (skull's owner) born?' Jīvaka said, 'This was born in the human realm.' He tapped another and said, 'Where was this born?' Jīvaka said, 'This was born in the heavenly realm.' He tapped another separately and asked Jīvaka, 'Where was this born?' Jīvaka did not know where (the skull's owner) was born. Because seven virtuous women were wandering in the Śītavana (cemetery), one woman pointed to a corpse and said, 'The corpse is here, where has the person gone?' Another woman said, 'What to do? What to do?' All the sisters observed carefully. Each attained enlightenment. Indra (a deity) was moved to scatter flowers and said, 'I wish, virtuous sisters, what do you need? I will provide for you for life.' The woman said, 'My house is fully equipped with the four necessities and seven treasures, but I only need three things: one rootless tree seed, one piece of land without yin or yang, and one valley where sounds do not echo.' Indra said, 'I have everything you need, but I truly do not have these three things.' The woman said, 'If you do not have these, how can you save people?' Indra was at a loss and went together to report to the Buddha. The Buddha said, 'Kauśika (Indra's name), my disciples, the great Arhats, do not understand this meaning. Only the great Bodhisattvas can understand this meaning.' Because the World-Honored One spread his hair on the ground to cover the mud and offered flowers to Dīpankara Buddha (a past Buddha). Dīpankara Buddha saw the place where the hair was spread, so he arranged for the crowd to retreat, and then pointed to the ground (to the crowd) and said, 'This piece of land is suitable for building a Brahmakṣetra (monastery).' At that time, among the crowd, there was a virtuous elder who held a marker and inserted it at the pointed place, saying, 'The construction of the Brahmakṣetra is complete.' At that time, the devas scattered flowers and praised each other. The World-Honored One once saw an ancient Buddha Stupa while walking with Ānanda (Buddha's disciple). The World-Honored One then paid respects. Ānanda said, 'What is this?'

么人塔。世尊曰。過去諸佛塔。阿難曰。過去諸佛是甚麼人弟子。世尊曰。是吾弟子。阿難曰。應當如是　世尊因自恣日。文殊三處過夏。迦葉欲白椎擯出。才拈椎。乃見百千萬億文殊。迦葉盡其神力。椎不能舉。世尊遂問迦葉。汝擬擯那個文殊。迦葉無對。

昭覺勤云。可惜放過一著。待釋迦老子道你欲擯那個文殊。便與一椎。看他作么合殺　云居元云。一家有事百家忙。

城東有一老母。與佛同生。不欲見佛。每見佛來即便迴避。雖然如此。回顧東西。總皆是佛。遂以手掩面。乃至十指掌中。總皆是佛。

雪竇顯云。它雖是個老婆。宛有丈夫之作。既知迴避稍難。不免吞聲飲氣。如今不欲見佛。即許你。切忌以手掩面。何故。明眼底覷著。將謂雪竇門下。教你老婆禪。

世尊因文殊至諸佛集處。值諸佛各還本處。唯有一女人。近於佛坐而入三昧。文殊乃白佛。云何此人得近佛。而我不得。佛告文殊。汝但覺此女。令從三昧起。汝自問之。文殊繞女人三匝。鳴指一下。乃托至梵天。盡其神力。而不能出。世尊曰。假使百千文殊。亦出此女人定不得。下方過四十二恒河沙國土。有罔明菩薩。能出此女人定。須臾罔明大士。從地涌出。作禮世尊。世尊敕罔明出。罔明卻至女子前。鳴指一下。女

【現代漢語翻譯】現代漢語譯本『么人塔』。世尊（釋迦牟尼佛）說：『是過去諸佛的塔。』阿難（佛陀的十大弟子之一）問：『過去諸佛是誰的弟子？』世尊說：『是我的弟子。』阿難說：『理應如此。』世尊在自恣日（僧團于解夏后反省過失的日子），文殊（文殊菩薩，智慧的象徵）在三個地方度過夏天。迦葉（摩訶迦葉，佛陀的十大弟子之一）想要用椎來驅逐他。剛拿起椎，就看見百千萬億個文殊。迦葉用盡神力，椎也舉不起來。世尊於是問迦葉：『你打算驅逐哪個文殊？』迦葉無言以對。昭覺勤禪師說：『可惜放過了一招。等釋迦老子說你想要驅逐哪個文殊的時候，就給他一椎，看他怎麼抵擋。』云居元禪師說：『一家有事百家忙。』城東有一位老婦人，與佛同時出生，卻不想見到佛。每次見到佛來就躲避。雖然如此，回頭看東西，到處都是佛。於是用手遮住臉，甚至十個手指的掌中，也都是佛。雪竇顯禪師說：『她雖然是個老婦人，卻有大丈夫的氣概。既然知道躲避很難，免不了忍氣吞聲。如今不想見佛，就依你。切記不要用手遮住臉。為什麼呢？明眼人看著，會以為雪竇門下，教你老婆禪。』世尊因為文殊到了諸佛聚集的地方，正趕上諸佛各自返回本處。只有一位女子，靠近佛坐著而入三昧（禪定）。文殊於是稟告佛，說：『為什麼這個人能靠近佛，而我不能？』佛告訴文殊：『你只要叫醒這個女子，讓她從三昧中起來。你自己問她。』文殊繞著女子轉了三圈，彈了一下手指，又托著她到了梵天，用盡神力，也不能讓她出定。世尊說：『即使有百千個文殊，也不能使這個女人出定。』下方經過四十二恒河沙國土，有罔明菩薩，能使這個女人出定。不一會兒，罔明大士從地涌出，向世尊行禮。世尊命令罔明出定。罔明來到女子面前，彈了一下手指，女子

【English Translation】 English version 『What kind of pagoda?』 The World-Honored One (Śākyamuni Buddha) said, 『It is the pagoda of the Buddhas of the past.』 Ānanda (one of the ten principal disciples of the Buddha) asked, 『Whose disciples were the Buddhas of the past?』 The World-Honored One said, 『They were my disciples.』 Ānanda said, 『It should be so.』 On the day of Self-Surrender (a day for the monastic community to reflect on their faults after the summer retreat), Mañjuśrī (Mañjuśrī Bodhisattva, the embodiment of wisdom) spent the summer in three places. Kāśyapa (Mahākāśyapa, one of the ten principal disciples of the Buddha) wanted to expel him with a mallet. Just as he picked up the mallet, he saw hundreds of thousands of millions of Mañjuśrīs. Kāśyapa exhausted his divine power, but could not lift the mallet. The World-Honored One then asked Kāśyapa, 『Which Mañjuśrī do you intend to expel?』 Kāśyapa had no answer. Zen Master Zhaojue Qin said, 『It is a pity to have missed a move. When the old Śākya says, 'Which Mañjuśrī do you want to expel?', then give him a mallet and see how he defends himself.』 Zen Master Yunju Yuan said, 『When one family has trouble, all families are busy.』 There was an old woman in the east of the city who was born at the same time as the Buddha, but did not want to see the Buddha. Every time she saw the Buddha coming, she would avoid him. Even so, when she looked back, everywhere was the Buddha. So she covered her face with her hands, and even in the palms of her ten fingers, there was the Buddha. Zen Master Xuedou Xian said, 『Although she is an old woman, she has the demeanor of a great man. Since she knows that it is difficult to avoid, she cannot help but swallow her anger. Now, if you do not want to see the Buddha, I will allow it. But be sure not to cover your face with your hands. Why? Because those with clear eyes will see it and think that the Xuedou school is teaching you old woman Zen.』 The World-Honored One, because Mañjuśrī had arrived at the place where the Buddhas were gathered, happened to be there when the Buddhas were each returning to their original places. There was only one woman, sitting close to the Buddha and entering samādhi (meditative absorption). Mañjuśrī then reported to the Buddha, saying, 『Why is it that this person can be close to the Buddha, but I cannot?』 The Buddha told Mañjuśrī, 『You only need to awaken this woman and have her rise from samādhi. Ask her yourself.』 Mañjuśrī circled the woman three times, snapped his fingers once, and then lifted her to the Brahma heaven, exhausting his divine power, but could not bring her out of samādhi. The World-Honored One said, 『Even if there were hundreds of thousands of Mañjuśrīs, they could not bring this woman out of samādhi.』 Below, passing through forty-two Ganges-sand-number of lands, there is the Bodhisattva Wangming, who can bring this woman out of samādhi. In a short while, the great Wangming Bodhisattva emerged from the earth and paid homage to the World-Honored One. The World-Honored One ordered Wangming to bring her out of samādhi. Wangming came to the woman, snapped his fingers once, and the woman

子於是從定而出。

五云逢云。不惟文殊不能出此定。但恐如來也出此定不得。祇如教意。怎生體解　翠巖真好問僧文殊是七佛之師。因甚出女子定不得。罔明從下方來。因甚卻出得女子定。莫有能對者。獨英劭武。方其問時。以手掐其膝而去。真笑曰。賣匙箸客未在　洪覺范曰。教中有女子出定因緣。叢林商略甚眾。自非道眼明白。親見作家。未能明也。大愚芝禪師每問僧曰。文殊是七佛之師。為甚出女子定不得。罔明菩薩下方而至。但彈指一聲。便能出定。莫有對者。乃自代云。僧投寺里宿。賊打不防家。予滋愛其語。作偈記之曰。出定只消彈指。佛法豈用工夫。我今要用便用。不管罔明文殊。云庵和尚見之。明日昇座。用前話乃曰。文殊與罔明。見處還有優劣也無。若言無。文殊何故出女子定不得。只如今日行者擊動法鼓。大眾同到座前。與罔明出女子定。是同是別。良久曰。不見道。欲識佛性義。當觀時節因緣。大眾總是祖師門下客。參玄上士。試諦觀看。若見得。出家事畢。解脫安樂。世俗塵勞不用閑觀。喝一喝下座。云庵亦有偈曰。佛性天真事。誰云別有師。罔明彈指處。女子出禪時。不費纖毫力。何曾動所思。眾生總平等。日用自多疑　妙喜云。有一種商量古人公案。謂之針線工夫。又謂之郎君

【現代漢語翻譯】現代漢語譯本：孔子於是從禪定中出來。

五云相遇。不僅文殊菩薩不能出此禪定，恐怕連如來佛也出不了此禪定。就如教義所說，該如何理解呢？翠巖禪師真好問僧人：文殊菩薩是七佛（毗婆尸佛（Vipaśyin）、尸棄佛（Śikhin）、毗舍浮佛（Viśvabhū）、拘留孫佛（Krakucchanda）、拘那含牟尼佛（Kanakamuni）、迦葉佛（Kāśyapa）和釋迦牟尼佛（Śākyamuni））之師，為什麼出不了女子之定？罔明菩薩從下方而來，為什麼卻能出女子之定？有沒有能回答的？只有英劭武，當翠巖禪師問時，用手掐他的膝蓋就離開了。翠巖禪師笑著說：『賣匙箸的客人還沒來。』洪覺范說：『教中有女子出定的因緣，叢林中商量的人很多。如果不是道眼明白，親眼見到修行者，不能明白。』大愚芝禪師每次問僧人說：『文殊菩薩是七佛之師，為什麼出不了女子之定？罔明菩薩從下方而來，只彈指一聲，便能出定。有沒有能回答的？』於是自己代替回答說：『僧人投宿寺廟裡，小偷打劫卻沒防備自己家。』我非常喜歡他的話，作偈記錄說：『出定只需彈指，佛法哪裡需要功夫。我現在要用就用，不管罔明和文殊。』云庵和尚見到后，第二天升座，用前面的話說道：『文殊菩薩與罔明菩薩，見解還有優劣嗎？如果說沒有，文殊菩薩為什麼出不了女子之定？就像今天修行者敲響法鼓，大眾一同來到座前，與罔明菩薩出女子之定，是相同還是不同？』良久后說：『沒聽過嗎？想要認識佛性的意義，應當觀察時節因緣。大眾都是祖師門下的客人，參禪的上士，試著仔細觀看。如果明白了，出家的事情就完畢了，解脫安樂，世俗的塵勞不用閑著觀看。』喝一聲就下座了。云庵和尚也有偈說：『佛性是天真之事，誰說另外有老師。罔明彈指之處，女子出禪之時。不費絲毫力氣，何曾動用思慮。眾生總是一樣的平等，日常使用卻多有疑惑。』妙喜說：『有一種商量古人公案，叫做針線功夫，又叫做郎君。』

【English Translation】 English version: The Buddha then emerged from Samadhi (定).

Five clouds met. Not only Mañjuśrī (文殊, Bodhisattva of wisdom) could not emerge from this Samadhi, but I fear even Tathāgata (如來, 'Thus Gone One', an epithet of the Buddha) could not emerge from this Samadhi. Just as the teachings say, how should one understand this? Master Cuiyan truly asked a monk: 'Mañjuśrī is the teacher of the Seven Buddhas (毗婆尸佛（Vipaśyin）、尸棄佛（Śikhin）、毗舍浮佛（Viśvabhū）、拘留孫佛（Krakucchanda）、拘那含牟尼佛（Kanakamuni）、迦葉佛（Kāśyapa）和釋迦牟尼佛（Śākyamuni）), why couldn't he emerge from the Samadhi of a woman? Wangming (罔明, name of a Bodhisattva) came from below, why could he emerge from the Samadhi of a woman?' Is there anyone who can answer? Only Ying Shaowu, when Cuiyan asked, pinched his knee and left. Cuiyan laughed and said, 'The guest selling spoons and chopsticks hasn't arrived yet.' Hong Juefan said, 'In the teachings, there is the cause and condition of a woman emerging from Samadhi. There are many discussions in the monastic community. If one's Dharma eye is not clear and one hasn't personally seen a practitioner, one cannot understand.' Zen Master Dayu Zhi often asked monks, 'Mañjuśrī is the teacher of the Seven Buddhas, why couldn't he emerge from the Samadhi of a woman? Bodhisattva Wangming came from below and, with just a snap of his fingers, could emerge from Samadhi. Is there anyone who can answer?' Then he answered himself, 'A monk stays overnight in a temple, but a thief robs without guarding his own home.' I deeply love his words and wrote a verse to record them, saying, 'Emerging from Samadhi only requires a snap of the fingers, where does the Dharma need effort? I will use it when I want to, regardless of Wangming and Mañjuśrī.' When Abbot Yun'an saw this, the next day he ascended the seat and, using the previous words, said, 'Is there any superiority or inferiority in the views of Mañjuśrī and Wangming? If there isn't, why couldn't Mañjuśrī emerge from the Samadhi of a woman? Just like today, the practitioner strikes the Dharma drum, and the assembly comes together before the seat, is it the same or different from Wangming emerging from the Samadhi of a woman?' After a long silence, he said, 'Haven't you heard? If you want to know the meaning of Buddha-nature, you should observe the causes and conditions of the time. The assembly are all guests of the ancestral teachers, the upper-class scholars of Chan, try to observe carefully. If you understand, the matter of leaving home is finished, liberation and peace, the worldly dust and labor need not be idly observed.' He shouted and descended from the seat. Abbot Yun'an also has a verse saying, 'Buddha-nature is a matter of natural truth, who says there is another teacher? Where Wangming snaps his fingers, the woman emerges from the time of Chan. Without spending a bit of strength, how has thought ever been moved? All beings are equal, daily use is full of doubts.' Miaoxi said, 'There is a kind of discussing the public cases of the ancients, called needlework skill, and also called young master.'

