X84n1579_續指月錄

卍新續藏第 84 冊 No. 1579 續指月錄

No. 1579-A 序

天下有可以言傳者。有不可以言傳者。有可以言傳而究不可以言傳者。其可以言傳者。理之顯焉者也。人得而指焉者也。其不可以言傳者。理之微焉者也。人莫得而指焉者也。其可以言傳而究不可以言傳者。其理至顯至微。若近而遠。若淺而深。將指以為有。不知於何而見以為有。將指以為無。不知於何而見以為無。嗟乎。難言之矣。余少涉獵經史。竊慨夫聖賢之言。洋洋灑灑。炳炳麟麟。若日月之麗天。江河之行地。何人不可見。亦何人不可指也。至其微言妙義。心解神會。則多在語言文字之外。嗟乎。是又烏可得而指耶。至於竺氏之言。余固未嘗涉其津涘。顧安所識其只言片句。遂足以照耀今古哉。茍舍吾儒精實之理。而浸淫于彼虛無寂滅之宗。是猶舍康莊。而騁足於羊腸九折之坂也。不已僻乎。吳門聶子樂讀者。研窮經史。復沉酣于宗門家言。繼瞿公幻寄指月錄。緝宋南渡後上下五百餘年宗乘微言。鉤索源流。詳核世派。匯為一書。名續指月。噫嘻。聶子之志可為勤矣。七八年前。聶子郵是編示予曰。佛祖慧命。不絕如線。二派五宗。法輪所寄。愿吾子為我了此弘願。余初不暇省。然竊笑所好之僻而志之勤也

【現代漢語翻譯】現代漢語譯本天下有可以用言語傳達的，有不可以用言語傳達的，也有可以用言語傳達但最終無法完全用言語傳達的。那些可以用言語傳達的，是道理中顯而易見的部分，人們可以指明它。那些不可以用言語傳達的，是道理中精微隱晦的部分，人們無法指明它。那些可以用言語傳達但最終無法完全用言語傳達的，是道理至為明顯又至為精微，好像很近又好像很遠，好像很淺又好像很深。想要指明它為『有』，卻不知從何處能看出它的『有』；想要指明它為『無』，卻不知從何處能看出它的『無』。唉！真是難以言說啊！我年輕時略微涉獵經史，私下感嘆聖賢的言論，浩瀚流暢，光明燦爛，如同日月懸掛在天空，江河執行在大地，什麼人都可以看見，什麼人都可以指明。至於那些精微的言辭和玄妙的意義，需要用心領會和精神會悟，大多存在於語言文字之外。唉！這又怎麼能夠指明呢？至於佛家的言論，我本來就沒有涉足過，又怎麼能認識到隻言片語，就足以照耀古今呢？如果捨棄我們儒家精確實在的道理，而沉溺於他們虛無寂滅的宗旨，這就好像捨棄寬廣的大道，而在羊腸九曲的山路上奔馳一樣，不是太偏頗了嗎？吳地的聶子樂讀者，研究透徹經史，又沉迷於禪宗的言論。他繼承瞿公幻寄的《指月錄》，蒐集南宋（1127年-1279年）之後五百多年的禪宗精微言論，鉤稽探尋源流，詳細覈實世系傳承，彙編成一本書，名為《續指月》。唉！聶子的志向可以說是勤奮了。七八年前，聶子將這部書稿寄給我看，說：『佛祖的慧命，像細線一樣沒有斷絕，二派五宗，是佛法所寄託之處，希望您能為我完成這個弘揚佛法的願望。』我起初沒有時間仔細看，但私下裡覺得他所好的東西雖然偏僻，但他的志向卻很勤奮。

【English Translation】 English version In this world, there are things that can be conveyed through words, things that cannot be conveyed through words, and things that can be conveyed through words but ultimately cannot be fully conveyed. Those that can be conveyed through words are the obvious aspects of truth, which people can point to. Those that cannot be conveyed through words are the subtle and obscure aspects of truth, which people cannot point to. Those that can be conveyed through words but ultimately cannot be fully conveyed are truths that are both extremely obvious and extremely subtle, seeming near yet far, seeming shallow yet deep. If you try to point to it as 『being,』 you don't know where to see its 『being』; if you try to point to it as 『non-being,』 you don't know where to see its 『non-being.』 Alas! It is truly difficult to express! When I was young, I dabbled in the classics and histories, and I privately admired the words of the sages, which were vast and fluent, bright and brilliant, like the sun and moon hanging in the sky, and the rivers flowing on the earth. Everyone can see them, and everyone can point to them. As for the subtle words and profound meanings, which require understanding with the heart and spiritual comprehension, they mostly exist outside of language and words. Alas! How can these be pointed to? As for the words of the Buddhists, I have never set foot in them, so how can I recognize that a few words and phrases are enough to illuminate the past and present? If we abandon the precise and substantial principles of our Confucianism and indulge in their doctrines of emptiness and extinction, it is like abandoning the broad road and galloping on the winding mountain path. Isn't that too biased? Nie Zile, a scholar from Wu, thoroughly studied the classics and histories, and became immersed in the sayings of the Zen school. He continued the work of Qu Gong Huanji's 'Record of Pointing at the Moon' (Zhi Yue Lu), collecting the subtle words of the Zen tradition from the five hundred years after the Southern Song Dynasty (1127-1279), tracing the origins and verifying the lineages in detail, and compiling them into a book called 'Continuing the Record of Pointing at the Moon' (Xu Zhi Yue). Alas! Nie Zile's ambition can be described as diligent. Seven or eight years ago, Nie Zile sent me this manuscript, saying, 'The wisdom-life of the Buddha is like a thread that has not been broken. The two lineages and five houses are where the Dharma is entrusted. I hope you can fulfill this wish of mine to promote the Dharma.' At first, I didn't have time to look at it carefully, but privately I thought that although what he liked was biased, his ambition was very diligent.

。去春來邗。吳園次先生介而造余曰。吾得夢徴。此書必待子而成。得毋非夙因乎。余矍然起曰。有是哉。子之好誠僻矣。余何敢辭。復有鐘山劉覺岸先生。秦郵孫孝則先生。參互考訂。於是廣募檀施。鳩工庀梓。亟為刊佈。第吾聞竺氏之學。以一絲不掛為上乘。萬慮皆空為絕德。不立文字。不下注腳。如指月之後。話月聽月。皆以月為喻。嗟乎。其可以言傳耶。其不可以言傳耶。其可以言傳而究不可以言傳耶。余皆不可得而指也。后之覽者。倘即以余之所以笑聶子者還以笑余也。抑又何辭。

康熙十九年正月上元日古歙弟江湘拜題于廣陵之文選樓。

No. 1579-B 續指月錄序

魏公子無忌矯竊兵符。椎殺晉鄙。奪其兵救趙。李光弼為大將。御史崔眾犯軍法。勒兵欲斬之。適中丞之命至。光弼曰。為御史則斬御史。為中丞則斬中丞。竟斬之。而後以聞。有如此膽力。方可以辨綱宗之絕續也。韓信在漢。為治粟都尉。道亡。蕭何追之。言之。漢王。拜為大將。一軍皆驚。韓琦駐延安。有刺客入帳行刺。琦起坐。問曰。誰遣汝來𢹂吾首去。有如此識度。方可定綱宗之品位也。苻堅率兵百萬次於淮肥。謝玄入請。謝安了無懼容。曰。已別有旨。及玄破堅。安亦無喜色。曰。小兒輩遂已破賊。澶

【現代漢語翻譯】現代漢語譯本：去年春天我來到邗地（今江蘇揚州一帶）。吳園次先生通過引薦來拜訪我，說：『我曾做過一個夢，預示這本書必定要由您來完成，這莫非是前世的因緣嗎？』我驚訝地起身說：『真有這樣的事嗎？您的愛好實在太獨特了。』我怎麼敢推辭呢？後來又有鐘山的劉覺岸先生，秦郵的孫孝則先生，互相參照考證訂正。於是廣泛募集捐款，招集工匠準備木板，趕緊進行刊印發布。只是我聽說佛家的學問，以『不立文字』為最高境界，以『萬慮皆空』為最高的德行。不著文字，不下註解，就像指月之後，談論月亮、聽人說月亮，都是用月亮來作比喻。唉！這可以用言語來傳達嗎？不可以言語來傳達嗎？可以用言語來傳達但最終不可以言語來傳達嗎？我全都無法明確地指出來。後來的讀者，如果用我嘲笑聶子（人名，此處指著書立說的人）的方式來嘲笑我，我又有什麼可說的呢？康熙十九年（1680年）正月十五元宵節，古歙（今安徽歙縣）的弟弟江湘在廣陵（今江蘇揚州）的文選樓敬題。

《續指月錄序》

魏國的公子無忌（信陵君）假傳君命，竊取兵符，用鐵錘擊殺晉鄙，奪取了他的軍隊去救援趙國。李光弼擔任大將時，御史崔眾觸犯軍法，李光弼命令士兵要斬殺他。恰好中丞的命令到了，李光弼說：『是御史就斬御史，是中丞就斬中丞。』最終還是斬殺了崔眾，然後才上報朝廷。有這樣的膽識和魄力，才可以辨別佛法綱宗的存續與斷絕。韓信在漢營中，擔任管理糧倉的治粟都尉，（因為不被重用）逃走了，蕭何追趕上他，向漢王（劉邦）極力推薦，漢王於是拜韓信為大將，全軍都感到震驚。韓琦駐守延安時，有刺客進入他的營帳行刺，韓琦起身坐好，問道：『是誰派你來的？要拿我的頭去？』有這樣的見識和氣度，才可以確定佛法綱宗的品位。苻堅率領百萬大軍駐紮在淮河和淝水一帶，謝玄前去請示作戰方略，謝安神色沒有絲毫懼怕，說：『已經另有安排。』等到謝玄打敗了苻堅，謝安也沒有喜悅的表情，說：『小孩子們竟然已經打敗了敵人。』澶

【English Translation】 English version: Last spring, I came to Han (area around present-day Yangzhou, Jiangsu). Mr. Wu Yuanci, through an introduction, came to visit me and said, 'I had a dream indicating that this book must be completed by you. Could this be a predestined connection from a previous life?' I got up in surprise and said, 'Is there such a thing? Your hobby is truly unique.' How could I dare to refuse? Later, Mr. Liu Jue'an from Zhongshan and Mr. Sun Xiaoze from Qinyou cross-referenced and revised it. So, they widely raised donations, gathered craftsmen to prepare the woodblocks, and quickly proceeded to print and publish it. However, I have heard that in Buddhist teachings, 'not establishing words' is the highest state, and 'emptying all thoughts' is the highest virtue. Without writing words or adding annotations, it is like after pointing at the moon, discussing the moon, and listening to others talk about the moon, all using the moon as a metaphor. Alas! Can this be conveyed through words? Can it not be conveyed through words? Can it be conveyed through words but ultimately cannot be conveyed through words? I cannot clearly point out any of them. Later readers, if they laugh at me in the same way that I laugh at Nie Zi (a person's name, here referring to those who write books), what can I say? On the fifteenth day of the first month, the Lantern Festival, in the nineteenth year of the Kangxi reign (1680), your younger brother Jiang Xiang from Guxie (present-day She County, Anhui) respectfully inscribed this at the Wenxuan Tower in Guangling (present-day Yangzhou, Jiangsu).

Preface to the Continued Record of Pointing at the Moon

Lord Wuji (Lord Xinling) of Wei forged a royal decree, stole the military tally, and killed Jin Bi with a hammer, seizing his army to rescue Zhao. When Li Guangbi was a general, the censor Cui Zhong violated military law, and Li Guangbi ordered soldiers to execute him. Just as the order from the central censor arrived, Li Guangbi said, 'If it's a censor, then execute the censor; if it's a central censor, then execute the central censor.' In the end, he executed Cui Zhong and then reported it to the court. Only with such courage and boldness can one discern the continuation and extinction of the fundamental principles of Buddhism. When Han Xin was in the Han camp, he served as the Cereal Superintendent, managing the granary. He ran away (because he was not valued), and Xiao He chased after him, strongly recommending him to the King of Han (Liu Bang), who then appointed Han Xin as a general, shocking the entire army. When Han Qi was stationed in Yan'an, an assassin entered his tent to assassinate him. Han Qi sat up and asked, 'Who sent you? To take my head?' Only with such insight and demeanor can one determine the rank and position of the fundamental principles of Buddhism. Fu Jian led a million troops and encamped in the area of the Huai and Fei Rivers. Xie Xuan went to request a battle strategy, and Xie An showed no fear, saying, 'There are already other arrangements.' When Xie Xuan defeated Fu Jian, Xie An showed no joy, saying, 'The children have already defeated the enemy.' Chan

淵之役。寇準勸真宗渡河。真宗使人覘準何為。方閉門縱僮僕飲博歌呼。契丹懼而請盟。有如此襟器。方可分綱宗之語句也。嗚呼。豈不難哉。近世魔外盛行。宗風衰落。盲棒瞎喝。予聖自雄。究其所學。下者目不識丁。高者不過𢹂指月錄一部而已。以此誑人。實以自誑。以此欺人。實以自欺。惟誑與欺。不可以為人。而可以學道乎。不可以學道。而可以踞法王座。秉金剛劍。稱西來之嫡子。提如來之正印乎。故吾嘗以謂習儒者。不讀四庫七略之書。不睹經史典籍之大全。止以通鑑集要史斷史鈔為博古。遂自命曰通儒。猶之習禪者。不讀一大藏契經。不睹經論撰述之大全。止以指月錄一部為談柄。遂自命曰善知識。皆自誑自欺者也。故使從上綱宗源遠流長如水歸壑者。固瞿子之功。使盲棒瞎喝一知半解如螢竊火者。亦瞿子之過也。或者曰。然則聶子之續是錄也。功乎過乎。余應之曰。若聶子則有功而無過者也。何以言之。前錄迄南宋隆興而止。隆興以後。三十八世之宗派。上下五百年之慧燈。茫然無所知也。若無續錄以續佛慧命。則絕續不辨。品位不定。語句不分。習禪之人。如瞽無相。安能如猓國狼㬻。闇中嗅金哉。故曰聶子有功而無過。且聶子竭三十年血力。手胼足胝而為此書。篳路藍縷以啟山林。範金鑄鼎而御

【現代漢語翻譯】現代漢語譯本：澶淵之役（1004年），寇準勸說宋真宗渡過黃河。真宗派人去暗中觀察寇準在做什麼。發現他正關著門，放縱僕人飲酒、賭博、唱歌喧譁。後來契丹因為害怕而請求結盟。有這樣胸襟和器量的人，才可以分辨禪宗的語句啊。唉，這難道不難嗎？近世邪魔外道盛行，禪宗風氣衰落，一些人盲目地棒喝，自以為是聖人，自命不凡。追究他們所學，差的目不識丁，好的也不過帶著一本《指月錄》而已。用這些來欺騙別人，實際上是欺騙自己；用這些來矇蔽別人，實際上是矇蔽自己。只有欺騙和矇蔽，是不可以用來做人的，又怎麼可以用來學道呢？不可以用來學道，又怎麼可以佔據法王的座位，拿著金剛劍，自稱是西來達摩的嫡傳弟子，掌握如來的正印呢？所以，我曾經說過，學習儒學的人，如果不讀遍四庫七略之類的書籍，不看遍經史典籍的全貌，只憑借《通鑑集要》、《史斷》、《史鈔》來當作博古通今，就自稱為通儒，就像學習禪宗的人，如果不讀遍整個大藏經，不看遍經論著述的全貌，只憑借一本《指月錄》來作為談資，就自稱為善知識一樣，都是自欺欺人啊。所以，使得從上古傳下來的禪宗綱領源遠流長，像水流歸向山谷一樣，這固然是瞿曇佛（釋迦摩尼佛）的功勞；使得盲目棒喝，一知半解，像螢火蟲偷取火光一樣，這也是瞿曇佛的過失啊。或許有人會問：那麼，聶子續寫這部《指月錄》，是功勞呢，還是過失呢？我回答說：如果是聶子，那麼他是有功而無過的。為什麼這麼說呢？前一部《指月錄》到南宋隆興年間（1163-1164年）就停止了。隆興年間以後，三十八代的宗派，上下五百年的慧燈，茫然無所知啊。如果沒有續錄來延續佛的慧命，那麼就無法分辨傳承的延續與斷絕，品位無法確定，語句無法區分。學習禪宗的人，就像瞎子沒有眼睛一樣，怎麼能像猓國（古代西南地區的一個國家）的狼狗一樣，在黑暗中嗅到黃金呢？所以說聶子有功而無過。而且聶子竭盡三十年的心血，手腳都磨出了老繭，才寫成這部書，像開闢山林一樣艱難，像用銅來鑄造鼎器一樣來抵禦外敵。

【English Translation】 English version: During the Chanyuan Campaign (1004 AD), Kou Zhun advised Emperor Zhenzong of Song to cross the Yellow River. Emperor Zhenzong sent someone to secretly observe what Kou Zhun was doing. They found him closing the door, allowing his servants to drink, gamble, sing, and make noise. Later, the Khitans, fearing the situation, requested an alliance. Only someone with such breadth of mind and capacity can distinguish the phrases of the Chan school. Alas, isn't this difficult? In recent times, demonic and heretical practices are prevalent, and the spirit of Chan has declined. Some people blindly shout and strike, considering themselves sages and being arrogant. Investigating what they have learned, the inferior ones are illiterate, and the superior ones merely carry a copy of the 'Record of Pointing at the Moon' (Zhiyuelu). They use these to deceive others, but in reality, they deceive themselves; they use these to mislead others, but in reality, they mislead themselves. Only deception and misleading cannot be used to be a person, so how can they be used to study the Way? If one cannot use them to study the Way, how can one occupy the seat of the Dharma King, hold the Vajra sword, claim to be the direct descendant of Bodhidharma from the West, and grasp the true seal of the Tathagata? Therefore, I once said that those who study Confucianism, if they do not read through books like the Siku Qilue (Seven Summaries of the Four Treasuries), and do not see the entirety of the classics and historical texts, but only rely on 'Essentials of Comprehensive Mirror,' 'Historical Judgments,' and 'Historical Excerpts' as their knowledge of the past, and then call themselves learned Confucians, are like those who study Chan, if they do not read through the entire Tripitaka, and do not see the entirety of the sutras, treatises, and commentaries, but only rely on a copy of the 'Record of Pointing at the Moon' as their talking point, and then call themselves good teachers, they are all deceiving themselves. Therefore, that the principles of Chan transmitted from ancient times are far-reaching and long-lasting, like water flowing into a valley, is indeed the merit of Gautama Buddha (Sakyamuni Buddha); that blind shouting and striking, and superficial understanding, are like fireflies stealing light, is also the fault of Gautama Buddha. Perhaps someone will ask: Then, is Nie Zi's continuation of this 'Record' a merit or a fault? I reply: If it is Nie Zi, then he has merit and no fault. Why do I say this? The previous 'Record' stopped in the Longxing era (1163-1164 AD) of the Southern Song Dynasty. After the Longxing era, the lineages of thirty-eight generations, and the lamp of wisdom for five hundred years, are unknown. If there were no continuation of the record to continue the life of the Buddha's wisdom, then the continuation and extinction could not be distinguished, the ranks could not be determined, and the phrases could not be distinguished. Those who study Chan are like blind people without eyes, how can they be like the wolfhounds of the Guo kingdom (an ancient country in southwestern China), sniffing out gold in the dark? Therefore, it is said that Nie Zi has merit and no fault. Moreover, Nie Zi exhausted thirty years of his blood and effort, his hands and feet calloused, to write this book, as difficult as opening up a mountain forest, and like casting a tripod with bronze to defend against foreign enemies.

魑魅。如鵝王擇乳無有遺余。如波斯識寶無有漏失。本隱以之顯。事半而功倍。吾故曰聶子有功而無過也。或又曰。聶子儒者也。而強與宗門之事。豈得為無過歟。余應之曰。是則聶子之過也。夫聶子固儒者也。乃不辭呵斥。不顧詬厲。犯眾怒。嬰大難。手胼足胝而為此書。譬程嬰公孫杵臼之立孤。南霽云雷萬春之捍賊。但欲使隆興以後。三十八世之宗派。上下五百年之慧燈。瞭然明白。即遭明眼之呵斥。諸方之詬厲。亦怡然受之矣。況瞿子亦以為叔夜之鍛。遙集之屐。婆娑跌宕于罏鞴火蠟之間。而自𠷣其僻。聶子亦猶是耳。使是錄也。廣佈叢林。流行法界。不識有如盤山所云心月孤懸光吞萬象者乎。古今人同不同未可知也。嗚呼。豈不難哉。

廣霞居士莆陽余懷撰于吳門之研山草堂。

No. 1579-C 募刻續指月錄弁語

松陽老人東吳哲。斑毫譜出禪家牒。一花五葉自分明。如月得指指見月。近今復有三耳生。賦詩銘物多能聲。續成此錄在患難。猿檻雞籠渾不驚。我于禪宗兩不曉。展讀是書嚐了了。百川同自岷江來。泰華還借兒孫繞。側聞曹濟分兩宗。東西聚議還相攻。那知今人有頓漸。總在拈花一笑中。爰以此編告同志。大法流傳卅(音靸)八世。蜜分眾口不殊甘。穗結千畦均有利。

【現代漢語翻譯】現代漢語譯本：魑魅（chī mèi：鬼怪）。就像鵝王選擇乳汁一樣沒有遺漏，像波斯人鑑別寶物一樣沒有失誤。原本隱晦的變得顯明，事半而功倍。所以我說聶子有功勞而沒有過失。或許又有人說，聶子是讀書人，卻勉強參與宗門的事情，怎麼能算是沒有過失呢？我回答說，這正是聶子的過失啊。聶子本來就是讀書人，卻不推辭呵斥，不顧忌辱罵，冒犯眾人的憤怒，承受巨大的困難，手腳都磨出了老繭，來完成這部書。好比程嬰、公孫杵臼爲了保護趙氏孤兒而犧牲自己，南霽云、雷萬春爲了抵抗叛賊而奮戰。只希望使隆興（1163-1164）以後，三十八代的宗派，上下五百年的慧燈，能夠清楚明白。即使遭到明眼人的呵斥，各方的辱罵，也怡然自得地接受了。況且瞿子也認為嵇康（叔夜）的打鐵，劉遙集（劉遙）的木屐，在爐火之間自由自在，而自認為與衆不同，聶子也就像這樣啊。如果這部書能夠廣泛地流傳於叢林，流行於法界，難道不認識像盤山所說的『心月孤懸，光吞萬象』的境界嗎？古人和今人是否相同，還未可知啊。唉，這難道不是很難嗎？廣霞居士莆陽余懷撰寫于吳門的研山草堂。《募刻續指月錄弁語》松陽老人東吳哲，用筆寫出禪家的譜牒。一花開五葉自然分明，如同因月亮而得見手指，因手指而見到月亮。近來又出現了三耳這樣的人，擅長賦詩作銘，很有名聲。在患難中續成這部書，即使身處猿檻雞籠這樣的困境也不驚慌。我對禪宗一竅不通，展開閱讀這本書才漸漸明白。百川都從岷江流出，泰山還要依靠兒孫來環繞。我聽說曹洞宗和臨濟宗分為兩宗，東西兩方互相爭論攻擊。哪裡知道今人所說的頓悟和漸悟，都包含在拈花一笑之中。因此用這部書告訴各位同道，大法已經流傳了三十八世。蜜糖分給眾人，味道沒有不同，稻穗結滿田野，大家都得到利益。

【English Translation】 English version: 'Chimei' (魑魅: goblins and monsters). Like the goose king selecting milk without any omissions, like a Persian identifying treasures without any mistakes. What was originally obscure becomes clear, achieving twice the result with half the effort. Therefore, I say that Niezi has merit and no faults. Perhaps someone else says, 'Niezi is a scholar, yet he forcibly participates in the affairs of the Zen school. How can he be considered without fault?' I reply, 'This is precisely Niezi's fault. Niezi is indeed a scholar, yet he does not refuse reprimands, disregards insults, offends the anger of the masses, and endures great difficulties, with his hands and feet calloused, to complete this book. It is like Cheng Ying and Gongsun Chujiu sacrificing themselves to protect the orphan of the Zhao family, Nan Jiyun and Lei Wanchun fighting to resist the rebels. He only hopes that from the Longxing era (1163-1164) onwards, the thirty-eighth generation of the lineage, the wisdom lamp of five hundred years, can be clear and understood. Even if he encounters reprimands from discerning eyes and insults from all directions, he will accept them with joy. Moreover, Quzi also believes that Ji Kang (Shuye)'s blacksmithing and Liu Yaoji (Liu Yao)'s clogs are free and unrestrained amidst the furnace fire, and he considers himself different, just like Niezi. If this record can be widely spread in the monasteries and prevalent in the Dharma realm, wouldn't people recognize the state of 'the solitary moon of the mind hangs high, swallowing all phenomena with its light,' as described by Panshan? Whether the ancients and modern people are the same is still unknown. Alas, isn't this difficult?' Written by Layman Guangxia Puyang Yu Huai at the Yanshan Thatched Cottage in Wumen. Preface to the Fundraising for the Continued Record of Pointing at the Moon Old Man Songyang Dongwu Zhe, uses his pen to write out the genealogy of the Zen family. One flower blooming five petals is naturally clear, like seeing the moon through the finger, and seeing the finger through the moon. Recently, there has been a person like San'er, who is good at composing poems and inscriptions, and is very famous. He continues to complete this record in times of trouble, and is not alarmed even when in a cage like that of monkeys or chickens. I know nothing about Zen, but I gradually understand it by reading this book. All rivers flow from the Min River, and Mount Tai still relies on its descendants to surround it. I heard that the Caodong and Linji sects are divided into two, and the east and west sides argue and attack each other. How do they know that the sudden and gradual enlightenment that people talk about today is all contained in the smile of holding up a flower. Therefore, I tell my fellow practitioners with this book that the Great Dharma has been passed down for thirty-eight generations. Honey is divided among the people, and the taste is no different. The ears of rice are full in the fields, and everyone benefits.

愿君同發歡喜心。琬𤥎[鑴-兒]成益共深。不然請從闇中視。光生筆畫皆黃金。

如是居士　吳綺園次氏　拜書。

No. 1579-D

世間無上法。以佛為總持。四十九年中。所在建道場。垂衍秘密諦。不獨顯文字。逮于東土祖。一葦渡海水。燈花燦五葉。分照諸方所。心心妙相印。歷劫無遺漏。公案千八百。彈指悉真義。有不見月者。虞山揭其旨。繼席正遍知。彌淪四天下。迄今卅七世。孰為輯其成。吳門聶居士。親承大法寶。以我性慧根。應現光明藏。證明藉尊宿。遍參具眼人。考究不厭詳。鏤刻不厭工。功用詎易集。廣及眾信善。善哉轉輪王。匪伊異人任。六種成就益。允資大檀越。布在須黃金。雨花徴妙相。我實聞此語。天龍應聲諾。普愿諸大德。同發歡喜心。

靈巖學人　范國祿汝受　拜撰。

No. 1579-E 緣起

古人著一書。動關千古事。雖復歷艱虞。願力依然摯。所以成不朽。述作垂千𥜥。今人能法古。乃可云無愧。禪源列五宗。綿亙歷年紀。宗宗傳不窮。紛紛各樹幟。譬之曾玄孫。競言祖禰是。誰為溯源流。俾勿相爭惎。吾鄉瞿先生。指月標世次。以彼居士心。作為平等視。傳紀如列眉。衣拂明次第。西來祖庭燈。庶幾勿墜地。宋元以後禪

【現代漢語翻譯】現代漢語譯本：愿您一同生起歡喜心。琬琰（美玉）的成就更加深刻。不然請在黑暗中觀看，光芒在筆畫間閃耀，如同黃金。

如是居士吳綺園次氏拜書。

世間無上的佛法，以佛為總持（佛法綱領）。四十九年中（佛陀說法四十九年），處處建立道場。垂示演說秘密真諦，不只是顯明的文字。到了東土的祖師（指達摩祖師），一葦渡過海水。燈花燦爛，分照各個地方。心心相印，歷經劫數沒有遺漏。公案一千八百則，彈指間都是真義。有人沒有見到月亮，虞山（地名）揭示其宗旨。繼承佛位的正遍知（佛的十號之一），遍佈四天下。直到如今第三十七世，是誰編輯完成這些？吳門的聶居士，親自繼承大法寶。以我的性慧根，應現光明藏。證明依靠尊宿（德高望重的僧人），遍參有眼之人（有見地的禪者）。考究不厭其詳，鏤刻不厭其工。功用難道容易整合？廣泛地涉及眾多信眾。真好啊，轉輪王（擁有無上權威的聖王）。不是其他的人能夠勝任的。六種成就的利益，確實資助了大施主。佈施需要黃金，雨花顯現微妙的景象。我確實聽到了這些話，天龍應聲承諾。普遍希望各位大德，一同生起歡喜心。

靈巖學人范國祿汝受拜撰。

古人寫一本書，關係到千古的大事。即使經歷艱難困苦，願力依然真摯。所以能夠成就永恒，著作流傳千秋萬代。今人能夠傚法古人，才可以稱得上沒有愧疚。禪宗源流分為五宗，綿延經歷許多年代。各個宗派傳承不絕，紛紛各自樹立旗幟。譬如曾孫玄孫，競相說自己是祖先。誰來追溯源流，使他們不要互相爭鬥猜忌。我的家鄉瞿先生，指月（比喻指示真理）標明世系。以他的居士之心，作為平等看待。傳記如同排列眉毛一樣清晰，衣缽拂塵表明次第。西來祖庭的燈火，或許可以不墜落地。宋元（1279年-1368年）以後的禪宗 English version: May you all together generate joyful hearts. The accomplishment of Wan Yan (beautiful jade) becomes even deeper. If not, please look in the darkness, the light shines in the strokes, like gold.

Such is the layperson Wu Qiyuan Cishi, respectfully writing.

The supreme Dharma in the world takes the Buddha as its overall principle (the essence of the Buddha's teachings). In the forty-nine years (the Buddha's forty-nine years of teaching), monasteries were established everywhere. Revealing and expounding the secret truths, not just the obvious words. When it came to the Eastern Land's Patriarch (referring to Bodhidharma), he crossed the sea on a reed. The lamp flower shone brightly, illuminating all directions. Mind to mind is subtly sealed, without omission through countless kalpas. The eighteen hundred koans, in a snap of the fingers, are all true meaning. Some have not seen the moon, Yushan (place name) reveals its purpose. Succeeding to the position of Samyaksambuddha (one of the ten titles of the Buddha), pervading the four continents. Until now, the thirty-seventh generation, who compiled these? Layman Nie of Wumen, personally inherited the great Dharma treasure. With my inherent wisdom, responding and manifesting the treasury of light. The proof relies on the venerable monks (highly respected monks), widely consulting those with discerning eyes (Zen practitioners with insight). Investigating without being tired of the details, engraving without being tired of the craftsmanship. Is the merit easily gathered? Widely involving many believers. How wonderful, the Chakravartin (the holy king with supreme authority). It is not someone else who can take on this responsibility. The benefits of the six kinds of accomplishments, indeed support the great benefactor. Giving requires gold, rain of flowers manifests subtle appearances. I truly heard these words, the dragons and gods responded with promises. May all great virtues universally generate joyful hearts together.

Disciple of Lingyan, Fan Guolu Rushou, respectfully composed.

In ancient times, writing a book concerned events of thousands of years. Even if experiencing hardship, the vows are still sincere. Therefore, it can achieve eternity, and the works are passed down for thousands of years. If people today can emulate the ancients, then they can be said to be without shame. The Zen source is divided into five schools, stretching through many years. Each school's transmission is endless, and they have established their own banners. It is like great-grandsons and great-great-grandsons, competing to say that they are the ancestors. Who will trace the origin, so that they do not fight and suspect each other. Mr. Qu of my hometown, points to the moon (a metaphor for indicating the truth) and marks the generations. With his layperson's heart, he treats them equally. The biographies are as clear as arranged eyebrows, and the robes and whisks indicate the order. The lamp of the ancestral garden from the West, perhaps can be prevented from falling to the ground. Zen after the Song (960-1279) and Yuan (1279-1368) Dynasties

【English Translation】 May you all together generate joyful hearts. The accomplishment of Wan Yan (beautiful jade) becomes even deeper. If not, please look in the darkness, the light shines in the strokes, like gold. Such is the layperson Wu Qiyuan Cishi, respectfully writing. The supreme Dharma in the world takes the Buddha as its overall principle (the essence of the Buddha's teachings). In the forty-nine years (the Buddha's forty-nine years of teaching), monasteries were established everywhere. Revealing and expounding the secret truths, not just the obvious words. When it came to the Eastern Land's Patriarch (referring to Bodhidharma), he crossed the sea on a reed. The lamp flower shone brightly, illuminating all directions. Mind to mind is subtly sealed, without omission through countless kalpas. The eighteen hundred koans, in a snap of the fingers, are all true meaning. Some have not seen the moon, Yushan (place name) reveals its purpose. Succeeding to the position of Samyaksambuddha (one of the ten titles of the Buddha), pervading the four continents. Until now, the thirty-seventh generation, who compiled these? Layman Nie of Wumen, personally inherited the great Dharma treasure. With my inherent wisdom, responding and manifesting the treasury of light. The proof relies on the venerable monks (highly respected monks), widely consulting those with discerning eyes (Zen practitioners with insight). Investigating without being tired of the details, engraving without being tired of the craftsmanship. Is the merit easily gathered? Widely involving many believers. How wonderful, the Chakravartin (the holy king with supreme authority). It is not someone else who can take on this responsibility. The benefits of the six kinds of accomplishments, indeed support the great benefactor. Giving requires gold, rain of flowers manifests subtle appearances. I truly heard these words, the dragons and gods responded with promises. May all great virtues universally generate joyful hearts together. Disciple of Lingyan, Fan Guolu Rushou, respectfully composed. In ancient times, writing a book concerned events of thousands of years. Even if experiencing hardship, the vows are still sincere. Therefore, it can achieve eternity, and the works are passed down for thousands of years. If people today can emulate the ancients, then they can be said to be without shame. The Zen source is divided into five schools, stretching through many years. Each school's transmission is endless, and they have established their own banners. It is like great-grandsons and great-great-grandsons, competing to say that they are the ancestors. Who will trace the origin, so that they do not fight and suspect each other. Mr. Qu of my hometown, points to the moon (a metaphor for indicating the truth) and marks the generations. With his layperson's heart, he treats them equally. The biographies are as clear as arranged eyebrows, and the robes and whisks indicate the order. The lamp of the ancestral garden from the West, perhaps can be prevented from falling to the ground. Zen after the Song (960-1279) and Yuan (1279-1368) Dynasties

。續本罔與繼。懸阻痛中斷。聶子髮長噫。慨然續茲錄。旁搜奮勞勚。敘述闡微言。提唱宏宗旨。丁巳王正旦。纂集伊維始。揮毫龍象臨。振筆獅猊萃。閱夏復經秋。刪輯罔知瘁。前追隆杲禪。三十八代止。窮流並溯源。參訂靡有遺。靈巖昔曾言。茲書有緣起。前編雙目生。(謂瞿幻寄)后編三耳子。(謂聶樂讀)耳目詮禪源。人天共歡喜。豈期書未成。罡風生怖悸。聶子謂無傷。夙殃罔與致。能以智慧力。含忍且謹毖。倉惶力疾書。亟求遂初志。嚙雪復呵冰。裒稽忘寢食。圓中放光明。花雨繽紛墜。事釋寧廣陵。觀濤恣遊戲。流通賴明公。散金闡秘義。如以薪傳火。如以燈傳燧。火窮薪不窮。燈傳燧傳矣。如以指見月。見月不見指。于指能得月。見月即見指。我本塵鞅人。望道猶未至。大哉聶子書。研精復覃思。千秋有定評。茲因庶無昧。

虞山海印學人　陳見龍　拜題。

No. 1579-F 孫孝則先生書問

昨于西關佇覓仙舟。竟不可得。悵然久之。正擬來朝發廣陵棹。奉晤臺從於旌忠。乃接翰教欣然信未我遠也。即戒輿人。造請大教。盛使又謂舄鳧他適。不獲相見。不得不卻讀示編。知老道翁為佛祖慧命。不惜眉毛。良可讚嘆。敢以管見上佐高明者。近日衲子家頗多褊見。牙齒又復尖

利。吾輩必應使之帖然俯首。乃圖天下太平。如洞山近裔掀翻世派。其持論未嘗不堅。而濟上家各抱不平。多有向弟嘵嘵者。惟以蒼天蒼天一語答之。竊見大編詳於世裔。政可上接傳燈。而編名指月。顧名思義。指月重在法要。不在源流。倘以世裔為主。則須鑿然辟之。方塞其口。否則資之談柄。道我輩于指月二字。顢頇了也。若據法要。其間詳略異同。首正尾正。止須竿頭商酌矣。及此棗梨初試。或仍傳燈之名可乎。惟高明喝正之。弟雖同諸方草草往來。初無所見。若謂腳根隨人。久無此心。或以點綴行墨。斷不敢落在誰家。蔣虎老不知于諸方亦有所向否。惟與弟晨夕間語。略見梗概。容書出另請法誨可也。文選樓良晤不遠。不盡欲言。弟宗彝頓首。

(近閱浙中諸刻。掀翻世次。自相互異。識者悲之。孝則先生乃當代法門尊宿。來書諄諄以傳燈世次為重。甚合樂讀著錄苦心。文字禪永為法護。諒佛祖龍天必同聲贊助云　濟陽江湘識)。

續指月錄總目

那羅延窟學人聶　先樂讀　編集

濟陽橙仙居士江　湘郢上　參訂

鐘山劉思敬覺岸授稿

珠湖孫宗彝孝則論定

序　弁語　總目　凡例　倫敘考卷之首　六祖下十六世(瞿錄補遺集) 臨濟宗　平江

【現代漢語翻譯】現代漢語譯本：利。我們應當讓他們服服帖帖地聽命，這樣才能圖謀天下太平。就像洞山一脈的後人推翻世系的做法，他們的立論並非不堅定。但臨濟宗的各家都心懷不平，很多人都在我耳邊嘮叨。我只能用『蒼天蒼天』一語來回答他們。我看到大編在世系方面寫得很詳細，政治上可以接續《傳燈錄》。而書名叫做《指月錄》，顧名思義，指月重在闡明佛法精要，而不是追溯源流。如果以世系為主，就必須明確地駁斥它，才能堵住他們的嘴。否則，就會給他們提供談論的把柄，說我們對於《指月》二字，理解得太糊塗了。如果根據佛法精要，那麼其中的詳略異同，開頭是否正確，結尾是否正確，只需要仔細斟酌就可以了。等到這部書稿初次印刷出來，或許仍然沿用《傳燈》之名也可以吧？希望高明之士能夠明察。我雖然和各方人士草率地交往，最初沒有什麼見解。如果說我的觀點總是跟隨別人，很久以前就沒有這種想法了。或許可以用一些文字來點綴，但我斷然不敢落在任何一家。蔣虎老不知道對於各方是否也有所傾向。只是在我和他早晚間的談話中，略微瞭解了一些大概情況。容我寫出來另外請教。文選樓相見的日子不遠了，有很多話沒有說完。弟子宗彝頓首。

（近來閱讀浙中各地的刻本，推翻世系，各自相互不同，有見識的人對此感到悲哀。孝則先生是當代的法門尊宿，來信諄諄告誡以《傳燈錄》的世系為重，非常符合我樂於閱讀著錄的苦心。文字禪永遠是佛法的護衛，相信佛祖龍天一定會同聲贊助的。濟陽江湘識）。

續指月錄總目

那羅延窟（Narayana Cave）學人聶先樂讀編集

濟陽（Jiyang）橙仙居士江湘郢上參訂

鐘山（Zhongshan）劉思敬覺岸授稿

珠湖（Zhuhu）孫宗彝孝則論定

序弁語總目凡例倫敘考卷之首六祖（Sixth Patriarch Huineng）下十六世(瞿錄補遺集) 臨濟宗（Linji school of Chan Buddhism）平江（Pingjiang）

【English Translation】 English version: Benefit. We must make them obediently submit, so that we can plan for peace throughout the realm. Like the descendants of the Dongshan lineage overturning the generational lineage, their arguments are not without firmness. However, the families of the Linji school each harbor grievances, and many are nagging in my ear. I can only answer them with the words 'Heaven, Heaven.' I see that the Great Compilation is very detailed in terms of generational lineage, and politically it can continue the Transmission of the Lamp. And the book is named Pointing at the Moon, as the name suggests, pointing at the moon emphasizes clarifying the essence of the Dharma, rather than tracing the origin and flow. If generational lineage is the main focus, then it must be clearly refuted to shut their mouths. Otherwise, it will provide them with a handle for discussion, saying that we are too muddle-headed in understanding the two words Pointing at the Moon. If based on the essence of the Dharma, then the differences in detail, whether the beginning is correct, and whether the end is correct, only need to be carefully considered. When this manuscript is first printed, perhaps it can still use the name Transmission of the Lamp? I hope that enlightened people can discern this. Although I have been casually associating with people from various places, I initially had no insights. If it is said that my views always follow others, I have not had this idea for a long time. Perhaps some writing can be used to embellish, but I would never dare to fall into anyone's camp. I don't know if Old Jiang Hu also has inclinations towards various parties. Only in my conversations with him in the morning and evening, I have learned some general ideas. Allow me to write it out and ask for further instruction. The day of meeting at Wenxuan Tower is not far away, and there are many words I have not finished saying. Disciple Zongyi bows his head.

(Recently, reading the printed editions from various places in Zhejiang, overturning the generational lineage, each different from the other, knowledgeable people feel sad about this. Master Xiaoze is a venerable elder of the Dharma gate in this era, and his letter earnestly advises that the generational lineage of the Transmission of the Lamp is important, which is very much in line with my painstaking effort to enjoy reading and recording. Literary Chan will always be the protector of the Dharma, and I believe that the Buddhas and dragons in heaven will certainly support it with one voice. Jiyang Jiang Xiang recognizes.)

Continued General Catalog of Pointing at the Moon

Nie Xian, a student from Narayana Cave, read and compiled

Jiang Xiang, a lay Buddhist from Jiyang, Chengxian, participated in the revision

Liu Sijing Jue'an of Zhongshan gave the manuscript

Sun Zongyi Xiaoze of Zhuhu discussed and finalized

Preface Introduction General Catalog General Rules Examination of Ethical Order Beginning of the Volume Sixteenth Generation after the Sixth Patriarch Huineng (Collection of Supplements to the Qu Record) Linji School of Chan Buddhism Pingjiang

虎丘元凈禪師　潭州福嚴文演禪師　衢州天寧梵思禪師　福州玄沙僧昭禪師　紹興東山覺禪師　岳州佛照覺禪師　平江寶華顯禪師　臺州天封覺禪師　成都正法建禪師　臺州鴻福子文禪師　南康云居宗振首座　祖氏覺庵道人　令人明室道人(已上十三人昭覺勤嗣) 　臺州瑞巖佛燈禪師(凈因成嗣) 　韶州南華知昺禪師　慶元蓬萊卿禪師　隆興泐潭擇明禪師　臺州寶藏本禪師　吉州大中清海禪師　漳州凈眾了燦禪師　隆興谷山海禪師(已上七人太平勤嗣) 　撫州白楊法順禪師　溫州凈居尼溫禪師(已上二人龍門遠嗣) 　潭州大溈善果禪師(開福寧嗣) 　潼川護聖居靜禪師　簡州南巖勝禪師　嘉州能仁紹悟禪師　彭州土溪言庵主　劍門南修道者(已上五人大隨靜嗣) 　蘄州龍華高禪師(五祖自嗣) 　饒州薦福擇崇禪師(黃龍逢嗣) 　文定公胡草菴居士(上封秀嗣) 　福州普賢元素禪師　福州鼓山僧洵禪師　福州鼓山祖珍禪師(已上三人上封才嗣) 　慶元育王介諶禪師　安吉道場慧琳禪師　安吉道場居慧禪師　臨安顯寧圓智禪師　安吉烏回良范禪師　溫州本寂文觀禪師(已上六人天寧卓嗣) 　常德德山慧初禪師(黃龍震嗣) 　廬山延慶叔禪師(祖庵主嗣)　漣水

【現代漢語翻譯】現代漢語譯本虎丘元凈禪師潭州福嚴文演禪師衢州天寧梵思禪師福州玄沙僧昭禪師紹興東山覺禪師岳州佛照覺禪師平江寶華顯禪師臺州天封覺禪師成都正法建禪師臺州鴻福子文禪師南康云居宗振首座祖氏覺庵道人令人明室道人 (以上十三人昭覺勤嗣) 臺州瑞巖佛燈禪師 (凈因成嗣) 韶州南華知昺禪師慶元蓬萊卿禪師隆興泐潭擇明禪師臺州寶藏本禪師吉州大中清海禪師漳州凈眾了燦禪師隆興谷山海禪師 (以上七人太平勤嗣) 撫州白楊法順禪師溫州凈居尼溫禪師 (以上二人龍門遠嗣) 潭州大溈善果禪師 (開福寧嗣) 潼川護聖居靜禪師簡州南巖勝禪師嘉州能仁紹悟禪師彭州土溪言庵主劍門南修道者 (以上五人大隨靜嗣) 蘄州龍華高禪師 (五祖自嗣) 饒州薦福擇崇禪師 (黃龍逢嗣) 文定公胡草菴居士 (上封秀嗣) 福州普賢元素禪師福州鼓山僧洵禪師福州鼓山祖珍禪師 (以上三人上封才嗣) 慶元育王介諶禪師安吉道場慧琳禪師安吉道場居慧禪師臨安顯寧圓智禪師安吉烏回良范禪師溫州本寂文觀禪師 (以上六人天寧卓嗣) 常德德山慧初禪師 (黃龍震嗣) 廬山延慶叔禪師 (祖庵主嗣) 漣水

English version Zen Master Yuanjing of Huqiu Zen Master Wenyuan of Fuyan in Tanzhou Zen Master Fanshi of Tianning in Quzhou Zen Master Sengzhao of Xuansha in Fuzhou Zen Master Jue of Dongshan in Shaoxing Zen Master Jue of Fozhao in Yuezhou Zen Master Xian of Baohua in Pingjiang Zen Master Jue of Tianfeng in Taizhou Zen Master Jian of Zhengfa in Chengdu Zen Master Ziwen of Hongfu in Taizhou Chief Monk Zongzhen of Yunju in Nankang Layman Jue'an of the Zu family Layman Mingshi (The above thirteen people are successors of Zhao Jueqin) Zen Master Fodeng of Ruiyan in Taizhou (Successor of Jingyin Cheng) Zen Master Zhibing of Nanhua in Shaozhou Zen Master Qing of Penglai in Qingyuan Zen Master Zeming of Letan in Longxing Zen Master Ben of Baozang in Taizhou Zen Master Qinghai of Dazhong in Jizhou Zen Master Liaocan of Jingzhong in Zhangzhou Zen Master Hai of Gushan in Longxing (The above seven people are successors of Taiping Qin) Zen Master Fashun of Baiyang in Fuzhou Zen Master Niwen of Jingju in Wenzhou (The above two people are successors of Longmen Yuan) Zen Master Shanguo of Dawei in Tanzhou (Successor of Kaifu Ning) Zen Master Jujing of Husheng in Tongchuan Zen Master Sheng of Nanyan in Jianzhou Zen Master Shaowu of Nengren in Jiazhou Hermit Yan of Tuxi in Pengzhou Practitioner of Nanxiu in Jianmen (The above five people are successors of Dasui Jing) Zen Master Gao of Longhua in Qizhou (Self-successor of the Fifth Patriarch) Zen Master Zechong of Jianfu in Raozhou (Successor of Huanglong Feng) Layman Hu Cao'an, Duke of Wending (Successor of Shangfeng Xiu) Zen Master Yuansu of Puxian in Fuzhou Zen Master Sengxun of Gushan in Fuzhou Zen Master Zuzhen of Gushan in Fuzhou (The above three people are successors of Shangfeng Cai) Zen Master Jiecun of Yuwang in Qingyuan Zen Master Huilin of Daocheng in Anji Zen Master Juhui of Daocheng in Anji Zen Master Yuanzhi of Xianning in Lin'an Zen Master Liangfan of Wuhui in Anji Zen Master Wenguan of Benji in Wenzhou (The above six people are successors of Tianning Zhuo) Zen Master Huichu of Deshan in Changde (Successor of Huanglong Zhen) Zen Master Shu of Yanqing in Lushan (Successor of Layman Zu'an) Lianshui

【English Translation】 English version Zen Master Yuanjing of Huqiu Zen Master Wenyuan of Fuyan in Tanzhou Zen Master Fanshi of Tianning in Quzhou Zen Master Sengzhao of Xuansha in Fuzhou Zen Master Jue of Dongshan in Shaoxing Zen Master Jue of Fozhao in Yuezhou Zen Master Xian of Baohua in Pingjiang Zen Master Jue of Tianfeng in Taizhou Zen Master Jian of Zhengfa in Chengdu Zen Master Ziwen of Hongfu in Taizhou Chief Monk Zongzhen of Yunju in Nankang Layman Jue'an of the Zu family Layman Mingshi (The above thirteen people are successors of Zhao Jueqin) Zen Master Fodeng of Ruiyan in Taizhou (Successor of Jingyin Cheng) Zen Master Zhibing of Nanhua in Shaozhou Zen Master Qing of Penglai in Qingyuan Zen Master Zeming of Letan in Longxing Zen Master Ben of Baozang in Taizhou Zen Master Qinghai of Dazhong in Jizhou Zen Master Liaocan of Jingzhong in Zhangzhou Zen Master Hai of Gushan in Longxing (The above seven people are successors of Taiping Qin) Zen Master Fashun of Baiyang in Fuzhou Zen Master Niwen of Jingju in Wenzhou (The above two people are successors of Longmen Yuan) Zen Master Shanguo of Dawei in Tanzhou (Successor of Kaifu Ning) Zen Master Jujing of Husheng in Tongchuan Zen Master Sheng of Nanyan in Jianzhou Zen Master Shaowu of Nengren in Jiazhou Hermit Yan of Tuxi in Pengzhou Practitioner of Nanxiu in Jianmen (The above five people are successors of Dasui Jing) Zen Master Gao of Longhua in Qizhou (Self-successor of the Fifth Patriarch) Zen Master Zechong of Jianfu in Raozhou (Successor of Huanglong Feng) Layman Hu Cao'an, Duke of Wending (Successor of Shangfeng Xiu) Zen Master Yuansu of Puxian in Fuzhou Zen Master Sengxun of Gushan in Fuzhou Zen Master Zuzhen of Gushan in Fuzhou (The above three people are successors of Shangfeng Cai) Zen Master Jiecun of Yuwang in Qingyuan Zen Master Huilin of Daocheng in Anji Zen Master Juhui of Daocheng in Anji Zen Master Yuanzhi of Xianning in Lin'an Zen Master Liangfan of Wuhui in Anji Zen Master Wenguan of Benji in Wenzhou (The above six people are successors of Tianning Zhuo) Zen Master Huichu of Deshan in Changde (Successor of Huanglong Zhen) Zen Master Shu of Yanqing in Lushan (Successor of Layman Zu'an) Lianshui

萬壽普信禪師　平江慧日興道禪師　廣德光孝慜禪師(已上三人勝因靜嗣) 　福州雪峰慧忠禪師(雪峰需嗣) 　慶元蓬萊圓禪師(天童交嗣)　江州圓通守慧禪師　洪州黃龍觀禪師(已上二人圓通旻嗣) 　揚州石塔禮禪師(明招慧嗣)　峨嵋靈巖徽禪師(浮山真嗣) 　湖南報慈淳禪師(祥符立嗣)　成都金繩文禪師(信相顯嗣) 曹洞宗　常州華藏慧祚禪師(凈慈暉嗣) 　明州雪竇智鑒禪師(天童玨嗣) 　泰州廣福道勤禪師(雪竇宗嗣) 　越州超化藻禪師(善權智嗣) 雲門宗　密州𡺸山寧禪師(雪竇明嗣)　臨安五云悟禪師(凈慈昌嗣) 　臨安中竺元妙禪師(靈隱光嗣) 　撫州靈巖圓日禪師(圓覺曇嗣) 　荊門玉泉思達禪師(嶽麓海嗣) 卷之一　六祖下十七世臨濟宗　慶元天童曇華禪師(虎丘隆嗣) 　泉州教忠彌光禪師　福州西禪鼎需禪師　福州東禪思岳禪師　福州西禪守凈禪師　江州東林道顏禪師　慶元育王德光禪師　常州華藏宗演禪師　慶元天童凈全禪師　建寧開善道謙禪師　溫州枯木祖元禪師　臨安徑山了明禪師　潭州大溈法寶禪師　福州玉泉曇懿禪師　饒州薦福悟本禪師　慶元育王遵璞禪師　真州靈巖了性禪師　劍州萬壽自護禪師　潭州大溈景

【現代漢語翻譯】現代漢語譯本萬壽普信禪師平江慧日興道禪師廣德光孝慜禪師(已上三人勝因靜嗣) 福州雪峰慧忠禪師(雪峰需嗣) 慶元蓬萊圓禪師(天童交嗣) 江州圓通守慧禪師洪州黃龍觀禪師(已上二人圓通旻嗣) 揚州石塔禮禪師(明招慧嗣) 峨嵋靈巖徽禪師(浮山真嗣) 湖南報慈淳禪師(祥符立嗣) 成都金繩文禪師(信相顯嗣) 曹洞宗常州華藏慧祚禪師(凈慈暉嗣) 明州雪竇智鑒禪師(天童玨嗣) 泰州廣福道勤禪師(雪竇宗嗣) 越州超化藻禪師(善權智嗣) 雲門宗密州𡺸山寧禪師(雪竇明嗣) 臨安五云悟禪師(凈慈昌嗣) 臨安中竺元妙禪師(靈隱光嗣) 撫州靈巖圓日禪師(圓覺曇嗣) 荊門玉泉思達禪師(嶽麓海嗣) 卷之一六祖下十七世臨濟宗慶元天童曇華禪師(虎丘隆嗣) 泉州教忠彌光禪師福州西禪鼎需禪師福州東禪思岳禪師福州西禪守凈禪師江州東林道顏禪師慶元育王德光禪師常州華藏宗演禪師慶元天童凈全禪師建寧開善道謙禪師溫州枯木祖元禪師臨安徑山了明禪師潭州大溈法寶禪師福州玉泉曇懿禪師饒州薦福悟本禪師慶元育王遵璞禪師真州靈巖了性禪師劍州萬壽自護禪師潭州大溈景

【English Translation】 English version Wanshou Puxin Chan Master Pingjiang Huiri Xingdao Chan Master Guangde Guangxiao Min Chan Master (The above three are successors of Shengyin Jing) Fuzhou Xuefeng Huizhong Chan Master (Successor of Xuefeng Xu) Qingyuan Penglai Yuan Chan Master (Successor of Tiantong Jiao) Jiangzhou Yuantong Shouhui Chan Master Hongzhou Huanglong Guan Chan Master (The above two are successors of Yuantong Min) Yangzhou Shita Li Chan Master (Successor of Mingzhao Hui) Emei Lingyan Hui Chan Master (Successor of Fushan Zhen) Hunan Bao Ci Chun Chan Master (Successor of Xiangfu Li) Chengdu Jin Sheng Wen Chan Master (Successor of Xinxiang Xian) Caodong School Changzhou Huazang Huizuo Chan Master (Successor of Jingci Hui) Mingzhou Xuetou Zhijian Chan Master (Successor of Tiantong Jue) Taizhou Guangfu Daoqin Chan Master (Successor of Xuetou Zong) Yuezhou Chaohua Zao Chan Master (Successor of Shanquan Zhi) Yunmen School Mizhou Yi Shan Ning Chan Master (Successor of Xuetou Ming) Lin'an Wuyun Wu Chan Master (Successor of Jingci Chang) Lin'an Zhongzhu Yuanmiao Chan Master (Successor of Lingyin Guang) Fuzhou Lingyan Yuari Chan Master (Successor of Yuanjue Tan) Jingmen Yuquan Sida Chan Master (Successor of Yuelu Hai) Chapter 1 17th Generation from the Sixth Patriarch Linji School Qingyuan Tiantong Tanhua Chan Master (Successor of Huqiu Long) Quanzhou Jiaozhong Miguang Chan Master Fuzhou Xichan Dingxu Chan Master Fuzhou Dongchan Siyue Chan Master Fuzhou Xichan Shoujing Chan Master Jiangzhou Donglin Daoyan Chan Master Qingyuan Yuwang Deguang Chan Master Changzhou Huazang Zongyan Chan Master Qingyuan Tiantong Jingquan Chan Master Jianning Kaishan Daoqian Chan Master Wenzhou Kumu Zuyuan Chan Master Lin'an Jingshan Liaoming Chan Master Tanzhou Dawei Fabao Chan Master Fuzhou Yuquan Tanyi Chan Master Raozhou Jianfu Wuben Chan Master Qingyuan Yuwang Zunpu Chan Master Zhenzhou Lingyan Liaoxing Chan Master Jianzhou Wanshou Zihu Chan Master Tanzhou Dawei Jing

暈禪師　臨安靈隱了演禪師　泰州光孝致遠禪師　建康蔣山善直禪師　福州雪峰蘊聞禪師　處州連雲道能禪師　臨安靈隱道印禪師　建寧竹原宗元庵主　近禮侍者　溫州凈居尼道禪師　平江資壽尼總禪師　侍郎張九成居士　參政李邴居士　寶學劉彥修居士　提刑吳偉明居士　門司黃彥節居士　秦國夫人計氏(已上三十四人大慧杲嗣) 　福州清涼坦禪師　臨安凈慈師一禪師　安吉道場法全禪師　泉州延福慧升禪師　福州支提升禪師(已上五人育王裕祠) 　鎮江焦山師體禪師　臺州國清行機禪師　常州華藏智深禪師　參政錢端禮居士(已上四人護國元嗣) 　慶元全庵齊己禪師　臨安靈隱道濟禪師　撫州疏山如本禪師　日本覺阿上人　內翰曾開居士　知府葛郯居士(已上六人靈隱遠嗣) 　臨安徑山寶印禪師(華藏民嗣) 　浩州鳳棲慧觀禪師(昭覺元嗣) 　潭州楚安慧方禪師　常德文殊業禪師(已上二入文殊道嗣) 　婺州雙林德用禪師　臺州萬年道閑禪師　福州中際善能禪師　南康云居圓禪師(已上四人云居悟嗣) 　成都信相戒修禪師　袁州普庵肅禪師(已上二人黃龍忠嗣) 　隨州大洪祖證禪師　潭州大溈行禪師　荊門玉泉宗璉禪師　潭州道林淵禪師　隆興

【現代漢語翻譯】現代漢語譯本暈禪師臨安靈隱了演禪師泰州光孝致遠禪師建康蔣山善直禪師福州雪峰蘊聞禪師處州連雲道能禪師臨安靈隱道印禪師建寧竹原宗元庵主近禮侍者溫州凈居尼道禪師平江資壽尼總禪師侍郎張九成居士參政李邴居士寶學劉彥修居士提刑吳偉明居士門司黃彥節居士秦國夫人計氏(以上三十四人大慧杲嗣) 福州清涼坦禪師臨安凈慈師一禪師安吉道場法全禪師泉州延福慧升禪師福州支提升禪師(以上五人育王裕祠) 鎮江焦山師體禪師臺州國清行機禪師常州華藏智深禪師參政錢端禮居士(以上四人護國元嗣) 慶元全庵齊己禪師臨安靈隱道濟禪師撫州疏山如本禪師日本覺阿上人內翰曾開居士知府葛郯居士(以上六人靈隱遠嗣) 臨安徑山寶印禪師(華**嗣) 浩州鳳棲慧觀禪師(昭覺元嗣) 潭州楚安慧方禪師常德文殊業禪師(以上二人文殊道嗣) 婺州雙林德用禪師臺州萬年道閑禪師福州中際善能禪師南康云居圓禪師(以上四人云居悟嗣) 成都信相戒修禪師袁州普庵肅禪師(以上二人黃龍忠嗣) 隨州大洪祖證禪師潭州大溈行禪師荊門玉泉宗璉禪師潭州道林淵禪師隆興

【English Translation】 English version Zen Masters Zen Master Liaoyan of Lingyin Temple in Lin'an Zen Master Zhiyuan of Guangxiao Temple in Taizhou Zen Master Shanzhi of Jiangshan Temple in Jiankang Zen Master Yunwen of Xuefeng Temple in Fuzhou Zen Master Daoneng of Lianyun in Chuzhou Zen Master Daoyin of Lingyin Temple in Lin'an Hermit Zongyuan of Zhuyuan in Jianning Attendant Jinli Zen Master Daocan, a nun of Jingju in Wenzhou Zen Master Zong, a nun of Zishou in Pingjiang Layman Zhang Jiucheng, Vice Minister Layman Li Bing, Councilor Layman Liu Yanxiu of Baoxue Layman Wu Weiming, Judicial Intendant Layman Huang Yanjie of the Secretariat Lady Ji, wife of the Duke of Qin (The above thirty-four are successors of Dahui Gao) Zen Master Tan of Qingliang Temple in Fuzhou Zen Master Shiyi of Jingci Temple in Lin'an Zen Master Faquan of Daochang Temple in Anji Zen Master Huisheng of Yanfu Temple in Quanzhou Zen Master Zhisheng of Zhiti Temple in Fuzhou (The above five are successors of Yuwang Yu) Zen Master Shiti of Jiaoshan Temple in Zhenjiang Zen Master Xingji of Guoqing Temple in Taizhou Zen Master Zhishen of Huazang Temple in Changzhou Layman Qian Duanli, Councilor (The above four are successors of Huguo Yuan) Zen Master Qiji of Quan'an in Qingyuan Zen Master Daoji of Lingyin Temple in Lin'an Zen Master Ruben of Shushan in Fuzhou Japanese Shonin Kakua Layman Zeng Kai of the Imperial Academy Layman Ge Tan, Prefect (The above six are distant successors of Lingyin) Zen Master Baoyin of Jingshan Temple in Lin'an (Successor of Hua**) Zen Master Huiguan of Fengqi in Haozhou (Successor of Zhaojue Yuan) Zen Master Huifang of Chu'an in Tanzhou Zen Master Ye of Wenshu in Changde (The above two are successors of Wenshu Dao) Zen Master Deyong of Shuanglin in Wuzhou Zen Master Daoxian of Wannian in Taizhou Zen Master Shanneng of Zhongji in Fuzhou Zen Master Yuan of Yunju in Nankang (The above four are successors of Yunju Wu) Zen Master Jieshu of Xinxiang in Chengdu Zen Master Su of Puan in Yuanzhou (The above two are successors of Huanglong Zhong) Zen Master Zuzheng of Dahong in Suizhou Zen Master Xing of Dawei in Tanzhou Zen Master Zonglian of Yuquan in Jingmen Zen Master Yuan of Daolin in Tanzhou Longxing

泐潭德淳禪師　常州宜興可封禪師　隆興野庵祖璇禪師　潭州石霜鑒禪師(已上八人大溈果嗣) 　南康云居德會禪師(石頭回嗣) 　潭州慧通清旦禪師　澧州靈巖仲安禪師　成都正法灝禪師　成都昭覺辯禪師(已上四人佛性泰嗣) 　平江覺報清禪師　安吉何山然首座(已上二人道場辨嗣) 　義烏稠巖了赟禪師　侍制潘良貴居士(已上二人何山珣嗣) 　漢州無為守緣禪師(泐潭明嗣) 　南康云居德升禪師　通州狼山溫禪師(已上二人竹庵圭嗣) 　青州青原如禪師(白楊順嗣)　太平隱靜彥岑禪師　鄂州報恩成禪師(已上二人云居如嗣) 　遂寧西禪希秀禪師(西禪璉嗣) 　饒州薦福休禪師　信州晦庵慧光禪師　真州且庵守仁禪師(已上三人烏巨行嗣) 　凈居尼法燈禪師(凈居溫嗣)　臺州萬年曇賁禪師　南劍西巖宗回禪師　慶元天童了樸禪師　臨安龍華本禪師　高麗坦然國師　臨安東山吉禪師(已上六人育王諶嗣) 　臨安靈隱道樞禪師(道場慧嗣) 　悟初首座(光孝慜嗣) 曹洞宗　慶元天童如凈禪師(雪竇鑒嗣) 　東谷光禪師(華藏祚嗣) 雲門宗　溫州光孝深禪師(中竺妙嗣) 卷之二　六祖下十八世臨濟宗　天童密庵咸杰禪師　衢州光孝善登禪師

【現代漢語翻譯】現代漢語譯本泐潭德淳禪師常州宜興可封禪師隆興（南宋孝宗年號，1163-1164）野庵祖璇禪師潭州石霜鑒禪師(已上八人大溈果嗣) 南康云居德會禪師(石頭回嗣) 潭州慧通清旦禪師澧州靈巖仲安禪師成都正法灝禪師成都昭覺辯禪師(已上四人佛性泰嗣) 平江覺報清禪師安吉何山然首座(已上二人道場辨嗣) 義烏稠巖了赟禪師侍制潘良貴居士(已上二人何山珣嗣) 漢州無為守緣禪師(泐潭明嗣) 南康云居德升禪師通州狼山溫禪師(已上二人竹庵圭嗣) 青州青原如禪師(白楊順嗣) 太平隱靜彥岑禪師鄂州報恩成禪師(已上二人云居如嗣) 遂寧西禪希秀禪師(西禪璉嗣) 饒州薦福休禪師信州晦庵慧光禪師真州且庵守仁禪師(已上三人烏巨行嗣) 凈居尼法燈禪師(凈居溫嗣) 臺州萬年曇賁禪師南劍西巖宗回禪師慶元（南宋寧宗年號，1195-1200）天童了樸禪師臨安龍華本禪師高麗坦然國師臨安東山吉禪師(已上六人育王諶嗣) 臨安靈隱道樞禪師(道場慧嗣) 悟初首座(光孝慜嗣) 曹洞宗慶元（南宋寧宗年號，1195-1200）天童如凈禪師(雪竇鑒嗣) 東谷光禪師(華藏祚嗣) 雲門宗溫州光孝深禪師(中竺妙嗣) 卷之二六祖下十八世臨濟宗天童密庵咸杰禪師衢州光孝善登禪師

【English Translation】 English version Master Dechun of Letan Master Kefeng of Yixing, Changzhou Master Zuxuan of Yaan, Longxing (Southern Song Dynasty, 1163-1164) Master Jian of Shishuang, Tanzhou (The above eight are successors of Guo of Dawei) Master Dehui of Yunju, Nankang (Successor of Hui of Shitou) Master Qingdan of Huitong, Tanzhou Master Zhong'an of Lingyan, Lizhou Master Hao of Zhengfa, Chengdu Master Bian of Zhaojue, Chengdu (The above four are successors of Tai of Foxing) Master Qing of Juebao, Pingjiang Chief Seat Ran of Heshan, Anji (The above two are successors of Bian of Daochang) Master Liao Yun of Chouyan, Yiwu Layman Pan Liangui, Attendant-in-waiting (The above two are successors of Xun of Heshan) Master Shouyuan of Wuwu, Hanzhou (Successor of Ming of Letan) Master Desheng of Yunju, Nankang Master Wen of Langshan, Tongzhou (The above two are successors of Gui of Zhu'an) Master Ru of Qingyuan, Qingzhou (Successor of Shun of Baiyang) Master Yancen of Yinjing, Taiping Master Cheng of Bao'en, Ezhou (The above two are successors of Ru of Yunju) Master Xixiu of Xichan, Suining (Successor of Lian of Xichan) Master Xiu of Jianfu, Raozhou Master Huiguang of Huian, Xinzhou Master Shouren of Qie'an, Zhenzhou (The above three are successors of Xing of Wuju) Nun Faden of Jingju (Successor of Wen of Jingju) Master Tanben of Wannian, Taizhou Master Zonghui of Xiyan, Nan Jian Master Liao Pu of Tiantong, Qingyuan (Southern Song Dynasty, 1195-1200) Master Ben of Longhua, Lin'an National Teacher Tanyan of Goryeo Master Ji of Dongshan, Lin'an (The above six are successors of Chen of Yuwang) Master Daoshu of Lingyin, Lin'an (Successor of Hui of Daochang) Chief Seat Wuchu (Successor of Min of Guangxiao) Caodong School Master Rujing of Tiantong, Qingyuan (Southern Song Dynasty, 1195-1200) (Successor of Jian of Xuedou) Master Guang of Donggu (Successor of Zuo of Huazang) Yunmen School Master Shen of Guangxiao, Wenzhou (Successor of Miao of Zhongzhu) Volume 2 18th Generation from the Sixth Patriarch Linji School Master Xianjie of Tian Tong Mi'an Master Shandeng of Guangxiao, Quzhou

南書記　侍郎李浩居士　教授嚴康朝居士(已上五人天童華嗣) 　泉州法石慧空禪師　臨安凈慈曇密禪師　吉安青原禋禪師(已上三人教忠光嗣) 　荊州公安祖珠禪師　汀州報恩法演禪師　臨安凈慈彥充禪師　婺州智者真慈禪師　成都昭覺紹淵禪師　徽州簡上座(已上六人東林顏嗣) 　福州鼓山安永禪師　溫州龍翔南雅禪師　福州天王志清禪師　南劍安分庵主(已上四人酉禪需嗣) 　臨安靈隱之善禪師　臨安凈慈義云禪師　臨安北澗居簡禪師　臨安徑山如𤥎禪師　福州東禪智觀禪師　湖州上方義铦禪師　臨安鐵牛印禪師　慶元育王宗印禪師　慶元育王師瑞禪師　慶元天童了派禪師　慶元天童師齊禪師　江州云居梵琮禪師　慶元孤雲權禪師　石庵正玸禪師(已上十四人育王光嗣) 　福州鼓山宗逮禪師　臨安徑山德灊禪師　福州石庵知玿禪師(已上三人東禪岳嗣) 　慶元育王妙堪禪師　臨安靈隱希夷禪師　幽州盤山思卓禪師　慶元雪竇處南禪師　福州雪峰了宗禪師　相國錢象祖居士(已上六人天童全嗣) 　福州乾元宗穎禪師　興化華嚴云禪師　福州中濟才禪師(已上三人西禪凈嗣) 　湖州何山慧清禪師(華藏演嗣) 　仙州山吳十三道人(開善謙嗣) 　如如居

【現代漢語翻譯】現代漢語譯本：南書記侍郎李浩居士教授嚴康朝居士 (以上五人師承天童華嗣) 泉州法石慧空禪師，臨安凈慈曇密禪師吉安青原禋禪師 (以上三人師承教忠光嗣) 荊州公安祖珠禪師，汀州報恩法演禪師臨安凈慈彥充禪師，婺州智者真慈禪師成都昭覺紹淵禪師，徽州簡上座 (以上六人師承東林顏嗣) 福州鼓山安永禪師，溫州龍翔南雅禪師福州天王志清禪師南劍安分庵主 (以上四人師承酉禪需嗣) 臨安靈隱之善禪師，臨安凈慈義云禪師臨安北澗居簡禪師，臨安徑山如𤥎禪師福州東禪智觀禪師，湖州上方義铦禪師臨安鐵牛印禪師，慶元育王宗印禪師慶元育王師瑞禪師，慶元天童了派禪師慶元天童師齊禪師，江州云居梵琮禪師慶元孤雲權禪師石庵正玸禪師 (以上十四人師承育王光嗣) 福州鼓山宗逮禪師，臨安徑山德灊禪師福州石庵知玿禪師 (以上三人師承東禪岳嗣) 慶元育王妙堪禪師，臨安靈隱希夷禪師幽州盤山思卓禪師，慶元雪竇處南禪師福州雪峰了宗禪師相國錢象祖居士 (以上六人師承天童全嗣) 福州乾元宗穎禪師，興化華嚴云禪師福州中濟才禪師 (以上三人師承西禪凈嗣) 湖州何山慧清禪師 (師承華藏演嗣) 仙州山吳十三道人 (師承開善謙嗣) 如如居士

【English Translation】 English version: Nan Secretary Layman Li Hao, Vice Minister Layman Yan Kangchao, Professor (The above five people are successors of Tiantong Hua) Chan Master Huikong of Fashi Temple in Quanzhou, Chan Master Tanmi of Jingci Temple in Lin'an Chan Master Yin of Qingyuan in Ji'an (The above three people are successors of Jiaozhong Guang) Chan Master Zuzhu of Gong'an in Jingzhou, Chan Master Fayan of Bao'en in Tingzhou Chan Master Yanchong of Jingci Temple in Lin'an, Chan Master Zhenci of Zhizhe Temple in Wuzhou Chan Master Shaoyuan of Zhaojue Temple in Chengdu, Senior Seat Jian of Huizhou (The above six people are successors of Donglin Yan) Chan Master Anyong of Gushan Temple in Fuzhou, Chan Master Nanya of Longxiang Temple in Wenzhou Chan Master Zhiqing of Tianwang Temple in Fuzhou Abbot Anfen of Nan Jian (The above four people are successors of You Chanxu) Chan Master Zhishan of Lingyin Temple in Lin'an, Chan Master Yiyun of Jingci Temple in Lin'an Chan Master Jujing of Beijian in Lin'an, Chan Master Ru𤥎 of Jingshan in Lin'an Chan Master Zhiguan of Dongchan Temple in Fuzhou, Chan Master Yixian of Shangfang in Huzhou Chan Master Yin of Tieniu Temple in Lin'an, Chan Master Zongyin of Yuwang Temple in Qingyuan Chan Master Shirui of Yuwang Temple in Qingyuan, Chan Master Liaopai of Tiantong Temple in Qingyuan Chan Master Shiqi of Tiantong Temple in Qingyuan, Chan Master Fancong of Yunju Temple in Jiangzhou Chan Master Guyun Quan of Qingyuan Chan Master Shian Zhengfu (The above fourteen people are successors of Yuwang Guang) Chan Master Zongdai of Gushan Temple in Fuzhou, Chan Master Deqian of Jingshan Temple in Lin'an Chan Master Zhishao of Shian Temple in Fuzhou (The above three people are successors of Dongchan Yue) Chan Master Miaokan of Yuwang Temple in Qingyuan, Chan Master Xiyi of Lingyin Temple in Lin'an Chan Master Sizhuo of Panshan in Youzhou, Chan Master Chunan of Xuedou in Qingyuan Chan Master Liaozong of Xuefeng in Fuzhou Layman Qian Xiangzu, Prime Minister (The above six people are successors of Tiantong Quan) Chan Master Zongying of Qianyuan Temple in Fuzhou, Chan Master Yun of Huayan Temple in Xinghua Chan Master Cai of Zhongji Temple in Fuzhou (The above three people are successors of Xi Chan Jing) Chan Master Huiqing of Heshan in Huzhou (Successor of Huazang Yan) Thirteenth Taoist of Wu Mountain in Xianzhou (Successor of Kaishan Qian) Layman Ruru

士顏丙(雪峰然嗣) 　慶元育王從廓禪師(育王璞嗣) 　慶元天童達觀禪師　仰山簡庵清禪師(已上二人凈慈一嗣) 　常州華藏有權禪師(道場全嗣) 　天童癡鈍智穎禪師(焦山體嗣) 　鎮江金山道奇禪師(徑山印嗣) 　婺州三峰印禪師(雙林用嗣) 　慶元徑山元聰禪師(龜峰光嗣) 　平江萬壽月林禪師(大洪證嗣) 　常德德山子涓禪師(大溈行嗣) 　萬松壞衲大璉禪師(云居會嗣) 　溫州龍鳴賢禪師　潭州大溈鑒禪師　慶元瑞巖景蒙禪師　慶元雪庵瑾禪師(已上四人萬年賁嗣) 曹洞宗　襄州鹿門覺禪師(天童凈嗣) 卷之三　六祖下十九世臨濟宗　夔州臥龍祖先禪師　靈隱松源崇岳禪師　饒州薦福道生禪師　天童枯禪自鏡禪師　臨安凈慈慧光禪師　太平隨靜致柔禪師　靈隱笑庵了悟禪師　金陵蔣山慶如禪師　平江承天允韶禪師　學士張镃居士(已上十人天童杰嗣) 　吉安青原宗廣禪師(青原禋嗣) 　凈慈晦翁悟明禪師(鼓山永嗣) 　徑山藏叟善珍禪師　凈慈東叟仲穎禪師　吉安龍濟宗鍪禪師(已上三人靈隱善嗣) 　育王物初大觀禪師(北澗簡嗣) 　凈慈偃溪廣聞禪師　靈隱大川普濟禪師　徑山淮海源肇禪師　婺州雙林石朋禪師　天童弁山阡禪師

【現代漢語翻譯】現代漢語譯本士顏丙（雪峰然嗣）慶元育王從廓禪師（育王璞嗣）慶元天童達觀禪師仰山簡庵清禪師（已上二人凈慈一嗣）常州華藏有權禪師（道場全嗣）天童癡鈍智穎禪師（焦山體嗣）鎮江金山道奇禪師（徑山印嗣）婺州三峰印禪師（雙林用嗣）慶元徑山元聰禪師（龜峰光嗣）平江萬壽月林禪師（大洪證嗣）常德德山子涓禪師（大溈行嗣）萬松壞衲大璉禪師（云居會嗣）溫州龍鳴賢禪師潭州大溈鑒禪師慶元瑞巖景蒙禪師慶元雪庵瑾禪師（已上四人萬年賁嗣）曹洞宗襄州鹿門覺禪師（天童凈嗣）卷之三六祖下十九世臨濟宗夔州臥龍祖先禪師靈隱松源崇岳禪師饒州薦福道生禪師天童枯禪自鏡禪師臨安凈慈慧光禪師太平隨靜致柔禪師靈隱笑庵了悟禪師金陵蔣山慶如禪師平江承天允韶禪師學士張镃居士（已上十人天童杰嗣）吉安青原宗廣禪師（青原禋嗣）凈慈晦翁悟明禪師（鼓山永嗣）徑山藏叟善珍禪師凈慈東叟仲穎禪師吉安龍濟宗鍪禪師（已上三人靈隱善嗣）育王物初大觀禪師（北澗簡嗣）凈慈偃溪廣聞禪師靈隱大川普濟禪師徑山淮海源肇禪師婺州雙林石朋禪師天童弁山阡禪師

【English Translation】 English version Shi Yanbing (Xuefeng Ran Si) Qingyuan Yuwang Congkuo Chan Master (Yuwang Pu Si) Qingyuan Tiantong Daguan Chan Master Yangshan Jian'an Qing Chan Master (The above two are from Jingci Yi Si) Changzhou Huazang Youquan Chan Master (Daocheng Quan Si) Tiantong Chidun Zhiying Chan Master (Jiaoshan Ti Si) Zhenjiang Jinshan Daoqi Chan Master (Jingshan Yin Si) Wuzhou Sanfeng Yin Chan Master (Shuanglin Yong Si) Qingyuan Jingshan Yuancong Chan Master (Guifeng Guang Si) Pingjiang Wanshou Yuelin Chan Master (Dahong Zheng Si) Changde Deshan Zijuan Chan Master (Dawei Xing Si) Wansong Huaina Dalian Chan Master (Yunju Hui Si) Wenzhou Longming Xian Chan Master Tanzhou Dawei Jian Chan Master Qingyuan Ruiyan Jingmeng Chan Master Qingyuan Xue'an Jin Chan Master (The above four are from Wannian Ben Si) Caodong School Xiangzhou Lumen Jue Chan Master (Tiantong Jing Si) Volume 3 19th Generation from the Sixth Ancestor Linji School Kuizhou Wolong Zuxian Chan Master Lingyin Songyuan Chongyue Chan Master 饒州薦福道生禪師 Tiantong Ku Chan Zijing Chan Master Lin'an Jingci Huiguang Chan Master Taiping Suijing Zhirou Chan Master Lingyin Xiao'an Liaowu Chan Master Jinling Jiangshan Qingru Chan Master Pingjiang Chengtian Yunshao Chan Master Scholar Zhang Zi Layman (The above ten are from Tiantong Jie Si) Ji'an Qingyuan Zongguang Chan Master (Qingyuan Yin Si) Jingci Huiweng Wuming Chan Master (Gushan Yong Si) Jingshan Cangsou Shanzhen Chan Master Jingci Dongsou Zhongying Chan Master Ji'an Longji Zongmou Chan Master (The above three are from Lingyin Shan Si) Yuwang Wuchu Daguan Chan Master (Beijian Jian Si) Jingci Yanxi Guangwen Chan Master Lingyin Dachuan Puji Chan Master Jingshan Huaihai Yuanzhao Chan Master Wuzhou Shuanglin Shipeng Chan Master Tiantong Bianshan Qian Chan Master

平江虎丘曇禪師　龍溪文禪師　平江虎丘道源禪師　慶元大慈慧洪禪師　慶元壽國清禪師(已上十人徑山𤥎嗣) 　湖州道場法舟禪師　無極觀禪師(已上二人育王印嗣) 　慶元瑞巖崇壽禪師(育王瑞嗣) 　慶元無鏡徹禪師　鰲峰定禪師(已上二人天童派嗣) 　饒州薦福燦禪師(育王堪嗣)　福州雪峰信禪師(何山清嗣) 　平江虎丘善濟禪師　越州天衣文蔚禪師　柏巖凝禪師　華藏純庵善凈禪師(已上四人天童觀嗣) 　徑山荊叟如玨禪師　福州雪峰德因禪師(已上二人天童穎嗣) 　靈隱高原祖泉禪師(金山奇嗣) 　隆興齊龍慧開禪師　興化囊山德秀禪師　潭州石霜妙印禪師(已上三人萬壽觀嗣) 　鼓山檜堂祖鑒禪師(乾元穎嗣) 　徽州黃山正因禪師(育王廓嗣) 曹洞宗　青州普照一辯禪師(鹿門覺嗣) 　天童云外岫禪師(直翁舉嗣舉嗣東谷光) 卷之四　六祖下二十世臨濟宗　徑山無準師範禪師　江州云居慈覺禪師　寧波大慈道儔禪師　靈隱石田薰禪師(已上四人臥龍先嗣) 　天童滅翁文禮禪師　溫州江心希璉禪師　臺州佛日巖禪師　華藏無礙覺通禪師　凈慈谷源道禪師　湖州道場悟心禪師　寧波雪竇仲謙禪師　諾庵肇禪師　湖州道場普巖禪師　蘇州

【現代漢語翻譯】現代漢語譯本平江虎丘曇禪師龍溪文禪師平江虎丘道源禪師慶元大慈慧洪禪師慶元壽國清禪師(已上十人徑山𤥎嗣) 湖州道場法舟禪師無極觀禪師(已上二人育王印嗣) 慶元瑞巖崇壽禪師(育王瑞嗣) 慶元無鏡徹禪師鰲峰定禪師(已上二人天童派嗣) 饒州薦福燦禪師(育王堪嗣) 福州雪峰信禪師(何山清嗣) 平江虎丘善濟禪師越州天衣文蔚禪師柏巖凝禪師華藏純庵善凈禪師(已上四人天童觀嗣) 徑山荊叟如玨禪師福州雪峰德因禪師(已上二人天童穎嗣) 靈隱高原祖泉禪師(金山奇嗣) 隆興齊龍慧開禪師興化囊山德秀禪師潭州石霜妙印禪師(已上三人萬壽觀嗣) 鼓山檜堂祖鑒禪師(乾元穎嗣) 徽州黃山正因禪師(育王廓嗣) 曹洞宗青州普照一辯禪師(鹿門覺嗣) 天童云外岫禪師(直翁舉嗣舉嗣東谷光) 卷之四六祖下二十世臨濟宗徑山無準師範禪師江州云居慈覺禪師寧波大慈道儔禪師靈隱石田薰禪師(已上四人臥龍先嗣) 天童滅翁文禮禪師溫州江心希璉禪師臺州佛日巖禪師華藏無礙覺通禪師凈慈谷源道禪師湖州道場悟心禪師寧波雪竇仲謙禪師諾庵肇禪師湖州道場普巖禪師蘇州

【English Translation】 English version Chan Master Tan of Huqiu, Pingjiang Chan Master Wen of Longxi, Chan Master Daoyuan of Huqiu, Pingjiang Chan Master Huihong of Daci, Qingyuan Chan Master Shouguo Qing of Qingyuan (These ten are successors of Jing Shan 𤥎) Chan Master Fazhou of Daocheng, Huzhou, Chan Master Wuji Guan (These two are successors of Yin of Yuwang) Chan Master Chongshou of Ruiyan, Qingyuan (Successor of Rui of Yuwang) Chan Master Che of Wujing, Qingyuan, Chan Master Ding of Aofeng (These two are successors of the Tiantong lineage) Chan Master Can of Jianfu, Raozhou (Successor of Kan of Yuwang), Chan Master Xin of Xuefeng, Fuzhou (Successor of Qing of Heshan) Chan Master Shanji of Huqiu, Pingjiang, Chan Master Wenwei of Tianyi, Yuezhou Chan Master Ning of Baiyan Chan Master Shanjing of Chun'an, Huazang (These four are successors of Guan of Tiantong) Chan Master Rujue of Jingshan Jingsou Chan Master De Yin of Xuefeng, Fuzhou (These two are successors of Ying of Tiantong) Chan Master Zuquan of Gaoyuan, Lingyin (Successor of Qi of Jinshan) Chan Master Huikai of Qilong, Longxing, Chan Master Dexiu of Nangshan, Xinghua Chan Master Miaoyin of Shishuang, Tanzhou (These three are successors of Guan of Wanshou) Chan Master Zujian of Guitang, Gushan (Successor of Ying of Qianyuan) Chan Master Zhengyin of Huangshan, Huizhou (Successor of Kuo of Yuwang) Caodong School Chan Master Yibian of Puzhao, Qingzhou (Successor of Jue of Lumen) Chan Master Xiu of Yunwai, Tiantong (Successor of Ju of Zhiweng, successor of Guang of Donggu) Chapter Four 20th Generation from the Sixth Patriarch Linji School Chan Master Shifan of Wuzhun, Jingshan, Chan Master Jue of Cijue, Yunju, Jiangzhou Chan Master Daochou of Daci, Ningbo Chan Master Xun of Shitian, Lingyin (These four are successors of Xian of Wolong) Chan Master Wenli of Mie Weng, Tiantong, Chan Master Lian of Xilian, Jiangxin, Wenzhou Chan Master Yan of Fori, Taizhou, Chan Master Juetong of Wu'ai, Huazang Chan Master Daochan of Guyuan, Jingci, Chan Master Wuxin of Daocheng, Huzhou Chan Master Zhongqian of Xuetou, Ningbo, Chan Master Zhao of Nuo'an Chan Master Puyan of Daocheng, Huzhou, Suzhou

虎丘曇禪師　臺州瑞巖光睦禪師　鎮江金山善開禪師　雪竇無相范禪師　秘監陸游居士(已上十四人靈隱岳嗣) 　徑山癡絕道沖禪師(薦福生嗣) 　凈慈清溪沅禪師　荊州公安錫禪師　福州西禪圓禪師　育王寂窗有照禪師　泉州法石元智禪師　報恩太古先禪師　岊翁淳禪師(已上七人天童鏡嗣)　平江虎丘元禪師(隱靜柔嗣) 　徑山元叟行端禪師(徑山珍嗣) 　溫州江心了萬禪師　奉化栯堂益禪師　婺州雙林間禪師(已上三人凈慧穎嗣) 　枯木榮禪師(無方安嗣) 　徑山佛智元熙禪師(育王觀嗣) 　徑山云峰妙高禪師　湖州何山至明禪師　天童止翁鑒禪師(已上三人凈慈聞嗣) 　天童石門來禪師　寧波雪竇同禪師(已上二人大川濟嗣) 　靈隱悅堂祖訚禪師(雙林朋嗣) 　廬山圓通逸禪師(弁山阡嗣)　岳州灌溪昌禪師(無鏡徹嗣) 　福寧支提澄鑒禪師(薦福燦嗣) 　大慶尼智悟禪師(雪峰信嗣)　天童西江謀禪師　福州雪峰玉禪師(已上二人華藏凈嗣) 　杭州中竺有禪師　臨安凈慈慶禪師(已上二人徑山玨嗣) 　婺州寶林無機和尚(靈隱泉嗣) 　溫州瞎驢無見禪師　臨安無傳祖禪師　杭州護國宗禪師　放牛余居士(已上四人黃龍開嗣) 　福州皖山正凝禪師

【現代漢語翻譯】現代漢語譯本虎丘曇禪師臺州瑞巖光睦禪師鎮江金山善開禪師雪竇無相范禪師秘監陸游居士(已上十四人靈隱岳嗣) 徑山癡絕道沖禪師(薦福生嗣) 凈慈清溪沅禪師荊州公安錫禪師福州西禪圓禪師育王寂窗有照禪師泉州法石元智禪師報恩太古先禪師岊翁淳禪師(已上七人天童鏡嗣) 平江虎丘元禪師(隱靜柔嗣) 徑山元叟行端禪師(徑山珍嗣) 溫州江心了萬禪師奉化栯堂益禪師婺州雙林間禪師(已上三人凈慧穎嗣) 枯木榮禪師(無方安嗣) 徑山佛智元熙禪師(育王觀嗣) 徑山云峰妙高禪師湖州何山至明禪師天童止翁鑒禪師(已上三人凈慈聞嗣) 天童石門來禪師寧波雪竇同禪師(已上二人大川濟嗣) 靈隱悅堂祖訚禪師(雙林朋嗣) 廬山圓通逸禪師(弁山阡嗣) 岳州灌溪昌禪師(無鏡徹嗣) 福寧支提澄鑒禪師(薦福燦嗣) 大慶尼智悟禪師(雪峰信嗣) 天童西江謀禪師福州雪峰玉禪師(已上二人華藏凈嗣) 杭州中竺有禪師臨安凈慈慶禪師(已上二人徑山玨嗣) 婺州寶林無機和尚(靈隱泉嗣) 溫州瞎驢無見禪師臨安無傳祖禪師杭州護國宗禪師放牛余居士(已上四人黃龍開嗣) 福州皖山正凝禪師

【English Translation】 English version Chan Master Tan of Tiger Hill Chan Master Guangmu of Ruiyan in Taizhou Chan Master Shankai of Jinshan in Zhenjiang Chan Master Wuxiang Fan of Xuedou Layman Lu You, Secretary of the Imperial Secretariat (the above fourteen people are successors of Yue of Lingyin) Chan Master Chijue Daochong of Jingshan (successor of Sheng of Jianfu) Chan Master Qingxi Yuan of Jingci Chan Master Xi of Gong'an in Jingzhou Chan Master Yuan of Xichan in Fuzhou Chan Master Jichuang Youzhao of Yuwang Chan Master Yuanzhi of Fashi in Quanzhou Chan Master Taigu Xian of Bao'en Chan Master Weng Chun (the above seven people are successors of Jing of Tiantong) Chan Master Yuan of Tiger Hill in Pingjiang (successor of Rou of Yin Jing) Chan Master Yuansou Xingduan of Jingshan (successor of Zhen of Jingshan) Chan Master Liaowan of Jiangxin in Wenzhou Chan Master Yitang Yi of Fenghua Chan Master Jian of Shuanglin in Wuzhou (the above three people are successors of Ying of Jinghui) Chan Master Kumu Rong (successor of An of Wufang) Chan Master Fozhi Yuanxi of Jingshan (successor of Guan of Yuwang) Chan Master Yunfeng Miaogao of Jingshan Chan Master Zhiming of Heshan in Huzhou Chan Master Zhiweng Jian of Tiantong (the above three people are successors of Wen of Jingci) Chan Master Shimen Lai of Tiantong Chan Master Tong of Xuedou in Ningbo (the above two people are successors of Ji of Dachuan) Chan Master Yuetang Zuyin of Lingyin (successor of Peng of Shuanglin) Chan Master Yit of Yuantong on Mount Lu (successor of Qian of Bianshan) Chan Master Chang of Guanxi in Yuezhou (successor of Che of Wujing) Chan Master Chengjian of Zhiti in Funing (successor of Can of Jianfu) Bhiksuni Zhiwu of Daqing (successor of Xin of Xuefeng) Chan Master Xijiang Mou of Tiantong Chan Master Yu of Xuefeng in Fuzhou (the above two people are successors of Jing of Huazang) Chan Master You of Zhongzhu in Hangzhou Chan Master Qing of Jingci in Lin'an (the above two people are successors of Jue of Jingshan) Monk Wuji of Baolin in Wuzhou (successor of Quan of Lingyin) Chan Master Xialu Wujian of Wenzhou Chan Master Wuchuan Zu of Lin'an Chan Master Zong of Huguo in Hangzhou Layman Yu who herds cattle (the above four people are successors of Kai of Huanglong) Chan Master Zhengning of Wanshan in Fuzhou

婺州雙林介禪師(已上二人孤峰秀嗣) 　葛廬覃禪師(容庵海嗣) 曹洞宗　磁州大明寶禪師　慈雲十身覺禪師　玉溪通玄圓通禪師　鄭州普照寶禪師(已上四人普照辯嗣) 　明州雪竇大證禪師(天童岫嗣) 卷之五　六祖下二十一世臨濟宗　袁州仰山祖欽禪師　凈慈斷橋妙倫禪師　臺州國清源禪師　天童別山祖智禪師　福州雪峰一禪師　天童月坡明禪師　廬山東林直禪師　雪竇希叟紹曇禪師　靈隱退耕寧禪師　福州雪峰可湘禪師　天童西巖了慧禪師　越州光孝輝禪師(已上十二人徑山范嗣) 　杭州凈慈慧禪師　杭州中竺珂禪師(已上二人靈隱董嗣) 　育王橫川如珙禪師　凈慈石林行鞏禪師　嘉興天寧衍禪師　平江虎丘靖禪師(已上四人天童禮嗣) 　平江萬壽辯禪師　平江虎丘義禪師(已上二人云巢巖嗣) 　徑山虛舟普度禪師(華藏通嗣) 　平山萬壽岳禪師(凈慈道嗣)　平江承天夢真禪師　霍山昭禪師　慧巖象潭泳禪師　一關溥禪師　臺州國清澤禪師(已上五人雪竇謙嗣) 　徑山智愚禪師　天童石帆衍禪師(已上二人道場巖嗣) 　杭州徑山心月禪師(金山開嗣) 　福州神光隆禪師　高臺此山應禪師　天童簡翁敬禪師(已上三人徑山沖嗣) 　

【現代漢語翻譯】現代漢語譯本婺州雙林介禪師（已上二人孤峰秀嗣）葛廬覃禪師（容庵海嗣）曹洞宗磁州大明寶禪師，慈雲十身覺禪師玉溪通玄圓通禪師鄭州普照寶禪師（已上四人普照辯嗣）明州雪竇大證禪師（天童岫嗣）卷之五六祖下二十一世臨濟宗袁州仰山祖欽禪師，凈慈斷橋妙倫禪師臺州國清源禪師，天童別山祖智禪師福州雪峰一禪師，天童月坡明禪師廬山東林直禪師，雪竇希叟紹曇禪師靈隱退耕寧禪師，福州雪峰可湘禪師天童西巖了慧禪師越州光孝輝禪師（已上十二人徑山范嗣）杭州凈慈慧禪師杭州中竺珂禪師（已上二人靈隱董嗣）育王橫川如珙禪師，凈慈石林行鞏禪師嘉興天寧衍禪師平江虎丘靖禪師（已上四人天童禮嗣）平江萬壽辯禪師平江虎丘義禪師（已上二人云巢巖嗣）徑山虛舟普度禪師（華藏通嗣）平山萬壽岳禪師（凈慈道嗣），平江承天夢真禪師霍山昭禪師，慧巖象潭泳禪師一關溥禪師臺州國清澤禪師（已上五人雪竇謙嗣）徑山智愚禪師天童石帆衍禪師（已上二人道場巖嗣）杭州徑山心月禪師（金山開嗣）福州神光隆禪師，高臺此山應禪師天童簡翁敬禪師（已上三人徑山沖嗣）

【English Translation】 English version Wuzhou Shuanglin Jie Chan Master (The above two are successors of Gufeng Xiu) Ge Lu Tan Chan Master (Rong'an Hai's successor) Caodong School Cizhou Daming Bao Chan Master, Ciyun Shishen Jue Chan Master Yuxi Tongxuan Yuantong Chan Master Zhengzhou Puzhao Bao Chan Master (The above four are successors of Puzhao Bian) Mingzhou Xuedou Dazheng Chan Master (Tiantong Xiu's successor) Volume 5 21st Generation from the Sixth Patriarch Linji School Yuanzhou Yangshan Zuqin Chan Master, Jingci Duanqiao Miaolun Chan Master Taizhou Guoqing Yuan Chan Master, Tiantong Bieshan Zuzhi Chan Master Fuzhou Xuefeng Yi Chan Master, Tiantong Yuepo Ming Chan Master Lushan Donglin Zhi Chan Master, Xuedou Xisou Shaotan Chan Master Lingyin Tuigeng Ning Chan Master, Fuzhou Xuefeng Kexiang Chan Master Tiantong Xiyan Liaohui Chan Master Yuezhou Guangxiao Hui Chan Master (The above twelve are successors of Jingshan Fan) Hangzhou Jingci Hui Chan Master Hangzhou Zhongzhu Ke Chan Master (The above two are successors of Lingyin Dong) Yu Wang Hengchuan Rugong Chan Master, Jingci Shilin Xinggong Chan Master Jiaxing Tianning Yan Chan Master Pingjiang Huqiu Jing Chan Master (The above four are successors of Tiantong Li) Pingjiang Wanshou Bian Chan Master Pingjiang Huqiu Yi Chan Master (The above two are successors of Yunchao Yan) Jingshan Xuzhou Pudu Chan Master (Huazang Tong's successor) Pingshan Wanshou Yue Chan Master (Jingci Dao's successor), Pingjiang Chengtian Mengzhen Chan Master Huoshan Zhao Chan Master, Huiyan Xiangtan Yong Chan Master Yiguan Pu Chan Master Taizhou Guoqing Ze Chan Master (The above five are successors of Xuedou Qian) Jingshan Zhiyu Chan Master Tiantong Shifan Yan Chan Master (The above two are successors of Daochang Yan) Hangzhou Jingshan Xinyue Chan Master (Jinshan Kai's successor) Fuzhou Shenguang Long Chan Master, Gaotai Cishan Ying Chan Master Tiantong Jianweng Jing Chan Master (The above three are successors of Jingshan Chong)

湖州道場介清禪師(育王照嗣)　靈隱性原慧朗禪師　嘉興楚石梵琦禪師　徑山愚庵智及禪師　杭州天鏡元凈禪師　蘇州萬壽至仁禪師　寧波夢堂曇噩禪師　徑山復原福報禪師　徑山古鼎祖銘禪師　杭州靈隱法林禪師　天寧歸庵祖闡禪師　蘇州開元善如禪師　杭州上竺本無法師　蘇州萬壽智淳禪師(已上十三人徑山端嗣) 　報恩無方智普禪師　南康云居師大禪師(已上二人江心萬嗣) 　金陵龍翔大欣禪師　嘉興祥符念常禪師　寧波雪竇祖瑛禪師　杭州中竺正逵禪師　寧波佛巖天倫禪師　越州天衣子清禪師(已上六人徑山熙嗣) 　杭州中竺自如禪師　江州東林喆禪師　明州天童奇禪師　徑山本源善達禪師　龍巖真首座(已上五人徑山高嗣)　恭都寺(何山明嗣) 　明州雪竇汝霖禪師(天童鑒嗣)　湖州道場思珉禪師　徑山月江宗凈禪師　江州東林宗廓禪師(已上三人靈隱閑嗣) 　石門元翁信禪師(中竺有嗣)　呂鐵般居士(風幡中嗣) 　金芝嶺鐵㭰庵念主(華藏見嗣) 　松江澱山德異禪師(皖山凝嗣)　舒州太湖寬禪師(金牛真嗣) 　無為天寧教禪師(真翁圓嗣)　北京慶壽簡禪師(慶壽璋嗣) 曹洞宗　太原王山體禪師　仁山恒禪師(已上二人大明寶嗣) 　燕京

【現代漢語翻譯】現代漢語譯本湖州道場介清禪師（育王照嗣），靈隱性原慧朗禪師嘉興楚石梵琦禪師，逕山愚庵智及禪師杭州天鏡元凈禪師，蘇州萬壽至仁禪師寧波夢堂曇噩禪師，逕山復原福報禪師徑山古鼎祖銘禪師，杭州靈隱法林禪師天寧歸庵祖闡禪師，蘇州開元善如禪師杭州上竺本無法師蘇州萬壽智淳禪師（已上十三人徑山端嗣）報恩無方智普禪師南康云居師大禪師（已上二人江心萬嗣）金陵龍翔大欣禪師，嘉興祥符念常禪師寧波雪竇祖瑛禪師，杭州中竺正逵禪師寧波佛巖天倫禪師越州天衣子清禪師（已上六人徑山熙嗣）杭州中竺自如禪師，江州東林喆禪師明州天童奇禪師，逕山本源善達禪師龍巖真首座（已上五人徑山高嗣），恭都寺（何山明嗣）明州雪竇汝霖禪師（天童鑒嗣），湖州道場思珉禪師徑山月江宗凈禪師江州東林宗廓禪師（已上三人靈隱閑嗣）石門元翁信禪師（中竺有嗣），呂鐵般居士（風幡中嗣）金芝嶺鐵㭰庵念主（華藏見嗣）松江澱山德異禪師（皖山凝嗣），舒州太湖寬禪師（金牛真嗣）無為天寧教禪師（真翁圓嗣），北京慶壽簡禪師（慶壽璋嗣）曹洞宗太原王山體禪師，仁山恒禪師（已上二人大明寶嗣）燕京

【English Translation】 English version Huzhou Daochang Jiqing Chan Master (Yuwang Zhao's successor), Lingyin Xingyuan Huilang Chan Master Jiaxing Chushi Fanqi Chan Master, Jingshan Yu'an Zhiji Chan Master Hangzhou Tianjing Yuanjing Chan Master, Suzhou Wanshou Zhiren Chan Master Ningbo Mengtang Tan'e Chan Master, Jingshan Fuyuan Fubao Chan Master Jingshan Guding Zuming Chan Master, Hangzhou Lingyin Falin Chan Master Tianning Gui'an Zuchan Chan Master, Suzhou Kaiyuan Shanru Chan Master Hangzhou Shangzhu Benwu Dharma Master Suzhou Wanshou Zhichun Chan Master (Above thirteen people are Jingshan Duan's successors) Bao'en Wufang Zhipu Chan Master Nankang Yunju Shida Chan Master (Above two people are Jiangxin Wan's successors) Jinling Longxiang Daxin Chan Master, Jiaxing Xiangfu Nianchang Chan Master Ningbo Xuetou Zuying Chan Master, Hangzhou Zhongzhu Zhengkui Chan Master Ningbo Foyan Tianlun Chan Master Yuezhou Tianyi Ziqing Chan Master (Above six people are Jingshan Xi's successors) Hangzhou Zhongzhu Ziru Chan Master, Jiangzhou Donglin Zhe Chan Master Mingzhou Tiantong Qi Chan Master, Jingshan Benyuan Shanda Chan Master Longyan Zhen Head Seat (Above five people are Jingshan Gao's successors), Gongdu Temple (He Shanming's successor) Mingzhou Xuetou Rulin Chan Master (Tiantong Jian's successor), Huzhou Daochang Simin Chan Master Jingshan Yuejiang Zongjing Chan Master Jiangzhou Donglin Zongkuo Chan Master (Above three people are Lingyin Xian's successors) Shimen Yuanweng Xin Chan Master (Zhongzhu You's successor), Lü Tieban Layman (Fengfan Zhong's successor) Jinzhi Ridge Tiechan Hermitage Nianzhu (Huazang Jian's successor) Songjiang Dianshan Deyi Chan Master (Wanshan Ning's successor), Shuzhou Taihu Kuan Chan Master (Jinniu Zhen's successor) Wuwei Tianning Jiao Chan Master (Zhenweng Yuan's successor), Beijing Qingshou Jian Chan Master (Qingshou Zhang's successor) Caodong School Taiyuan Wangshan Ti Chan Master, Renshan Heng Chan Master (Above two people are Daming Bao's successors) Yanjing

慶壽教亨禪師(普照寶嗣) 卷之六　六祖下二十二世臨濟宗　杭州高峰原妙禪師　徑山虛谷希陵禪師　衡州鐵牛持定禪師　哀州鐵山瓊禪師　建昌牧潛圓至禪師(已上五人仰山欽嗣) 　竹屋簡禪師　絕象鑒禪師　臺州方山寶禪師　永宗本禪師(已上四人斷橋倫師) 　蔣山忠禪師(無學元嗣)　崑山薦嚴妙道禪師　金陵古林清茂禪師　越州天衣覺恩禪師(已上三人育王珙師) 　杭州靈隱德海禪師　嘉興天寧景曇禪師　蘇州虎丘永禪師(已上三人凈慈鞏嗣) 　杭州徑山凈伏禪師　天童竹西坦禪師(已上二人徑山度嗣) 　越州寶葉源禪師　蘇州虎丘云禪師(已上二人徑山愚嗣) 　南叟茂禪師(徑山月嗣) 　育王東生德明禪師(育王彌嗣)　靈隱空叟忻悟禪師　少師斯道衍禪師(已上二人徑山及嗣) 　徑山南石文琇禪師(萬壽仁嗣)　嘉興天寧力金禪師　徑山象源仁淑禪師(已上二人徑山銘嗣) 　金陵天界慧曇禪師　金陵天界宗泐禪師　杭州中竺廷俊禪師　杭州靈隱輔良禪師　廬山圓通𥙿禪師(已上五人龍翔訴嗣) 　凈慈孤峰明德禪師(雪竇霖嗣) 　福州天寶法樞禪師(天池信嗣) 　孤舟濟禪師(蒙山異嗣) 　宜興龍池永寧禪師(太湖寬嗣) 　杭州妙果水盛禪

【現代漢語翻譯】現代漢語譯本：慶壽教亨禪師(普照寶嗣) 卷之六六祖下二十二世臨濟宗杭州高峰原妙禪師，逕山虛谷希陵禪師，衡州鐵牛持定禪師，哀州鐵山瓊禪師，建昌牧潛圓至禪師(已上五人仰山欽嗣) 竹屋簡禪師，絕象鑒禪師，臺州方山寶禪師，永宗本禪師(已上四人斷橋倫師) 蔣山忠禪師(無學元嗣)，崑山薦嚴妙道禪師，金陵古林清茂禪師，越州天衣覺恩禪師(已上三人育王珙師) 杭州靈隱德海禪師，嘉興天寧景曇禪師，蘇州虎丘永禪師(已上三人凈慈鞏嗣) 杭州徑山凈伏禪師，天童竹西坦禪師(已上二人徑山度嗣) 越州寶葉源禪師，蘇州虎丘云禪師(已上二人徑山愚嗣) 南叟茂禪師(徑山月嗣)，育王東生德明禪師(育王彌嗣)，靈隱空叟忻悟禪師，少師斯道衍禪師(已上二人徑山及嗣) 徑山南石文琇禪師(萬壽仁嗣)，嘉興天寧力金禪師，逕山象源仁淑禪師(已上二人徑山銘嗣) 金陵天界慧曇禪師，金陵天界宗泐禪師，杭州中竺廷俊禪師，杭州靈隱輔良禪師，廬山圓通𥙿禪師(已上五人龍翔訴嗣) 凈慈孤峰明德禪師(雪竇霖嗣)，福州天寶法樞禪師(天池信嗣)，孤舟濟禪師(蒙山異嗣)，宜興龍池永寧禪師(太湖寬嗣)，杭州妙果水盛禪

【English Translation】 English version: Chan Master Jiaoxing Jiaohēng (Pǔzhào Bǎosì) Volume 6 22nd Generation from the Sixth Patriarch Linji School Chan Master Gāofēng Yuánmiào of Hangzhou, Chan Master Xūgǔ Xīlíng of Jingshan, Chan Master Tiěniú Chídìng of Hengzhou, Chan Master Tiěshān Qióng of Aizhou, Chan Master Mùqián Yuánzhì of Jianchang (The above five are successors of Yǎngshān Qīn) Chan Master Zhúwū Jiǎn, Chan Master Juéxiàng Jiàn, Chan Master Fāngshān Bǎo of Taizhou, Chan Master Yǒngzōng Běn (The above four are successors of Duànqiáo Lún) Chan Master Jiǎngshān Zhōng (successor of Wúxué Yuán), Chan Master Jiànyán Miàodào of Kunshan, Chan Master Gǔlín Qīngmào of Jinling, Chan Master Tiānyī Juéēn of Yuezhou (The above three are successors of Yùwáng Gǒng) Chan Master Língyǐn Déhǎi of Hangzhou, Chan Master Tiānníng Jǐngtán of Jiaxing, Chan Master Hǔqiū Yǒng of Suzhou (The above three are successors of Jìngcí Gǒng) Chan Master Jìngfú of Jingshan in Hangzhou, Chan Master Zhúxī Tǎn of Tiantong (The above two are successors of Jingshan Dù) Chan Master Bǎoyè Yuán of Yuezhou, Chan Master Hǔqiū Yún of Suzhou (The above two are successors of Jingshan Yú) Chan Master Nánsǒu Mào (successor of Jingshan Yuè), Chan Master Dōngshēng Démíng of Yùwáng (successor of Yùwáng Mí), Chan Master Kōngsǒu Xīnwù of Lingyin, Chan Master Shǎoshī Sīdào Yǎn (The above two are successors of Jingshan Jí) Chan Master Nánshí Wénxiù of Jingshan (successor of Wànshòu Rén), Chan Master Tiānníng Lìjīn of Jiaxing, Chan Master Xiàngyuán Rénshū of Jingshan (The above two are successors of Jingshan Míng) Chan Master Tiānjiè Huìtán of Jinling, Chan Master Tiānjiè Zōnglè of Jinling, Chan Master Zhōngzhú Tíngjùn of Hangzhou, Chan Master Língyǐn Fǔliáng of Hangzhou, Chan Master Yuántōng 𥙿 of Lushan (The above five are successors of Lóngxiáng Sù) Chan Master Gūfēng Míngdé of Jingci (successor of Xuědòu Lín), Chan Master Tiānbǎo Fǎshū of Fuzhou (successor of Tiānchí Xìn), Chan Master Gūzhōu Jì (successor of Méngshān Yì), Chan Master Lóngchí Yǒngníng of Yixing (successor of Tàihú Kuān), Chan Master Miàoguǒ Shuǐshèng of Hangzhou

師(無能教嗣) 曹洞宗　磁州大明滿禪師　勝默光禪師(已上二人王山體嗣) 　磁州大明詮禪師(仁山恒嗣) 　鄭州西溪弘相禪師(慶壽亨嗣) 卷之七　六祖下二十三世臨濟宗　天目中峰明本禪師　杭州斷崖了義禪師　大覺布衲祖雍禪師　處州空中假禪師(已上四人天目妙嗣) 　般若絕學世誠禪師(靈云定嗣) 　徑山竺遠正源禪師　婺州寶林紹大禪師(已上二人徑山陵嗣) 　汝州香嚴思聰禪師(鐵山瓊嗣) 　湖州石屋清珙禪師　凈慈平山處林禪師　婺州石門至剛禪師(已上三人道場信嗣) 　海門天真惟則禪師(匡廬源嗣) 　臺州華頂先睹禪師　明州松巖元湛禪師　杭州鳳山靈禪師(已上三人瑞巖寶嗣) 　天童平石砥禪師(東巖日嗣) 　日本夢窗智曤國師(高峰日嗣) 　臺州瑞巖無慍禪師　天童了堂一禪師　徑山大宗興禪師(已上三人薦嚴道嗣) 　蘇州靈巖清欲禪師　蘇州定慧大方禪師　瑞雲松隱茂禪師　溫州仙巖猷禪師　越州龍華海禪師(已上五人保寧茂嗣) 　育王大千慧照禪師　杭州徑山顏禪師　育王雪窗悟光禪師　徑山月林鏡禪師　建寧斗峰正璋禪師　明因湛禪師(已上六人靈隱海嗣)　三空道人(天寧曇嗣) 　金陵天界懷信禪師　天童舞田

【現代漢語翻譯】現代漢語譯本師（無能教嗣）曹洞宗　磁州大明滿禪師　勝默光禪師(已上二人王山體嗣) 　磁州大明詮禪師(仁山恒嗣) 　鄭州西溪弘相禪師(慶壽亨嗣) 卷之七　六祖下二十三世臨濟宗　天目中峰明本禪師　杭州斷崖了義禪師　大覺布衲祖雍禪師　處州空中假禪師(已上四人天目妙嗣) 　般若絕學世誠禪師(靈云定嗣) 　徑山竺遠正源禪師　婺州寶林紹大禪師(已上二人徑山陵嗣) 　汝州香嚴思聰禪師(鐵山瓊嗣) 　湖州石屋清珙禪師　凈慈平山處林禪師　婺州石門至剛禪師(已上三人道場信嗣) 　海門天真惟則禪師(匡廬源嗣) 　臺州華頂先睹禪師　明州松巖元湛禪師　杭州鳳山靈禪師(已上三人瑞巖寶嗣) 　天童平石砥禪師(東巖日嗣) 　日本夢窗智曤（かく）國師(高峰日嗣) 　臺州瑞巖無慍禪師　天童了堂一禪師　徑山大宗興禪師(已上三人薦嚴道嗣) 　蘇州靈巖清欲禪師　蘇州定慧大方禪師　瑞雲松隱茂禪師　溫州仙巖猷禪師　越州龍華海禪師(已上五人保寧茂嗣) 　育王大千慧照禪師　杭州徑山顏禪師　育王雪窗悟光禪師　徑山月林鏡禪師　建寧斗峰正璋禪師　明因湛禪師(已上六人靈隱海嗣)　三空道人(天寧曇嗣) 　金陵天界懷信禪師　天童舞田

【English Translation】 English version Masters (Those without capable teaching successors) Caodong School 　Chan Master Daming Man of Cizhou, Chan Master Shengmo Guang (These two are successors of Wangshan Ti) 　Chan Master Daming Quan of Cizhou (Successor of Renshan Heng) 　Chan Master Hongxiang of Xixi in Zhengzhou (Successor of Qingshou Heng) Volume 7 　23rd Generation from the Sixth Patriarch Linji School 　Chan Master Zhongfeng Mingben of Tianmu, Chan Master Duanya Liaoyi of Hangzhou 　Chan Master Dajue Buna Zuyong 　Chan Master Kongzhong Jia of Chuzhou (These four are successors of Tianmu Miao) 　Chan Master Bore Juexue Shicheng (Successor of Lingyun Ding) 　Chan Master Zhuyuan Zhengyuan of Jingshan 　Chan Master Baolin Shaoda of Wuzhou (These two are successors of Jingshan Ling) 　Chan Master Xiangyan Sicong of Ruzhou (Successor of Tieshan Qiong) 　Chan Master Shiwu Qinggong of Huzhou, Chan Master Pingshan Chulin of Jingci 　Chan Master Shimen Zhigang of Wuzhou (These three are successors of Daochang Xin) 　Chan Master Tianzhen Weize of Haimen (Successor of Kuanglu Yuan) 　Chan Master Huading Xiandu of Taizhou, Chan Master Songyan Yuanzhan of Mingzhou 　Chan Master Fengshan Ling of Hangzhou (These three are successors of Ruiyan Bao) 　Chan Master Pingshi Di of Tiantong (Successor of Dongyan Ri) 　National Teacher Musō Soseki (夢窓疎石) of Japan (Successor of Gaofeng Ri) 　Chan Master Ruiyan Wuwen of Taizhou, Chan Master Liaotang Yi of Tiantong 　Chan Master Dazong Xing of Jingshan (These three are successors of Jianyan Dao) 　Chan Master Lingyan Qingyu of Suzhou, Chan Master Dinghui Dafang of Suzhou 　Chan Master Ruiyun Songyin Mao, Chan Master Xianyan You of Wenzhou 　Chan Master Longhua Hai of Yuezhou (These five are successors of Baoning Mao) 　Chan Master Daqian Huizhao of Yuwang, Chan Master Yan of Jingshan in Hangzhou 　Chan Master Xuechuang Wuguang of Yuwang, Chan Master Yuelin Jing of Jingshan 　Chan Master Doufeng Zhengzhang of Jianning 　Chan Master Mingyin Zhan (These six are successors of Lingyin Hai), Recluse Sankong (Successor of Tianning Tan) 　Chan Master Huaixin of Tianjie in Jinling 　Wutian of Tiantong

牧禪師(已上二人天童坦嗣) 　金陵蔣山忠禪師(玉山珍嗣)　育王月江正印禪師　徑山南楚悅禪師(已上二人徑山伏嗣) 　徑山月江宗凈禪師(雙林訚嗣) 　金陵保寧覺慧禪師(西白金嗣) 　凈慈佛鑒師頤禪師(竺曇敷嗣) 　金陵靈谷凈戒禪師(天界曇嗣) 　天童佛朗自性禪師(天界泐嗣) 　靈隱無文字褧禪師(凈慈德嗣) 　衢州烏石世愚禪師(止巖成嗣) 　凈慈逆川智順禪師(天寶樞嗣) 　五臺壁峰寶金禪師(縉雲真嗣) 曹洞宗　燕京報恩行秀禪師　竹林巨川海禪師(已上二人雪巖滿嗣) 卷之八　六祖下二十四世臨濟宗　婺州千巖元長禪師　蘇州天如惟則禪師　日本古先原禪師(已上三人天目本嗣) 　建寧古梅正友禪師(般若誠嗣) 　杭州凈慈普仁禪師(智者義嗣)　杭州止庵德祥禪師　天界夷簡禪師(已上二人凈慈林嗣) 　湖州弁山智安禪師(海門則嗣) 　處州白雲智度禪師(華頂睹嗣) 　天童元明原良禪師(壽昌源嗣) 　徑山敬中普莊禪師(天童一嗣) 　溫州江心慧恩禪師(天界信嗣) 　慈溪見心來複禪師(徑山悅嗣) 　慈溪無旨可授禪師(靈隱明嗣) 　杭州普明成禪師　凈慈照庵靜禪師(已上二人祖芳聯嗣) 　瑞安太初敬原禪師　金

【現代漢語翻譯】現代漢語譯本牧禪師 (以上二人為天童坦嗣) 金陵蔣山忠禪師 (玉山珍嗣)　育王月江正印禪師徑山南楚悅禪師 (以上二人為徑山伏嗣) 徑山月江宗凈禪師 (雙林訚嗣) 金陵保寧覺慧禪師 (西白金嗣) 凈慈佛鑒師頤禪師 (竺曇敷嗣) 金陵靈谷凈戒禪師 (天界曇嗣) 天童佛朗自性禪師 (天界泐嗣) 靈隱無文字褧禪師 (凈慈德嗣) 衢州烏石世愚禪師 (止巖成嗣) 凈慈逆川智順禪師 (天寶樞嗣) 五臺壁峰寶金禪師 (縉雲真嗣) 曹洞宗燕京報恩行秀禪師竹林巨川海禪師 (以上二人為雪巖滿嗣) 卷之八六祖下二十四世臨濟宗婺州千巖元長禪師　蘇州天如惟則禪師日本古先原禪師 (以上三人為天目本嗣) 建寧古梅正友禪師 (般若誠嗣) 杭州凈慈普仁禪師 (智者義嗣)　杭州止庵德祥禪師天界夷簡禪師 (以上二人為凈慈林嗣) 湖州弁山智安禪師 (海門則嗣) 處州白雲智度禪師 (華頂睹嗣) 天童元明原良禪師 (壽昌源嗣) 徑山敬中普莊禪師 (天童一嗣) 溫州江心慧恩禪師 (天界信嗣) 慈溪見心來複禪師 (徑山悅嗣) 慈溪無旨可授禪師 (靈隱明嗣) 杭州普明成禪師凈慈照庵靜禪師 (以上二人為祖芳聯嗣) 瑞安太初敬原禪師金陵龍翔牧云禪師

【English Translation】 English version Mù Chánshī (Zen Master Mu) (The above two are successors of Tiāntóng Tǎn Sì) Jīnlíng Jiǎngshān Zhōng Chánshī (Zen Master Zhong of Jiangshan Mountain in Jinling) (Successor of Yùshān Zhēn) Yùwáng Yuèjiāng Zhèngyìn Chánshī (Zen Master Yuejiang Zhengyin of Yuwang) Jìngshān Nánchǔ Yuè Chánshī (Zen Master Yue of Nanchu in Jingshan) (The above two are successors of Jingshan) Jìngshān Yuèjiāng Zōngjìng Chánshī (Zen Master Yuejiang Zongjing of Jingshan) (Successor of Shuānglín Yín) Jīnlíng Bǎoníng Juéhuì Chánshī (Zen Master Juehui of Baoning in Jinling) (Successor of Xībái Jīn) Jìngcí Fójiàn Shī Yí Chánshī (Zen Master Shiyi of Fojian in Jingci) (Successor of Zhú Tánfū) Jīnlíng Línggǔ Jìngjiè Chánshī (Zen Master Jingjie of Linggu in Jinling) (Successor of Tiānjiè Tán) Tiāntóng Fólǎng Zìxìng Chánshī (Zen Master Zixing of Folang in Tiantong) (Successor of Tiānjiè Lè) Língyǐn Wénběn Jiǒng Chánshī (Zen Master Wenben Jiong of Lingyin) (Successor of Jìngcí Dé) Qúzhōu Wūshí Shìyú Chánshī (Zen Master Shiyu of Wushi in Quzhou) (Successor of Zhǐyán Chéng) Jìngcí Nìchuān Zhìshùn Chánshī (Zen Master Zhishun of Nichuan in Jingci) (Successor of Tiānbǎo Shū) Wǔtái Bìfēng Bǎojīn Chánshī (Zen Master Baojin of Bifeng in Wutai) (Successor of Jìnyún Zhēn) Caodong School Yānjīng Bào'ēn Xíngxiù Chánshī (Zen Master Xingxiu of Bao'en in Yanjing) Zhúlín Jùchuān Hǎi Chánshī (Zen Master Hai of Juchuan in Zhulin) (The above two are successors of Xuěyán Mǎn) Volume 8 24th Generation from the Sixth Patriarch Linji School Wùzhōu Qiānyán Yuánzhǎng Chánshī (Zen Master Yuanzhang of Qianyan in Wuzhou) Sūzhōu Tiānrú Wéizé Chánshī (Zen Master Weize of Tianru in Suzhou) Rìběn Gǔxiān Yuán Chánshī (Zen Master Yuan of Guxian in Japan) (The above three are successors of Tiānmù Běn) Jiànníng Gǔméi Zhèngyǒu Chánshī (Zen Master Zhengyou of Gumei in Jianning) (Successor of Bōrě Chéng) Hángzhōu Jìngcí Pǔrén Chánshī (Zen Master Puren of Jingci in Hangzhou) (Successor of Zhìzhě Yì) Hángzhōu Zhǐ'ān Déxiáng Chánshī (Zen Master Dexiang of Zhian in Hangzhou) Tiānjiè Yíjiǎn Chánshī (Zen Master Yijian of Tianjie) (The above two are successors of Jìngcí Lín) Húzhōu Biànshān Zhì'ān Chánshī (Zen Master Zhian of Bianshan in Huzhou) (Successor of Hǎimén Zé) Chǔzhōu Báiyún Zhìdù Chánshī (Zen Master Zhidu of Baiyun in Chuzhou) (Successor of Huádǐng Dǔ) Tiāntóng Yuánmíng Yuánliáng Chánshī (Zen Master Yuanliang of Yuanming in Tiantong) (Successor of Shòuchāng Yuán) Jìngshān Jìngzhōng Pǔzhuāng Chánshī (Zen Master Puzhuang of Jingzhong in Jingshan) (Successor of Tiāntóng Yī) Wēnzhōu Jiāngxīn Huì'ēn Chánshī (Zen Master Huien of Jiangxin in Wenzhou) (Successor of Tiānjiè Xìn) Cíxī Jiànxīn Láifù Chánshī (Zen Master Laifu of Jianxin in Cixi) (Successor of Jìngshān Yuè) Cíxī Wúzhǐ Kěshòu Chánshī (Zen Master Keshou of Wuzhi in Cixi) (Successor of Língyǐn Míng) Hángzhōu Pǔmíng Chéng Chánshī (Zen Master Cheng of Puming in Hangzhou) Jìngcí Zhào'ān Jìng Chánshī (Zen Master Jing of Zhao'an in Jingci) (The above two are successors of Zǔfāng Lián) Ruì'ān Tàichū Jìngyuán Chánshī (Zen Master Jingyuan of Taichu in Ruian) Jīnlíng Lóngxiáng Mùyún Chánshī (Zen Master Muyun of Longxiang in Jinling)

陵非幻永禪師(已上二人烏石愚嗣) 曹洞宗　西京雪庭福𥙿禪師　燕京報恩從倫禪師　吾舍從寬禪師　華嚴全一至溫禪師　丞相耶律楚材居士　屏山李純甫居士(已上六人報恩秀嗣) 　順德弘明虛照禪師(仙巖德嗣) 卷之九　六祖下二十五世臨濟宗　蘇州萬峰時蔚禪師　杭州天龍守貴禪師　華亭松隱德然禪師　婺州蘭室德馨禪師　婺州明叟昌庵主(已上五人千巖長嗣) 　潤州慈舟濟禪師　一峰寧禪師(已上二人古梅友嗣) 　杭州空谷景隆禪師(弁山安嗣)　金陵天界俊禪師(福林度嗣) 曹洞宗　西京少室文泰禪師　太原中林智泰禪師　泰安足庵肅禪師　和林北寺覺印禪師　成都昭覺仲慶禪師　安平守讓禪師　弁州太子久善禪師　京兆華嚴覺印禪師　鞏昌廣嚴法興禪師　順德妙乘禪師(已上十人少室裕嗣) 　燕京月泉同新禪師(林泉倫嗣) 　關中林禪師　十方進禪師　嵩山法王暉禪師　泰安靈巖復禪師　護國圓禪師　崇孝普禪師　凈土裡禪師　汝州寶應海禪師(已上八人復庵照嗣) 　天寧仲復子顏禪師　太保劉秉忠居士(已上二人天寧照嗣) 卷之十　六祖下二十六世臨濟宗　蘇州寶藏持禪師　瑞州無念勝學禪師　杲林首座(已上三人萬峰蔚嗣

【現代漢語翻譯】現代漢語譯本陵非幻永禪師(已上二人烏石愚嗣) 曹洞宗　西京雪庭福裕禪師　燕京報恩從倫禪師　吾舍從寬禪師　華嚴全一至溫禪師　丞相耶律楚材居士　屏山李純甫居士(已上六人報恩秀嗣) 　順德弘明虛照禪師(仙巖德嗣) 卷之九　六祖下二十五世臨濟宗　蘇州萬峰時蔚禪師　杭州天龍守貴禪師　華亭松隱德然禪師　婺州蘭室德馨禪師　婺州明叟昌庵主(已上五人千巖長嗣) 　潤州慈舟濟禪師　一峰寧禪師(已上二人古梅友嗣) 　杭州空谷景隆禪師(弁山安嗣) 　金陵天界俊禪師(福林度嗣) 曹洞宗　西京少室文泰禪師　太原中林智泰禪師　泰安足庵肅禪師　和林北寺覺印禪師　成都昭覺仲慶禪師　安平守讓禪師　弁州太子久善禪師　京兆華嚴覺印禪師　鞏昌廣嚴法興禪師　順德妙乘禪師(已上十人少室裕嗣) 　燕京月泉同新禪師(林泉倫嗣) 　關中林禪師　十方進禪師　嵩山法王暉禪師　泰安靈巖復禪師　護國圓禪師　崇孝普禪師　凈土裡禪師　汝州寶應海禪師(已上八人復庵照嗣) 　天寧仲復子顏禪師　太保劉秉忠居士(已上二人天寧照嗣) 卷之十　六祖下二十六世臨濟宗　蘇州寶藏持禪師　瑞州無念勝學禪師　杲林首座(已上三人萬峰蔚嗣)

【English Translation】 English version 禪師 Lingfei Huan Yong (These two are successors of Wushi Yu) Caodong School 　禪師 Xueting Fuyu of Xijing (Western Capital) 　禪師 Bao'en Conglun of Yanjing (present-day Beijing) 　禪師 Wushe Congkuan 　禪師 Huayan Quan Yi Zhiwen 　Layman Yelu Chucai, Prime Minister 　Layman Ping Shan Li Chunfu (These six are successors of Bao'en Xiu) 　禪師 Hongming Xuzhao of Shunde (Successor of Xianyan De) Scroll 9 　25th Generation from the Sixth Ancestor Linji School 　禪師 Wanfeng Shiwei of Suzhou 　禪師 Tianlong Shougui of Hangzhou 　禪師 Songyin Deran of Huating 　禪師 Lanshi Dexin of Wuzhou 　Abbot Mingsou Changan of Wuzhou (These five are successors of Qianyan Chang) 　禪師 Cizhou Ji of Runzhou 　禪師 Yifeng Ning (These two are successors of Gumei You) 　禪師 Konggu Jinglong of Hangzhou (Successor of Bianshan An) 　禪師 Tianjie Jun of Jinling (Successor of Fulin Du) Caodong School 　禪師 Shaoshi Wentai of Xijing (Western Capital) 　禪師 Zhonglin Zhitai of Taiyuan 　禪師 Zu'an Su of Tai'an 　禪師 Jueyin of Beisi (Northern Temple) in Helin 　禪師 Zhaojue Zhongqing of Chengdu 　禪師 Shourang of Anping 　禪師 Jiushan of Taizi (Prince) in Bianzhou 　禪師 Jueyin of Huayan in Jingzhao 　禪師 Guangyan Faxing of Gongchang 　禪師 Miaocheng of Shunde (These ten are successors of Shaoshi Yu) 　禪師 Yuequan Tongxin of Yanjing (present-day Beijing) (Successor of Linquan Lun) 　禪師 Lin of Guanzhong 　禪師 Shifang Jin 　禪師 Fawang Hui of Songshan 　禪師 Lingyan Fu of Tai'an 　禪師 Huguo Yuan 　禪師 Chongxiao Pu 　禪師 Jingtu Li 　禪師 Bao'ying Hai of Ruzhou (These eight are successors of Fu'an Zhao) 　禪師 Zhongfu Ziyan of Tianning 　Layman Liu Bingzhong, Grand Protector (These two are successors of Tianning Zhao) Scroll 10 　26th Generation from the Sixth Ancestor Linji School 　禪師 Baozang Chi of Suzhou 　禪師 Wunian Shengxue of Ruizhou 　Chief Seat Gaolin (These three are successors of Wanfeng Wei)

) 　建昌黃龍本來禪師(金山濟嗣)　東普無際明悟禪師　杭州虎跑皎禪師(已上二人天界俊嗣) 　揚州素庵田居士(何密庵太守嗣) 曹洞宗　西京寶應福遇禪師　濟南秋江潔禪師(已上二人少室泰嗣) 　西京寶應永達禪師　封龍古巖就禪師(已上二人足庵肅嗣) 卷十一　六祖下二十七世臨濟宗　杭州東明慧旵禪師(寶藏持嗣) 　建寧天界會中禪師(福田來嗣) 　金陵大岡澄禪師　舒州幻叟紹琦禪師　雲南古庭堅禪師(已上三人無際悟嗣) 　佛跡頤庵真禪師(田素庵居士嗣) 　伏牛物外信禪師(月幻法嗣) 曹洞宗　鄧州香嚴文才禪師　熊耳空相圭禪師　嵩山龍潭深禪師　嵩山龍潭端禪師　洛陽天慶江禪師　嵩山永泰祥禪師(已上六人少室遇嗣) 　盤山遇禪師　太原斌禪師(已上二人寶應達嗣) 　天界雪軒道成禪師(秋江潔嗣)　西京息庵義讓禪師　泰山靈巖容禪師　晉寧心庵主　白茅春庵主(已上四人封龍就嗣) 卷十二　六祖下二十八世臨濟宗　金陵海舟永慈禪師　東明海舟普慈禪師　冰心月江覺凈禪師(已上三人東明旵嗣) 　邵武君峰慧通禪師(天界中嗣) 　金陵高座覺澄禪師　襄陽大云興禪師　𣵠州金山寶禪師　唐安湛淵奫禪師　石經

【現代漢語翻譯】現代漢語譯本建昌黃龍本來禪師（金山濟嗣），東普無際明悟禪師，杭州虎跑皎禪師（以上二人天界俊嗣），揚州素庵田居士（何密庵太守嗣）。曹洞宗西京寶應福遇禪師，濟南秋江潔禪師（以上二人少室泰嗣），西京寶應永達禪師，封龍古巖就禪師（以上二人足庵肅嗣）。卷十一六祖下二十七世臨濟宗杭州東明慧旵禪師（寶藏持嗣），建寧天界會中禪師（福田來嗣），金陵大岡澄禪師，舒州幻叟紹琦禪師，雲南古庭堅禪師（以上三人無際悟嗣），佛跡頤庵真禪師（田素庵居士嗣），伏牛物外信禪師（月幻法嗣）。曹洞宗鄧州香嚴文才禪師，熊耳空相圭禪師，嵩山龍潭深禪師，嵩山龍潭端禪師，洛陽天慶江禪師，嵩山永泰祥禪師（以上六人少室遇嗣），盤山遇禪師，太原斌禪師（以上二人寶應達嗣），天界雪軒道成禪師（秋江潔嗣），西京息庵義讓禪師，泰山靈巖容禪師，晉寧心庵主，白茅春庵主（以上四人封龍就嗣）。卷十二六祖下二十八世臨濟宗金陵海舟永慈禪師，東明海舟普慈禪師，冰心月江覺凈禪師（以上三人東明旵嗣），邵武君峰慧通禪師（天界中嗣），金陵高座覺澄禪師，襄陽大云興禪師，𣵠州金山寶禪師，唐安湛淵奫禪師，石經

【English Translation】 English version Chan Master Benlai of Huanglong in Jianchang (Successor of Ji of Jinshan), Chan Master Wuji Mingwu of Dongpu, Chan Master Jiao of Hupao in Hangzhou (The above two are successors of Jun of Tianjie), Layman Su'an Tian of Yangzhou (Successor of Prefect Mi'an He). Caodong School Chan Master Fuyu of Bao'ying in Xijing (Xi'an), Chan Master Qiujiang Jie of Jinan (The above two are successors of Tai of Shaoshi), Chan Master Yongda of Bao'ying in Xijing (Xi'an), Chan Master Guyan Jiu of Fenglong (The above two are successors of Su of Zu'an). Volume 11 27th Generation from the Sixth Ancestor Linji School Chan Master Dongming Huichan of Hangzhou (Successor of Chi of Baozang), Chan Master Tianjie Huizhong of Jianning (Successor of Lai of Futian), Chan Master Dagang Cheng of Jinling (Nanjing), Chan Master Huansou Shaoqi of Shuzhou, Chan Master Guting Jian of Yunnan (The above three are successors of Wu of Wuji), Chan Master Yian Zhen of Foji (Successor of Layman Su'an Tian), Chan Master Wuwai Xin of Funiu (Successor of Yuehuan). Caodong School Chan Master Xiangyan Wencai of Dengzhou, Chan Master Kongxiang Gui of Xionger, Chan Master Longtan Shen of Songshan, Chan Master Longtan Duan of Songshan, Chan Master Tianqing Jiang of Luoyang, Chan Master Yongtai Xiang of Songshan (The above six are successors of Yu of Shaoshi), Chan Master Yu of Panshan, Chan Master Bin of Taiyuan (The above two are successors of Da of Bao'ying), Chan Master Xuexuan Daocheng of Tianjie (Successor of Jie of Qiujiang), Chan Master Xi'an Yirang of Xijing (Xi'an), Chan Master Lingyan Rong of Taishan, Abbot Xin'an of Jinning, Abbot Chun'an of Baimao (The above four are successors of Jiu of Fenglong). Volume 12 28th Generation from the Sixth Ancestor Linji School Chan Master Haizhou Yongci of Jinling (Nanjing), Chan Master Haizhou Puci of Dongming, Chan Master Yuejiang Juejing of Bingxin (The above three are successors of Chan of Dongming), Chan Master Junfeng Huitong of Shaowu (Successor of Zhong of Tianjie), Chan Master Gaozuo Juecheng of Jinling (Nanjing), Chan Master Dayun Xing of Xiangyang, Chan Master Jinshan Bao of 𣵠zhou, Chan Master Zhanyuan Yun of Tang'an, Stone Sutra

海珠祖意禪師　長松大心真源禪師　松藩崇善智中禪師　石經豁堂祖裕禪師　三池月光常慧禪師　中溪隱山昌云禪師　翠微悟空禪師　圭庵祖玠侍者(已上十二人投子琦嗣) 　五臺顯通凈倫禪師(雲南堅嗣)　夷峰寧禪師　杭州毒峰本善禪師　五臺孤月澄禪師(已上三人月溪澄嗣) 　鳳陽槎山文全禪師　崇福大慧華禪師(已上二人廣善澄嗣) 　處州白雲滄禪師(頤庵真嗣) 　明州用剛宗軟禪師(和庵忠嗣) 　黔中正法雪光禪師(潔空通嗣)　性空和尚(雪峰瑞嗣) 曹洞宗　南陽松庭子嚴禪師　佛巖稔禪師　登封竹庵子忍禪師　登封華嚴遇禪師　陜州熊耳登禪師　古蔡元禪師(已上六人香嚴才嗣) 　天寧才禪師　維摩懷禪師　天慶能禪師　韶陽雲門憨禪師　陜州安國仁禪師　大都天寧壽禪師　遼州定禪師　解州沿禪師　曜州顯禪師(已上九人空相圭嗣) 　金陵靈谷正映禪師(靈谷謙嗣) 　陜州熊耳定禪師　舜都宗禪師　空杏偉禪師　廣平實禪師(已上四人天慶讓嗣) 卷十三　六祖下二十九世臨濟宗　東明寶峰智瑄禪師　廬山碧峰瑛禪師(已上二人海舟慈嗣) 　邵武君峰清祥上座(君峰通嗣)　徑山天才英禪師(天寧宣嗣) 　南京碧峰顯禪師(東方裕嗣

【現代漢語翻譯】現代漢語譯本：海珠祖意禪師，長松大心真源禪師，松藩崇善智中禪師，石經豁堂祖裕禪師，三池月光常慧禪師，中溪隱山昌云禪師，翠微悟空禪師圭庵祖玠侍者(已上十二人投子琦嗣) 五臺顯通凈倫禪師(雲南堅嗣)，夷峰寧禪師，杭州毒峰本善禪師五臺孤月澄禪師(已上三人月溪澄嗣) 鳳陽槎山文全禪師崇福大慧華禪師(已上二人廣善澄嗣) 處州白雲滄禪師(頤庵真嗣) 明州用剛宗軟禪師(和庵忠嗣) 黔中正法雪光禪師(潔空通嗣)，性空和尚(雪峰瑞嗣) 曹洞宗南陽松庭子嚴禪師，佛巖稔禪師，登封竹庵子忍禪師，登封華嚴遇禪師，陜州熊耳登禪師，古蔡元禪師(已上六人香嚴才嗣) 天寧才禪師，維摩懷禪師，天慶能禪師，韶陽雲門憨禪師，陜州安國仁禪師，大都天寧壽禪師，遼州定禪師，解州沿禪師，曜州顯禪師(已上九人空相圭嗣) 金陵靈谷正映禪師(靈谷謙嗣) 陜州熊耳定禪師，舜都宗禪師，空杏偉禪師，廣平實禪師(已上四人天慶讓嗣) 卷十三六祖下二十九世臨濟宗東明寶峰智瑄禪師，廬山碧峰瑛禪師(已上二人海舟慈嗣) 邵武君峰清祥上座(君峰通嗣)，逕山天才英禪師(天寧宣嗣) 南京碧峰顯禪師(東方裕嗣)

【English Translation】 English version: Haizhu Zuyi Chan Master, Changsong Daxin Zhenyuan Chan Master, Songfan Chongshan Zhizhong Chan Master, Shijing Huotang Zuyu Chan Master, Sanchi Yueguang Changhui Chan Master, Zhongxi Yinshan Changyun Chan Master, Cuiwei Wukong Chan Master Gui'an Zujie Attendant (Above twelve people are successors of Touzi Qi) Wutai Xiantong Jinglun Chan Master (Successor of Yunnan Jian), Yifeng Ning Chan Master, Hangzhou Dufeng Benshan Chan Master Wutai Guyue Cheng Chan Master (Above three people are successors of Yuexi Cheng) Fengyang Chashan Wenquan Chan Master Chongfu Dahui Hua Chan Master (Above two people are successors of Guangshan Cheng) Chuzhou Baiyun Cang Chan Master (Successor of Yi'an Zhen) Mingzhou Yonggang Zongruan Chan Master (Successor of He'an Zhong) Qianzhong Zhengfa Xueguang Chan Master (Successor of Jiekong Tong), Xingkong Monk (Successor of Xuefeng Rui) Caodong School Nanyang Songting Ziyan Chan Master, Foyan Ren Chan Master, Dengfeng Zhuan Ziren Chan Master, Dengfeng Huayan Yu Chan Master, Shanzhou Xionger Deng Chan Master, Gu Caiyuan Chan Master (Above six people are successors of Xiangyan Cai) Tianning Cai Chan Master, Weimo Huai Chan Master, Tianqing Neng Chan Master, Shaoyang Yunmen Han Chan Master, Shanzhou Anguo Ren Chan Master, Dadu Tianning Shou Chan Master, Liaozhou Ding Chan Master, Jiezhou Yan Chan Master, Yaozhou Xian Chan Master (Above nine people are successors of Kongxiang Gui) Jinling Linggu Zhengying Chan Master (Successor of Linggu Qian) Shanzhou Xionger Ding Chan Master, Shundou Zong Chan Master, Kongxing Wei Chan Master, Guangping Shi Chan Master (Above four people are successors of Tianqing Rang) Volume Thirteen 29th Generation from the Sixth Ancestor Linji School Dongming Baofeng Zhixuan Chan Master, Lushan Bifeng Ying Chan Master (Above two people are successors of Haizhou Ci) Shaowu Junfeng Qingxiang Senior Monk (Successor of Junfeng Tong), Jingshan Tiancai Ying Chan Master (Successor of Tianning Xuan) Nanjing Bifeng Xian Chan Master (Successor of Dongfang Yu)