子弟禪。如商量女子出定語云。文殊是七佛之師。為甚麼出女子定不得。云文殊與女子無緣。罔明是初地菩薩。為甚麼出得女子定。云與女子有緣。下語云。冤有頭債有主。又有商量道。文殊不合有心。所以出女子定不得。罔明無心。所以出得。下語云。有心用處還成錯。無意求時卻宛然。又有商量道。文殊為甚麼出女子定不得。杓柄在女子手裡。罔明為甚麼出得。如蟲御木。又云因風吹火。又云爭奈女子何。邪解甚者。至於作女子入定勢出定勢。推一推。彈指一下。哭蒼天數聲。伏惟尚饗。拂袖之類。冷地看來。慚惶殺人。妙喜頌云。出得出不得。是定非正定。罔明與文殊。喪卻窮性命　圓悟勤頌云。大定等虛空。廓然誰辨的。女子與瞿曇。據令何條直。師子奮迅兮搖盪乾坤。像王迴旋兮不資餘力。孰勝孰負。誰出誰入。雨散雲收。青天白日。君不見。馬駒踏殺天下人。臨濟未是白拈賊　尼妙總頌云。金不博金。水不洗水。兩既不成。一何有爾。罔明文殊。靴里弄指　天衣懷頌云。文殊托上梵天。罔明輕輕彈指。女子黃面瞿曇。看他一倒一起　寶峰照頌云。拂拭瑤琴月下彈。調高雪曲和應難。五侯費盡平生志。從此詩書懶更看　石門易頌云。坐擁群峰覆白雲。鶯啼深谷不知春。巖前花雨紛紛落。午夢初回識故人　佛

【現代漢語翻譯】現代漢語譯本子弟禪。例如，有人討論女子入定這件事，說：『文殊（Manjusri，智慧的象徵）是七佛之師，為什麼卻不能使女子出定？』回答說：『文殊與女子沒有緣分。』罔明（Vimalakirti，維摩詰，一位著名的在家菩薩）是初地菩薩，為什麼卻能使女子出定？回答說：『與女子有緣分。』下評語說：『冤有頭，債有主。』又有人討論說：『文殊不應該有分別心，所以不能使女子出定。罔明沒有分別心，所以能使女子出定。』下評語說：『有心用處還成錯，無意求時卻宛然。』又有人討論說：『文殊為什麼不能使女子出定？因為主導權在女子手裡。罔明為什麼能使女子出定？如同蟲子啃噬樹木。』又說：『如同因風吹火。』又說：『又能把女子怎麼樣呢？』邪解得很厲害的，甚至做出女子入定的姿勢和出定的姿勢，推一下，彈一下手指，哭喊幾聲，『伏惟尚饗』，拂袖而去之類。冷靜地看來，真是令人慚愧得要死。妙喜（Miaoxi，禪宗僧人）的頌詞說：『出得出不得，是定非正定。罔明與文殊，喪卻窮性命。』圓悟勤（Yuanwu Qin，禪宗僧人）的頌詞說：『大定等虛空，廓然誰辨的。女子與瞿曇（Gotama，釋迦牟尼佛的姓），據令何條直。師子奮迅兮搖盪乾坤，像王迴旋兮不資餘力。孰勝孰負，誰出誰入。雨散雲收，****。君不見，馬駒踏殺天下人，臨濟（Linji，禪宗大師）未是白拈賊。』尼妙總（Ni Miaozong，比丘尼）的頌詞說：『金不博金，水不洗水。兩既不成，一何有爾。罔明文殊，靴里弄指。』天衣懷（Tianyi Huai，禪宗僧人）的頌詞說：『文殊托上梵天，罔明輕輕彈指。女子黃面瞿曇，看他一倒一起。』寶峰照（Baofeng Zhao，禪宗僧人）的頌詞說：『拂拭瑤琴月下彈，調高雪曲和應難。五侯費盡平生志，從此詩書懶更看。』石門易（Shimen Yi，禪宗僧人）的頌詞說：『坐擁群峰覆白雲，鶯啼深谷不知春。巖前花雨紛紛落，午夢初回識故人。』佛

【English Translation】 English version Disciple Chan. For example, discussing the matter of a woman entering samadhi, it is said: 'Manjusri (Manjusri, symbol of wisdom) is the teacher of the seven Buddhas, why can't he bring the woman out of samadhi?' The answer is: 'Manjusri has no affinity with the woman.' Vimalakirti (Vimalakirti, a famous lay bodhisattva) is a bodhisattva of the initial ground, why can he bring the woman out of samadhi? The answer is: 'He has affinity with the woman.' The commentary says: 'Debts have debtors, grievances have those who caused them.' Someone also discusses, saying: 'Manjusri should not have a discriminating mind, therefore he cannot bring the woman out of samadhi. Vimalakirti has no discriminating mind, therefore he can bring the woman out.' The commentary says: 'Using the mind intentionally only leads to mistakes, while seeking unintentionally, it is naturally achieved.' Someone also discusses, saying: 'Why can't Manjusri bring the woman out of samadhi? Because the handle is in the woman's hand. Why can Vimalakirti bring her out? Like a worm eating wood.' It is also said: 'Like blowing on a fire with the wind.' It is also said: 'What can one do to the woman?' Those who misunderstand greatly even imitate the posture of a woman entering samadhi and the posture of exiting samadhi, pushing once, snapping a finger, crying out a few times, 'May you enjoy this offering,' and flicking their sleeves. Looking at it calmly, it is truly shameful to death. Miaoxi's (Miaoxi, a Chan monk) verse says: 'Able to exit or unable to exit, that samadhi is not true samadhi. Vimalakirti and Manjusri, lose their very lives.' Yuanwu Qin's (Yuanwu Qin, a Chan monk) verse says: 'Great samadhi is like empty space, vast and without distinction. The woman and Gotama (Gotama, Shakyamuni Buddha's family name), according to what decree are they upright? The lion roars and shakes the universe, the elephant king turns without relying on other strength. Who wins, who loses, who exits, who enters? Rain scatters, clouds gather, ****. Do you not see, the colt tramples all people to death, Linji (Linji, a Chan master) is not yet a white-robed thief.' Ni Miaozong's (Ni Miaozong, a bhikkhuni) verse says: 'Gold does not gamble with gold, water does not wash water. If two cannot be, how can there be one? Vimalakirti and Manjusri, playing with fingers in boots.' Tianyi Huai's (Tianyi Huai, a Chan monk) verse says: 'Manjusri entrusts to the Brahma heaven, Vimalakirti lightly snaps his fingers. The yellow-faced woman and Gotama, watch them fall and rise.' Baofeng Zhao's (Baofeng Zhao, a Chan monk) verse says: 'Wiping the jade zither, playing under the moon, the tune is high, the snow song is hard to harmonize. The five lords exhaust their lifelong ambitions, from now on, they are too lazy to read poetry and books.' Shimen Yi's (Shimen Yi, a Chan monk) verse says: 'Sitting and embracing the peaks covered with white clouds, orioles sing in the deep valley, unaware of spring. Flower rain falls in abundance before the cliff, waking from a midday dream, recognizing an old friend.' Buddha

燈珣頌云。瞿曇身心如泥。女子肝腸似鐵。文殊貪尋鍋子。罔明由來著楔。歷觀大地眾生。不解閉門作活。不動干戈建太平。雨過青山如黛潑　佛照光頌云。一畝之地。三蛇九鼠。仔細看來。是何面嘴。

殃崛摩羅。因持缽至一長者門。其家婦人正值產難。長者曰。瞿曇弟子。汝為至聖。當有何法能免產難。殃崛語長者曰。我乍入道。未知此法。待我回問世尊。卻來相報。乃返具事白佛。佛告殃崛。汝速去報言。我從賢聖法來。未曾殺生。殃崛奉佛語。疾往告之。其婦得聞。當時分㝃。

徑山杲禪師遊方時。以此因緣。請益湛堂準禪師。堂曰。正爬著我癢處。這話是金矢法。不會如金。會得如矢。山曰。豈無方便。堂曰。我有個方便。只是你刬地不會。山曰。望和尚慈悲。堂曰。殃崛云。我乍入道未知此法。待問世尊。未到佛座下。他家生下兒子時如何。佛言我從賢聖法來。未曾殺生。殃崛持此語未到。它家已生下兒子時如何。山當時理會不得。及見圓悟。後過虎丘。閱華嚴經。至菩薩登第七地證無生法忍云。佛子。菩薩成就此忍。即時得入菩薩第八不動地。為深行菩薩難可知無差別。離一切相一切想一切執著。無量無邊一切聲聞辟支佛所不能及。離諸喧諍。寂滅現前。譬如比丘具足神通。得心自在。次

【現代漢語翻譯】現代漢語譯本燈珣頌云：『瞿曇（Gautama，釋迦牟尼的稱號）的身心如同泥土，女子的肝腸卻像鋼鐵一般堅硬。文殊（Manjusri，文殊菩薩）貪婪地尋找鍋子，罔明（ignorance，無明）本就應該被打上楔子。縱觀大地上的眾生，不明白閉門修行的道理，不動用武力也能建立太平盛世，雨後的青山像用黛色潑染過一般。』佛照光頌云：『一畝田地，三條蛇九隻老鼠。仔細看來，這是什麼面孔？』

鴦崛摩羅（Angulimala，尊者的名字，意為『指鬘』）因為托缽來到一位長者的家門前，他家的婦人正值難產。長者說：『瞿曇（Gautama，釋迦牟尼的稱號）的弟子，您是至聖之人，應該有什麼方法可以免除產難。』鴦崛（Angulimala）告訴長者說：『我剛入道，不知道這種方法，等我回去問世尊（Lord Buddha，佛陀），再來告訴您。』於是返回，將事情稟告佛陀。佛陀告訴鴦崛（Angulimala）：『你快去告訴他說：我自從遵循賢聖之法以來，未曾殺生。』鴦崛（Angulimala）奉佛陀的旨意，迅速前去告知，那婦人聽聞后，當時就順利分娩。

徑山杲禪師（Chan Master Gao of Jingshan）遊方時，以此因緣，向湛堂準禪師（Chan Master Zhantang Zhun）請教。湛堂（Zhantang）說：『正好搔到了我的癢處。』這話是金矢法，不會用就像金子，會用就像箭矢。徑山（Jingshan）說：『難道沒有方便之法嗎？』湛堂（Zhantang）說：『我有個方便之法，只是你根本不會用。』徑山（Jingshan）說：『希望和尚慈悲。』湛堂（Zhantang）說：『鴦崛（Angulimala）說：我剛入道，不知道這種方法，等問世尊（Lord Buddha，佛陀）。還沒到佛座下，他家生下兒子時如何？佛說我自從遵循賢聖之法以來，未曾殺生。鴦崛（Angulimala）拿著這句話還沒到，他家已經生下兒子時如何？』徑山（Jingshan）當時不能理解。等到見到圓悟禪師（Chan Master Yuanwu），後來經過虎丘山，閱讀《華嚴經》，讀到菩薩登上第七地，證得無生法忍時說：『佛子，菩薩成就此忍，即時得入菩薩第八不動地，因為深行菩薩難以知曉，沒有差別，遠離一切相、一切想、一切執著，無量無邊，一切聲聞、辟支佛所不能及，遠離各種喧囂爭鬥，寂滅之境顯現於前。譬如比丘具足神通，得到心的自在。』

【English Translation】 English version Deng Xun praised: 'Gautama's (釋迦牟尼的稱號) body and mind are like mud, but a woman's liver and intestines are as hard as iron. Manjusri (文殊菩薩) greedily seeks a pot, and ignorance (無明) should be wedged from the beginning. Looking at all beings on the earth, they do not understand the principle of closing the door to cultivate, and they can build a peaceful and prosperous world without using force. The green mountains after the rain are like splashing with Dai color.' Buddha Zhaoguang praised: 'One acre of land, three snakes and nine mice. Looking closely, what kind of face is this?'

Angulimala (尊者的名字，意為『指鬘』) went to the gate of an elder's house because he was begging for food. The woman in his family was in difficult labor. The elder said: 'Gautama's (釋迦牟尼的稱號) disciple, you are the most holy person, you should have some way to avoid the difficult labor.' Angulimala (尊者的名字，意為『指鬘』) told the elder: 'I have just entered the Tao and do not know this method. I will go back and ask the Lord Buddha (佛陀) and tell you.' So he returned and reported the matter to the Buddha. The Buddha told Angulimala (尊者的名字，意為『指鬘』): 'You go quickly and tell him: Since I have followed the law of the virtuous saints, I have never killed a living being.' Angulimala (尊者的名字，意為『指鬘』) obeyed the Buddha's will and quickly went to inform him. After hearing this, the woman gave birth smoothly at that time.

When Chan Master Gao of Jingshan was traveling, he asked Chan Master Zhantang Zhun for advice because of this cause. Zhantang (湛堂) said: 'It just scratches my itch.' This sentence is the golden arrow method. If you don't know how to use it, it's like gold, and if you know how to use it, it's like an arrow. Jingshan (徑山) said: 'Isn't there a convenient way?' Zhantang (湛堂) said: 'I have a convenient way, but you just don't know how to use it.' Jingshan (徑山) said: 'I hope the monk will be merciful.' Zhantang (湛堂) said: 'Angulimala (尊者的名字，意為『指鬘』) said: I have just entered the Tao and do not know this method, so I will ask the Lord Buddha (佛陀). What happened when his family gave birth to a son before reaching the Buddha's seat? The Buddha said that since I have followed the law of the virtuous saints, I have never killed a living being. What happened when Angulimala (尊者的名字，意為『指鬘』) took this sentence and his family had already given birth to a son?' Jingshan (徑山) couldn't understand it at that time. When he saw Chan Master Yuanwu, he later passed by Tiger Hill and read the Avatamsaka Sutra. When he read that the Bodhisattva ascended to the seventh ground and attained the forbearance of non-birth, he said: 'Buddha, the Bodhisattva has achieved this forbearance, and he will immediately enter the eighth immovable ground of the Bodhisattva, because the deep-acting Bodhisattva is difficult to know, there is no difference, and he is far away from all appearances, all thoughts, and all attachments. Immeasurable and boundless, all Sravakas and Pratyekabuddhas cannot reach it, and they are far away from all kinds of noisy disputes, and the realm of stillness and extinction appears in front of them. For example, a Bhikkhu has supernatural powers and obtains the freedom of the mind.'

第乃至入滅盡定。一切動心憶想分別悉皆止息。此菩薩摩訶薩亦復如是。住不動地。即舍一切功用行。得無功用法。身口意業念務皆息。住于報行。譬如有人。夢中見身墮在大河。為欲渡故。發大勇猛。施方便故。即便寤𡨟。既寤𡨟已所作皆息。菩薩亦爾。見眾生身在四流中。為救度故。發大勇猛。起大精進故。至此不動地。既至此已。一切功用靡不皆息。二行相行皆不現前。此菩薩摩訶薩。菩薩心佛心菩提心涅槃心。尚不現起。況復起於世間之心。山於是豁然打失布袋。湛堂所說方便。忽然現前。山後嘗頌此因緣。其頌曰。華陰山前百尺井。中有寒泉徹骨冷。誰家美人來照影。不照其餘照斜領。鼓山圭公亦同頌云。月里仙娥不畫眉。只將雲霧作羅衣。不知夢逐青鸞去。猶把花枝蓋面歸。

世尊一日。因文殊在門外立。乃曰。文殊文殊。何不入門來。文殊曰。我不見一法在門外。何以教我入門。

報慈遂徴云。為復是門內語。門外語。溈山喆代云。吾不如汝。黃龍新云。文殊恁么道。入得門入不得門。若入得門。冰消瓦解。

無邊身菩薩。將竹杖量世尊頂。丈六了又丈六。量到梵天。不見世尊頂。乃擲下竹杖。合掌說偈云。虛空無有邊。佛功德亦然。若有能量者。窮劫不可盡　世尊因乾闥婆王獻樂

【現代漢語翻譯】現代漢語譯本：乃至進入滅盡定（一種高級禪定狀態），一切動心、憶想、分別全部止息。這位菩薩摩訶薩（偉大的菩薩）也是這樣，安住于不動地（菩薩修行的一個階段），就捨棄一切功用行（有為的修行），得到無功用法（無為的修行）。身、口、意三業的念頭和事務都停止，安住于報行（果報之行）。譬如有人，夢中看見自己掉進大河，爲了渡過河，發起大勇猛心，施用各種方便法門，於是就醒悟了。既然醒悟了，所作所為都停止了。菩薩也是這樣，看見眾生身處在四種煩惱之流中，爲了救度他們，發起大勇猛心，生起大精進心，所以到達這不動地。既然到達這裡，一切功用都全部停止，二行相行（能取和所取）都不再現前。這位菩薩摩訶薩，菩薩心、佛心、菩提心（覺悟之心）、涅槃心（寂滅之心）尚且不現起，更何況生起世俗之心呢？山於是豁然打失布袋，湛堂所說的方便法門，忽然現前。山後曾經為此因緣作頌，他的頌詞說：華陰山前有一口百尺深的井，井中有寒冷的泉水，冷得徹骨。是誰家的美人來照影？不照其他的，只照傾斜的衣領。鼓山圭公也作了同樣的頌：月里的仙女不畫眉毛，只用雲霧當作羅衣。不知道她追逐青鸞到哪裡去了，還用花枝遮蓋著臉回來。

世尊有一天，因為文殊（文殊菩薩，智慧的象徵）站在門外，就說：『文殊！文殊！為什麼不進門來？』文殊說：『我沒有看見有一法在門外，要教我進入什麼門？』

報慈於是提問道：『這是門內語，還是門外語？』溈山喆代替回答說：『我不如你。』黃龍新說：『文殊這樣說，是入得了門，還是入不得門？如果入得了門，就像冰消瓦解一樣。』

無邊身菩薩（一位菩薩）用竹杖測量世尊的頭頂，一個丈六（古代長度單位）又一個丈六，量到梵天（色界天的最高層），也看不見世尊的頭頂。於是丟下竹杖，合掌說偈語：『虛空沒有邊際，佛的功德也是這樣。如果有能量度它的人，窮盡劫數也無法量盡。』世尊因為乾闥婆王（天界的樂神）獻上音樂。

【English Translation】 English version: Even to the point of entering Nirodha-samapatti (cessation of perception and sensation), all moving thoughts, recollections, and discriminations completely cease. This Bodhisattva-Mahasattva (great Bodhisattva) is also like this, abiding in the Immovable Ground (a stage of Bodhisattva practice), he relinquishes all functional actions (conditioned practices) and attains non-functional Dharma (unconditioned practice). The thoughts and activities of body, speech, and mind cease, and he abides in the Retributive Action. It is like a person who, in a dream, sees himself falling into a great river. In order to cross it, he generates great courage and employs various skillful means, and then awakens. Once awakened, all his actions cease. The Bodhisattva is also like this, seeing sentient beings in the four streams of suffering, in order to save them, he generates great courage and great diligence, and thus reaches this Immovable Ground. Having reached here, all functional actions cease entirely, and the appearances of both aspects of action (the perceived and the perceiver) no longer arise. For this Bodhisattva-Mahasattva, even the Bodhisattva-mind, Buddha-mind, Bodhi-mind (mind of enlightenment), and Nirvana-mind (mind of cessation) do not arise, how much less would worldly thoughts arise? Shan then suddenly lost his bag, and the skillful means spoken of by Zhantang suddenly appeared. Shan later composed a verse for this cause, saying: 『In front of Mount Huayin is a hundred-foot well, in which there is cold spring water, chilling to the bone. Whose beautiful woman comes to reflect her image? She does not reflect the rest, but only her slanting collar.』 Guishan Guigong also composed a similar verse: 『The celestial maiden in the moon does not paint her eyebrows, but only uses clouds and mist as her silk robe. I do not know where she has gone chasing the blue phoenix, still using flower branches to cover her face as she returns.』

One day, the World-Honored One, because Manjushri (Manjushri Bodhisattva, symbol of wisdom) was standing outside the door, said: 『Manjushri! Manjushri! Why do you not enter the door?』 Manjushri said: 『I do not see any Dharma outside the door, what door are you teaching me to enter?』

Bao Ci then asked: 『Is this speech from inside the door, or outside the door?』 Guishan Zhe answered on his behalf: 『I am not as good as you.』 Huanglong Xin said: 『Manjushri speaks like this, can he enter the door or not? If he can enter the door, it is like ice melting and tiles dissolving.』

Bodhisattva Boundless Body (a Bodhisattva) used a bamboo staff to measure the World-Honored One's crown. One zhang liu (ancient unit of length) and then another zhang liu, measuring up to the Brahma Heaven (the highest level of the Form Realm), he could not see the World-Honored One's crown. Then he threw down the bamboo staff, put his palms together, and spoke a verse: 『The void has no boundaries, the Buddha's merits are also like this. If there is someone who can measure it, he cannot exhaust it even in endless kalpas.』 The World-Honored One, because the Gandharva King (celestial musician) offered music.

。其時山河大地皆作琴聲。迦葉起作舞。王問。迦葉豈不是阿羅漢諸漏已盡。何更有餘習。佛曰。實無餘習。莫謗法也。王又撫琴三遍。迦葉亦三度作舞。王曰。迦葉作舞。豈不是習。佛曰。實不曾作舞。王曰。世尊何得妄語。佛曰。不妄語。汝撫琴。山河大地木石盡作琴聲。豈不是。王曰是。佛曰。迦葉亦復如是。所以實不曾作舞。王乃信受。

修山主問澄源禪師。乾闥婆王奏樂。直得須彌岌峇海水騰波。迦葉作舞。作么生會。源云。迦葉過去世。普作樂人來。習氣未除。修云。須彌岌峇海水騰波。又作么生。源休去。幻寄云。有底道。世尊以藥去病。澄源以病去藥。夢也未夢見乾闥婆王在。

世尊在第六天。說大集經。敕他方此土人間天上一切獰惡鬼神。悉皆輯會。受佛付囑。擁護正法。設有不赴者。四天門王飛熱鐵輪。追之令集。既集會已。無有不順佛敕者。各發弘誓。擁護正法。唯有一魔王。謂世尊曰。瞿曇。我待一切眾產生佛盡。眾生界空。無有眾生名字。我乃發菩提心。

天衣懷舉云。臨危不變。真大丈夫。諸仁者。作么生下得一轉語。與黃面瞿曇出氣。尋常神通妙用智慧辨才。都使不著。盡閻浮大地人。莫不愛佛。到這裡。何者是佛。何者是魔。還有人辨得么。良久云。欲識魔么。

【現代漢語翻譯】現代漢語譯本：當時山河大地都發出琴聲。迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）起身跳舞。國王問道：『迦葉難道不是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），諸漏（āsrava，煩惱的異名）已盡了嗎？為何還有餘習（vāsanā，殘餘的習氣）？』佛說：『實在沒有餘習，不要誹謗佛法啊。』國王又撫琴三遍，迦葉也三次跳舞。國王說：『迦葉跳舞，難道不是習氣？』佛說：『實在不曾跳舞。』國王說：『世尊為何說妄語？』佛說：『沒有說妄語。你撫琴，山河大地木石都發出琴聲，難道不是嗎？』國王說是。佛說：『迦葉也同樣如此，所以實在不曾跳舞。』國王於是信服接受。

修山主問澄源禪師：『乾闥婆王（Gandharva，天神，負責奏樂）奏樂，使得須彌山（Sumeru，佛教宇宙觀中的聖山）搖動，海水騰涌，迦葉跳舞，該如何理解？』澄源禪師說：『迦葉過去世，普遍是奏樂之人轉世而來，習氣未除。』修山主問：『須彌山搖動，海水騰涌，又該如何理解？』澄源禪師沒有回答。幻寄禪師說：『有人說，世尊用藥去除病，澄源用病去除藥。』他們做夢也沒夢見過乾闥婆王。

世尊在第六天（他化自在天），宣說《大集經》（Mahāsaṃnipāta Sūtra）。敕令他方此土人間天上一切獰惡鬼神，全部聚集，接受佛的囑託，擁護正法。如有不赴會的，四大天王（Caturmahārājakayikas，佛教的護法神）會用飛轉的熾熱鐵輪，追趕他們前來聚集。聚集完畢后，沒有不順從佛的敕令的，各自發下弘大的誓願，擁護正法。唯獨有一魔王，對世尊說：『瞿曇（Gautama，釋迦牟尼佛的姓氏），我等待一切眾產生佛完畢，眾生界空無一物，沒有眾生的名字時，我才發菩提心（bodhicitta，覺悟之心）。』

天衣懷舉禪師說：『面臨危難而不改變，才是真正的大丈夫。各位仁者，如何說出一句轉語，為黃面瞿曇（指佛陀）出氣？』尋常的神通妙用、智慧辯才，都用不上。整個閻浮提（Jambudvipa，佛教宇宙觀中人類居住的大陸）的人，沒有不愛佛的，到了這裡，哪個是佛？哪個是魔？還有人能分辨出來嗎？』停頓良久說：『想認識魔嗎？』

【English Translation】 English version: At that time, the mountains, rivers, and earth all produced the sound of a qin (a Chinese zither). Kāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) arose and danced. The king asked, 'Is Kāśyapa not an Arhat (a perfected being who has extinguished all defilements), whose outflows (āsrava, another name for afflictions) are exhausted? Why does he still have residual habits (vāsanā, remaining tendencies)?' The Buddha said, 'Truly, there are no residual habits. Do not slander the Dharma.' The king then played the qin three times, and Kāśyapa also danced three times. The king said, 'Kāśyapa's dancing, is that not a habit?' The Buddha said, 'Truly, he did not dance.' The king said, 'Why does the World-Honored One speak falsely?' The Buddha said, 'I do not speak falsely. You play the qin, and the mountains, rivers, earth, wood, and stones all produce the sound of the qin, is that not so?' The king said, 'It is so.' The Buddha said, 'Kāśyapa is also like that, so truly he did not dance.' The king then believed and accepted.

Mountain Master Xiu asked Chan Master Chengyuan, 'The Gandharva King (Gandharva, a celestial musician) plays music, causing Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) to shake and the ocean waves to surge. Kāśyapa dances. How should this be understood?' Chengyuan said, 'Kāśyapa in a past life was generally a musician, and the habitual tendencies have not been eliminated.' Mountain Master Xiu asked, 'Mount Sumeru shaking and the ocean waves surging, how should that be understood?' Chengyuan remained silent. Illusionary Sojourn said, 'Some say that the World-Honored One uses medicine to cure illness, and Chengyuan uses illness to remove medicine.' They haven't even dreamed of the Gandharva King.

The World-Honored One, in the Sixth Heaven (Paranirmita-vasavartin), was expounding the Mahāsaṃnipāta Sūtra. He commanded all the fierce and evil ghosts and spirits in other realms, in this land, in the human realm, and in the heavens, to assemble and receive the Buddha's entrustment to protect the True Dharma. If there were any who did not attend, the Four Heavenly Kings (Caturmahārājakayikas, the guardian deities of Buddhism) would pursue them with flying, hot iron wheels to compel them to gather. Once assembled, none disobeyed the Buddha's command, and each made a great vow to protect the True Dharma. Only one demon king said to the World-Honored One, 'Gautama (Gautama, the surname of Shakyamuni Buddha), I will wait until all beings have become Buddhas, the realm of beings is empty, and there is no name of beings, then I will generate the Bodhicitta (bodhicitta, the mind of enlightenment).'

Chan Master Huaiju of Tianyi said, 'Remaining unchanged in the face of danger is the true great person. Virtuous ones, how can you utter a turning phrase to relieve the Yellow-Faced Gautama (referring to the Buddha)?' Ordinary supernatural powers, wondrous functions, wisdom, and eloquence are all useless. Everyone in the entire Jambudvipa (Jambudvipa, the continent inhabited by humans in Buddhist cosmology) loves the Buddha, but here, which is the Buddha? Which is the demon? Is there anyone who can distinguish them?' After a long pause, he said, 'Do you want to know the demon?'

開眼見明。欲識佛么。閉眼見暗。魔之與佛。一時穿卻鼻孔。妙喜曰。天衣老漢。恁么批判。直是奇特。雖然如是。未免話作兩橛。若向何者是佛何者是魔處休去。不妨使人疑著。卻云開眼閤眼。郎當不少。又云。拄杖一時穿卻鼻孔。雪上加霜。妙喜卻為黃面老子。代一轉語。待遮魔王如此道了。只向他道。幾乎錯喚你做魔王。此語有兩負門。若人檢點得出。許你具衲僧眼。

世尊因調達謗佛。生身入地獄。遂令阿難問。你在地獄中安否。曰我雖在地獄。如三禪天樂。佛又令問。你還求出否。曰我待世尊來便出。阿難曰。佛是三界導師。豈有入地獄分。調達曰。佛既無入地獄分。我豈有出地獄分。

翠巖真云。親言出親口　湛堂準頌云。好笑提婆達多。入捺落十小劫波。雖然得三禪妙樂。吹布毛須還鳥窠　松源岳頌云。地獄天堂八字打開。誰知無去亦無來。若言已得三禪樂。未免將身自活埋。

世尊因文殊。忽起法見佛見。被世尊威神攝向二鐵圍山。

五云逢云。甚麼處是二鐵圍山。還會么。如今人有起法見佛見。五云與烹茶兩甌。且道是賞伊罰伊。同教義不同教義　白雲端云。大眾。世尊當時無大人相。如今若有向承天這裡。起法見佛見。承天終不敢教動著他。何謂如此。但得雪消去。自

【現代漢語翻譯】現代漢語譯本：睜開眼睛看見光明。想要認識佛嗎？閉上眼睛看見黑暗。魔和佛，同時穿破鼻孔。妙喜禪師說：『天衣禪師這樣評論，真是奇特。雖然如此，未免把話說成兩截。如果向著哪個是佛哪個是魔的地方停歇，不妨使人疑惑。卻說睜眼閉眼，一點也不含糊。』又說：『拄杖一時穿破鼻孔，真是雪上加霜。』妙喜卻為黃面老子（指佛）代說一句轉語，等遮魔王這樣說了，只對他說：『幾乎錯把你當成魔王。』這句話有兩個負面意義，如果有人能檢查出來，就允許你具有衲僧的眼力。

世尊因為提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）誹謗佛，生身墮入地獄，於是讓阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）問：『你在地獄中安樂嗎？』提婆達多說：『我雖然在地獄，卻像在三禪天（Dhyāna，色界天中的第三禪定天）一樣快樂。』佛又讓阿難問：『你還想出來嗎？』提婆達多說：『我等待世尊來就出來。』阿難說：『佛是三界（Trailokya，欲界、色界、無色界）導師，怎麼會有墮入地獄的份？』提婆達多說：『佛既然沒有墮入地獄的份，我怎麼會有脫離地獄的份？』

翠巖真禪師說：『親口說出親口的話。』湛堂準禪師頌道：『好笑提婆達多，墮入捺落迦（Naraka，地獄）十小劫（Kalpa，極長的時間單位）。雖然得到三禪的妙樂，吹布毛須還給鳥巢。』松源岳禪師頌道：『地獄天堂八字打開，誰知無去也無來。若說已得三禪樂，未免將身自活埋。』

世尊因為文殊菩薩（Mañjuśrī，象徵智慧的菩薩）忽然生起法見佛見，被世尊的威神力攝到二鐵圍山（Cakravāḍa，佛教宇宙觀中圍繞世界的兩座鐵山）之間。

五云禪師說：『什麼地方是二鐵圍山？會嗎？如今有人生起法見佛見，五云給他烹茶兩甌，且說這是賞他還是罰他？是同教義還是不同教義？』白雲端禪師說：『大眾，世尊當時沒有大人相。如今如果有人在承天這裡，生起法見佛見，承天終究不敢動他。為什麼這樣說？只要雪消融了，自然……』

【English Translation】 English version: Opening the eyes, one sees light. Do you wish to know the Buddha? Closing the eyes, one sees darkness. Mara (demon) and Buddha, at once pierce through the nostrils. Miaoxi said, 'Old Master Tianyi, such criticism is truly peculiar. Although it is so, it inevitably divides the matter into two. If one stops at the point of asking which is Buddha and which is Mara, it may well cause doubt. Yet, speaking of opening and closing the eyes is not at all ambiguous.' He also said, 'The staff pierces through the nostrils at once, adding frost to snow.' Miaoxi, on behalf of the Yellow-Faced Old Man (referring to the Buddha), offers a turning word. When that Mara King says such a thing, just say to him, 'Almost mistook you for the Mara King.' This saying has two negative meanings. If someone can examine them, they are allowed to have the eyes of a monastic.