)　杭州寶芳進禪師(夷峰寧嗣) 　荊州圓通湛覺禪師(性空法嗣) 曹洞宗　嵩山萬壽了改禪師(松庭嚴嗣) 卷十四　六祖下三十世臨濟宗　荊門天琦本瑞禪師(寶峰瑄嗣) 　匡山天池智素禪師(碧峰英嗣)　嘉興東塔曉禪師(寶芳進嗣) 　嘉興天寧道濟禪師(吉庵祚嗣) 　湖州天池法聚禪師(天通顯嗣) 　建寧古音凈琴禪師(壽堂松嗣) 　杭州徑山慧林禪師(金臺覺嗣) 曹洞宗　嵩山萬壽契斌禪師(萬壽改嗣) 卷十五　六祖下三十一世臨濟宗　隨州龍泉正聰禪師　沔州古巖濟禪師　伏牛大休實禪師(已上三人天琦瑞嗣) 　襄陽大覺圓禪師(天池素嗣) 　嘉興無趣如空禪師(野翁曉嗣)　大休宗隆禪師(無盡海嗣) 　嘉興雲谷法會禪師　嘉興東溪澤禪師(已上二人天寧濟嗣) 　浮峰普恩上座(天池聚嗣)　建寧斗峰覺禪師(雙峰琴嗣) 曹洞宗　西京無方可從禪師(萬壽斌嗣) 卷十六　六祖下三十二世臨濟宗　北京笑巖德寶禪師(無聞聰嗣) 　五臺龍樹寶應禪師　五臺山楚峰和尚　玉堂和尚(已上三人大川洪嗣)　蘇州車溪性沖禪師　嘉興祇園虛禪師(已上二人無趣空嗣) 曹洞宗　嵩山月舟文載禪師(定國從嗣) 卷十七　六祖下三十三世

【現代漢語翻譯】現代漢語譯本：杭州寶芳進禪師(夷峰寧嗣) 荊州圓通湛覺禪師(性空法嗣)

曹洞宗嵩山萬壽了改禪師(松庭嚴嗣)

卷十四六祖下三十世

臨濟宗荊門天琦本瑞禪師(寶峰瑄嗣) 匡山天池智素禪師(碧峰英嗣) 嘉興東塔曉禪師(寶芳進嗣) 嘉興天寧道濟禪師(吉庵祚嗣) 湖州天池法聚禪師(天通顯嗣) 建寧古音凈琴禪師(壽堂松嗣) 杭州徑山慧林禪師(金臺覺嗣)

曹洞宗嵩山萬壽契斌禪師(萬壽改嗣)

卷十五六祖下三十一世

臨濟宗隨州龍泉正聰禪師沔州古巖濟禪師伏牛大休實禪師(已上三人天琦瑞嗣) 襄陽大覺圓禪師(天池素嗣) 嘉興無趣如空禪師(野翁曉嗣) 大休宗隆禪師(無盡海嗣) 嘉興雲谷法會禪師嘉興東溪澤禪師(已上二人天寧濟嗣) 浮峰普恩上座(天池聚嗣) 建寧斗峰覺禪師(雙峰琴嗣)

曹洞宗西京無方可從禪師(萬壽斌嗣)

卷十六六祖下三十二世

臨濟宗北京笑巖德寶禪師(無聞聰嗣) 五臺龍樹寶應禪師五臺山楚峰和尚玉堂和尚(已上三人大川洪嗣) 蘇州車溪性沖禪師嘉興祇園虛禪師(已上二人無趣空嗣)

曹洞宗嵩山月舟文載禪師(定國從嗣)

卷十七六祖下三十三世 English version: Hangzhou Baofang Jin Chan Master (Yifeng Ning successor) Jingzhou Yuantong Zhanjue Chan Master (Xingkong Dharma successor)

Caodong School Songshan Wanshou Liao Gai Chan Master (Songting Yan successor)

Volume 14 30th Generation under the Sixth Ancestor

Linji School Jingmen Tianqi Benrui Chan Master (Baofeng Xuan successor) Kuangshan Tianchi Zhisu Chan Master (Bifeng Ying successor) Jiaxing Dongta Xiao Chan Master (Baofang Jin successor) Jiaxing Tianning Daoji Chan Master (Ji'an Zuo successor) Huzhou Tianchi Fajv Chan Master (Tiantong Xian successor) Jianning Guyin Jingqin Chan Master (Shoutang Song successor) Hangzhou Jingshan Huilin Chan Master (Jintai Jue successor)

Caodong School Songshan Wanshou Qibin Chan Master (Wanshou Gai successor)

Volume 15 31st Generation under the Sixth Ancestor

Linji School Suizhou Longquan Zhengcong Chan Master Mianzhou Guyan Ji Chan Master Funiu Daxiushi Chan Master (Above three are Tianqi Rui successors) Xiangyang Dajue Yuan Chan Master (Tianchi Su successor) Jiaxing Wuqu Rukuang Chan Master (Ye Weng Xiao successor) Daxiu Zonglong Chan Master (Wujin Hai successor) Jiaxing Yungu Fahui Chan Master Jiaxing Dongxi Ze Chan Master (Above two are Tianning Ji successors) Fufeng Pu'en Senior Monk (Tianchi Ju successor) Jianning Doufeng Jue Chan Master (Shuangfeng Qin successor)

Caodong School Xijing Wufang Kecong Chan Master (Wanshou Bin successor)

Volume 16 32nd Generation under the Sixth Ancestor

Linji School Beijing Xiaoyan Debao Chan Master (Wuwen Cong successor) Wutai Longshu Baoying Chan Master Wutai Mountain Chufeng Monk Yutang Monk (Above three are Dachuan Hong successors) Suzhou Chexi Xingchong Chan Master Jiaxing Zhiyuan Xu Chan Master (Above two are Wuqu Kong successors)

Caodong School Songshan Yuezhou Wenzai Chan Master (Dingguo Cong successor)

Volume 17 33rd Generation under the Sixth Ancestor

【English Translation】 English version: Hangzhou Baofang Jin Chan Master (Yifeng Ning successor) Jingzhou Yuantong Zhanjue Chan Master (Xingkong Dharma successor)

Caodong School Songshan Wanshou Liao Gai Chan Master (Songting Yan successor)

Volume 14 30th Generation under the Sixth Ancestor

Linji School Jingmen Tianqi Benrui Chan Master (Baofeng Xuan successor) Kuangshan Tianchi Zhisu Chan Master (Bifeng Ying successor) Jiaxing Dongta Xiao Chan Master (Baofang Jin successor) Jiaxing Tianning Daoji Chan Master (Ji'an Zuo successor) Huzhou Tianchi Fajv Chan Master (Tiantong Xian successor) Jianning Guyin Jingqin Chan Master (Shoutang Song successor) Hangzhou Jingshan Huilin Chan Master (Jintai Jue successor)

Caodong School Songshan Wanshou Qibin Chan Master (Wanshou Gai successor)

Volume 15 31st Generation under the Sixth Ancestor

Linji School Suizhou Longquan Zhengcong Chan Master Mianzhou Guyan Ji Chan Master Funiu Daxiushi Chan Master (Above three are Tianqi Rui successors) Xiangyang Dajue Yuan Chan Master (Tianchi Su successor) Jiaxing Wuqu Rukuang Chan Master (Ye Weng Xiao successor) Daxiu Zonglong Chan Master (Wujin Hai successor) Jiaxing Yungu Fahui Chan Master Jiaxing Dongxi Ze Chan Master (Above two are Tianning Ji successors) Fufeng Pu'en Senior Monk (Tianchi Ju successor) Jianning Doufeng Jue Chan Master (Shuangfeng Qin successor)

Caodong School Xijing Wufang Kecong Chan Master (Wanshou Bin successor)

Volume 16 32nd Generation under the Sixth Ancestor

Linji School Beijing Xiaoyan Debao Chan Master (Wuwen Cong successor) Wutai Longshu Baoying Chan Master Wutai Mountain Chufeng Monk Yutang Monk (Above three are Dachuan Hong successors) Suzhou Chexi Xingchong Chan Master Jiaxing Zhiyuan Xu Chan Master (Above two are Wuqu Kong successors)

Caodong School Songshan Yuezhou Wenzai Chan Master (Dingguo Cong successor)

Volume 17 33rd Generation under the Sixth Ancestor

臨濟宗　龍池幻有正傳禪師　金陵靈谷曇芝禪師　五臺三際廣通禪師　鳳陽正宗悟上座　京兆高庵杰上座　天臺天常經上座　武林素庵智上座　嘉興幻也慧禪師(已上八人笑巖寶嗣) 　嘉興南明慧廣禪師(車溪沖嗣) 曹洞宗　北京小山宗書禪師　順德金山寶禪師(已上二人少室載嗣) 卷十八　六祖下三十四世臨濟宗　天童密雲圓悟禪師　磬山天隱圓修禪師　雲門雪嶠圓信禪師　湖州凈名蓮禪師(已上四人幻有傳嗣) 曹洞宗　西山大千常潤禪師　建昌廩山常忠禪師　大伾隱庵如進禪師　龍岡大方遷禪師　鄴下古風通玄禪師　順德天然佐禪師(已上六人宗鏡書嗣) 卷十九　六祖下三十五世臨濟宗　溈山五峰如學禪師　三峰漢月法藏禪師　四川破山海明禪師　徑山費隱通容禪師　金粟石車通乘禪師　戇州寶華通忍禪師　龍池萬如通微禪師　平陽木陳道忞禪師　雪竇石奇通云禪師　古南牧云通門禪師　遁村浮石通賢禪師　通玄林野奇禪師(已上十二人天童悟嗣) 　夾山林皋通豫禪師　南澗箬庵通問禪師　天目玉林通琇禪師　南嶽山茨通際禪師　陽山印中授禪師(已上五人天隱修嗣) 　建寧衡石鈞禪師(駕湖用嗣) 卷二十　六祖下三十五世曹洞

【現代漢語翻譯】現代漢語譯本臨濟宗龍池幻有正傳禪師，金陵靈谷曇芝禪師，五臺三際廣通禪師，鳳陽正宗悟上座，京兆高庵杰上座，天臺天常經上座，武林素庵智上座，嘉興幻也慧禪師（以上八人是笑巖寶的嗣法弟子）。嘉興南明慧廣禪師（車溪沖的嗣法弟子）。曹洞宗北京小山宗書禪師，順德金山寶禪師（以上二人是少室載的嗣法弟子）。卷十八六祖惠能下第三十四世臨濟宗天童密雲圓悟禪師，磬山天隱圓修禪師，雲門雪嶠圓信禪師，湖州凈名蓮禪師（以上四人是幻有正傳的嗣法弟子）。曹洞宗西山大千常潤禪師，建昌廩山常忠禪師，大伾隱庵如進禪師，龍岡大方遷禪師，鄴下古風通玄禪師，順德天然佐禪師（以上六人是宗鏡書的嗣法弟子）。卷十九六祖惠能下第三十五世臨濟宗溈山五峰如學禪師，三峰漢月法藏禪師，四川破山海明禪師，逕山費隱通容禪師，金粟石車通乘禪師，戇州寶華通忍禪師，龍池萬如通微禪師，平陽木陳道忞禪師，雪竇石奇通云禪師，古南牧云通門禪師，遁村浮石通賢禪師，通玄林野奇禪師（以上十二人是天童密雲圓悟的嗣法弟子）。夾山林皋通豫禪師，南澗箬庵通問禪師，天目玉林通琇禪師，南嶽山茨通際禪師，陽山印中授禪師（以上五人是磬山天隱圓修的嗣法弟子）。建寧衡石鈞禪師（駕湖用的嗣法弟子）。卷二十六祖惠能下第三十五世曹洞宗 English version Linji School Longchi Huanyou Zhengchuan (Longchi Huanyou Zhengchuan: Name of a Zen master) Chan Master, Jinling Linggu Tanzhi (Jinling Linggu Tanzhi: Name of a Zen master) Chan Master, Wutai Sanji Guangtong (Wutai Sanji Guangtong: Name of a Zen master) Chan Master, Fengyang Zhengzong Wu (Fengyang Zhengzong Wu: Name of a Zen master) Senior Monk, Jingzhao Gao'an Jie (Jingzhao Gao'an Jie: Name of a Zen master) Senior Monk, Tiantai Tianchang Jing (Tiantai Tianchang Jing: Name of a Zen master) Senior Monk, Wulin Su'an Zhi (Wulin Su'an Zhi: Name of a Zen master) Senior Monk, Jiaxing Huanye Hui (Jiaxing Huanye Hui: Name of a Zen master) Chan Master (The above eight people are the Dharma heirs of Xiaoyan Bao). Jiaxing Nanming Huiguang (Jiaxing Nanming Huiguang: Name of a Zen master) Chan Master (Dharma heir of Chexi Chong). Caodong School Beijing Xiaoshan Zongshu (Beijing Xiaoshan Zongshu: Name of a Zen master) Chan Master, Shunde Jinshan Bao (Shunde Jinshan Bao: Name of a Zen master) Chan Master (The above two people are the Dharma heirs of Shaoshi Zai). Volume 18 34th Generation from the Sixth Ancestor Huineng (Huineng: The sixth patriarch of Chan Buddhism) Linji School Tiantong Miyun Yuanwu (Tiantong Miyun Yuanwu: Name of a Zen master) Chan Master, Qingshan Tianyin Yuanxiu (Qingshan Tianyin Yuanxiu: Name of a Zen master) Chan Master, Yunmen Xueqiao Yuanxin (Yunmen Xueqiao Yuanxin: Name of a Zen master) Chan Master, Huzhou Jingming Lian (Huzhou Jingming Lian: Name of a Zen master) Chan Master (The above four people are the Dharma heirs of Huanyou Zhengchuan). Caodong School Xishan Daqian Changrun (Xishan Daqian Changrun: Name of a Zen master) Chan Master, Jianchang Linshan Changzhong (Jianchang Linshan Changzhong: Name of a Zen master) Chan Master, Da'pi Yin'an Rujin (Da'pi Yin'an Rujin: Name of a Zen master) Chan Master, Longgang Dafang Qian (Longgang Dafang Qian: Name of a Zen master) Chan Master, Yexia Gufeng Tongxuan (Yexia Gufeng Tongxuan: Name of a Zen master) Chan Master, Shunde Tianran Zuo (Shunde Tianran Zuo: Name of a Zen master) Chan Master (The above six people are the Dharma heirs of Zongjing Shu). Volume 19 35th Generation from the Sixth Ancestor Huineng Linji School Weishan Wufeng Ruxue (Weishan Wufeng Ruxue: Name of a Zen master) Chan Master, Sanfeng Hanyue Fazang (Sanfeng Hanyue Fazang: Name of a Zen master) Chan Master, Sichuan Poshan Haiming (Sichuan Poshan Haiming: Name of a Zen master) Chan Master, Jingshan Feiyin Tongrong (Jingshan Feiyin Tongrong: Name of a Zen master) Chan Master, Jin'ao Shiche Tongcheng (Jin'ao Shiche Tongcheng: Name of a Zen master) Chan Master, Gangzhou Baohua Tongren (Gangzhou Baohua Tongren: Name of a Zen master) Chan Master, Longchi Wanru Tongwei (Longchi Wanru Tongwei: Name of a Zen master) Chan Master, Pingyang Muchen Daomin (Pingyang Muchen Daomin: Name of a Zen master) Chan Master, Xuedou Shiqi Tongyun (Xuedou Shiqi Tongyun: Name of a Zen master) Chan Master, Gunan Muyun Tongmen (Gunan Muyun Tongmen: Name of a Zen master) Chan Master, Duncun Fushi Tongxian (Duncun Fushi Tongxian: Name of a Zen master) Chan Master, Tongxuan Linye Qi (Tongxuan Linye Qi: Name of a Zen master) Chan Master (The above twelve people are the Dharma heirs of Tiantong Miyun Yuanwu). Jiashan Lingao Tongyu (Jiashan Lingao Tongyu: Name of a Zen master) Chan Master, Nanjian Ruo'an Tongwen (Nanjian Ruo'an Tongwen: Name of a Zen master) Chan Master, Tianmu Yulin Tongxiu (Tianmu Yulin Tongxiu: Name of a Zen master) Chan Master, Nanyue Shanci Tongji (Nanyue Shanci Tongji: Name of a Zen master) Chan Master, Yangshan Yinzong Shou (Yangshan Yinzong Shou: Name of a Zen master) Chan Master (The above five people are the Dharma heirs of Qingshan Tianyin Yuanxiu). Jianning Hengshi Jun (Jianning Hengshi Jun: Name of a Zen master) Chan Master (Dharma heir of Jiahu Yong). Volume 20 35th Generation from the Sixth Ancestor Huineng Caodong School

【English Translation】 English version Linji School Longchi Huanyou Zhengchuan (Longchi Huanyou Zhengchuan: Name of a Zen master) Chan Master, Jinling Linggu Tanzhi (Jinling Linggu Tanzhi: Name of a Zen master) Chan Master, Wutai Sanji Guangtong (Wutai Sanji Guangtong: Name of a Zen master) Chan Master, Fengyang Zhengzong Wu (Fengyang Zhengzong Wu: Name of a Zen master) Senior Monk, Jingzhao Gao'an Jie (Jingzhao Gao'an Jie: Name of a Zen master) Senior Monk, Tiantai Tianchang Jing (Tiantai Tianchang Jing: Name of a Zen master) Senior Monk, Wulin Su'an Zhi (Wulin Su'an Zhi: Name of a Zen master) Senior Monk, Jiaxing Huanye Hui (Jiaxing Huanye Hui: Name of a Zen master) Chan Master (The above eight people are the Dharma heirs of Xiaoyan Bao). Jiaxing Nanming Huiguang (Jiaxing Nanming Huiguang: Name of a Zen master) Chan Master (Dharma heir of Chexi Chong). Caodong School Beijing Xiaoshan Zongshu (Beijing Xiaoshan Zongshu: Name of a Zen master) Chan Master, Shunde Jinshan Bao (Shunde Jinshan Bao: Name of a Zen master) Chan Master (The above two people are the Dharma heirs of Shaoshi Zai). Volume 18 34th Generation from the Sixth Ancestor Huineng (Huineng: The sixth patriarch of Chan Buddhism) Linji School Tiantong Miyun Yuanwu (Tiantong Miyun Yuanwu: Name of a Zen master) Chan Master, Qingshan Tianyin Yuanxiu (Qingshan Tianyin Yuanxiu: Name of a Zen master) Chan Master, Yunmen Xueqiao Yuanxin (Yunmen Xueqiao Yuanxin: Name of a Zen master) Chan Master, Huzhou Jingming Lian (Huzhou Jingming Lian: Name of a Zen master) Chan Master (The above four people are the Dharma heirs of Huanyou Zhengchuan). Caodong School Xishan Daqian Changrun (Xishan Daqian Changrun: Name of a Zen master) Chan Master, Jianchang Linshan Changzhong (Jianchang Linshan Changzhong: Name of a Zen master) Chan Master, Da'pi Yin'an Rujin (Da'pi Yin'an Rujin: Name of a Zen master) Chan Master, Longgang Dafang Qian (Longgang Dafang Qian: Name of a Zen master) Chan Master, Yexia Gufeng Tongxuan (Yexia Gufeng Tongxuan: Name of a Zen master) Chan Master, Shunde Tianran Zuo (Shunde Tianran Zuo: Name of a Zen master) Chan Master (The above six people are the Dharma heirs of Zongjing Shu). Volume 19 35th Generation from the Sixth Ancestor Huineng Linji School Weishan Wufeng Ruxue (Weishan Wufeng Ruxue: Name of a Zen master) Chan Master, Sanfeng Hanyue Fazang (Sanfeng Hanyue Fazang: Name of a Zen master) Chan Master, Sichuan Poshan Haiming (Sichuan Poshan Haiming: Name of a Zen master) Chan Master, Jingshan Feiyin Tongrong (Jingshan Feiyin Tongrong: Name of a Zen master) Chan Master, Jin'ao Shiche Tongcheng (Jin'ao Shiche Tongcheng: Name of a Zen master) Chan Master, Gangzhou Baohua Tongren (Gangzhou Baohua Tongren: Name of a Zen master) Chan Master, Longchi Wanru Tongwei (Longchi Wanru Tongwei: Name of a Zen master) Chan Master, Pingyang Muchen Daomin (Pingyang Muchen Daomin: Name of a Zen master) Chan Master, Xuedou Shiqi Tongyun (Xuedou Shiqi Tongyun: Name of a Zen master) Chan Master, Gunan Muyun Tongmen (Gunan Muyun Tongmen: Name of a Zen master) Chan Master, Duncun Fushi Tongxian (Duncun Fushi Tongxian: Name of a Zen master) Chan Master, Tongxuan Linye Qi (Tongxuan Linye Qi: Name of a Zen master) Chan Master (The above twelve people are the Dharma heirs of Tiantong Miyun Yuanwu). Jiashan Lingao Tongyu (Jiashan Lingao Tongyu: Name of a Zen master) Chan Master, Nanjian Ruo'an Tongwen (Nanjian Ruo'an Tongwen: Name of a Zen master) Chan Master, Tianmu Yulin Tongxiu (Tianmu Yulin Tongxiu: Name of a Zen master) Chan Master, Nanyue Shanci Tongji (Nanyue Shanci Tongji: Name of a Zen master) Chan Master, Yangshan Yinzong Shou (Yangshan Yinzong Shou: Name of a Zen master) Chan Master (The above five people are the Dharma heirs of Qingshan Tianyin Yuanxiu). Jianning Hengshi Jun (Jianning Hengshi Jun: Name of a Zen master) Chan Master (Dharma heir of Jiahu Yong). Volume 20 35th Generation from the Sixth Ancestor Huineng Caodong School

宗　大覺慈舟方念禪師　少室無言正道禪師　內丘智空了睿禪師　宗教鰲谷妙銀禪師　像城無疑真信禪師　南宮令于居士(已上六人幻休潤嗣) 　壽昌無明慧經禪師(廩山忠嗣) 尊宿集

茲則統名尊宿。自宋迄今。續入六十一人。謂之應化。謂之未詳皆得。

饒州薦福承古禪師　嘉興宣翁可觀禪師　臨安普覺淳朋禪師　和州凈戒守密禪師　青州佛覺禪師　圓通善國師　燕山玄悟玉禪師　黃山趙文孺居士　高郵定禪師　溈山太初禪師　中觀沼禪師　雪峰樵隱悟逸禪師　五臺子范慧洪大師　建寧獎山元模禪師　鄭州佛光道悟禪師　雁山證首座　溫州省庵思禪師　文獻公黃溍居士　坱北和尚　奉化雪竇常藏王　臺州黃巖丁安人　慶元育王勉侍者　鑷工張德道者　永福靈江浩首座　老素首座　凈慈元庵會藏主　天目一山魁庵主　溫州壽昌輝禪師　育王虛庵實首座　天童幻庵住首座　天童默中唯西堂　佛隴宜興可上座　瑞州九峰壽首座　天臺無盡祖燈禪師　徑山杰峰英禪師　徑山敬庵莊禪師　淮南祐上座　佛妙禪師　杭州仙林雪庭禪師　吉州白雲明星禪師　徑山月林鏡禪師　金陵古淵清禪師　伏牛無礙明理禪師　云棲蓮池袾宏禪師　紫柏達觀真可禪師

【現代漢語翻譯】現代漢語譯本宗大覺慈舟方念禪師、少室無言正道禪師、內丘智空了睿禪師、宗教鰲谷妙銀禪師、象城無疑真信禪師、南宮令于居士（以上六人是幻休潤的嗣法弟子）壽昌無明慧經禪師（是廩山忠的嗣法弟子）尊宿集這裡統一稱為尊宿。從宋朝（960-1279）至今，陸續收入六十一人。稱之為應化，稱之為未詳都可以。饒州薦福承古禪師、嘉興宣翁可觀禪師、臨安普覺淳朋禪師、和州凈戒守密禪師、青州佛覺禪師、圓通善國師、燕山玄悟玉禪師、黃山趙文孺居士、高郵定禪師、溈山太初禪師、中觀沼禪師、雪峰樵隱悟逸禪師、五臺子范慧洪大師、建寧獎山元模禪師、鄭州佛光道悟禪師、雁山證首座、溫州省庵思禪師、文獻公黃溍居士、坱北和尚、奉化雪竇常藏王、臺州黃巖丁安人、慶元育王勉侍者、鑷工張德道者、永福靈江浩首座、老素首座、凈慈元庵會藏主、天目一山魁庵主、溫州壽昌輝禪師、育王虛庵實首座、天童幻庵住首座、天童默中唯西堂、佛隴宜興可上座、瑞州九峰壽首座、天臺無盡祖燈禪師、徑山杰峰英禪師、徑山敬庵莊禪師、淮南祐上座、佛妙禪師、杭州仙林雪庭禪師、吉州白雲明星禪師、徑山月林鏡禪師、金陵古淵清禪師、伏牛無礙明理禪師、云棲蓮池袾宏禪師、紫柏達觀真可禪師

【English Translation】 English version Lineage Great Enlightenment Compassionate Boat Fangnian Chan Master, Shaoshi Silent Right Path Zhengdao Chan Master, Neiqiu Wisdom Empty Liaorui Chan Master, Religious Teachings Aogu Miaoyin Chan Master, Xiangcheng No Doubt Zhenxin Chan Master, Layman Ling Yu of Nangong (The above six are Dharma heirs of Huanxiu Run) Shouchang No Ignorance Huijing Chan Master (Dharma heir of Linshan Zhong) Collection of Venerable Elders These are collectively named Venerable Elders. From the Song Dynasty (960-1279) to the present, sixty-one people have been successively included. Whether they are called manifestations or their details are unknown is acceptable. Raozhou Jianfu Chenggu Chan Master, Jiaxing Xuanweng Kewan Chan Master, Lin'an Pujue Chunpeng Chan Master, Hezhou Jingjie Shoumi Chan Master, Qingzhou Fojue Chan Master, Yuantong Shanguo National Teacher, Yanshan Xuanwu Yu Chan Master, Layman Zhao Wenru of Huangshan, Gaoyou Ding Chan Master, Weishan Taichu Chan Master, Zhongguan Zhao Chan Master, Xuefeng Qiaoyin Wuyi Chan Master, Wutai Zifan Huihong Great Master, Jianning Jiangshan Yuanmo Chan Master, Zhengzhou Foguang Daowu Chan Master, Yanshan Zheng Chief Seat, Wenzhou Sheng'an Si Chan Master, Literary Duke Huang Jin Layman, Yangbei Monk, Fenghua Xuedou Changzang Wang, Ding Anren of Huangyan, Taizhou, Attendant Mian of Qingyuan Yutwang, Zhang De, the Ear-Picker, Yongfu Lingjiang Hao Chief Seat, Old Su Chief Seat, Jingci Yuan'an Hui Treasurer, Tianmu Yishan Kui Hermit, Wenzhou Shouchang Hui Chan Master, Yutwang Xuyan Shi Chief Seat, Tiantong Huan'an Zhu Chief Seat, Tiantong Mozhong Wei West Hall, Folong Yixing Ke Upper Seat, Ruizhou Jiufeng Shou Chief Seat, Tiantai Wujin Zudeng Chan Master, Jingshan Jiefeng Ying Chan Master, Jingshan Jing'an Zhuang Chan Master, Huainan You Upper Seat, Fo Miao Chan Master, Hangzhou Xianlin Xueting Chan Master, Jizhou Baiyun Mingxing Chan Master, Jingshan Yuelin Jing Chan Master, Jinling Guyuan Qing Chan Master, Funiu Wu'ai Mingli Chan Master, Yunqi Lianchi Zhuhong Chan Master, Zibo Daguan Zhenke Chan Master

黃檗無念深有禪師　夔州白馬方彖禪師　鵝湖養庵心禪師　真寂聞谷廣印禪師　破山洞聞法乘禪師　達澄受昭禪師　介子黃毓祺居士　明州白雲西師太　青林如鑒老宿　優曇頤和尚　太史蔣超虎臣居士　寧波天壽新禪師　明州秀峰敢禪師　金陵紫竹林煥禪師　興化蘆渡權禪師　徐州龍山量禪師

續指月錄凡例二十則虞山瞿幻寄先生指月錄一書。先是嚴天池先生。水月齋初刻。為禪林秘寶。海內盛行。板經數易。后如破山禪師。翻刻東塔禪堂。具德禪師。兩鐫天寧靈隱。甚至斗大茅庵。亦皆供奉。腰包衲子。無不肩攜。儒者談禪之書。未有盛於此本者也。但前錄自七佛起。至六祖以下。凡十六世而止。宋孝宗隆興年後。隆杲諸老以下無傳焉。茲刻以隆興二年為始。自十七世續起。迄今康熙十八年。三十八世而止。上下五百年。續佛慧命。靡敢或遺。惟現坐道場。無語錄傳紀塔銘者不錄。瞿錄所載。惟十六世。限以軸終。不無遺漏。茲刻不欲輕遺一師。故於十六世。凡大藏現有機緣。一句一義可傳者。另成前錄補遺一卷。瞿錄有應化聖賢。未詳法嗣等卷。茲刻自南宋以後。歷代祖師。凡有未表師承者。另列尊宿一卷。諸山召對機緣。另編奏對一卷(現存原本無此卷俟覓得補刊)。古德祇有語句。

【現代漢語翻譯】現代漢語譯本黃檗無念深有禪師夔州白馬方彖禪師鵝湖養庵心禪師真寂聞谷廣印禪師破山洞聞法乘禪師達澄受昭禪師介子黃毓祺居士明州白雲西師太青林如鑒老宿優曇頤和尚太史蔣超虎臣居士寧波天壽新禪師明州秀峰敢禪師金陵紫竹林煥禪師興化蘆渡權禪師徐州龍山量禪師

續指月錄凡例二十則虞山瞿幻寄先生《指月錄》一書。先是嚴天池先生在水月齋初次刊刻，作為禪林的秘寶，在全國盛行。印版經過多次更換。後來如破山禪師，翻刻於東塔禪堂；具德禪師，在天寧靈隱兩處刊刻。甚至很小的茅庵，也都會供奉此書。修行僧人，沒有不隨身攜帶的。儒生談論禪宗的書籍，沒有比這本更盛行的了。但之前的版本從七佛開始，到六祖慧能（六祖）以後，總共十六世就停止了。宋孝宗隆興年間（1163-1164）以後，隆杲等老禪師就沒有傳記了。這次刊刻以隆興二年（1164）為開始，從第十七世繼續，到現在的康熙十八年（1679），總共三十八世。上下五百年，延續佛法的慧命，不敢有遺漏。只有現在住持道場，沒有語錄、傳記、塔銘的禪師不收錄。瞿幻寄先生的《指月錄》所記載的，只有十六世，因為書軸的限制，不免有遺漏。這次刊刻不想輕易遺漏一位禪師，所以在十六世中，凡是大藏經中現存的機緣，一句一義可以傳揚的，另外編成《前錄補遺》一卷。瞿幻寄先生的《指月錄》有應化聖賢、未詳法嗣等卷，這次刊刻從南宋以後，歷代祖師，凡是沒有表明師承的，另外列為《尊宿》一卷。各山召對的機緣，另外編為《奏對》一卷（現在存留的原本沒有這一卷，等到找到后再補刊）。古代大德只有語句。

English version Huangbo Wunian Shenyou Chan Master Kuizhou Baima Fang Tuan Chan Master, Ehu Yang'an Xin Chan Master Zhenji Wengu Guangyin Chan Master, Poshan Dongwen Facheng Chan Master Dacheng Shou Zhao Chan Master, Jiezi Huang Yuqi Layman Mingzhou Baiyun Xi Nun, Qinglin Rujian Elder Monk Udambara Yi Abbot, Grand Historian Jiang Chao Huchen Layman Ningbo Tianshou Xin Chan Master, Mingzhou Xiufeng Gan Chan Master Jinling Zizhulin Huan Chan Master, Xinghua Ludu Quan Chan Master Xuzhou Longshan Liang Chan Master

Continuation of the 'Pointing at the Moon Record' - Twenty Prefatory Remarks by Mr. Qu Huanji of Yushan. The book 'Pointing at the Moon Record' by Mr. Yan Tianchi was first published at the Shuiyue Studio and became a secret treasure of the Chan school, widely popular throughout the country. The printing plates were changed several times. Later, Chan Master Poshan reprinted it at the Dongta Chan Hall; Chan Master Jude had it engraved at both Tianning and Lingyin Temples. Even small thatched huts would enshrine it. Monks carried it with them everywhere. No book on Chan Buddhism by Confucian scholars was more popular than this one. However, the previous record started from the Seven Buddhas and ended after the Sixth Patriarch Huineng (the Sixth Patriarch), covering only sixteen generations. After the Longxing era (1163-1164) of Emperor Xiaozong of the Song Dynasty, there were no biographies of elders like Longgao. This edition starts from the second year of Longxing (1164), continuing from the seventeenth generation to the eighteenth year of Kangxi (1679), covering thirty-eight generations in total. Spanning five hundred years, it continues the wisdom-life of Buddhism, daring not to omit anything. Only those currently residing in monasteries without recorded sayings, biographies, or stupa inscriptions are not included. Mr. Qu Huanji's 'Pointing at the Moon Record' only recorded sixteen generations, limited by the length of the scroll, inevitably leading to omissions. This edition does not want to lightly omit any master, so for the sixteenth generation, all existing opportunities in the Tripitaka, every phrase and meaning that can be transmitted, are compiled into a separate volume called 'Supplement to the Previous Record'. Mr. Qu Huanji's 'Pointing at the Moon Record' has volumes on incarnate sages and those whose Dharma lineage is unknown. This edition, from the Southern Song Dynasty onwards, lists all masters of past generations whose lineage is not specified in a separate volume called 'Venerable Elders'. The opportunities for audiences with emperors from various mountains are compiled into a separate volume called 'Memorials and Responses' (the original version does not have this volume; it will be added when found). Ancient masters only have sayings.

【English Translation】 Huangbo Wunian Shenyou Chan Master Kuizhou Baima Fang Tuan Chan Master, Ehu Yang'an Xin Chan Master Zhenji Wengu Guangyin Chan Master, Poshan Dongwen Facheng Chan Master Dacheng Shou Zhao Chan Master, Jiezi Huang Yuqi Layman Mingzhou Baiyun Xi Nun, Qinglin Rujian Elder Monk Udambara Yi Abbot, Grand Historian Jiang Chao Huchen Layman Ningbo Tianshou Xin Chan Master, Mingzhou Xiufeng Gan Chan Master Jinling Zizhulin Huan Chan Master, Xinghua Ludu Quan Chan Master Xuzhou Longshan Liang Chan Master

Continuation of the 'Pointing at the Moon Record' - Twenty Prefatory Remarks by Mr. Qu Huanji of Yushan. The book 'Pointing at the Moon Record' by Mr. Yan Tianchi was first published at the Shuiyue Studio and became a secret treasure of the Chan school, widely popular throughout the country. The printing plates were changed several times. Later, Chan Master Poshan reprinted it at the Dongta Chan Hall; Chan Master Jude had it engraved at both Tianning and Lingyin Temples. Even small thatched huts would enshrine it. Monks carried it with them everywhere. No book on Chan Buddhism by Confucian scholars was more popular than this one. However, the previous record started from the Seven Buddhas and ended after the Sixth Patriarch Huineng (the Sixth Patriarch), covering only sixteen generations. After the Longxing era (1163-1164) of Emperor Xiaozong of the Song Dynasty, there were no biographies of elders like Longgao. This edition starts from the second year of Longxing (1164), continuing from the seventeenth generation to the eighteenth year of Kangxi (1679), covering thirty-eight generations in total. Spanning five hundred years, it continues the wisdom-life of Buddhism, daring not to omit anything. Only those currently residing in monasteries without recorded sayings, biographies, or stupa inscriptions are not included. Mr. Qu Huanji's 'Pointing at the Moon Record' only recorded sixteen generations, limited by the length of the scroll, inevitably leading to omissions. This edition does not want to lightly omit any master, so for the sixteenth generation, all existing opportunities in the Tripitaka, every phrase and meaning that can be transmitted, every phrase and meaning that can be transmitted, are compiled into a separate volume called 'Supplement to the Previous Record'. Mr. Qu Huanji's 'Pointing at the Moon Record' has volumes on incarnate sages and those whose Dharma lineage is unknown. This edition, from the Southern Song Dynasty onwards, lists all masters of past generations whose lineage is not specified in a separate volume called 'Venerable Elders'. The opportunities for audiences with emperors from various mountains are compiled into a separate volume called 'Memorials and Responses' (the original version does not have this volume; it will be added when found). Ancient masters only have sayings.

見之舊本。並無悟道入室機緣。及姓氏生里者。祇載語句。不及備陳。茲錄如二十世。玉溪玄通禪師。二十一世。慶壽教亨禪師。箬庵續燈存稿。俱載之。未詳法嗣。覺浪傳燈正宗。載通為洞宗普照辯嗣。載亨為普照寶嗣。覺公以洞上子孫。師承必有所本。當從傳燈正宗為是。余可類推。按傳燈正宗。五十五卷。萬年賁嗣三人。有瑞巖景蒙。無天童從瑾。續燈存稿。萬年賁嗣。亦止三人。有天童從瑾。無瑞巖景蒙。茲刻從正宗補蒙。從續燈補瑾。其餘嗣派。匯考諸刻。例此增補。難以列舉。按續燈未詳法嗣卷內。所載翁仙可觀禪師。于仙林雪庭禪師之後。查雪庭乃明英宗時人。可觀蓋宋高宗時人也。相隔二百餘年。不宜次敘若此。謹為改正。傳燈舊本。列大慧杲居虎丘隆先。續傳燈則虎丘隆居大慧杲先。遠公續略。則置洞宗諸祖于卷首。近如箬庵問。費隱容。覺浪盛。白巖符。遠門柱。所刻諸錄。各高等身。互陳青原南嶽前後伯仲之說。所謂各為一家言。以自尊其祖也。茲錄原承瞿先生以儒論禪。便於觀覽。並無人我。有滋法弊。讀者諒之。五宗至宋季以後。海內止存臨濟曹洞兩宗。而濟宗法裔為盛。故錄中行布次第。臨濟先於曹洞。率由其舊。以便海內學者之觀覽無異云。濟宗世次。悉從南澗續燈。南嶽單傳諸書。

洞宗世次。悉遵洞宗續燈。洞宗世譜。傳燈正宗諸書。各有所自。並無冒濫。西蜀有大慧杲一支。自鼓山永凈慈明以後。其法嗣燈燈相續。漢月藏公聞之。曾通書問。且近代有吹萬。鐵壁。巴掌。耳庵。諸公語錄。現入嘉興藏中流通。所謂承當有人。繼絕為重。極深瞻仰。愧未獲觀全錄。另俟后賢。詳為補入。信史有闕疑之例。傳燈有並載之條。蓋以續佛慧命。重在師承。萬難以臆見刪削也。瞿錄並載兩天皇悟。因符碑丘碑。各承宗派。遂為千秋疑案。紛端久矣。茲錄有兩海舟慈。而昭然不疑者。有說焉。兩慈皆濟宗之人。有一家言可按也。一為金陵翼善開法之海舟永慈。一為杭州東明繼席之海舟普慈。其姓氏生里不同。其長幼年歲有別。其悟道機緣可證。其付授時日甚殊。普慈則有天童悟為之立傳。花城沈貫為之作拈頌序現在也。永慈則有南澗問之續燈存稿。靈巖之南嶽單傳錄現在也。惟續燈萬峰嗣下。削去海舟慈之沈貫問答一則。另詳註於二十八世普慈章之後。三峰初傳。如橫山成。海門乘。顯寧垣。華嚴鴻。祥符铦。安隱忍。高峰聖。皆不輕記人。而同門為之記。再傳如能仁光。興化宗。德山賦。亦不輕記人。而本師為之記。又如穹窿范。瑞光云。燮云璣。西林玄輩。皆為三峰許可。究不嗣三峰而嗣其子。此等

【現代漢語翻譯】現代漢語譯本洞宗的世系，完全遵循洞宗的續燈方式。《洞宗世譜》、《傳燈正宗》等書籍，各有其來源，沒有冒充濫用的情況。西蜀有大慧杲（禪師名）的一支，自鼓山永（寺名）凈慈明（禪師名）以後，其法嗣燈燈相續。漢月藏公（禪師名）聽聞此事，曾經通過書信詢問。而且近代有吹萬（禪師名）、鐵壁（禪師名）、巴掌（禪師名）、耳庵（禪師名）等諸位禪師的語錄，現在被收入嘉興藏中流通。這正是所謂的『承當有人，繼絕為重』。我對此非常敬佩，遺憾的是未能看到全部記錄，希望以後有賢能之士詳細地補充進去。正史有闕疑的例子，傳燈有並載的條目，這是因為延續佛的慧命，重在師承，萬萬不能以自己的臆見刪改。瞿錄並載兩天皇悟（禪師名）的事蹟，因為符碑丘碑（地名）各自承接宗派，於是成為千秋疑案，紛爭很久了。這裡記錄有兩海舟慈（禪師名）的事蹟，而昭然不疑的原因是，有人說這兩位慈禪師都是濟宗（禪宗五家之一）的人，有一家之言可以考證。一位是金陵翼善（寺名）開法的海舟永慈，一位是杭州東明（寺名）繼席的海舟普慈。他們的姓氏和出生地不同，他們的年齡大小有別，他們悟道的機緣可以證明，他們付法授受的日期非常不同。普慈有天童悟（禪師名）為他立傳，花城沈貫（人名）為他作拈頌序，現在都還在。永慈有南澗問之（人名）的續燈存稿，靈巖的南嶽單傳錄，現在也還在。只有續燈萬峰嗣下，削去了海舟慈的沈貫問答一則，另外詳細地註釋在二十八世普慈章之後。三峰最初傳法，如橫山成（禪師名）、海門乘（禪師名）、顯寧垣（禪師名）、華嚴鴻（禪師名）、祥符铦（禪師名）、安隱忍（禪師名）、高峰聖（禪師名），都不輕易記錄人，而是由同門為他們記錄。再傳如能仁光（禪師名）、興化宗（禪師名）、德山賦（禪師名），也不輕易記錄人，而是由本師為他們記錄。又如穹窿范（禪師名）、瑞光云（禪師名）、燮云璣（禪師名）、西林玄輩（禪師名），都為三峰（禪師名）許可，最終沒有繼承三峰，而是繼承了他的弟子。像這些情況

【English Translation】 English version The lineage of the Caodong school completely follows the Caodong school's method of lamp transmission. The 'Caodong Genealogy,' 'Zhengzong of the Transmission of the Lamp,' and other books each have their own sources, and there is no case of falsely claiming or abusing them. In Western Sichuan, there is a branch of Dahui Gao (Zen master), and since Gushan Yong (temple) and Jici Ming (Zen master), their Dharma heirs have continued the lamp transmission. Han Yuecang Gong (Zen master) heard of this and once inquired through letters. Moreover, in modern times, there are the recorded sayings of masters such as Chuiwan (Zen master), Tiebi (Zen master), Bazhang (Zen master), and E'an (Zen master), which are now circulated in the Jiaxing Canon. This is what is meant by 'there are people to take responsibility, and continuing the interrupted is important.' I deeply admire this, but unfortunately, I have not been able to see the complete records, and I hope that later virtuous people will supplement them in detail. Official history has examples of doubtful omissions, and the transmission of the lamp has entries that are recorded together, because continuing the Buddha's wisdom-life is important in the lineage of teachers, and it must not be deleted based on one's own opinions. The Qu record includes the deeds of two Tiānhuáng Wù (Zen master) because the Fubei Qiu stele and the Qiu stele each inherited the sect, thus becoming a perennial doubtful case, with disputes for a long time. Here, the records of two Haizhou Ci (Zen master) are included, and the reason why there is no doubt is that some say that both Ci Zen masters are from the Linji school (one of the five houses of Zen), and there is a family saying that can be verified. One is Haizhou Yongci, who opened the Dharma at Jinling Yishan (temple), and the other is Haizhou Puci, who succeeded the seat at Hangzhou Dongming (temple). Their surnames and birthplaces are different, their ages are different, the circumstances of their enlightenment can be proven, and the dates of their Dharma transmission are very different. Puci has Tiantong Wu (Zen master) writing a biography for him, and Huacheng Shen Guan (person's name) writing a Niansong preface for him, which are still extant. Yongci has Nanjian Wen Zhi's (person's name) surviving drafts of the lamp transmission, and Lingyan's Nanyue single transmission record, which are also still extant. Only the Xu Deng Wanfeng lineage has removed the Shen Guan question and answer of Haizhou Ci, and has annotated it in detail after the twenty-eighth generation Puci chapter. The initial Dharma transmission of Sanfeng, such as Hengshan Cheng (Zen master), Haimen Cheng (Zen master), Xianning Yuan (Zen master), Huayan Hong (Zen master), Xiangfu Xian (Zen master), Anyin Ren (Zen master), and Gaofeng Sheng (Zen master), did not easily record people, but were recorded by their fellow disciples. The re-transmission, such as Nengren Guang (Zen master), Xinghua Zong (Zen master), and Deshan Fu (Zen master), also did not easily record people, but were recorded by their original teachers. Furthermore, people like Qionglong Fan (Zen master), Ruiguang Yun (Zen master), Xieyun Ji (Zen master), and Xilin Xuan, were all approved by Sanfeng (Zen master), but ultimately did not inherit Sanfeng, but inherited his disciples. These kinds of situations

高風。古今指不勝屈。其間恐多未詳。姑遵各有刻本可憑者。然後載入。是書專在流通宗眼。以機緣為重。姓名出處。聊備查考。諸師之名系于號。號繫於寺院庵額。額繫於郡邑。以便查考。此傳燈之定式也。如宋之平江。即今之蘇州。宋之臨安。即今之杭州。宋之慶元。即今之寧波。茲錄惟祖庭之名不易。而郡邑隨時以系之。如慶元天童。寧波天童。臨安靈隱。杭州靈隱之類。不可列舉。錄中惟稱禪師者為多。其稱國師。和尚。法師。西堂。藏主。庵主。上座。首座。大士。居士。道人之類。皆各承其舊。並無臆見。惟姚少師。系徑山及法嗣。出世普慶。遷天龍。唱道甚久。且其得官后。勵道益堅。仍從嗣法。稱少師斯道衍禪師云。續燈不列章次者。亟為補之。如徑山范下斷橋倫一支。至二十七世。月溪澄。失載機緣。幾至源流無考之類。嚴天池水月齋原刻瞿本。每葉用十一行二十一字。海內翻本。無不宗之。惟揚之天寧。杭之靈隱二刻。俱有句讀小圈。讀之甚便。且每葉板心。注每師名號三小字。更便查閱。茲刻遵之。是錄也。海內名公尊宿共加參訂。其三十四世以前。凡有未經箬庵費隱覺浪白巖遠門所曾輯錄者。一字不敢纂入。其三十五世以下。因諸老未有完成的書。逐一商酌。凡有未經刊行語錄傳記塔銘。無可憑

據者。一字不敢纂入。足稱考覈精詳。源流有自。誠禪林之拱璧。法門之至寶也。是錄起于丁巳春王。成於戊午長夏。鳩工始於嘉興楞嚴寺之藏經坊。終於維揚建隆寺之印經寮。繕稿于張劍園居士之般若閣。

聶先樂讀識。

No. 1579-G 虎丘徑山二祖長少倫敘考

五燈會元。載昭覺勤祖法嗣。徑山杲居首。而虎丘隆次之。蓋會元輯于大川濟公。系妙喜四世孫。推尊其祖。宜乎列徑山于虎丘之前也。但嚴統諸書。亦仍會元之舊文。先徑山而次虎丘。則不得不引虎丘塔碑。及大慧年譜。祥考二祖之年臘。著為說以辯正其倫敘焉。按塔碑隆祖遷化于高宗紹興六年。丙辰五月八日。住世六十年。坐四十五夏。則隆祖之示生。在神宗熙寧十年丁巳也。九歲去家。則元豐八年乙丑也。又六歲受具。則哲宗元祐六年辛未也。又五歲而行腳四方。首參長蘆凈照。次參湛堂。次參死心。最後從圓悟于夾山。當機契悟。參隨二十年。歸和州省親。四眾請開堂于城西開聖寺。以建炎之亂。南渡宣城。郡守李尚書光延居彰教四年。而遷虎丘。又三年而示寂。則住虎丘。當在紹興四年甲寅。住彰教當在建炎四年庚戌。而出世開聖。則在建炎二三年間也。會元諸書。皆載圓悟于建炎初遷金山。二年正月奉詔入對揚州

【現代漢語翻譯】現代漢語譯本：校對者。一個字也不敢擅自改動。足以稱得上考覈精詳，源流有自。確實是禪林的拱璧，法門的至寶啊。這部記錄始於丁巳年（1197年）的春季，成於戊午年（1218年）的夏季。開始在嘉興楞嚴寺的藏經坊進行，最終在維揚建隆寺的印經寮完成。在張劍園居士的般若閣繕寫。

聶先樂讀後識。

No. 1579-G 虎丘徑山二祖長少倫敘考

《五燈會元》記載昭覺勤祖的法嗣，逕山杲排在首位，而虎丘隆排在第二位。大概是《五燈會元》由大川濟公編輯，他是妙喜的四世孫，推崇他的祖師，所以把徑山列在虎丘之前。但是嚴統等書，也仍然沿用《五燈會元》的舊文，先徑山而後虎丘，那就不得不引用虎丘塔碑，以及大慧年譜，詳細考證二祖的年齡和僧臘，寫成說明來辨正他們的倫序。按照塔碑記載，隆祖于高宗紹興六年（1136年）丙辰五月八日圓寂，住世六十年，坐禪四十五個夏季，那麼隆祖的出生，在神宗熙寧十年（1077年）丁巳。九歲離家，那麼在哲宗元豐八年（1085年）乙丑。又六年受具足戒，那麼在哲宗元祐六年（1091年）辛未。又五年開始行腳四方，首先參訪長蘆凈照，其次參訪湛堂，再次參訪死心，最後跟隨圓悟在夾山，當機契悟，參隨二十年，回到和州省親。四眾邀請他在城西開聖寺開堂說法。因為建炎之亂，南渡到宣城，郡守李尚書光延請他住在彰教寺四年，然後遷往虎丘。又三年圓寂。那麼住在虎丘，應該在紹興四年（1134年）甲寅。住在彰教寺應該在建炎四年（1130年）庚戌。而出世在開聖寺開堂，那麼在建炎二三年（1128-1129年）間。會元等書，都記載圓悟在建炎初年遷往金山，二年（1128年）正月奉詔入對揚州。

【English Translation】 English version: Proofreader. Dared not to alter a single word. It can be called a detailed examination with its own origin. It is indeed the arch-gem of the Chan forest and the supreme treasure of the Dharma gate. This record began in the spring of Ding Si year (1197) and was completed in the summer of Wu Wu year (1218). The work began in the Sutra Repository of Lengyan Temple in Jiaxing and ended in the Sutra Printing Office of Jianlong Temple in Yangzhou. It was copied in the Prajna Pavilion of layman Zhang Jianyuan.

Nie Xianle, after reading and recognizing.

No. 1579-G Examination of the Seniority Order of the Second Ancestors of Tiger Hill and Jing Mountain

The 'Wudeng Huiyuan' (Compendium of Five Lamps) records that among the Dharma heirs of Zhaojue Qinzu, Jingshan Gao ranks first, while Huqiu Long ranks second. It is probably because the 'Wudeng Huiyuan' was compiled by Dachuan Jigong, who was a fourth-generation descendant of Miaoxi, and he revered his ancestor, so he placed Jingshan before Huqiu. However, Yan Tong and other books also still follow the old text of 'Wudeng Huiyuan', placing Jingshan before Huqiu. Then, it is necessary to cite the Huqiu Pagoda Inscription and the Chronology of Dahui, to examine in detail the age and monastic seniority of the two ancestors, and write an explanation to correct their order. According to the pagoda inscription, Ancestor Long passed away on the eighth day of the fifth month of Bingchen year (1136) during the Shaoxing reign of Emperor Gaozong, living in the world for sixty years and practicing meditation for forty-five summers. Then, Ancestor Long's birth was in the Ding Si year (1077) of the Xining reign of Emperor Shenzong. He left home at the age of nine, which was the Yi Chou year (1085) of the Yuanfeng reign of Emperor Zhezong. Six years later, he received full ordination, which was the Xin Wei year (1091) of the Yuanyou reign of Emperor Zhezong. Five years later, he began to travel around, first visiting Changlu Jingzhao, then visiting Zhandang, then visiting Sixin, and finally following Yuanwu at Jiashan, where he had a sudden enlightenment. He followed Yuanwu for twenty years and returned to Hezhou to visit his family. The four assemblies invited him to open a Dharma hall at Kaisheng Temple in the west of the city. Because of the Jianyan Rebellion, he crossed south to Xuancheng, and Prefect Li Shangshu Guang invited him to reside at Zhangjiao Temple for four years, and then moved to Huqiu. He passed away three years later. Then, his residence at Huqiu should have been in the Jia Yin year (1134) of the Shaoxing reign. His residence at Zhangjiao Temple should have been in the Geng Xu year (1130) of the Jianyan reign. And his emergence to open a Dharma hall at Kaisheng Temple was between the second and third years (1128-1129) of the Jianyan reign. The Huiyuan and other books all record that Yuanwu moved to Jinshan at the beginning of the Jianyan reign, and in the first month of the second year (1128), he received an imperial decree to enter Yangzhou for an audience.

。賜號圓悟禪師。今隆祖語錄第一會住開聖。開堂日拈香酬法乳。稱現住金山佛果圓悟禪師。是則正在佛果住金山入對賜號之時也。其參隨圓悟二十年。則當始於徽宗政和之初年也。會元載圓悟崇寧中。還里省親。開法六祖。更昭覺。政和間。復出峽南遊。張無盡留居碧巖。復徙道林。而隆祖塔碑。謂趨夾山見圓悟。會圓悟移道林。師從焉。他書載僧問圓悟。如何是夾山境。悟答曰。猿抱子歸青嶂里。鳥銜花落碧巖前。然則夾山者即碧巖也。參考群籍。定其年甲。則隆祖之常隨圓悟。自政和而宣和。而靖康。而建炎。前後蓋二十年也。此則隆祖之始末。合會元諸書所紀。以證徐林所撰之塔碑。並無纖毫可疑者也。按年譜。大慧生於哲宗元祐四年己巳。則齒少於隆祖一十二年也。出家于徽宗崇寧三年甲申。則後於隆祖之脫白一十九年也。請具足戒于崇寧四年乙酉。則後於隆祖之得戒一十四年也。政和年間依湛堂于寶峰。至宣和七年乙巳。始參圓悟于天寧。則契機圓悟。亦在隆祖之後十餘年也。高宗建炎四年庚戌。始住海昏雲門庵。則正當隆祖住彰教之年。爾時隆祖先已出世于開聖也。此則悉依大慧門人祖詠宗演所修之年譜。其載筆諒無差謬者也。考諸塔碑年譜。以定二祖之倫敘。豈非虎丘為兄。而徑山為弟乎。年譜載大

【現代漢語翻譯】賜予他圓悟禪師的稱號。現在《隆祖語錄》第一會記載了他住在開聖寺，開堂說法時拈香酬謝佛法的乳哺之恩，稱呼自己為現住金山佛果圓悟禪師。這說明當時圓悟禪師正在佛果寺住持，在金山寺應答，並接受賜號。他跟隨圓悟禪師二十年，應該始於徽宗政和（1111-1118年）初年。《會元》記載圓悟禪師在崇寧（1102-1106年）年間回鄉省親，在六祖寺開法，後來又去了昭覺寺。政和（1111-1118年）年間，再次出峽南遊，張無盡挽留他住在碧巖寺，後來又遷到道林寺。而隆祖的塔碑上說，他前往夾山拜見圓悟禪師，適逢圓悟禪師移居道林寺，隆祖便跟隨他。其他書籍記載有僧人問圓悟禪師：『什麼是夾山的境界？』圓悟禪師回答說：『猿猴抱著幼崽回到青翠的山峰里，鳥兒銜著花朵落在碧綠的巖石前。』由此可見，夾山就是碧巖。參考各種典籍，確定他們的年歲，那麼隆祖一直跟隨圓悟禪師，從政和（1111-1118年）到宣和（1119-1125年），再到靖康（1126-1127年），以及建炎（1127-1130年），前後大約二十年。這就是隆祖的始末，與《會元》等書的記載相符，可以用來驗證徐林所撰寫的塔碑，沒有任何值得懷疑的地方。按照年譜記載，大慧禪師生於哲宗元祐四年己巳（1089年），那麼他的年齡比隆祖禪師小十二歲。他在徽宗崇寧三年甲申（1104年）出家，比隆祖禪師脫離俗家晚十九年。他在崇寧四年乙酉（1105年）受具足戒，比隆祖禪師得戒晚十四年。政和（1111-1118年）年間，他依止湛堂禪師于寶峰寺，直到宣和七年乙巳（1125年），才在天寧寺參拜圓悟禪師，那麼他與圓悟禪師契合機緣，也在隆祖禪師之後十餘年。高宗建炎四年庚戌（1130年），他開始住持海昏雲門庵，正好是隆祖禪師住持彰教寺的那一年。那時隆祖禪師已經在開聖寺出世弘法了。這些都是依據大慧禪師的門人祖詠、宗演所編修的年譜，他們的記載應該沒有差錯。考證塔碑和年譜，來確定二位祖師的倫理次序，難道不是虎丘禪師為兄，而徑山禪師為弟嗎？年譜記載大

【English Translation】 Granted him the title of Zen Master Yuanwu (Enlightenment). Now, the first assembly of the 'Longzu (Eminent Ancestor) Sayings' records that he resided at Kaisheng (Opening Saint) Temple. On the day of his inaugural sermon, he offered incense to repay the nurturing grace of the Dharma, referring to himself as the currently residing Yuanwu Zen Master of Foguo (Buddha Fruit) Temple on Jinshan (Gold Mountain). This indicates that Zen Master Yuanwu was residing at Foguo Temple, responding at Jinshan Temple, and receiving the bestowed title at that time. He followed Yuanwu for twenty years, which should have begun in the early years of the Zhenghe (1111-1118) era of Emperor Huizong. The 'Huiyuan (Compilation of Essentials)' records that Yuanwu returned to his hometown to visit relatives during the Chongning (1102-1106) era, inaugurated the Dharma at the Sixth Ancestor Temple, and later went to Zhaojue (Manifest Awakening) Temple. During the Zhenghe (1111-1118) era, he traveled south of the gorges again, and Zhang Wujin (Boundless) retained him at Biyan (Emerald Cliff) Temple, later moving to Daolin (Path Forest) Temple. However, Longzu's pagoda inscription states that he went to Jiashan (Clamp Mountain) to see Yuanwu, coinciding with Yuanwu's move to Daolin Temple, which Longzu then followed. Other books record a monk asking Yuanwu, 'What is the realm of Jiashan?' Yuanwu replied, 'Monkeys embrace their young, returning to the green peaks; birds carry flowers, falling before the emerald cliffs.' Thus, Jiashan is Biyan. Consulting various texts to determine their ages, Longzu's constant following of Yuanwu spanned from Zhenghe (1111-1118) to Xuanhe (1119-1125), then to Jingkang (1126-1127), and Jianyan (1127-1130), approximately twenty years in total. This is the complete account of Longzu, consistent with the records in the 'Huiyuan' and other books, which can be used to verify the pagoda inscription written by Xu Lin, without any cause for doubt. According to the chronological biography, Zen Master Dahui (Great Wisdom) was born in the fourth year of the Yuanyou (1089) era of Emperor Zhezong, corresponding to the year of Jisi, making him twelve years younger than Zen Master Longzu. He renounced the world in the third year of the Chongning (1104) era of Emperor Huizong, corresponding to the year of Jiashen, nineteen years later than Longzu's departure from secular life. He received the complete precepts in the fourth year of the Chongning (1105) era, corresponding to the year of Yiyou, fourteen years later than Longzu's receiving of precepts. During the Zhenghe (1111-1118) era, he relied on Zen Master Zhantang at Baofeng (Precious Peak) Temple, and it was not until the seventh year of the Xuanhe (1125) era, corresponding to the year of Yisi, that he visited Yuanwu at Tianning (Heavenly Peace) Temple. Therefore, his alignment with Yuanwu's teachings was also more than ten years after Longzu. In the fourth year of the Jianyan (1130) era of Emperor Gaozong, corresponding to the year of Gengxu, he began to reside at Yunmen (Cloud Gate) Hermitage in Haihun, which was precisely the year Longzu resided at Zhangjiao (Manifest Teaching) Temple. At that time, Longzu had already emerged and propagated the Dharma at Kaisheng Temple. These are all based on the chronological biography compiled by Dahui's disciples Zu Yong and Zong Yan, and their records should be free from errors. Examining the pagoda inscriptions and chronological biographies to determine the ethical order of the two ancestors, isn't Zen Master Huqiu (Tiger Hill) the elder brother, and Zen Master Jingshan (Path Mountain) the younger brother? The chronological biography records that Dahui

慧于建炎元年丁未。省侍圓悟于金山。偕隆藏主之吳門。少憩寶華。次虎丘。遂館於前資據塔碑。隆祖是時已住開聖。未住虎丘。意者二老。皆以省侍圓悟。相遇于金山。遂同遊吳門。館于虎丘耳。他書又載應庵華祖。先於彰教。親依隆祖。及隆祖遷住虎丘。則華祖為先馳。意者隆祖于建炎中。先已受虎丘之請。至紹興中。始來闡法。故華祖為前驅耳。不然。以著草鞋住院之華祖。豈其居學地時。曾為子夏之先耶。會元載應庵住歸宗日。大慧在梅陽。有僧傳師垂示語句。慧見之極口稱歎。后以偈寄曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊歧正脈通。其歸重如此。年譜載大慧于紹興二十四年甲戌。以頌代書。答歸宗華侄長老。此之謂也。會元又載應庵于室中。能鍛鍊耆艾。故世稱大慧。與師居處。為二甘露門。又載應庵于虎丘忌日拈香。有二十年來坐曲錄木之句。又載應庵于孝宗隆興改元。六月十三日。奄然而化。年譜載大慧。亦於是年八月十日。示寂于徑山明月堂。則知應庵弘法二十餘年。實與大慧同時行道也。諸書列徑山于虎丘之前。實為傳誤。久欲正其說。以遍告諸方具眼。適樂讀居士。從邗上歸。出其向日圓中所編指月續錄見示。開卷便見虎丘法嗣。列在徑山法嗣之前。觀其伯仲昭然。

【現代漢語翻譯】慧禪師于建炎元年（1127年）丁未，在金山拜見圓悟禪師，與隆藏主一同前往吳門。他們先在寶華寺稍作停留，然後去了虎丘，最後住在前資據塔碑處。當時，隆祖已經住在開聖寺，但尚未住持虎丘。推測是這兩位禪師在金山拜見圓悟禪師時相遇，於是結伴同遊吳門，並住在虎丘。其他書籍又記載應庵華祖先在彰教寺，親近依止隆祖。等到隆祖遷住虎丘時，華祖便先一步前往。推測隆祖在建炎年間就已經接受了虎丘的邀請，直到紹興年間（1131-1162年）才開始在那裡弘揚佛法，所以華祖先去打前站。不然的話，以穿著草鞋住持寺院的華祖，難道在他學習的時候，曾經做過子夏的先導嗎？《禪林僧寶傳》記載應庵禪師住持歸宗寺時，大慧禪師在梅陽，有僧人傳來老師的開示語句，大慧禪師看到后極口稱讚，後來寫了一首偈頌寄去，說：『坐斷金輪第一峰，千妖百怪盡潛蹤。年來又得真訊息，報道楊歧正脈通。』他如此歸心推重應庵禪師。《大慧普覺禪師年譜》記載大慧禪師在紹興二十四年（1154年）甲戌，用頌代替書信，回覆歸宗華侄長老，說的就是這件事。《禪林僧寶傳》又記載應庵禪師在室內，能夠鍛鍊有德之士，所以世人稱大慧禪師與他居住的地方，為二甘露門。又記載應庵禪師在虎丘寺的忌日拈香，有『二十年來坐曲錄木』的句子。又記載應庵禪師在孝宗隆興改元（1163年）六月十三日，安然而逝。年譜記載大慧禪師，也是在這一年八月十日，在徑山明月堂示寂。由此可知應庵禪師弘揚佛法二十餘年，實際上與大慧禪師同時行道。許多書籍將徑山寺列在虎丘寺之前，實際上是傳抄錯誤。我一直想糾正這個說法，以便告知各方有見識的人。恰好樂讀居士從邗上回來，拿出他以前在圓中所編的《指月續錄》給我看，打開書就看到虎丘法嗣，排列在徑山法嗣之前，觀看他們的先後次序非常明顯。慧于建炎元年（1127）丁未。省侍圓悟于金山（Jinshan Mountain）。偕隆藏主之吳門（Wumen）。少憩寶華（Baohua Temple）。次虎丘（Tiger Hill）。遂館於前資據塔碑。隆祖是時已住開聖（Kaisheng Temple）。未住虎丘。意者二老。皆以省侍圓悟。相遇于金山。遂同遊吳門。館于虎丘耳。他書又載應庵華祖。先於彰教（Zhangjiao Temple）。親依隆祖。及隆祖遷住虎丘。則華祖為先馳。意者隆祖于建炎中。先已受虎丘之請。至紹興中（1131-1162）。始來闡法。故華祖為前驅耳。不然。以著草鞋住院之華祖。豈其居學地時。曾為子夏之先耶。《禪林僧寶傳》載應庵住歸宗（Guizong Temple）日。大慧在梅陽（Meiyang）。有僧傳師垂示語句。慧見之極口稱歎。后以偈寄曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊歧正脈通。其歸重如此。《大慧普覺禪師年譜》載大慧于紹興二十四年（1154）甲戌。以頌代書。答歸宗華侄長老。此之謂也。《禪林僧寶傳》又載應庵于室中。能鍛鍊耆艾。故世稱大慧。與師居處。為二甘露門。又載應庵于虎丘忌日拈香。有二十年來坐曲錄木之句。又載應庵于孝宗隆興改元（1163）。六月十三日。奄然而化。《大慧普覺禪師年譜》載大慧。亦於是年八月十日。示寂于徑山（Jingshan Mountain）明月堂。則知應庵弘法二十餘年。實與大慧同時行道也。諸書列徑山于虎丘之前。實為傳誤。久欲正其說。以遍告諸方具眼。適樂讀居士。從邗上歸。出其向日圓中所編指月續錄見示。開卷便見虎丘法嗣。列在徑山法嗣之前。觀其伯仲昭然。

【English Translation】 In the Dingwei year (1127) of the Jianyan era, Chan Master Hui visited Chan Master Yuanwu at Jinshan (Gold Mountain). He traveled to Wumen (Wu Gate) with Dharma Master Long. They briefly stayed at Baohua (Precious Flower) Temple, then went to Tiger Hill. Finally, they resided at the stele in front of the pagoda. At that time, Longzu was already residing at Kaisheng (Opening Saint) Temple but had not yet resided at Tiger Hill. It is speculated that these two masters met while visiting Chan Master Yuanwu at Jinshan, and thus traveled together to Wumen and resided at Tiger Hill. Other books also record that Ying'an Huazu was first at Zhangjiao (Manifest Teaching) Temple, closely relying on Longzu. When Longzu moved to reside at Tiger Hill, Huazu went ahead. It is speculated that Longzu had already received an invitation from Tiger Hill during the Jianyan era and only began to propagate the Dharma there during the Shaoxing era (1131-1162). Therefore, Huazu went ahead as a precursor. Otherwise, how could Huazu, who wore straw sandals and resided in temples, have been a precursor to Zixia during his time of study? The 'Biographies of Eminent Monks in Chan Buddhism' records that when Ying'an resided at Guizong (Returning Ancestor) Temple, Dahui was in Meiyang. A monk transmitted the teacher's instructions, and Dahui praised them greatly. Later, he sent a verse, saying, 'Sitting firmly on the first peak of the Golden Wheel, all demons and monsters hide their tracks. In recent years, I have obtained true news, reporting that the Yangqi lineage is flowing correctly.' He respected Ying'an so much. The 'Chronicle of Chan Master Dahui Puju' records that in the Jiaxu year (1154) of the Shaoxing era, Dahui used a verse instead of a letter to reply to the elder Dharma nephew of Guizong, Hua. This is what it refers to. The 'Biographies of Eminent Monks in Chan Buddhism' also records that Ying'an was able to train virtuous individuals in his room, so the world called the place where Dahui and he resided the 'Two Gates of Sweet Dew'. It also records that Ying'an offered incense on the anniversary of Tiger Hill Temple, with the line 'Sitting on the curved wooden chair for twenty years'. It also records that Ying'an passed away peacefully on the thirteenth day of the sixth month of the first year of the Longxing era (1163) of Emperor Xiaozong. The chronicle records that Dahui also passed away on the tenth day of the eighth month of the same year at Mingyue Hall on Jingshan (Path Mountain). From this, it can be known that Ying'an propagated the Dharma for more than twenty years, actually practicing the Way at the same time as Dahui. Many books list Jingshan Temple before Tiger Hill Temple, which is actually a transmission error. I have long wanted to correct this statement in order to inform all discerning individuals. Coincidentally, Layman Le Du returned from Hangshang and showed me the 'Continued Records of Pointing at the Moon' compiled by Yuanzhong in the past. Upon opening the book, I saw that the Dharma lineage of Tiger Hill was listed before the Dharma lineage of Jingshan. Observing their order of seniority is very clear.