Because Devadatta (佛陀的堂兄弟，後背叛佛陀) slandered the Buddha, the World-Honored One (世尊) entered hell in his physical body. Thereupon, he ordered Ānanda (阿難，佛陀的十大弟子之一，以記憶力強著稱) to ask, 'Are you at peace in hell?' Devadatta said, 'Although I am in hell, it is like the joy of the Third Dhyāna Heaven (三禪天).' The Buddha then ordered him to ask, 'Do you still seek to leave?' Devadatta said, 'I will leave when the World-Honored One comes.' Ānanda said, 'The Buddha is the guide of the Three Realms (三界), how could he have a share in entering hell?' Devadatta said, 'Since the Buddha has no share in entering hell, how could I have a share in leaving hell?'

Zen Master Cuiyan Zhen said, 'Speak the words from your own mouth.' Zen Master Zhentang Zhun praised, 'How laughable, Devadatta, entering Naraka (捺落迦) for ten small kalpas (劫波). Although he obtains the wonderful joy of the Third Dhyāna, blowing the fur of cloth must return to the bird's nest.' Zen Master Songyuan Yue praised, 'The characters for hell and heaven are opened up, who knows there is no going and no coming. If one says they have already obtained the joy of the Third Dhyāna, they inevitably bury themselves alive.'

Because Mañjuśrī (文殊菩薩) suddenly arose with views of Dharma and views of Buddha, the World-Honored One used his divine power to confine him between the Two Iron Mountain Ranges (二鐵圍山).

Zen Master Wuyun said, 'Where are the Two Iron Mountain Ranges? Do you understand? Now, if someone arises with views of Dharma and views of Buddha, Wuyun will brew two cups of tea for him. Tell me, is this rewarding him or punishing him? Is it the same teaching or a different teaching?' Zen Master Baiyun Duan said, 'Everyone, the World-Honored One did not have the appearance of a great man at that time. Now, if someone here at Chengtian arises with views of Dharma and views of Buddha, Chengtian would ultimately not dare to touch him. Why is this so? As long as the snow melts away, naturally...'

然春到來。五祖演云。白雲則具大慈悲。遂拍手云。曼殊室利普賢大士。不審今後更敢也無。自云。一度被蛇傷。怕見斷井索。

世尊因靈山會上。五百比丘得四禪定。具五神通。未得法忍。以宿命智通。各各自見殺父害母及諸重罪。于自心內。各各懷疑。于甚深法不能證入。於是文殊承佛神力。遂手握利劍。持逼如來。世尊乃謂文殊曰。住住不應作逆。勿得害吾。吾必被害。為善被害。文殊師利。爾從本已來。無有我人。但以內心見有我人。內心起時。我必被害。即名為害。於是五百比丘自悟本心。如夢如幻。于夢幻中無有我人。乃至能生所生父母。於是五百比丘同讚歎曰。文殊大智士。深達法源底。自手握利劍。持逼如來身。如劍佛亦爾。一相無有二。無相無所生。是中雲何殺。

天童杰云。為人須為徹。殺人須見血。文殊費盡腕頭氣力。且不知此劍來處。帶累釋迦老子。通身是口。也分疏不下。五百比丘恁么悟去。入地獄如箭射。忽若踏翻大海。踢倒須彌。雲門扇子𨁝跳上天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。又作么生商量。良久云。自從舞得三臺后。拍拍元來總是歌。

世尊因外道問。不問有言。不問無言。世尊良久。外道嘆曰。世尊大慈大悲。開我迷云。令我得入。作禮而去

【現代漢語翻譯】現代漢語譯本：正當春天到來的時候，五祖演禪師說：『白雲具有廣大的慈悲心。』於是拍手說：『文殊室利（Manjusri，智慧的象徵）和普賢大士（Samantabhadra，大行愿的象徵），不知道今後還敢不敢這樣做了。』自己又說：『一次被蛇咬傷，就害怕見到斷了的井繩。』

釋迦牟尼佛（世尊）在靈山會上，五百比丘（Bhiksu，佛教出家男眾）獲得了四禪定（catuh-dhyana，四種禪定境界），具備了五神通（panca-abhijna，五種超自然能力），但沒有證得法忍（dharma-ksanti，對佛法的深刻理解和接受）。他們通過宿命智通（purva-nivasabhijnana，知曉過去世的能力），各自看到了自己過去殺父害母以及所造的各種重罪。在內心深處，他們各自產生了懷疑，對於甚深佛法（gambhiram dharma，深奧的佛法）無法證入。於是，文殊菩薩（Manjusri）承蒙佛的神力，手握利劍，逼向如來（Tathagata，佛的稱號）。世尊於是對文殊菩薩說：『住手！住手！不應該造逆，不要傷害我。我必定會被傷害，為善也會被傷害。文殊師利（Manjusri），你從本源以來，就沒有我人和眾生之分。只是因為內心產生了有我人和眾生的念頭。內心生起的時候，我必定會被傷害，這就叫做傷害。』於是，五百比丘（Bhiksu）自己領悟了本心，如同夢幻一般。在夢幻中沒有我人和眾生，乃至能生養他們的父母。於是，五百比丘（Bhiksu）一同讚歎說：『文殊大智者，深刻通達法源的根本。親自手握利劍，逼向如來（Tathagata）之身。利劍和佛也是一樣的，它們的相狀沒有兩樣。沒有相狀，也就沒有產生。在這種情況下，又怎麼會有殺害呢？』

天童杰禪師說：『為人就要徹底，殺人就要見血。』文殊菩薩（Manjusri）費盡了力氣，卻不知道這把劍從哪裡來，連累了釋迦老子（Sakyamuni，釋迦牟尼佛的俗稱），渾身是嘴，也解釋不清楚。五百比丘（Bhiksu）這樣領悟下去，進入地獄就像箭一樣快。忽然間如果能踏翻大海，踢倒須彌山（Sumeru，佛教宇宙觀中的聖山），雲門禪師的扇子跳上天空，撞到帝釋天（Indra，佛教的守護神）的鼻孔。東海的鯉魚被打了一棒，下雨像盆倒一樣。又該如何商量呢？』良久之後說：『自從舞得三臺之後，拍拍原來都是歌。』

世尊因為有外道問：『不問有言，不問無言。』世尊沉默良久。外道嘆息說：『世尊大慈大悲，開啟了我的迷惑，讓我得以進入真理。』於是行禮離去。

English version: As spring arrived, Zen Master Wuzu Yan said, 'White clouds possess great compassion.' Then he clapped his hands and said, 'Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great vows), I wonder if they dare to do this again in the future.' He then said to himself, 'Once bitten by a snake, one fears seeing a broken well rope.'

Sakyamuni Buddha (the World-Honored One) was at the Vulture Peak Assembly, where five hundred Bhiksus (Bhiksu, Buddhist monks) had attained the four Dhyanas (catuh-dhyana, four levels of meditative absorption), possessing the five Abhijna (panca-abhijna, five supernormal powers), but had not yet attained Dharma-ksanti (dharma-ksanti, acceptance of the Dharma). Through their knowledge of past lives (purva-nivasabhijnana, ability to know past lives), each saw their past lives of killing their fathers and mothers, and various other grave sins they had committed. In their hearts, they each harbored doubts, and could not enter into the profound Dharma (gambhiram dharma, profound Dharma). Thereupon, Manjusri Bodhisattva (Manjusri), empowered by the Buddha's divine power, held a sharp sword and approached the Tathagata (Tathagata, title of the Buddha). The World-Honored One then said to Manjusri, 'Stop! Stop! You should not commit this transgression; do not harm me. I will surely be harmed; even doing good can lead to harm. Manjusri, from the very beginning, there is no self, no person, and no sentient being. It is only because the mind arises with the thought of self, person, and sentient being. When the mind arises, I will surely be harmed; this is called harm.' Thereupon, the five hundred Bhiksus (Bhiksu) realized their original mind, like a dream or illusion. In the dream or illusion, there is no self, no person, and no sentient being, not even the parents who gave birth to them. Thereupon, the five hundred Bhiksus (Bhiksu) praised in unison, 'Manjusri, the great wise one, deeply understands the source of the Dharma. He personally holds a sharp sword, approaching the body of the Tathagata (Tathagata). The sword and the Buddha are the same; their forms are not different. Without form, there is no arising. In this, how can there be killing?'

Zen Master Tiantong Jie said, 'When doing something for someone, do it thoroughly; when killing someone, see blood.' Manjusri Bodhisattva (Manjusri) exhausted his strength, yet did not know where this sword came from, implicating old Sakyamuni (Sakyamuni, common name for Sakyamuni Buddha), who, even with mouths all over his body, could not explain it clearly. If the five hundred Bhiksus (Bhiksu) understand in this way, entering hell would be as swift as an arrow. Suddenly, if one could overturn the great ocean and kick down Mount Sumeru (Sumeru, sacred mountain in Buddhist cosmology), Zen Master Yunmen's fan would jump into the sky, hitting the nose of Indra (Indra, guardian deity in Buddhism). If a carp in the Eastern Sea were struck with a stick, the rain would pour down like a tipped-over bucket. How should we discuss this further?' After a long silence, he said, 'Since dancing the Three Platforms, every beat has been a song.'

The World-Honored One was asked by a heretic, 'I do not ask about existence, nor do I ask about non-existence.' The World-Honored One remained silent for a long time. The heretic sighed and said, 'The World-Honored One is greatly compassionate, opening my cloud of delusion, allowing me to enter the truth.' Then he bowed and departed.

【English Translation】 Modern Chinese translation: Just as spring arrives, Zen Master Wuzu Yan said: 'White clouds have great compassion.' So he clapped his hands and said: 'Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great vows), I don't know if they will dare to do this again in the future.' He said to himself: 'Once bitten by a snake, you are afraid of seeing a broken well rope.'

Sakyamuni Buddha (the World Honored One) was at the Ling Mountain Assembly, where five hundred Bhiksus (Bhiksu, Buddhist monks) obtained the four Dhyanas (catuh-dhyana, four meditative states), possessed the five Abhijna (panca-abhijna, five supernatural powers), but did not attain Dharma-ksanti (dharma-ksanti, deep understanding and acceptance of the Dharma). Through their knowledge of past lives (purva-nivasabhijnana, the ability to know past lives), they each saw their past lives of killing their fathers and mothers and the various serious crimes they had committed. In their hearts, they each had doubts and could not enter the profound Dharma (gambhiram dharma, profound Dharma). So, Manjusri Bodhisattva (Manjusri), with the power of the Buddha, held a sharp sword and approached the Tathagata (Tathagata, the title of the Buddha). The World Honored One said to Manjusri: 'Stop! Stop! You should not commit this transgression, do not hurt me. I will surely be hurt, and doing good will also be hurt. Manjusri (Manjusri), since the beginning, there has been no self, no person, and no sentient being. It is only because the mind has the thought of self, person, and sentient being. When the mind arises, I will surely be hurt, and this is called hurt.' So, the five hundred Bhiksus (Bhiksu) realized their original mind, like a dream. In the dream, there is no self, no person, and no sentient being, not even the parents who gave birth to them. So, the five hundred Bhiksus (Bhiksu) praised together: 'Manjusri, the great wise man, deeply understands the root of the Dharma. He personally holds a sharp sword and approaches the body of the Tathagata (Tathagata). The sword and the Buddha are the same, and their appearances are no different. There is no appearance, so there is no birth. In this case, how can there be killing?'

Zen Master Tiantong Jie said: 'To do something for someone, you must be thorough, and to kill someone, you must see blood.' Manjusri Bodhisattva (Manjusri) exhausted his strength, but did not know where the sword came from, implicating Sakyamuni (Sakyamuni, the common name of Sakyamuni Buddha), who had mouths all over his body and could not explain it clearly. If the five hundred Bhiksus (Bhiksu) understand in this way, entering hell is as fast as an arrow. Suddenly, if you can overturn the sea and kick down Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), Zen Master Yunmen's fan jumps into the sky and hits the nose of Indra (Indra, the guardian deity of Buddhism). If a carp in the East China Sea is hit with a stick, the rain will pour down like a basin. How should we discuss it?' After a long time, he said: 'Since dancing the Three Platforms, every beat has been a song.'

The World Honored One was asked by a heretic: 'I do not ask about existence, nor do I ask about non-existence.' The World Honored One was silent for a long time. The heretic sighed: 'The World Honored One is greatly compassionate, opening my confusion and allowing me to enter the truth.' So he saluted and left.

。阿難白佛。外道得何道理。稱讚而去。世尊曰。如世良馬見鞭影而行。

雪竇顯云。邪正不分。過猶鞭影。又云。迷云既開。決定見佛。還許它同參也無。若共相委知。則天下宗師。併爲外道伴侶。如各非印證。則東土衲僧。不如西天外道。又頌云。機輪曾未轉。轉必兩頭走。明鏡忽臨臺。當下分妍丑。妍丑分兮迷云開。慈門何處生塵埃。因思良馬窺鞭影。千里追風喚得回。喚得回。鳴指三下。圓悟勤云。鳴指三下。是點破。是撒沙。徑山杲云。邪正兩分。正猶鞭影　百丈恒舉此。請益法眼。語未終。法眼云。住住。汝擬向世尊良久處會那。丈從此悟入。

世尊因波斯匿王問。勝義諦中有世俗諦否。若言無。智不應二。若言有。智不應一。一二之義。其義云何。佛言。大王。汝於過去龍光佛時。曾問此義。我今無說。汝今無聽。無說無聽。是為一義二義。

翠巖真云。波斯匿王善問。不善答。世尊善答不善問。一人理上偏枯。一人事上偏枯。翠巖當時若見。點一把火。照看黃面老。面皮厚多少　薦福懷云。諸仁者。大王分明問。世尊分明答。賓主歷然。作么生說個無說無聞底道理。

世尊因外道問。昨日說何法。世尊曰。說定法。外道曰今日說何法。曰不定法。外道曰。昨日說定法。今日

【現代漢語翻譯】現代漢語譯本：阿難問佛陀：『那些外道領悟了什麼道理，以至於稱讚而去呢？』世尊說：『就像世上的好馬，見到鞭子的影子就行動一樣。』

雪竇顯禪師評論說：『如果不能區分邪正，過錯就像鞭子的影子一樣。』又說：『當迷霧散開，必定能見到佛。』還允許他們共同參悟嗎？如果彼此相互瞭解，那麼天下的宗師，都成了外道的同伴。如果各自不互相印證，那麼東土的僧人，還不如西天的外道。

雪竇顯禪師又作偈頌說：『機輪未曾轉動時，一旦轉動必定走向兩個極端。明鏡忽然照臨高臺，當下就能分辨美醜。美醜一旦分清，迷霧就會散開，慈悲之門又在哪裡會生起塵埃呢？因此想到良馬窺視鞭影，千里追風也能被喚回來。』喚得回來，鳴指三下。圓悟勤禪師評論說：『鳴指三下，是點破，是撒沙。』徑山杲禪師說：『邪正兩分，正就像鞭影。』百丈懷海禪師曾經舉這個例子，請教法眼文益禪師。話還沒說完，法眼禪師就說：『住口，住口。你打算在世尊良久不語之處領會嗎？』百丈禪師從此領悟。

世尊因為波斯匿王（Prasenajit，古印度拘薩羅國國王）問：『在勝義諦（paramārtha-satya，佛教用語，指最高的真理）中，有世俗諦（saṃvṛti-satya，佛教用語，指相對的真理）嗎？如果說沒有，智慧就不應該是二元的。如果說有，智慧就不應該是一元的。這一和二的意義，它的含義是什麼呢？』佛說：『大王，你過去在龍光佛（Dīpaṃkara，過去七佛之一）時，曾經問過這個意義。我現在沒有說，你現在沒有聽。沒有說沒有聽，這就是一義二義。』

翠巖真禪師評論說：『波斯匿王善於提問，不善於回答。世尊善於回答，不善於提問。一個人在理上偏頗，一個人在事上偏頗。』翠巖禪師當時如果見到，就點一把火，照看黃面老（指佛像），看他的麵皮有多厚。薦福懷禪師說：『各位仁者，大王分明地問，世尊分明地答。賓主分明。怎麼說個無說無聞的道理呢？』

世尊因為外道問：『昨天說了什麼法？』世尊說：『說了定法。』外道問：『今天說什麼法？』世尊說：『說不定法。』外道問：『昨天說定法，今天』

【English Translation】 English version: Ānanda asked the Buddha: 'What principle did the heretics understand that they left praising?' The World-Honored One said: 'Like a good horse in the world that moves at the sight of a whip's shadow.'

Zen Master Xuedou Xian commented: 'If one cannot distinguish between right and wrong, the fault is like the shadow of a whip.' He also said: 'When the clouds of delusion dissipate, one will surely see the Buddha.' Are they still allowed to participate together? If they understand each other, then all the masters in the world become companions of heretics. If they do not confirm each other, then the monks of the Eastern Land are not as good as the heretics of the Western Heaven.

Zen Master Xuedou Xian also composed a verse: 'When the machine wheel has not yet turned, once it turns, it will surely go to two extremes. A bright mirror suddenly shines on the high platform, and one can immediately distinguish between beauty and ugliness. Once beauty and ugliness are distinguished, the clouds of delusion will dissipate, and where will dust arise in the gate of compassion?' Therefore, thinking of a good horse peeking at the shadow of a whip, even chasing the wind for a thousand miles can be called back.' Called back, snapping his fingers three times. Zen Master Yuanwu Qin commented: 'Snapping his fingers three times is to point out, is to scatter sand.' Zen Master Jingshan Gao said: 'Right and wrong are clearly distinguished, right is like the shadow of a whip.' Zen Master Baizhang Huaihai once used this example to ask Zen Master Fayan Wenyi for instruction. Before he finished speaking, Zen Master Fayan said: 'Stop, stop. Do you intend to understand at the place where the World-Honored One is silent for a long time?' Zen Master Baizhang realized from this.

The World-Honored One, because King Prasenajit (Prasenajit, King of Kosala in ancient India) asked: 'In the ultimate truth (paramārtha-satya, Buddhist term, referring to the highest truth), is there conventional truth (saṃvṛti-satya, Buddhist term, referring to relative truth)? If you say no, wisdom should not be dualistic. If you say yes, wisdom should not be singular. What is the meaning of one and two, what is its meaning?' The Buddha said: 'Great King, you asked this meaning in the past during the time of Dīpaṃkara Buddha (Dīpaṃkara, one of the Seven Buddhas of the Past). I have nothing to say now, and you have nothing to hear now. No saying and no hearing, this is the meaning of one and two.'

Zen Master Cuiyan Zhen commented: 'King Prasenajit is good at asking questions, but not good at answering. The World-Honored One is good at answering, but not good at asking questions.' One person is biased in principle, and the other is biased in practice. If Zen Master Cuiyan had seen it at that time, he would have lit a fire to look at the old yellow face (referring to the Buddha statue) to see how thick his skin was. Zen Master Jianfu Huai said: 'Dear friends, the Great King clearly asks, and the World-Honored One clearly answers. Guest and host are distinct. How can you talk about the principle of no saying and no hearing?'

The World-Honored One, because a heretic asked: 'What Dharma did you speak yesterday?' The World-Honored One said: 'Spoke of fixed Dharma.' The heretic asked: 'What Dharma do you speak today?' The World-Honored One said: 'Speak of unfixed Dharma.' The heretic asked: 'Yesterday you spoke of fixed Dharma, today'

何說不定法。世尊曰。昨日定今日不定。

五祖戒云。何得將別人物。作自己用　溈山喆云。世尊大似看樓打樓。大溈即不然。待問昨日說定今日何說不定。但云非汝境界　薦福懷云。黃面老。被外道拶著。出自偶然。雖然如此。邪正未分。若人辨得。許你頂門具眼。

世尊因有異學問。諸法是常耶。世尊不對。又問諸法是無常耶。世尊亦不對。異學曰。世尊具一切智。何不對我。世尊曰。汝之所問。皆為戲論　世尊嘗在尼俱律樹下坐次。因二商人問。世尊還見車過否。曰不見。還聞否。曰不聞。莫禪定否。曰不禪定。莫睡眠否。曰不睡眠。商人乃嘆曰。善哉善哉。世尊乃覺而不見　世尊因長爪梵志索論義。預約曰。我義若墮。當斬首以謝。世尊曰。汝義以何為宗。志曰。我以一切不受為宗。世尊曰。是見受否。志拂袖而去。行至中路有省。乃嘆曰。我義兩處負墮。是見若受。負門處粗。是見不受。負門處細。一切人天二乘。不知我義墮處。惟有世尊諸大菩薩。知我義墮。回至世尊前曰。我義兩處負墮。故當斬首以謝。世尊曰。我法中無如是事。汝當迴心向道。於是同五百徒眾。一時投佛出家。證阿羅漢。

天衣懷頌云。是見若受破家門。是見不受共誰論。匾擔驀折兩頭脫。一毛頭上現乾坤。

【現代漢語翻譯】現代漢語譯本『什麼叫做不定的法？』世尊（釋迦牟尼佛的尊稱）說：『昨天說是確定的，今天說是不確定的。』五祖戒禪師說：『怎麼能把別人的東西，當作自己的來用呢？』溈山喆禪師說：『世尊（釋迦牟尼佛的尊稱）很像在樓上看東西，然後又在樓下說。』大溈山的說法就不是這樣，等到有人問昨天說確定，今天為什麼說不確定，就直接說：『這不是你所能理解的境界。』薦福懷禪師說：『黃面老（指佛陀），被外道逼問，是偶然發生的。』雖然是這樣，邪正還沒有分清。如果有人能辨別清楚，就允許你頭頂上有眼。』有一次，世尊（釋迦牟尼佛的尊稱）因為有外道來問：『一切法是常住不變的嗎？』世尊沒有回答。又問：『一切法是無常變化的嗎？』世尊也沒有回答。外道說：『世尊具有一切智慧，為什麼不回答我？』世尊說：『你所問的，都是戲論。』世尊（釋迦牟尼佛的尊稱）曾經在尼俱律樹下坐著，有兩個商人問：『世尊看見有車經過嗎？』回答說：『沒有看見。』『聽見了嗎？』回答說：『沒有聽見。』『是在禪定中嗎？』回答說：『不在禪定中。』『是在睡眠嗎？』回答說：『不在睡眠中。』商人於是讚歎說：『太好了，太好了。』世尊是覺知而不見。世尊（釋迦牟尼佛的尊稱）因為長爪梵志要求辯論，事先約定說：『如果我的義理失敗了，就斬首謝罪。』世尊問：『你的義理以什麼為宗旨？』梵志說：『我以一切不受為宗旨。』世尊問：『這個「見」接受嗎？』梵志拂袖而去。走到半路有所醒悟，於是嘆息說：『我的義理在兩處都失敗了。』這個『見』如果接受，失敗的地方就粗糙；這個『見』如果不接受，失敗的地方就細微。一切人天二乘，不知道我的義理失敗在哪裡，只有世尊（釋迦牟尼佛的尊稱）諸大菩薩，知道我的義理失敗了。』回到世尊面前說：『我的義理在兩處都失敗了，所以應當斬首謝罪。』世尊說：『我的法中沒有這樣的事，你應該回心向道。』於是和五百徒眾，一時投靠佛門出家，證得阿羅漢果。天衣懷禪師頌揚說：『這個「見」如果接受就破壞家門，這個「見」如果不接受和誰辯論？扁擔突然折斷兩頭脫落，一根毫毛上顯現乾坤。』

【English Translation】 English version 『What is called the indeterminate dharma?』 The World-Honored One (尊稱, a respectful title for Śākyamuni Buddha) said, 『What is determined yesterday is indeterminate today.』 Chan Master Wuzu Jie said, 『How can one take other people's things and use them as their own?』 Chan Master Weishan Zhe said, 『The World-Honored One (尊稱, a respectful title for Śākyamuni Buddha) is much like looking at something from a building and then talking about it downstairs.』 Dawei Mountain's way of speaking is not like this; when someone asks why what was determined yesterday is indeterminate today, he would directly say, 『This is not a realm you can understand.』 Chan Master Jianfu Huai said, 『The old yellow face (指佛陀, referring to the Buddha) being pressed by externalists was accidental.』 Even so, right and wrong have not been distinguished. If someone can discern it clearly, they are allowed to have eyes on the top of their head.』 Once, because an adherent of other doctrines asked, 『Are all dharmas permanent?』 The World-Honored One (尊稱, a respectful title for Śākyamuni Buddha) did not answer. He then asked, 『Are all dharmas impermanent?』 The World-Honored One also did not answer. The adherent of other doctrines said, 『The World-Honored One possesses all wisdom, why do you not answer me?』 The World-Honored One said, 『What you ask are all frivolous debates.』 The World-Honored One (尊稱, a respectful title for Śākyamuni Buddha) once sat under the Nigrodha tree, and two merchants asked, 『Did the World-Honored One see a cart pass by?』 He replied, 『I did not see it.』『Did you hear it?』 He replied, 『I did not hear it.』『Are you in meditation?』 He replied, 『I am not in meditation.』『Are you sleeping?』 He replied, 『I am not sleeping.』 The merchants then exclaimed, 『Excellent, excellent.』 The World-Honored One is aware but does not see. Because the long-nailed Brahman requested a debate, the World-Honored One (尊稱, a respectful title for Śākyamuni Buddha) made an appointment beforehand, saying, 『If my argument fails, I will cut off my head as an apology.』 The World-Honored One asked, 『What is the principle of your argument?』 The Brahman said, 『My principle is to accept nothing.』 The World-Honored One asked, 『Does this 「view」 accept?』 The Brahman flicked his sleeves and left. On the way, he realized something and sighed, 『My argument has failed in two places.』 If this 「view」 accepts, the place of failure is coarse; if this 「view」 does not accept, the place of failure is subtle. All humans, devas, and those of the two vehicles do not know where my argument has failed, only the World-Honored One (尊稱, a respectful title for Śākyamuni Buddha) and the great Bodhisattvas know where my argument has failed.』 He returned to the World-Honored One and said, 『My argument has failed in two places, so I should cut off my head as an apology.』 The World-Honored One said, 『There is no such thing in my Dharma; you should turn your mind towards the Way.』 Thereupon, together with five hundred followers, they all turned to the Buddha and became monks, attaining the state of Arhat. Chan Master Tianyi Huai praised, 『If this 「view」 accepts, it destroys the family; if this 「view」 does not accept, who can one argue with? The carrying pole suddenly breaks and both ends fall off, the universe appears on a single hair.』

世尊一日坐次。見二人舁豬過。乃問。這個是甚麼。曰佛具一切智。豬子也不識。世尊曰。也須問過。

大陽玄雲。不因世尊問。洎乎忘卻　地藏恩云。瞿曇老漢。也是無端。大似節目上更生節目。忽被二人呵呵大笑。舁豬便行。一場懡㦬。

世尊在靈山會上拈花示眾。是時眾皆默然。唯迦葉尊者破顏微笑。世尊曰。吾有正法眼藏涅槃妙心。實相無相微妙法門。不立文字教外別傳。付囑摩訶迦葉。

白雲端云。迦葉善觀風雲彆氣色。雖然如是。還覺頂門重么。復頌云。盡說拈花微笑是。不知將底辨宗風。若言心眼同時證。未免朦朧在夢中　僧問云峰悅。靈山拈花。意旨如何。悅云。一言已出。駟馬難追。迦葉微笑意旨如何。悅云。口是禍門。

世尊至多子塔前。命摩訶迦葉分座令坐。以僧伽黎圍之。遂告曰。吾以正法眼藏。密付于汝。汝當護持。並敕阿難副貳傳化。無令斷絕。而說偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。爾時世尊說此偈已。復告迦葉。吾將金縷僧伽黎衣。傳付于汝。轉授補處。至慈氏佛出世。勿令朽壞。迦葉聞偈。頭面禮足曰。善哉善哉。我當依敕恭順佛教　世尊臨入涅槃。文殊大士。請佛再轉法輪。世尊咄曰。文殊。吾四十九年住世。未曾說一字

【現代漢語翻譯】現代漢語譯本：　　世尊（釋迦牟尼佛）一日安坐時，看見兩個人抬著豬經過。於是問道：『這個是什麼？』（抬豬的人）說：『佛具有一切智慧，連豬都不認識嗎？』世尊說：『也需要問一下。』

大陽玄（禪師名號）說：『不是世尊問，幾乎就忘記了。』地藏恩（禪師名號）說：『瞿曇（釋迦牟尼佛的姓氏）老頭，也是沒事找事，好像節目上又生出節目。』忽然被兩個人呵呵大笑，抬著豬就走了，真是一場尷尬。』

世尊在靈山會上拈花示眾，當時眾人都沉默不語，只有摩訶迦葉尊者（釋迦牟尼十大弟子之一，以頭陀第一著稱）破顏微笑。世尊說：『我有正法眼藏（如來正法的精髓），涅槃妙心（寂滅的真性），實相無相（不著虛妄之相）微妙法門，不立文字，教外別傳（不依經文，心心相印），付囑摩訶迦葉（將此法交付給摩訶迦葉）。』

白雲端（禪師名號）說：『迦葉善於觀察風雲，辨別氣色。雖然如此，還覺得頭頂沉重嗎？』又作偈頌說：『都說拈花微笑是，不知用什麼來辨別宗風。如果說心眼同時證悟，未免朦朧在夢中。』僧人問云峰悅（禪師名號）：『靈山拈花，意旨如何？』悅說：『一言既出，駟馬難追。』『迦葉微笑意旨如何？』悅說：『口是禍門。』

世尊到多子塔前，命令摩訶迦葉分座令其坐下，用僧伽黎（袈裟）覆蓋他，於是告訴他說：『我將正法眼藏，秘密地交付給你，你應當護持，並敕令阿難（釋迦牟尼十大弟子之一，以多聞第一著稱）輔助你傳化，不要令其斷絕。』而說偈語道：『法本是無法，無法也是法。如今付囑無法時，法法何曾是法。』當時世尊說完這偈語后，又告訴迦葉：『我將金縷僧伽黎衣，傳付給你，轉授給補處菩薩（下一尊佛彌勒佛），到慈氏佛（彌勒佛）出世時，不要令其朽壞。』迦葉聽聞偈語，頭面禮足說：『善哉善哉，我當依從佛的敕令，恭敬順從佛教。』世尊臨入涅槃時，文殊大士（文殊菩薩）請佛再次轉法輪（講經說法），世尊呵斥道：『文殊，我四十九年住世，未曾說過一字。』

【English Translation】 English version: The World-Honored One (Shakyamuni Buddha) was sitting one day when he saw two people carrying a pig. He asked, 'What is this?' They replied, 'The Buddha has all wisdom, yet he doesn't recognize a pig?' The World-Honored One said, 'I still need to ask.'