頓使雁行成序。且載筆精妙。確有卓見高識。為功于傳燈無盡矣。敢抒管見以附不朽。名之曰。少長倫敘考云。康熙己未佛成道日。虎丘二十一世法孫。虞山檗巖本黃槃談拜書。

予閱圓悟佛果禪師語錄。系宋平江府虎丘山門人紹隆等編。則知虎丘為圓悟首座也。又閱紫柏老人集。其序應庵和尚語錄云。臨濟正宗。大於楊岐會。盛於五祖演。至於圓悟嫡嗣曰虎丘。而虎丘嫡嗣為應庵。則知虎丘為圓悟嫡嗣也。及閱五燈會元。昭覺禪師法嗣三十餘人。首徑山而次虎丘。則不能無疑。今閱檗公辯正一書。其考諸塔銘。按諸年譜。二祖之得法行化。年月次序。可謂詳矣。其有一事徑山在虎丘之先者乎。虎丘為兄。徑山為弟。斷然無疑也。夫兄弟之倫。儒釋一理。古人雖重嫡而輕庶。然庶為兄。嫡為弟。長幼之序。猶不可紊。況嫡本兄乎。庶本弟也。而可以顛倒其倫次耶。五燈會元。編于大慧之門人。而推崇其祖。是誠有之。如楚石為大慧五世孫。無相錢居士序其語錄云。圓悟之後。分為二宗。一為妙喜。一為虎丘。是亦先徑山而後虎丘者。訛傳日久。幾莫能辯。檗公得法于木陳老人。為虎丘二十一世孫。辯正二祖倫次。非為推崇其祖。實所以較正臨濟之正傳。訂定圓悟之宗派。公也。非私也。彤學識淺劣。于禪宗未窺

【現代漢語翻譯】現代漢語譯本：立刻使得雁陣的行列變得井然有序。而且記載的文字精妙，確實具有卓越的見解和高超的認識，對於傳燈（指佛法傳承）的無盡事業做出了貢獻。我斗膽發表一些淺薄的看法，附於這不朽的著作之後，命名為《少長倫敘考》。康熙己未年（1679年）佛成道日，虎丘第二十一世法孫，虞山檗巖本黃槃談恭敬拜書。

我閱讀了圓悟佛果禪師的語錄，是宋朝平江府虎丘山的門人紹隆等人編輯的。由此得知虎丘是圓悟的首座弟子。又閱讀了紫柏老人的文集，其中為應庵和尚語錄寫的序言說：『臨濟正宗，興盛于楊岐會，更加興盛於五祖演，到了圓悟的嫡傳弟子就是虎丘，而虎丘的嫡傳弟子是應庵。』由此得知虎丘是圓悟的嫡傳弟子。等到閱讀《五燈會元》時，昭覺禪師的法嗣有三十多人，首列徑山而其次列虎丘，不能不讓人產生疑問。現在閱讀檗公辯正的這本書，他考證了諸多的塔銘，查閱了諸多的年譜，對於二祖（指徑山和虎丘）得法和行化的年月次序，可以說是非常詳細了。其中難道有一件事是徑山在虎丘之前的嗎？虎丘是兄長，逕山是弟弟，這是斷然無疑的。兄弟的倫理，儒家和佛家是同一個道理。古人雖然重視嫡子而輕視庶子，然而庶子為兄，嫡子為弟，長幼的次序，仍然不可以紊亂。更何況嫡子本來就是兄長，庶子本來就是弟弟呢？怎麼可以顛倒他們的倫次呢？《五燈會元》，是編纂于大慧的門人，而推崇他們的祖師，這確實是有的。例如楚石是大慧的五世孫，無相錢居士為他的語錄作序說：『圓悟之後，分為二宗，一為妙喜，一為虎丘。』這也是先徑山而後虎丘。訛傳的時間長了，幾乎沒有人能夠辨別。檗公得法于木陳老人，是虎丘的第二十一世孫，辯正二祖的倫次，不是爲了推崇他的祖師，實際上是爲了校正臨濟的正傳，訂正圓悟的宗派。這是公正的，不是爲了私利。彤的學識淺薄，對於禪宗還沒有深入瞭解。

【English Translation】 English version: Immediately, it caused the ranks of the wild geese to become orderly. Moreover, the recorded words are exquisite, and indeed possess outstanding insights and high-level understanding, contributing to the endless cause of transmitting the lamp (referring to the transmission of the Dharma). I dare to express some shallow views and attach them to this immortal work, naming it 'A Study of the Order of Seniority and Juniority.' On the day of Buddha's Enlightenment in the year Jiwei (1679) of the Kangxi (清聖祖玄燁) reign, the twenty-first generation Dharma grandson of Huchiu (虎丘, a mountain and temple), Yushan (虞山, a mountain) Boyan Benhuang Pantan respectfully wrote.

I read the recorded sayings of Zen Master Yuanwu Foguo (圓悟佛果禪師), which were compiled by Shaolong (紹隆) and others, disciples of Huchiu Mountain (虎丘山) in Pingjiang Prefecture (平江府) of the Song Dynasty (宋朝). From this, I learned that Huchiu was Yuanwu's (圓悟) foremost disciple. I also read the collected works of Elder Zibo (紫柏老人), in which the preface to the recorded sayings of Abbot Ying'an (應庵和尚) states: 'The orthodox lineage of Linji (臨濟) flourished in Yangqi Hui (楊岐會), and flourished even more in Wuzu Yan (五祖演). When it came to Yuanwu's (圓悟) direct descendant, it was Huchiu (虎丘), and Huchiu's (虎丘) direct descendant was Ying'an (應庵).' From this, I learned that Huchiu (虎丘) was Yuanwu's (圓悟) direct descendant. When I read the Wudeng Huiyuan (五燈會元, Compendium of Five Lamps), there were more than thirty Dharma heirs of Zen Master Zhaojue (昭覺禪師), with Jingshan (徑山, a mountain and temple) listed first and Huchiu (虎丘) second, which could not help but raise doubts. Now, reading Master Bo's (檗公) book of rectification, he examined many stupa inscriptions and consulted many chronicles, and the order of the years in which the two ancestors (referring to Jingshan and Huchiu) attained the Dharma and propagated it can be said to be very detailed. Is there any instance in which Jingshan (徑山) preceded Huchiu (虎丘)? Huchiu (虎丘) is the elder brother, and Jingshan (徑山) is the younger brother, this is undoubtedly certain. The ethics of brotherhood are the same in Confucianism and Buddhism. Although the ancients valued the legitimate son and looked down on the son of a concubine, if the son of a concubine is the elder brother and the legitimate son is the younger brother, the order of seniority and juniority should still not be disrupted. Moreover, the legitimate son is originally the elder brother, and the son of a concubine is originally the younger brother, how can their order be reversed? The Wudeng Huiyuan (五燈會元) was compiled by the disciples of Dahui (大慧), and they revered their ancestor, which is indeed the case. For example, Chushi (楚石) is the fifth-generation descendant of Dahui (大慧), and the lay Buddhist Wuxiang Qian (無相錢居士) wrote a preface to his recorded sayings, saying: 'After Yuanwu (圓悟), it was divided into two schools, one was Miaoxi (妙喜), and the other was Huchiu (虎丘).' This also puts Jingshan (徑山) before Huchiu (虎丘). After a long time of erroneous transmission, almost no one can distinguish it. Master Bo (檗公) attained the Dharma from Elder Muchen (木陳老人), and is the twenty-first generation descendant of Huchiu (虎丘). Rectifying the order of the two ancestors is not to revere his ancestor, but actually to correct the orthodox transmission of Linji (臨濟) and to revise the school of Yuanwu (圓悟). This is fair, not for personal gain. Tong's (彤) knowledge is shallow, and he has not yet deeply understood Zen Buddhism.

一二。但宋文憲公。為文苑鉅公。所作禪林碑版之文甚多。若育王約之裕公生塔之碑。龍池佛心寧公舍利塔銘。詳載原委。未有不先虎丘而後徑山者。是可信也。敬書以弁于指月續錄之首。俾僧史之信從有本云。長洲念齋繆彤題。

續指月錄卷首

廬陵聶　先樂讀　編集

濟陽江　湘郢上　參訂

六祖下十六世(瞿本補遺)

臨濟宗

平江虎丘雪庭元凈禪師

吉安雙溪人。上堂。知有底人。過萬年如同一日。不知有者。過一日如同萬年。不見死心和尚道。山僧行腳二十餘年。以九十日為一夏。增一日也不得。減一日也不得。取不得。捨不得。處處當來見彌勒。且道彌勒在甚麼處。金風吹渭水。落葉滿長安○上堂。說得須是見得。見得又須說得。見得說不得。落在陰界。見解偏枯。說得見不得。落在時機。墮在毒海。若在翠雲門下。直饒說得見得。好與三十棒。說不得見不得。也好與三十棒。翠云恁么道。也好與三十棒。遂高聲召大眾曰險○僧問如何是到家一句。師曰。坐觀成敗。問不與萬法為侶者。是甚麼人。師曰。遠親不如近鄰。曰。待汝一口吸盡西江水。即向汝道。又作么生。師曰。近鄰不如遠親。問亡僧遷化。向甚麼處去。師曰。糞堆頭。曰意旨如何。師曰。筑著

【現代漢語翻譯】現代漢語譯本一二。但宋文憲公作為文壇泰斗，撰寫了大量的禪林碑文，例如《育王約之裕公生塔之碑》、《龍池佛心寧公舍利塔銘》，詳細記載了事件的始末，無一不是先提及虎丘后提及徑山，這是可以相信的。恭敬地書寫這些內容，放在《指月續錄》的開篇，以便僧史的信奉有所依據。長洲念齋繆彤題。

《續指月錄》卷首

廬陵聶先樂讀

濟陽江湘郢上參訂

六祖下十六世(瞿本補遺)

臨濟宗

平江虎丘雪庭元凈禪師

吉安雙溪人。禪師上堂開示：『明白真理的人，過一萬年也像過一天；不明白真理的人，過一天就像過一萬年。』不見死心和尚說：『老僧我雲遊四方二十多年，以九十天為一夏（夏季安居），多一天也不行，少一天也不行。』拿不走，捨不得，處處都說將來能見到彌勒（未來佛）。那麼，彌勒在什麼地方呢？金風吹拂渭水，落葉飄滿長安。

禪師上堂開示：『說得出來必須是見解到的，見解到又必須說得出來。見解到卻說不出來，就落入了陰界，見解就會變得偏頗。說得出來卻見解不到，就會落入時機，墮入毒海。』如果在翠雲門下，即使說得出來又見解到，也要打三十棒。說不出來又見解不到，也要打三十棒。翠云如果這樣說，也要打三十棒。』於是高聲呼喚大眾說：『危險！』

有僧人問：『如何是到家的一句話？』禪師說：『坐觀成敗。』問：『不與萬法為伴侶的是什麼人？』禪師說：『遠親不如近鄰。』說：『等你一口吸盡西江水，我就告訴你。』又該怎麼做呢？禪師說：『近鄰不如遠親。』問：『亡故的僧人遷化后，會到什麼地方去？』禪師說：『糞堆頭。』問：『這是什麼意思？』禪師說：『筑著（撞上）。』

【English Translation】 English version One and two. But Song Wenxian Duke, as a great master of the literary world, wrote many inscriptions for Zen monasteries. For example, 'The Stele of Yugong's Birth Pagoda at Yuwang Temple' and 'The Inscription on the Relic Pagoda of Foxin Ninggong at Longchi Temple' detail the origins and circumstances, and none of them fail to mention Tiger Hill before Jing Mountain. This is believable. I respectfully write these down at the beginning of the 'Continuation of the Record of Pointing at the Moon' so that the faith of the monastic history has a basis. Written by Miao Tong of Nianzhai, Changzhou.

Preface to the Continued Record of Pointing at the Moon

Compiled by Nie Xianle of Luling

Revised by Jiang Xiangying Shang of Jiyang

Sixteenth Generation from the Sixth Patriarch (Supplemented by Qu Ben)

Linji School

Zen Master Xueting Yuanjing of Tiger Hill in Pingjiang

A native of Shuangxi, Ji'an. The Zen master addressed the assembly, saying: 'Those who understand the truth, ten thousand years pass as if it were a single day; those who do not understand, a single day passes as if it were ten thousand years.' Didn't Zen Master Sixin say: 'This old monk has traveled for more than twenty years, considering ninety days as one summer retreat. Not one day more, not one day less.' Cannot be taken, cannot be given up, everywhere they say they will see Maitreya (future Buddha) in the future. So, where is Maitreya? The golden wind blows across the Wei River, and fallen leaves fill Chang'an.

The Zen master addressed the assembly, saying: 'What is spoken must be seen, and what is seen must be spoken. If one sees but cannot speak, one falls into the realm of darkness, and one's understanding becomes biased. If one speaks but does not see, one falls into opportunity and sinks into a sea of poison.' If one is under the gate of Cuiyun, even if one can speak and see, one should still be given thirty blows. If one cannot speak and cannot see, one should also be given thirty blows. If Cuiyun says so, one should also be given thirty blows.' Then he loudly called out to the assembly, saying: 'Danger!'

A monk asked: 'What is the one phrase to reach home?' The Zen master said: 'Sit and watch success and failure.' Asked: 'Who is it that does not associate with the myriad dharmas?' The Zen master said: 'A near neighbor is better than a distant relative.' Said: 'When you have swallowed the entire West River in one gulp, I will tell you.' What should be done then? The Zen master said: 'A near neighbor is not as good as a distant relative.' Asked: 'Where do deceased monks go after their transformation?' The Zen master said: 'To the top of the dung heap.' Asked: 'What is the meaning of this?' The Zen master said: 'Hit it (run into it).'

磕著(昭覺勤嗣)。

潭州福嚴文演禪師

成都楊氏子。僧問如何是定林正主。師曰。坐斷天下人舌頭。曰。未審如何親近。師曰。覷著則瞎○上堂。當陽坐斷。凡聖蹟絕。隨手放開。天回地轉。直得日月互動。虎嘯龍吟。頭頭物物。耳聞目視。安立諦上。是甚麼。還委悉么。阿斯叱。咄(昭覺勤嗣)。

衢州天寧訥堂梵思禪師

蘇州朱氏子。上堂。趯翻生死海。踏倒涅槃岸。世上無活人。黃泉無死漢。遂拈拄杖曰。訥堂今日拄杖子有分付處也。還有承當得者么。試出來擔荷看。有么有么。良久擲拄杖。下座○上堂。知有底也吃粥吃飯。不知有底也吃粥吃飯。如何直下驗得他。有之與無。是之與非。邪之與正。若驗不出。參學事大遠在。喝一喝。下座○上堂。山僧是楊岐四世孫。這老漢有個三腳驢子弄蹄行公案。雖人人舉得。祇是不知落處。山僧不惜眉毛。為諸人下個註腳。乃曰。八角磨盤空里走(昭覺勤嗣)。

福州玄沙僧昭禪師

上堂。天上無彌勒。地下無彌勒。且道彌勒在甚麼處。良久曰。夜行莫踏白。不是水。便是石(昭覺勤嗣)。

紹興東山覺禪師

上堂。三通鼓罷。諸人各各上來。擬待理會祖師西來意。還知劍去久矣么。設使直下悟去。也是斬頭覓活

【現代漢語翻譯】現代漢語譯本磕著(昭覺勤嗣)。

潭州福嚴文演禪師

成都楊氏之子。有僧人問：『如何是定林正主？』禪師說：『坐斷天下人的舌頭。』僧人說：『不知道該如何親近？』禪師說：『覷著則瞎。』禪師上堂說法：『當陽坐斷，凡聖的軌跡都斷絕。隨手放開，天回地轉。以至於日月交相輝映，虎嘯龍吟。頭頭物物，耳聞目視，安立於真諦之上。』這是什麼？還明白嗎？阿斯叱，咄(昭覺勤嗣)。』

衢州天寧訥堂梵思禪師

蘇州朱氏之子。上堂說法：『趯翻生死之海，踏倒涅槃之岸。世上沒有活人，黃泉沒有死漢。』於是拿起拄杖說：『訥堂今日的拄杖子有分付之處啊。有誰能承擔得起嗎？』試著出來承擔看看。有嗎？有嗎？良久，擲下拄杖，下座。上堂說法：『知道有底的人也吃粥吃飯，不知道有底的人也吃粥吃飯。如何直接驗證他呢？有還是沒有，是還是非，邪還是正。如果驗證不出來，參學這件事就太遙遠了。』喝一聲，下座。上堂說法：『山僧是楊岐四世孫。這老漢有個三腳驢子弄蹄行的公案。雖然人人都舉得出來，只是不知道落腳之處。山僧不惜眉毛，為諸位下一個註腳。』於是說：『八角磨盤空里走(昭覺勤嗣)。』

福州玄沙僧昭禪師

上堂說法：『天上沒有彌勒（未來佛），地下沒有彌勒（未來佛）。那麼彌勒（未來佛）在什麼地方呢？』良久說：『夜行莫踏白，不是水，便是石(昭覺勤嗣)。』

紹興東山覺禪師

上堂說法：『三通鼓罷，諸位各各上來，想要理解祖師西來之意。還知道劍去很久了嗎？即使當下領悟，也是斬頭覓活。』

【English Translation】 English version Kezhe (Zhaojue Qinshi).

Chan Master Wenyen of Fuyan in Tanzhou

A son of the Yang family in Chengdu. A monk asked: 'What is the true master of Dinglin?' The Master said: 'Silencing the tongues of all people under heaven.' The monk said: 'I don't know how to approach him.' The Master said: 'Looking at it will blind you.' The Master ascended the hall and said: 'Sitting firmly in the present, all traces of the mundane and the sacred are cut off. Letting go at will, heaven and earth revolve. To the point where the sun and moon interact, tigers roar and dragons sing. Every single thing, what is heard and seen, is established upon the ultimate truth.' What is this? Do you understand? Asici, Du (Zhaojue Qinshi).'

Chan Master Fanshi of Nentang in Tianning, Quzhou

A son of the Zhu family in Suzhou. Ascending the hall, he said: 'Overturning the sea of birth and death, trampling down the shore of Nirvana. There are no living people in the world, and no dead men in the Yellow Springs.' Then he picked up his staff and said: 'Today, Nentang's staff has something to impart. Is there anyone who can bear it?' Try to come out and take on the responsibility. Is there? Is there? After a long pause, he threw down the staff and descended from the seat. Ascending the hall, he said: 'Those who know what's there also eat congee and rice; those who don't know what's there also eat congee and rice. How can you directly verify him? Whether there is or isn't, whether it is right or wrong, whether it is evil or correct. If you can't verify it, the matter of studying Zen is very far away.' He shouted once and descended from the seat. Ascending the hall, he said: 'This mountain monk is a fourth-generation descendant of Yangqi. This old man has a case of a three-legged donkey prancing around. Although everyone can bring it up, they just don't know where it lands. This mountain monk doesn't begrudge his eyebrows and will give everyone a footnote.' Then he said: 'An eight-cornered millstone runs in the empty sky (Zhaojue Qinshi).'

Chan Master Sengzhao of Xuansha in Fuzhou

Ascending the hall, he said: 'There is no Maitreya (future Buddha) in heaven, and no Maitreya (future Buddha) on earth. Then where is Maitreya (future Buddha)?' After a long pause, he said: 'Don't step on white when walking at night; if it's not water, it's a stone (Zhaojue Qinshi).'

Chan Master Jue of Dongshan in Shaoxing

Ascending the hall, he said: 'After the three drumbeats, everyone comes up, intending to understand the meaning of the Patriarch's coming from the West. Do you know that the sword has been gone for a long time? Even if you understand it directly, it is still seeking life after being beheaded.'

。東山事不獲已。且向第二頭鞠拶看。以手拍禪床。下座○上堂。花爛熳。景暄妍。休說壺中別有天。百草頭邊如薦得。東高三丈。西闊八寸(昭覺勤嗣)。

岳州君山佛照覺禪師

上堂。舉古者道。仰之彌高。鉆之彌堅。瞻之在前。忽焉在後。諸人還識得么。若也不識。為你注破。仰之彌高。不隔絲毫。要津把斷。佛祖難逃。鉆之彌堅。真體自然。鳥啼華笑。在碧巖前。瞻之在前。非正非偏。十方坐斷。威鎮大千。忽焉在後。一場漏逗。堪笑雲門。藏身北斗。咄(昭覺勤嗣)。

平江寶華顯禪師

本郡人。上堂。吃粥了也。頭上安頭。洗缽盂去為蛇畫足。更問如何。自納敗闕。良久。高聲召大眾。眾舉首。師曰。歸堂喫茶○上堂。禪莫參。道休學。歇意忘機常廓落。現成公案早周遮。祇個無心已穿鑿。直饒坐斷未生前。難透山僧錯錯錯(昭覺勤嗣)。

臺州天封覺禪師

上堂。無生國里。未是安居。萬仞崖頭。豈容駐足。且望空撒手。直下翻身一句。作么生道。人逢喜事精神爽。入火真金色轉鮮(昭覺勤嗣)。

成都正法建禪師

上堂。兔馬有角。牛羊無角。絕毫絕𨤲。如山如岳。針峰上獅子翻身。藕竅中大鵬展翼。等閑突過北俱盧。日月星辰一時黑(昭覺勤嗣

【現代漢語翻譯】現代漢語譯本：東山的事情不得已，暫且從另一方面來考察。用手拍禪床，下座。上堂：花朵爛漫，景色溫暖美好，不要說壺中另有天地。在百草的頂端如果能夠領會，東邊高三丈，西邊寬八寸（昭覺勤嗣）。岳州君山佛照覺禪師上堂。引用古人說的話：『仰望它，越發覺得高；鉆研它，越發覺得堅；看著它好像在前面，忽然又好像在後面。』各位還認識它嗎？如果還不認識，我為你們點破。『仰望它，越發覺得高』，沒有絲毫間隔，要道關口被把斷，佛祖也難以逃脫。『鉆研它，越發覺得堅』，真體自然顯現，鳥啼花笑，就在碧巖山前。『看著它好像在前面』，不偏不倚，十方世界被佔據，威鎮大千世界。『忽然又好像在後面』，這是一場漏洞百出的表演，可笑雲門，把身藏在北斗星中。』咄！（昭覺勤嗣）。平江寶華顯禪師本郡人。上堂：喝粥完畢了嗎？頭上安頭，洗缽盂如同畫蛇添足。再問如何？自討沒趣。良久，高聲呼喚大眾，大眾抬頭。師父說：『回堂喝茶。』上堂：禪不要參，道不要學，停止思慮，忘記機巧，常常空曠寂寞。現成的公案早已周全遮蓋，僅僅一個無心就已經穿鑿附會。即使坐斷在未出生之前，也難以透徹山僧的錯錯錯（昭覺勤嗣）。臺州天封覺禪師上堂：無生之國里，還不是安身之處；萬仞懸崖上，哪裡能夠停留。姑且望空撒手，直接翻身而下，該怎麼說呢？人逢喜事精神爽，入火真金顏色鮮（昭覺勤嗣）。成都正法建禪師上堂：兔子和馬有角，牛和羊沒有角。絕對的毫釐不存，如同山嶽一般。針尖上獅子翻身，藕孔中大鵬展翅。輕輕鬆鬆地闖過北俱盧洲，日月星辰一時黑暗（昭覺勤嗣）。

【English Translation】 English version: The Dongshan affair is unavoidable. Let's examine it from another perspective. He patted the Zen bed and descended from the seat. Entering the hall: The flowers are blooming brilliantly, and the scenery is warm and beautiful. Don't say there is another world in the pot. If you can comprehend at the tip of all grasses, the east is three zhang high, and the west is eight cun wide (Zhao Jue Qin Si). Yuezhou Junshan Fozhao Jue Chan Master Entering the hall. Quoting the ancients: 'Looking up at it, it seems higher; drilling into it, it seems harder; looking at it, it seems in front; suddenly, it seems behind.' Do you all recognize it? If you don't, I will explain it for you. 'Looking up at it, it seems higher,' there is no gap at all. The vital pass is blocked, and even the Buddha cannot escape. 'Drilling into it, it seems harder,' the true essence appears naturally. Birds sing and flowers smile, right in front of Biyan Mountain. 'Looking at it, it seems in front,' neither biased nor partial, the ten directions are occupied, and it dominates the great thousand worlds. 'Suddenly, it seems behind,' this is a performance full of loopholes. It's laughable that Yunmen hides himself in the Big Dipper.' DOH! (Zhao Jue Qin Si). Pingjiang Baohua Xian Chan Master A native of this prefecture. Entering the hall: Have you finished drinking your porridge? Adding a head on top of a head, washing the alms bowl is like drawing a snake with feet. If you ask further, you are only inviting defeat. After a long silence, he loudly summoned the assembly. The assembly raised their heads. The master said, 'Return to the hall for tea.' Entering the hall: Don't practice Chan, don't study the Dao, stop thinking and forget scheming, and you will always be vast and empty. The ready-made public cases have long been completely covered up. Just a mind without intention is already contrived. Even if you sit firmly before birth, it is difficult to penetrate the mountain monk's mistake, mistake, mistake (Zhao Jue Qin Si). Taizhou Tianfeng Jue Chan Master Entering the hall: In the land of no birth, it is not yet a place to settle down; on a cliff of ten thousand ren, how can one stay? Let go into the void and turn over directly. How should one say it? 'When people encounter happy events, their spirits are refreshed; when entering fire, true gold turns brighter' (Zhao Jue Qin Si). Chengdu Zhengfa Jian Chan Master Entering the hall: Rabbits and horses have horns, cows and sheep have no horns. Absolutely no trace of hair, like mountains and peaks. A lion somersaults on a needlepoint, a roc spreads its wings in a lotus root hole. Casually breaking through Uttarakuru, the sun, moon, and stars are all dark at once (Zhao Jue Qin Si).

)。

臺州鴻福子文禪師

上堂。舉百丈脫野狐公案。頌曰。不昧不落作么會。會得依前墮野狐。一夜涼風上畫角。滿船明月泛江湖(昭覺勤嗣)。

南康云居宗振首座

丹丘人。依圓悟于云居。一日仰瞻鐘閣。倏然契證。有詰之者。座酬以三偈。其後曰。我有一機。直下示伊。青天霹靂。電卷星馳。德山臨濟。棒喝徒施。不傳之妙。于汝何虧。悟見大悅。竟以節操自高。道望愈重。嘗書壁曰。住在千峰最上層。年將耳順任騰騰。免教名字掛人齒。甘作今朝百拙僧(昭覺勤嗣)。

祖氏覺庵道人

建寧游察院之侄女也。幼志不適。留心祖道。于圓悟示眾語下。瞭然明白。悟曰。更須飏卻所見。始得自由。氏答偈曰。露柱抽橫骨。虛空弄爪牙。直饒玄會得。猶是眼中沙。(昭覺勤嗣)。

令人明室道人

自機契圓悟。遍參名宿。皆蒙印可。紹興庚申二月。書三偈。寄呈草堂清。微露謝世之意。至旬末。別親里而終○草堂䟦其偈。后為刊行。大慧亦嘗垂語發揚。偈曰。不識煩惱是菩提。若隨煩惱是愚癡。起滅之時須要會。鷂過新羅人不知。不識煩惱是菩提。凈妙蓮華生淤泥。人來問我若何為。吃粥吃飯洗缽盂。莫管他。莫管他。終日癡憨弄海沙。要識本來真面目。便是

【現代漢語翻譯】現代漢語譯本：

臺州鴻福子文禪師

上堂說法。引用百丈禪師關於野狐的公案。並作偈頌說：不明白也不落入（空無），要如何領會？領會了也還是會墮入野狐的境界。一夜涼風吹過，響起了畫角的聲音，滿船沐浴在明月的光輝中，漂盪在江湖之上。（昭覺勤嗣）

南康云居宗振首座

是丹丘人。跟隨圓悟禪師在云居山修行。一天仰望鐘閣，忽然開悟。有人問他開悟的境界，宗振首座用三首偈語回答。其中一首說：我有一番玄機，直接向你展示。如同青天霹靂，電光火石般迅速。德山和臨濟禪師的棒喝都白費了力氣。這不傳之妙，對你又有什麼損失呢？圓悟禪師聽了非常高興。宗振最終以高尚的節操自居，聲望也越來越高。他曾經在墻上寫道：住在千峰的最頂層，年紀將近六十，任憑世事變遷。免得名字被人掛在嘴邊議論，甘願做今天這個最笨拙的僧人。（昭覺勤嗣）

祖氏覺庵道人

是建寧游察院的侄女。從小就志向不凡，留心佛法。在圓悟禪師開示的言語下，瞭然明白。圓悟禪師說：更需要拋棄你所見到的，才能得到真正的自由。覺庵道人回答偈語說：露柱抽出橫骨，虛空舞動爪牙。即使你玄妙地領會了，也還是眼中的沙子。（昭覺勤嗣）

令人明室道人

自從與圓悟禪師的機緣相契合后，遍參各處名宿，都得到他們的認可。紹興庚申年（1140年）二月，寫了三首偈語，寄給草堂清禪師，稍微流露出謝世之意。到了月末，與親人告別而去世。草堂禪師在她的偈語后寫了跋，後來刊行。大慧禪師也曾經垂語發揚。偈語說：不認識煩惱就是菩提，如果跟隨煩惱就是愚癡。在煩惱生起和滅去的時候，必須要領會。如同鷂鷹飛過新羅，人們卻不知道。不認識煩惱就是菩提，清凈美妙的蓮花從淤泥中生長出來。如果有人問我應該怎麼做，那就吃粥吃飯洗缽盂。不要管他，不要管他。整天癡癡地在海邊玩沙子。想要認識本來真正的面目，那就是……

【English Translation】 English version:

Chan Master Ziwen of Hongfu Temple in Taizhou

Ascended the hall and cited the case of Baizhang's wild fox. He composed a verse saying: 'Not being ignorant, not falling, how to understand? Understanding it, one still falls into the wild fox. A cool breeze rises on the painted horn one night, a boat full of bright moon floats on the rivers and lakes.' (Zhaojue Qin Si)

Chief Seat Zongzhen of Yunju Temple in Nankang

A person from Danqiu. He followed Yuanwu at Yunju. One day, looking up at the bell tower, he suddenly attained enlightenment. When someone questioned him about it, the Chief Seat responded with three verses. The last of which said: 'I have a secret, directly showing it to you. Like a thunderbolt in the blue sky, lightning flashes and stars race. Deshan and Linji's blows and shouts are in vain. What loss is it to you, this non-transmitted marvel?' Yuanwu was very pleased. In the end, he held himself in high esteem for his integrity, and his reputation grew heavier. He once wrote on the wall: 'Living on the highest layer of a thousand peaks, nearing sixty years old, letting things drift as they may. Avoiding having my name hung on people's teeth, I willingly become today's clumsy monk.' (Zhaojue Qin Si)

Taoist Jue'an of the Zu Clan

She was the niece of the Jianning Touring Inspectorate. From a young age, she had uncommon aspirations and focused on the ancestral path. Under Yuanwu's words to the assembly, she clearly understood. Yuanwu said: 'You must further discard what you have seen to obtain true freedom.' She responded with a verse saying: 'The pillar draws out horizontal bones, the void plays with claws and teeth. Even if you understand it mysteriously, it is still sand in your eyes.' (Zhaojue Qin Si)

Taoist Mingshi of Lingren

Since his affinity matched with Yuanwu, he visited famous elders everywhere, all of whom approved of him. In the second month of Shaoxing Gengshen (1140), he wrote three verses and sent them to Chan Master Qing of Caotang, slightly revealing his intention to pass away. By the end of the month, he bid farewell to his relatives and passed away. Chan Master Caotang wrote a postscript to his verses, which were later published. Dahui also once gave words to promote them. The verses said: 'Not recognizing that afflictions are Bodhi, if you follow afflictions, you are foolish. When arising and ceasing, you must understand. Like a hawk flying over Silla, people do not know. Not recognizing that afflictions are Bodhi, pure and wonderful lotus flowers grow from the mud. If someone asks me what to do, then eat porridge, eat rice, and wash the bowl. Don't mind him, don't mind him. All day long, foolishly playing with sand on the beach. If you want to know your original true face, then it is...'

祖師一木叉。道不得底叉下死。道得底也叉下死。畢竟如何。不許夜行。投明須到(昭覺勤嗣已上共十三人)。

臺州瑞巖如勝佛燈禪師

上堂。人人領略釋迦。個個平欺達磨。及乎問著宗綱。束手盡云放過。放過即不無。祇如女子出定。趙州洗缽盂。又作么生話會。鶴有九皋難翥翼。馬無千里謾追風(凈因成嗣)。

韶州南華知昺禪師

蜀之永康人。上堂。日日說。時時舉。似地擎山爭幾許。隴西鸚鵡得人憐。大都祇為能言語。休思惟。帶伴侶。智者聊聞猛提取。更有一般也大奇。貓兒偏解捉老鼠○上堂。春光爛熳華爭發。子規啼落西山月。憍梵缽提長吐舌。底事分明向誰說。嗄○上堂。迷不自迷。對悟立迷。悟不自悟。因迷說悟。所以悟為迷之體。迷為悟之用。迷悟兩無從。箇中無別共。無別共。撥不動。祖師不將來。鼻孔千斤重(太平勤嗣)。

慶元蓬萊卿禪師

上堂。有句無句。如藤倚樹。且任諸方點頭。及乎樹倒藤枯。上無沖天之計。下無入地之謀。靈利漢。這裡著得一隻眼。便見七縱八橫。舉拂子曰。看看。一曲兩曲無人會。雨過夜塘秋水深○上堂。舉法眼道。識得凳子。周匝有餘。雲門道。識得凳子。天地懸殊。師曰。此二老人。一人向高高山頂立。一人向深深

【現代漢語翻譯】現代漢語譯本祖師一木叉（Yimucha，人名）。說不出就死在叉下，說得出也死在叉下。到底如何？不許夜行，天亮必須趕到（昭覺勤嗣等共十三人）。

臺州瑞巖如勝佛燈禪師

上堂：人人領略釋迦（Shijia，釋迦牟尼佛的簡稱），個個都想勝過達磨（Damo，菩提達摩的簡稱）。等到問到宗綱，都束手無策，說『放過』。『放過』也不是沒有道理，比如女子出定，趙州（Zhaozhou，禪宗祖師）洗缽盂。又該如何理解呢？鶴有九皋也難以展翅，馬無千里也只能徒勞追風（凈因成嗣）。

韶州南華知昺禪師

蜀地永康人。上堂：日日說，時時舉，像大地托著山，又能有多少呢？隴西的鸚鵡惹人喜愛，大都因為能言語。休思惟，帶伴侶，智者聽聞便猛然提取。還有一種也大奇特，貓兒天生會捉老鼠。○上堂：春光爛漫，百花爭艷，子規啼落在西山之月。憍梵缽提（Gaofantipoti，佛陀弟子）長吐舌頭，這道理分明要向誰說呢？嗄！○上堂：迷不自迷，對著悟說迷。悟不自悟，因為迷才說悟。所以悟是迷的本體，迷是悟的作用。迷悟兩無從，其中無差別。無差別，撥不動。祖師不帶來，鼻孔千斤重（太平勤嗣）。

慶元蓬萊卿禪師

上堂：有句無句，如藤倚樹。且任憑各方點頭稱是，等到樹倒藤枯，上無沖天之計，下無入地之謀。靈利漢，這裡若能著一隻眼，便能看到七縱八橫。舉拂子說：看看，一曲兩曲無人會，雨過夜塘秋水深。○上堂：舉法眼（Fayan，禪宗祖師）的話說：『識得凳子，周匝有餘。』雲門（Yunmen，禪宗祖師）說：『識得凳子，天地懸殊。』師說：這兩位老人家，一人站在高高山頂，一人站在深深

【English Translation】 English version Patriarch Yimucha (Yimucha, a name). If you can't say it, you die under the fork; if you can say it, you also die under the fork. What is the ultimate truth? No night travel allowed; you must arrive by dawn (Zhao Jueqin and thirteen others).

Zen Master Ruiyan Rusheng Fodeng of Taizhou

Entering the hall: Everyone comprehends Shakya (Shijia, short for Shakyamuni Buddha), and everyone tries to surpass Damo (Damo, short for Bodhidharma). But when asked about the essential principles, they are all at a loss, saying 'Let it go.' 'Letting it go' is not without reason, like the woman emerging from samadhi, or Zhaozhou (Zhaozhou, a Zen master) washing his bowl. How should we understand this? A crane with the Nine Marshes finds it hard to spread its wings; a horse without a thousand li vainly chases the wind (Jingyin Chengsi).

Zen Master Zhi Bing of Nanhua, Shaozhou

A person from Yongkang in Shu. Entering the hall: Speaking daily, raising it constantly, like the earth supporting a mountain, how much can it bear? The parrot of Longxi is loved, mostly because it can speak. Stop thinking, bring companions; the wise quickly extract upon hearing. There is another great wonder: the cat naturally knows how to catch mice. ○ Entering the hall: The spring scenery is brilliant, flowers compete to bloom, the cuckoo cries in the western mountain moon. Gaofantipoti (Gaofantipoti, a disciple of the Buddha) sticks out his tongue. To whom is this clear principle being spoken? Ah! ○ Entering the hall: Delusion does not delude itself; it establishes delusion against enlightenment. Enlightenment does not enlighten itself; it speaks of enlightenment because of delusion. Therefore, enlightenment is the substance of delusion, and delusion is the function of enlightenment. Delusion and enlightenment are both without origin, and there is no difference between them. No difference, immovable. The patriarch does not bring it, the nostrils weigh a thousand catties (Taiping Qinshi).

Zen Master Qing of Penglai, Qingyuan

Entering the hall: With or without a phrase, like a vine clinging to a tree. Let all sides nod in agreement, but when the tree falls and the vine withers, there is no plan to soar to the sky above, nor a scheme to enter the earth below. Clever ones, if you can open one eye here, you will see the seven verticals and eight horizontals. Raising the whisk, he said: Look, no one understands one or two tunes; after the rain, the autumn water is deep in the night pond. ○ Entering the hall: Citing Fayan's (Fayan, a Zen master) words: 'Recognizing the stool, it is completely sufficient.' Yunmen (Yunmen, a Zen master) said: 'Recognizing the stool, heaven and earth are vastly different.' The master said: These two old men, one stands on the high mountain peak, and the other stands in the deep

海底行。然雖如是。一不是。二不成。落華流水裡啼鶯。閑亭雨歇夜將半。片月還從海底生(太平勤嗣)。

隆興泐潭擇明禪師

上堂。舉趙州訪茱萸探水因緣。師曰。趙老云收山嶽露。茱萸雨過竹風清。誰家別館池塘里。一對鴛鴦畫不成。又舉德山托缽話。師曰。從來家富小兒嬌。偏向江頭弄畫橈。引得老爺把不住。又來船上助歌謠○上堂。永嘉道。一月普現一切水。一切水月一月攝。豎起拂子曰。看看。千江競注。萬派爭流。若也素善行舟。便諳水脈。可以優遊性海。笑傲煙波。其或未然。且歸林下坐。更待月明時(太平勤嗣)。

臺州寶藏本禪師

上堂。清明已過十餘日。華雨䦨珊方寸深。春色惱人眠不得。黃鸝飛過綠楊陰。遂大笑下座(太平勤嗣)。

吉州大中祥符清海禪師

初見佛鑒。鑒問三世諸佛。一口吞盡。何處更有眾生可教化。此理如何。師擬進語。鑒喝之。師忽領旨。述偈曰。實際從來不受塵。箇中無舊亦無新。青山況是吾家物。不用尋家別問津。鑒曰。放下著。師禮拜而去(太平勤嗣)。

漳州凈眾佛真了燦禪師

泉南羅氏子。上堂。重陽九日菊花新。一句明明亙古今。楊廣橐駝無覓處。夜來足跡在松陰(太平勤嗣)。

隆興谷山海禪

【現代漢語翻譯】現代漢語譯本：海底行。雖然是這樣，一也不是，二也不成。凋落的花瓣隨著流水，啼叫的黃鶯在其中。幽靜的亭子雨後初晴，已是深夜，一彎殘月才從海底升起。（太平勤嗣）

隆興泐潭擇明禪師（南宋）

上堂說法。禪師舉趙州禪師訪問茱萸和尚探水因緣的典故。禪師說：『趙州老禪師說，雲收霧散，山嶽顯露，雨後初晴，竹林清風習習。不知是誰家的別館池塘里，一對鴛鴦卻怎麼也畫不成。』又舉德山禪師托缽的典故。禪師說：『向來家境富裕，孩子就嬌生慣養，偏偏要在江邊擺弄畫橈。引得老人家也把持不住，又到船上幫忙唱歌謠。』上堂說法。永嘉禪師說：『一月普現一切水，一切水月一月攝。』豎起拂塵說：『看看，千江競相奔流，萬派爭相涌動。如果向來擅長行船，便熟悉水的脈絡，可以優遊于性海之中，笑傲于煙波之上。如果不是這樣，還是回到林下靜坐，等待月亮升起的時候吧。』（太平勤嗣）

臺州寶藏本禪師

上堂說法。清明節已過十多天，落花如雨，方寸之地也感受頗深。春色惱人，難以入眠，黃鸝鳥飛過綠色的楊柳樹蔭。』於是大笑，走下座位。（太平勤嗣）

吉州大中祥符清海禪師（北宋真宗年號，1008-1016）

當初拜見佛鑒禪師。佛鑒禪師問：『三世諸佛，一口吞盡，哪裡還有眾生可以教化？這個道理如何？』清海禪師剛要說話，佛鑒禪師就喝止了他。清海禪師忽然領悟了禪旨，於是作偈說：『實際從來不受塵，箇中無舊亦無新。青山況是吾家物，不用尋家別問津。』佛鑒禪師說：『放下吧。』清海禪師禮拜后離去。（太平勤嗣）

漳州凈眾佛真了燦禪師

泉南羅氏子。上堂說法。重陽佳節，菊花盛開，一句禪語，明明朗朗，貫穿古今。隋煬帝楊廣的駱駝無處可尋，夜裡卻在松樹下留下了足跡。（太平勤嗣）

隆興谷山海禪師（南宋）

English version: Walking under the sea. Although it is like this, one is not, and two cannot be accomplished. Fallen petals flow with the water, and orioles sing within. In the quiet pavilion, the rain has stopped, and the night is half over. A sliver of moon rises from the bottom of the sea. (Taiping Qin Si)

Chan Master Zemin of Letan, Longxing (Southern Song Dynasty)

Ascending the hall. He cited the story of Chan Master Zhaozhou visiting Abbot Zhuyu to inquire about the source of water. The Master said, 'Old Zhaozhou said, the clouds disperse and the mountains are revealed, after the rain, the bamboo forest is refreshed by the breeze. I wonder whose villa's pond it is, where a pair of mandarin ducks cannot be painted.' He also cited the story of Chan Master Deshan holding his bowl. The Master said, 'Since childhood, the rich have spoiled their children, who insist on playing with painted oars by the river. This attracts the old man, who cannot resist joining them on the boat to sing songs.' Ascending the hall. Yongjia said, 'One moon appears in all waters, all water moons are contained in one moon.' Raising his whisk, he said, 'Look, thousands of rivers rush to pour in, and ten thousand streams compete to flow. If you are skilled at sailing, you will understand the water's veins and can leisurely roam the sea of nature, laughing at the misty waves. If not, return to the forest and sit, waiting for the moon to rise.' (Taiping Qin Si)

Chan Master Ben of Baozang, Taizhou

Ascending the hall. More than ten days have passed since Qingming Festival, and the falling flowers like rain deeply affect this square inch of land. The spring scenery is disturbing, making it difficult to sleep, and orioles fly over the green willow shade.' Then he laughed loudly and descended from his seat. (Taiping Qin Si)

Chan Master Qinghai of Dazhong Xiangfu (Northern Song Dynasty, 1008-1016) , Jizhou

Initially, he visited Chan Master Fojian. Chan Master Fojian asked, 'The Buddhas of the three worlds, swallowed in one gulp, where are there any sentient beings left to teach? What is the principle behind this?' As Chan Master Qinghai was about to speak, Chan Master Fojian shouted at him. Chan Master Qinghai suddenly understood the meaning and composed a verse, saying, 'Reality has never been tainted by dust, within it there is neither old nor new. Moreover, the green mountains are my family's possessions, there is no need to seek a home elsewhere and ask for directions.' Chan Master Fojian said, 'Put it down.' Chan Master Qinghai bowed and left. (Taiping Qin Si)

Chan Master Liaocan of Jingzhong, Zhangzhou

A son of the Luo family from Quannan. Ascending the hall. On the Double Ninth Festival, chrysanthemums are in full bloom, one phrase is clear and bright, spanning the ages. Emperor Yang of Sui's (Yang Guang) camel cannot be found, but its footprints were left under the pine trees last night. (Taiping Qin Si)

Chan Master Hai of Gushan, Longxing (Southern Song Dynasty)

【English Translation】 English version: Walking under the sea. Although it is like this, one is not, and two cannot be accomplished. Fallen petals flow with the water, and orioles sing within. In the quiet pavilion, the rain has stopped, and the night is half over. A sliver of moon rises from the bottom of the sea. (Taiping Qin Si)

Chan Master Zemin of Letan, Longxing (Southern Song Dynasty)

Ascending the hall. He cited the story of Chan Master Zhaozhou visiting Abbot Zhuyu to inquire about the source of water. The Master said, 'Old Zhaozhou said, the clouds disperse and the mountains are revealed, after the rain, the bamboo forest is refreshed by the breeze. I wonder whose villa's pond it is, where a pair of mandarin ducks cannot be painted.' He also cited the story of Chan Master Deshan holding his bowl. The Master said, 'Since childhood, the rich have spoiled their children, who insist on playing with painted oars by the river. This attracts the old man, who cannot resist joining them on the boat to sing songs.' Ascending the hall. Yongjia said, 'One moon appears in all waters, all water moons are contained in one moon.' Raising his whisk, he said, 'Look, thousands of rivers rush to pour in, and ten thousand streams compete to flow. If you are skilled at sailing, you will understand the water's veins and can leisurely roam the sea of nature, laughing at the misty waves. If not, return to the forest and sit, waiting for the moon to rise.' (Taiping Qin Si)

Chan Master Ben of Baozang, Taizhou

Ascending the hall. More than ten days have passed since Qingming Festival, and the falling flowers like rain deeply affect this square inch of land. The spring scenery is disturbing, making it difficult to sleep, and orioles fly over the green willow shade.' Then he laughed loudly and descended from his seat. (Taiping Qin Si)

Chan Master Qinghai of Dazhong Xiangfu (Northern Song Dynasty, 1008-1016) , Jizhou

Initially, he visited Chan Master Fojian. Chan Master Fojian asked, 'The Buddhas of the three worlds, swallowed in one gulp, where are there any sentient beings left to teach? What is the principle behind this?' As Chan Master Qinghai was about to speak, Chan Master Fojian shouted at him. Chan Master Qinghai suddenly understood the meaning and composed a verse, saying, 'Reality has never been tainted by dust, within it there is neither old nor new. Moreover, the green mountains are my family's possessions, there is no need to seek a home elsewhere and ask for directions.' Chan Master Fojian said, 'Put it down.' Chan Master Qinghai bowed and left. (Taiping Qin Si)

Chan Master Liaocan of Jingzhong, Zhangzhou

A son of the Luo family from Quannan. Ascending the hall. On the Double Ninth Festival, chrysanthemums are in full bloom, one phrase is clear and bright, spanning the ages. Emperor Yang of Sui's (Yang Guang) camel cannot be found, but its footprints were left under the pine trees last night. (Taiping Qin Si)

Chan Master Hai of Gushan, Longxing (Southern Song Dynasty)

師

上堂。一舉不再說。已落二三。相見不揚眉。翻成造作。說使動弦別曲。告往知來。見鞭影便行。望剎竿回去。腳跟下好與三十棒。那堪更向這裡撮摩石火。收捉電光。工夫枉用渾閒事。笑倒西來碧眼胡。卓拄杖下座(太平勤嗣已上共七人)。

撫州白楊法順禪師

綿州文氏子。依止佛眼。聞普說。舉傅大士心王銘云。水中鹽味。色里膠青。決定是有。不見其形。師于言下有省。后觀輪藏迅轉。頓明大法。趨丈室作禮。呈偈曰。頂有異峰云冉冉。源無別派水冷泠。遊山未到山窮處。終被青山礙眼睛。眼笑而可之。住後上堂。好事堆堆疊疊來。不須造作與安排。落林黃葉水推去。橫谷白雲風捲回。寒雁一聲情念斷。霜鐘才動我山摧。白楊更有過人處。盡夜寒爐撥死灰。忽有個衲僧出來道。長老少賣弄。得恁么窮乞相。山僧祇向他道。卻被你道著○上堂。我手何似佛手。天上南星北斗。我腳何似驢腳。往事都來忘卻。人人盡有生緣。個個足方頂圓。大愚灘頭立處。孤月影射深灣。會不得。見還難。一曲漁歌過遠灘○示眾。染緣易就。道業難成。不了目前。萬緣差別。祇見境風浩浩。彫殘功德之林。心火炎炎。燒盡菩提之樹。道念若同情念。成佛多時。為眾一似為己。彼此事辦。不見他非我是。自然

【現代漢語翻譯】現代漢語譯本師（禪師）

上堂說法。一句話不再重複，已經落入第二第三義。相見時不用揚眉示意，反而成了造作。說是能使動琴絃，演奏出不同的曲調，是能通過已知推斷未知，是見到鞭子的影子就立刻行動，是望見寺廟的剎竿就知道該往哪裡回去。在腳跟下好好地打上三十棒，哪裡還容許在這裡撮摩石火，捕捉電光。功夫白白浪費，全是閑事，笑倒了從西方來的碧眼胡人（指達摩祖師）。說完，拄著枴杖走下法座（太平勤嗣等七位禪師也是如此）。

撫州白楊法順禪師

是綿州文氏的兒子，依止佛眼禪師。聽到佛眼禪師開示，引用傅大士（傅翕，梁朝居士，精通佛理）的《心王銘》說：『水中鹽味，色里膠青，決定是有，不見其形。』禪師在聽聞此語時有所領悟。後來觀看輪藏迅猛轉動，頓時明白大法。於是前往丈室向佛眼禪師行禮，呈上偈語說：『頂有異峰云冉冉，源無別派水冷泠。遊山未到山窮處，終被青山礙眼睛。』佛眼禪師笑著認可了他。白楊法順禪師住持寺院後上堂說法：『好事堆堆疊疊來，不須造作與安排。落林黃葉水推去，橫谷白雲風捲回。寒雁一聲情念斷，霜鐘才動我山摧。白楊更有過人處，盡夜寒爐撥死灰。』忽然有個僧人出來說：『長老少賣弄！顯得如此窮酸。』山僧只對他說：『卻被你道著！』

上堂說法：『我的手像佛手嗎？天上是南星和北斗。我的腳像驢腳嗎？往事全都忘卻。人人都有生存的因緣，個個都是足方頂圓。在大愚灘頭站立的地方，孤單的月影倒映在深灣。』領會不了，見到也困難，一曲漁歌飄過遙遠的沙灘。

開示眾人：攀緣世俗容易成就，修道立業難以成功。不瞭解眼前的事物，就會產生萬種差別。只看到境風浩浩蕩蕩，摧殘功德之林；心火熊熊燃燒，燒盡菩提之樹。如果修道的念頭能像情慾的念頭一樣強烈，成佛早就實現了。為大眾做事要像為自己做事一樣盡心盡力，彼此的事情都能辦好。不要只看到別人的缺點，看不到自己的缺點，自然就能達到清凈的境界。

【English Translation】 English version Master (Chan Master)

Ascending the hall for a Dharma talk. One word is never repeated, already falling into the second and third meanings. Meeting without raising an eyebrow becomes artificial. Saying it can move the strings and play different tunes, it can infer the unknown from the known, it is acting immediately upon seeing the shadow of the whip, it is knowing where to return by seeing the temple's finial. Give a good thirty blows under the feet, how can you still allow yourself to rub stone sparks and capture electric light here? Wasting effort is all idle work, laughing at the blue-eyed barbarian (referring to Bodhidharma) who came from the West. After speaking, he descends from the Dharma seat with his staff (like Taiping Qinshi and the other seven Chan masters).

Chan Master Baizhang Fashun of Fuzhou

He was the son of the Wen family of Mianzhou, relying on Chan Master Foyan. Hearing Foyan's discourse, quoting Layman Fu Dashi's (Fu Xi, a Liang Dynasty layman, proficient in Buddhist principles) 'Mind King Inscription': 'Salt taste in water, glue green in color, definitely exists, but its form is unseen.' The Chan master had some understanding upon hearing these words. Later, watching the rapid rotation of the revolving sutra shelf, he suddenly understood the great Dharma. So he went to the abbot's room to pay respects to Chan Master Foyan, presenting a verse saying: 'On the top are strange peaks with clouds lingering, the source has no other branch, the water is cold and clear. Traveling in the mountains, not reaching the end, eventually the green mountains block the eyes.' Chan Master Foyan smiled and approved of him. After Baizhang Fashun became the abbot, he ascended the hall for a Dharma talk: 'Good things come in piles, no need to create or arrange. Fallen yellow leaves are pushed away by the water, horizontal valley white clouds are rolled back by the wind. A cold goose's cry severs emotional thoughts, the frost bell just moves and my mountain crumbles. Baizhang has even more extraordinary qualities, stirring dead ashes in the cold stove all night.' Suddenly a monk came out and said: 'Elder, stop showing off! You look so poor and sour.' The mountain monk only said to him: 'You've hit the mark!'

Ascending the hall for a Dharma talk: 'Are my hands like Buddha's hands? In the sky are the Southern Star and the Big Dipper. Are my feet like donkey's feet? All past events are forgotten.' Everyone has a cause for existence, everyone has square feet and a round head. At the place where Dayu stands on the beach, the lonely moon shadow reflects in the deep bay. If you don't understand, it's difficult to see, a fisherman's song passes over the distant beach.

Instructing the assembly: Clinging to worldly conditions is easy to achieve, cultivating the path is difficult to succeed. If you don't understand the present, myriad differences will arise. You only see the vast wind of circumstances, destroying the forest of merit; the fire of the mind burns fiercely, burning the tree of Bodhi. If the thought of cultivating the path is as strong as the thought of desire, enlightenment would have been achieved long ago. Doing things for the public should be as diligent as doing things for oneself, and each other's affairs can be accomplished. Don't just see the faults of others and not see your own faults, and you will naturally reach a state of purity.

上敬下恭。佛法時時現前。煩惱塵塵解脫○因病示眾。久病未嘗推木枕。人來多是問如何。山僧據問隨緣對。窗外黃鸝口更多。祇如七尺之軀。甚處受病。眾中具眼者。試為山僧指出病源。眾下語。皆不契。師自拊掌一下。作嘔吐聲。又曰。好個木枕子。師律身清苦。出入惟杖笠獨行。后示寂。阇維。收舍利目睛。齒舌數珠。同靈骨塔于寺西(龍門遠嗣)。

溫州凈居尼慧溫禪師

上堂。舉法眼示眾曰。三通鼓罷。簇簇上來。佛法人事。一時周畢。師曰。山僧道。三通鼓罷。簇簇上來。拄杖不在。苕帚柄。聊與三十(龍門遠嗣共二人)。

潭州大溈月庵善果禪師

信州余氏子。上堂。心生法亦生。心滅法亦滅。心法兩俱忘。烏龜喚作鱉。諸禪德。道得也未。若道得。道林與你拄杖子。其或未然。歸堂喫茶去○僧問。達磨面壁九年時如何。師曰。魚行水濁。曰二祖禮三拜。為甚麼卻得其髓。師曰。地肥茄子大。曰祇如一華開五葉。結果自然成。明甚麼邊事。師曰。賊以贓為驗。曰有時乘月好。不覺過滄洲。師曰。阇黎無分(開福寧嗣)。

潼川護聖愚丘居靜禪師

成都楊氏子。年十四出家。謁南堂。堂舉香嚴枯木里龍吟話。往返酬詰。師于言下大悟。一日堂問曰。莫守寒巖異草青

【現代漢語翻譯】現代漢語譯本：上敬下恭，佛法時時在眼前顯現，煩惱也一點點地得到解脫。因為生病而向大眾開示，長久生病卻不曾放下木枕。人們來大多是問（我）情況如何，山僧我根據他們的提問，隨緣作答，（就像）窗外的黃鸝鳥一樣，叫個不停。就像這七尺之軀，到底哪裡生病了呢？大眾中有慧眼的人，試著為山僧指出病源所在。大眾的回答，都不契合（我的心意）。禪師自己拍了一下手掌，作出嘔吐的聲音，又說，好一個木枕頭。禪師生活清苦，出入只用手杖和斗笠，獨自行走。後來圓寂，火化后，收集到舍利子、眼珠、牙齒、舌頭和念珠，一同建塔于寺廟西邊（龍門遠嗣）。

溫州凈居寺尼姑慧溫禪師

上堂說法，引用法眼禪師的開示說：『三通鼓響之後，大家聚集上來，佛法之事，一時圓滿完畢。』慧溫禪師說：『山僧我說，三通鼓響之後，大家聚集上來，（如果）沒有拄杖，就用苕帚柄，姑且與你們三十棒。』（龍門遠嗣，共二人）。

潭州大溈山月庵善果禪師

信州余氏之子。上堂說法：『心生則法生，心滅則法滅，心與法兩方面都忘卻，（就像）把烏龜叫做鱉。』各位禪德，說得對嗎？如果說得對，道林（禪師）就給你拄杖子。如果說得不對，就回禪堂喝茶去。有僧人問：『達磨（菩提達摩，Bodhidharma）面壁九年時，是怎樣的？』禪師說：『魚行水中，水就渾濁。』僧人說：『二祖（慧可）行三拜之禮，為什麼卻能得到（達摩的）精髓？』禪師說：『地肥，茄子就大。』僧人說：『就像一朵花開五片葉子，結果自然成就，說明的是什麼事？』禪師說：『賊人以贓物為證。』僧人說：『有時趁著月色美好，不知不覺就過了滄洲。』禪師說：『你沒有份。』（開福寧嗣）。

潼川護聖寺愚丘居靜禪師

成都楊氏之子，十四歲出家。拜見南堂（禪師），南堂禪師舉出香嚴禪師『枯木里龍吟』的話，（愚丘居靜禪師）往返應對，在言語之下大悟。一天，南堂禪師問他說：『不要守護寒冷的巖石，（以致）異草長青。』

【English Translation】 English version: With reverence above and respect below, the Buddha-dharma is constantly present. Afflictions and defilements are gradually liberated. Due to illness, he gave instructions to the assembly, 'Having been ill for a long time, I have never put down my wooden pillow. People come mostly to ask how I am. This mountain monk answers according to the questions, just like the orioles outside the window, chirping incessantly. Like this seven-foot body, where exactly is the illness? Among you, those with discerning eyes, try to point out the source of the illness for this mountain monk.' The assembly's answers did not align with his intention. The Chan master clapped his hands once, made a vomiting sound, and then said, 'What a good wooden pillow.' The Chan master lived a pure and austere life, going out and coming in with only a staff and a bamboo hat, walking alone. Later, he passed away peacefully. After cremation, his relics, eyeballs, teeth, tongue, and rosary were collected, and a pagoda was built together with his spiritual bones to the west of the temple (Lineage of Longmen Yuansi).

Chan Master Huiwen, a nun of Jingju Temple in Wenzhou

Ascended the Dharma hall and cited Fayen's (Fa-yen Wen-i) instruction to the assembly, saying, 'After the three drumbeats, everyone gathers here, and the affairs of the Buddha-dharma are completed all at once.' Chan Master Huiwen said, 'This mountain monk says, after the three drumbeats, everyone gathers here, (if) there is no staff, then use a broom handle, and I will give you thirty blows for now.' (Lineage of Longmen Yuansi, two people in total).

Chan Master Yuean Shanguo of Dayi Mountain in Tanzhou

A son of the Yu family in Xinzhou. Ascended the Dharma hall and said, 'When the mind arises, the Dharma arises; when the mind ceases, the Dharma ceases; when both mind and Dharma are forgotten, (it's like) calling a turtle a turtle.' All you Chan practitioners, have you spoken correctly? If you have spoken correctly, Daolin (Chan master) will give you a staff. If you have not, go back to the meditation hall and have tea. A monk asked, 'What was it like when Bodhidharma (Bodhidharma) faced the wall for nine years?' The Chan master said, 'When fish swim in the water, the water becomes murky.' The monk said, 'Why did the Second Patriarch (Huike) receive the marrow after bowing three times?' The Chan master said, 'When the soil is fertile, the eggplant grows large.' The monk said, 'Like a flower blooming with five petals, the fruit naturally ripens. What does this illustrate?' The Chan master said, 'A thief is verified by the stolen goods.' The monk said, 'Sometimes, enjoying the beautiful moonlight, one unknowingly passes Cangzhou.' The Chan master said, 'You have no share.' (Lineage of Kaifu Ningsi).

Chan Master Yuqiu Jujing of Husheng Temple in Tongchuan

A son of the Yang family in Chengdu, he left home at the age of fourteen. He visited Nantang (Chan master). Nantang Chan master cited Xiangyan's (Xiangyan Zhixian) saying, 'The dragon's roar in the withered tree,' (Yuqiu Jujing Chan master) responded back and forth, and he had a great enlightenment under the words. One day, Nantang Chan master asked him, 'Do not guard the cold rock, (lest) strange grass grows green.'

。坐卻白雲宗不妙。汝作么生。師曰。直須揮劍。若不揮劍。漁父棲巢。堂矍然曰。這小廝兒。師珍重便行○住東巖上堂。月生一。東巖乍住增愁寂。紅塵世路有多端。米麵倉儲無顆粒。崖為畔。泉為匹。颯颯清風來入室。山王土地暗中忙。雲版鐘魚偷淚滴。世人莫道守空巖。亦有東籬打西壁(大隨靜嗣)。

簡州南巖勝禪師

上堂。召大眾曰。護生須是殺。殺盡始安居。會得箇中意。分明在半途。且道到家一句。又作么生。釋迦彌勒沒量大。看來猶祇是他奴○僧問。放行五位即不問。把定三關事若何。師曰。橫按鏌鎁全正令。曰把定三關蒙指示。放行五位事如何。師曰。太平寰宇斬癡頑。曰恁么則南巖門下。土曠人稀。師曰。靈利衲僧。祇消一點。曰自古自今。同生同死時如何。師曰。家賊難防。曰今日學人小出大遇去也。師便打曰。須是老僧打你始得(大隨靜嗣)。

嘉州能仁默堂紹悟禪師

上堂。舉趙州訪二庵主公案。頌曰。一重山盡一重山。坐斷孤峰仔細看。霧捲雲收山嶽靜。楚天空闊一輪寒(大隨靜嗣)。

彭州土溪智陀子言庵主

綿州人也。初至大隨。聞舉石頭和尚示眾偈。倏然領旨。歸隱土溪。懸崖絕壑間。有石若蹲異獸。師鑿以為室。中發異泉。無涸溢。四眾

【現代漢語翻譯】現代漢語譯本：坐斷白雲宗是不妙的。你打算怎麼做？師父說：『必須揮劍。如果不揮劍，漁父就要在（我的）巢穴里安家了。』堂里的人驚愕地說：『這個小傢伙！』師父珍重地離開了。後來住在東巖，上堂說法：『月生一（指農曆初一），剛住進東巖更增添了愁寂。紅塵世路有多少曲折！米麵倉庫里沒有一粒糧食。以山崖為伴，以泉水為侶，颯颯清風吹入室內。山王土地在暗中忙碌，雲版鐘魚偷偷地流淚。世人不要說我只是守護空巖，也有東籬打西壁（指看似無關的事情之間也有聯繫）。』（大隨靜嗣）

簡州南巖勝禪師

上堂說法，召集大眾說：『護生必須殺，殺盡才能安居。領會其中的意思，分明就在半途。』那麼，到家一句，又該怎麼說呢？釋迦（Śākyamuni，能仁寂默）彌勒（Maitreya，慈氏）的度量是沒法衡量的，看來仍然只是他的奴僕。僧人問道：『放行五位暫且不問，把定三關的事情怎麼樣？』師父說：『橫按鏌铘（古代寶劍名）完全是正令。』僧人說：『把定三關蒙受指示了，放行五位的事情怎麼樣？』師父說：『太平寰宇斬斷癡頑。』僧人說：『這樣說來，南巖門下，土地荒蕪人煙稀少。』師父說：『靈利的衲僧，只需要一點（就夠了）。』僧人說：『自古自今，同生同死時怎麼樣？』師父說：『家賊難防。』僧人說：『今天學人小出大遇了。』師父便打，說：『必須老僧打你才行。』（大隨靜嗣）

嘉州能仁默堂紹悟禪師

上堂說法，舉趙州（Zhaozhou，唐代禪師）拜訪二庵主公案。頌曰：『一重山走盡又一重山，坐斷孤峰仔細看。霧捲雲收山嶽靜，楚天空闊一輪寒。』（大隨靜嗣）

彭州土溪智陀子言庵主

是綿州人。最初到大隨，聽到舉石頭和尚（Shitou，唐代禪師）示眾的偈語，忽然領悟了旨意，歸隱土溪。在懸崖絕壑之間，有一塊石頭像蹲著的奇異野獸，師父鑿石為室，中間涌出奇異的泉水，沒有枯竭或溢出的時候，供養四眾（比丘、比丘尼、優婆塞、優婆夷）。

【English Translation】 English version: 'Sitting firmly in the Baiyun Sect is not wonderful. What are you going to do?' The master said, 'You must wield the sword. If you don't wield the sword, the fisherman will settle in (my) nest.' The people in the hall were astonished and said, 'This little fellow!' The master cherished the moment and left. Later, he lived in Dongyan and gave a Dharma talk, saying, 'The moon is one (referring to the first day of the lunar month), and newly living in Dongyan adds to the sorrow and loneliness. How many twists and turns are there on the dusty worldly path! There is not a single grain of rice or flour in the granary. Taking the cliff as a companion and the spring as a mate, the rustling breeze enters the room. The mountain king and land secretly busy themselves, and the cloud board bell fish secretly shed tears. People of the world, do not say that I am only guarding the empty rock, there is also the east fence hitting the west wall (referring to the connection between seemingly unrelated things).' (Dasui Jingsi)

Chan Master Sheng of Nanyan in Jianzhou

Giving a Dharma talk, he summoned the assembly and said, 'To protect life, one must kill; only by killing completely can one live in peace. Understanding the meaning of this is clearly halfway there.' Then, what about the phrase 'arriving home'? Śākyamuni (Śākyamuni, the capable and silent one) and Maitreya (Maitreya, the benevolent one)'s measure is immeasurable, and it seems they are still just his servants. A monk asked, 'The five ranks of letting go are not asked for now, what about the matter of holding onto the three barriers?' The master said, 'Holding the Mo Ye (an ancient famous sword) horizontally is completely the correct order.' The monk said, 'Holding onto the three barriers has received instruction, what about the matter of the five ranks of letting go?' The master said, 'The peaceful universe cuts off foolish stubbornness.' The monk said, 'In that case, under the Nanyan gate, the land is barren and the population is sparse.' The master said, 'A clever monastic only needs a little (to be enough).' The monk said, 'From ancient times to the present, what about being born and dying together?' The master said, 'It is difficult to guard against domestic thieves.' The monk said, 'Today, the student has a small investment and a big encounter.' The master then hit him, saying, 'It is necessary for the old monk to hit you first.' (Dasui Jingsi)

Chan Master Shaowu of Nengren Silent Hall in Jiaozhou

Giving a Dharma talk, he cited the case of Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) visiting the two hermitage masters. He praised, 'One mountain exhausted, another mountain appears, sitting firmly on the solitary peak, looking carefully. The mist rolls up and the clouds clear, the mountains and peaks are quiet, the sky of Chu is vast and a round of coldness.' (Dasui Jingsi)

Hermit Zhi Tuozi Yan of Tuxi in Pengzhou

He was a person from Mianzhou. Initially, he went to Dasui and heard the verse of Master Shitou (Shitou, a Chan master of the Tang Dynasty) showing the assembly, and suddenly understood the meaning, returning to seclusion in Tuxi. Between the cliffs and ravines, there was a stone like a squatting strange beast. The master chiseled the stone into a room, and a strange spring gushed out in the middle, without ever drying up or overflowing, providing for the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās).

訝之。居三十年。化風盛播。室成日作偈曰。一擊石庵全。縱橫得自然。清涼無暑氣。涓潔有甘泉。寬廓含沙界。寂寥絕眾緣。箇中無限意。風月一床眠(大隨靜嗣)。

劍門南修道者

淳厚之士也。自大隨一語契投。服勤不怠。歸謁崇化赟禪師。坐次。赟以宗門三印問之。南曰。印空。印泥。印水。平地寒濤競起。假饒去就十分。也是靈龜曳尾(大隨靜嗣已上共五人)。

蘄州龍華高禪師

上堂。像王行。師子住。赤腳崑崙眉卓豎。寒山拾得笑呵呵。指點門前老松樹。且道他指點個甚麼。忽然風吹倒時。好一堆柴(五祖自嗣)。

饒州薦福常庵擇崇禪師

寧國人。上堂。舉僧問古德。生死到來。如何免得。德曰。柴鳴竹爆驚人耳。僧曰。不會。德曰。家犬聲獰夜不休。師曰。諸人要會么。柴鳴竹爆驚人耳。大洋海底紅塵起。家犬聲獰夜不休。陸地行船三萬里。堅牢地神笑呵呵。須彌山王眼覷鼻。把手東行卻向西。南山聲應北山裡。千手大悲開眼看。無量慈悲是誰底。良久曰。頭長腳短。少喜多瞋○上堂。問侍者曰。還記得昨日因緣么。曰記不得。復顧大眾曰。還記得么。眾無對。豎起拂子曰。還記得么。良久曰。也忘卻了也。三豦不成。一亦非有。諸人不會。方言露柱。且莫

開口。以拂子擊禪床。下座(黃龍逢嗣)。

胡文定公草菴居士

名安國。字康侯。久依上封秀和尚。得言外之旨。崇寧中。過藥山。有禪人舉南泉斬貓話。問公。公以偈答曰。手掘乾坤殺活機。縱橫施設在臨時。玉堂兔馬非龍象。大用堂堂總不知。又寄上封秀偈曰。祝融峰似杜成天。萬古江山在目前。須信死心元不死。夜來秋月又同圓(上封秀嗣)。

福州普賢元素禪師

建寧人。上堂。兵隨印轉。三千里外絕煙塵。將逐符行。二六時中凈裸裸。不用鐵旗鐵鼓。自然草偃風行。何須七縱七擒。直得無思不服。所謂大丈夫秉慧劍。般若鋒兮金剛𦦨。非但能摧外道心。早曾落卻天魔膽。正恁么時。且道主將是恁么人。喝一喝○上堂。南泉道。我十八上。便解作活計。囊無系蟻之絲。廚乏聚蠅之糝。趙州道。我十八上。便解破家散宅。南頭買賤。北頭賣貴。點檢將來。好與三十棒。且放過一著。何故。曾為蕩子偏憐客。自若貪杯惜醉人○上堂。未開口時先分付。擬思量處隔千山。莫言佛法無多子。未透玄關也大難。祇如玄關作么生透。喝一喝。下座(上封才嗣)。

福州鼓山山堂僧洵禪師

本郡阮氏子。上堂。黃檗手中六十棒。不會佛法的的大意。卻較些子。大愚肋下筑三拳。便道

【現代漢語翻譯】現代漢語譯本：開口。用拂子敲擊禪床。下座。（黃龍逢嗣）

胡文定公草菴居士

名安國，字康侯。長期依止上封秀和尚，領悟了言語之外的旨意。崇寧年間（1102-1106），經過藥山，有禪人舉出南泉斬貓的典故，問他。他用偈語回答說：『手掘乾坤殺活機，縱橫施設在臨時。玉堂兔馬非龍象，大用堂堂總不知。』又寄給上封秀偈語說：『祝融峰似杜成天，萬古江山在目前。須信死心元不死，夜來秋月又同圓。』（上封秀嗣）

福州普賢元素禪師

建寧人。上堂說法：『兵隨印轉，三千里外絕煙塵；將逐符行，二六時中凈裸裸。』不用鐵旗鐵鼓，自然草偃風行。何須七縱七擒，直得無思不服。所謂大丈夫秉慧劍，般若鋒兮金剛𦦨，非但能摧外道心，早曾落卻天魔膽。正恁么時，且道主將是恁么人。』喝一聲。上堂說法：『南泉（南泉普愿）說，我十八歲上，便懂得如何生活。囊中沒有能繫住螞蟻的絲線，廚房裡缺少能聚集蒼蠅的米糠。趙州（趙州從諗）說，我十八歲上，便懂得敗家散財。南頭買賤，北頭賣貴。』點檢將來，好給三十棒。且放過一著。何故？曾為蕩子偏憐客，自若貪杯惜醉人。上堂說法：『未開口時先分付，擬思量處隔千山。莫言佛法無多子，未透玄關也大難。』祇如玄關作么生透？喝一聲。下座。（上封才嗣）

福州鼓山山堂僧洵禪師

本郡阮氏子。上堂說法：『黃檗（黃檗希運）手中六十棒，不會佛法的大意，卻較量些子。大愚（大愚守芝）肋下筑三拳，便道……』

【English Translation】 English version: Opening. He struck the Zen bed with a whisk and descended from the seat. (Huanglong Fengsi)

Hu Wending Gong, Layman Cao'an

Named Anguo, styled Kanghou. He long relied on the Venerable Shangfeng Xiu and attained the meaning beyond words. During the Chongning era (1102-1106), he passed by Yaoshan. A Chan practitioner raised the story of Nanquan (Nanquan Puyuan) cutting the cat and asked him about it. He responded with a verse: 'With hands digging into the universe, the mechanism of killing and giving life, its deployment is spontaneous and timely. Jade hall rabbits and horses are not dragons or elephants; the great function is grand, yet totally unknown.' He also sent a verse to Shangfeng Xiu: 'Mount Zhurong resembles Du Cheng ascending to heaven; the myriad ages of rivers and mountains are before our eyes. You must believe that a dead heart is fundamentally not dead; last night, the autumn moon was again round together.' (Successor of Shangfeng Xiu)

Chan Master Puxian Yuansu of Fuzhou

A native of Jianning. Ascending the hall, he said: 'The army follows the seal's turning, beyond three thousand miles, smoke and dust are extinguished; the general follows the talisman's movement, throughout the twenty-four hours, purely naked.' Without needing iron flags or iron drums, naturally the grass bends and the wind follows. Why need seven captures and seven releases, directly achieving thoughtlessness and non-submission. The so-called great hero wields the sword of wisdom, the Prajna's edge is the Vajra's (𦦨), not only able to crush the heretical minds, but also long ago shattered the demon's gall. At just such a time, tell me, what kind of person is the commander?' He shouted a '喝'. Ascending the hall, he said: 'Nanquan (Nanquan Puyuan) said, 'When I was eighteen, I understood how to make a living. My bag has no silk to tie an ant, and my kitchen lacks rice bran to gather flies.' Zhaozhou (Zhaozhou Congshen) said, 'When I was eighteen, I understood how to ruin a family and scatter wealth. Buying cheap in the south, selling dear in the north.' Examining it all, it deserves thirty blows. But let it pass for now. Why? Having been a prodigal, one especially pities guests; being addicted to wine, one cherishes the drunken.' Ascending the hall, he said: 'Before opening the mouth, first entrust; intending to think, separated by a thousand mountains. Do not say the Buddha-dharma has few seeds; not penetrating the mysterious pass is greatly difficult.' Just how does one penetrate the mysterious pass? He shouted a '喝'. Descended from the seat. (Successor of Shangfeng Cai)

Chan Master Shantang Sengxun of Gushan, Fuzhou

A son of the Ruan family from this prefecture. Ascending the hall, he said: 'The sixty blows in Huangbo's (Huangbo Xiyun) hand, not understanding the great meaning of the Buddha-dharma, yet comparing a little. The three punches under Dayu's (Dayu Shouzhi) ribs, then said...'