Dayang Xuan (Zen master's name) said, 'If it weren't for the World-Honored One's question, I would have almost forgotten.' Dizang En (Zen master's name) said, 'Old Gautama (Shakyamuni Buddha's surname), is just making trouble, like adding another program on top of a program.' Suddenly, the two men laughed loudly, picked up the pig, and left, creating an awkward situation.

The World-Honored One held up a flower to the assembly on Vulture Peak (Grdhrakuta Mountain), at that time everyone was silent, only Mahakasyapa (one of the ten great disciples of Shakyamuni, known for his asceticism) smiled. The World-Honored One said, 'I have the Treasury of the Eye of the True Dharma (the essence of the Tathagata's true Dharma), the Wondrous Mind of Nirvana (the true nature of quiescence), the Subtle Dharma Gate of True Form without Form (not attached to illusory forms), which does not rely on words, a special transmission outside the teachings (a direct transmission from mind to mind), entrusted to Mahakasyapa (this Dharma is entrusted to Mahakasyapa).'

Baiyun Duan (Zen master's name) said, 'Kasyapa is good at observing the wind and clouds and distinguishing the atmosphere. Even so, does he still feel a heaviness on the top of his head?' He also composed a verse saying, 'Everyone says that holding up a flower and smiling is it, but I don't know what to use to distinguish the Zen style. If you say that the mind's eye is enlightened at the same time, you are inevitably confused in a dream.' A monk asked Yunfeng Yue (Zen master's name), 'What is the meaning of holding up a flower on Vulture Peak?' Yue said, 'A word has been spoken, and four horses cannot catch it.' 'What is the meaning of Kasyapa's smile?' Yue said, 'The mouth is the gate of disaster.'

The World-Honored One went to the Stupa of Many Children, ordered Mahakasyapa to divide the seat and sit down, and covered him with a Sanghati (robe). Then he told him, 'I will secretly entrust the Treasury of the Eye of the True Dharma to you, you should protect and uphold it, and order Ananda (one of the ten great disciples of Shakyamuni, known for his great learning) to assist you in transmitting and transforming it, so that it will not be cut off.' And he spoke a verse saying, 'Dharma is fundamentally no-dharma, no-dharma is also dharma. Now, when entrusting no-dharma, how has any dharma ever been dharma?' At that time, after the World-Honored One spoke this verse, he again told Kasyapa, 'I will transmit the golden-threaded Sanghati robe to you, and pass it on to the Bodhisattva who will fill the position (the next Buddha, Maitreya Buddha), until the time when the Buddha Maitreya appears in the world, do not let it decay.' Kasyapa heard the verse, bowed his head and paid homage, saying, 'Excellent, excellent, I will follow the Buddha's command and respectfully obey the Buddhist teachings.' When the World-Honored One was about to enter Nirvana, Manjusri Bodhisattva (Manjusri Bodhisattva) requested the Buddha to turn the Dharma wheel (preach the Dharma) again. The World-Honored One rebuked, 'Manjusri, I have lived in the world for forty-nine years, and I have never spoken a single word.'

。汝請吾再轉法輪。是吾曾轉法輪耶。

雪峰空云。且道世尊從文殊請。不從文殊請。

世尊于涅槃會上。以手摩胸告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。勿令後悔。若謂吾滅度。非吾弟子。若謂吾不滅度。亦非吾弟子。時百萬億眾。悉得契悟。

云峰悅云。然膏肓之病。不足以發藥。云峰今日且作死馬醫。汝等諸人。皮下有血么。

爾時世尊至拘尸那城。告諸大眾。吾今背痛。欲入涅槃。即往熙連河側娑羅雙樹下。右脅累足。泊然宴寂。復從棺起。為母說法。特示雙足。化婆耆。並說無常偈曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。時諸弟子。即以香薪競茶毗之。燼後金棺如故。爾時大眾即于佛前。以偈贊曰。凡俗諸猛熾。何能致火爇。請尊三昧火。阇維金色身。爾時金棺從座而舉。高七多羅樹。往反空中。化火三昧。須臾灰生。得舍利八斛四斗。即穆王五十二(正宗作三十六)年壬申歲。二月十五日也。自世尊滅后。一千一十七年。教至中夏。即後漢永平十年戊辰歲也　世尊涅槃日。迦葉最後至。世尊乃于槨中。露雙趺示之。

佛鑒勤頌云。未出王宮已涅槃。何須雙足露金棺。致令迦葉雙眉皺。慶喜門前倒剎竿。

諸師拈頌諸經語句

▲經題[米-木

【現代漢語翻譯】現代漢語譯本：你請我再次轉法輪（Dharmacakra）。難道我曾經轉過法輪嗎？

雪峰空云：且說世尊（釋迦牟尼佛的尊稱）是應文殊（文殊菩薩）的請求，還是不應文殊的請求？

世尊在涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）法會上，用手摩挲胸膛，告訴大眾說：『你們好好觀看我這紫磨金色之身，仔細瞻仰，不要後悔。如果說我滅度（Parinirvana，佛教術語，指佛或阿羅漢的最終死亡）了，就不是我的弟子；如果說我不滅度，也不是我的弟子。』當時百萬億大眾，都得到了契悟。

云峰悅云：然而病入膏肓，不足以用藥。云峰今日且做死馬醫。你們這些人，皮下有血嗎？

當時世尊到達拘尸那城（Kushinagar），告訴大眾說：『我現在背痛，想要進入涅槃。』就前往熙連河（Hiranyavati River）邊娑羅雙樹（Sal trees）下，右脅累足，泊然宴寂。又從棺材中起來，為母親說法，特意示現雙足。化度婆耆（Subhadda），並說無常偈（Anicca，佛教術語，指一切事物都是無常的）說：『諸行無常，是生滅法。生滅滅已，寂滅為樂。』當時諸位弟子，就用香薪競相焚燒（茶毗，火葬）。焚燒後金棺依舊如故。當時大眾就在佛前，用偈頌讚嘆說：『凡俗諸猛熾，何能致火爇？請尊三昧火，阇維金色身。』當時金棺從座位上舉起，高七多羅樹（tala tree），往返空中，化為火三昧（Samadhi，佛教術語，指精神集中和統一的狀態）。須臾之間化為灰燼，得到舍利（Sarira，佛教術語，指佛或高僧火化后的遺物）八斛四斗。即穆王五十二（公元前922年）年壬申歲，二月十五日。自從世尊滅度后，一千一十七年，佛法傳到中夏（古代中國的稱謂），即後漢永平十年（67年）戊辰歲。世尊涅槃日，迦葉（Mahakasyapa，釋迦摩尼十大弟子之一）最後到達，世尊就在棺槨中，露出雙足給他看。

佛鑒勤頌云：未出王宮已涅槃，何須雙足露金棺。致令迦葉雙眉皺，慶喜（阿難的別稱）門前倒剎竿。

諸師拈頌諸經語句

▲經題

【English Translation】 English version: You ask me to turn the Dharma wheel (Dharmacakra) again. Have I ever turned the Dharma wheel?

Xuefeng Kongyun: Let's talk about whether the World-Honored One (a respectful title for Shakyamuni Buddha) responded to Manjusri's (Manjusri Bodhisattva) request or not.

At the Nirvana (the state of liberation from the cycle of birth and death) assembly, the World-Honored One stroked his chest and told the assembly: 'You should carefully observe my body of purple-gold color, gaze upon it closely, and do not regret it. If you say that I have entered Parinirvana (the final death of a Buddha or Arhat), then you are not my disciples; if you say that I have not entered Parinirvana, then you are also not my disciples.' At that time, millions of billions of people all attained enlightenment.

Yunfeng Yueyun: However, a disease that has reached the vital organs is not amenable to medicine. Yunfeng will act as a doctor for a dead horse today. Do you people have blood under your skin?

At that time, the World-Honored One arrived at Kushinagar and told the assembly: 'I am now suffering from back pain and wish to enter Nirvana.' He then went to the side of the Hiranyavati River, under the twin Sala trees, lay down on his right side with his feet together, and peacefully entered stillness. He then rose from the coffin to preach to his mother, especially showing his two feet. He converted Subhadda and spoke the impermanence verse (Anicca): 'All conditioned things are impermanent; they are subject to arising and passing away. Having arisen and passed away, their cessation is bliss.' At that time, the disciples competed to cremate (Japana) him with fragrant firewood. After the cremation, the golden coffin remained as before. At that time, the assembly praised the Buddha with verses, saying: 'How can the fierce flames of ordinary beings cause fire to burn? We invite the fire of the Samadhi (a state of mental concentration and unification) of the Honored One to cremate the golden body.' At that time, the golden coffin rose from its seat, seven tala trees high, and moved back and forth in the air, transforming into the fire Samadhi. In an instant, it turned to ashes, and eight hu and four dou of Sarira (relics) were obtained. This was in the year Renshen, the fifty-second (922 BC) year of King Mu, on the fifteenth day of the second month. Since the World-Honored One entered Parinirvana, after one thousand and seventeen years, the Dharma reached China, which was in the year Wuchen, the tenth year (67 AD) of the Yongping era of the Later Han Dynasty. On the day of the World-Honored One's Parinirvana, Mahakasyapa arrived last, and the World-Honored One revealed his two feet from within the coffin to show him.

Buddha-Mirror Qin praised: 'Before leaving the palace, he had already entered Nirvana, why was it necessary to reveal the golden coffin with both feet? Causing Kasyapa's eyebrows to furrow, and the flagpole to fall in front of Qingxi's (another name for Ananda) gate.'

The teachers pick up and praise the sentences of various scriptures

▲ Sutra Title

+八]字

僧問地藏堔。以字不成。八字不是。未審是甚麼字。藏曰。看取下注腳。徑山杲頌云。以字不成八字非。爍迦羅眼不能窺。一毛頭上重拈出。憤怒那吒失卻威。幻寄曰。有以漚和二字釋此者。是以柏樹子話。為三界唯心。同一鼻孔。座主見也。

華嚴論

未離兜率已降王宮。未出母胎度人已畢。

徑山杲頌云。利刃有蜜不須䑛。蠱毒之家水莫嘗。不䑛不嘗俱不犯。端然衣錦自還鄉。

金剛經

若為人輕賤。是人先世罪業。應墮惡道。以今世人輕賤故。先世罪業則為消滅。

雪竇顯頌云。明珠在掌。有功者賞。胡漢不來。全無伎倆。伎倆既無。波旬失途。瞿曇瞿曇。識我也無。復云。勘破了也。圓悟勤云。且道雪竇勘破瞿曇。瞿曇勘破雪竇。具眼者試定當看。

無我相無人相。

龐居士問講金剛經座主云。無我相無人相。阿誰講阿誰聽。主無對。士示偈云。無我亦無人。作么有疏親。勸君休歷座。何似直求真。金剛般若性。外絕一纖塵。我聞並信受。才是假名陳。

文殊所說般若經

清凈行者不入涅槃。破戒比丘不入地獄。

此山應頌云。飲官酒臥官街。當處死當處埋。寒山逢拾得。撫掌笑咍咍　徑山杲頌云。壁上安燈盞。堂前

【現代漢語翻譯】現代漢語譯本僧人問地藏深禪師：『以』字不像『八』字，『八』字也不是，不知是什麼字？地藏深禪師說：『看看下面的註解。』徑山杲禪師作頌說：『『以』字不像『八』字，爍迦羅（Śakra，帝釋天）的眼睛也無法窺視。在一根毫毛的頭上重新拈出，憤怒的那吒（Nata，佛教護法神）也失去了威力。』幻寄禪師說：『有人用『以』和『漚』二字來解釋這個公案。這是用柏樹子的話，來說明三界唯心，同一鼻孔。這是講座的主持人所見到的。』

華嚴論『尚未離開兜率天（Tuṣita，欲界天之一），就已經降生王宮；尚未離開母胎，就已經度化眾生完畢。』徑山杲禪師作頌說：『利刃上有蜜，不必去舔；蠱毒之家，水不要嘗。不舔不嘗，都不觸犯，安然穿著錦衣返回故鄉。』

金剛經『如果有人被人輕賤，是因為這個人前世的罪業，應該墮入惡道。因為今世被人輕賤的緣故，前世的罪業就可以消滅。』雪竇顯禪師作頌說：『明珠在手掌中，有功的人得到賞賜。胡人和漢人都不來，完全沒有伎倆。伎倆既然沒有，波旬（Pāpīyas，魔王）就迷失了道路。瞿曇（Gautama，釋迦牟尼佛），瞿曇，認識我嗎？』又說：『勘破了也。』圓悟勤禪師說：『且說雪竇勘破了瞿曇，還是瞿曇勘破了雪竇？有眼力的人試著評判一下。』

『無我相，無人相。』龐居士問講《金剛經》的座主說：『無我相，無人相，是誰講，誰聽？』座主無言以對。龐居士作偈說：『無我亦無人，為何有疏親？勸君休歷座，何似直求真。金剛般若性，外絕一纖塵。我聞並信受，才是假名陳。』

《文殊所說般若經》『清凈的修行者不入涅槃（Nirvana，寂滅）；破戒的比丘不入地獄（Naraka，受苦之處）。』此山應禪師作頌說：『喝官酒，睡官街，當場死，當場埋。寒山（寒山子，唐代隱士）遇到拾得（拾得，寒山子的朋友），拍手大笑。』徑山杲禪師作頌說：『墻上安燈盞，堂前

【English Translation】 English version A monk asked Zen Master Dizang Shen: 'The character 'yi' does not resemble the character 'ba,' and the character 'ba' is not it either. I wonder what character it is?' Zen Master Dizang Shen said: 'Look at the footnote below.' Zen Master Jingshan Gao composed a verse saying: ''Yi' does not resemble 'ba,' the eyes of Śakra (帝釋天) cannot perceive it. Re-picking it from the tip of a hair, the angry Nata (佛教護法神) loses his power.' Zen Master Huanji said: 'Some people use the characters 'yi' and 'ou' to explain this koan. This is using the words of the cypress tree seeds to illustrate that the three realms are only mind, sharing the same nostril. This is what the lecturer has seen.'