黃檗佛法無多子。鈍置殺人。須知有一人。大棒驀頭打他不回頭。老拳劈面錘他亦不顧。且道是誰○上堂。朔風捲地捲黃葉。門外千峰凜寒色。夜半烏龜帶雪飛。石女溪邊皺兩眉。卓拄杖云。大家在這裡。且道天寒人寒。喝一喝曰。歸堂去(上封才嗣)。

福州鼓山別峰祖珍禪師

興化林氏子。僧問。趙州繞禪床一匝。轉藏已竟。此理如何。師曰。畫龍看頭。畫蛇看尾。曰婆子道。比來請轉全藏。為甚麼祇轉得半藏。此意又且如何。師曰。人無遠慮。必有近憂。曰未審甚麼處。是轉半藏處。師曰。不是知音者。徒勞話歲寒○上堂。尋牛須訪跡。學道貴無心。跡在牛還在。無心道易尋。豎起拂子曰。這個是跡。牛在甚麼處。直饒見得頭角分明。鼻孔也在法石手裡○上堂。向上一路。千聖不傳。卓拄杖曰。恁么會得。十萬八千。畢竟如何。桃紅李白薔薇紫。問著東風總不知○示眾云。大道祇在目前。要且目前難睹。欲識大道真體。不離聲色言語。卓拄杖云。這個是聲。豎起拄杖云。這個是色。喚甚麼作大道真體。直饒向這裡見得。也是鄭州出曹門○示眾。若論此事。如人吃飯。飽則便休。若也不飽。必有思食之心。若也過飽。又有傷心之患。到這裡作么生。得恰好去。良久云。且歸巖下宿。同看月明時(上封

【現代漢語翻譯】現代漢語譯本黃檗（Huangbo，人名）佛法不多啊！耽誤了（你的根器），簡直是殺人！要知道有這麼一個人，用大棒當頭打他，他也不回頭；用老拳劈面錘他，他也不顧。那麼，這個人是誰呢？（禪師）上堂說法：北風呼嘯，捲起地上的黃葉，門外的千座山峰都呈現出凜冽的寒色。半夜裡，烏龜揹著雪花飛翔，石女（Shinu，佛教用語，指沒有生育能力的女子）在溪邊皺著眉頭。禪師拄著枴杖說：大家都在這裡，那麼，是天氣寒冷呢，還是人心寒冷呢？喝一聲說：回禪堂去吧！（上封才嗣）

福州鼓山別峰祖珍禪師

興化（Xinghua，地名）林氏之子。有僧人問：趙州（Zhaozhou，人名）禪師繞禪床一圈，轉藏（zhuanzang，佛教用語，指誦讀經文）已經完畢，這是什麼道理？禪師說：畫龍要看龍頭，畫蛇要看蛇尾。僧人說：老婦人說，本來請您轉全部的藏經，為什麼只轉了半部藏經？這是什麼意思呢？禪師說：人沒有長遠的考慮，一定會有眼前的憂患。僧人說：不知道哪裡是轉半部藏經的地方？禪師說：不是知音的人，白白地談論歲寒（suihan，佛教用語，指嚴酷的環境）。（禪師）上堂說法：尋找牛要尋找牛的足跡，學道貴在無心。足跡在，牛還在；無心，道就容易尋找。禪師豎起拂塵說：這個是足跡，牛在哪裡呢？即使你看到了牛的頭角分明，牛的鼻孔也在法石（fashi，佛教用語，指佛法）手裡。（禪師）上堂說法：向上一路，千聖（qiansheng，佛教用語，指眾多的聖人）不傳。禪師拄著枴杖說：這樣領會，就差了十萬八千里。到底怎麼樣呢？桃花紅，李花白，薔薇花紫，問東風（dongfeng，佛教用語，指自然規律），東風也不知道。（禪師）向大眾開示說：大道就在眼前，但是眼前難以看到。想要認識大道的真體，離不開聲色言語。禪師拄著枴杖說：這個是聲，豎起枴杖說：這個是色，叫什麼作大道真體？即使你在這裡見到了，也是鄭州（Zhengzhou，地名）出曹門（Caomen，地名），不對路。（禪師）向大眾開示：如果談論這件事，就像人吃飯一樣，飽了就停止。如果沒吃飽，一定有想吃的心。如果吃得過飽，又會有傷心的憂患。到了這裡該怎麼辦才能恰到好處呢？禪師沉默良久說：暫且回到巖石下住宿，一同欣賞明月吧！（上封）

【English Translation】 English version Huangbo's (Huangbo, a person's name) Buddhism is not much! Delaying (your potential) is simply killing people! You must know that there is such a person who, if hit on the head with a big stick, does not turn his head; if punched in the face with an old fist, he does not care. So, who is this person? (The Zen master) ascends the hall to preach: The north wind howls, rolling up the yellow leaves on the ground, and the thousands of peaks outside the door show a stern coldness. In the middle of the night, the tortoise flies with snowflakes on its back, and the stone woman (Shinu, Buddhist term, referring to a woman without reproductive ability) frowns by the stream. The Zen master, leaning on his staff, says: Everyone is here, so is it the weather that is cold, or the hearts of people that are cold? He shouts and says: Go back to the meditation hall! (Shangfeng Cai Si)

Zen Master Zuzhen of Biefeng, Gushan, Fuzhou

The son of the Lin family of Xinghua (Xinghua, a place name). A monk asked: Zen Master Zhaozhou (Zhaozhou, a person's name) circled the Zen bed once, and the turning of the canon (zhuanzang, Buddhist term, referring to reciting scriptures) is complete. What is the principle? The Zen master said: To draw a dragon, look at the head; to draw a snake, look at the tail. The monk said: The old woman said that she originally asked you to turn the entire canon, why did you only turn half of the canon? What does this mean? The Zen master said: A person without long-term consideration will surely have immediate worries. The monk said: I don't know where the place to turn half of the canon is? The Zen master said: Those who are not kindred spirits talk about the cold of the year (suihan, Buddhist term, referring to harsh environments) in vain. (The Zen master) ascends the hall to preach: To find a cow, you must look for the footprints; learning the Way values no-mind. If the footprints are there, the cow is still there; with no-mind, the Way is easy to find. The Zen master raises the whisk and says: This is the footprint, where is the cow? Even if you see the head and horns clearly, the cow's nostrils are also in the hands of the Dharma stone (fashi, Buddhist term, referring to the Dharma). (The Zen master) ascends the hall to preach: On the upward path, the thousands of sages (qiansheng, Buddhist term, referring to numerous sages) do not transmit it. The Zen master, leaning on his staff, says: If you understand it like this, you are ten thousand eight thousand miles away. What is it after all? Peach blossoms are red, plum blossoms are white, and roses are purple. If you ask the east wind (dongfeng, Buddhist term, referring to natural law), the east wind does not know. (The Zen master) instructs the public: The Great Way is right in front of you, but it is difficult to see in front of you. If you want to know the true nature of the Great Way, you cannot be separated from sound, form, speech, and language. The Zen master, leaning on his staff, says: This is sound, raising his staff says: This is form, what do you call the true nature of the Great Way? Even if you see it here, it is like leaving Caomen (Caomen, a place name) from Zhengzhou (Zhengzhou, a place name), not on the right path. (The Zen master) instructs the public: If you talk about this matter, it is like a person eating a meal, stopping when full. If you are not full, you will definitely have the desire to eat. If you eat too much, you will have the worry of hurting your heart. What should you do here to be just right? The Zen master was silent for a long time and said: Let's go back to the rocks to stay for the night and enjoy the bright moon together! (Shangfeng)

才嗣已上共三人)。

慶元育王無示介諶禪師

溫州張氏子。謝知事上堂。尺頭有寸。鑒者猶稀。秤尾無星。且莫錯認。是欲定古今輕重。較佛祖短長。但請于中著一隻眼。果能一尺還他十寸。八兩元是半斤。自然內外和平。家國無事。山僧今日已是兩手分付。汝等諸人。還肯信受奉行也無。尺量刀翦遍世間。志公不是閑和尚○上堂。文殊智。普賢行。多年曆日。德山棒。臨濟喝。亂世英雄。汝等諸人。穿僧堂。入佛殿。還知險過鐵圍關么。忽然踏著釋迦頂𩕳。磕著聖僧額頭。不免一場禍事。師性剛毅。蒞眾有古法。時以諶鐵面稱之(天寧卓嗣)。

安吉道場普明慧琳禪師

福州人。上堂。有漏笊籬。無漏木杓。庭白牡丹。檻紅芍葯。因思九年面壁人。到頭不識這一著。且道作么生。是這一著。以拄杖擊禪床。下座○上堂。一即多。多即一。毗盧頂上明如日。也無一。也無多。現成公案沒誵訛。拈起舊來氈拍板。明時共唱太平歌(天寧卓嗣)。

安吉道場無傳居慧禪師

本郡吳氏子。上堂。鍾馗醉里唱涼州。小妹門前祇點頭。巡海夜叉相見后。大家拍手上高樓。大眾若會得去。鎖卻天下人舌頭。若會不得。將謂老僧別有奇特○上堂。百尺竿頭弄影戲。不唯瞞你又瞞天。自笑平生

【現代漢語翻譯】現代漢語譯本：（還有三個有才能的後代）。

慶元育王無示介諶禪師

溫州張氏之子。謝知事上堂：『尺子有一寸的誤差，能明察的人還很少。秤桿末端沒有星，千萬不要錯誤地辨認。想要確定古今的輕重，比較佛祖的高下，只請在其中睜一隻眼。如果能一尺還他十寸，八兩本來就是半斤，自然內外和平，國家太平無事。老僧我今天已經是兩手交付，你們這些人，還肯信受奉行嗎？』尺子刀剪遍佈世間，志公（寶誌禪師，南北朝時僧人）不是閑散的和尚。上堂：『文殊（文殊菩薩，代表智慧）的智慧，普賢（普賢菩薩，代表實踐）的行動，多年來記載在曆書上。德山（德山宣鑒，唐代禪師）的棒喝，臨濟（臨濟義玄，唐代禪師）的棒喝，是亂世的英雄。你們這些人，穿過僧堂，進入佛殿，還知道比鐵圍山（佛教中包圍世界的鐵山）還危險嗎？』忽然踩著釋迦（釋迦牟尼佛，佛教創始人）的頭頂，碰到聖僧的額頭，免不了一場禍事。師父性格剛毅，管理大眾有古風，當時被稱為諶鐵面（形容其嚴厲）(天寧卓嗣)。

安吉道場普明慧琳禪師

福州人。上堂：『有漏的笊籬，無漏的木勺。庭院裡白色的牡丹，欄桿旁紅色的芍葯。因此想起九年面壁的人（達摩祖師，禪宗始祖），到頭來不認識這一著。』且說怎麼生，是這一著？用拄杖敲擊禪床，下座。上堂：『一即多，多即一。毗盧（毗盧遮那佛，密宗主佛）頂上明亮如太陽。也沒有一，也沒有多，現成的公案沒有差錯。拿起舊來的氈拍板，明時一起唱太平歌』(天寧卓嗣)。

安吉道場無傳居慧禪師

本郡吳氏之子。上堂：『鍾馗（中國民間傳說中能打鬼驅邪的神）醉里唱涼州（唐代歌曲名），小妹門前只是點頭。巡海夜叉（佛教護法神）相見后，大家拍手上高樓。』大眾如果領會得了，就能鎖住天下人的舌頭。如果領會不了，還以為老僧另有奇特之處。上堂：『百尺竿頭弄影戲，不只瞞你又瞞天。自笑平生』

【English Translation】 English version: (Also three talented descendants).

Zen Master Wushi Jiecun of Yuwang Temple in Qingyuan (1195-1200)

A son of the Zhang family in Wenzhou. Xie, the administrator, ascended the hall: 'A ruler has an inch of error, and those who can discern it are few. The steelyard has no star, so do not mistake it. If you want to determine the weight of the past and present, and compare the lengths of the Buddhas and Patriarchs, please open one eye in the middle. If you can return ten inches for one foot, and eight taels are originally half a catty, then naturally there will be internal and external peace, and the country will be peaceful. This old monk has already handed over both hands today. Do you all believe and practice accordingly?' Rulers and scissors are all over the world, and Zhi Gong (Baizhi Zen master, a monk in the Northern and Southern Dynasties) is not an idle monk. Ascending the hall: 'Manjusri's (Manjusri Bodhisattva, representing wisdom) wisdom, Samantabhadra's (Samantabhadra Bodhisattva, representing practice) actions, have been recorded in the almanac for many years. Deshan's (Deshan Xuanjian, a Zen master of the Tang Dynasty) staff and Linji's (Linji Yixuan, a Zen master of the Tang Dynasty) shout are heroes in troubled times. You all, passing through the monks' hall and entering the Buddha hall, do you know that it is more dangerous than the Iron Mountain (a iron mountain surrounding the world in Buddhism)?' Suddenly stepping on Shakyamuni's (Sakyamuni Buddha, the founder of Buddhism) head and bumping into the forehead of the holy monk, an accident is inevitable. The master was firm and resolute, and his management of the masses had an ancient style. At that time, he was called Cuntiemian (describing his strictness) (Tianning Zhuosi).

Zen Master Puming Huilin of Daochang Temple in Anji

A native of Fuzhou. Ascending the hall: 'A leaky bamboo basket, a non-leaky wooden ladle. White peonies in the courtyard, red peonies by the railing. Therefore, I think of the person who faced the wall for nine years (Bodhidharma, the first patriarch of Zen), and in the end, he did not recognize this move.' Then how to do it, is this move? He struck the Zen bed with his staff and descended from the seat. Ascending the hall: 'One is many, and many is one. Virocana (Vairocana Buddha, the main Buddha of Esoteric Buddhism) shines like the sun on the top of his head. There is neither one nor many, and the ready-made public case has no errors. Picking up the old felt clapper, let's sing the song of peace together in the bright time' (Tianning Zhuosi).

Zen Master Wuchuan Juhui of Daochang Temple in Anji

A son of the Wu family in this county. Ascending the hall: 'Zhong Kui (a god in Chinese folk legends who can fight ghosts and drive away evil) sings Liangzhou (the name of a Tang Dynasty song) in his drunkenness, and the little sister just nods in front of the door. After the sea-patrolling Yaksha (Buddhist guardian deity) meet, everyone claps their hands and goes to the high building.' If the masses can understand it, they can lock the tongues of the people in the world. If they cannot understand it, they will think that the old monk has something special. Ascending the hall: 'Playing shadow puppets on a hundred-foot pole, not only deceiving you but also deceiving the sky. I laugh at my life'

岐路上。投老歸來沒一錢○上堂。舉臨濟示眾曰。一人在高高山頂。無出身之路。一人在十字街頭。亦無向背。且道那個在前。那個在後。師曰。更有一人。不在高高峰頂。亦不在十字街頭。臨濟老漢因甚不知。便下座(天寧卓嗣)。

臨安顯寧松堂圓智禪師

上堂。蘆花白。蓼花紅。溪邊修竹碧煙籠。閑云抱幽石。玉露滴巖叢。昨夜烏龜變作鱉。今朝水牯悟圓通。咄(天寧卓嗣)。

安吉烏回唯庵良范禪師

上堂。塵劫已前事。堂堂無背面。動靜莫能該。舒捲快如電。莫道凡不知。佛也覷不見。決定在何處。合取這兩片。薦不薦。更為諸人通一線。良久曰。天下大平。皇風永扇○上堂。舉僧問趙州。至道無難。唯嫌揀擇。是時人窠窟否。州曰。曾有人問老僧。直得五年分疏不下。師召眾曰。趙州具頂門眼。向擊石火里分緇素。閃電光中明縱奪。為甚麼卻五年分疏不下。還委悉么。易分雪裡粉。難辨墨中煤(天寧卓嗣)。

溫州本寂靈光文觀禪師

郡之永嘉葉氏子。上堂。過去諸如來。斯門已成就。好事不如無。現在諸菩薩。今各入圓明。好事不如無。未來修學人。當依如是住。好事不如無。還知么。除卻華山陳處士。何人不帶是非行。參(天寧卓嗣已上共六人)。

常

【現代漢語翻譯】歧路上。投老歸來沒一錢○上堂。舉臨濟示眾曰。『一人在高高山頂，無出身之路。一人在十字街頭，亦無向背。』且道那個在前，那個在後？師曰：『更有一人，不在高高峰頂，亦不在十字街頭。臨濟（人名，禪宗大師）老漢因甚不知？』便下座(天寧卓嗣)。

臨安顯寧松堂圓智禪師

上堂。蘆花白，蓼花紅，溪邊修竹碧煙籠。閑云抱幽石，玉露滴巖叢。昨夜烏龜變作鱉，今朝水牯悟圓通。咄(天寧卓嗣)。

安吉烏回唯庵良范禪師

上堂。塵劫已前事，堂堂無背面。動靜莫能該，舒捲快如電。莫道凡不知，佛也覷不見。決定在何處？合取這兩片。薦不薦？更為諸人通一線。良久曰：『天下大平，皇風永扇。』○上堂。舉僧問趙州（人名，禪宗大師）：『至道無難，唯嫌揀擇。是時人窠窟否？』州曰：『曾有人問老僧，直得五年分疏不下。』師召眾曰：『趙州具頂門眼，向擊石火里分緇素，閃電光中明縱奪。為甚麼卻五年分疏不下？還委悉么？易分雪裡粉，難辨墨中煤(天寧卓嗣)。』

溫州本寂靈光文觀禪師

郡之永嘉葉氏子。上堂。過去諸如來，斯門已成就。好事不如無。現在諸菩薩，今各入圓明。好事不如無。未來修學人，當依如是住。好事不如無。還知么？除卻華山陳處士，何人不帶是非行。參(天寧卓嗣已上共六人)。

常

【English Translation】 At the crossroads. Returning in old age without a penny. ○ Ascending the hall. Master Linji (name of a Chan master) said to the assembly: 'One person is on a high mountain peak, with no way out. Another is at the crossroads, with no direction to turn.' Tell me, which one is in front, and which one is behind? The Master said: 'There is yet another person, neither on the high mountain peak nor at the crossroads. Why doesn't old man Linji (name of a Chan master) know this?' Then he descended from the seat (Tianning Zhuosi).

Chan Master Yuanzhi of Songtang, Xianning, Lin'an

Ascending the hall. Reed flowers are white, smartweed flowers are red, and emerald bamboos by the stream are shrouded in mist. Idle clouds embrace secluded rocks, and jade dew drips from the rocky cliffs. Last night, a turtle transformed into a soft-shelled turtle, and this morning, a water buffalo awakened to perfect understanding. Tut (Tianning Zhuosi).

Chan Master Liangfan of Weian, Wuhui, Anji

Ascending the hall. Matters before countless eons, dignified and without front or back. Movement and stillness cannot encompass it, unfolding and retracting as swift as lightning. Don't say that ordinary people don't know it; even Buddhas cannot see it. Where is the decisive point? Bring these two pieces together. Do you understand or not? I will further connect a line for all of you. After a long pause, he said: 'The world is greatly peaceful, and the imperial wind will forever fan.' ○ Ascending the hall. He cited a monk asking Zhao Zhou (name of a Chan master): 'The Great Way is not difficult; it only dislikes choosing. Is this a den for people?' Zhao Zhou (name of a Chan master) said: 'Someone once asked this old monk, and I couldn't explain it clearly for five years.' The Master summoned the assembly and said: 'Zhao Zhou (name of a Chan master) possesses eyes on the crown of his head, distinguishing black from white in the spark of striking stone, and clarifying seizing and releasing in a flash of lightning. Why couldn't he explain it clearly for five years? Do you understand? It's easy to distinguish powder in the snow, but difficult to discern coal in ink (Tianning Zhuosi).'

Chan Master Wenguan of Lingguang, Benji, Wenzhou

A son of the Ye family of Yongjia in the prefecture. Ascending the hall. 'Past Tathagatas have already achieved this gate. Good deeds are better than none.' 'Present Bodhisattvas are now each entering perfect clarity. Good deeds are better than none.' 'Future practitioners should abide by it in this way. Good deeds are better than none.' Do you know? Except for Chen Chushi of Mount Hua, who doesn't walk with right and wrong? Participate (Tianning Zhuosi, the above are six people in total).'

Constant

德德山無諍慧初禪師

靜江人。上堂。顧視大眾曰。見么。在天成象。在地成形。在日月為晦為朔。在四時為寒為暑。鼓之以雷霆。潤之以風雨。且道在衲僧分上。又作么生。一趯趯翻四大海。一拳拳倒須彌山。佛祖位中留不住。又吹漁笛汨羅灣○上堂。九月二十五。聚頭相共舉。瞎卻正法眼。拈卻雲門普。德山不會說禪。贏得村歌社舞。阿呵呵。邏啰哩。遂作舞。下座(黃龍震嗣)。

廬山延慶叔禪師

僧問多子塔前共談何事。師曰。一回相見一回老。能得幾時為弟兄。僧禮拜。師曰。唐興今日失利(祖庵主嗣)。

漣水萬壽夢庵普信禪師

上堂。殘雪既消盡。春風日漸多。若將時節會。佛法又如何。且道時節因緣。與佛法道理。是同是別。良久曰。無影樹栽人不見。開花結果自馨香(勝因靜嗣)。

平江慧日默庵興道禪師

上堂。同云欲雪未雪。愛日似暉不暉。寒雀啾啾鬧籬落。朔風冽冽舞簾帷。要會韶陽親切句。今朝覿面為提撕。卓拄杖下座(勝因靜嗣)。

廣德光孝果慜禪師

桃源人。上堂。舉南泉斬貓兒話。乃曰。南泉提起下刀誅。六臂修羅救得無。設使兩堂俱道得。也應流血滿街衢(勝因靜嗣已上三人)。

福州雪峰毬堂慧忠禪師

上堂。終日忙忙。那事無妨。作么生是那事。良久曰。心不負人。面無慚色(雪峰需嗣)。

慶元蓬萊圓禪師

住山三十年。足不越閫。道俗尊仰之。師有偈曰。新縫紙被烘來暖。一覺安眠到五更。聞得上方鐘鼓動。又添一日在浮生(天童交嗣)。

江州圓通密印守慧禪師

上堂。但知今日復明日。不覺前秋與后秋。平步坦然歸故里。卻乘好月過滄洲。咦。不是苦心人不知(圓通旻嗣)。

洪州黃龍道觀禪師

上堂。古人道。眼色耳聲。萬法成辨。你諸人為甚麼從朝至暮。諸法不相到。遂喝一喝曰。牽牛入你鼻孔。禍不入慎家之門(圓通旻嗣已上二人)。

揚州石塔宣秘禮禪師

僧問山河大地。與自己是同是別。師曰。長亭涼夜月。多為客鋪舒。曰謝師答話。師曰。網大難為鳥。綸稠始得魚。僧作舞歸眾。師曰。長江為硯墨。頻寫斷交書○上堂。舉百丈野狐話。乃曰。不是翻濤手。徒夸跨海鯨。由基方捻鏃。枝上眾猿驚○上堂。至座前。師搊一僧上法座。僧慞惶欲走。師遂指座曰。這棚子。若牽一頭驢上去。他亦須就土屙在。汝諸人因甚麼卻不肯。以拄杖一時趕散。顧侍者曰險(明招慧嗣)。

峨嵋靈巖徽禪師

僧問文殊是七佛之師。未審誰是文殊

【現代漢語翻譯】現代漢語譯本：上堂說法。整日忙忙碌碌，那件事也無妨礙。什麼是那件事？良久后說：『心不辜負別人，臉上沒有慚愧的神色。』（雪峰需嗣）。

慶元蓬萊圓禪師住在山裡三十年，腳步不跨出寺院。道士和俗人都尊敬仰慕他。禪師有一首偈語說：『新縫的紙被烘烤得暖烘烘，一覺安眠睡到五更。聽到上方寺院的鐘鼓聲響動，又增添了一日在人世間。』（天童交嗣）。

江州圓通密印守慧禪師上堂說法。『只知道今天又明天，不知不覺前秋又后秋。平穩安然地回到故鄉，卻乘著美好的月色經過滄洲。』咦！不是苦心修行的人不會知道。（圓通旻嗣）。

洪州黃龍道觀禪師上堂說法。古人說：『眼色耳聲，萬法成就辨別。』你們這些人為什麼從早到晚，諸法互不相干？』於是大喝一聲說：『牽牛進入你的鼻孔，災禍不進入謹慎之家。』（圓通旻嗣，以上二人）。

揚州石塔宣秘禮禪師僧人問：『山河大地，與自己是相同還是相異？』禪師說：『長亭涼爽的夜晚，明月多為旅客鋪展開來。』僧人說：『感謝師父回答。』禪師說：『網眼太大難以捉到鳥，漁網細密才能捕到魚。』僧人跳舞后回到人群中。禪師說：『長江作為硯臺中的墨水，頻繁地書寫斷交書。』上堂說法。舉百丈野狐的故事，於是說：『不是翻江倒海的高手，只是徒然誇耀跨海的鯨魚。』后羿剛剛捻起箭鏃，樹上的猿猴都驚恐萬分。上堂說法。來到座位前，禪師揪住一個僧人登上法座。僧人驚慌想要逃走。禪師於是指著座位說：『這個棚子，如果牽一頭驢上去，它也一定要就地拉屎。你們這些人為什麼卻不肯？』用拄杖一時趕散眾人。回頭對侍者說：『危險！』（明招慧嗣）。

峨嵋靈巖徽禪師僧人問：『文殊（Manjusri，智慧的象徵）是七佛之師，不知道誰是文殊（Manjusri，智慧的象徵）的老師？』

【English Translation】 English version: Entering the hall. Busy all day long, that matter is not an obstacle. What is that matter? After a long silence, he said, 'The heart does not fail others, and the face has no shame.' (Xu of Xuefeng succeeded him).

Chan Master Yuan of Penglai, Qingyuan Living in the mountain for thirty years, his feet did not cross the threshold. Taoists and laypeople respected and admired him. The master had a verse saying, 'Newly sewn paper quilt, warmed by the fire, a peaceful sleep until the fifth watch. Hearing the sound of bells and drums from the upper temple, another day is added to mortal life.' (Jiao of Tiantong succeeded him).

Chan Master Shouhui, Secret Seal of Yuantong, Jiangzhou Entering the hall. 'Only knowing today follows tomorrow, unknowingly autumn before and autumn after. Walking steadily and peacefully returning to the homeland, yet passing Cangzhou in the beautiful moonlight.' Alas! Those who have not suffered will not know. (Min of Yuantong succeeded him).

Chan Master Daoguan of Huanglong, Hongzhou Entering the hall. The ancients said, 'Eye-sights and ear-sounds, all dharmas are distinguished.' Why is it that you people, from morning till night, all dharmas do not meet each other?' Then he shouted, 'Leading the ox into your nostrils, misfortune does not enter the door of the cautious.' (Min of Yuantong succeeded him, the above two).

Chan Master Xuanmi Li of Shita, Yangzhou A monk asked, 'Are mountains, rivers, and the great earth the same as or different from oneself?' The master said, 'The cool moon on a long pavilion night is mostly spread out for travelers.' The monk said, 'Thank you, Master, for your answer.' The master said, 'A large net is difficult for birds, and a dense line is how one gets fish.' The monk danced and returned to the crowd. The master said, 'The Yangtze River is the ink in the inkstone, frequently writing letters of severance.' Entering the hall. He cited the story of the wild fox of Baizhang, and then said, 'Not a wave-turning hand, merely boasting of a sea-crossing whale.' Yi just nocked the arrow, and the monkeys on the branches were startled. Entering the hall. Arriving in front of the seat, the master grabbed a monk and put him on the Dharma seat. The monk panicked and wanted to run away. The master then pointed to the seat and said, 'This shed, if you lead a donkey up there, it must also squat and defecate on the spot. Why are you all unwilling?' He scattered everyone with his staff. Turning to the attendant, he said, 'Dangerous!' (Hui of Mingzhao succeeded him).

Chan Master Hui of Lingyan, Emei A monk asked, 'Manjusri (Manjusri, symbol of wisdom) is the teacher of the Seven Buddhas, I wonder who is the teacher of Manjusri (Manjusri, symbol of wisdom)?'

之師。師曰。金沙灘頭馬郎婦(浮山真嗣)。

湖南報慈淳禪師

上堂。青眸一瞬。金色知歸。授手而來。如王寶劍。而今開張門戶。各說異端。可謂古路坦而荊棘生。法眼正而還自翳。孤負先聖。埋沒己靈。且道不埋沒。不孤負。正法眼藏。如何吐露。還有吐露得底么。出來吐露看。如無。擔取詩書歸舊隱。野花啼鳥一般春(祥符立嗣)。

成都金繩文禪師

僧問如何是大道之源。師曰。黃河九曲。曰如何是不犯之令。師曰。鐵蛇鉆不入。僧擬議。師便打(信相顯嗣)。

曹洞宗

常州華藏明極慧祚禪師

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

明州雪竇足庵智鑒禪師

滁州吳氏子。兒時母與洗手瘍。因曰。是甚麼。對曰。我手似佛手。長失恃怙。依真歇于長蘆。大休首眾。即器之。后遁象山。百怪不能惑。深夜開悟。求證於廷壽然曰。日來肚大無物可食。庵小無床可臥。若能與食展庵則住。不然則去。然與師反覆問答。不能屈。因叩其所得。呈一頌。然喜曰。鑒公徹也。復見大休于岳林。試其機鋒辯才無礙。嘆曰。佛祖不柰你何。因為行乞。擔二布囊。隨得即受。備歷艱勤○出世為大休

【現代漢語翻譯】現代漢語譯本：之師。師曰：『金沙灘頭馬郎婦（浮山真嗣）。』

湖南報慈淳禪師

上堂。『青眸一瞬，金色知歸。授手而來，如王寶劍。而今開張門戶，各說異端。可謂古路坦而荊棘生，法眼正而還自翳。孤負先聖，埋沒己靈。且道不埋沒，不孤負，正法眼藏，如何吐露。還有吐露得底么？出來吐露看。如無，擔取詩書歸舊隱，野花啼鳥一般春（祥符（1008-1016年）立嗣）。』

成都金繩文禪師

僧問：『如何是大道之源？』師曰：『黃河九曲。』曰：『如何是不犯之令？』師曰：『鐵蛇鉆不入。』僧擬議，師便打（信相顯嗣）。

曹洞宗

常州華藏明極慧祚禪師

頌洞山吃果子話曰：『洞山果子誰無分？掇退檯盤妙轉機。今夜為君輕點破，牡丹花下睡貓兒（凈慈暉嗣）。』

明州雪竇足庵智鑒禪師

滁州吳氏子。兒時母與洗手瘍，因曰：『是甚麼？』對曰：『我手似佛手。』長失恃怙，依真歇于長蘆，大休首眾，即器之。后遁象山，百怪不能惑。深夜開悟，求證於廷壽然曰：『日來肚大無物可食，庵小無床可臥。若能與食展庵則住，不然則去。』然與師反覆問答，不能屈。因叩其所得，呈一頌。然喜曰：『鑒公徹也。』復見大休于岳林，試其機鋒辯才無礙，嘆曰：『佛祖不柰你何。』因為行乞，擔二布囊，隨得即受，備歷艱勤○出世為大休

【English Translation】 English version: Teacher: 'The wife of Ma Lang at Jinsha Beach (Jinsha tan tou Ma Lang fu)' (Successor of Fushan Zhensi).

Chan Master Bao Ci Chun of Hunan

Ascending the Dharma Hall: 'A fleeting glance of blue eyes, the golden color knows where to return. Handing it over, like the King's precious sword. Now opening the doors, each speaks of heresy. It can be said that the ancient road is smooth but thorns grow, the Dharma Eye is correct but still obscures itself. Failing the former sages, burying one's own spirit. And yet, how to reveal the Treasury of the True Dharma Eye without burying or failing? Is there anyone who can reveal it? Come out and reveal it. If not, carry your books back to your old retreat, where wild flowers and singing birds bring the same spring (Successor of Xiangfu (1008-1016 AD)).'

Chan Master Jin Sheng Wen of Chengdu

A monk asked: 'What is the source of the Great Path?' The Master said: 'The Yellow River has nine bends.' The monk said: 'What is the commandment that cannot be violated?' The Master said: 'An iron snake cannot drill through.' The monk hesitated, and the Master struck him (Successor of Xinxiang Xian).

Caodong School

Chan Master Hua Zang Ming Ji Hui Zuo of Changzhou

Ode to Dongshan's words about eating fruit: 'Who doesn't have a share of Dongshan's fruit? Pushing back the table, the wonderful opportunity turns. Tonight, I will lightly reveal it for you: a sleeping cat under the peony flowers (Successor of Jingci Hui).'

Chan Master Xue Dou Zu An Zhi Jian of Mingzhou

A son of the Wu family of Chuzhou. When he was a child, his mother washed his hand sore and asked: 'What is this?' He replied: 'My hand is like the Buddha's hand.' He lost his parents early and relied on Zhenxie at Changlu. Dahui (Da-hsiu) made him the head of the assembly, recognizing his potential. Later, he escaped to Elephant Mountain, and a hundred strange things could not confuse him. He attained enlightenment in the middle of the night and sought confirmation from Tingshou Ran, who said: 'Lately, my belly is big but there is nothing to eat, my hermitage is small and there is no bed to sleep on. If you can provide food and expand the hermitage, then stay; otherwise, leave.' Ran repeatedly questioned the Master, but could not subdue him. So he asked about his attainment, and he presented a verse. Ran was pleased and said: 'Master Jian is thorough.' He then saw Dahui at Yuelin, who tested his sharp wit and eloquence, which were unimpeded. Dahui sighed and said: 'The Buddhas and ancestors can do nothing to you.' Because he was begging for alms, he carried two cloth bags, accepting whatever he received, enduring all hardships ○ He emerged into the world as Dahui.

燒香。上堂云。世尊有密語。迦葉不覆藏。一夜落花雨。滿城流水香(天童玨嗣)。

泰州廣福微庵道勤禪師

本郡俞氏子。上堂。舉僧問同安。如何是和尚家風。同安曰。金雞抱子歸霄漢。玉兔懷胎入紫微。曰忽遇客來。將何祇待。同安曰。金果早朝猿摘去。玉華晚后鳳銜來。師曰。廣福即不然。有問如何是和尚家風。祇向他道。翠竹叢邊歌款乃。碧巖深處臥煙蘿。忽遇客來。將何祇待。沒底籃兒盛皓月。無心碗子貯清風(雪竇宗嗣)。

越州超化藻禪師

開爐上堂。雪滿寒窗。燒盡丹霞木佛。冰交野渡。凍殺陜府鐵牛。直得寒灰髮焰。片雪不留。任運縱橫。現成受用。諸禪德。要會么。衲帔矇頭坐。冷暖了無知(善權智嗣)。

雲門宗

密州𡺸山寧禪師

上堂。有時孤峰頂上。嘯月眠雲。有時大洋海中。翻波走浪。有時十字街頭。七穿八穴。諸人還相委悉么。樟樹花開盛。芭蕉葉最多(雪竇明嗣)。

臨安五云悟禪師

苕溪人。上堂。月堂老漢道。行不見行。是個甚麼。坐不見坐。是個甚麼。著衣時不見著衣。是個甚麼。吃飯時不見吃飯。是個甚麼。山僧雖與他同牀打睡。要且各自做夢。何故。行見行。坐見坐。著衣時見著衣。吃飯時見吃飯。無有不見

【現代漢語翻譯】現代漢語譯本：燒香。上堂說法：世尊（釋迦牟尼佛）有秘密的語言，迦葉（摩訶迦葉，釋迦牟尼十大弟子之一，以頭陀苦行著稱）沒有隱藏。一夜之間花瓣飄落如雨，滿城都瀰漫著流水般的香氣（天童玨嗣）。

泰州廣福微庵道勤禪師

本郡俞氏之子。上堂說法。引用僧人問同安（同安道丕禪師）：『如何是和尚的家風？』同安回答：『金雞抱著小雞飛回天上的銀河，玉兔懷著身孕進入紫微星。』僧人又問：『忽然有客人來，將用什麼招待？』同安回答：『清晨金色的果實被猿猴摘走，傍晚美麗的玉花被鳳凰銜來。』道勤禪師說：『廣福這裡卻不是這樣。如果有人問什麼是和尚的家風，我就直接告訴他：翠綠的竹林邊傳來悠揚的歌聲，碧綠的山巖深處靜臥著煙霧般的蘿草。忽然有客人來，將用什麼招待？用沒有底的籃子盛滿皎潔的月亮，用無心的碗盛滿清涼的風。』（雪竇宗嗣）

越州超化藻禪師

開爐上堂說法：大雪覆蓋著寒冷的窗戶，燒盡了用丹霞木雕刻的佛像。冰塊封鎖了荒野的渡口，凍死了陜府的鐵牛。要達到寒冷的灰燼中發出火焰，一片雪花也不留下。任憑自然執行，縱橫馳騁，現成地享受。各位禪德，想要領會嗎？用衲衣蒙著頭坐著，冷暖都一無所知。（善權智嗣）

雲門宗

密州𡺸山寧禪師

上堂說法：有時在孤零零的山峰頂上，對著月亮長嘯，枕著雲彩睡覺；有時在廣闊的海洋之中，翻滾波浪，奔騰不息；有時在縱橫交錯的街道上，到處鉆營。各位還相互瞭解嗎？樟樹開滿了盛開的花朵，芭蕉樹的葉子最多。（雪竇明嗣）

臨安五云悟禪師

苕溪人。上堂說法：月堂老漢說，行走時看不見行走，這是什麼？坐著時看不見坐著，這是什麼？穿衣時看不見穿衣，這是什麼？吃飯時看不見吃飯，這是什麼？我雖然和他同牀睡覺，但卻各自做著自己的夢。為什麼呢？因為行走時看見行走，坐著時看見坐著，穿衣時看見穿衣，吃飯時看見吃飯，沒有看不見的。

【English Translation】 English version: Burning incense. Ascending the hall, he said: 'The World-Honored One (Shakyamuni Buddha) has secret words, Kāśyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni, known for his ascetic practices) does not conceal them. Overnight, falling flowers like rain, the whole city is filled with the fragrance of flowing water.' (Successor of Tiantong Jue)

Zen Master Daoxin of Guangfu Micro-Hermitage in Taizhou

A son of the Yu family in this prefecture. Ascending the hall, he cited a monk asking Tong'an (Zen Master Tong'an Daopi): 'What is the family style of the abbot?' Tong'an replied: 'The golden rooster embraces its chicks, returning to the Milky Way; the jade rabbit conceives, entering the Purple Palace.' The monk then asked: 'If a guest suddenly arrives, how will you treat him?' Tong'an replied: 'In the early morning, golden fruits are picked away by monkeys; in the late evening, jade flowers are carried by phoenixes.' The Master said: 'Guangfu is not like that. If someone asks what is the family style of the abbot, I will directly tell him: Beside the verdant bamboo grove, melodious songs are heard; in the depths of the green cliffs, smoky vines lie dormant. If a guest suddenly arrives, how will you treat him? With a bottomless basket, I fill it with the bright moon; with a selfless bowl, I store the clear wind.' (Successor of Xuedou Zong)

Zen Master Zhao of Chaohua in Yuezhou

Opening the furnace and ascending the hall, he said: 'Snow fills the cold window, burning away the wooden Buddha carved from Danxia wood. Ice seals the wild ferry crossing, freezing to death the iron ox of Shanfu. To reach the point where flames emerge from cold ashes, not a single snowflake remains. Letting nature take its course, moving freely, readily enjoying. Worthy Zen practitioners, do you want to understand? Cover your head with a patched robe and sit, knowing nothing of cold or warmth.' (Successor of Shanquan Zhi)

Yunmen School

Zen Master Ning of 𡺸 Mountain in Mizhou

Ascending the hall, he said: 'Sometimes on the solitary peak, I whistle at the moon and sleep on the clouds; sometimes in the vast ocean, I churn the waves and surge forward; sometimes in the crisscrossing streets, I bore through seven holes and eight openings. Do you all understand each other? The camphor trees are full of blooming flowers, and the banana trees have the most leaves.' (Successor of Xuedou Ming)

Zen Master Wu of Wuyun in Lin'an

A native of Tiaoxi. Ascending the hall, he said: 'Old Man Yuetang said, 'Walking without seeing walking, what is it? Sitting without seeing sitting, what is it? Dressing without seeing dressing, what is it? Eating without seeing eating, what is it?' Although I sleep in the same bed with him, we each have our own dreams. Why? Because walking sees walking, sitting sees sitting, dressing sees dressing, eating sees eating, there is nothing unseen.'

底道理。亦無個是甚麼。諸人且道老漢底是。五云底是。拈拄杖卓一下曰。桃紅李白薔薇紫。問著東風總不知(凈慈昌嗣)。

臨安中竺癡禪元妙禪師

婺州王氏子。僧問如何是截斷眾流句。師曰。佛祖開口無分。曰如何是涵蓋乾坤句。師曰。匝地普天。曰如何是隨波逐浪句。師曰。有時入荒草。有時上孤峰○上堂。黃昏雞報曉。半夜日頭明。驚起雪師子。瞠開紅眼睛○上堂。去年梅。今歲柳。顏色馨香。喝一喝。良久曰。若不得這一喝。幾乎道著依舊。且道道著后如何。眼睛突出(靈隱光嗣)。

撫州靈巖圓日禪師

上堂。悟無不悟。得無不得。九年面壁空勞力。三腳驢兒跳上天。泥牛入海無軌跡。為甚如此。九九八十一(圓覺曇嗣)。

荊門玉泉思達禪師

僧問如何是一印印空。師曰。萬象收歸古鑒中。曰如何是一印印水。師曰。秋蟾影落千江里。曰如何是一印印泥。曰細觀文彩未生時(嶽麓海嗣)。

續指月錄卷首

No. 1579

續指月錄卷一

廬陵聶　先樂讀　編集

濟陽江　湘郢上　參訂

六祖下十七世

臨濟宗

慶元天童應庵曇華禪師

蘄之黃梅江氏子。年十七。投邑之東禪出家。十八為大僧。首

【現代漢語翻譯】現代漢語譯本：根本的道理。也沒有什麼是特別的。各位請說老衲的（道理）是什麼？五云的（道理）是什麼？拿起拄杖敲一下說：『桃花紅，李花白，薔薇紫。問東風，東風也不知道。』（凈慈昌嗣）

臨安中竺癡禪元妙禪師

婺州王氏之子。有僧人問：『如何是截斷眾流句？』禪師說：『佛祖開口沒有分別。』問：『如何是涵蓋乾坤句？』禪師說：『遍地普天。』問：『如何是隨波逐浪句？』禪師說：『有時進入荒草，有時登上孤峰。』禪師上堂說：『黃昏雞叫報曉，半夜日頭明。驚起雪獅子，睜開紅眼睛。』禪師上堂說：『去年的梅花，今年的柳樹。顏色馨香。』喝一聲。良久說：『若不得這一喝，幾乎說對了依舊。且說道著后如何？眼睛突出。』（靈隱光嗣）

撫州靈巖圓日禪師

上堂：『悟了也無所謂悟，得了也無所謂得。九年面壁空費力。三腳驢兒跳上天，泥牛入海無軌跡。』為什麼這樣說？『九九八十一。』（圓覺曇嗣）

荊門玉泉思達禪師

僧人問：『如何是一印印空？』禪師說：『萬象收歸古鑒中。』問：『如何是一印印水？』禪師說：『秋天的月亮倒影在千江里。』問：『如何是一印印泥？』禪師說：『仔細觀察文彩未生時。』（嶽麓海嗣）

續指月錄卷首

No. 1579

續指月錄卷一

廬陵聶先樂讀編集

濟陽江湘郢上參訂

六祖下十七世

臨濟宗

慶元（1195-1200）天童應庵曇華禪師

蘄州黃梅江氏之子。十七歲時，投奔本縣的東禪寺出家。十八歲成為正式僧人。首先

【English Translation】 English version: The fundamental principle. There is also nothing that is particularly special. Everyone, please tell me, what is the old monk's (principle)? What is the principle of the five clouds? He picked up his staff and struck it once, saying: 'Peach blossoms are red, plum blossoms are white, wisteria is purple. Ask the east wind, and the east wind does not know.' (Jingci Changsi)

Chan Master Yuanmiao of Zhongzhu Temple in Lin'an

A son of the Wang family of Wuzhou. A monk asked: 'What is the phrase that cuts off the flow of the masses?' The Chan master said: 'When Buddhas and Patriarchs open their mouths, there is no distinction.' He asked: 'What is the phrase that covers the universe?' The Chan master said: 'Everywhere under the heavens.' He asked: 'What is the phrase that follows the waves?' The Chan master said: 'Sometimes entering the wild grass, sometimes climbing the solitary peak.' The Chan master ascended the hall and said: 'At dusk, the rooster crows to announce the dawn, and in the middle of the night, the sun shines brightly. Startling the snow lion, opening its red eyes.' The Chan master ascended the hall and said: 'Last year's plum blossoms, this year's willows. The colors are fragrant.' He shouted once. After a long silence, he said: 'If you don't get this shout, you almost say it's still the same. But how is it after saying it? The eyes pop out.' (Lingyin Guangsi)

Chan Master Yuanshi of Lingyan Temple in Fuzhou

Ascending the hall: 'Enlightened or not enlightened, attained or not attained. Nine years of facing the wall is a waste of effort. A three-legged donkey jumps into the sky, a mud ox enters the sea without a trace.' Why is it like this? 'Nine nine eighty-one.' (Yuanjue Tansi)

Chan Master Sida of Yuquan Temple in Jingmen

A monk asked: 'What is one seal imprinting emptiness?' The Chan master said: 'All phenomena are collected into the ancient mirror.' He asked: 'What is one seal imprinting water?' The Chan master said: 'The autumn moon's reflection falls in a thousand rivers.' He asked: 'What is one seal imprinting mud?' The Chan master said: 'Carefully observe when the patterns have not yet arisen.' (Yuelu Hai Si)

Continuation of the Records of Pointing at the Moon, Preface

No. 1579

Continuation of the Records of Pointing at the Moon, Volume One

Compiled by Nie Xianle of Luling

Revised by Jiang Xiangying of Jiyang

Seventeenth Generation from the Sixth Patriarch

Linji School

Chan Master Tanhua of Ying'an Temple, Tiantong Temple during the Qingyuan (1195-1200) period

A son of the Jiang family of Huangmei in Qizhou. At the age of seventeen, he went to the Dongchan Temple in his county to become a monk. At the age of eighteen, he became a full monk. First

參隨州水南遂禪師。染指法味。遍歷江湖。所至與諸老宿激揚。無不投契。後上云居謁圓悟勤老人。一見拊勞。痛與提䇿。迨勤入蜀。命師往依彰教隆和尚于宣。及隆移虎丘。師為先馳。未半載。通徹大法。頓悟圓悟為人處。機關深固。運用恢廓。言句超越。道洽叢林。未幾禮辭。遊戲諸方。初分座于處之連雲。處守以妙嚴。請師出世。歷住明果。薦福。東林蔣山。歸宗。天童。諸名剎○上堂。參禪人切忌錯用心。悟明見性是錯用心。成佛作祖是錯用心。看經講教是錯用心。行住坐臥是錯用心。吃粥吃飯是錯用心。屙屎撒尿是錯用心。一動一靜一往一來是錯用心。更有一處錯用心。歸宗不敢與諸人說破。何故。一字入公門。九牛車不出○上堂。九年面壁。壞卻東土兒孫。只履西歸。鈍置黃面老子。以拄杖畫一畫曰。石牛攔古路。一馬生三寅○上堂。見聞覺知無障礙。聲香味觸常三昧。眼見如盲。口說如啞。蘇州人呆。常州人打野。大宋國里只有兩個僧。川僧。浙僧。其他儘是子。淮南子。江西子。廣南子。福建子。豈不見道父慈子孝。道在其中矣(山茨際云蓮葉何田田魚戲蓮葉間魚戲蓮葉東魚戲蓮葉西魚戲蓮葉南魚戲蓮葉北老僧仔細看不見東西少南北○碓庵青頌云蘇常川浙到淮南福建江西又廣南各路鄉談多打儘自家仍

【現代漢語翻譯】現代漢語譯本參隨州水南遂禪師，略微領悟了佛法的滋味（染指法味），便遊歷四方（遍歷江湖），每到一處都與各地的老修行們激烈辯論佛法，沒有不意氣相投的（投契）。後來前往云居山拜見圓悟克勤禪師（圓悟勤老人），圓悟禪師一見他就表示慰勞，並嚴格地督促和指導他。等到圓悟禪師前往四川（勤入蜀），便讓遂禪師前往宣州依止彰教隆和尚。等到隆和尚遷往虎丘山，遂禪師先去那裡等候。不到半年，就通達了佛法，徹底領悟了圓悟禪師為人處世的風格，體會到他的機鋒深藏不露，運用起來卻又十分開闊，言語超越常人，佛法修養已經融入到叢林之中。不久之後，遂禪師告辭離開，到各地遊歷。起初在處州連雲山開堂說法，處州的地方長官以妙嚴寺相請，請遂禪師出世弘法。之後歷任明果寺、薦福寺、東林寺、蔣山寺、歸宗寺、天童寺等名剎的住持。上堂開示說：『參禪的人最忌諱的就是錯用心。認為悟明本性是錯用心，想要成佛作祖是錯用心，看經講法是錯用心，行走坐臥是錯用心，吃粥吃飯是錯用心，拉屎撒尿是錯用心，一動一靜、一往一來都是錯用心。』還有一處錯用心，歸宗寺的住持（歸宗）不敢為各位說破。為什麼呢？因為『一字入公門，九牛車不出』。上堂開示說：『達摩祖師（九年面壁），壞了東土的兒孫。只穿著一隻鞋就西歸（只履西歸），輕視了黃面老子（指佛陀）。』用拄杖畫了一下，說：『石牛攔住了古路，一馬生了三個寅。』上堂開示說：『見聞覺知沒有障礙，聲香味觸都是平常的三昧。』眼睛看見東西卻像瞎子一樣，口裡說話卻像啞巴一樣。『蘇州人呆，常州人打野。大宋國里只有兩個僧，川僧和浙僧，其他的都是子，淮南子、江西子、廣南子、福建子。』難道沒聽說過『父慈子孝，道在其中』嗎？（山茨際云：蓮葉何田田，魚戲蓮葉間，魚戲蓮葉東，魚戲蓮葉西，魚戲蓮葉南，魚戲蓮葉北，老僧仔細看不見東西少南北。）（碓庵青頌云：蘇常川浙到淮南，福建江西又廣南，各路鄉談多打盡，自家仍……）

【English Translation】 English version Zen Master Shui Nan Sui of Sui Prefecture once tasted the flavor of Dharma (染指法味), and then traveled around the country (遍歷江湖). Wherever he went, he engaged in lively discussions with senior monks, and they always found each other congenial (投契). Later, he went to Yunju Mountain to visit Zen Master Yuan Wu Keqin (圓悟勤老人). Yuan Wu was pleased to see him and encouraged him with strict guidance. When Yuan Wu went to Sichuan (勤入蜀), he sent Sui to Xuan Prefecture to rely on Abbot Long of Zhangjiao Monastery. When Abbot Long moved to Tiger Hill, Sui went ahead to prepare. In less than half a year, he thoroughly understood the Great Dharma and realized Yuan Wu's way of being. He understood that Yuan Wu's Zen skills were profound and his application of them was broad, his words were transcendent, and his Dharma cultivation had integrated into the Sangha. Soon after, Sui bid farewell and traveled to various places. He first opened a Dharma seat at Lianyun Mountain in Chu Prefecture. The local official of Chu Prefecture invited him to come forth to teach the world at Miaoyan Temple. Later, he served as abbot of famous monasteries such as Mingguo Monastery, Jianfu Monastery, Donglin Monastery, Jiangshan Monastery, Guizong Monastery, and Tiantong Monastery. In an assembly, he said: 'Those who practice Chan (參禪) must avoid using the mind wrongly. To think that enlightenment and seeing one's nature is using the mind wrongly. To aspire to become a Buddha or a patriarch is using the mind wrongly. To read scriptures and preach the Dharma is using the mind wrongly. Walking, standing, sitting, and lying down are using the mind wrongly. Eating porridge and rice are using the mind wrongly. Defecating and urinating are using the mind wrongly. Every movement and stillness, every coming and going is using the mind wrongly.' There is one more way of using the mind wrongly, but the abbot of Guizong Monastery (歸宗) dares not reveal it to you all. Why? Because 'Once a word enters the public gate, nine oxen cannot pull it out.' In an assembly, he said: 'Bodhidharma (九年面壁) ruined the descendants of the Eastern Land. Returning to the West with only one shoe (只履西歸), he belittled the Yellow-Faced Old Man (黃面老子, referring to the Buddha).' He drew a line with his staff and said: 'A stone ox blocks the ancient road; one horse gives birth to three Yin.' In an assembly, he said: 'Seeing, hearing, perceiving, and knowing are without obstruction; sounds, smells, tastes, and touches are always in samadhi.' Eyes see but are like the blind; mouths speak but are like the mute. 'People from Suzhou are dull, people from Changzhou are wild. In the Great Song Dynasty, there are only two monks: Sichuan monks and Zhejiang monks. The rest are all 'sons': Huainan sons, Jiangxi sons, Guangnan sons, Fujian sons.' Haven't you heard that 'With kind fathers and filial sons, the Dao is within'? (Shan Ci Ji Yun: Lotus leaves, how lush! Fish play among the lotus leaves, fish play to the east of the lotus leaves, fish play to the west of the lotus leaves, fish play to the south of the lotus leaves, fish play to the north of the lotus leaves. The old monk looks carefully but cannot see east, west, south, or north.) (Dui An Qing praised: From Suzhou and Changzhou to Sichuan and Zhejiang to Huainan, Fujian, Jiangxi, and Guangnan, all the local dialects are beaten to pieces, but one's own remains...)

被舌頭謾)○上堂。臨濟在黃檗處。三度吃棒底意旨。你諸人還覷得透也未。直饒一咬便斷。也未是大丈夫漢。三世諸佛。口掛壁上。天下老和尚。將甚麼吃飯○上堂。十五日已前。水長船高。十五日已后。泥多佛大。正當十五日。東海鯉魚打一棒。雨似盆傾。直得三千大千世界。一切眾生。悉皆歡喜。謂言打這一棒。不妨應時應節。報恩不覺通身踴躍。遂作詩一首。舉似大眾。蜻蜓許是好蜻蜓。飛來飛去不曾停。被我捉來摘卻兩邊翼。恰似一枚大鐵釘○上堂。趙州喫茶。我也怕他。若非債主。便是冤家。倚墻靠壁成群隊。不知誰解辯龍蛇○虎丘隆諱日。師設供拈香曰。平日沒興。撞著者無意智老和尚。做盡伎倆。湊泊不得。從此卸卻干戈。隨分著衣吃飯。二十年來。坐曲錄床。懸羊頭。賣狗肉。知他有甚憑據。雖然。一年一度燒香日。千古令人恨轉深○師于室中能鍛鍊耆艾。故一時共稱大慧杲與師居處。為二甘露門。嘗誡徒眾云。衲僧家著草鞋住院。何啻如蚖蛇戀窟乎○師住歸宗時。大慧杲在梅陽。有僧傳師垂示語句。杲見之。極口稱歎。后以偈寄師云。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊岐正脈通。其望重如此○隆興改元六月十三日。師臨示寂。猶掛入室牌。鉗錘大眾。至夜分。區處院事

【現代漢語翻譯】現代漢語譯本（被舌頭謾）○上堂。臨濟（人名）在黃檗（山名）處，三次捱打的用意，你們這些人可曾看透？縱然一口咬斷，也還不是大丈夫漢。三世諸佛，口掛在墻上。天下老和尚，用什麼吃飯？ ○上堂。十五日以前，水漲船高；十五日以後，泥多佛大。正當十五日，東海鯉魚挨一棒，雨像盆倒一樣傾瀉。使得三千大千世界的一切眾生，全都歡喜。說打這一棒，不妨應時應節，報恩不覺全身踴躍。於是作詩一首，舉給大眾看：蜻蜓許是好蜻蜓，飛來飛去不曾停。被我捉來摘掉兩邊翅膀，恰似一枚大鐵釘。 ○上堂。趙州（人名）喫茶，我也怕他。若非債主，便是冤家。倚墻靠壁成群隊，不知誰能辨別龍蛇？ ○虎丘隆（人名）忌日，師設供拈香說：平日沒興致，撞著無意智老和尚，做盡伎倆，也湊合不得。從此卸下干戈，隨分穿衣吃飯。二十年來，坐在曲錄床上，懸掛羊頭，賣狗肉。不知他有什麼憑據。雖然如此，一年一度燒香日，千古令人遺憾更深。 ○師在室中能鍛鍊耆艾（指年老有德之人），所以當時共稱大慧杲（人名）與師居處，為二甘露門。曾告誡徒眾說：衲僧家穿著草鞋住寺院，何止像蠑螈迷戀洞穴呢？ ○師住歸宗（寺名）時，大慧杲在梅陽（地名）。有僧人傳師垂示的語句，杲見了，極口稱讚。后以偈寄給師說：坐斷金輪第一峰，千妖百怪盡潛蹤。年來又得真訊息，報道楊岐（宗派名）正脈通。他被仰望重視就是這樣。 ○隆興（南宋孝宗年號，1163年）改元六年十三日，師臨近圓寂，還掛著入室牌，鉗錘大眾。到夜裡，安排處理寺院事務。

【English Translation】 English version (Scolding with the tongue) ○ Ascending the hall. Linji (a famous Chan master) at Huangbo's (a mountain name) place, the meaning of being beaten three times, have you all seen through it? Even if you bite it off in one go, you are still not a great hero. The mouths of the Buddhas of the three worlds are hanging on the wall. What do the old monks of the world eat? ○ Ascending the hall. Before the fifteenth day, the water rises and the boat is high; after the fifteenth day, there is more mud and the Buddha is bigger. On the fifteenth day, a carp in the East Sea is hit with a stick, and the rain pours down like a basin. It makes all the sentient beings in the three thousand great thousand worlds rejoice. Saying that hitting this stick, it is okay to be timely and in season, and repaying kindness makes the whole body jump for joy unconsciously. So he wrote a poem and showed it to the public: Dragonflies may be good dragonflies, flying back and forth without stopping. I caught them and plucked off their wings on both sides, just like a big iron nail. ○ Ascending the hall. Zhaozhou (a famous Chan master) drinking tea, I am also afraid of him. If not a creditor, then an enemy. Leaning against the wall and forming groups, I don't know who can distinguish dragons and snakes? ○ On the anniversary of the death of Hiuqiu Long (a person's name), the master set up offerings and lit incense, saying: Usually, I have no interest, but when I encounter the old monk Wuyizhi, I have exhausted all my tricks, but I can't put it together. From then on, I unloaded my weapons and armor, and ate and dressed according to my share. For twenty years, I have been sitting on a curved bed, hanging a sheep's head, and selling dog meat. I don't know what his basis is. Even so, the annual incense burning day makes people feel even more regretful for thousands of years. ○ The master was able to train the elders in the room, so at that time, it was commonly said that Dahui Gao (a person's name) and the master lived together as the two gates of nectar. He once warned his disciples, 'How can a monk wearing straw sandals and living in a monastery be more than a salamander loving its cave?' ○ When the master lived in Guizong (a temple name), Dahui Gao was in Meiyang (a place name). A monk passed on the master's instructions, and Gao praised them very much. Later, he sent a verse to the master, saying: Sitting on the first peak of the golden wheel, all kinds of demons and monsters are hidden. Over the years, I have gained true news, reporting that the Yangqi (a sect name) lineage is open. That's how much he was looked up to and valued. ○ On the thirteenth day of June in the first year of Longxing (the reign title of Emperor Xiaozong of the Southern Song Dynasty, 1163), the master was approaching his death, and he still hung up the entry card, hammering the public. At night, he arranged and dealt with the affairs of the monastery.

。纖悉不遺。門人以辭世偈為請。師曰。吾常笑諸方所為。豈自為之耶。奄然趺坐而逝。塔全身於天童太白峰(虎丘隆嗣)。

泉州教忠晦庵彌光禪師

閩之李氏子。兒時寡言笑。聞梵唄則喜。十五圓頂。猶喜閱群書。一日曰。既剃髮染衣。當期悟徹。豈醉於俗典耶。遂出嶺謁圓悟禪師于云居。次參黃檗祥。高庵悟。機語皆契。以楚淮盜起。歸謁佛心。后參大慧杲和尚于廣因。得荷大法(機緣悟由備載瞿錄大慧杲章)○上堂。夢幻空花。何勞把捉。得失是非。一時放卻。擲拂子曰。山僧今日已是放下了也。汝等諸人又作么生。復曰。侍者收取拂子○僧問文殊為甚麼出女子定不得。師曰。山僧今日困。問罔明因甚麼卻出得。師曰。令人疑著。曰恁么則擘開華岳千峰秀。放出黃河一派清。師曰。一任卜度(大慧杲嗣)。

福州西禪懶庵鼎需禪師

本郡林氏子。幼舉進士。年二十五。因讀遺教經。忽曰。幾為儒冠誤。欲出家。母以親迎難之。師絕之曰。夭桃紅杏。一時分付春風。翠竹黃花。此去永為道伴。竟依保壽為比丘。一錫湖湘。遍參名宿。法無異味。歸里結茅于羌峰絕頂。不下山者三年。因教忠光參大慧杲。(悟由詳載瞿錄大慧杲章)印以偈曰。頂門豎亞摩醯眼。肘后斜懸奪命符。瞎卻眼。

【現代漢語翻譯】現代漢語譯本：沒有絲毫遺漏。門人請求他留下辭世偈，禪師說：『我常常嘲笑其他地方的做法，難道自己也要這樣做嗎？』說完，安然地跏趺坐化而逝。他的全身舍利塔建在天童太白峰（虎丘隆嗣）。

泉州教忠晦庵彌光禪師

是福建李氏之子。小時候沉默寡言，不愛嬉笑，但聽到佛樂梵唄就高興。十五歲剃度出家后，仍然喜歡閱讀各種書籍。有一天他說：『既然已經剃髮染衣，就應當以開悟徹悟為目標，怎麼能沉迷於世俗典籍呢？』於是離開福建，前往云居山拜見圓悟禪師。之後又參訪黃檗祥禪師、高庵悟禪師，彼此的機鋒話語都很契合。因為楚淮一帶發生盜亂，他返回去拜見佛心禪師。後來又在廣因寺參訪大慧杲（gǎo）和尚，得到了佛法真傳（開悟的機緣和過程都詳細記載在《瞿錄·大慧杲章》中）。

上堂說法時，禪師說：『夢幻空花，何必費力去把握？得失是非，一時全部放下。』說完，擲下拂塵說：『山僧我今天已經是放下了，你們這些人又怎麼樣呢？』接著又說：『侍者，把拂塵收起來。』

有僧人問：『文殊菩薩為什麼無法從女子禪定中出來？』禪師說：『山僧我今天很睏倦。』又問：『罔明菩薩為什麼能夠出來？』禪師說：『令人疑惑。』僧人說：『既然如此，那就是劈開華山，千峰秀麗；放出黃河，一派清流。』禪師說：『隨你猜測吧。』（大慧杲的法嗣）

福州西禪懶庵鼎需禪師

是福州本郡林氏之子。年幼時考中進士。二十五歲時，因為讀《遺教經》，忽然說：『幾乎被儒生的帽子耽誤了。』想要出家，母親因為他即將迎娶妻子而阻止他。禪師斷然拒絕說：『嬌艷的桃花紅杏，一時都交付給春風；翠綠的竹子，金黃的菊花，從此永遠是我的道伴。』最終依從保壽寺出家為比丘。他遊歷湖湘一帶，遍參各處名僧大德，發現佛法並無其他特別的意味，於是返回家鄉，在羌峰絕頂結茅隱居，三年不下山。因為教忠光禪師參訪大慧杲（開悟的經過詳細記載在《瞿錄·大慧杲章》中），大慧杲禪師用偈語印證說：『頂門豎起摩醯首羅天（Maheśvara）的眼睛，肘后斜掛著奪命的符箓。瞎了眼。

【English Translation】 English version: Nothing was left out. His disciples requested a death verse. The master said, 'I often laugh at what others do; why would I do it myself?' He then sat in full lotus posture and passed away. His complete body stupa was built on Tian Tong Tai Bai Peak (Successor of Huqiu Longsi).

Zen Master Miguang of Huian at Jiaozhong Temple, Quanzhou

He was a son of the Li family of Fujian. As a child, he was quiet and rarely smiled, but he rejoiced upon hearing Buddhist chants. At fifteen, he was tonsured and still enjoyed reading various books. One day, he said, 'Now that I have shaved my head and donned the robes, I should aim for enlightenment. How can I be intoxicated by worldly classics?' He then left Fujian to visit Zen Master Yuanwu at Yunju. Later, he visited Huangbo Xiang and Gao'an Wu, and their interactions were all in accord. Due to the rise of bandits in Chu and Huai, he returned to visit Foxin. Later, he visited the Venerable Dahui Gao at Guangyin Temple and received the great Dharma (the circumstances of his enlightenment are fully recorded in the 'Records of Dahui Gao').

During an assembly, the Zen master said, 'Illusory dreams and empty flowers, why bother grasping at them? Gain and loss, right and wrong, let them all go at once.' After saying this, he threw down his whisk and said, 'This old monk has already let go today. What about all of you?' Then he added, 'Attendant, put away the whisk.'

A monk asked, 'Why couldn't Mañjuśrī (文殊) emerge from the samadhi of a woman?' The master said, 'This old monk is tired today.' He then asked, 'Why could Wuming emerge?' The master said, 'It makes people suspicious.' The monk said, 'If that's the case, then split open Mount Hua, revealing thousands of beautiful peaks; release the Yellow River, a clear and vast current.' The master said, 'Guess as you please.' (Successor of Dahui Gao)

Zen Master Dingxu of Lan'an at Xichan Temple, Fuzhou

He was a son of the Lin family of Fuzhou. In his youth, he passed the imperial examination. At the age of twenty-five, after reading the Sutra of the Buddha's Last Teachings, he suddenly said, 'I was almost misled by the Confucian hat.' Wanting to become a monk, his mother tried to stop him because he was about to be married. The master resolutely refused, saying, 'The delicate peach blossoms and red apricots are all entrusted to the spring breeze; the green bamboo and yellow flowers will forever be my companions on the path.' He eventually became a bhikkhu at Baoshou Temple. He traveled to Hunan and Hubei, visiting famous monks everywhere, and found that the Dharma had no other special meaning. He then returned to his hometown and built a hut on the summit of Qiang Peak, not descending the mountain for three years. Because Jiaozhong Guang visited Dahui Gao (the details of his enlightenment are fully recorded in the 'Records of Dahui Gao'), Zen Master Dahui Gao sealed his enlightenment with a verse: 'On the crown of his head stands the eye of Maheśvara (摩醯首羅天), behind his elbow hangs the life-taking talisman. Blind the eyes.'

卸卻符。趙州東壁掛葫蘆○住西禪上堂。句中意。意中句。須彌聳于巨川。句刬意。意刬句。烈士發乎狂矢。任待牙如劍樹。口似血盆。徒逞詞鋒。虛張意氣。所以凈名杜口。早涉繁詞。摩竭掩關。已揚家醜。自余瓦棺老漢。巖頭大師。向羌峰頂上。拏風鼓浪。玩弄神變。腳跟下好與三十。且道過在甚麼處。良久曰。機關不是韓光作。莫把胸襟當等閑(大慧杲嗣)。

福州東禪蒙庵思岳禪師

江州人。上堂。達磨來時。此土皆知梵語。及乎去後。西天悉會唐言。若論直指人心。見性成佛。大似羚羊掛角。獵犬尋蹤。一意乖疏。萬言無用。可謂來時他笑我。不知去後我笑他。唐言梵語親分付。自古齋僧怕夜茶○上堂。啞卻我口。直須要道。塞卻你耳。切忌蹉過。昨日有人從天臺來。卻道泗州大聖在洪州打坐。十字街頭賣行貨。是甚麼。斷跟草鞋。尖檐席帽(大慧杲嗣)。

福州西禪此庵守凈禪師

本州人。上堂。譚玄說妙。撒屎撒尿。行棒行喝。將鹽止渴。立主立賓。華璧宗乘。設或總不恁么。又是鬼窟里坐。到這裡山僧已是打退鼓。且道諸人尋常心憤憤。口悱悱。合作么生。莫將閑學解。埋沒祖師心○上堂。若也單明自己。不悟目前。此人有眼無足。若也祇悟目前。不明自己。此人有足無眼

【現代漢語翻譯】現代漢語譯本卸卻符。趙州東壁掛葫蘆。住西禪上堂。句中意，意中句，須彌山聳立於巨川之上。去除語句，去除意義，烈士發出狂亂的箭矢。任憑你牙齒如劍樹，口如血盆，徒勞地逞弄口舌，虛張聲勢。所以維摩詰（Vimalakirti）閉口不言，早已超越了繁瑣的言辭；摩竭（Makara）閉門謝客，已經暴露了家醜。至於我瓦棺老漢和巖頭大師，在羌峰頂上，駕馭風浪，玩弄神通變化，在他們的腳跟下，最好打上三十棒。且說過錯在哪裡？良久說道：『機關不是韓光製造的，不要把胸懷當成等閑之事。』（大慧杲嗣）

福州東禪蒙庵思岳禪師

江州人。上堂。達磨（Bodhidharma）來的時候，這片土地都知道梵語；等到他離開之後，西天都學會了唐朝的語言。如果說直指人心，見性成佛，就像羚羊掛角，獵犬尋蹤一樣，一個念頭不協調，萬句言語也沒有用。可以說是來的時候他嘲笑我，不知道去後我嘲笑他。唐朝的語言和梵語親自交付，自古以來齋僧都害怕晚上的茶。上堂。堵住我的嘴，必須說出；塞住你的耳朵，切記錯過。昨天有人從天臺山來，卻說泗州大聖在洪州打坐，在十字街頭賣日用品。是什麼？是斷了跟的草鞋，尖帽檐的席帽。（大慧杲嗣）

福州西禪此庵守凈禪師

本州人。上堂。談論玄妙，如同撒屎撒尿；行棒行喝，如同用鹽止渴；立主立賓，如同用華麗的玉璧來標榜禪宗。如果總是不這樣，又是坐在鬼窟里。到這裡，山僧我已經打退堂鼓了。且說你們平常心裡憤憤不平，口裡喋喋不休，應該怎麼做？不要把空閑的學問理解，埋沒了祖師的心。上堂。如果只明白自己，不領悟眼前，這個人有眼無足；如果只領悟眼前，不明白自己，這個人有足無眼。

【English Translation】 English version Releasing the Talisman. Zhao Zhou's (Zhao Zhou) east wall hangs a gourd. The abbot of Xi Chan ascends the hall. The meaning in the phrase, the phrase in the meaning, Mount Sumeru (Mount Meru) towers above the great river. Erase the phrase, erase the meaning; a valiant warrior releases a wild arrow. Let your teeth be like a sword tree, your mouth like a blood basin, vainly displaying verbal prowess, falsely flaunting spirit. Therefore, Vimalakirti (Vimalakirti) kept his mouth shut, having already transcended verbose language; Makara (Makara) closed his door, already exposing his family's shame. As for this old man of the tile coffin and Master Yantou (Yantou), on the peak of Qiang, they ride the wind and waves, playing with supernatural transformations. Under their feet, it's best to give thirty blows. Tell me, where does the fault lie? After a long silence, he said: 'The mechanism is not made by Han Guang; do not take your aspirations lightly.' (Successor of Dahui Gao)

Zen Master Meng'an Siyue of Dongchan Temple in Fuzhou

A native of Jiangzhou. Ascending the hall: When Bodhidharma (Bodhidharma) came, this land all knew Sanskrit; after he left, the Western Heaven all learned the language of the Tang Dynasty (618-907). If we talk about directly pointing to the human mind and seeing one's nature to become a Buddha, it's like a羚羊掛角 (antelope hanging its horns on a tree), a hunting dog tracking a scent. One thought astray, ten thousand words are useless. It can be said that when he came, he laughed at me; not knowing that after he left, I laughed at him. The Tang language and Sanskrit are personally entrusted; since ancient times, monks have feared evening tea. Ascending the hall: Shut my mouth, you must speak; block your ears, be careful not to miss it. Yesterday someone came from Mount Tiantai (Mount Tiantai), but said that the Great Sage of Sizhou (Sizhou) was meditating in Hongzhou, selling sundries at the crossroads. What is it? Broken-heeled straw sandals, pointed-brimmed straw hats. (Successor of Dahui Gao)

Zen Master Ci'an Shoujing of Xichan Temple in Fuzhou

A native of this prefecture. Ascending the hall: Discussing the mysterious and speaking of the wonderful is like scattering excrement and urine; wielding the staff and shouting is like using salt to quench thirst; establishing the host and establishing the guest is like using splendid jade to promote the Zen school. If it's not always like this, then you are sitting in a ghost cave. Here, this mountain monk has already retreated. Tell me, what should you usually do when your hearts are indignant and your mouths are murmuring? Do not bury the mind of the patriarch with idle learning and understanding. Ascending the hall: If you only understand yourself and do not realize what is before your eyes, this person has eyes but no feet; if you only realize what is before your eyes and do not understand yourself, this person has feet but no eyes.

。直得眼足相資。如車二輪。如鳥二翼。正好勘過了打○上堂。文殊普賢譚理事。臨濟德山行棒喝。東禪一覺到天明。偏愛風從涼處發。咄○上堂。閉卻口。時時說。截卻舌。無間歇。無間歇。最奇絕。最奇絕。眼中屑。既是奇絕。為甚麼卻成眼中屑。了了了時無可了。玄玄玄處亦須呵(大慧杲嗣)。

江州東林萬庵道顏禪師

潼川人。族鮮于氏。久參圓悟。微有省發。洎悟還蜀。囑依大慧杲。仍以書致杲曰。顏川彩繪已畢。但欠點眼耳。他日嗣之。其後未可量也。杲居雲門及洋嶼。師皆在焉。朝夕質疑。方大悟○上堂。一葉落。天下秋。一塵起。大地收。鳥窠吹布毛。便有人悟去。今時學者。為甚麼卻不識自己。良久曰。莫錯怪人好○僧問。香嚴上樹話。意旨如何。師曰。描不成。畫不就。曰李陵雖好手。爭柰陷番何。師曰。甚麼處去來(大慧杲嗣)。

慶元育王佛照德光禪師

臨江彭氏子。早入大慧杲室。杲問喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。速道速道。師曰。杜撰長老。如麻似粟。杲曰。你是第幾個。師曰。今日捉敗這老賊○次年佛涅槃日。師頂禮次。因唸佛身常住。何有生滅。頭未至地。忽然契悟。遽以告杲。杲曰。你這回徹也。杲再主徑山。拉以偕往。后以

偈並頂相付之曰。有德必有光。其光無間隔。名實要相稱。非青黃赤白○師住靈隱日。孝宗宣問。釋迦佛入山修道六年。所成者何事。師對曰。將謂陛下忘卻。嘗留宿內。又觀堂奏對機緣。備于本錄。后示寂。塔全身於鄮峰東庵(大慧杲嗣)。

常州華藏遁庵宗演禪師

福州鄭氏子。上堂。拈起拄杖曰。識得這個。一生參學事畢。古人恁么道。華藏則不然。識得這個。更須買草鞋行腳。何也。到江吳地盡。隔岸越山多○上堂。舉南泉道。我十八上。便解作活計。趙州道。我十八上。便解破家散宅。師曰。南泉趙州。也是徐六擔板。祇見一邊。華藏也無活計可作。亦無家宅可破。逢人突出老拳。要伊直下便到。且道到后如何。三十六峰觀不足。卻來平地倒騎驢(大慧杲嗣)。

慶元天童無用凈全禪師

越州翁氏子。上堂。靈山正派。達者猶迷。明來暗來。誰當辨的。雙收䨥放。孰辨端倪。直饒千聖出來。也祇結舌有分。何故。人歸大國方為貴。水到瀟湘始得清。復曰。適來松源舉竹篦話。令天童納敗缺。諸人要知么。聽取一頌。黑漆竹篦握起。迅雷不及掩耳。德山臨濟茫然。懵底如何插觜(大慧杲嗣)。

建寧開善道謙禪師

本郡人。(悟由詳載瞿錄大慧杲章)上堂。竺土大仙心

【現代漢語翻譯】現代漢語譯本：偈語和頂相交付時說：『有德之人必有光芒，其光芒沒有間隔。名聲和實際要相稱，不是青黃赤白。』禪師住在靈隱寺時，孝宗皇帝詢問：『釋迦牟尼佛入山修道六年，成就了什麼事？』禪師回答說：『還以為陛下忘記了，曾經留宿宮內。』又觀堂奏對的機緣，都記載在本錄中。後來圓寂，全身塔在鄮峰東庵（大慧杲的嗣法弟子）。

常州華藏遁庵宗演禪師

福州鄭氏之子。上堂時，拿起拄杖說：『認識了這個，一生參學的事就完畢了。』古人這麼說，華藏則不然。認識了這個，更需要買草鞋去行腳。為什麼呢？『到江吳地盡，隔岸越山多。』上堂時，舉南泉禪師的話說：『我十八歲時，便懂得做活計。』趙州禪師說：『我十八歲時，便懂得破家散宅。』禪師說：『南泉和趙州，也是徐六的擔板，只看到一邊。華藏既沒有活計可做，也沒有家宅可破。』逢人就突出老拳，要他當下就到。且說道到之後如何？『三十六峰觀不足，卻來平地倒騎驢。』（大慧杲的嗣法弟子）。

慶元天童無用凈全禪師

越州翁氏之子。上堂時說：『靈山的正派，通達的人也迷惑。明來暗來，誰來辨別清楚？雙收雙放，誰辨別端倪？』即使千聖出現，也只有結舌的份。為什麼呢？『人歸大國方為貴，水到瀟湘始得清。』又說：『剛才松源舉竹篦的話，讓天童認輸。諸位想知道嗎？聽一首偈語。黑漆竹篦握起，迅雷不及掩耳。德山、臨濟茫然，糊塗的人如何插嘴？』（大慧杲的嗣法弟子）。

建寧開善道謙禪師

本郡人。（悟由詳細記載在瞿錄大慧杲章）上堂時說：『竺土（印度）大仙心……』

【English Translation】 English version: He delivered a verse along with the transmission of his robe, saying: 'Virtue inevitably possesses light; its light knows no separation. Name and reality must correspond; it is neither blue, yellow, red, nor white.' When the Master resided at Lingyin Temple, Emperor Xiaozong inquired: 'What did Shakyamuni Buddha accomplish during his six years of ascetic practice in the mountains?' The Master replied: 'I thought Your Majesty had forgotten, having once stayed overnight in the palace.' Furthermore, the recorded exchanges with Guantang are detailed in the original record. He later passed away, and his complete remains were enshrined in a pagoda at the Eastern Hermitage of Mount Mao (a successor of Dahui Gao).

Chan Master Dungan Zongyan of Huazang Temple in Changzhou

A native of the Zheng family in Fuzhou. In his Dharma talk, he raised his staff and said: 'Recognize this, and the matter of lifelong study is complete.' The ancients said so, but Huazang says otherwise. Recognize this, and you must buy straw sandals and travel on foot. Why? 'When you reach the end of the land of Jiang and Wu, across the river are many mountains of Yue.' In his Dharma talk, he cited Nanquan, saying: 'When I was eighteen, I already knew how to make a living.' Zhaozhou said: 'When I was eighteen, I already knew how to squander my family fortune.' The Master said: 'Nanquan and Zhaozhou are like Xu Liu's carrying pole, only seeing one side. Huazang has neither a living to make nor a fortune to squander.' He confronts people with a sudden old fist, wanting them to arrive directly. But how is it after arriving? 'Thirty-six peaks are not enough to see; instead, one comes to level ground and rides a donkey backward' (a successor of Dahui Gao).

Chan Master Wuyong Jingquan of Tiantong Temple in Qingyuan

A native of the Weng family in Yuezhou. In his Dharma talk, he said: 'The orthodox lineage of Ling Mountain, even the enlightened are confused. Coming in light, coming in darkness, who can clearly distinguish? Doubly gathering, doubly releasing, who can discern the subtleties?' Even if a thousand sages appeared, they would only have a share in being speechless. Why? 'People return to a great country to be valued, water reaches the Xiang River to be clear.' He further said: 'Just now, Songyuan raised the story of the bamboo staff, causing Tiantong to admit defeat. Do you all want to know? Listen to a verse. The black lacquer bamboo staff is grasped, faster than a thunderclap can be covered. Deshan and Linji are at a loss; how can the confused ones interject?' (a successor of Dahui Gao).

Chan Master Daqian of Kaisan Temple in Jianning

A native of this prefecture. (His enlightenment is detailed in the chapter on Dahui Gao in the Qu Record.) In his Dharma talk, he said: 'The mind of the Great Immortal of India (India)...'

。東西密相付。如何是密付底心。良久曰。八月秋。何處熱○上堂。去年也有個六月十五。今年也有個六月十五。去年六月十五。少卻今年六月十五。今年六月十五。多卻去年六月十五。多處不用減。少處不用添。既不用添。又不用減。則多處多用。少處少用。乃喝一喝曰。是多是少。良久曰。箇中消息子。能有幾人知(大慧杲嗣)。

溫州雁山能仁枯木祖元禪師

閩之林氏子。依大慧于洋嶼庵。危坐終日。妙喜目為元枯木。因舉三世諸佛不知有話。徴詰再三。豁然領旨(悟由載瞿錄)○紹興乙巳春。出住能仁。上堂。有佛處不得住。踏著秤錘硬似鐵。無佛處急走過。腳下草深三尺。三千里外逢人。不得錯舉。北斗掛須彌。恁么則不去也。棒頭挑日月。摘楊花。摘楊花。眼裡瞳人著繡鞋。卓拄杖下座○嘗居連江福嚴庵。食指猥眾。日食不給。庵有伽藍土偶頗眾。師揭偈于祠曰。小庵小食小叢林。土地何須八九人。若解輪番來打供。免教碎作一堆塵。是夕神致夢于山前檀越。悉如所誡(大慧杲嗣)。

臨安徑山了明禪師

身長八尺。腹大十圍。所至人必聚觀之。始大慧杲謫戍梅州。防送嚴戒。或以為禍在不測。師為荷枷以行。間關辛苦。未曾少怠。既至貶所。衲子追隨問道日眾。杲以齋飯不給

【現代漢語翻譯】東西秘密相付，如何是秘密相付的心？良久說：『八月秋，何處熱？』上堂。去年也有個六月十五，今年也有個六月十五。去年六月十五，少卻今年六月十五；今年六月十五，多卻去年六月十五。多處不用減，少處不用添。既不用添，又不用減，則多處多用，少處少用。』於是喝一聲說：『是多是少？』良久說：『箇中消息子，能有幾人知？』(大慧杲嗣)

溫州雁山能仁枯木祖元禪師

是閩地林氏之子，依止大慧禪師(Dahui, 1089-1163)于洋嶼庵。危坐終日，大慧禪師(Dahui, 1089-1163)稱他為元枯木。因此舉出『三世諸佛不知有』的話頭，反覆征問，（祖元禪師）豁然領悟旨意。(悟由載瞿錄) 紹興乙巳年（1125年）春，出任能仁寺住持。上堂開示：『有佛處不得住，踏著秤錘硬似鐵；無佛處急走過，腳下草深三尺。三千里外逢人，不得錯舉。北斗掛須彌（Mount Sumeru, 佛教宇宙觀中的聖山）。恁么則不去也，棒頭挑日月。摘楊花，摘楊花，眼裡瞳人著繡鞋。』說完卓拄杖下座。曾居住在連江福嚴庵，僧眾很多，每天的食物不夠供應。庵里有很多伽藍（Sangharama, 寺院守護神）的泥塑像。祖元禪師在神祠上貼了一首偈子說：『小庵小食小叢林，土地何須八九人？若解輪番來打供，免教碎作一堆塵。』當晚，神明在山前的施主夢中顯靈，完全按照偈語所說。(大慧杲嗣)

臨安徑山了明禪師

身高八尺，肚子很大，所到之處人們必定聚集觀看他。當初大慧杲(Dahui, 1089-1163)被貶謫戍守梅州，防送的官員非常嚴厲，有人認為禍患不可預測。了明禪師為他戴上枷鎖行走，一路艱辛，未曾有絲毫懈怠。到達貶謫之地后，衲子追隨問道的人日益增多，大慧杲(Dahui, 1089-1163)因為齋飯不夠供應

【English Translation】 The secret is transmitted from one to another. What is the mind that is secretly transmitted? After a long pause, (the master) said, 'The eighth month is autumn. Where is it hot?' Entering the hall. Last year there was a June 15th, and this year there is also a June 15th. Last year's June 15th is less than this year's June 15th; this year's June 15th is more than last year's June 15th. There is no need to subtract from the excess, and there is no need to add to the deficiency. Since there is no need to add or subtract, then use the excess where there is excess, and use the deficiency where there is deficiency.' Then he shouted, 'Is it more or less?' After a long pause, he said, 'How many people can know the message within?' (Successor of Dahui Gao)

Zen Master Kumu Zuyuan of Nengren Temple, Yandang Mountain, Wenzhou

He was a son of the Lin family from Fujian, and he followed Dahui (1089-1163) at Yangyu Hermitage. He sat upright all day long, and Dahui (1089-1163) called him Kumu Yuan. Therefore, he raised the topic of 'The Buddhas of the Three Worlds do not know,' repeatedly questioning him, and (Zen Master Zuyuan) suddenly understood the meaning. (Wu You Zai Qu Lu) In the spring of Shaoxing Yisi year (1125), he took up residence at Nengren Temple. Entering the hall, he instructed: 'One must not dwell where there is a Buddha, stepping on the weight of the steelyard is as hard as iron; one must quickly pass where there is no Buddha, the grass underfoot is three feet deep. When meeting people three thousand miles away, one must not speak wrongly. The Big Dipper hangs on Mount Sumeru. If so, then I will not go. I carry the sun and moon on a stick. Picking Yang flowers, picking Yang flowers, the pupils in the eyes wear embroidered shoes.' After speaking, he struck the staff and descended from the seat. He once lived in Fuyan Hermitage in Lianjiang, where the monastic community was large, and the daily food supply was insufficient. There were many clay statues of Sangharama (guardian deities of the monastery) in the hermitage. Zen Master Zuyuan posted a verse on the shrine, saying: 'Small hermitage, small food, small monastery, why need eight or nine earth gods? If they understand how to take turns to provide offerings, they can avoid being smashed into a pile of dust.' That night, the deities appeared in a dream to the benefactor in front of the mountain, acting exactly as the verse said. (Successor of Dahui Gao)

Zen Master Liaoming of Jingshan Mountain, Lin'an

He was eight feet tall and had a large belly. People would gather to watch him wherever he went. Initially, when Dahui (1089-1163) was exiled to Meizhou, the escorting officials were very strict, and some thought that disaster was unpredictable. Zen Master Liaoming wore shackles for him and walked, enduring hardship all the way, without the slightest slackening. After arriving at the place of exile, the number of monks following and asking questions increased daily, and Dahui (1089-1163) was short of food for the community.

。且慮禍。常勉之令去。師必不肯。以身任齋粥。每自肩拷栳行乞。到晚每聚眾數十人。為荷米麵薪蔬之屬。成列以歸。衲饒萬指。無不具足。如是者十七年如一日。杲法嗣多半在戍所接引。皆師之助也。杲被旨復僧衣。繼被旨住育王。師嘗在座下。及杲住徑山。師歸長蘆。杲送以偈曰。人言棒頭出孝子。我道憐兒不覺丑。長蘆長老恁么來。妙喜空費一張口。從教四海妄流傳。野干能作師子吼。孰云無物贈伊行。喝下鐵圍山倒走　后奉詔住徑山。道望愈著。先是楊和王夢一異僧。長大皤腹緩行。言欲化蘇州一莊。覺而異之。未言也。翌旦師忽杖屨徒步而至。門者喝不止。以白王。王出見之。遙望師奇偉。與夢中見者無異。遽呼其眷屬出觀之。眷屬並炷香作禮。茶罷。師首言大王莊田至多。可施蘇州一莊。以為徑山供佛齋僧之利。王未有可否。因令辦齋。師飯罷便出。更無他語。時內外鬨然。傳言和王以蘇州莊田。施徑山長老。遂達孝宗聖聽。會和王入朝。上為言聞卿將蘇州一莊。施捨徑山。朕當爲蠲免稅賦。和王謝恩歸。次日以書致徑山。請師入城。而師於二日前。先已遷化矣。自是和王宴居寤寐之際。或少倦交睫。即見師在前語曰。六度之大。施度為先。善始善終。斯為究竟。王即以莊隸本山。此莊歲出十萬。犛牛

【現代漢語翻譯】現代漢語譯本：並且考慮到可能會有災禍發生，（弟子們）常常勸勉（師父）離開（那裡），但師父一定不肯，以自身承擔齋飯的責任。每天親自肩扛著乞討用的竹器，沿街乞討。到了晚上，常常聚集幾十人，為他們搬運米麵柴蔬等物，排成佇列返回。僧衣等物足夠上萬僧人使用，沒有不完備的。像這樣持續了十七年，一天也沒有改變。大慧杲（1089-1163）（譯者註：南宋著名禪師）的法嗣有很多是在戍守邊疆的地方被接引的，這都是師父的幫助。大慧杲（1089-1163）奉旨恢復僧人身份，接著又奉旨住持育王寺，師父曾經在大慧杲（1089-1163）的座下。等到大慧杲（1089-1163）住持徑山寺時，師父回到長蘆寺。大慧杲（1089-1163）贈送偈語說：『人們說棍棒底下出孝子，我說憐愛孩子反而不覺得他醜。長蘆長老這樣而來，妙喜（譯者註：指大慧杲）白白浪費了一張嘴。任憑四海胡亂流傳，野干也能像獅子一樣吼叫。誰說我沒有東西贈送給你上路，一聲棒喝之下鐵圍山也要倒走。』後來（師父）奉詔住持徑山寺，道行和聲望更加顯著。起初，楊和王夢見一位奇異的僧人，身材高大，肚子圓滾，慢慢地走著，說想要化緣蘇州的一處莊園。醒來後覺得很奇怪，但沒有說出來。第二天早上，師父忽然拄著枴杖徒步而來。守門人呵斥不止，稟告了和王。和王出來見他，遠遠望見師父相貌奇偉，和夢中見到的一模一樣。立刻叫他的家眷出來觀看，家眷們都點香作禮。喝完茶，師父首先說大王您的莊田很多，可以施捨蘇州的一處莊園，作為徑山寺供佛齋僧的利益。和王沒有表示同意或反對，於是讓人準備齋飯。師父吃完飯就離開了，沒有再說其他的話。當時內外都轟動了，傳言和王要把蘇州的莊田施捨給徑山長老。這件事傳到了孝宗（1127-1194）（譯者註：南宋第三位皇帝，趙眘）的耳中。恰逢和王入朝，皇上對他說：『我聽說你將蘇州的一處莊田施捨給徑山寺，朕會為你蠲免稅賦。』和王謝恩而歸。第二天寫信給徑山寺，請師父入城。而師父在兩天前，就已經圓寂了。從此以後，和王在休息睡覺的時候，稍微有些疲倦閉上眼睛，就會看見師父在前面說話：『六度（譯者註：佛教中的六種修行方法，即佈施、持戒、忍辱、精進、禪定、般若）之中，佈施最為重要。善始善終，這才算是究竟。』和王就把莊園歸屬本山。這處莊園每年出產十萬，還有耕牛。 English version: Moreover, considering the potential for misfortune, (the disciples) often urged (the master) to leave (that place), but the master always refused, taking upon himself the responsibility for the vegetarian meals. Every day, he personally carried the begging basket, going from street to street to beg. In the evening, he often gathered dozens of people, carrying rice, flour, firewood, vegetables, and other items for them, returning in a line. The monastic robes and other necessities were sufficient for tens of thousands of monks, with nothing lacking. He continued in this way for seventeen years, without a single day of change. Many of Dharma Heir Gaofeng's (1089-1163) (Translator's note: A famous Chan master of the Southern Song Dynasty) successors were received in the frontier garrisons, all thanks to the master's help. Gaofeng (1089-1163) received an imperial decree to restore his status as a monk, and then another decree to reside at Yuwang Temple. The master had once been under Gaofeng's (1089-1163) tutelage. When Gaofeng (1089-1163) resided at Jingshan Temple, the master returned to Changlu Temple. Gaofeng (1089-1163) presented him with a verse, saying: 'People say filial sons come from under the stick, I say loving children makes one blind to their faults. Elder Changlu has come in this way, Miaoxi (Translator's note: Referring to Gaofeng) has wasted his mouth in vain. Let it be spread wildly throughout the four seas, even a jackal can roar like a lion. Who says I have nothing to give you for your journey, with a shout, even Mount Iron Ring will collapse and run away.' Later, (the master) received an imperial decree to reside at Jingshan Temple, his virtue and reputation becoming even more prominent. Initially, Yang and King dreamed of an extraordinary monk, tall and with a large belly, walking slowly, saying he wanted to beg for a manor in Suzhou. He woke up feeling strange, but did not say anything. The next morning, the master suddenly arrived on foot, leaning on a staff. The gatekeepers scolded him, but reported to the king. The king came out to see him, and from afar, he saw that the master's appearance was extraordinary, exactly like the one he had seen in his dream. He immediately called his family members out to see him, and the family members all lit incense and paid their respects. After tea, the master first said, 'Your Majesty has many manors, you can donate one in Suzhou to benefit Jingshan Temple in its offerings to the Buddha and support of the monks.' The king did not express agreement or disagreement, so he ordered a vegetarian meal to be prepared. After the master finished eating, he left, without saying anything else. At that time, there was a commotion inside and outside, with rumors spreading that the king was going to donate the manor in Suzhou to the elder of Jingshan Temple. This matter reached the ears of Emperor Xiaozong (1127-1194) (Translator's note: The third emperor of the Southern Song Dynasty, Zhao Shen). Coincidentally, the king entered the court, and the emperor said to him, 'I heard that you are going to donate a manor in Suzhou to Jingshan Temple, I will exempt it from taxes for you.' The king thanked him and returned. The next day, he wrote a letter to Jingshan Temple, inviting the master to the city. But the master had already passed away two days before. From then on, when the king rested or slept, whenever he felt a little tired and closed his eyes, he would see the master speaking in front of him, saying: 'Among the Six Perfections (Translator's note: The six practices in Buddhism: generosity, morality, patience, diligence, concentration, and wisdom), generosity is the most important. To start well and end well, that is the ultimate.' The king then assigned the manor to the temple. This manor produces one hundred thousand annually, and also has plowing oxen.

【English Translation】 English version: Moreover, considering the potential for misfortune, (the disciples) often urged (the master) to leave (that place), but the master always refused, taking upon himself the responsibility for the vegetarian meals. Every day, he personally carried the begging basket, going from street to street to beg. In the evening, he often gathered dozens of people, carrying rice, flour, firewood, vegetables, and other items for them, returning in a line. The monastic robes and other necessities were sufficient for tens of thousands of monks, with nothing lacking. He continued in this way for seventeen years, without a single day of change. Many of Dharma Heir Gaofeng's (1089-1163) (Translator's note: A famous Chan master of the Southern Song Dynasty) successors were received in the frontier garrisons, all thanks to the master's help. Gaofeng (1089-1163) received an imperial decree to restore his status as a monk, and then another decree to reside at Yuwang Temple. The master had once been under Gaofeng's (1089-1163) tutelage. When Gaofeng (1089-1163) resided at Jingshan Temple, the master returned to Changlu Temple. Gaofeng (1089-1163) presented him with a verse, saying: 'People say filial sons come from under the stick, I say loving children makes one blind to their faults. Elder Changlu has come in this way, Miaoxi (Translator's note: Referring to Gaofeng) has wasted his mouth in vain. Let it be spread wildly throughout the four seas, even a jackal can roar like a lion. Who says I have nothing to give you for your journey, with a shout, even Mount Iron Ring will collapse and run away.' Later, (the master) received an imperial decree to reside at Jingshan Temple, his virtue and reputation becoming even more prominent. Initially, Yang and King dreamed of an extraordinary monk, tall and with a large belly, walking slowly, saying he wanted to beg for a manor in Suzhou. He woke up feeling strange, but did not say anything. The next morning, the master suddenly arrived on foot, leaning on a staff. The gatekeepers scolded him, but reported to the king. The king came out to see him, and from afar, he saw that the master's appearance was extraordinary, exactly like the one he had seen in his dream. He immediately called his family members out to see him, and the family members all lit incense and paid their respects. After tea, the master first said, 'Your Majesty has many manors, you can donate one in Suzhou to benefit Jingshan Temple in its offerings to the Buddha and support of the monks.' The king did not express agreement or disagreement, so he ordered a vegetarian meal to be prepared. After the master finished eating, he left, without saying anything else. At that time, there was a commotion inside and outside, with rumors spreading that the king was going to donate the manor in Suzhou to the elder of Jingshan Temple. This matter reached the ears of Emperor Xiaozong (1127-1194) (Translator's note: The third emperor of the Southern Song Dynasty, Zhao Shen). Coincidentally, the king entered the court, and the emperor said to him, 'I heard that you are going to donate a manor in Suzhou to Jingshan Temple, I will exempt it from taxes for you.' The king thanked him and returned. The next day, he wrote a letter to Jingshan Temple, inviting the master to the city. But the master had already passed away two days before. From then on, when the king rested or slept, whenever he felt a little tired and closed his eyes, he would see the master speaking in front of him, saying: 'Among the Six Perfections (Translator's note: The six practices in Buddhism: generosity, morality, patience, diligence, concentration, and wisdom), generosity is the most important. To start well and end well, that is the ultimate.' The king then assigned the manor to the temple. This manor produces one hundred thousand annually, and also has plowing oxen.

舟車。解庫應用。百事具足。復有蠲賦之恩。久蒙其利。師于緇素有大因緣。江浙兩湖。皆號之為布袋和尚再出云(大慧杲嗣)。

潭州大溈法寶禪師

福州人。上堂。喚作竹篦則觸。不喚作竹篦則背。直須師子咬人。莫學韓獹逐塊。阿呵呵。會不會。金剛腳下鐵崑崙。捉得明州憨布袋○上堂。千般言。萬種喻。祇要教君早回去。夜來一片黑雲生。莫教錯卻山前路。咄(大慧杲嗣)。

福州玉泉曇懿禪師

本郡林氏子。久依圓悟。自謂不疑。紹興初。出住興化祥雲。法席頗盛。大慧杲和尚入閩。知其所見未穩。致書令來。師遲遲。杲小參。且痛斥。仍榜告四眾。師不得已。破夏謁之。杲鞫其所證。既而曰。汝恁么見解。敢嗣圓悟老人耶。師即退院。親杲究心。一日入室。杲問我要個不會禪的做國師。師曰。我做得國師去也。杲喝出。居無何。杲忽語之曰。香嚴悟處。不在擊竹邊。俱胝得處。不在指頭上。師乃頓悟。后住玉泉。為杲拈香。繼省杲于小溪。杲升座。舉雲門一日拈拄杖示眾曰。凡夫實謂之有。二乘柝謂之無。緣覺謂之幻有。菩薩當體即空。衲僧見拄杖子。但喚作拄杖子。行但行。坐但坐。總不得動著。杲曰。我不是雲門老人。將虛空剜窟竉。驀拈拄杖曰。拄杖子。不屬有。不屬無

【現代漢語翻譯】現代漢語譯本：舟和車輛，倉庫的應用，各種事物都完備充足。而且還有減免賦稅的恩惠，長久以來都蒙受它的利益。這位禪師與僧俗兩眾有很大的因緣，江浙兩湖一帶，都稱他為布袋和尚再次出現。（大慧杲禪師的嗣法弟子）。

潭州大溈法寶禪師

是福州人。上堂說法時說：『如果說是竹篦（一種禪杖），就落入了執著；如果說不是竹篦，就違背了真理。』必須像獅子一樣咬人，不要學韓獹（一種狗）追逐土塊。『阿呵呵，』你們會嗎？金剛腳下是鐵打的崑崙山。抓住了明州的憨布袋（指布袋和尚）。上堂說法時說：千般言語，萬種比喻，只是要教你們早點回去。夜裡一片黑雲升起，不要走錯了山前的路。咄！（大慧杲禪師的嗣法弟子）。

福州玉泉曇懿禪師

是本郡林氏之子，長久依止圓悟禪師，自認為已經沒有疑惑。紹興初年（1131年），出任興化祥雲寺住持，法席非常興盛。大慧杲和尚入閩地，知道他的見解還不穩固，寫信讓他來。曇懿禪師遲遲不來，大慧杲禪師在小參時，嚴厲斥責他，並且張榜告示大眾。曇懿禪師不得已，在解夏後去拜見大慧杲禪師。大慧杲禪師盤問他所證悟的境界，然後說：『你這樣的見解，敢於繼承圓悟老人的衣缽嗎？』曇懿禪師隨即退出了院務，親自跟隨大慧杲禪師探究心性。一天入室請教，大慧杲禪師問：『我要一個不會禪的人來做國師。』曇懿禪師說：『我做得國師去。』大慧杲禪師喝斥他出去。不久，大慧杲禪師忽然對他說：『香嚴智閑禪師開悟的地方，不在於擊竹的聲音；俱胝和尚得道的地方，不在於一指頭上。』曇懿禪師於是頓悟。後來住持玉泉寺，為大慧杲禪師拈香，後來又在小溪寺繼承了大慧杲禪師的法脈。大慧杲禪師升座說法，舉雲門文偃禪師一日拈起拄杖向大眾開示說：『凡夫執著地認為是有的，二乘人解析地認為是無的，緣覺認為是幻有的，菩薩認為當體就是空。衲僧（指僧人）見到拄杖子，只是叫它拄杖子，行走只是行走，坐下只是坐下，總不能動著它。』大慧杲禪師說：『我不是雲門老人，將虛空挖個窟窿。』隨即拈起拄杖說：『拄杖子，不屬於有，不屬於無』

【English Translation】 English version: Boats and carriages, the application of storehouses, all things are complete and sufficient. Moreover, there is the grace of tax reduction, benefiting from it for a long time. This master has great karmic connections with both monastics and laypeople. The areas of Jiangzhe and Lianghu all call him the reappearance of Budai Heshang (the successor of Dahui Gao).

Chan Master Fabao of Dawei in Tanzhou

He was from Fuzhou. In his Dharma talk, he said: 'If you call it a bamboo staff (a type of Zen staff), you fall into attachment; if you say it is not a bamboo staff, you betray the truth.' You must bite people like a lion, do not learn from the Han hound (a type of dog) chasing after clods. 'A-he-he,' do you understand? Beneath the feet of the Vajra is the iron Kunlun Mountain. He captured the foolish Budai (referring to Budai Heshang) of Mingzhou. In his Dharma talk, he said: A thousand words, ten thousand metaphors, only to teach you to return early. Last night, a dark cloud arose; do not mistake the path in front of the mountain. Tut! (Successor of Dahui Gao).'

Chan Master Tanyi of Yuquan in Fuzhou

He was a son of the Lin family from this prefecture, long relying on Yuanwu. He considered himself without doubt. In the early years of Shaoxing (1131 AD), he went to reside at Xiangyun Temple in Xinghua, where his Dharma seat flourished. When Dahui Gao arrived in Min, knowing that his views were not yet stable, he wrote a letter asking him to come. Master Tan Yi was slow to come. Dahui Gao gave a small Dharma talk and severely rebuked him, also posting a notice to the four assemblies. Master Tan Yi had no choice but to visit him after the summer retreat. Dahui Gao questioned his enlightened state, and then said, 'With such understanding, do you dare to succeed the old man Yuanwu?' Master Tan Yi then withdrew from the monastery and personally followed Dahui Gao to investigate his mind. One day, during a private interview, Dahui Gao asked, 'I want someone who doesn't understand Chan to be the national teacher.' Master Tan Yi said, 'I can be the national teacher.' Dahui Gao shouted him out. Not long after, Dahui Gao suddenly said to him, 'Xiangyan's (Xiangyan Zhixian) enlightenment was not at the sound of striking bamboo; Jizhi's (Jizhi Yixing) attainment was not at the tip of a finger.' Master Tan Yi then had a sudden enlightenment. Later, he resided at Yuquan Temple, offering incense for Dahui Gao, and later succeeded Dahui Gao at Xiaoxi Temple. Dahui Gao ascended the seat and cited Yunmen (Yunmen Wenyan), who one day raised his staff to instruct the assembly, saying, 'Ordinary people stubbornly believe it exists, those of the Two Vehicles analytically believe it is non-existent, Pratyekabuddhas believe it is illusory, Bodhisattvas believe its essence is emptiness. When monks see a staff, they simply call it a staff; walking is simply walking, sitting is simply sitting, and one must not move it.' Dahui Gao said, 'I am not the old man Yunmen, digging a hole in the void.' He then raised his staff and said, 'The staff does not belong to existence, nor does it belong to non-existence.'

。不屬幻。不屬空。卓一下曰。凡夫二乘。緣覺菩薩。盡向這裡各隨根性。悉得受用。唯于衲僧分上為害為冤。要行不得行。要坐不得坐。進一步。則被拄杖子迷卻路頭。退一步。則被拄杖子穿卻鼻孔。即今莫有不甘底么。試出來與拄杖子相見。如無。來年更有新條在。惱亂春風卒未休。正恁么時。合作么生。下座云。煩玉泉為眾拈出。師登座敘謝畢。遂舉前話曰。適來堂頭和尚。恁么批判。大似困魚止濼。病鳥棲蘆。若是玉泉則不然。拈拄杖曰。拄杖子能有能無。能幻能空。凡夫二乘。緣覺菩薩。卓一下曰。向這裡百雜碎。唯于衲僧分上。如龍得水。似虎靠山。要行便行。要坐便坐。進一步。則乾坤震動。退一步。則草偃風行。且道不進不退一句。作么生道。良久曰。閑持經卷倚松立。笑問客從何處來(大慧杲嗣)。

饒州薦福悟本禪師

江州人。(悟由詳載瞿錄大慧杲章)住薦福上堂。釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說而顯道。釋梵絕視聽而雨華。大眾。這一隊不唧𠺕漢。無端將祖父田園。私地結契。各據四至界分。方圍長短。一時花擘了也。致令後代兒孫。千載之下。上無片瓦蓋頭。下無卓錐之地。博山當時若見。十字路頭。掘個無底深坑。喚來一時埋卻。免見遞相鈍置。何謂如此

【現代漢語翻譯】現代漢語譯本不屬於幻象，也不屬於空無。『卓』地一聲，說道：『凡夫、二乘（聲聞乘和緣覺乘）、緣覺（pratyekabuddha，又譯獨覺、辟支佛）、菩薩（bodhisattva，具自覺覺他精神的修行者），都向這裡各自隨順根性，完全得到受用。唯獨對於衲僧（指禪僧）來說，卻是有害有冤。想要行走卻不能行走，想要坐禪卻不能坐禪。進一步，就被拄杖子（禪杖）迷惑了路途；退一步，就被拄杖子穿透了鼻孔。現在莫非沒有不甘心的嗎？試著出來與拄杖子相見。如果沒有，來年更有新的枝條生長，擾亂春風終究不會停止。』正在這個時候，應該如何做呢？下座后說：『煩請玉泉禪師為大家拈出。』禪師登上法座，敘述感謝完畢，於是舉起之前的話說：『剛才堂頭和尚這樣批判，很像困在小水洼里的魚，生病的鳥棲息在蘆葦叢中。如果是玉泉禪師，就不會這樣。』拿起拄杖說：『拄杖子能有能無，能幻能空。凡夫、二乘、緣覺、菩薩，』『卓』地一聲，說道：『向這裡百雜碎。唯獨對於衲僧來說，就像龍得到了水，像老虎依靠著山。想要行走就行走，想要坐禪就坐禪。進一步，則乾坤震動；退一步，則草偃風行。』且說不進不退這一句，怎麼說呢？良久后說：『悠閒地拿著經卷靠著松樹站立，笑著問客人從哪裡來。』（大慧杲嗣）。

饒州薦福悟本禪師

江州人。（悟由的詳細情況記載在瞿錄大慧杲章）住在薦福禪寺，上堂說法。釋迦（Śākyamuni，佛教創始人）在摩竭陀國（Magadha）掩室靜坐，維摩詰（Vimalakirti，一位著名的在家菩薩）在毗耶離城（Vaishali）杜口不言，須菩提（Subhuti，佛陀的十大弟子之一，解空第一）宣揚無說而顯明真道，釋提桓因（Śakra devanam Indra，佛教的護法神）和梵天（Brahma，印度教的創造之神，后被佛教吸收為護法神）停止視聽而降下天花。大眾，這一群不中用的人，無端地將祖父的田園，私下裡簽訂契約，各自佔據四至界分，方圓長短，一時之間都花銷完畢了。導致後代子孫，千年之下，上無一片瓦遮頭，下無一寸立錐之地。博山禪師當時如果見到，就在十字路口，挖一個無底的深坑，把他們叫來一時埋掉，免得看見他們互相耽誤。為什麼這樣說呢？

【English Translation】 English version It does not belong to illusion, nor does it belong to emptiness. With a 'thwack', he said: 'Ordinary people, the Two Vehicles (Śrāvakayāna and Pratyekayāna), Pratyekabuddhas, Bodhisattvas, all turn to this place, each according to their own nature, and fully receive its benefits. Only for the Chan monks, it is harmful and unjust. They want to walk but cannot walk, they want to sit in meditation but cannot sit. Taking a step forward, they are misled by the staff; taking a step back, their nostrils are pierced by the staff. Is there anyone who is not willing now? Try to come out and meet the staff. If not, new branches will grow next year, and disturbing the spring breeze will not stop.' At this very moment, what should be done? After descending from the seat, he said: 'Please, Zen Master Yuquan, expound it for everyone.' The Zen master ascended the Dharma seat, finished expressing his gratitude, and then raised the previous words, saying: 'Just now, the abbot criticized in this way, much like a fish trapped in a small puddle, a sick bird resting in the reeds. If it were Zen Master Yuquan, it would not be like this.' Picking up the staff, he said: 'The staff can be present or absent, can be illusory or empty. Ordinary people, the Two Vehicles, Pratyekabuddhas, Bodhisattvas,' with a 'thwack', he said: 'Here, everything is shattered. Only for the Chan monks, it is like a dragon getting water, like a tiger relying on a mountain. They want to walk, then walk; they want to sit in meditation, then sit. Taking a step forward, the universe shakes; taking a step back, the grass bends with the wind.' Then, how should the phrase of neither advancing nor retreating be said? After a long silence, he said: 'Leisurely holding scriptures, leaning against the pine tree, smiling and asking the guest where they come from.' (Successor of Dahui Gao).

Zen Master Wuben of Jianfu Temple in Raozhou

He was from Jiangzhou. (Details of Wuben are recorded in the chapter of Dahui Gao in the Qulu). Residing at Jianfu Temple, he gave a Dharma talk. Śākyamuni secluded himself in Magadha, Vimalakirti remained silent in Vaishali, Subhuti proclaimed non-speaking while revealing the truth, Śakra devanam Indra and Brahma stopped seeing and hearing and rained down heavenly flowers. Everyone, this group of useless people, groundlessly made private contracts for their ancestral fields, each occupying the boundaries, square and long, and all spent it at once. This led to future generations, after a thousand years, having not a single tile to cover their heads, nor an inch of land to stand on. If Zen Master Boshan had seen it at that time, he would have dug a bottomless pit at the crossroads and buried them all at once, to avoid seeing them hindering each other. Why do I say this?

。不見道。家肥生孝子。國霸有謀臣(大慧杲嗣)。

慶元育王大圓遵璞禪師

福州人。幼同玉泉懿問道圓悟昭覺勤數載。后還里。佐懿于莆中祥雲。紹興甲寅。杲居洋嶼。師往訊之。入室次。杲問三聖興化。出不出。為人不為人話。你道這兩個老漢。還有出身處也無。師于杲膝上打一拳。杲曰。祇你這一拳。為三聖出氣。為興化出氣。速道速道。師擬議。杲便打。復謂曰。你第一不得忘了這一棒○后因杲室中問僧曰。德山見僧入門便棒。臨濟見僧入門便喝。雪峰見僧入門便道是恁么。睦州見僧便道現成公案。放你三十棒。你道這四個老漢。還有為人處也無。僧曰有。杲曰。劄。僧擬議。杲便喝。師聞遽領微旨。杲欣然許之(大慧杲嗣)。

真州靈巖東庵了性禪師

上堂。勘破了也。放過一著。是衲僧破草鞋。現修羅相。作女人拜。是野狐精魅。打個圓相。虛空里下一點。是小兒伎倆。攔腮贈掌。拂袖便行。正是業識茫茫。無本可據。直饒向黑豆未生已前。一時坐斷。未有吃靈巖拄杖分。敢問大眾。且道為人節文在恁么處。還相委悉么。自從春色來嵩少。三十六峰青至今(大慧杲嗣)。

劍州萬壽自護禪師

上堂。古者道。若人識得心。大地無寸土。萬壽即不然。若人識得心。

【現代漢語翻譯】現代漢語譯本：沒有聽說過，家境富裕就能培養出孝子，國家強大是因為有賢能的謀臣。（大慧杲嗣）

慶元育王大圓遵璞禪師

是福州人。年輕時跟隨玉泉懿和圓悟昭覺勤數年。後來回到家鄉，在莆田祥雲寺輔佐玉泉懿。紹興甲寅年（1134年），大慧杲住在洋嶼，遵璞禪師前去拜訪。進入方丈室時，大慧杲問：『三聖和興化，出不出？為人不為人？』你認為這兩個老和尚，還有出身的地方嗎？遵璞禪師在大慧杲的膝蓋上打了一拳。大慧杲說：『就憑你這一拳，是為三聖出氣，為興化出氣。快說快說！』遵璞禪師猶豫不決。大慧杲就打了他，又說：『你第一件事就是不能忘了這一棒。』後來，大慧杲在方丈室中問僧人說：『德山見僧人入門就打，臨濟見僧人入門就喝，雪峰見僧人入門就說是這樣嗎，睦州見僧人就說是現成的公案，放你三十棒。』你認為這四個老和尚，還有為人處嗎？僧人說：『有。』大慧杲說：『劄。』僧人猶豫不決，大慧杲就喝斥他。遵璞禪師聽了，立刻領悟了其中的微妙之處，大慧杲欣然認可了他。（大慧杲嗣）

真州靈巖東庵了性禪師

上堂說法：『勘破了也，放過一著，是衲僧破草鞋。現修羅相（一種惡神），作女人拜，是野狐精魅。打個圓相，虛空里下一點，是小兒伎倆。攔腮贈掌，拂袖便行，正是業識茫茫，無本可據。』即使在黑豆未生之前，一時坐斷，也沒有吃靈巖拄杖的份。敢問各位，為人處世的關鍵在哪裡？還明白嗎？自從春色來到嵩山少室山，三十六座山峰青翠至今。（大慧杲嗣）

劍州萬壽自護禪師

上堂說法：古人說：『若人識得心，大地無寸土。』萬壽禪師卻說：『若人識得心，』

【English Translation】 English version: It is not heard of that a wealthy family naturally produces filial sons, and a powerful nation has wise ministers. (Successor of Dahui Gao)

Zen Master Zunpu of Dayuan, Yüwang Temple, Qingyuan

He was a native of Fuzhou. In his youth, he followed Yuquan Yi and Yuanwu Zhao Jueqin for several years. Later, he returned to his hometown and assisted Yi at Xiangyun Temple in Putian. In the year of Jia Yin during the Shaoxing era (1134), Dahui Gao resided in Yangyu. The master went to visit him. During an interview in the abbot's room, Gao asked, 'Sansheng and Xinghua, do they come out or not? Are they acting as people or not?' Do you think these two old men still have a place of origin?' Zen Master Zunpu punched Dahui Gao on the knee. Gao said, 'Just this punch of yours, is it venting anger for Sansheng, or venting anger for Xinghua? Speak quickly, speak quickly!' Zen Master Zunpu hesitated. Gao then struck him and said again, 'The first thing you must not forget is this staff.' Later, Dahui Gao asked a monk in the abbot's room, 'Deshan strikes with a staff upon seeing a monk enter, Linji shouts upon seeing a monk enter, Xuefeng says 'Is it like this?' upon seeing a monk enter, and Muzhou says it's a ready-made case and gives you thirty blows.' Do you think these four old men still have a place to act as people?' The monk said, 'Yes.' Gao said, 'Zha.' The monk hesitated, and Gao then shouted at him. Zen Master Zunpu heard this and immediately understood the subtle meaning, and Dahui Gao gladly acknowledged him. (Successor of Dahui Gao)

Zen Master Liaoxing of Dong'an, Lingyan Temple, Zhenzhou

Ascending the hall to preach: 'Having seen through it, letting go of one move is like a patched straw sandal of a mendicant monk. Manifesting the appearance of an Asura (a type of evil spirit), performing a woman's bow is like a fox spirit. Drawing a perfect circle and placing a dot in the void is like a child's trick. Slapping the face and leaving with a flick of the sleeve is precisely the confused state of karma, with no basis to rely on.' Even if one were to decisively cut off before the black bean has sprouted, one would still not have the share to eat Lingyan's staff. May I ask everyone, where does the key to acting as a person lie? Do you understand? Since the spring colors came to Mount Song and Mount Shaoshi, the thirty-six peaks have been green until now. (Successor of Dahui Gao)

Zen Master Zihu of Wanshou Temple, Jianzhou

Ascending the hall to preach: The ancients said, 'If a person recognizes the mind, there is not an inch of earth on the great earth.' Zen Master Wanshou says, 'If a person recognizes the mind,'

未是究竟處。且那裡是究竟處。拈拄杖卓一下曰。甜瓜徹蒂甜。苦瓠連根苦(大慧杲嗣)。

潭州大溈了庵景暈禪師

筠州人。上堂。雲門一曲。臘月二十五。瑞雪飄空。積滿江山塢。峻嶺寒梅花正吐。手把須彌捶。笑打虛空鼓。驚起憍梵缽提。冷汗透身如雨。忿怒阿修羅王。握拳當胸。問云。畢竟是何宗旨。咄。少室峰前亦曾錯舉(大慧杲嗣)。

臨安靈隱誰庵了演禪師

福州人。上堂。面門拶破。天地懸殊。打透牢關。白雲萬里。饒伊兩頭坐斷。別有轉身。三生六十劫。也未夢見在。喝一喝。下座(大慧杲嗣)。

泰州光孝致遠禪師

撫州許氏子。上堂。舉女子出定話。乃曰。從來打鼓弄琵琶。須是相逢兩會家。佩玉鳴鸞歌舞罷。門前依舊夕陽斜(大慧杲嗣)。

建康蔣山一庵善直禪師

德安雲夢人。(悟由機緣詳載瞿錄大慧杲章)出住保寧。上堂。諸佛不曾出世。人人鼻孔遼天。祖師不曾西來。個個壁立千仞。高揖釋迦。不拜彌勒。理合如斯。坐斷千聖路頭。獨步大千沙界。不為分外。若向諸佛出世處會得。祖師西來處承當。自救不了。一生用屈。莫有大丈夫。承當大丈夫事者么。出來與保寧爭交。其或未然。不免拽破。便下座○一日留守陳丞相俊卿。會諸

山茶話次。舉有句無句。如藤倚樹公案。令諸山批判。皆以奇語取勝。師最後曰。張打油。李打油。不打渾身只打頭。陳喜而瞻禮(大慧杲嗣)。

福州雪峰普慈蘊聞禪師

洪州沈氏子。示眾曰。旃檀叢林。旃檀迴繞。師子叢林。師子圍繞。虎狼叢林。虎狼圍繞。荊棘叢林。荊棘圍繞。大眾。四種叢林。合向那一種叢林安居好。若也明得。九十日內。管取個個成佛作祖。其或未然。般若叢林歲歲雕。無明荒草年年長(大慧杲嗣)。

處州連雲道能禪師

漢川人。姓何氏。僧問鏡清六刮。意旨如何。師曰。穿卻你鼻孔。曰學人有鼻孔即穿。無鼻孔又穿個甚麼。師曰。抱贓叫屈(大慧杲嗣)。

臨安靈隱最庵道印禪師

漢州人。上堂。大雄山下虎。南山鱉鼻蛇等閑撞著。抱賞歸家。若也不惜好手。便與㧞出重牙。有么有么○上堂。五五二十五。擊破虛空鼓。大地不容針。十方無寸土。春生夏長復何云。甜者甜兮苦者苦(大慧杲嗣)。

建寧竹原宗元庵主

郡之連氏子。久依大慧杲分座西禪。丞相張公浚帥三山。以數院迎師不就。歸舊里。結茆號眾妙園。宿衲士夫。交請開法。示眾。若究此事。如失卻鎖提相似。祇管尋來尋去。忽然撞著。惡在這裡。開個鎖了。便見自家

【現代漢語翻譯】現代漢語譯本：山茶寺舉行了一次『舉有句無句』的討論，就像『藤倚樹』（藤纏繞樹）這個公案一樣，讓各寺的僧人批判，大家都用奇特的言語來取勝。最後，禪師說：『張打油，李打油，不打渾身只打頭。』陳喜聽后，表示敬佩並瞻仰禮拜（大慧杲（Dahui Gao）禪師的嗣法弟子）。

福州雪峰普慈蘊聞禪師

洪州沈氏之子。開示大眾說：『旃檀（zhan tan，檀香）叢林，旃檀迴繞；師子（shi zi，獅子）叢林，師子圍繞；虎狼叢林，虎狼圍繞；荊棘叢林，荊棘圍繞。』大眾，四種叢林，適合在哪一種叢林安居呢？如果明白了，九十日內，保證個個成佛作祖。如果還不明白，般若（ban ruo，智慧）叢林歲歲凋零，無明（wu ming，愚昧）荒草年年滋長。（大慧杲（Dahui Gao）禪師的嗣法弟子）。

處州連雲道能禪師

漢川人，姓何。有僧人問：『鏡清六刮，意旨如何？』禪師說：『穿卻你鼻孔。』僧人說：『學人有鼻孔就穿，沒有鼻孔又穿個什麼？』禪師說：『抱贓叫屈。』（大慧杲（Dahui Gao）禪師的嗣法弟子）。

臨安靈隱最庵道印禪師

漢州人。上堂開示：『大雄山下虎，南山鱉鼻蛇，等閑撞著，抱賞歸家。若也不惜好手，便與㧞出重牙。』有么？有么？（停頓）上堂開示：『五五二十五，擊破虛空鼓，大地不容針，十方無寸土。春生夏長復何云？甜者甜兮苦者苦。』（大慧杲（Dahui Gao）禪師的嗣法弟子）。

建寧竹原宗元庵主

郡之連氏子。長久依止大慧杲（Dahui Gao）禪師，在西禪寺分座說法。丞相張公浚鎮守三山，用幾座寺院迎接禪師，禪師沒有答應，回到家鄉，結草為庵，名為眾妙園。很多僧人和士大夫都來請禪師開法。禪師開示說：『若要窮究此事，就像丟失了鎖的鑰匙一樣，只是不停地尋找。忽然撞著，問題就在這裡。開了鎖，就能見到自家。』

【English Translation】 English version: At Shancha Temple, a 'raising sentences with or without meaning' discussion was held, like the 'vine relying on tree' koan, allowing monks from various temples to critique, all using peculiar words to win. Finally, the Chan master said: 'Zhang Dayou, Li Dayou, doesn't hit the whole body, only hits the head.' Chen Xi, after hearing this, expressed admiration and prostrated in reverence (a Dharma heir of Chan Master Dahui Gao).

Chan Master Yunwen of Xuefeng Puchi Temple in Fuzhou

A son of the Shen family from Hongzhou. He addressed the assembly, saying: 'Sandalwood (zhan tan) forest, sandalwood surrounds; lion (shi zi) forest, lions surround; tiger and wolf forest, tigers and wolves surround; thorny forest, thorns surround.' Assembly, among these four types of forests, which one is suitable to dwell in? If you understand, within ninety days, I guarantee each of you will become a Buddha and an ancestor. If you still don't understand, the Prajna (ban ruo, wisdom) forest withers year after year, and the weeds of ignorance (wu ming) grow longer year after year. (A Dharma heir of Chan Master Dahui Gao).

Chan Master Daoneng of Lianyun Temple in Chuzhou

A person from Hanchuan, surnamed He. A monk asked: 'What is the meaning of Jingqing's six scrapings?' The Chan master said: 'Pierce your nostrils.' The monk said: 'If the student has nostrils, then pierce them; if there are no nostrils, what is there to pierce?' The Chan master said: 'Accusing someone while holding the stolen goods.' (A Dharma heir of Chan Master Dahui Gao).

Chan Master Daoyin of Lingyin Zui'an Temple in Lin'an

A person from Hanzhou. Ascending the hall, he instructed: 'A tiger beneath Great Hero Mountain, a flat-nosed snake on South Mountain, if you casually encounter them, take the reward home. If you don't cherish your good hands, then pull out their heavy teeth.' Do you have it? Do you have it? (Pause) Ascending the hall, he instructed: 'Five times five is twenty-five, strike the empty space drum, the great earth cannot hold a needle, the ten directions have not an inch of soil. Spring grows, summer flourishes, what else can be said? The sweet is sweet, the bitter is bitter.' (A Dharma heir of Chan Master Dahui Gao).

Layman Zongyuan of Zhuyuan in Jianning

A member of the Lian family from the prefecture. He long relied on Chan Master Dahui Gao, sharing the seat to expound the Dharma at Xichan Temple. Prime Minister Zhang Gongjun governed Sanshan, using several temples to welcome the Chan master, but the Chan master did not agree, returning to his hometown, building a thatched hut called Zhongmiaoyuan. Many monks and scholars came to request the Chan master to open the Dharma. The Chan master instructed: 'If you want to thoroughly investigate this matter, it's like losing the key to a lock, just constantly searching. Suddenly you bump into it, the problem is right here. Open the lock, and you will see your own.'

庫藏。一切受用。無不具足。不假他求。別有甚麼事(大慧杲嗣)。

近禮侍者

三山人。久侍大慧杲。嘗默究竹篦話。無所入。一日入室罷。求指示。杲曰。你是福州人。我說個喻向你。如將名品荔枝。和皮殼一時剝了。以手送在你口裡。祇是你不解吞。師不覺失笑曰。和尚吞卻即禍事杲后又問曰。前日吞了底荔枝。祇是你不知滋味。師曰。若知滋味。轉見禍事(大慧杲嗣)。

溫州凈居尼妙道禪師

延平尚書黃公裳之女。開堂日乃曰。問話且止。直饒有傾湫之辯。倒岳之機。衲僧門下一點用不著。且佛未出世時。一字全無。我祖西來。便有許多建立。列剎相望。星分派別。以至今日累及兒孫。遂使山僧於人天大眾前。無風起浪。向第二義門通個訊息。語默該不盡底。彌亙大方。言詮說不及處。遍周沙界。通身是眼。覿面當機。電卷星馳。如何湊泊。有時一喝。生殺全威。有時一喝。佛祖莫辨。有時一喝。八面受敵。有時一喝。自救不了。且道那一喝是生殺全威。那一喝是佛祖莫辨。那一喝是八面受敵。那一喝是自救不了。若向這裡薦得。堪報不報之恩。脫或未然。山僧無夢說夢去也。拈起拂子曰。還見么。若見。被見刺所障。擊禪床曰。還聞么。若聞。被聲塵所惑。直饒離見絕聞。正是

【現代漢語翻譯】現代漢語譯本：庫藏，一切受用，無不具足，不假他求，別有什麼事（大慧杲嗣）。

近禮侍者

三山人，久侍大慧杲，曾默究竹篦話，無所入。一日入室罷，求指示。杲曰：『你是福州人，我說個比喻向你，如將名品荔枝，和皮殼一時剝了，以手送在你口裡，只是你不解吞。』師不覺失笑曰：『和尚吞卻即禍事。』杲后又問曰：『前日吞了底荔枝，只是你不知滋味。』師曰：『若知滋味，轉見禍事。』（大慧杲嗣）。

溫州凈居尼妙道禪師

延平尚書黃公裳之女，開堂日乃曰：『問話且止，直饒有傾湫之辯，倒岳之機，衲僧門下一點用不著。且佛未出世時，一字全無，我祖西來，便有許多建立，列剎相望，星分派別，以至今日累及兒孫，遂使山僧於人天大眾前，無風起浪，向第二義門通個訊息。語默該不盡底，彌亙大方，言詮說不及處，遍周沙界。通身是眼，覿面當機，電卷星馳，如何湊泊？有時一喝，生殺全威，有時一喝，佛祖莫辨，有時一喝，八面受敵，有時一喝，自救不了。且道那一喝是生殺全威？那一喝是佛祖莫辨？那一喝是八面受敵？那一喝是自救不了？若向這裡薦得，堪報不報之恩。脫或未然，山僧無夢說夢去也。』拈起拂子曰：『還見么？若見，被見刺所障。』擊禪床曰：『還聞么？若聞，被聲塵所惑。直饒離見絕聞，正是……』 English version: The treasury, all enjoyments, are fully complete, not needing to seek elsewhere. What other matter is there? (Successor of Dahui Gao).

Attendant Jinli

A person from Sanshan, who served Dahui Gao for a long time, once silently investigated the 'bamboo whisk' saying, but could not enter into it. One day, after leaving the room, he asked for instruction. Gao said, 'You are from Fuzhou. I'll give you an analogy. It's like peeling a famous lychee, skin and all, and putting it in your mouth with your hand, but you just don't know how to swallow it.' The master couldn't help but laugh and said, 'If the monk swallows it, it will be a disaster.' Gao later asked, 'The lychee you swallowed the other day, you just didn't know the taste.' The master said, 'If you knew the taste, it would be even more of a disaster.' (Successor of Dahui Gao).

Chan Master Miaodao, a nun of Jingju Monastery in Wenzhou

The daughter of Huang Gongshang, a minister of Yanping. On the day of her opening Dharma talk, she said, 'Stop asking questions. Even if you have the eloquence to overturn a waterfall and the ability to topple a mountain, it's of no use in the monks' gate. When the Buddha had not yet appeared in the world, there was not a single word. When our ancestor came from the West (Bodhidharma), there were many establishments, with monasteries lined up, and branches and factions divided, to the point that today it burdens descendants, causing this mountain monk to stir up waves in front of humans and gods, conveying a message through the secondary meaning gate. What can be said and what cannot be said is all-encompassing, vast and boundless. What words cannot express pervades all realms. The whole body is eyes, facing the opportunity directly, like lightning flashing and stars shooting. How to reconcile this? Sometimes a shout brings complete authority over life and death, sometimes a shout makes it impossible to distinguish Buddha from ancestors, sometimes a shout faces enemies on all sides, sometimes a shout makes it impossible to save oneself. Tell me, which shout brings complete authority over life and death? Which shout makes it impossible to distinguish Buddha from ancestors? Which shout faces enemies on all sides? Which shout makes it impossible to save oneself? If you can recognize it here, you can repay the kindness that cannot be repaid. If not, this mountain monk will be dreaming a dream.' Picking up the whisk, she said, 'Do you see it? If you see it, you are obstructed by the thorn of seeing.' Striking the Zen bed, she said, 'Do you hear it? If you hear it, you are deluded by the dust of sound. Even if you are apart from seeing and hearing, it is precisely...'

【English Translation】 English version: The treasury, all enjoyments, are fully complete, not needing to seek elsewhere. What other matter is there? (Successor of Dahui Gao 大慧杲).

Attendant Jinli

A person from Sanshan, who served Dahui Gao 大慧杲 for a long time, once silently investigated the 'bamboo whisk' saying, but could not enter into it. One day, after leaving the room, he asked for instruction. Gao 大慧杲 said, 'You are from Fuzhou. I'll give you an analogy. It's like peeling a famous lychee, skin and all, and putting it in your mouth with your hand, but you just don't know how to swallow it.' The master couldn't help but laugh and said, 'If the monk swallows it, it will be a disaster.' Gao 大慧杲 later asked, 'The lychee you swallowed the other day, you just didn't know the taste.' The master said, 'If you knew the taste, it would be even more of a disaster.' (Successor of Dahui Gao 大慧杲).

Chan Master Miaodao, a nun of Jingju Monastery in Wenzhou

The daughter of Huang Gongshang, a minister of Yanping. On the day of her opening Dharma talk, she said, 'Stop asking questions. Even if you have the eloquence to overturn a waterfall and the ability to topple a mountain, it's of no use in the monks' gate. When the Buddha had not yet appeared in the world, there was not a single word. When our ancestor came from the West (Bodhidharma), there were many establishments, with monasteries lined up, and branches and factions divided, to the point that today it burdens descendants, causing this mountain monk to stir up waves in front of humans and gods, conveying a message through the secondary meaning gate. What can be said and what cannot be said is all-encompassing, vast and boundless. What words cannot express pervades all realms. The whole body is eyes, facing the opportunity directly, like lightning flashing and stars shooting. How to reconcile this? Sometimes a shout brings complete authority over life and death, sometimes a shout makes it impossible to distinguish Buddha from ancestors, sometimes a shout faces enemies on all sides, sometimes a shout makes it impossible to save oneself. Tell me, which shout brings complete authority over life and death? Which shout makes it impossible to distinguish Buddha from ancestors? Which shout faces enemies on all sides? Which shout makes it impossible to save oneself? If you can recognize it here, you can repay the kindness that cannot be repaid. If not, this mountain monk will be dreaming a dream.' Picking up the whisk, she said, 'Do you see it? If you see it, you are obstructed by the thorn of seeing.' Striking the Zen bed, she said, 'Do you hear it? If you hear it, you are deluded by the dust of sound. Even if you are apart from seeing and hearing, it is precisely...'

二乘小果。跳出一步。蓋色騎聲。全放全收。主賓互換。所以道。欲知佛性義。當觀時節因緣。敢問諸人。即今是甚麼時節。蕩蕩仁風扶聖化。熙熙和氣助昇平。擲拂子下座(大慧杲嗣)。

平江資壽尼無著妙總禪師(悟由詳載瞿錄大慧杲機緣章)

出家圓具。隨眾坐夏徑山。大慧杲禪師。欲激其遠到。但默而不顧。一日正危坐間。忽然大悟。洞見杲平日委曲相為處。不覺撫掌厲聲曰。這老賊。這老賊。遂呈頌曰。驀然觸著鼻孔。伎倆冰消瓦解。達磨何必西來。二祖枉施三拜。更問如何若何。一隊草賊大敗。杲亦印以偈曰。汝既悟活祖師意。一刀兩段直下了。臨機一一任天真。世出世間無剩少。我作此偈為證明。四聖六凡盡驚擾。休驚擾。碧眼胡兒猶未曉○宋孝宗乾道六年七月。集眾說偈畢。遂寂然不動。撼之則已化矣(大慧杲嗣)。

侍郎無垢居士張九成

紹興癸丑魁多士。歷官宗伯。深心參究。遍探耆宿。后謁大慧杲禪師。(悟由備載瞿錄大慧杲機緣章)徹證之日。杲特為升座。舉昭覺勤為張昭遠為鐵刬禪。山僧卻以無垢禪為神臂弓。遂授偈曰。神臂弓一發。透過千重甲。仔細拈來看。當甚臭皮襪○士頌黃龍三關曰。我手何似佛手。天下衲僧無口。縱饒撩起便行。也是鬼窟里走○我腳何

【現代漢語翻譯】現代漢語譯本二乘小果，跳出一步。蓋色騎聲，全放全收。主賓互換。所以道：『欲知佛性義，當觀時節因緣。』敢問諸人，即今是什麼時節？蕩蕩仁風扶聖化，熙熙和氣助昇平。擲拂子下座（大慧杲嗣）。

平江資壽尼無著妙總禪師（悟由詳載瞿錄大慧杲機緣章）

出家圓具，隨眾坐夏徑山。大慧杲禪師欲激其遠到，但默而不顧。一日正危坐間，忽然大悟，洞見杲平日委曲相為處。不覺撫掌厲聲曰：『這老賊，這老賊！』遂呈頌曰：『驀然觸著鼻孔，伎倆冰消瓦解。達磨（Bodhidharma）何必西來？二祖（慧可）枉施三拜。更問如何若何，一隊草賊大敗。』杲亦印以偈曰：『汝既悟活祖師意，一刀兩段直下了。臨機一一任天真，世出世間無剩少。我作此偈為證明，四聖六凡盡驚擾。休驚擾，碧眼胡兒猶未曉。』宋孝宗乾道六年（1170年）七月，集眾說偈畢，遂寂然不動，撼之則已化矣（大慧杲嗣）。

侍郎無垢居士張九成

紹興癸丑年（1133年）魁多士，歷官宗伯，深心參究，遍探耆宿。后謁大慧杲禪師（悟由備載瞿錄大慧杲機緣章），徹證之日，杲特為升座，舉昭覺勤為張昭遠為鐵刬禪，山僧卻以無垢禪為神臂弓。遂授偈曰：『神臂弓一發，透過千重甲。仔細拈來看，當甚臭皮襪。』士頌黃龍三關曰：『我手何似佛手？天下衲僧無口。縱饒撩起便行，也是鬼窟里走。』我腳何

【English Translation】 English version The small fruit of the Two Vehicles, leaping out a step. Covering form rides on sound, fully releasing and fully收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收發收收收收收收據。』

似驢腳。又被黐膠粘著。翻身直上兜率天。已是遭他老鼠藥○人人有個生緣處。鐵圍山下幾千年。三災直上四禪天。這驢猶自在旁邊(大慧杲嗣)。

參政李邴居士

字漢老。參大慧杲。因舉柏樹子話。領悟大法。(悟由載瞿錄大慧杲章)士與教忠光禪師。在小溪雲門。有同參之契。因致光有三拜頓忘師弟子。一口吞盡佛眾生之句。為叢林傳誦。疾革。以偈寄光。倡和畢。怡然而寂(大慧杲嗣)。

寶學劉彥修居士

字子羽。出知永嘉。問道于大慧杲禪師。杲曰。僧問趙州。狗子還有佛性也無。趙州道無。但恁么看。公后乃于柏樹子上發明。有頌曰。趙州柏樹太無端。境上追尋也不難。處處綠楊堪繫馬。家家門底透長安(大慧杲嗣)。

提刑吳偉明居士

字元昭。邵武人。久參真歇了禪師。得自受用三昧。后訪大慧杲于洋嶼庵。隨眾入室。杲舉狗子無佛性話問之。公擬答。杲以竹篦便打。公無對。遂留咨參。后因道次延平。倏然契悟。連書數頌寄杲。皆室中所問者。有曰。不是心不是佛不是物。通身一具金鎖骨。趙州親見老南泉。解道鎮州出蘿蔔。杲即說偈證之曰。通身一具金鎖骨。堪與人天為軌則。要識臨濟小廝兒。便是當年白拈賊(大慧杲嗣)。

門司黃彥節居士

【現代漢語翻譯】現代漢語譯本：像驢的腳。又被黏膠粘住。翻身直接升到兜率天（佛教欲界第四天）。已經被老鼠藥毒害。人人都有個出生的處所，在鐵圍山下經歷了數千年。經歷了三災，直接升到四禪天。這頭驢仍然在旁邊。（大慧杲的嗣法弟子）。

參政李邴居士（在家修行的佛教徒）

字漢老。參拜大慧杲。因為舉柏樹子的話頭，領悟了大法。（悟由記載在瞿錄大慧杲章節）李邴與教忠光禪師在小溪雲門，有共同參禪的交情。因為教忠光有『三拜頓忘師弟子，一口吞盡佛眾生』的句子，被叢林傳誦。病重時，用偈語寄給教忠光，倡和完畢，安詳地去世（大慧杲的嗣法弟子）。

寶學劉彥修居士（在家修行的佛教徒）

字子羽。出任永嘉知縣。向大慧杲禪師問道。大慧杲說：『僧人問趙州，狗子還有佛性嗎？趙州說沒有。』就這麼看。劉彥修後來在柏樹子上有所發明，有頌說：『趙州柏樹太無端，境上追尋也不難。處處綠楊堪繫馬，家家門底透長安。』（大慧杲的嗣法弟子）。

提刑吳偉明居士（在家修行的佛教徒）

字元昭，邵武人。長久參拜真歇了禪師，得到了自受用三昧（佛教禪定的一種境界）。後來在洋嶼庵拜訪大慧杲。跟隨大眾進入禪室。大慧杲舉『狗子無佛性』的話頭問他。吳偉明剛要回答，大慧杲就用竹篦打他。吳偉明無言以對，於是留下請教參禪。後來因為在去延平的路上，忽然契悟。連續寫了幾首頌寄給大慧杲，都是禪室中所問的問題。其中有說：『不是心不是佛不是物，通身一具金鎖骨。趙州親見老南泉，解道鎮州出蘿蔔。』大慧杲就說偈語印證他說：『通身一具金鎖骨，堪與人天為軌則。要識臨濟小廝兒，便是當年白拈賊。』（大慧杲的嗣法弟子）。

門司黃彥節居士（在家修行的佛教徒）

【English Translation】 English version: Like a donkey's foot. And stuck with sticky glue. Turning over and going straight up to Tushita Heaven (the fourth heaven of the desire realm in Buddhism). Already poisoned by rat poison. Everyone has a place of birth, under the Iron Ring Mountains for thousands of years. Experiencing the three calamities, going straight up to the four Dhyana heavens. This donkey is still beside us. (Successor of Dahui Gao).