Huayan Sutra Commentary 'Before leaving Tuṣita Heaven (兜率天), he had already descended into the royal palace; before leaving the womb, he had already completed the salvation of sentient beings.' Zen Master Jingshan Gao composed a verse saying: 'There is honey on the sharp blade, no need to lick it; in the house of poison, do not taste the water. Not licking, not tasting, not violating either, peacefully returning home in brocade.'

Diamond Sutra 'If someone is despised by others, it is because of the sins of their past lives, and they should fall into evil realms. Because they are despised in this life, the sins of their past lives can be extinguished.' Zen Master Xuedou Xian composed a verse saying: 'The bright pearl is in the palm, those with merit are rewarded. The Hu and Han do not come, there are no tricks at all. Since there are no tricks, Pāpīyas (魔王) loses his way. Gautama (釋迦牟尼佛), Gautama, do you recognize me?' He also said: 'It has been seen through.' Zen Master Yuanwu Qin said: 'Let's say Xuedou saw through Gautama, or Gautama saw through Xuedou? Those with eyes, try to judge.'

'No self-image, no person-image.' Layman Pang asked the lecturer of the Diamond Sutra: 'No self-image, no person-image, who is speaking, who is listening?' The lecturer was speechless. Layman Pang composed a verse saying: 'No self, also no person, why be distant or close? I advise you to stop lecturing, how about directly seeking the truth? The nature of Diamond Prajna, externally cuts off a single speck of dust. What I hear and believe is just a false name.'

Mañjuśrī's Prajna Sutra 'Pure practitioners do not enter Nirvana (寂滅); monks who break the precepts do not enter hell (受苦之處).' Zen Master Cishan Ying composed a verse saying: 'Drinking official wine, sleeping on official streets, dying on the spot, buried on the spot. Hanshan (寒山子) met Shide (拾得), clapping and laughing loudly.' Zen Master Jingshan Gao composed a verse saying: 'A lamp is placed on the wall, in front of the hall

置酒臺。悶來打三盞。何處得愁來　高峰妙頌云。涅槃地獄本無差。只為從前被眼遮。三腳驢兒才𨁝跳。鑊湯罏炭是吾家。

圓覺經

居一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知。于無了知不辨真實。

徑山杲頌云。荷葉團團團似鏡。菱角尖尖尖似錐。風吹柳絮毛毬走。雨打梨花蛺蝶飛。師答林少瞻云。但將此頌。放在上面。卻將經文移來下面。頌卻是經。經卻是頌。如此做工夫看。莫管悟不悟。心頭休要忙。亦不可放緩。如調絃之法。緊緩得其所。則曲調自成矣　瑯玡覺禪師。嘗問講僧曰。如何是居一切時不起妄念。對曰。起即是病。又問。如何是于諸妄心亦不息滅。對曰。息即是病。又問。如何是住妄想境不加了知。對曰。知即是病。又問。如何是于無了知不辨真實。對曰。辨即是病。覺公笑曰。汝識藥矣。未誠藥中之忌也。寶覺禪師則為之偈曰。黃花熳熳。翠竹珊珊。江南地暖。塞北春寒。遊人去後無訊息。留得雲山到老看。

一切障礙即究竟覺。

雪堂行頌云。枯樹云充葉。凋梅雪作花。擊桐成木響。蘸雪吃冬瓜。長天秋水。孤鶩落霞。

裴休為圓覺敘。有云。終日圓覺而未嘗圓覺者凡夫也。具足圓覺而住持圓覺者如來也。

宋徑山慈辨禪師寶印

【現代漢語翻譯】現代漢語譯本置酒臺，悶來喝上三杯。從哪裡來的憂愁？高峰妙頌說：『涅槃（Nirvana，佛教用語，指解脫生死輪迴的境界）和地獄本來沒有差別，只因爲從前被眼睛遮蔽。三腳驢兒才剛跳躍，鑊湯（古代一種酷刑，用沸水煮人）罏炭（爐火）就是我的家。』

《圓覺經》

處於任何時候都不生起虛妄的念頭，對於各種虛妄的心念也不停止熄滅。安住在虛妄的境界中不去增加了解認識，對於沒有了解認識也不分辨真實。

徑山杲禪師頌道：『荷葉圓圓像鏡子，菱角尖尖像錐子。風吹柳絮像毛球滾動，雨打梨花像蝴蝶飛舞。』禪師回答林少瞻說：『只要把這首頌放在上面，卻把經文移到下面。頌就是經，經就是頌。如此做功夫看，莫管悟不悟，心頭不要忙亂，也不可放緩。如同調絃的方法，緊緩得當，那麼曲調自然就成了。』瑯玡覺禪師曾經問講經的和尚說：『如何是處於任何時候都不生起虛妄的念頭？』回答說：『生起就是病。』又問：『如何是對於各種虛妄的心念也不停止熄滅？』回答說：『停止就是病。』又問：『如何是安住在虛妄的境界中不去增加了解認識？』回答說：『認識就是病。』又問：『如何是對於沒有了解認識也不分辨真實？』回答說：『分辨就是病。』覺公笑著說：『你認識藥了，但沒有真正認識藥中的禁忌啊。』寶覺禪師於是作偈說：『黃花爛漫，翠竹挺拔。江南溫暖，塞北寒冷。遊人離去後沒有訊息，留下雲山陪伴到老。』

一切障礙就是究竟的覺悟（Bodhi，佛教用語，指對宇宙真理的徹悟）。

雪堂行禪師頌道：『枯樹用云來充當樹葉，凋謝的梅花用雪來當做花。敲擊桐樹發出木頭的響聲，蘸著雪吃冬瓜。長空秋水，孤單的野鴨，落日的彩霞。』

裴休為《圓覺經》作序，有這樣的話：『終日處於圓覺而未曾圓覺的是凡夫，具足圓覺而住持圓覺的是如來（Tathagata，佛教用語，指佛的十大稱號之一）。』

宋朝（960-1279）徑山慈辨禪師寶印

【English Translation】 English version Setting up a wine table, I drink three cups when feeling depressed. Where does the sorrow come from? Gaofeng Miaosong says: 'Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) and hell are essentially no different, only because they were obscured by the eyes before. The three-legged donkey just jumps, the cauldron soup (an ancient form of torture, boiling people in hot water) and furnace charcoal are my home.'

The Śūraṅgama Sūtra

At all times, do not give rise to false thoughts. Do not cease the extinction of all false minds. Dwell in the realm of false thoughts without adding understanding. In the absence of understanding, do not discern reality.

Zen Master Jingshan Gao praises: 'Lotus leaves are round like mirrors, water chestnuts are sharp like cones. The wind blows willow catkins like hairballs rolling, the rain beats pear blossoms like butterflies flying.' The Zen master replied to Lin Shaozhan: 'Just put this praise on top, but move the scripture below. The praise is the scripture, and the scripture is the praise. Do this work and see, don't worry about whether you understand or not, don't be busy in your heart, and don't relax. Like the method of tuning strings, if the tightness and looseness are appropriate, then the melody will naturally be formed.' Zen Master Langye Jue once asked a sutra-lecturing monk: 'What is it to not give rise to false thoughts at all times?' He replied: 'Arising is sickness.' He asked again: 'What is it to not cease the extinction of all false minds?' He replied: 'Cessation is sickness.' He asked again: 'What is it to dwell in the realm of false thoughts without adding understanding?' He replied: 'Understanding is sickness.' He asked again: 'What is it to not discern reality in the absence of understanding?' He replied: 'Discernment is sickness.' Master Jue smiled and said: 'You know the medicine, but you don't truly know the taboos in the medicine.' Zen Master Baojue then composed a verse: 'Yellow flowers are luxuriant, green bamboos are slender. The south of the Yangtze River is warm, the north of the border is cold. After the tourists leave, there is no news, leaving the clouds and mountains to watch until old age.'

All obstacles are ultimate enlightenment (Bodhi, a Buddhist term referring to the complete enlightenment of the truth of the universe).

Zen Master Xuetang Xing praises: 'Dry trees use clouds to fill the leaves, withered plum blossoms use snow as flowers. Striking the paulownia tree makes a wooden sound, dipping snow to eat winter melon. Long sky and autumn water, lonely wild ducks, sunset glow.'

Pei Xiu wrote a preface for the Śūraṅgama Sūtra, saying: 'Those who are in perfect enlightenment all day long but have never been enlightened are ordinary people. Those who are fully enlightened and uphold perfect enlightenment are Tathagatas (Tathagata, a Buddhist term referring to one of the ten titles of the Buddha).'

Bao Yin, Zen Master Ciben of Jingshan in the Song Dynasty (960-1279)

。別其語曰。具足圓覺。住持圓覺者凡夫也。終日圓覺。未嘗圓覺者如來也。從容錄。

楞伽經

五法三自性。八識二無我。

徑山杲頌云。陜府鐵牛白癩。嘉州大象耳聵。兩個病痛一般。咄哉漆桶不快。

維摩經

須菩提持缽入維摩舍乞食。時維摩詰。取缽盛飯謂言。汝能于食等者諸法亦等。諸法等者于食亦等。如是行乞。乃可取食。乃至彼外道六師是汝之師。彼師所墮。汝亦隨墮。乃可取食。入諸邪見。不到彼岸。住於八難。不得無難。同於煩惱。離清凈法。汝得無諍三昧。一切眾生亦得是定。其施汝者不名福田。供養汝者墮三惡道。為與眾魔共一手。作諸勞侶。汝與眾魔及諸塵勞。等無有異。於一切眾生而有怨心。謗諸佛。毀於法。不入眾數。終不得滅度。汝若如是。乃可取食。

妙喜頌云。獨坐許誰知。青山對落暉。花須連夜發。莫待曉風吹。

楞嚴經

佛謂阿難。見見之時。見非是見。見猶離見。見不能及。

竹庵圭云。落花有意隨流水。流水無情戀落花　徑山杲頌云。春至百花開。秋來還落葉。黃面老瞿曇。休搖三寸舌　海印信頌云。見不及處。江山滿目。不睹纖毫。花紅柳綠。白雲出沒本無心。流水滔滔豈盈縮。

汝等一人發真歸元。

【現代漢語翻譯】另有人這樣說：『完全具備圓滿覺悟，安住于圓滿覺悟的是凡夫。終日處於圓滿覺悟之中，卻從未真正圓滿覺悟的是如來。』（出自《從容錄》）

《楞伽經》

五法（指名、相、分別、正智、如如），三自性（指遍計所執性、依他起性、圓成實性），八識（指眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識），二無我（指人無我、法無我）。

徑山杲禪師頌道：『陜府的鐵牛長了白癩，嘉州的大象耳朵聾了。兩個病痛都一樣。唉，真是個漆黑的木桶，令人不快。』

《維摩經》

須菩提（釋迦牟尼十大弟子之一，解空第一）持缽進入維摩詰（一位在家菩薩，以智慧和辯才著稱）的住所乞食。當時，維摩詰取過缽盛滿飯，對須菩提說：『你如果能對食物平等，那麼對諸法（一切事物和現象）也能平等。如果對諸法平等，那麼對食物也能平等。像這樣乞食，才可以取食。乃至那些外道六師（指富蘭那·迦葉、末伽梨·拘舍梨子、阿耆多·翅舍欽婆羅、婆浮陀·迦旃延、散惹夷·毗羅梨子、尼乾陀·若提子）是你的老師，他們墮入的邪見，你也隨之墮入，才可以取食。進入各種邪見，無法到達彼岸（涅槃），停留在八難（指地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後），無法脫離苦難，等同於煩惱，遠離清凈之法。你得到了無諍三昧（一種禪定），一切眾生也能得到這種禪定。施捨給你的人不能稱為福田，供養你的人會墮入三惡道（指地獄道、餓鬼道、畜生道）。（你）是與眾魔共同作惡的幫手，做各種勞苦的伴侶。你與眾魔及各種塵勞（指色、聲、香、味、觸、法六塵），沒有差別。對一切眾生懷有怨恨之心，誹謗諸佛，詆譭佛法，不入僧眾之列，終究不能得到解脫。你如果像這樣，才可以取食。』

妙喜禪師頌道：『獨自靜坐有誰知？唯有青山對著落日餘暉。花朵的蓓蕾連夜綻放，不要等到曉風吹拂。』

《楞嚴經》

佛（釋迦牟尼）對阿難（釋迦牟尼十大弟子之一，多聞第一）說：『在能見的時候，能見的那個『見』不是所見的『見』。能見的『見』仍然是離開了能見的『見』，能見的『見』無法觸及。』

竹庵圭禪師說：『落花有意隨流水，流水無情戀落花。』徑山杲禪師頌道：『春天到來百花盛開，秋天到來樹葉飄落。黃面老瞿曇（指釋迦牟尼），停止搖動你的三寸不爛之舌。』海印信禪師頌道：『見不到的地方，江山盡收眼底。不看一絲一毫，花紅柳綠。白雲飄動本無心，流水滔滔豈會增減。』

你們每個人發起真誠之心，迴歸本源。

【English Translation】 Another saying goes: 'Fully possessing perfect enlightenment, abiding in perfect enlightenment is a common person. Being in perfect enlightenment all day long, yet never truly enlightened is a Tathagata (Buddha).' (From the Congrong Lu)

Lankavatara Sutra

The Five Dharmas (name, form, discrimination, right knowledge, suchness), the Three Natures (imagined nature, dependent nature, perfected nature), the Eight Consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, alaya consciousness), the Two No-Selves (no-self of persons, no-self of phenomena).

Zen Master Gao of Jingshan chanted: 'The iron ox of Shanfu has white scabies, the elephant of Jiazhou has deaf ears. Both have the same ailments. Alas, a black lacquer bucket is unpleasant.'

Vimalakirti Sutra

Subhuti (one of the ten great disciples of Shakyamuni, foremost in understanding emptiness) entered Vimalakirti's (a lay bodhisattva known for his wisdom and eloquence) residence with his bowl to beg for food. At that time, Vimalakirti took the bowl, filled it with rice, and said to Subhuti: 'If you can be equal towards food, then you can also be equal towards all dharmas (all things and phenomena). If you are equal towards all dharmas, then you can also be equal towards food. Only by begging in this way can you take the food. Even those six heretical teachers (Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta) are your teachers. You should take the food only if you fall into the same wrong views as your teachers. Entering into all kinds of wrong views, you cannot reach the other shore (Nirvana), dwelling in the eight difficulties (hell, hungry ghosts, animals, long-lived gods, border regions, blindness, deafness, and muteness, worldly cleverness and intelligence, before or after a Buddha), you cannot escape suffering, being the same as afflictions, and being far from pure dharma. You have attained the wu zheng san mei (a type of samadhi), and all sentient beings can also attain this samadhi. Those who give to you cannot be called fields of merit, and those who make offerings to you will fall into the three evil realms (hell realm, hungry ghost realm, animal realm). (You) are a helper who commits evil with the demons, and a companion who does all kinds of laborious tasks. You are no different from the demons and all the defilements (the six dusts: form, sound, smell, taste, touch, and dharma). Having resentment towards all sentient beings, slandering all Buddhas, defaming the Dharma, not entering the Sangha, you will never be liberated. Only if you are like this, can you take the food.'