Layman Li Bing, the Councilor

Style name Hanlao. Studied with Dahui Gao. Because of raising the topic of the cypress tree, he realized the great Dharma. (Wu You recorded in the chapter of Qu Lu Dahui Gao) Li Bing and Zen Master Jiaozhong Guang had a bond of mutual study at Yunmen in Xiaoxi. Because Jiaozhong Guang had the sentence 'Three bows and forgetting the teacher and disciples, swallowing all Buddhas and sentient beings in one gulp,' it was spread throughout the monasteries. When seriously ill, he sent a verse to Jiaozhong Guang, and after chanting in harmony, he passed away peacefully (Successor of Dahui Gao).

Layman Liu Yanxiu of Baoxue

Style name Ziyu. Served as the magistrate of Yongjia. Asked Dahui Gao Zen Master about the Way. Dahui Gao said, 'A monk asked Zhaozhou, does a dog have Buddha-nature? Zhaozhou said no.' Just look at it that way. Later, Liu Yanxiu made an enlightenment on the cypress tree, and there is a verse saying, 'Zhaozhou's cypress tree is too unreasonable, it is not difficult to search for it in the realm. Everywhere green willows can tie horses, every house's door leads to Chang'an.' (Successor of Dahui Gao).

Layman Wu Weiming, the Judicial Intendant

Style name Yuanzhao, a native of Shaowu. He had long studied with Zen Master Zhenxie Liao and attained the Samadhi of Self-Enjoyment (a state of Buddhist meditation). Later, he visited Dahui Gao at Yangyu Hermitage. Following the crowd into the meditation room, Dahui Gao raised the topic of 'the dog has no Buddha-nature' and asked him. As Wu Weiming was about to answer, Dahui Gao hit him with a bamboo staff. Wu Weiming had no response, so he stayed to ask for instruction in Chan. Later, on the way to Yanping, he suddenly had an enlightenment. He wrote several verses and sent them to Dahui Gao, all of which were questions asked in the meditation room. One of them said, 'Not mind, not Buddha, not thing, the whole body is a golden skeleton. Zhaozhou personally saw old Nanquan, and understood that Zhenzhou produces radishes.' Dahui Gao then said a verse to certify him, saying, 'The whole body is a golden skeleton, worthy to be a model for humans and gods. If you want to know Linji's little servant, he is the white-handed thief of that year.' (Successor of Dahui Gao).

Layman Huang Yanjie, the Gatekeeper

位元組夫。號妙德。于大慧杲一喝下疑情頓脫。杲以衣付之。嘗舉首山竹篦語。至葉縣近前奪得。拗折擲向階前曰。是甚麼。山曰瞎。士曰。妙德到這裡百色無能。但記得曾作蠟梅絕句曰。擬嚼枝頭蠟。驚香卻肖蘭。前村深雪裡。莫作嶺梅看(大慧杲嗣)。

秦國夫人計氏

獨居寡處屏去紛華。常自蔬食。習有為法。因大慧杲遣謙禪者。致問其子魏公。公留謙以祖道誘之。氏一日問謙曰。徑山和尚。尋常如何為人。謙曰。和尚祇教人看狗子無佛性。及竹篦子話。祇是不得下語。不得思量。不得向舉起處會。不得向開口處承當。氏遂諦信。於是夜坐力究前話。忽爾洞然無滯。謙遂歸。氏親書入道概略。作數偈呈杲。其一曰。逐日看經文。如逢舊識人。莫言頻有礙。一舉一回新(大慧杲嗣已上三十四人)。

福州清涼坦禪師

有僧舉大慧竹篦話請益。師示以偈曰。徑山有個竹篦。直下別無道理。佛殿廚庫山門。穿過衲僧眼耳。其僧言下有省(育王裕嗣)。

臨安凈慈水庵師一禪師

婺州馬氏子。上堂。舉昭覺勤師翁道。參禪參到無參處。參到無參始徹頭。水庵則不然。參禪參到無參處。參到無參未徹頭。若也欲窮千里目。直須更上一層樓○上堂。凍云欲雪未雪。普賢象駕崢嶸。

【現代漢語翻譯】位元組夫（生卒年不詳）。號妙德。在大慧杲（生卒年不詳）的一聲棒喝下，疑慮頓然消除。大慧杲將衣缽傳授給他。他曾引用首山省念（926-993）的竹篦子公案。到了葉縣廣教（生卒年不詳）那裡，他上前奪過竹篦子，拗斷後扔向臺階前，問道：『這是什麼？』葉縣廣教回答：『瞎！』位元組夫說：『妙德到這裡，百無一能，但記得曾作過一首詠蠟梅的絕句：想要嚼一嚼枝頭的蠟梅，那驚人的香味卻像蘭花。在積雪深厚的前村，不要把它當作嶺南的梅花來看待。』（位元組夫是大慧杲的嗣法弟子）。秦國夫人計氏（生卒年不詳）獨自居住，守寡，屏棄繁華。常常自己吃素，習慣於有為之法。因為大慧杲派遣謙禪者，去問候她的兒子魏公。魏公挽留謙禪者，用祖師之道來引導他。計氏夫人有一天問謙禪者：『徑山宗杲（1089-1163）和尚，平時是如何教導人的？』謙禪者回答：『宗杲和尚只是教人蔘看狗子無佛性，以及竹篦子的話頭。只是不得妄下評語，不得思量，不得在舉起竹篦子的地方領會，不得在開口說話的地方承擔。』計氏夫人於是深信不疑，於是在夜晚靜坐，努力參究之前的話頭，忽然之間洞然明白，毫無滯礙。謙禪者於是返回。計氏夫人親自書寫入道的大概，寫了幾首偈頌呈給大慧杲。其中一首說：每天看經文，就像遇到老朋友。不要說經常有阻礙，每一次舉起每一次都煥然一新。（以上是大慧杲的嗣法弟子，共三十四人）。福州清涼坦禪師（生卒年不詳）有僧人舉大慧杲的竹篦子公案請教。清涼坦禪師用偈語開示說：徑山宗杲有個竹篦子，直截了當，沒有其他道理。佛殿、廚房、山門，穿過衲僧的眼和耳。』那僧人當即有所領悟。（清涼坦禪師是育王裕禪師的嗣法弟子）。臨安凈慈水庵師一禪師（生卒年不詳）婺州馬氏之子。上堂說法。引用昭覺克勤（1063-1135）禪師的話說：『參禪參到無參處，參到無參始徹頭。』水庵禪師則不然，『參禪參到無參處，參到無參未徹頭。若也欲窮千里目，直須更上一層樓。』○上堂說法。『凍云欲雪未雪，普賢菩薩的象駕崢嶸。』

【English Translation】 Zijiefu (dates unknown), also known as Miaode, instantly shed his doubts upon hearing a shout from Dahui Gao (1089-1163). Gao passed his robe to him. He once cited Shoushan Shengnian's (926-993) bamboo whisk koan. When he reached Yexian Guangjiao (dates unknown), he stepped forward, snatched the whisk, broke it, and threw it onto the steps, asking, 'What is this?' Yexian replied, 'Blind!' Zijiefu said, 'Miaode comes here with no ability, but remembers once composing a quatrain about wintersweet: 'Intending to chew the wax on the branches, the surprising fragrance resembles orchids. In the deep snow of the front village, do not regard it as plum blossoms from the mountains of Lingnan.' (Zijiefu was a Dharma heir of Dahui Gao). Lady Ji of the State of Qin (dates unknown) Living alone as a widow, she shunned extravagance and always ate vegetarian meals, practicing the method of intentional effort. Because Dahui Gao sent Chan Master Qian to inquire after her son, Duke Wei, the Duke retained Qian, enticing him with the ancestral path. One day, Lady Ji asked Qian, 'How does Abbot Jing Shan Zonggao (1089-1163) usually teach people?' Qian replied, 'The Abbot only teaches people to contemplate the dog's lack of Buddha-nature and the bamboo whisk saying. One must not make judgments, not think, not understand at the point of raising the whisk, and not take responsibility at the point of speaking.' Lady Ji then deeply believed and, that night, sat in meditation, diligently investigating the previous saying, suddenly realizing it without obstruction. Qian then returned. Lady Ji personally wrote a summary of her entry into the Way and presented several verses to Dahui Gao. One of them said: 'Reading the scriptures daily is like meeting an old friend. Do not say there are frequent obstacles; each time it is raised, each time it is new.' (The above are thirty-four Dharma heirs of Dahui Gao). Chan Master Qingliang Tan of Fuzhou (dates unknown) A monk raised Dahui Gao's bamboo whisk koan for instruction. The Master instructed with a verse: 'Jing Shan Zonggao has a bamboo whisk, directly without other reason. Buddha hall, kitchen, mountain gate, piercing through the eyes and ears of monks.' The monk had an awakening upon hearing this. (Qingliang Tan was a Dharma heir of Yuwang Yu). Chan Master Shui-an Shiyi of Jingci Monastery in Lin'an (dates unknown) A son of the Ma family of Wuzhou. Ascending the hall, he cited Chan Master Zhaojue Keqin (1063-1135): 'Practicing Chan until there is no practice, only when there is no practice is there complete understanding.' Shui-an is not so: 'Practicing Chan until there is no practice, even when there is no practice, there is not complete understanding. If you wish to exhaust a thousand miles of vision, you must ascend another level.' ○ Ascending the hall. 'Frozen clouds about to snow, not yet snowing, Samantabhadra Bodhisattva's elephant carriage is majestic.'

嶺梅半含半開。少室風光漏泄。便恁么去。猶是半提。作么生是全提底事。無智人前莫說。打你頭破額裂○上堂。寂然不動。感而遂通。古人恁么說話。大似預搔待癢。若教渠踏著衲僧關棙。管取別有生涯。喝一喝。卓拄杖下座(育王裕嗣)。

安吉州道場無庵法全禪師

姑蘇陳氏子。久依佛智。每入室。智以狗子無佛性話問之。師罔對。一日聞僧舉五祖頌。忽大悟。有偈曰。鼓吹轟轟祖半肩。龍樓香噴益州船。有時赤腳弄明月。踏破五湖波底天○上堂。拈拄杖曰。汝等諸人。個個頂天立地。肩橫楖栗。到處行腳。勘驗諸方。更來這裡覓個甚麼。才輕輕拶著。便言天臺普請。南嶽遊山。我且問你還曾收得大唐國里寶刀么。卓拄杖曰。切忌口銜羊角○僧問牛頭未見四祖時如何。師曰。天下無貧人。曰見后如何。師曰。四海無富漢○乾道己丑秋。將入寂。眾求偈。師瞪目下視。眾請益堅。遂書無無二字。棄筆而逝。火后舍利五色。塔于金斗峰(育王裕嗣)。

泉州延福寒巖慧升禪師

建寧人。上堂。喝一喝曰。盡十方世界。會十世古今。都盧在里許逼逼塞塞了也。若乃放開一針鋒許。則大海西流。巨岳倒卓。黿鼉魚龍。蝦蟹蚯蚓。盡向平地上涌出波瀾。游泳鼓舞。然雖如是。更須向百尺竿頭自進

【現代漢語翻譯】現代漢語譯本：嶺上的梅花半開半合。少室山的風光也泄露了出來。就這樣過去嗎？還只是提起了半截。怎樣才是完全提起呢？這種事不要在沒有智慧的人面前說，小心打得你頭破血流。禪師上堂說法，說：『寂然不動，感而遂通。』古人這樣說話，很像是預先搔癢等待發作。如果教他踏著衲僧的門檻，自然會另有一番生活。』喝一聲，放下拄杖，走下座位。（育王裕嗣）

安吉州道場無庵法全禪師

他是姑蘇陳氏的兒子，長期依止佛智禪師。每次入室請教，佛智禪師都用『狗子無佛性』的話來問他，他都無法回答。一天，他聽到僧人唸誦五祖的偈頌，忽然大悟，作偈說：『鼓吹轟轟祖半肩，龍樓香噴益州船。有時赤腳弄明月，踏破五湖波底天。』禪師上堂說法，拿起拄杖說：『你們這些人，個個頂天立地，肩上扛著楖栗，到處行腳，勘驗各方。還來這裡尋找什麼？才輕輕一碰，便說是天臺普請，南嶽遊山。我且問你，還曾收得大唐（618-907）國里的寶刀嗎？』放下拄杖說：『切忌口銜羊角。』有僧人問：『牛頭禪師未見四祖道信（580-651）時如何？』禪師說：『天下沒有貧窮的人。』僧人問：『見后如何？』禪師說：『四海沒有富裕的人。』乾道己丑年（1169）秋天，禪師將要圓寂，眾人請求他留下偈語。禪師瞪大眼睛向下看。眾人請求更加懇切，於是寫下『無無』二字，丟下筆去世。火化後有五色舍利，建塔于金斗峰。（育王裕嗣）

泉州延福寒巖慧升禪師

他是建寧人。上堂說法，喝一聲說：『盡十方世界，會十世古今，都滿滿當當地在這裡了。』如果放開哪怕針尖那麼一點點，那麼大海就會向西流，巨大的山嶽就會倒立，黿鼉魚龍、蝦蟹蚯蚓，都會在平地上涌出波瀾，游泳跳舞。雖然是這樣，更須要在百尺竿頭上更進一步。

【English Translation】 English version: The plum blossoms on the ridge are half-budded and half-open. The scenery of Mount Shaoshi is also revealed. Is it just going to be like this? It's still only half-raised. How is it to be completely raised? Don't talk about this in front of the unwise, or you might get your head broken. The Zen master ascended the hall to preach, saying: 'Silent and unmoving, responding and penetrating.' The ancients spoke like this, much like scratching an itch in anticipation. If you teach him to step on the threshold of a monastic, there will naturally be a different life.' He shouted once, put down his staff, and walked down from his seat. (Yu Wang Yu Si)

Zen Master Wu'an Faquan of Daocheng Temple in Anji Prefecture

He was the son of the Chen family of Gusu, and had long relied on Zen Master Fozhi. Every time he entered the room to ask for instruction, Zen Master Fozhi would ask him with the words 'A dog has no Buddha-nature,' to which he could not answer. One day, he heard a monk reciting the verse of the Fifth Patriarch, and suddenly he had a great enlightenment, composing a verse saying: 'The drums and trumpets boom, the Patriarch's half-shoulder, the dragon tower's incense sprays, the Yizhou boat. Sometimes barefoot, playing with the bright moon, trampling the sky beneath the waves of the Five Lakes.' The Zen master ascended the hall to preach, picked up his staff and said: 'All of you, each of you stands upright between heaven and earth, carrying a yatika staff on your shoulders, traveling everywhere, examining all directions. What else are you looking for here? Just a slight touch, and you say it's a general invitation at Tiantai, or a mountain tour at Nanyue. Let me ask you, have you ever retrieved the precious sword from the Great Tang (618-907) Kingdom?' He put down his staff and said: 'Beware of holding a sheep's horn in your mouth.' A monk asked: 'What was it like when Niu Tou had not yet seen the Fourth Patriarch Daoxin (580-651)?' The Zen master said: 'There are no poor people in the world.' The monk asked: 'What is it like after seeing him?' The Zen master said: 'There are no rich people in the four seas.' In the autumn of the year Ji Chou of the Qiandao era (1169), the Zen master was about to pass away, and the crowd requested him to leave a verse. The Zen master stared down. The crowd pleaded more earnestly, so he wrote the two characters 'Wu Wu' (no no), dropped his pen, and passed away. After cremation, there were five-colored relics, and a pagoda was built on Jin Dou Peak. (Yu Wang Yu Si)

Zen Master Hui Sheng of Hanyan Temple in Yanfu, Quanzhou

He was a native of Jianning. Ascending the hall to preach, he shouted once and said: 'The entire ten directions of the world, meeting the past and present of ten ages, are all packed tightly here.' If you open up even a needlepoint's worth, then the great sea will flow westward, the giant mountains will stand upside down, turtles, dragons, fish, crabs, earthworms, all will surge out waves on the flat ground, swimming and dancing. Even so, you must go further from the top of a hundred-foot pole.

一步。則步步踏轉無盡藏輪。方知道鼻孔搭在上唇。眉毛不在眼下。還相委悉么。復喝一喝曰。切忌轉喉觸諱(育王裕嗣)。

福州支提道升禪師

建安吳氏子。生有肉環。具在左乳。及出家肉環始隱。天資聰慧。十九披削。浩然有游參志。遂至長樂。見佛智裕。入其室。言下頓悟。自是機鋒迅發。人不敢攖。泉州延以名剎。拂衣而還。作懶散歌以見志。李敦老帥閩。延住支提。晚住鼓山。師持身以法。蒞眾精嚴。每見法門下衰。僧尚奔競。為之憂戚。常謂人曰。叢林荒寒。人物委靡。此事將如弓鞭節漸尖去矣○結夏后一日。忽問侍僧。今日何日。曰十六。師曰。是何日辰。曰辛卯。即入室坐脫(育王裕嗣已上五人)。

鎮江焦山或庵師體禪師

臺州羅氏子。上堂。熱月須搖扇。寒來旋著衣。若言空過日。大似不知時。下座○師嘗舉苕帚柄問學者曰。依希苕帚柄。彷彿赤斑蛇。眾皆下語不契。有僧請益。師示以頌曰。依稀髫帚柄。彷彿赤斑蛇。棒下無生忍。臨機不識爺○宋孝宗淳熙己亥。八月朔示微疾。染翰別郡守曾公。逮夜半。書偈辭眾曰。鐵樹開花。雄雞生卵。七十二年。搖籃繩斷。擲筆而逝(護國元嗣)。

臺州國清簡堂行機禪師

本郡人。姓楊氏。風姿挺異。才壓儒林

【現代漢語翻譯】現代漢語譯本：進一步，則每一步都踏在無盡的寶藏之輪上。這才知道鼻孔長在上嘴唇上，眉毛不在眼睛下面。還明白了嗎？又喝一聲說：『切記不要轉動喉嚨觸犯忌諱。』（育王裕嗣）

福州支提道升禪師

是建安吳氏的兒子，生下來就有肉環，長在左乳上。等到出家后肉環才消失。天資聰慧，十九歲剃度。有四處參學的志向，於是到了長樂，拜見佛智裕，在他門下，聽其言語后立刻頓悟。從此機鋒敏捷，沒有人敢冒犯他。泉州請他去名剎住持，他拂袖而去，作《懶散歌》來表明心志。李敦老做福建的統帥時，請他住持支提寺，晚年住在鼓山。道升禪師以佛法約束自己，管理僧眾非常嚴格。每當看到佛法衰落，僧人崇尚奔走鉆營，就為此憂愁。常常對人說：『叢林荒涼冷落，人才委靡不振，這件事將像弓和鞭子的節一樣，越來越細了。』結夏之後的一天，忽然問侍者：『今天是什麼日子？』回答說：『十六。』禪師說：『是什麼日辰？』回答說：『辛卯。』隨即進入方丈室坐化。（育王裕嗣以上五人）

鎮江焦山或庵師體禪師

是臺州羅氏的兒子。上堂說法：『炎熱的夏天需要搖扇子，寒冷的時候就穿上衣服。如果說白白地度過一天，那就太不識時務了。』說完就下座。師體禪師曾經舉起苕帚柄問學人說：『依稀是苕帚柄，彷彿是赤斑蛇。』大家都回答得不合他的意思。有僧人請求開示，師體禪師用偈語開示說：『依稀是苕帚柄，彷彿是赤斑蛇。棒下沒有生忍，臨機不認識爹。』宋孝宗淳熙己亥（1179年）八月初一，略微感到不適，寫信告別郡守曾公。到了半夜，寫下偈語辭別眾人說：『鐵樹開花，雄雞生卵，七十二年，搖籃繩斷。』說完扔掉筆去世。（護國元嗣）

臺州國清簡堂行機禪師

是本郡人，姓楊。風度姿態與衆不同，才華壓倒了讀書人。

【English Translation】 English version: One step further, then every step treads on the inexhaustible wheel of treasures. Only then will you know that the nostrils are on the upper lip and the eyebrows are not below the eyes. Do you understand each other yet? He then shouted again, saying, 'Be careful not to move your throat and violate the taboo.' (Yuwang Yusi)

Chan Master Daosheng of Zhiti Temple in Fuzhou

He was the son of the Wu family of Jian'an, born with a fleshy ring on his left breast. The fleshy ring disappeared only after he became a monk. He was naturally intelligent and shaved his head at the age of nineteen. He had the ambition to travel and study, so he went to Changle and met the Buddha Zhiyu. He entered his room and had a sudden enlightenment upon hearing his words. From then on, his wit was quick and no one dared to offend him. Quanzhou invited him to preside over a famous temple, but he brushed his sleeves and left, composing the 'Lazy Song' to express his aspirations. When Li Dunlao was the commander of Fujian, he invited him to reside at Zhiti Temple, and in his later years he lived at Gushan. Chan Master Daosheng disciplined himself with the Dharma and was very strict in managing the monks. Whenever he saw the decline of the Dharma and the monks pursuing fame and fortune, he was saddened by it. He often said to people, 'The jungle is desolate and cold, and the people are decadent. This matter will become like the joints of a bow and whip, gradually becoming thinner and thinner.' One day after the end of the summer retreat, he suddenly asked the attendant, 'What day is today?' The attendant replied, 'The sixteenth.' The Chan Master said, 'What is the day and time?' The attendant replied, 'Xinmao.' He then entered the abbot's room and passed away while sitting in meditation. (Yuwang Yusi, the above five people)

Chan Master Shiti of Jiao Mountain or An Temple in Zhenjiang

He was the son of the Luo family of Taizhou. He ascended the hall and said, 'In the hot summer, you need to wave a fan, and when it's cold, you put on clothes. If you say you're wasting your days, then you're too ignorant of the times.' He then descended from the seat. Chan Master Shiti once raised a broom handle and asked the students, 'It vaguely resembles a broom handle, and it seems like a red-spotted snake.' Everyone's answers were not in accordance with his meaning. A monk asked for instruction, and Chan Master Shiti instructed him with a verse, saying, 'It vaguely resembles a broom handle, and it seems like a red-spotted snake. There is no patience under the stick, and you don't recognize your father when the opportunity arises.' In the first day of August, Chunxi year of Jihai (1179) of Emperor Xiaozong of the Song Dynasty, he felt slightly unwell and wrote a letter to bid farewell to the prefect Zeng Gong. At midnight, he wrote a verse to bid farewell to the crowd, saying, 'The iron tree blooms, the rooster lays eggs, seventy-two years, the cradle rope is broken.' He then threw away his pen and passed away. (Huguo Yuansi)

Chan Master Xingji of Jiantang at Guoqing Temple in Taizhou

He was a native of this prefecture, surnamed Yang. His demeanor was outstanding, and his talent surpassed that of scholars.

。年二十五。棄妻孥。學出世法。密有契證。獨住莞山。刀耕火種。一十七年。每謂人曰。某猶未穩在。豈以住山樂吾事耶。一日偶看斫樹倒地。忽然大悟。平昔礙膺之物。泮然冰釋。未幾有江州圓通之命。乃曰。吾道將行。即欣然曳杖而出○示眾云。觀色即空成大智。故不住生死。觀空即色成大悲。故不證涅槃。生死不住。涅槃不證。漢地不收。秦地不管。且道在甚麼處安身立命。莫是昭昭於心目之間。而相不可睹。晃晃於色塵之內。而理不可分么。莫是起坐鎮相隨。語默同居止么。若恁么。總是髑髏前敲磕。須知過量人。自有過量用。且作么生是過量用。北斗藏身雖有語。出羣訊息少人知(護國元嗣)。

常州華藏湛堂智深禪師

武林人。佛涅槃日上堂。兜率降生。雙林示滅。掘地討天。虛空釘橛。四十九年。播土揚塵。三百餘會。納盡敗缺。盡力佈網張羅。未免喚龜作鱉。末後拘尸城畔。槨示雙趺。傍人冷眼看來。大似弄巧成拙。卓拄杖曰。若無這個道理。千古之下。誰把口說。且道是甚麼道理。癡人面前。切忌漏泄(護國元嗣)。

參政錢端禮居士

字處和。號松窗。從此庵淨髮明己事。淳熙丙申冬。簡堂機歸住平田。遂通往來○丁酉秋示疾。修書延機。及國清瑞嚴主僧。有訣別之

語。機與二禪詣榻次。公起趺坐。言笑移時而書曰。浮世虛幻。本無去來。四大五蘊。必歸終盡。雖佛祖具大威德力。亦不能免這一著子。天下老和尚。一切善知識。還有跳得過者無。蓋為地水火風。因緣和合。暫時湊泊。不可錯認為己。有大丈夫。磊磊落落。當用處把定。如順風使帆。上下水皆可。今吾如是。豈不快哉。塵勞外緣。一時掃盡。荷諸山垂顧。咸賜證明。伏惟珍重。置筆顧機曰。某坐去好。臥去好。堂曰。相公去便了。理會甚坐與臥耶。公笑曰。法兄當爲祖道自愛。遂斂目而逝(護國元嗣已上四人)。

慶元東山全庵齊己禪師

邛州謝氏子。上堂。舉修山主偈曰。是柱不見柱。非柱不見柱。是非已去了。是非里薦取。召大眾曰。薦得是。移華兼蝶至。薦得非。擔泉帶月歸。是也好。鄭州梨勝青州棗。非也好。像山路入蓬萊島。是亦沒交涉。踏著枰錘硬似鐵。非亦沒交涉。金剛寶劍當頭截。阿呵呵。會也么。知事少時煩惱少。識人多處是非多(靈隱遠嗣)。

臨安靈隱濟顛道濟禪師

浙江天臺人。宋高宗李駙馬之後。父茂春。官春坊贊善。母王氏。夢吞日光而生。年甫十八。二親俱喪。投靈隱瞎堂遠公出家。得其密印。后居凈慈。放曠不羈。言行叵測。淫坊酒肆。不避譏嫌。時

【現代漢語翻譯】現代漢語譯本：語。機和二禪來到床邊。李公起身盤腿而坐，談笑了一會兒，寫道：『浮世虛幻，本來就沒有來去。地、水、火、風四大和色、受、想、行、識五蘊，必定歸於終結。即使佛祖具有大威德力，也不能免除這一著。天下的老和尚，一切善知識，還有誰能跳得過去嗎？蓋因為地、水、火、風，因緣和合，暫時湊合在一起，不可錯誤地認為是自己。有大丈夫，光明磊落，應當在用得著的地方把握住，如同順風使帆，上水下水都可以。現在我就是這樣，豈不快哉！塵世的勞累和外在的牽絆，一時掃除乾淨。感謝諸位山僧的垂顧，都賜予我證明。伏惟珍重。』放下筆，回頭對機說：『我是坐著去好，還是躺著去好？』堂說：『相公您去就是了，理會什麼坐與臥呢？』李公笑著說：『法兄應當爲了祖師的道統而自愛。』於是閉上眼睛去世了（護國元嗣等四人）。

慶元東山全庵齊己禪師

邛州謝氏之子。上堂時，舉修山主的偈語說：『是柱不見柱，非柱不見柱，是非已去了，是非里薦取。』召集大眾說：『薦取得是，移華兼蝶至；薦取得非，擔泉帶月歸。是也好，鄭州梨勝青州棗；非也好，像山路入蓬萊島。是也沒交涉，踏著枰錘硬似鐵；非也沒交涉，金剛寶劍當頭截。阿呵呵，會了嗎？知事少時煩惱少，識人多處是非多（靈隱遠嗣）。』

臨安靈隱濟顛道濟禪師

浙江天臺人。是宋高宗（1107-1187）李駙馬的後代。父親茂春，官至春坊贊善。母親王氏，夢見吞下日光而生下他。年僅十八歲時，父母都去世了，於是投奔靈隱瞎堂遠公出家，得到了他的秘密心印。後來住在凈慈寺，放縱不羈，言行難以預測。對於妓院和酒館，也不避諱別人的譏諷。

【English Translation】 English version: Yu. Ji and Erchan arrived at the bedside. Duke Li rose and sat cross-legged, chatted and laughed for a while, and wrote: 'The floating world is illusory, originally without coming or going. The four elements of earth, water, fire, and wind, and the five aggregates of form, sensation, perception, volition, and consciousness, must eventually come to an end. Even the Buddha, with great power and virtue, cannot avoid this. Among all the old monks and wise teachers in the world, is there anyone who can jump over it? It is because earth, water, fire, and wind, through the combination of causes and conditions, temporarily come together, and should not be mistakenly regarded as oneself. A great man, upright and open, should grasp firmly where it is needed, like sailing with the wind, whether upstream or downstream. Now I am like this, isn't it joyful! The toil of the world and external entanglements are swept away in an instant. I thank all the mountain monks for their attention and for granting me their confirmation. I respectfully wish you well.' He put down his pen, turned to Ji, and said, 'Should I go sitting or lying down?' Tang said, 'Sir, just go, why bother about sitting or lying down?' Duke Li smiled and said, 'Dharma brother, you should cherish yourself for the sake of the ancestral tradition.' Then he closed his eyes and passed away (Hu Guo Yuan Si and the other four).

Chan Master Quan'an Qiji of Dongshan, Qingyuan

A native of the Xie family in Qiongzhou. In his sermon, he quoted the verse of Master Xiushan: 'It is a pillar, but you don't see the pillar; it is not a pillar, but you don't see the pillar. Right and wrong have already passed; recommend it within right and wrong.' He summoned the assembly and said, 'If you recommend it correctly, flowers will move and butterflies will come; if you recommend it incorrectly, you will carry water and return with the moon. If it is right, the pears of Zhengzhou are better than the dates of Qingzhou; if it is wrong, the road of Elephant Mountain leads to Penglai Island. Right has nothing to do with it; stepping on the steelyard weight is as hard as iron. Wrong has nothing to do with it; the Vajra sword cuts off the head. Aha ha, do you understand? When you know little, you have few worries; where you know many people, there is much right and wrong (Lingyin Yuan Si's successor).'

Chan Master Jidian Daoji of Lingyin Temple, Lin'an

A native of Tiantai, Zhejiang. He was a descendant of Li, the駙馬(imperial consort) of Emperor Gaozong (1107-1187) of the Song Dynasty. His father, Maochun, held the official position of Zanshan in the Chunfang. His mother, Wang, dreamed of swallowing sunlight and gave birth to him. When he was only eighteen years old, both his parents passed away, so he went to Lingyin Temple to become a monk under the tutelage of the blind master Yuan, and received his secret mind-seal. Later, he lived in Jingci Temple, unrestrained and unconventional, with unpredictable words and deeds. He did not avoid criticism for frequenting brothels and taverns.

號為濟顛○臨終作偈曰。六十年來狼籍。東壁打倒西壁。於今收拾歸來。依舊水連天碧。入滅后數日。有僧遇於六和塔下。復附書歸。後有頌曰。看不著。錯認笊籬是木勺。昨夜三更月正西。麒麟撼斷黃金索。幼年曾到雁門關。老去分明醉眼看。憶昔面前當一箭。至今猶自骨毛寒。祇因面目無人識。又往天臺走一番(靈隱遠嗣)。

撫州疏山歸云如本禪師

臺城人也。上堂。久雨不晴。戊壬丙丁。通身泥水。露出眼睛。且道是甚麼眼睛。卓拄杖曰。林間泥滑滑。時叫兩三聲(靈隱遠嗣)。

日本睿山覺阿上人

族姓膝。年十四。于本國出家受具。習大小乘教有聲。二十九聞商者言中國禪宗之盛。阿航海來謁佛海遠禪師。遠問其來。阿輒書而對。復書曰。我國無禪宗。惟講五宗經論。國主無姓氏。今舍位出家。名行真。年四十四。王子七歲受位。已五載。度僧無進納。而講義高者賜之。某因仰服聖朝遠公禪師之名。特詣丈室。愿傳心印。以度迷津。且如心佛及眾生。是三無差別。離相離言。假言顯之。禪師如何開示。遠曰。眾生虛妄見。見佛見世界。阿書曰。無明因何而有。遠便打。阿即請遠升座決疑。明年秋。辭游金陵。抵長蘆江岸。聞鼓聲。忽大悟。始知遠之垂手旨趣。旋靈隱。述五偈敘

【現代漢語翻譯】現代漢語譯本濟顛（Ji Dian）[一位傳奇的佛教僧侶]臨終時作偈語說：『六十年來一片狼藉，東墻倒了西墻補。如今收拾一切歸來，依舊是水天一色碧藍。』圓寂后幾天，有僧人在六和塔下遇見他，又托他帶回書信。後來有人作頌說：『看不著，錯把笊籬當木勺。昨夜三更月亮正西斜，麒麟撼斷黃金鎖。幼年時曾到過雁門關，老了分明醉眼看。回憶當年面前中一箭，至今仍然骨寒毛豎。只因面目無人認識，又往天臺山走了一番。』（靈隱寺遠禪師的嗣法弟子）撫州疏山歸云如本禪師是臺州人。上堂時說：『久雨不停，戊壬丙丁[天干地支，指代時間]，渾身泥水，露出眼睛。』請問這是什麼眼睛？用拄杖敲擊地面說：『林間泥濘濕滑，時而傳來兩三聲鳥叫。』（靈隱寺遠禪師的嗣法弟子）日本睿山覺阿上人俗姓膝。十四歲時，在本國出家受戒。學習大小乘佛教，頗有名聲。二十九歲時，聽商人說中國禪宗興盛。覺阿乘船來到中國，拜見佛海遠禪師。遠禪師問他來意，覺阿用書寫來回答。又寫道：『我國沒有禪宗，只講五宗經論。國主沒有姓氏，現在捨棄王位出家，法名行真，四十四歲。王子七歲即位，已經五年。度僧沒有進納[指交錢]，而是賜予講義高深者。我因為仰慕聖朝遠公禪師的名聲，特地來到丈室，希望傳授心印，以度過迷津。比如心、佛及眾生，這三者沒有差別，離相離言，假借言語來顯明。禪師您如何開示？』遠禪師說：『眾生虛妄地見，見佛見世界。』覺阿寫道：『無明[佛教術語，指對真理的迷惑]因何而有？』遠禪師便打了他。覺阿隨即請遠禪師升座決疑。第二年秋天，辭別前往金陵，抵達長蘆江岸，聽到鼓聲，忽然大悟，這才明白遠禪師垂手[禪宗用語，指不直接說破]的旨趣。返回靈隱寺，寫了五首偈語敘述此事。

【English Translation】 English version Ji Dian [A legendary Buddhist monk], also known as the Mad Monk, composed a verse at his death: 'For sixty years, a scene of chaos, patching the west wall with the east wall's remains. Now, gathering everything to return, it's still a seamless expanse of blue water and sky.' Several days after his passing, a monk encountered him at the Liuhe Pagoda and was entrusted with a letter to take back. Later, someone composed a eulogy: 'Can't see it, mistaking a bamboo colander for a wooden ladle. Last night, at the third watch, the moon was setting in the west, a Qilin [mythical Chinese creature] snapped the golden chain. In youth, I once reached Yanmen Pass, in old age, I see it clearly with drunken eyes. Recalling the arrow I faced back then, even now, my bones and hair still feel cold. Just because no one recognizes my face, I've gone to Mount Tiantai once again.' (Successor of Yuan of Lingyin Temple) Zen Master Guigui Ruyun of Shushan in Fuzhou Was a native of Taizhou. In his Dharma talk, he said: 'Long rain without clearing, Wu Ren Bing Ding [Heavenly Stems and Earthly Branches, referring to time], body covered in mud, eyes revealed.' Pray, what are these eyes? He struck the ground with his staff and said: 'The forest is muddy and slippery, occasionally two or three bird calls are heard.' (Successor of Yuan of Lingyin Temple) Reverend Kakua of Mount Hiei in Japan His lay surname was Hiza. At the age of fourteen, he left home and received ordination in his own country. He was renowned for his study of both Mahayana and Hinayana Buddhism. At twenty-nine, he heard merchants speak of the flourishing of Zen Buddhism in China. Kakua sailed to China to visit Zen Master Fohai Yuan. Yuan asked his purpose, and Kakua replied in writing. He further wrote: 'Our country has no Zen school, only the study of the Five Sects and their scriptures. The ruler has no surname and has now renounced the throne to become a monk, named Xingzhen, at the age of forty-four. The prince ascended the throne at the age of seven and has reigned for five years. The ordination of monks is not based on contributions [referring to paying money], but rather on bestowing upon those with profound understanding of the teachings. I, admiring the reputation of Zen Master Yuan of the Holy Dynasty, have specially come to your chamber, hoping to receive the seal of the mind to cross the river of delusion. For example, the mind, the Buddha, and sentient beings are without difference, beyond form and words, using words to reveal them. How does the Zen Master enlighten us?' Yuan said: 'Sentient beings see falsely, seeing the Buddha and the world.' Kakua wrote: 'From what cause does ignorance [Avidya, a Buddhist term referring to delusion about the true nature of reality] arise?' Yuan then struck him. Kakua then requested Yuan to ascend the seat to resolve his doubts. In the autumn of the following year, he bid farewell to travel to Jinling, arriving at the shore of the Yangtze River at Changlu. Hearing the sound of the drum, he suddenly had a great awakening, and only then did he understand the meaning of Yuan's lowered hand [Zen term, referring to not directly revealing the meaning]. Returning to Lingyin Temple, he wrote five verses narrating this event.

所見。辭遠東歸。其偈之首章曰。航海來探教外傳。要離知見絕蹄筌。諸方參遍草鞋破。水在澄潭月在天。遠稱善。書偈贈行。歸本國。住睿山寺。洎通嗣法書。而遠已入寂矣(靈隱遠嗣)。

內翰雙開居士

字天游。歷參昭覺勤大慧杲之門久矣。紹興中。佛海遠。補三衢光孝。士與超然居士趙公。訪之。問曰。如何是善知識。遠曰。燈籠露柱。貓兒狗子。士曰。為甚麼贊即歡喜。毀即煩惱。遠曰。侍郎曾見善知識否。士曰。某三十年參問。何言不見。遠曰。向歡喜處見。煩惱處見。士擬議。遠震聲便喝。士擬對。遠曰。開口底不是。士惘然。遠召曰。侍郎向甚麼處去也。士猛省。遂點頭說偈曰。咄哉瞎驢。叢林妖孽。震地一聲。天機漏泄。有人更問意如何。拈起拂子劈口截。遠曰。也祇得一橛(靈隱遠嗣)。

知府葛郯居士

字謙問。號信齋。少擢上第。留心禪悅。首謁無庵全禪師。求指南。全令究即心即佛。久無所契。請曰。師有何方便。使某得入。全曰。居士太無厭生。已而佛海遠居劍池。士因從游。乃舉無庵所示之語。請為眾普說。遠發揮之曰。即心即佛眉拖地。非心非佛雙眼橫。蝴蝶夢中家萬里。子規枝上月三更。留旬日而後返。一日舉不是心不是佛不是物。豁然頓明。頌曰。非

【現代漢語翻譯】現代漢語譯本：所見。辭遠東歸。其偈之首章曰：『航海來探教外傳，要離知見絕蹄筌，諸方參遍草鞋破，水在澄潭月在天。』遠稱善。書偈贈行。歸本國，住睿山寺。洎通嗣法書，而遠已入寂矣(靈隱遠嗣)。

內翰雙開居士

字天游。歷參昭覺勤大慧杲之門久矣。紹興年間（1131-1162）。佛海遠。補三衢光孝。士與超然居士趙公。訪之。問曰：『如何是善知識（指引正道的人）？』遠曰：『燈籠露柱，貓兒狗子。』士曰：『為甚麼贊即歡喜，毀即煩惱？』遠曰：『侍郎曾見善知識（指引正道的人）否？』士曰：『某三十年參問，何言不見？』遠曰：『向歡喜處見，煩惱處見。』士擬議。遠震聲便喝。士擬對。遠曰：『開口底不是。』士惘然。遠召曰：『侍郎向甚麼處去也？』士猛省。遂點頭說偈曰：『咄哉瞎驢，叢林妖孽，震地一聲，天機漏泄。有人更問意如何，拈起拂子劈口截。』遠曰：『也祇得一橛(靈隱遠嗣)。』

知府葛郯居士

字謙問。號信齋。少擢上第。留心禪悅。首謁無庵全禪師。求指南。全令究即心即佛。久無所契。請曰：『師有何方便，使某得入？』全曰：『居士太無厭生。』已而佛海遠居劍池。士因從游。乃舉無庵所示之語。請為眾普說。遠發揮之曰：『即心即佛眉拖地，非心非佛雙眼橫，蝴蝶夢中家萬里，子規枝上月三更。』留旬日而後返。一日舉不是心不是佛不是物。豁然頓明。頌曰：『非』

【English Translation】 English version: What was seen. Ci Yuan returned to the East. The first chapter of his verse says: 'Sailing to explore the teachings beyond, cutting off knowledge and views, exhausting all directions, breaking straw sandals, water in the clear pool, moon in the sky.' Yuan praised it. He wrote a verse as a farewell gift. He returned to his country and lived in Mount Hiei Temple. After sending the letter of Dharma transmission, Yuan had already passed away (a successor of Lingyin Yuan).

Layman Neihan Shuangkai

Named Tianyou. He had long studied under Zhaojue Qin and Dahui Gao. During the Shaoxing era (1131-1162), Fohai Yuan was appointed to Guangxiao in Sanqu. Shi and Layman Chaoran Zhao visited him. He asked, 'What is a good teacher (someone who guides to the right path)?' Yuan said, 'Lantern pillars, cats and dogs.' Shi said, 'Why be happy when praised and annoyed when criticized?' Yuan said, 'Have you ever seen a good teacher (someone who guides to the right path)?' Shi said, 'I have been asking for thirty years, how can you say I haven't seen one?' Yuan said, 'You see it in happiness, you see it in annoyance.' Shi hesitated. Yuan shouted loudly. Shi tried to answer. Yuan said, 'What comes out of your mouth is not it.' Shi was bewildered. Yuan called out, 'Where are you going, Sir?' Shi suddenly realized. He nodded and said in a verse: 'Shame on you, blind donkey, evil in the monastery, a thunderous sound, secrets revealed. If someone asks what it means, pick up the whisk and cut it off.' Yuan said, 'You only get a piece (a successor of Lingyin Yuan).'

Prefect Ge Tan

Named Qianwen, styled Xinzhai. He was promoted to the top rank at a young age. He was mindful of Chan joy. He first visited Chan Master Wu'an Quan, seeking guidance. Quan ordered him to investigate 'mind is Buddha.' For a long time, he had no understanding. He asked, 'What method does the master have to help me enter?' Quan said, 'Layman, you are too insatiable.' Later, Fohai Yuan lived in Jianchi. Shi followed him. He brought up the words shown by Wu'an and asked him to explain them to the public. Yuan elaborated, saying, 'Mind is Buddha, eyebrows dragging on the ground; not mind, not Buddha, eyes wide open; home is ten thousand miles away in a butterfly dream; the cuckoo sings on the branch in the third watch of the night.' He stayed for ten days and then returned. One day, he mentioned 'not mind, not Buddha, not things.' He suddenly understood. He praised, saying, 'Not'

心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金毛窟。無庵肯之。即遣書頌呈佛海遠。遠曰。此事非紙筆可既。居士能過我。當有所聞矣。遂復至虎丘。遠迎之曰。居士見處。止可入佛境界。入魔境界。猶未得在。士加禮不已。遠正容曰。何不道金毛跳入野狐窟。士乃痛領法旨。一士嘗問諸禪者。夫婦二人相打。兒子作證。且道證父即是。證母即是。或庵體禪師著語曰。小出大遇○宋孝宗淳熙六年。守臨川有仁政。至八年感疾。一日忽索筆書偈曰。大洋海里打鼓。須彌山上聞鐘。業鏡忽然撲破。翻身透出虛空。召僚屬示之曰。生之與死。如晝與夜。無足怪者。若以道論。安得生死。若作生死會。則去道遠矣。語畢端坐而化(靈隱遠嗣已上六人)。

臨安徑山別峰寶印禪師

嘉州李氏子。依密印于中峰。一日印舉僧問巖頭。起滅不停時如何。巖叱曰。是誰起滅。師契悟。印首肯。會圓悟勤歸昭覺。印遣師往省。因隨眾入室。勤問從上諸聖以何接人。師豎拳。勤曰。此是老僧用底。作么生是從上諸聖用底。師以拳揮之。勤亦舉拳相交。大笑而止。后至徑山謁大慧杲。杲問甚處來。師曰。西川。杲曰。未出劍門關。與汝三十棒了也。師曰。不合起動和尚。杲忻然掃室延之○住保寧上堂。三世諸佛

【現代漢語翻譯】現代漢語譯本：心不是佛，也不是物。五鳳樓前山勢陡峭突兀。明媚的陽光下，身影倒立翻轉。野狐跳入了金毛獅子的洞穴。無庵禪師認可了他的見解，就派人送信並呈上頌詞給佛海遠禪師（佛海遠禪師，南宋時期著名禪師）。遠禪師說：『這件事不是紙筆可以完全表達的。居士如果能來見我，當有所領悟。』於是居士再次來到虎丘。遠禪師迎接他說：『居士所見，只可以進入佛的境界，進入魔的境界，還未完全領會。』居士更加恭敬地行禮。遠禪師嚴肅地說：『為何不說金毛獅子跳入了野狐的洞穴？』居士這才深刻領會了禪師的旨意。一位居士曾經問各位禪者：『夫婦二人爭吵打架，兒子作證，那麼，這個兒子是證明父親正確呢，還是證明母親正確呢？』或庵體禪師評論說：『小出大遇。』宋孝宗淳熙六年（公元1179年），擔任臨川太守，施行仁政。到淳熙八年（公元1181年）感到疾病。一天忽然拿起筆寫下偈語：『大洋海里打鼓，須彌山上聞鐘。業鏡忽然撲破，翻身透出虛空。』召集下屬給他們看，說：『生與死，如同白天與黑夜，沒有什麼值得奇怪的。如果從道的角度來說，哪裡會有生死？如果執著于生死，那就離道遠了。』說完端坐而逝（靈隱遠禪師的嗣法弟子以上六人）。

臨安徑山別峰寶印禪師（臨安徑山別峰寶印禪師，南宋時期著名禪師）是嘉州李氏的兒子。跟隨密印禪師在中峰山修行。一天，密印禪師舉巖頭禪師的公案問他：『起滅不停時如何？』巖頭禪師呵斥道：『是誰起滅？』寶印禪師因此契悟。密印禪師表示認可。適逢圓悟克勤禪師回到昭覺寺，密印禪師派寶印禪師前去參拜。寶印禪師跟隨大眾進入方丈室，克勤禪師問：『歷代諸聖用什麼來接引人？』寶印禪師豎起拳頭。克勤禪師說：『這是老僧我用的，那麼，歷代諸聖用的是什麼？』寶印禪師用拳頭揮打他。克勤禪師也舉起拳頭相交，然後大笑而止。後來寶印禪師來到徑山拜見大慧杲禪師。杲禪師問：『從哪裡來？』寶印禪師說：『西川。』杲禪師說：『還沒出劍門關，就該打你三十棒了。』寶印禪師說：『不該驚動和尚您。』杲禪師高興地打掃房間迎接他。住持保寧寺時上堂說法：『三世諸佛……』

【English Translation】 English version: The mind is neither Buddha nor object. Before the Five Phoenix Tower, the mountain rises abruptly. In the bright sunlight, a shadow inverts and flips. A wild fox jumps into the golden-haired lion's den. Wu'an (Wu'an, a Chan master) acknowledged his understanding and sent a letter and verse to Fo Haiyuan (Fo Haiyuan, a famous Chan master in the Southern Song Dynasty). Yuan said, 'This matter cannot be fully expressed by paper and pen. If the layman can come to see me, he will surely gain some insight.' So the layman went to Tiger Hill again. Yuan greeted him, saying, 'What the layman sees can only enter the realm of Buddha and the realm of demons, but it is not yet complete.' The layman bowed even more respectfully. Yuan said sternly, 'Why not say that the golden-haired lion jumps into the wild fox's den?' Only then did the layman deeply understand the Chan master's intention. A layman once asked the Chan masters, 'A husband and wife are fighting, and their son is a witness. Then, is the son testifying for the father or for the mother?' Or An Ti Chan master commented, 'Small departure, great encounter.' In the sixth year of Chunxi (1179 AD) of Emperor Xiaozong of the Song Dynasty, he served as the prefect of Linchuan and implemented benevolent policies. By the eighth year of Chunxi (1181 AD), he felt ill. One day, he suddenly picked up a pen and wrote a verse: 'Drumming in the great ocean, hearing the bell on Mount Sumeru. The mirror of karma suddenly shatters, turning over and breaking through the void.' He summoned his subordinates to show them, saying, 'Life and death are like day and night, there is nothing strange about them. If we speak from the perspective of the Dao, where would there be life and death? If we cling to life and death, then we are far from the Dao.' After speaking, he sat upright and passed away (the six Dharma heirs of Lingyin Yuan and above).

Chan Master Biefeng Baoyin of Jingshan, Lin'an (Chan Master Biefeng Baoyin of Jingshan, Lin'an, a famous Chan master in the Southern Song Dynasty) He was the son of the Li family of Jia Prefecture. He followed Chan Master Miyin at Zhongfeng Mountain. One day, Miyin raised the case of Chan Master Yantou and asked him, 'What about when arising and ceasing do not stop?' Yantou scolded, 'Who is arising and ceasing?' Baoyin thus attained enlightenment. Chan Master Miyin acknowledged it. When Yuanwu Keqin returned to Zhaojue Temple, Chan Master Miyin sent Chan Master Baoyin to pay homage. Chan Master Baoyin followed the assembly into the abbot's room, and Keqin asked, 'What do the past sages use to receive people?' Chan Master Baoyin raised his fist. Keqin said, 'This is what I, the old monk, use. Then, what do the past sages use?' Chan Master Baoyin struck him with his fist. Keqin also raised his fist in response, and then laughed and stopped. Later, Chan Master Baoyin went to Jingshan to visit Chan Master Dahui Gao. Gao asked, 'Where do you come from?' Chan Master Baoyin said, 'Xichuan.' Gao said, 'Before you leave Jianmen Pass, you should be beaten thirty times.' Chan Master Baoyin said, 'I should not have disturbed you, the abbot.' Gao happily cleaned the room to welcome him. When he was the abbot of Baoning Temple, he ascended the hall and said, 'The Buddhas of the three worlds...'

。以一句演百千萬億句。收百千萬億句祇在一句。祖師門下。半句也無。祇恁么合吃多少痛棒。諸仁者。且諸佛是。祖師是。若道佛是祖不是。祖是佛不是。取捨未忘。若道佛祖一時是。佛祖一時不是。顢頇不少。且截斷葛藤一句。作么生道。大蟲褁紙帽。好笑又驚人○上堂。將心除妄妄難除。即妄明心道轉迂。桶底趯穿無忌諱。等閑一步一芙渠○師住徑山。一日宋孝宗召對選德殿。稱旨。入對日。賜肩輿于東華門內。上注圓覺經。遣使馳賜。命作序。師年邁。益厭住持。辭入山居○紹興元年十一月。師往辭交承智策禪師。與之言別。策問行日。師曰。水到渠成。索紙書十二月初七夜雞鳴時九字。如期而化。奉蛻質返寺之法堂。留七日。顏色明潤。髮長頂溫。詔謚慈辨禪師。塔曰智光(華嚴民嗣)。

浩州鳳棲慧觀禪師

上堂。前村落葉盡。深院桂華殘。此夜初冬節。從茲特地寒。所以道。欲識佛性義。當觀時節因緣。時節若至。其理自彰。喝一喝。恁么說話。成人者少。敗人者多(昭覺元嗣)。

潭州楚安慧方禪師

本郡許氏子。參道禪師于大別。未幾改寺為神霄宮。附商舟過湘南。舟中聞岸人操鄉音厲聲曰。叫那。由是有省。即說偈曰。沔水江心喚一聲。此時方得契平生。多年相別重相

【現代漢語翻譯】現代漢語譯本：用一句來演化出百千萬億句，又將百千萬億句收攝歸於一句。祖師門下，連半句也沒有。就這樣，合該吃多少痛棒！諸位仁者，且說諸佛是，祖師是，如果說佛是而祖不是，祖是而佛不是，那是取捨之心未忘。如果說佛祖一時是，佛祖一時不是，那是糊塗透頂。那麼，截斷葛藤的一句，又該怎麼說呢？大蟲戴紙帽，好笑又驚人！上堂說法：想用意識來去除虛妄，虛妄卻難以去除；想通過虛妄來明白真心，道路反而更加迂迴。桶底一旦踢穿，便無所顧忌，隨意一步都是一朵芙蕖（fú qú，荷花的別稱）。禪師住在徑山時，有一天，宋孝宗召見他在選德殿，非常滿意。入宮覲見那天，皇帝賜予他肩輿（轎子）在東華門內乘坐。皇帝還親自注解《圓覺經》，派使者飛速送給他，並命他作序。禪師年事已高，更加厭倦住持的事務，於是辭去職務，回到山中隱居。紹興元年（1131年）十一月，禪師前去向交承智策禪師告別，與他說了告別的話。智策禪師問他何時動身，禪師說：『水到渠成。』於是索要紙筆，寫下『十二月初七夜雞鳴時』九個字，如期圓寂。弟子們將他的遺體送回寺院的法堂，停放了七天，顏色依然鮮明潤澤，頭髮長長，頭頂溫暖。皇帝下詔追諡為慈辨禪師，塔名為智光（華嚴民嗣）。

浩州鳳棲慧觀禪師

上堂說法：前村的樹葉都落光了，深院裡的桂花也凋殘了。今夜是初冬的節氣，從此以後會格外寒冷。所以說，想要認識佛性的真義，應當觀察時節因緣。時節如果到了，其中的道理自然會彰顯。喝！像這樣說話，成全別人的人少，敗壞別人的人多（昭覺元嗣）。

潭州楚安慧方禪師

是本郡許氏的子弟。跟隨道禪師在大別山參學。不久，道禪師將寺廟改為神霄宮。慧方禪師依附商船經過湘南，在船中聽到岸上的人用鄉音大聲喊叫：『叫那！』因此有所領悟，於是說偈語道：在沔水江心大喊一聲，此時才真正契合了平生。多年分別，再次相見，

【English Translation】 English version: To evolve a hundred thousand million sentences from one sentence, and to gather a hundred thousand million sentences into just one sentence. In the lineage of the Patriarchs, there isn't even half a sentence. Just like that, how many painful blows should one receive! All you, benevolent ones, consider that Buddhas are, Patriarchs are. If you say that Buddhas are but Patriarchs are not, or Patriarchs are but Buddhas are not, then discrimination has not been forgotten. If you say that Buddhas and Patriarchs are the same at one time, and Buddhas and Patriarchs are not the same at another time, then you are utterly muddled. So, how should one speak the sentence that cuts off all entanglements? A tiger wearing a paper hat is both laughable and frightening! Ascending the hall: Using the mind to eliminate delusion is difficult to eliminate delusion. Using delusion to understand the true mind makes the path more circuitous. Once the bottom of the bucket is kicked through, there are no more taboos. Every casual step is a lotus flower (Fú qú, another name for lotus). When the Chan master lived at Jing Mountain, one day, Emperor Xiaozong of the Song Dynasty summoned him to the Xuande Hall and was very pleased. On the day of the audience, the emperor granted him a shoulder carriage (sedan chair) to ride within the Donghua Gate. The emperor also personally annotated the 'Śūraṅgama Samādhi Sūtra', sent a messenger to deliver it quickly, and ordered him to write a preface. The Chan master was old and increasingly tired of the abbot's affairs, so he resigned and returned to the mountains to live in seclusion. In the eleventh month of Shaoxing 1 (1131 AD), the Chan master went to bid farewell to Chan Master Jiaocheng Zhice, and spoke words of farewell to him. Chan Master Zhice asked him when he would depart, and the Chan master said, 'When the water comes, the channel will be formed.' Then he asked for paper and brush and wrote the nine characters 'The seventh night of the twelfth month, when the rooster crows,' and passed away as scheduled. The disciples sent his remains back to the Dharma Hall of the temple, where they remained for seven days. His complexion was still bright and radiant, his hair had grown longer, and the top of his head was warm. The emperor issued an edict posthumously naming him Chan Master Cibiàn, and the pagoda was named Zhiguang (Huayan Minsi).

Chan Master Huiguan of Fengqi, Haozhou

Ascending the hall: The leaves in the front village have all fallen, and the osmanthus flowers in the deep courtyard have withered. Tonight is the beginning of winter, and from now on it will be especially cold. Therefore, it is said that if you want to know the meaning of Buddha-nature, you should observe the conditions of the seasons. If the time comes, the principle will naturally be revealed. Ha! Speaking like this, there are few who help others succeed, and many who ruin others (Zhaojue Yuansi).

Chan Master Huifang of Chuan, Tanzhou

Was a son of the Xu family in this prefecture. He studied with Chan Master Dao at Dabie Mountain. Soon after, Chan Master Dao changed the temple into a Shenxiao Palace. Huifang Chan Master relied on a merchant ship to pass through Southern Hunan. On the ship, he heard people on the shore shouting loudly in the local dialect: 'Jiao Na!' Because of this, he had an awakening, and then spoke a verse: Shouting loudly in the heart of the Mian River, only now do I truly accord with my life. After many years of separation, we meet again,

見。千聖同歸一路行○住後上堂。臨老方稱住持。全無些子玄機。開口十字九乖。問東便乃答西。如斯出世。討甚玄微。有時拈三放兩。有時就令而施。雖然如是。同道方知。且道知底事作么生。直須打翻鼻孔始得(文殊道嗣)。

常德文殊思業禪師

世為屠宰。一日戮豬次。忽洞徹心源。即棄業為比丘。述偈曰。昨日夜叉心。今朝菩薩面。菩薩與夜叉。不隔一條線。往見文殊道禪師。道曰。你正殺豬時。見個甚麼。便乃剃頭行腳。師遂作鼓刀勢。道喝曰。這屠兒。參堂去。師便下參堂○住文殊日上堂。舉趙州勘婆話。乃曰。勘破婆子。面青眼黑。趙州老漢。瞞我不得(文殊道嗣已上二人)。

婺州雙林德用禪師

本郡戴氏子。上堂曰。拈槌豎拂。祖師門下。將黃葉以止啼。說妙譚玄。衲僧面前。望梅林而止渴。際山今日。去卻之乎者也。更不指東畫西。向三世諸佛命脈中。六代祖師骨髓里。盡情傾倒。為諸人說破。良久曰。啼得血流無用處。不如緘口過殘春(云居悟嗣)。

臺州萬年無著道閑禪師

本郡洪氏子。上堂。全機敵勝。猶在半途。啐啄同時。白雲萬里。才生朕兆。已落二三。不露鋒铓。成何道理。且道從上來事。合作么生。誣人之罪。以罪加之(云居悟嗣)。

【現代漢語翻譯】現代漢語譯本見。千聖同歸一路行。住持後上堂。臨老才稱住持，完全沒有一點玄機。開口說話十句有九句不合道理，問東卻回答西。像這樣出世，還探求什麼玄妙的道理？有時拈出三，放過兩；有時就勢而施予。雖然是這樣，同道的人才能明白。那麼，明白的人會怎麼做呢？必須打翻他的鼻孔才行（文殊道嗣）。

常德文殊思業禪師

世代以屠宰為業。一天殺豬的時候，忽然徹悟心源，於是放棄屠宰業出家為比丘。作偈說：『昨日是夜叉心，今朝是菩薩面。菩薩與夜叉，只隔一條線。』前去拜見文殊道禪師。道禪師說：『你正在殺豬的時候，看到了什麼，就剃頭出家了？』思業禪師於是作出揮刀的姿勢。道禪師喝道：『這個屠夫，去參堂！』思業禪師便去參堂。在文殊寺住持之日上堂，舉趙州勘婆的話，說：『勘破了婆子的底細，面色發青，眼睛發黑。趙州老和尚，瞞不過我。』（文殊道嗣以上二人）。

婺州雙林德用禪師

本郡戴氏之子。上堂說：『拈起槌子，豎起拂塵，這是祖師門下的做派。用黃葉來哄小孩止哭，講說精妙的理論，談論玄妙的道理，這是在僧人面前望梅止渴。我德用今天，去掉之乎者也這些虛詞，不再指東畫西，在三世諸佛（過去、現在、未來一切諸佛）的命脈中，六代祖師（禪宗自菩提達摩以來的六位祖師）的骨髓里，盡情傾倒，為你們說破。』良久說：『啼得血流也無濟於事，不如閉口度過殘春。』（云居悟嗣）。

臺州萬年無著道閑禪師

本郡洪氏之子。上堂說：『全盤的機鋒取勝，還在半途之中。啐啄同時，如同白雲萬里。才產生一點點朕兆，就已經落入第二第三等。不露鋒芒，成什麼道理？那麼，從古以來的事情，應該怎麼做呢？用誣陷別人的罪名，把罪名加在他身上。』（云居悟嗣）。

【English Translation】 English version See. The thousand sages return to the same path. After residing, he ascends the hall. Only when old does one claim to be the abbot, with absolutely no trace of profound mystery. Nine out of ten sentences spoken are wrong, answering west when asked about the east. With such a worldly existence, what profound subtleties are sought? Sometimes picking up three and releasing two, sometimes bestowing according to the situation. Although it is so, only those who share the path understand. But how do those who understand act? One must overturn their nostrils (Successor of Wenshu).

Chan Master Wenshu Siye of Changde

His family was in the butchering business. One day, while slaughtering a pig, he suddenly thoroughly understood the source of his mind. He then abandoned the business and became a Bhikkhu (Buddhist monk). He composed a verse saying: 'Yesterday, the heart of a Yaksha (a type of demon); today, the face of a Bodhisattva (an enlightened being). The Bodhisattva and the Yaksha are separated by only a single line.' He went to see Chan Master Wenshu Dao. Dao said, 'When you were slaughtering pigs, what did you see that made you shave your head and travel?' The master then made a gesture of wielding a knife. Dao shouted, 'This butcher, go to the meditation hall!' The master then went to the meditation hall. On the day he resided at Wenshu Temple, he ascended the hall and cited the story of Zhaozhou examining the old woman, saying, 'Having seen through the old woman, her face is green and her eyes are black. Old man Zhaozhou cannot deceive me.' (The above two are successors of Wenshu).

Chan Master Deyong of Shuanglin Temple in Wuzhou

A son of the Dai family in this prefecture. Ascending the hall, he said: 'Raising the mallet and erecting the whisk are the ways of the ancestral teachers. Using yellow leaves to stop crying is like quenching thirst by looking at a plum forest in front of monks. Today, I, Jishan, remove the particles of speech, no longer pointing east and drawing west, but in the lifeblood of the Buddhas of the three times (past, present, and future) and in the marrow of the six ancestral teachers (Bodhidharma and his successors), I pour out everything to explain it to you all.' After a long silence, he said: 'Crying blood is useless; it is better to close your mouth and pass the remaining spring.' (Successor of Yunju).

Chan Master Wuzhu Daoxian of Wannian Temple in Taizhou

A son of the Hong family in this prefecture. Ascending the hall, he said: 'Complete mastery of the situation is still only halfway there. The simultaneous pecking of the chick and the mother bird is like ten thousand miles of white clouds. The slightest sign has already fallen into the second or third rate. Not revealing the sharp edge, what principle is this? Then, what should be done about the matter from the beginning? The crime of falsely accusing others should be added to the accuser.' (Successor of Yunju).

福州中際善能禪師

嚴陵人。往來龍門云居有年。未有所證。一日普請次。高庵悟忽以貓兒擲師懷中。師擬議。悟攔胸踏倒。於是大事洞明○上堂。萬古長空。一朝風月。不可以一朝風月。昧卻萬古長空。不可以萬古長空。不明一朝風月。且道如何是一朝風月。人皆畏炎熱。我愛夏日長。薰風自南來。殿閣生微涼。會與不會。切忌承當(云居悟嗣)。

南康云居普云自圓禪師

綿州雍氏子。年十九。試經得度。后詣龍門。一日于廊廡間。睹繪胡人有省。夜白高庵悟。悟舉法眼偈曰。頭戴貂鼠帽。腰懸羊角錐。語不令人會。須得人譯之。復筴火示之曰。我為汝譯了也。於是大法明瞭。呈偈曰。外國言音不可窮。起云亭下一時通。口門廣大無邊際。吞盡楊岐栗棘蓬。悟遣師依佛眼。眼謂曰。吾道東矣○上堂。舉僧問雲門如何是透法身句。門曰。北斗里藏身。師曰。南北東西萬萬千。乾坤上下兩無邊。相逢相見呵呵笑。屈指抬頭月半天(云居悟嗣已上四人)。

成都信相戒修禪師

上堂。舉馬祖不安公案。乃曰。兩輪舉處煙塵起。電激星馳擬何止。目前不礙往來機。正令全施無表裡。丈夫意氣自沖天。我是我兮你是你。遂下座(黃龍忠嗣)。

袁州慈化普庵印肅禪師

宜春

【現代漢語翻譯】福州中際善能禪師

嚴陵人。往來龍門（地名）云居（地名）有年。未有所證。一日普請次。高庵悟（人名）忽以貓兒擲師懷中。師擬議。悟攔胸踏倒。於是大事洞明○上堂。萬古長空。一朝風月。不可以一朝風月。昧卻萬古長空。不可以萬古長空。不明一朝風月。且道如何是一朝風月。人皆畏炎熱。我愛夏日長。薰風自南來。殿閣生微涼。會與不會。切忌承當(云居悟嗣)。

南康云居普云自圓禪師

綿州雍氏子。年十九。試經得度。后詣龍門（地名）。一日于廊廡間。睹繪胡人有省。夜白高庵悟（人名）。悟舉法眼（人名）偈曰。頭戴貂鼠帽。腰懸羊角錐。語不令人會。須得人譯之。復筴火示之曰。我為汝譯了也。於是大法明瞭。呈偈曰。外國言音不可窮。起云亭下一時通。口門廣大無邊際。吞盡楊岐（地名）栗棘蓬。悟遣師依佛眼（人名）。眼謂曰。吾道東矣○上堂。舉僧問雲門（人名）如何是透法身句。門曰。北斗里藏身。師曰。南北東西萬萬千。乾坤上下兩無邊。相逢相見呵呵笑。屈指抬頭月半天(云居悟嗣已上四人)。

成都信相戒修禪師

上堂。舉馬祖（人名）不安公案。乃曰。兩輪舉處煙塵起。電激星馳擬何止。目前不礙往來機。正令全施無表裡。丈夫意氣自沖天。我是我兮你是你。遂下座(黃龍忠嗣)。

袁州慈化普庵印肅禪師

宜春

【English Translation】 Fuzhou Zhongji Shanne Chan Master

A person from Yanling. He traveled back and forth between Longmen (place name) and Yunju (place name) for years without any realization. One day, during a general labor service, Gao'an Wu (person's name) suddenly threw a cat into the master's arms. The master hesitated. Wu pushed him down. Thereupon, the great matter was thoroughly understood. ○ Ascending the hall: 'The vast sky of eternity, a morning's breeze and moon. One cannot obscure the vast sky of eternity with a morning's breeze and moon, nor can one fail to understand a morning's breeze and moon with the vast sky of eternity.' Then how is it a morning's breeze and moon? People all fear the heat. I love the long summer days. The fragrant breeze comes from the south, and a slight coolness arises in the halls and pavilions. Whether you understand or not, be careful not to presume (Successor of Yunju Wu).

Nankang Yunju Puyun Ziyuan Chan Master

A son of the Yong family from Mianzhou. At the age of nineteen, he passed the scripture examination and was ordained. Later, he went to Longmen (place name). One day, in the corridor, he had an awakening upon seeing a painted barbarian. That night, he reported to Gao'an Wu (person's name). Wu quoted a verse by Fayan (person's name): 'Wearing a sable hat, with a sheep horn awl hanging from the waist, the language is unintelligible, it must be translated.' He then showed him a burning splinter, saying, 'I have translated it for you.' Thereupon, the great Dharma was clearly understood. He presented a verse: 'Foreign languages are inexhaustible, suddenly understood beneath the Qiyun Pavilion. The mouth is vast and boundless, swallowing Yangqi (place name) and chestnut brambles.' Wu sent the master to rely on Foyan (person's name). Yan said, 'My path goes east.' ○ Ascending the hall: He cited a monk asking Yunmen (person's name), 'What is a phrase that penetrates the Dharmakaya?' Men said, 'Hiding in the Big Dipper.' The master said, 'North, south, east, and west, myriad upon myriad, heaven and earth above and below are boundless. Meeting each other with a hearty laugh, counting on fingers and looking up, the moon is half full.' (Successor of Yunju Wu, the above four people).

Chengdu Xinxiang Jiexiu Chan Master

Ascending the hall: He cited the case of Mazu's (person's name) unease, and then said, 'Where the two wheels turn, smoke and dust arise. How can the lightning and shooting stars be stopped? The coming and going mechanism is not obstructed before the eyes, and the correct decree is fully implemented without inside or outside. A man's spirit soars to the sky, I am I, and you are you.' Then he descended from the seat (Successor of Huanglong Zhong).