Zen Master Miaoxi chanted: 'Sitting alone, who knows? Only the green mountains face the setting sun. The flower buds bloom overnight, do not wait for the morning breeze to blow.'

Surangama Sutra

The Buddha (Shakyamuni) said to Ananda (one of the ten great disciples of Shakyamuni, foremost in hearing): 'At the time of seeing, the 'seeing' that sees is not the 'seeing' that is seen. The 'seeing' that sees is still apart from the 'seeing' that is seen, and the 'seeing' that sees cannot reach it.'

Zen Master Zhuan Gui said: 'Falling flowers intentionally follow the flowing water, the flowing water heartlessly loves the falling flowers.' Zen Master Gao of Jingshan chanted: 'Spring arrives and hundreds of flowers bloom, autumn arrives and leaves fall. Old Gautama (referring to Shakyamuni) with the yellow face, stop wagging your three-inch tongue.' Zen Master Haiyin Xin chanted: 'Where seeing cannot reach, the landscape fills the eyes. Not seeing a single hair, the flowers are red and the willows are green. White clouds rise and fall without intention, the flowing water flows, how can it increase or decrease?'

Each of you, arouse a sincere heart and return to the origin.

此十方空。皆悉銷隕。

尼無著頌云。一人發真歸元。十方虛空消隕。試問楊岐栗蓬。何似雲門胡餅。

諸可還者。自然非汝。不汝還者。非汝而誰。

竹庵圭云。常恨春歸無覓處。不知轉入此中來。喝一喝云。三十年後。莫道能仁教壞人家男女　天目禮頌云。不汝還兮復是誰。殘紅落滿釣魚磯。日斜風動無人掃。燕子銜將水際飛。咄咄。是無等等咒。

阿難復白佛言。若此妙明真凈妙心。本來遍圓。如是乃至大地草木。蠕動含靈。本元真如。即是如來成佛真體。佛體真實。云何復有地獄餓鬼畜生。

卍庵顏頌云。雙劍峰前古寺基。天尊元是一牟尼。時難只得同香火。莫聽閑人說是非。

佛告阿難。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。

雪竇顯頌云。全像全牛意不殊。從來作者共名模。如今要見瞿曇老。剎剎塵塵在半途。湛堂準頌云。老胡徹底老婆心。為阿難陀意轉深。韓幹馬嘶芳草渡。戴嵩牛臥綠楊陰。

若能轉物。即同如來。

白雲端頌云。若能轉物即如來。春至山花處處開。自有一雙窮相手。不曾容易舞三臺。

法華經

是法住法位。世間相常住。

樸翁铦頌云

【現代漢語翻譯】現代漢語譯本這十方虛空，都完全消散隕滅。

尼無著禪師用偈頌說道：『一人證悟真性迴歸本源，十方虛空隨之消隕。試問楊岐方會禪師的栗蓬話頭，與雲門文偃禪師的胡餅話頭，哪個更勝一籌？』

那些可以歸還的東西，自然不是你。那些不能歸還的東西，如果不是你，又是誰呢？

竹庵圭禪師說：『常常遺憾春天離去無處可尋，不知不覺它已轉入這裡。』喝一聲說：『三十年後，不要說釋迦牟尼（能仁）的教法敗壞了人家的男女。』天目禮禪師用偈頌說道：『不能歸還的，不是你又是誰？殘紅落滿釣魚的石磯。夕陽西下，微風吹動，無人打掃，燕子銜著落花飛向水邊。咄咄！這是無等等咒。』

阿難（佛陀弟子名）又對佛說：『如果這妙明真凈的妙心，本來就周遍圓滿，像這樣乃至大地草木，蠕動的含靈眾生，本元真如，就是如來（佛的稱號）成佛的真體。佛體真實不虛，為什麼還會有地獄、餓鬼、畜生這三惡道呢？』

卍庵顏禪師用偈頌說道：『雙劍峰前的古寺遺址，天尊（道教神祇）原本也是一位牟尼（佛）。時局艱難，只能一同供奉香火，不要聽信閑人的說是說非。』

佛告訴阿難（佛陀弟子名）：『我看不見時間的時候，你為什麼看不見我看不見的地方？如果能看見看不見，自然不是那看不見的現象。如果看不見我看不見的地方，自然不是外物，怎麼就不是你呢？』

雪竇顯禪師用偈頌說道：『全牛的形象與全牛的本體，意義沒有差別，歷來的作者都共同效仿。如今想要見到瞿曇老子（釋迦牟尼佛），每個剎土、每粒微塵都在半途之中。』湛堂準禪師用偈頌說道：『老胡（指達摩祖師）徹底是老婆心腸，為阿難陀（佛陀弟子名）的疑惑更加深入地解釋。韓幹畫的馬在芳草渡口嘶鳴，戴嵩畫的牛臥在綠楊樹蔭下。』

如果能夠轉化外物，就與如來（佛的稱號）相同。

白雲端禪師用偈頌說道：『如果能夠轉化外物就與如來相同，春天到來，山花處處開放。自有一雙貧窮的手，不輕易地在三臺上舞動。』

《法華經》

是法安住於法位，世間諸相恒常不變。

樸翁铦禪師用偈頌說道：

【English Translation】 English version This entire space of the ten directions will completely dissipate and perish.

Zen Master Wu Zhuo chanted in verse: 'When one person awakens to their true nature and returns to the source, the space of the ten directions vanishes. I ask, which is better, Yangqi Fanghui's chestnut cake koan or Yunmen Wenyan's sesame cake koan?'

Those things that can be returned are naturally not you. Those that cannot be returned, if not you, then who?

Zen Master Zhu'an Gui said: 'I often regret that spring has departed and cannot be found, unknowingly it has turned and entered here.' He shouted and said: 'Thirty years from now, do not say that Shakyamuni (the capable and benevolent one) Buddha's teachings have corrupted the sons and daughters of families.' Zen Master Tianmu Li chanted in verse: 'That which cannot be returned, who else could it be? Fallen red petals cover the fishing rock. The sun sets, the wind stirs, no one sweeps, swallows carry the fallen flowers to fly by the water's edge. Tut tut! This is the unequalled mantra.'

Ananda (name of Buddha's disciple) again said to the Buddha: 'If this wondrously bright, truly pure, wondrous mind is originally all-pervading and complete, even to the extent of the earth, plants, and all sentient beings that wriggle and contain consciousness, their original true suchness is the true body of the Tathagata (title of the Buddha) attaining Buddhahood. If the Buddha's body is truly real, why are there still hells, hungry ghosts, and animals, the three evil realms?'

Zen Master Wan'an Yan chanted in verse: 'The ancient temple site before the Twin Sword Peaks, the Heavenly Lord (Taoist deity) was originally also a Muni (Buddha). In difficult times, we can only offer incense together, do not listen to idle people's gossip.'

The Buddha told Ananda (name of Buddha's disciple): 'When I do not see time, why do you not see the place where I do not see? If you can see the unseen, it is naturally not the appearance of the unseen. If you do not see the place where I do not see, it is naturally not an external object, how can it not be you?'

Zen Master Xuedou Xian chanted in verse: 'The image of the whole ox and the whole ox itself, the meaning is no different, all the authors of the past have followed the same model. Now if you want to see old Gautama (Shakyamuni Buddha), every land and every dust mote is halfway there.' Zen Master Zhandang Zhun chanted in verse: 'Old Hu (referring to Bodhidharma) is thoroughly kind-hearted, for Ananda's (name of Buddha's disciple) doubts, he explains even more deeply. Han Gan's horses neigh at the fragrant grass crossing, Dai Song's ox lies under the shade of the green willow.'

If one can transform external things, one is the same as the Tathagata (title of the Buddha).

Zen Master Baiyun Duan chanted in verse: 'If one can transform external things, one is the same as the Tathagata, when spring arrives, mountain flowers bloom everywhere. There is a pair of poor hands, that do not easily dance on the three platforms.'

The Lotus Sutra

This Dharma abides in the Dharma position, the appearances of the world are constant.

Zen Master Puweng Xian chanted in verse:

。世間相常住。黃鶯啼綠樹。真個可憐生。動著便飛去。

佛放眉間白毫相光。照東方萬八千世界。

圓極岑頌云。蠻奴赤腳上皇州。賣盡珍奇跨白牛。貪著市朝人作市。又隨歌舞上官樓。多意氣好風流。月冷珠簾掛玉鉤。分明忘卻來時路。百尺竿頭輥繡毬。

諸法從本來。常自寂滅相。

昔有僧誦此。忽起疑。日夕不置。忽聞鶯聲。頓然開悟。遂續前語為偈曰。諸法從本來。常自寂滅相。春至百花開。黃鶯啼柳上。

假使滿世間。皆如舍利弗。盡思共度量。不能測佛智。

破庵先頌云。雪子落紛紛。烏盆變白盆。忽然日頭出。依舊是烏盆。

如來如實知見三界之相。無有生死若退若出。亦無在世及滅度者。非實非虛。非如非異。不如三界現於三界。如斯之事。如來明見無有錯謬。

圓極岑頌云。岣嶁峰頭神禹碑。字青石赤形模奇。無目仙人才一見。便應撫掌笑嘻嘻。云暗蒼龍化葛陂。就中一句是正頌。有人檢點得出。許你具一隻眼。

大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。

徑山杲頌云。燕坐道場經十劫。一一從頭俱漏泄。世間多少守株人。掉棒擬打天邊月。

指月錄卷之一卍新續藏第 83 冊 No. 1578 指月

【現代漢語翻譯】現代漢語譯本『世間相常住。黃鶯啼綠樹。真個可憐生。動著便飛去。』

佛陀從眉間放出白毫相光（佛的三十二相之一，象徵智慧之光），照耀東方一萬八千個世界。

圓極岑頌（禪師名號）說：『鄉下人赤腳來到京城（皇州）。賣光了珍寶，騎著白牛。貪戀著市井的熱鬧，像人們一樣做買賣。又隨著歌舞，登上官府的樓臺。多麼意氣風發，多麼風流倜儻。月光清冷，珠簾掛著玉鉤。分明忘記了來時的路。百尺竿頭玩著繡球。』

『諸法從本來。常自寂滅相。』（一切事物的本質，從一開始就是寂靜空無的。）

過去有個僧人誦讀這句話，忽然產生疑惑，日夜不停地思索。忽然聽到黃鶯的叫聲，頓時開悟。於是續寫前語，作偈說：『諸法從本來。常自寂滅相。春至百花開。黃鶯啼柳上。』（一切事物的本質，從一開始就是寂靜空無的。春天到來，百花盛開，黃鶯在柳樹上鳴叫。）

『假使滿世間。皆如舍利弗（佛陀十大弟子之一，以智慧著稱）。盡思共度量。不能測佛智。』（即使整個世界都充滿了像舍利弗這樣有智慧的人，竭盡思索共同衡量，也不能測度佛陀的智慧。）

破庵先頌（禪師名號）說：『雪花紛紛落下。黑色的盆變成了白色的盆。忽然太陽出來了。依舊是黑色的盆。』

如來（佛陀的稱號之一）如實地知曉和看見三界（欲界、色界、無色界）的真相。沒有生死，沒有退卻和前進，也沒有在世和滅度。非真實，非虛假。非相同，非不同。三界不像顯現於三界那樣。這樣的事情，如來清楚地看見，沒有絲毫差錯。

圓極岑頌（禪師名號）說：『岣嶁峰（山名）頭的神禹碑（傳說大禹治水時所立的碑），碑上的字是青石紅字，形狀奇特。沒有眼睛的仙人如果能看一眼，就應該拍手大笑。烏雲遮蔽，蒼龍化為葛陂（地名）。其中有一句是真正的頌。如果有人能檢查出來，就允許你擁有一隻眼睛。』

大通智勝佛（過去佛名）在十劫（極長的時間單位）中坐在道場。佛法沒有顯現，不能成就佛道。

徑山杲頌（禪師名號）說：『燕坐道場經過十劫。一一從頭都泄露了。世間有多少守株待兔的人。揮舞棍棒想要打天邊的月亮。』

《指月錄》卷之一《卍新續藏》第83冊 No. 1578 《指月錄》

English version 'The phenomena of the world are permanent. The oriole sings in the green trees. Truly, life is pitiable. With a slight movement, it flies away.'

The Buddha emitted a white hair-curl light (one of the thirty-two marks of the Buddha, symbolizing the light of wisdom) from between his eyebrows, illuminating eighteen thousand worlds in the east.

Yuanji Cen Song (Zen master's name) said: 'A rustic barefoot comes to the capital (imperial city). Having sold all his treasures, he rides a white ox. Greedy for the bustle of the market, he trades like the people. And following the songs and dances, he ascends the official's tower. How spirited and romantic! The moonlight is cold, and the pearl curtain hangs with jade hooks. Clearly forgetting the way he came. Playing with an embroidered ball on a hundred-foot pole.'

'All dharmas (phenomena) from the beginning are always in a state of tranquil extinction.' (The essence of all things is, from the very beginning, tranquil and empty.)

In the past, there was a monk who recited this phrase and suddenly became doubtful, pondering it day and night. Suddenly, he heard the song of an oriole and instantly became enlightened. So he continued the previous words, composing a verse: 'All dharmas from the beginning are always in a state of tranquil extinction. When spring arrives, a hundred flowers bloom. The oriole sings on the willow tree.' (The essence of all things is, from the very beginning, tranquil and empty. When spring arrives, a hundred flowers bloom, and the oriole sings on the willow tree.)

'Even if the whole world were filled with people like Sariputra (one of the Buddha's ten great disciples, known for his wisdom), exhausting their thoughts and measuring together, they could not fathom the Buddha's wisdom.'

Po'an Xian Song (Zen master's name) said: 'Snowflakes fall in abundance. The black basin turns into a white basin. Suddenly the sun comes out. It is still a black basin.'

The Tathagata (one of the titles of the Buddha) truly knows and sees the true nature of the Three Realms (the realm of desire, the realm of form, and the formless realm). There is no birth and death, no retreat and advance, nor being in the world and passing into Nirvana. Neither real nor unreal. Neither the same nor different. The Three Realms are not as they appear in the Three Realms. Such things, the Tathagata clearly sees, without any error.

Yuanji Cen Song (Zen master's name) said: 'On the peak of Mount Gou Lou (mountain name) is the Divine Yu Stele (legend says it was erected by Yu the Great during his flood control efforts), the characters on the stele are green stone and red characters, with a peculiar shape. If an immortal without eyes could see it, he should clap his hands and laugh. Dark clouds obscure, the azure dragon transforms into Ge Bei (place name). One of these sentences is the true verse. If someone can find it, you will be allowed to have one eye.'

The Buddha Great Universal Wisdom Excellence (name of a past Buddha) sat in the place of enlightenment for ten kalpas (extremely long unit of time). The Buddha's teachings did not appear, and he could not attain Buddhahood.

Jingshan Gao Song (Zen master's name) said: 'Sitting in meditation in the place of enlightenment for ten kalpas. Each and every one is leaked from the beginning. How many people in the world are waiting for rabbits to run into trees. Waving sticks, trying to hit the moon in the sky.'

《Records of Pointing at the Moon》, Volume 1 《Wan Xu Zang》, Volume 83, No. 1578, 《Records of Pointing at the Moon》

【English Translation】 English version 'The phenomena of the world are permanent. The oriole sings in the green trees. Truly, life is pitiable. With a slight movement, it flies away.'