Yuanzhou Cihua Puan Yin Su Chan Master

Yichun

余氏子。母黃。生時祥光燭天。蓮生道路。或現阡陌。及長。夢僧點其胸曰。汝他日當自省。既寤白母。視胸有赤點如含桃。年十五。投壽隆賢公出家。賢授以法華。師曰。諸佛玄旨。貴悟於心。數墨循行。何益於道。賢大異之。俾服勤七載。始獲剃染圓具。尋謁牧庵于溈山。問萬法歸一。一歸何處。庵豎拂示之。有省○師初受慈化請。雖乘愿而出。濟物利生。猶日以所詣為未足。脅不沾席者十二年。一日閱華嚴合論。至達本情忘。知心體合。豁然大悟。述偈曰。捏不成團撥不開。何須南嶽又天臺。六根門首無人用。惹得胡僧特地來。俄有僧稱道存。自蜀冒雪而來。師曰。此吾不請友也。遂相徴詰。棒喝交馳。心心密契。僧曰。師再來人也。大興吾道。非師而誰。因指雪書偈而別。自是異跡不可勝紀。或謂修何行業而得此。師當空畫一畫曰。會么。曰不會。師曰。止止不須說。嘗自讚曰。蒼天蒼天。悟無生法。談不說禪。開兩片皮。括地談天。如何是佛。十萬八千○宋孝宗乾道五年。七月二十一日。書偈曰。乍雨乍晴寶象明。東西南北亂云橫。失珠無限人遭劫。幻應權機為汝清。書畢坐逝。有語錄四卷。其釋談章。被諸絃管。用備梵唱。世稱普庵咒云(黃龍忠嗣已上二人)。

隨州大洪老衲祖證禪師

潭

【現代漢語翻譯】現代漢語譯本余氏子，母親姓黃。出生時，祥瑞的光芒照亮天空，蓮花在道路上生長，有時出現在田野間。長大后，夢見一位僧人點著他的胸口說：『你將來應當自己覺悟。』醒來后告訴母親，母親看他的胸口有一個紅點，像含著櫻桃。十五歲時，投奔壽隆賢公出家。賢公傳授他《法華經》。師父說：『諸佛玄妙的旨意，貴在內心的領悟，只是誦讀經文，對修行有什麼益處？』賢公對此感到非常驚異，讓他勤勞服侍七年，才為他剃度，授具足戒。之後前往溈山拜訪牧庵禪師，問：『萬法歸於一，一歸於何處？』牧庵豎起拂塵來開示他。師父有所領悟。師父最初接受慈化的邀請，雖然是乘愿而來，濟助眾生，但他仍然每天都覺得所做的不夠。十二年間，從不躺臥休息。一天，閱讀《華嚴合論》，讀到『達本情忘，知心體合』時，豁然大悟。寫了一首偈：『捏不成團撥不開，何須南嶽又天臺。六根門首無人用，惹得胡僧特地來。』不久，有個名叫道存的僧人，從四川冒雪而來。師父說：『這是我不請自來的朋友啊。』於是互相考問，棒喝交加，心心相印。僧人說：『師父是再來人啊，大興佛法，不是師父又是誰呢？』於是指著雪寫下偈語告別。從此以後，奇異的事蹟多得數不清。有人問他修了什麼行業才得到這些，師父當空畫了一畫，說：『會么？』那人說：『不會。』師父說：『止止，不須說。』曾經自己讚歎說：『蒼天蒼天，悟無生法，談不說禪，開兩片皮，括地談天。如何是佛？十萬八千。』宋孝宗乾道五年（1169年）七月二十一日，寫下偈語說：『乍雨乍晴寶象明，東西南北亂云橫。失珠無限人遭劫，幻應權機為汝清。』寫完後坐化圓寂。有語錄四卷，其中的《釋談章》，被各種樂器採用，用來作為梵唱。世人稱之為普庵咒。（黃龍忠嗣已上二人）。隨州大洪老衲祖證禪師潭

【English Translation】 English version Yu's son, his mother's surname was Huang. At his birth, auspicious light illuminated the sky, and lotuses grew on the roads, sometimes appearing in the fields. When he grew up, he dreamed of a monk pointing at his chest, saying, 'You should awaken yourself one day.' After waking up, he told his mother, who saw a red dot on his chest, like holding a cherry. At the age of fifteen, he sought refuge with Abbot Xian of Shoulong Temple and became a monk. Xian transmitted the Lotus Sutra to him. The master said, 'The profound meaning of all Buddhas lies in the awakening of the heart. Merely reciting the scriptures, what benefit is there to cultivation?' Xian was greatly surprised by this and had him diligently serve for seven years before tonsuring him and bestowing the full precepts. Afterward, he visited Monk Mu'an at Mount Wei, asking, 'All dharmas return to one, where does the one return to?' Mu'an raised his whisk to instruct him. The master had some understanding. The master initially accepted the invitation from Cihua, although he came out of a vow to help sentient beings, he still felt that what he did was not enough every day. For twelve years, he never lay down to rest. One day, while reading the Huayan Synthesis, when he read 'Reaching the original emotion and forgetting, knowing the mind and body unite,' he suddenly awakened. He wrote a verse: 'Cannot be kneaded into a ball, cannot be pushed open, why need Mount Nan and Tiantai again? At the gates of the six senses, no one uses them, attracting a barbarian monk to come especially.' Soon, a monk named Dao Cun came from Sichuan through the snow. The master said, 'This is my uninvited friend.' So they questioned each other, with shouts and blows exchanged, their minds secretly in accord. The monk said, 'Master is a reborn person, greatly promoting our Dharma, who else but you?' Then he pointed to the snow and wrote a verse to bid farewell. From then on, extraordinary events were too numerous to count. Someone asked him what practices he cultivated to obtain these, the master drew a stroke in the air and said, 'Understand?' The person said, 'Do not understand.' The master said, 'Stop, stop, no need to speak.' He once praised himself, saying, 'Azure sky, azure sky, awakened to the unproduced Dharma, talking without speaking Zen, opening two pieces of skin, encompassing the earth and talking about the sky. What is Buddha? One hundred and eight thousand.' In the fifth year of the Qian Dao era of Emperor Xiaozong of the Song Dynasty (1169), on the twenty-first day of the seventh month, he wrote a verse saying, 'Now rain, now clear, the precious image is bright, east, west, north, and south, chaotic clouds are horizontal. Countless people who have lost the pearl suffer calamity, illusory responses and expedient opportunities are for you to clear.' After writing, he passed away in meditation. There are four volumes of recorded sayings, in which the Explanation of Talks is used by various musical instruments as Brahman chants. The world calls it the Puan Mantra. (Huanglong Zhongsi and the above two people). Zen Master Zu Zheng, the old monk of Dahong in Suizhou Tan

州潘氏子。上堂。萬象之中獨露身。如何說個獨露底道理。豎起拂子曰。到江吳地盡。隔岸越山多○僧問雲門問僧。光明寂照遍河沙。豈不是張拙秀才語。僧云是。門云。話墮也。未審那裡是這僧話墮處。師曰。鮎魚上竹竿○問離卻言句。請師直指。師豎拂子。僧曰。還有向上事也無。師曰有。僧曰。如何是向上事。師曰。速禮三拜(大溈果嗣)。

潭州大溈行禪師

上堂。橫拄杖曰。你等諸人。若向這裡會去。如紀信登九龍之輦。不向這裡會去。似項羽失千里烏騅。饒你總不恁么。落在無事甲里。若向這裡撥得一路。轉得身。吐得氣。山僧與你拄杖子。遂靠拄杖下座○上堂。不是心。不是佛。不是物。且道是個甚麼。不在內。不在外。不在中間。畢竟在甚麼處。苦苦。有口說不得。無家何處歸(大溈果嗣)。

荊門玉泉窮谷宗璉禪師

合州董氏子。上堂。拈拄杖曰。破無明暗。截生死流。度三有城。泛無為海。須是識這個始得。乃召大眾曰。喚作拄杖則觸。不喚作拄杖則背。若也識得。荊棘林中撒手。是非海里橫身。脫或未然。普賢乘白象。土宿跨泥牛。參○上堂。舉一切數句非數句。與吾靈覺何交涉。師曰。永嘉恁么道。大似含元殿上。更覺長安。殊不知有水皆含月。無山不帶云。雖然

【現代漢語翻譯】現代漢語譯本州潘氏子。上堂：『萬象之中獨露身。如何說個獨露底道理？』師豎起拂子說：『到江吳地盡，隔岸越山多。』有僧人問雲門：『雲門問僧，光明寂照遍河沙，豈不是張拙秀才語？』僧人回答：『是。』雲門說：『話墮也。』未審那裡是這僧話墮處？師說：『鮎魚上竹竿。』問：『離卻言句，請師直指。』師豎起拂子。僧人說：『還有向上事也無？』師說：『有。』僧人說：『如何是向上事？』師說：『速禮三拜。』（大溈果嗣）

潭州大溈行禪師

上堂。橫拄杖說：『你等諸人，若向這裡會去，如紀信登九龍之輦；不向這裡會去，似項羽失千里烏騅。饒你總不恁么，落在無事甲里。若向這裡撥得一路，轉得身，吐得氣，山僧與你拄杖子。』於是靠拄杖下座。上堂：『不是心，不是佛，不是物，且道是個甚麼？不在內，不在外，不在中間，畢竟在甚麼處？』苦苦，有口說不得，無家何處歸？（大溈果嗣）

荊門玉泉窮谷宗璉禪師

合州董氏子。上堂。拈拄杖說：『破無明暗，截生死流，度三有城，泛無為海，須是識這個始得。』於是召大眾說：『喚作拄杖則觸，不喚作拄杖則背。若也識得，荊棘林中撒手，是非海里橫身。脫或未然，普賢乘白象，土宿跨泥牛。』參。上堂。舉一切數句非數句，與吾靈覺何交涉？師說：『永嘉恁么道，大似含元殿上，更覺長安。殊不知有水皆含月，無山不帶云。雖然』

【English Translation】 English version Pan's son from Zhou. Entering the hall: 'Within the myriad phenomena, the self is uniquely revealed. How to explain the principle of this unique revelation?' The master raised his whisk and said: 'Reaching the end of the Jiang Wu lands, across the river are many Yue mountains.' A monk asked Yunmen: 'Yunmen asked a monk, 'The light of stillness illuminates all the sands of the Ganges, isn't that the saying of Scholar Zhang Zhuo?'' The monk replied: 'It is.' Yunmen said: 'Words have fallen.' Where exactly did this monk's words fall? The master said: 'A catfish climbing a bamboo pole.' Asked: 'Apart from words and phrases, please, master, point directly.' The master raised his whisk. The monk said: 'Is there anything beyond this?' The master said: 'Yes.' The monk said: 'What is beyond this?' The master said: 'Quickly bow three times.' (Successor of Dawei Guo)

Chan Master Xing of Dawei in Tanzhou

Entering the hall, holding a staff horizontally, he said: 'All of you, if you understand here, it's like Ji Xin ascending the chariot of nine dragons; if you don't understand here, it's like Xiang Yu losing his thousand-mile black steed. Even if you're not like either of those, you're still trapped in the armor of nothingness. If you can break through a path here, turn yourself around, and exhale, this mountain monk will give you my staff.' Then he leaned on his staff and descended from the seat. Entering the hall: 'It's not mind, it's not Buddha, it's not a thing, so what is it? It's not inside, it's not outside, it's not in the middle, so where exactly is it?' Alas, it can't be spoken, where to return without a home? (Successor of Dawei Guo)

Chan Master Zonglian of Qionggu, Yuquan, Jingmen

Dong's son from Hezhou. Entering the hall, holding up a staff, he said: 'Breaking through the darkness of ignorance, cutting off the stream of birth and death, crossing the city of the three realms, floating on the sea of non-action, you must recognize this to begin with.' Then he addressed the assembly, saying: 'Calling it a staff is touching it, not calling it a staff is turning away from it. If you understand it, let go in the thorny forest, lie down in the sea of right and wrong. If you haven't escaped yet, Samantabhadra rides a white elephant, the Earth Star straddles a mud ox.' Participate. Entering the hall. Citing all numerical phrases and non-numerical phrases, what do they have to do with my spiritual awareness? The master said: 'Yongjia said it like that, much like in the Hanyuan Palace (Tang Dynasty, 662-907), one feels even more the capital of Chang'an. Little does one know that all water contains the moon, and no mountain lacks clouds. Although'

如是。三十年後。趙婆酤醋(大溈果嗣)。

潭州道林淵禪師

僧問鐘未鳴。鼓未響。拓缽向甚麼處去。德山便低頭歸方丈。意旨如何。師曰。奔電迸火。曰巖頭道。這老漢未會末後句在。又作么生。師曰。相隨來也。曰巖頭密啟其意。未審那裡是他密啟處。師曰。萬年松在祝融峰。曰雖然如是。祇得三年。三年後果遷化。還端的也無。師曰。嚤呢噠唎吽㗶吒○師臨示寂。上堂。拈拄杖示眾曰。離卻色聲言語。道將一句來。眾無對。師曰。動靜聲色外。時人不肯答。世間出世間。畢竟使誰會。言訖倚杖而逝(大溈果嗣)。

隆興泐潭山堂德淳禪師

上堂。俱胝一指頭。一毛拔九牛。華岳連天碧。黃河徹底流。截卻指。急回眸。青箬笠前無限事。緣蓑衣底一時休(大溈果嗣)。

常州宜興保安復庵可封禪師

福州林氏子。上堂。天寬地大。風清月白。此是海宇清平底時節。衲僧家等閑問著。十個有五雙知有。祇如夜半華嚴池吞卻楊子江。開明橋撞倒平山塔。是汝諸人還知么。若也知去。試向非非想天。道將一句來。其或未知。擲下拂子曰。須是山僧拂子始得(大溈果嗣)。

隆興野庵祖璇禪師

上堂。吃粥了也未。趙州無忌諱。更令洗缽盂。太煞沒巴鼻。悟去由來不

【現代漢語翻譯】如是。三十年後。趙婆酤醋(趙婆賣醋，出自禪宗公案，比喻看似平常的事物中蘊含著深刻的道理)。

潭州道林淵禪師

僧人問：『鐘未鳴，鼓未響，托缽（佛教僧侶乞食用具）向甚麼處去？』德山（德山宣鑒禪師）便低頭歸方丈（禪寺住持的住所）。意旨如何？師（道林淵禪師）曰：『奔電迸火。』曰：『巖頭（巖頭全豁禪師）道：這老漢未會末後句在。又作么生？』師曰：『相隨來也。』曰：『巖頭密啟其意，未審那裡是他密啟處？』師曰：『萬年松在祝融峰。』曰：『雖然如是，祇得三年，三年後果遷化（僧人去世）。還端的也無？』師曰：『嚤呢噠唎吽㗶吒○』師臨示寂（臨終）。上堂。拈（拿起）拄杖示眾曰：『離卻色聲言語，道將一句來。』眾無對。師曰：『動靜聲色外，時人不肯答。世間出世間，畢竟使誰會？』言訖倚杖而逝(大溈果嗣)。

隆興泐潭山堂德淳禪師

上堂。俱胝（俱胝禪師）一指頭，一毛拔九牛。華岳連天碧，黃河徹底流。截卻指，急回眸。青箬笠前無限事，緣蓑衣底一時休(大溈果嗣)。

常州宜興保安復庵可封禪師

福州林氏子。上堂。天寬地大，風清月白。此是海宇清平底時節。衲僧家（出家僧人）等閑問著，十個有五雙知有。祇如夜半華嚴池吞卻楊子江，開明橋撞倒平山塔。是汝諸人還知么？若也知去，試向非非想天（佛教用語，指最高的禪定境界），道將一句來。其或未知，擲下拂子（禪宗法器）曰：須是山僧拂子始得(大溈果嗣)。

隆興野庵祖璇禪師

上堂。吃粥了也未？趙州（趙州從諗禪師）無忌諱。更令洗缽盂（佛教僧侶的食器）。太煞沒巴鼻（沒有來由）。悟去由來不

【English Translation】 So it is. Thirty years later, Old Zhao sells vinegar (Zhao Po sells vinegar, from a Zen koan, a metaphor for profound truths hidden in ordinary things).

Chan Master Daolin Yuan of Tanzhou

A monk asked: 'The bell hasn't rung, the drum hasn't sounded, where are you going with your alms bowl?' Deshan (Chan Master Deshan Xuanjian) lowered his head and returned to his abbot's room (the residence of the abbot of a Zen monastery). What is the meaning of this? The Master (Chan Master Daolin Yuan) said: 'Like flashing lightning and bursting fire.' The monk said: 'Yantou (Chan Master Yantou Quanhuo) said: This old man hasn't understood the final phrase.' What about that? The Master said: 'Following along.' The monk said: 'Yantou secretly revealed its meaning, but where was his secret revelation?' The Master said: 'The ten-thousand-year pine is on Mount Zhurong.' The monk said: 'Even so, it only lasted three years, and after three years he passed away (a monk's death). Is that truly the end?' The Master said: 'Mani dali hum phat!' The Master, about to enter nirvana (approaching death), ascended the hall. He picked up his staff and showed it to the assembly, saying: 'Apart from form, sound, speech, say a phrase.' No one answered. The Master said: 'Outside of movement, stillness, sound, and form, people are unwilling to answer. In the world and beyond the world, who ultimately understands?' Having spoken, he leaned on his staff and passed away (Dawei Guosi lineage).

Chan Master Deshun of Shantang, Letan Mountain, during the Longxing reign (1163-1164)

Ascending the hall: 'Kuzhi's (Chan Master Kuzhi) one finger, plucking nine oxen with a single hair. Mount Hua is green, reaching the sky, the Yellow River flows to its very depths. Cut off the finger, quickly turn your gaze. Before the green bamboo hat, limitless affairs; beneath the straw raincoat, all at once cease (Dawei Guosi lineage).'

Chan Master Ke Feng of Bao'an Fuan Monastery, Yixing, Changzhou

A son of the Lin family from Fuzhou. Ascending the hall: 'Heaven is wide, earth is vast, the wind is clear, the moon is bright. This is a time of peace and tranquility in the world. When asked casually, five out of ten monks know something. But what about the fact that at midnight, the Huayan Pond swallowed the Yangtze River, and the Kaiming Bridge knocked down the Pingshan Pagoda? Do you all know this? If you know, try to say a phrase towards the realm of neither perception nor non-perception (Buddhist term, referring to the highest state of meditation). If you don't know, I'll throw down my whisk (a Zen implement) and say: It must be this mountain monk's whisk that does the trick (Dawei Guosi lineage).'

Chan Master Zixuan of Yaan, during the Longxing reign (1163-1164)

Ascending the hall: 'Have you finished your porridge? Zhao Zhou (Chan Master Zhao Zhou Congshen) has no taboos. He even tells you to wash your bowl (Buddhist monks' eating utensils). It's utterly without rhyme or reason. Awakening comes from not'

丈夫。這僧那免受涂糊。有指示。無指云。韶石四楞渾塌地。入地獄如箭射。云岫清風生大廈。相逢攜手上高山。作者應須辨真假。真假分。若為論。午夜寒蟾出海門(大溈果嗣)。

潭州石霜宗鑒禪師

上堂云。送舊年。迎新歲。動用不離光影內。澄輝湛湛夜堂寒。借問諸人會不會。若也會。增瑕颣。若不會。依前昧。與君指個截流機。白雲更在青山外(大溈果嗣已上八人)。

南康云居蓬庵德會禪師

重慶府何氏子。上堂。舉教中道。若見諸相非相。即見如來。作么生是非相底道理。佯走詐羞偷眼覷。竹門斜掩半枝華(石頭回嗣)。

潭州慧通清旦禪師

蓬州嚴氏子。初出關。至德山。值泰上堂。舉趙州曰。臺山婆子。已為汝勘破了也。且道意在恁么處。良久曰。就地撮將黃葉去。入山推出白雲來。師聞釋然。翼日入室。泰問前百丈不落因果。因甚麼墮野狐。后百丈不昧因果。因甚麼脫野狐。師曰。好與一坑埋卻○師嘗頌酒糟話。荊棘林中宣妙義。蒺藜園裡放毫光。千言萬語無人會。又逐流鶯過短墻(佛性泰嗣)。

澧州靈巖仲安禪師

上堂。參禪不究淵源。觸途盡為留礙。所以守其靜默證寂虗間。墮在毒海。以弱勝強。自是非他。立人我量。見處偏枯。遂致

【現代漢語翻譯】現代漢語譯本丈夫。這僧人難道能免受迷惑嗎？有指示，卻又好像沒有指示。韶石山的四面山峰完全崩塌，墮入地獄就像箭一樣快速。云岫間的清風在大廈中產生，相逢的人攜手登上高山。作者應該辨別真假。真假如何分辨？就像午夜寒冷的月亮從海面升起一樣。（大溈果嗣）

潭州石霜宗鑒禪師

上堂說法：送走舊年，迎來新年，一切活動都離不開光影之內。清澈的光輝照耀著寒冷的夜堂，請問各位是否明白？如果明白了，反而會增加瑕疵；如果不明白，依舊是迷惑。我來告訴你們一個截斷水流的辦法，白雲還在青山之外。（大溈果嗣以上八人）

南康云居蓬庵德會禪師

重慶府何氏之子。上堂說法。引用經文說：『如果見到諸相非相，即見如來。』那麼，什麼是非相的道理呢？就像假裝逃走、假裝害羞，偷偷地看，竹門斜掩著半枝花。（石頭回嗣）

潭州慧通清旦禪師

蓬州嚴氏之子。剛出關，到達德山。正趕上佛性泰禪師上堂說法，引用趙州禪師的話說：『臺山的老婆子，已經被你勘破了。』且說趙州禪師的用意在哪裡？良久后說：『就地抓起黃葉扔掉，進山推出白雲。』清旦禪師聽后豁然開朗。第二天進入方丈室，佛性泰禪師問：『前百丈不落因果，為什麼會墮入野狐身？后百丈不昧因果，為什麼能脫離野狐身？』清旦禪師回答：『最好把他們一起埋掉。』清旦禪師曾經作詩讚頌酒糟的話：在荊棘林中宣講妙義，在蒺藜園裡放出毫光。千言萬語沒有人能理解，又追逐著流鶯飛過矮墻。（佛性泰嗣）

澧州靈巖仲安禪師

上堂說法：參禪如果不探究根源，那麼接觸到的任何事物都會成為障礙。所以如果只是守護靜默，證得寂靜空虛，就會墮入毒海。以弱勝強，自以為是，否定他人，樹立人我的分別，見解就會偏頗，最終導致……

【English Translation】 English version Husband. Can this monk avoid being deluded? There is instruction, yet it seems like there is no instruction. The four peaks of Mount Shao completely collapse, falling into hell like an arrow. The clear breeze in the cloud cave arises in the mansion, and those who meet each other hold hands and ascend the high mountain. The author should distinguish between truth and falsehood. How to distinguish between truth and falsehood? It's like the cold moon rising from the sea at midnight. (Dahui Guo)

Chan Master Shishuang Zongjian of Tanzhou

Ascending the hall, he said: 'Sending off the old year, welcoming the new year, all activities cannot be separated from the realm of light and shadow. Clear radiance illuminates the cold night hall, may I ask if everyone understands? If you understand, it will increase flaws; if you don't understand, it will still be delusion. I will tell you a way to cut off the flow, the white clouds are still outside the green mountains.' (Dahui Guo and the above eight people)

Chan Master Peng'an Dehui of Yunju, Nankang

A son of the He family from Chongqing Prefecture. Ascending the hall, he quoted the scripture saying: 'If you see all forms as non-forms, then you see the Tathagata.' So, what is the principle of non-form? It's like pretending to run away, pretending to be shy, and secretly peeking, the bamboo door is half-closed with a branch of flowers. (Shitou Hui)

Chan Master Huitong Qingdan of Tanzhou

A son of the Yan family from Pengzhou. When he first left the hermitage, he arrived at Deshan. He happened to be there when Chan Master Foxing Tai was giving a lecture, quoting Zhao Zhou's words: 'The old woman of Mount Tai has already been seen through by you.' What is Zhao Zhou's intention? After a long silence, he said: 'Pick up the yellow leaves from the ground and throw them away, push the white clouds out of the mountain.' Qingdan was enlightened after hearing this. The next day, he entered the abbot's room, and Chan Master Foxing Tai asked: 'The former Baizhang did not fall into cause and effect, why did he fall into the body of a wild fox? The latter Baizhang was not ignorant of cause and effect, why was he able to escape the body of a wild fox?' Qingdan replied: 'It is best to bury them together.' Qingdan once wrote a poem praising the words of the wine dregs: 'Proclaiming the wonderful meaning in the thorny forest, emitting light in the tribulus garden. No one can understand thousands of words, and they chase the oriole over the low wall.' (Foxing Tai)

Chan Master Lingyan Zhong'an of Lizhou

Ascending the hall, he said: 'If you do not investigate the source when practicing Chan, then everything you encounter will become an obstacle. Therefore, if you only guard silence and attain stillness and emptiness, you will fall into the sea of poison. Using weakness to overcome strength, being self-righteous, denying others, establishing the distinction between self and others, your views will be biased, and ultimately lead to...'

優劣不分。照不構用。用不離窠。此乃學處不玄。盡為流俗。到這裡須知有殺中透脫。活處藏機。佛不可知。祖莫能測。所以古人道。有時先照後用。且要共你商量。有時先用后照。你須是個漢始得。有時照用同時。你又作么生抵當。有時照用不同時。你又向甚麼處湊泊。還知么。穿楊箭與驚人句。不是臨時學得來(佛性泰嗣)。

成都正法灝禪師

上堂。舉永嘉到曹溪一宿因緣。乃曰。要識永嘉么。掀翻海岳求知己。要識祖師么。撥動乾坤建太平。二老不知何處去。卓拄杖曰。宗風千古播嘉聲(佛性泰嗣)。

成都昭覺辯禪師

上堂。毫釐有差。天地懸隔。隔江人唱鷓鴣詞。錯認胡笳十八拍。要會么。欲得現前。莫存順逆。五湖煙浪有誰爭。自是不歸歸便得(佛性泰嗣已上四人)。

平江覺報清禪師

上堂。舉僧問雲門。如何是諸佛出身處。門曰。東山水上行。師曰。諸佛出身處。東山水上行。石壓筍斜出。崖懸華倒生(道場辨嗣)。

安吉何山然首座

姑蘇人。侍正堂辨久之。入室次。辨問貓兒為甚麼偏愛捉老鼠。曰物見主。眼卓豎。堂欣然。因命分座(道場辨嗣已上二人)。

義烏稠巖了赟禪師

上堂。舉趙州狗子無佛性話。乃曰。趙州狗子無

【現代漢語翻譯】現代漢語譯本：優與劣不加區分。照與用不構成對立。用不脫離固有模式。這是因為學習之處不夠深刻，完全流於世俗。到了這裡，要知道有在殺機中顯露生機，在活潑處隱藏玄機。佛的境界不可知，祖師的境界也無法測度。所以古人說，有時先照後用，還要與你商量；有時先用后照，你必須是個有擔當的人才行；有時照與用同時進行，你又該如何應對？有時照與用不同時進行，你又該向什麼地方靠攏？知道嗎？穿楊的箭法和驚人的詩句，不是臨時學得來的（佛性泰嗣）。

成都正法灝禪師

上堂說法，引用永嘉（指永嘉玄覺，禪宗六祖慧能的弟子）到曹溪（廣東韶關南華寺，六祖慧能駐錫之地）一宿的因緣。於是說：『想要認識永嘉嗎？那就掀翻山嶽去尋找知己。想要認識祖師嗎？那就撥動乾坤來建設太平。』兩位老人都不知道到哪裡去了。拄著禪杖說：『宗風千古流傳，播揚美好的聲譽（佛性泰嗣）。』

成都昭覺辯禪師

上堂說法：『毫釐的差錯，天地般的懸隔。隔江的人唱著鷓鴣詞，錯誤地認為是胡笳十八拍。』想要領會嗎？『想要當下顯現，就不要存在順從或違逆的念頭。五湖的煙波中，有誰在爭鬥呢？只是自己不迴歸，一旦迴歸就能夠得到（佛性泰嗣以上四人）。』

平江覺報清禪師

上堂說法，引用僧人問雲門文偃禪師：『如何是諸佛出身處？』雲門回答說：『東山水上行。』禪師說：『諸佛出身處，東山水上行。石塊壓迫竹筍斜著長出，懸崖上花朵倒著生長（道場辨嗣）。』

安吉何山然首座

姑蘇人，侍奉正堂辨禪師很久。進入內室請教時，辨禪師問：『貓兒為什麼偏愛捉老鼠？』回答說：『物見主，眼卓豎。』辨禪師非常高興，於是命他分座說法（道場辨嗣以上二人）。

義烏稠巖了赟禪師

上堂說法，引用趙州（趙州從諗禪師）狗子無佛性的話。於是說：『趙州狗子無』

【English Translation】 English version: Distinguishing good from bad is irrelevant. Illumination and application are not mutually exclusive. Application does not deviate from the established pattern. This is because the learning is not profound enough, and it completely descends into vulgarity. Arriving here, one must know that there is vitality revealed within the killing intent, and subtle opportunities hidden within the lively activity. The realm of the Buddha is unknowable, and the realm of the Patriarchs is also immeasurable. Therefore, the ancients said, 'Sometimes illumination precedes application, and I still need to discuss it with you; sometimes application precedes illumination, and you must be a capable person to succeed.' Sometimes illumination and application occur simultaneously, how will you respond? Sometimes illumination and application do not occur simultaneously, where will you turn to? Do you know? The arrow that pierces the willow and the startling verse are not learned at the last moment (Fo Xing Tai Si).

Chan Master Zhengfa Hao of Chengdu

Ascended the hall and cited the one-night cause and condition of Yongjia (Yongjia Xuanjue, disciple of the Sixth Patriarch Huineng) at Caoqi (Nanhua Temple in Shaoguan, Guangdong, where the Sixth Patriarch Huineng resided). Then he said, 'Do you want to know Yongjia? Then overturn the mountains and seas to find a confidant. Do you want to know the Patriarch? Then move the universe to build peace.' The two old men do not know where they have gone. Holding his staff, he said, 'The style of the school has been passed down for thousands of years, spreading good reputation (Fo Xing Tai Si).'

Chan Master Zhaojue Bian of Chengdu

Ascended the hall and said, 'A difference of a hair's breadth is a separation as vast as heaven and earth. The person across the river sings the partridge song, mistakenly thinking it is the Eighteen Songs of a Nomad Flute.' Do you want to understand? 'If you want to manifest the present, do not harbor thoughts of obedience or defiance. In the misty waves of the Five Lakes, who is fighting? It is just that you do not return; once you return, you can attain it (Fo Xing Tai Si, the above four people).'

Chan Master Juebao Qing of Pingjiang

Ascended the hall and cited a monk asking Chan Master Yunmen Wenyan, 'What is the birthplace of all Buddhas?' Yunmen replied, 'Walking on the water of Dongshan.' The master said, 'The birthplace of all Buddhas is walking on the water of Dongshan. The stone presses the bamboo shoot to grow obliquely, and the flowers hang upside down on the cliff (Daochang Bian Si).'

Chief Seat Heshan Ran of Anji

A native of Gusu, he served Chan Master Zhengtang Bian for a long time. When entering the inner room for instruction, Bian asked, 'Why does the cat particularly love to catch mice?' He replied, 'The object sees its master, and its eyes stand upright.' Bian was very happy, so he ordered him to share the seat and expound the Dharma (Daochang Bian Si, the above two people).

Chan Master Liaoyun of Chouyan in Yiwu

Ascended the hall and cited Zhaozhou's (Chan Master Zhaozhou Congshen) words about the dog having no Buddha-nature. Then he said, 'Zhaozhou's dog has no'

佛性。萬疊青山藏古鏡。赤腳波斯入大唐。八臂那吒行正令。咄(何山珣嗣)。

待制潘良貴居士

字義榮。年四十。迴心祖闈。所至掛缽。隨眾參扣。在佛燈珣禪師座下。久參不契。后看南泉斬貓話問珣。言下有省。頌曰。自己貓兒。久已走失。別人家貓。問之可惜。落花流水。恁他唐突(何山珣嗣已上二人)。

漢州無為隨庵守緣禪師

本郡人。姓史氏。年十三病目。往依棲禪慧目能禪師。圓具出峽。至寶峰。值峰上堂。舉永嘉曰。一月普現一切水。一切水月一月攝。師聞釋然領悟○上堂。以一統萬。一月普現一切水。會萬歸一。一切水月一月攝。展則彌綸法界。收來毫髮不存。雖然收展殊途。此事本無異致。但能于根本上著得一隻眼去。方見三世諸佛。歷代祖師。盡從此中示現。三藏十二部。一切修多羅。盡從此中流出。天地日月。萬象森羅。盡從此中出立。三界九地。七趣四生。盡從此中出沒。百千法門。無量妙義。乃至世間工巧諸伎藝。盡現行此事。所以世尊拈華。迦葉便乃微笑。達磨面壁。二祖於是安心。桃華盛開。靈云疑情盡凈。擊竹作響。香嚴頓忘所知。以至盤山于肉案頭悟道。彌勒向魚市裡接人。誠謂造次顛沛必如是。經行坐臥在其中。既有如是奇特。更有如是光輝。既

【現代漢語翻譯】現代漢語譯本佛性。萬疊青山藏古鏡。赤腳波斯入大唐（唐朝）。八臂那吒行正令。咄(何山珣嗣)。待制潘良貴居士字義榮。年四十。迴心祖闈。所至掛缽。隨眾參扣。在佛燈珣禪師座下。久參不契。后看南泉斬貓話問珣。言下有省。頌曰。自己貓兒。久已走失。別人家貓。問之可惜。落花流水。恁他唐突(何山珣嗣已上二人)。漢州無為隨庵守緣禪師本郡人。姓史氏。年十三病目。往依棲禪慧目能禪師。圓具出峽。至寶峰。值峰上堂。舉永嘉曰。一月普現一切水。一切水月一月攝。師聞釋然領悟○上堂。以一統萬。一月普現一切水。會萬歸一。一切水月一月攝。展則彌綸法界。收來毫髮不存。雖然收展殊途。此事本無異致。但能于根本上著得一隻眼去。方見三世諸佛。歷代祖師。盡從此中示現。三藏十二部。一切修多羅。盡從此中流出。天地日月。萬象森羅。盡從此中出立。三界九地。七趣四生。盡從此中出沒。百千法門。無量妙義。乃至世間工巧諸伎藝。盡現行此事。所以世尊拈華。迦葉（釋迦十大弟子之一，以「頭陀第一」著稱）便乃微笑。達磨（菩提達摩，禪宗始祖）面壁。二祖於是安心。桃華盛開。靈云疑情盡凈。擊竹作響。香嚴頓忘所知。以至盤山于肉案頭悟道。彌勒（佛教中的未來佛）向魚市裡接人。誠謂造次顛沛必如是。經行坐臥在其中。既有如是奇特。更有如是光輝。既

【English Translation】 English version Buddha-nature. Ten thousand layers of green mountains hide an ancient mirror. A barefoot Persian enters the Great Tang (Dynasty). Eight-armed Nezha (a protection deity in Chinese folk religion) executes the correct orders. 'Duo!' (Succession of He Shanxun). Layman Pan Liangui, awaiting appointment Given name Yirong. Age forty. Returning to the ancestral home with a changed heart. Hanging his bowl wherever he goes. Following the crowd to inquire and pay respects. Under Chan Master Fodeng Xun's seat. After a long time of participating in meditation without enlightenment. Later, after reading the story of Nanquan (a Chan master) cutting the cat, he asked Xun. He had a sudden realization upon hearing the words. He composed a verse saying: 'My own cat. Has been lost for a long time. Someone else's cat. It's a pity to ask about it. Falling flowers and flowing water. Let him be presumptuous.' (Succession of He Shanxun, the above two people). Chan Master Shouyuan of Sui'an Wuwei in Hanzhou A native of this prefecture. Surname Shi. At the age of thirteen, he suffered from an eye disease. He went to rely on Chan Master Huimuneng of Qixi Chan Monastery. After fully receiving the precepts and leaving the gorge, he arrived at Baofeng. He encountered the abbot giving a lecture, quoting Yongjia (a Chan Buddhist monk) saying: 'One moon universally appears in all waters. All water moons are contained within one moon.' The master heard this and was enlightened. ○ Giving a lecture. 'Using one to unify ten thousand. One moon universally appears in all waters. Gathering ten thousand into one. All water moons are contained within one moon. When expanded, it fills the entire Dharma realm. When contracted, not a hair remains. Although expansion and contraction are different paths. This matter has no different essence. But if one can place an eye on the root. Then one will see the Buddhas of the three worlds. The ancestral teachers of all generations. All appear from within this. The Three Treasures and Twelve Divisions. All Sutras. All flow from within this. Heaven and earth, sun and moon. The myriad phenomena of the universe. All arise from within this. The Three Realms, Nine Lands. The Seven Paths, Four Births. All emerge and disappear from within this. Hundreds of thousands of Dharma gates. Limitless wonderful meanings. Even the various skills and arts of worldly craftsmanship. All manifest this matter in action. Therefore, when the World-Honored One held up a flower. Kashyapa (one of the ten major disciples of Sakyamuni Buddha, known as 'the first in ascetic practices') then smiled. Bodhidharma (the first patriarch of Zen Buddhism) faced the wall. The Second Patriarch (Huike) then found peace of mind. Peach blossoms bloomed profusely. Lingyun's doubts were completely cleared. Striking bamboo to make a sound. Xiangyan instantly forgot what he knew. Even Panshan (a Chan master) attained enlightenment at the butcher's block. Maitreya (the future Buddha in Buddhism) receives people in the fish market. Truly, in haste and adversity, it must be so. Walking, standing, sitting, and lying down, it is within it. Since there is such uniqueness. There is even such brilliance. Since

有如是廣大。又有如是周遍。你輩諸人。因甚麼卻有迷有悟。要知么。幸無偏照處。剛有不明時(泐潭明嗣)。

南康云居頑庵德升禪師

漢州何氏子。二十得度。習講久之。棄謁文殊道禪師。問佛法省要。殊示偈曰。契丹打破波斯寨。奪得寶珠村裡賣。十字街頭窮乞兒。腰間掛個風流袋。師擬對。殊曰。莫錯。師退參三年。方得旨趣。往見佛性機不投。入閩至鼓山禮覲。便問國師不跨石門句。意旨如何。竹庵應聲喝曰。閑言語。師即領悟○僧問應真不借三界高超即不問。如何是無位真人。師曰。聞時富貴。見后貧窮。曰抬頭須掩耳。側掌便翻身。師曰。無位真人。在甚麼處。曰老大宗師。話頭也不識。師曰。放你三十棒(竹庵圭嗣)。

通州狼山蘿庵慧溫禪師

福州人。姓鄭氏。參竹庵于東林。未幾會庵徙閩之乾元。師往省次。庵問情生智隔。想變體殊。不用停囚長智。道將一句來。師乃釋然。述偈曰。拶出通身是口。何妨罵雨訶風。昨夜前村猛虎。咬殺南山大蟲。庵首肯。住後上堂。釋迦老子。四十九年。坐籌帷幄。彌勒大士。九十一劫。帶水拖泥。凡情聖量。不能刬除。理照覺知。猶存露布。佛意祖意。如將魚目作明珠。大乘小乘。似認橘皮為猛火。諸人須是豁開胸襟寶藏。運出自己

【現代漢語翻譯】現代漢語譯本有如此廣大，又有如此周遍。你們這些人，因為什麼卻有迷惑有領悟？想知道嗎？幸好沒有普遍照耀的地方，剛巧有不明白的時候。（泐潭明嗣）

南康云居頑庵德升禪師

漢州何氏之子，二十歲出家。學習講解佛經很久。後來放棄，去拜見文殊道禪師，請教佛法的精要。文殊道禪師給他一首偈語說：『契丹打破波斯寨，奪得寶珠村裡賣。十字街頭窮乞兒，腰間掛個風流袋。』禪師想要回答，文殊道禪師說：『不要弄錯。』禪師退回參禪三年，才領悟其中的旨趣。前往拜見佛性機，但彼此不投機。進入福建，到鼓山禮拜，便問：『國師不跨石門句，意旨如何？』竹庵禪師應聲喝道：『閑言語！』禪師立刻領悟。有僧人問：『應真不借三界高超，這個我不問。如何是無位真人？』禪師說：『聽聞時富貴，見到后貧窮。』僧人說：『抬頭須掩耳，側掌便翻身。』禪師說：『無位真人在什麼地方？』僧人說：『老大宗師，連話頭也不認識。』禪師說：『放你三十棒！』（竹庵圭嗣）

通州狼山蘿庵慧溫禪師

福州人，姓鄭。在東林參拜竹庵禪師。不久，會庵禪師遷到福建的乾元寺。慧溫禪師前去拜見。會庵禪師問：『情生智隔，想變體殊，不用停囚長智，說出一句來。』慧溫禪師於是釋然，寫了一首偈語說：『拶出通身是口，何妨罵雨訶風。昨夜前村猛虎，咬殺南山大蟲。』會庵禪師點頭認可。住持寺院後上堂說法：『釋迦老子（釋迦牟尼），四十九年，坐籌帷幄；彌勒大士（彌勒菩薩），九十一劫，帶水拖泥。凡夫的情感和聖人的度量，不能剷除。理性的觀照和覺悟的認知，仍然留下痕跡。佛意和祖意，好像將魚眼珠當作明珠；大乘和小乘，好像將橘子皮當作猛火。』各位必須敞開胸襟的寶藏，運用自己的智慧。

【English Translation】 English version It is so vast and so all-encompassing. Why is it that you people still have delusion and enlightenment? Do you want to know? Fortunately, there is no place that is universally illuminated; it just so happens that there are times of incomprehension. (Ming Si of Leitan)

Chan Master Desheng of Wan'an Hermitage, Yunju Mountain, Nankang

He was a son of the He family of Hanzhou. He became a monk at the age of twenty. After studying and lecturing on the scriptures for a long time, he abandoned it to visit Chan Master Wenshu Dao, asking for the essentials of the Buddha-dharma. Wenshu showed him a verse, saying: 'The Khitans broke through the Persian fortress, seizing the precious pearl to sell in the village. The poor beggar at the crossroads wears a romantic bag around his waist.' The master intended to respond, but Wenshu said, 'Don't be mistaken.' The master retreated to practice Chan for three years before understanding the meaning. He went to see Foxing Ji, but they did not get along. He entered Fujian and paid respects at Gushan, then asked, 'What is the meaning of the National Teacher's phrase 'not stepping over the stone gate'?' Chan Master Zhuan responded with a shout, 'Idle talk!' The master immediately understood. A monk asked, 'I won't ask about Yingzhen not borrowing transcendence from the Three Realms. What is the 'True Person of No Rank'?' The master said, 'Wealthy when heard, poor after seen.' The monk said, 'Raise your head and cover your ears, turn your body with a side palm.' The master said, 'Where is the True Person of No Rank?' The monk said, 'The old master doesn't even recognize the topic.' The master said, 'I'll give you thirty blows!' (Gui Si of Zhuan)

Chan Master Huiwen of Luo'an, Langshan Mountain, Tongzhou

He was a native of Fuzhou, with the surname Zheng. He visited Chan Master Zhuan at Donglin. Soon after, Chan Master Hui'an moved to Qianyuan in Fujian. The master went to visit him. Hui'an asked, 'Emotions give rise to intellectual separation, thoughts change into different forms. No need to prolong imprisonment to increase wisdom, say a phrase.' The master was thus relieved and composed a verse, saying: 'Squeezing out the whole body is a mouth, what harm in scolding the rain and rebuking the wind? Last night, the fierce tiger in the village in front killed the big worm in the South Mountain.' Hui'an nodded in approval. After residing in the temple, he ascended the hall and said: 'Shakyamuni Buddha (Shijia Laozu), for forty-nine years, sat planning strategies; Maitreya Bodhisattva (Mile Dashi), for ninety-one kalpas, dragged mud and water. The emotions of ordinary people and the measurements of sages cannot be eradicated. Rational observation and enlightened cognition still leave traces. The Buddha's intention and the ancestral intention are like mistaking fish eyes for bright pearls; the Mahayana and Hinayana are like recognizing orange peel as fierce fire.' You must open the treasure of your chest and use your own wisdom.

家珍。向十字街頭。普施貧乏。眾中忽有個靈利漢出來道。美食不中飽人吃。山僧祇向他道。幽州猶自可。最苦是新羅(竹庵圭嗣已上二人)。

吉州青原如禪師

僧問達磨未來時如何。師曰。生鐵鑄崑崙。曰來后如何。師曰。五彩畫門神(白楊順嗣)。

太平隱靜圓極彥岑禪師

臺城人。上堂。舉正堂辨和尚。室中問學者。蚯蚓為甚麼化為百合。師曰。客舍并州已十霜。歸心日夜憶咸陽。無端更度桑乾水。卻望并州是故鄉(云居如嗣)。

鄂州報恩成禪師

上堂。秋雨乍寒。汝等諸人。青州布衫成就也未。良久喝曰云溪今日冷處著一把火。便下座(云居如嗣已上二人)。

遂寧西禪希秀禪師

上堂。秋光將半。暑氣漸消。鴻雁橫空。點破碧天似水。猿猱掛樹。撼翻玉露如珠。直饒對此明機。未免認龜作鱉。且道應時應節一句。作么生道。野色並來三島月。溪光分破五湖秋(西禪璉嗣)。

饒州薦福退庵休禪師

上堂。風動邪。幡動邪。風鳴邪。鈴鳴邪。非風鈴鳴。非風幡動。此土與西天。一隊黑漆桶。誑惑世間人。看看滅胡種。山僧不柰何。趁后也打鬨。瓠子曲彎彎。冬瓜值儱侗(烏巨行嗣)。

信州龜峰晦庵慧光禪師

建寧人。上堂

【現代漢語翻譯】現代漢語譯本家珍（比喻珍貴的物品）。向十字街頭。普施貧乏。眾中忽有個靈利漢出來道：『美食不中飽人吃。』山僧祇向他道：『幽州猶自可，最苦是新羅（指竹庵圭嗣和已上二人）。』

吉州青原如禪師僧問：『達磨（Bodhidharma，禪宗始祖）未來時如何？』師曰：『生鐵鑄崑崙（比喻堅固不可摧毀）。』曰：『來后如何？』師曰：『五彩畫門神（比喻虛有其表）。』

太平隱靜圓極彥岑禪師臺城人。上堂。舉正堂辨和尚。室中問學者：『蚯蚓為甚麼化為百合？』師曰：『客舍并州已十霜（客居并州已經十年），歸心日夜憶咸陽（日夜思念咸陽故鄉）。無端更度桑乾水（無緣無故又渡過桑乾河），卻望并州是故鄉（回頭看并州卻像是故鄉）。』

鄂州報恩成禪師上堂。秋雨乍寒。汝等諸人。青州布衫成就也未？良久喝曰：『云溪今日冷處著一把火。』便下座。

遂寧西禪希秀禪師上堂。秋光將半。暑氣漸消。鴻雁橫空。點破碧天似水。猿猱掛樹。撼翻玉露如珠。直饒對此明機。未免認龜作鱉。且道應時應節一句。作么生道？野色並來三島月，溪光分破五湖秋。

饒州薦福退庵休禪師上堂。風動邪？幡動邪？風鳴邪？鈴鳴邪？非風鈴鳴，非風幡動。此土與西天，一隊黑漆桶。誑惑世間人，看看滅胡種。山僧不柰何，趁后也打鬨。瓠子曲彎彎，冬瓜值儱侗。

信州龜峰晦庵慧光禪師建寧人。上堂。（以下內容缺失）

【English Translation】 English version Jiazhen (a metaphor for precious items). Distribute to the poor at the crossroads. Suddenly, a clever person in the crowd came out and said, 'Delicious food is not for those who are already full.' The mountain monk only said to him, 'Youzhou is still bearable, the most bitter is Silla (referring to Zhu'an Guisi and the two above).'

Zen Master Ru of Qingyuan in Jizhou A monk asked, 'What was it like when Bodhidharma (the founder of Zen Buddhism) had not yet come?' The master said, 'Cast Kunlun (a metaphor for something solid and indestructible) with pig iron.' He said, 'What is it like after he came?' The master said, 'Paint door gods (a metaphor for something that is superficially impressive) with five colors.'

Zen Master Yan Cen, Yuanji of Taiping Yinqing A person from Taicheng. Ascending the hall. Quoting the Venerable Zheng Tang Bian. In the room, he asked the scholars: 'Why does an earthworm transform into a lily?' The master said, 'I have been a guest in Bingzhou for ten years (I have been living in Bingzhou for ten years), and my heart remembers Xianyang day and night (I miss my hometown of Xianyang day and night). For no reason, I crossed the Sanggan River again, but looking back at Bingzhou, it seems like my hometown.'

Zen Master Cheng of Bao'en in Ezhou Ascending the hall. The autumn rain is suddenly cold. All of you. Have you finished your Qingzhou cloth shirts? After a long silence, he shouted, 'Yunxi puts a fire in a cold place today.' Then he went down the seat.

Zen Master Xixiu of Xichan in Suining Ascending the hall. Autumn light is halfway through. The summer heat is gradually dissipating. Wild geese cross the sky, breaking the blue sky like water. Monkeys hang on trees, shaking off jade dew like pearls. Even if you are clear about this opportunity, you will inevitably mistake a turtle for a turtle. And what about a sentence that responds to the time and season? The wild colors come together with the moon of the three islands, and the stream light divides the autumn of the five lakes.

Zen Master Tui'an Xiu of Jianfu in Raozhou Ascending the hall. Is it the wind that moves? Is it the banner that moves? Is it the wind that sounds? Is it the bell that sounds? It is neither the wind nor the bell that sounds, nor the wind nor the banner that moves. This land and the Western Heaven are a team of black lacquer buckets. Deceiving the people of the world, watching the extinction of the Hu race. The mountain monk can't help it, and follows suit. The gourd is curved, and the winter melon is worth nothing.

Zen Master Hui Guang of Guifeng Hui'an in Xinzhou A person from Jianning. Ascending the hall. (The following content is missing)

。數日暑氣如焚。一個渾身無處安著。思量得也是煩惱人。這個未是煩惱。更有己躬下事不明。便是煩惱。所以達磨大師煩惱。要為諸人吞卻。又被咽喉小。要為諸人吐卻。又被牙齒礙。取不得。捨不得。煩惱九年。若不得二祖不惜性命。往往轉身無路。煩惱教死。所謂祖禰不了。殃及兒孫。後來蓮華庵主。到這裡煩惱不肯。住南嶽思大。到這裡煩惱不肯下山。更有臨濟德山。用盡自己查梨。煩惱缽盂無柄。龜峰今日為他閑事長無明。為你諸人從頭點破。卓拄杖一下曰。一人腦後露腮。一人當門無齒。更有數人鼻孔沒半邊。不勞再勘。你諸人休向這裡立地瞌睡。殊不知家中飯籮鍋子。一時失卻了也。你若不信。但歸家檢點看(烏巨行嗣)。

真州長蘆且庵守仁禪師

越之上虞人。依烏巨行禪師。聞普說曰。今之兄弟做工夫。正如習射。先安其足。后習其法。后雖無心。以久習故。箭發皆中。喝一喝云。祇今箭發也。看看。師不覺倒身作避箭勢。忽大悟○上堂。百千三昧。無量妙門。今日且庵不惜窮性命。祇做一句子說與諸人。乃卓拄杖下座(烏巨行嗣已上三人)。

溫州凈居尼無相法燈禪師

上堂。拈拄杖卓曰。觀音出。普賢入。文殊水上穿靴立。抬頭鷂子過新羅。石火電光追不及。咄(凈

【現代漢語翻譯】現代漢語譯本：幾日里暑氣像火燒一樣。讓人渾身沒有地方可以安放。思量來思量去也是煩惱的人。但這還不是真正的煩惱。更讓人煩惱的是自身生死大事還沒有明白。所以達摩大師才會有煩惱，想要替大家吞下這些煩惱，又嫌自己咽喉太小；想要替大家吐出這些煩惱，又被牙齒阻礙。拿不掉，捨不得，煩惱了九年。如果不是二祖慧可不惜性命，往往轉身就沒有路可走，煩惱會讓人送命。這就是所謂的祖先不了悟，會殃及子孫。後來的蓮華庵主，到這裡煩惱不肯離去。住南嶽思大，到這裡煩惱不肯下山。更有臨濟義玄、德山宣鑒，用盡自己的查梨。煩惱缽盂沒有把柄。龜峰和尚今天為他閑事長無明。為你們大家從頭點破。說完用拄杖敲了一下，說：『一人腦後露出腮幫子，一人當門沒有牙齒，更有幾個人鼻孔缺了半邊。』不用再勘驗了。你們大家不要在這裡站著打瞌睡。要知道家裡的飯籮鍋子，一時之間都丟掉了啊。你們若是不信，回家檢檢視看。（烏巨行嗣）

真州長蘆且庵守仁禪師

越州上虞人。依止烏巨行禪師。聽到普說：『現在的兄弟們做功夫，就像練習射箭。先站穩腳跟，后練習方法。之後即使沒有用心，因為長期練習的緣故，箭發出去都能射中。』喝一聲說：『如今箭已經發出去了！看看！』禪師不自覺地倒身做出躲避箭的姿勢，忽然大悟。上堂說法：『百千三昧（各種禪定），無量妙門（無數的修行法門），今天且庵不惜用盡性命，只用一句話說給大家聽。』於是放下拄杖，走下座位。（烏巨行嗣以上三人）

溫州凈居尼無相法燈禪師

上堂說法。拿起拄杖敲擊說：『觀音（觀世音菩薩）出，普賢（普賢菩薩）入，文殊（文殊菩薩）在水上穿著靴子站立。抬頭看鷂子飛過新羅（古國名，今朝鮮半島）。石火電光都追趕不上。』咄！(凈)

【English Translation】 English version: For several days, the summer heat was like burning fire, leaving one with no place to rest. Thinking about it, it's all just vexation. But this isn't the real vexation. What's more vexing is not understanding the great matter of one's own life and death. That's why Damo (Bodhidharma) had vexations, wanting to swallow them for everyone, but his throat was too small; wanting to spit them out for everyone, but his teeth were in the way. Unable to take it in, unable to let it go, he was vexed for nine years. If it weren't for the Second Ancestor Huike not cherishing his life, often there would be no way to turn around, and vexation would lead to death. This is what's meant by 'If the ancestors don't understand, the calamity will befall their descendants.' Later, the Lotus Hermitage master, upon arriving here, was vexed and unwilling to leave. Living at Nanyue Si Da, upon arriving here, was vexed and unwilling to descend the mountain. Furthermore, Linji Yixuan and Deshan Xuanjian exhausted their own efforts. Vexed that the alms bowl has no handle. Guifeng today adds to his ignorance for this idle matter. For all of you, I'll break it open from the beginning. He struck his staff once and said: 'One person has exposed cheeks behind their head, one person has no teeth in front, and several others have half their nostrils missing.' No need for further examination. All of you, don't stand here dozing off. You don't realize that the rice basket and pot at home have been lost in an instant. If you don't believe it, go home and check. (Successor of Wuju Xing)

Chan Master Qie'an Shouren of Changlu, Zhenzhou

A person from Shangyu, Yuezhou. He relied on Chan Master Wuju Xing. He heard Pu say: 'The brothers who are practicing now are just like practicing archery. First, secure your footing, then practice the method. Later, even without intention, because of long practice, every arrow will hit the mark.' He shouted, 'Now the arrow has been shot! Look!' The master unconsciously fell back in a posture of dodging an arrow, and suddenly had a great enlightenment. He ascended the hall and said: 'Hundreds of thousands of samadhis (various meditative states), countless wonderful gates (countless methods of practice), today Qie'an doesn't hesitate to exhaust his life, only using one sentence to say to everyone.' Then he put down his staff and stepped down from the seat. (The above three are successors of Wuju Xing)

Bhiksuni Wuxiang Fadeng of Jingju Nunnery, Wenzhou

Ascending the hall, she picked up her staff and struck it, saying: 'Guanyin (Avalokitesvara Bodhisattva) goes out, Puxian (Samantabhadra Bodhisattva) enters, Manjusri (Manjusri Bodhisattva) stands on the water wearing boots. Looking up, a kite flies over Silla (ancient kingdom, present-day Korean peninsula). Even the spark of a flint and a flash of lightning cannot catch up.' Tut! (Jing)

居溫嗣)。

臺州萬年心聞曇賁禪師

永嘉人。住江心。病起上堂。維摩病。說盡道理。龍翔病。咳𠻳不已。咳𠻳不已。說盡道理。說盡道理。咳𠻳不已。汝等諸人。還識得其中意旨也未。本是長江湊風冷。卻教露柱患頭風○四明太守。以雪竇延師主之。師辭以偈曰。鬧籃方喜得抽頭。退鼓而今打未休。莫把乳峰千丈雪。重來換我一雙眸(育王諶嗣)。

南劍西巖宗回禪師

婺州人。久依無示。深得法忍。因寺僧以茶禁聞有司。吏捕知事。師謂眾曰。此事不直之。則罪坐於我。若自直。彼復得罪。不忍為也。令擊鼓升座說偈曰。縣吏追呼不暫停。爭如長往事分明。從前有個無生曲。且喜今朝調已成。言訖坐逝(育王諶嗣)。

慶元天童慈航了樸禪師

福州人。上堂。酷暑如焚不易禁。炎炎赫赫欲流金。夜明簾外無人到。靈木迢然轉綠陰○上堂。德山入門便棒。臨濟入門便喝。臨濟喝處。德山棒頭耳聾。德山棒時。臨濟喝下眼瞎。雖然一搦一抬。就中全生全殺。遂喝一喝。卓拄杖一下云。敢問諸人。是生是殺。良久曰。君子可入(育王諶嗣)。

臨安龍華無住本禪師

廣德人。上堂。舉雲門大師拈起胡餅曰。我祇供養兩浙人。不供養向北人。眾無語。門自代曰。天寒

【現代漢語翻譯】現代漢語譯本：（居溫嗣）。

臺州萬年心聞曇賁禪師

永嘉人。住在江心。因病上堂說法。就像維摩詰生病一樣，說盡了道理。又像龍翔生病一樣，不停地咳嗽。不停地咳嗽，說盡了道理。說盡了道理，不停地咳嗽。你們這些人，可曾領會其中的意思？本是長江湊風冷，卻教露柱患頭風。四明太守，請雪竇延師主持。曇賁禪師用偈語推辭說：『鬧籃方喜得抽頭，退鼓而今打未休。莫把乳峰千丈雪，重來換我一雙眸。』（育王諶嗣）。

南劍西巖宗回禪師

婺州人。長期跟隨無示禪師，深深領悟了法忍。因為寺里的僧人私自用茶被有關部門知道，官吏來抓管事的人。宗回禪師對大家說：『這件事如果我不承擔，罪責就會落到你們頭上。如果我自辯，他們又會得罪。我不忍心這樣做。』於是命令擊鼓升座，說了偈語：『縣吏追呼不暫停，爭如長往事分明。從前有個無生曲，且喜今朝調已成。』說完就坐著去世了（育王諶嗣）。

慶元（1195-1200）天童慈航了樸禪師

福州人。上堂說法：『酷暑如焚不易禁，炎炎赫赫欲流金。夜明簾外無人到，靈木迢然轉綠陰。』上堂說法：『德山入門便棒，臨濟入門便喝。臨濟喝處，德山棒頭耳聾。德山棒時，臨濟喝下眼瞎。雖然一搦一抬，就中全生全殺。』於是大喝一聲，用拄杖敲了一下，說：『請問各位，是生是殺？』停頓了很久說：『君子可入。』（育王諶嗣）。

臨安龍華無住本禪師

廣德人。上堂說法。引用雲門大師拿起胡餅說：『我只供養兩浙人，不供養向北人。』大家都沒有說話。雲門自己代替大家說：『天寒。』

【English Translation】 English version: (Successor of Ju Wensi).

Chan Master Tanben of Wannian Xinwen Temple in Taizhou

A native of Yongjia, he resided at Jiangxin Temple. After recovering from an illness, he ascended the Dharma hall and said: 'Like Vimalakirti's illness, all principles have been expounded. Like Longxiang's illness, incessant coughing. Incessant coughing, all principles have been expounded. All principles have been expounded, incessant coughing. All of you, have you understood the meaning within? Originally, the wind is cold at the Yangtze River's edge, yet the dew-covered pillar suffers from a headache.' The prefect of Siming invited Zen Master Yan of Xuedou Temple to preside. Master Tanben declined with a verse: 'Rejoicing to have escaped the noisy basket, the retreating drum now ceases to beat. Do not use the thousand zhang of snow from the Milk Peak to exchange for my pair of eyes.' (Successor of Yuwang Chen).

Chan Master Zonghui of Xiyan Temple in Nan Jian

A native of Wuzhou, he long relied on Wushi and deeply attained Dharma forbearance. Because the temple monks were forbidden from using tea, the authorities were informed, and officials came to arrest the supervisor. Master Zonghui said to the assembly: 'If I do not take responsibility for this matter, the blame will fall on you. If I defend myself, they will be offended. I cannot bear to do that.' He then ordered the drum to be beaten and ascended the seat, reciting a verse: 'The county officials chase and call without pause, how can it compare to the clarity of a long journey? In the past, there was a song of no birth, and happily today the tune is complete.' After speaking, he passed away while seated. (Successor of Yuwang Chen).

Chan Master Liaopu of Cihang Temple in Tiantong, Qingyuan (1195-1200)

A native of Fuzhou. Ascending the Dharma hall, he said: 'The intense heat is difficult to restrain, the blazing heat seems to melt gold. Outside the bright curtain, no one arrives, the spiritual tree turns green in the distance.' Ascending the Dharma hall, he said: 'Deshan strikes with a stick upon entering, Linji shouts upon entering. Where Linji shouts, Deshan's stick causes deafness. When Deshan strikes, Linji's shout blinds the eyes. Although one grasps and one lifts, within it is complete life and complete death.' Then he shouted once and struck the staff once, saying: 'May I ask everyone, is it life or death?' After a long pause, he said: 'A gentleman may enter.' (Successor of Yuwang Chen).

Chan Master Wuzhu Ben of Longhua Temple in Lin'an

A native of Guangde. Ascending the Dharma hall, he quoted Great Master Yunmen picking up a sesame cake and saying: 'I only offer to the people of Liangzhe, not to the people of the north.' The assembly was silent. Yunmen said on their behalf: 'It is cold.'

日短。兩日人共一碗。師曰。韶陽老漢。言中有響。痛處著錐。檢點將來。翻成毒藥。諸人要會么。半在河南半河北。一片虛凝似墨黑。冷地思量愁殺人。叵耐雲門者老賊。賊賊。下座。更不巡堂(育王諶嗣)。

高麗坦然國師

少嗣王位。欽向宗乘。因海商方景仁抵四明。錄無示諶語歸。師閱之契悟。即棄位圓顱。作書以語要及四威儀偈。令景仁寄呈諶。諶答曰。佛祖出興於世。無一法與人。實使其自信自悟。自證自到。具大知見。如所見而說。如所說而行。山河大地。草木叢林。相與證明。其來久矣(育王諶嗣)。

臨江東山吉禪師

因李朝請問家賊惱人時如何。師曰。誰是家賊。李豎起拳。師曰。賊身已露。李曰。莫荼糊人好。師曰。贓證現在。李無語。師示以偈曰。家賊惱人孰柰何。千聖回機祇為他。遍界遍空無影跡。無依無住絕籠羅。賊賊。猛將雄兵收不得。疑殺天下老禪和。笑倒寺中古彌勒。休休。不用將心向外求。回頭瞥耳賊身露。和贓捉獲世無儔。真可仰。從茲不復夸伎倆。怗怗安家樂業時。萬象森羅齊撫掌(育王諶嗣已上六人)。

杭州靈隱懶庵道樞禪師

吳興四安徐氏子。初住何山。次移華藏。隆興初。詔居靈隱。孝宗召至內殿。問禪道之要。師答曰。此

【現代漢語翻譯】現代漢語譯本日短。兩日人共用一碗飯。禪師說：『韶陽老漢（指韶陽禪師），話裡有話，痛處下針。仔細檢查將來，反而變成毒藥。』各位想要領會嗎？一半在河南，一半在河北。一片空虛凝結得像墨一樣黑。冷靜地思量，愁死人。可恨雲門（指雲門文偃禪師）這個老賊。賊賊。下座。不再巡視禪堂（育王諶嗣）。

高麗坦然國師

年少時繼承王位，欽佩嚮往禪宗。因為海商方景仁抵達四明，抄錄了無示諶（育王諶）的語錄帶回。國師閱讀後領悟，隨即放棄王位，剃度出家。寫信連同四威儀偈，讓景仁寄給諶。諶回覆說：『佛祖出現在世上，沒有一法可以給人，實際上是使人自信自悟，自證自到，具備大知見。如所見而說，如所說而行。山河大地，草木叢林，互相證明，由來已久了（育王諶嗣）。』

臨江東山吉禪師

因為李朝請問：『家賊惱人的時候該怎麼辦？』禪師說：『誰是家賊？』李朝請豎起拳頭。禪師說：『賊身已經暴露了。』李朝請說：『不要欺騙人好不好。』禪師說：『贓物證據現在就在眼前。』李朝請無語。禪師用偈語開示說：『家賊惱人該怎麼辦？千聖迴轉機鋒只為他。遍及世界遍及虛空沒有影跡，無所依靠無所執著超越了籠罩羅網。賊賊。勇猛的將領雄壯的士兵也抓不住。疑惑死了天下的老禪和。笑倒了寺廟中古老的彌勒佛。休休。不用向外用心尋求。回頭瞥眼賊身就暴露了，連同贓物一起捉獲世上沒有能比的。真可仰慕。從此不再誇耀伎倆。安安穩穩地安家樂業的時候，萬象森羅一起拍手稱讚（育王諶嗣以上六人）。』

杭州靈隱懶庵道樞禪師

吳興四安徐氏的兒子。起初住在何山，後來移居華藏。宋孝宗隆興初年（1163年），奉詔住在靈隱寺。孝宗皇帝召見至內殿，詢問禪道的要義。禪師回答說：『此』

【English Translation】 English version The days are short. Two people share one bowl of rice. The Master said, 'Old man Shaoyang (referring to Zen Master Shaoyang), his words have a deeper meaning, like applying an awl to a painful spot. If examined closely, it turns into poison.' Do you all want to understand? Half is in Henan, half is in Hebei. A piece of emptiness congeals like black ink. Thinking about it calmly is enough to make one worry to death. That old thief Yunmen (referring to Zen Master Yunmen Wenyan) is hateful. Thief, thief. Descend from the seat. No longer patrol the hall (Successor of Yuwang Chen).

National Teacher Tannan of Goryeo

He inherited the throne at a young age, admiring and longing for the Zen school. Because the sea merchant Fang Jingren arrived at Siming, he copied the sayings of Wushi Chen (Yuwang Chen) and brought them back. The National Teacher understood after reading them, and immediately abandoned the throne and became a monk. He wrote a letter along with a verse on the four dignities, asking Jingren to send it to Chen. Chen replied, 'The Buddhas appeared in the world, without a single dharma to give to people, but actually to make people believe in themselves, awaken themselves, prove themselves, and arrive themselves, possessing great knowledge and insight. Speak as you see, act as you say. Mountains, rivers, earth, grass, and trees have been proving it together for a long time (Successor of Yuwang Chen).'

Zen Master Dongshan Ji of Linjiang

Because Li Zhaoqing asked, 'What should I do when the family thief is annoying?' The Master said, 'Who is the family thief?' Li Zhaoqing raised his fist. The Master said, 'The thief's body is already exposed.' Li Zhaoqing said, 'Don't deceive people, please.' The Master said, 'The stolen goods are right here.' Li was speechless. The Master instructed with a verse: 'What to do when the family thief is annoying? The thousand sages turn the opportunity only for him. Throughout the world and throughout the void, there is no trace, without reliance, without dwelling, beyond the cage and net. Thief, thief. Brave generals and mighty soldiers cannot capture him. Doubting to death the old Zen monks of the world. Laughing to death the ancient Maitreya in the temple. Stop, stop. No need to seek outward with your mind. Turn your head and glance, the thief's body is exposed, and he is caught together with the stolen goods, unparalleled in the world. Truly admirable. From now on, no more boasting of skills. When settling down and enjoying life peacefully, all phenomena applaud together (The above six people are successors of Yuwang Chen).'

Zen Master Lan'an Daoshu of Lingyin Temple in Hangzhou

He was the son of the Xu family of Si'an in Wuxing. He first lived in Heshan, and later moved to Huazang. In the early years of the Longxing era of Emperor Xiaozong of the Song Dynasty (1163 AD), he was ordered to live in Lingyin Temple. Emperor Xiaozong summoned him to the inner palace and asked about the essentials of Zen. The Master replied, 'This'

事在陛下堂堂日用應機處。本無知見起滅之分。聖凡迷悟之別。第護正念。則與道相應。上為之首肯。後退居明教水安蘭若。逍遙自適。嘗有偈題于壁上。雪裡梅花春信悉。池中月色夜精神。年來可是無佳趣。莫把家風舉似人○淳熙丙申八月示微疾。書偈而逝。塔于永安(道場慧嗣)。

廣德光孝悟初首座

分座日示眾。舉風幡話至仁者心動處。乃曰。祖師恁么道。賺殺一船人。今時衲僧也不可恁么會。既不恁么會。畢竟作么生。良久曰。六月好合醬。切忌著鹽多(光孝愍嗣)。

曹洞宗

慶元天童長翁如凈禪師

生而岐嶷。不類常童。長學出世法。參足庵鑒公于雪竇。看庭前柏樹子話有省。呈頌曰。西來祖意庭前柏。鼻孔寥寥對眼睛。落地枯枝才𨁝跳。松蘿亮鬲笑掀騰。鑒頷之。出世屢主名剎。來住天童。開爐上堂。召眾打圓相曰。個是天童火爐。近前則燒殺。退後則凍殺。忽有個漢出來道。合作么生㘞。火爐動也。便下座○上堂。霜風號肅殺。霜葉隨蕭[臺-臺+(癸-天+蟲)]。舉拂曰。看。惟有玲瓏巖。崔嵬望轉高。所謂天童滯貨。今朝短販一遭。莫有酬價底么。下座巡寮○上堂。外不放入。內不放出。痛下一槌。萬事了畢。如何太白峰前令斬新。內外紀綱俱委悉○上堂。

【現代漢語翻譯】現代漢語譯本：事情就在陛下日常應用、隨機應變之處。本來就沒有知見產生和消滅的區別，也沒有聖人凡人、迷惑覺悟的差別。只要守護正念，就與道相合。皇上對此表示贊同。後來退居明教水安蘭若（寺廟名），逍遙自在。曾經在墻壁上題寫偈語：雪裡梅花傳達春天的資訊，池中月色在夜晚顯得格外精神。這些年來難道沒有美好的情趣嗎？不要把家風輕易地告訴別人。淳熙丙申年（1176年）八月，慧嗣略感不適，寫下偈語後去世，安葬在永安（道場慧嗣）。廣德光孝悟初首座（禪師的尊稱）在分座日向大眾開示，舉風幡的典故，說到『仁者心動』之處，於是說：『祖師這樣說，欺騙了一船人。現在的僧人也不可以這樣理解。既然不能這樣理解，到底應該怎樣理解呢？』良久后說：『六月做醬最好，切記不要放太多鹽。』（光孝愍嗣）曹洞宗慶元天童長翁如凈禪師出生時就聰慧，不像一般的孩子。長大後學習出世之法，在雪竇參拜足庵鑒公，看『庭前柏樹子』的話頭有所領悟，呈上頌詞說：『西來祖師的意旨就在庭前的柏樹，鼻孔空空地對著眼睛。落地枯枝才剛跳動，松蘿明亮地笑著掀動。』鑒公表示認可。多次出世主持名寺，後來來到天童寺。開爐上堂，召集大眾打圓相說：『這是天童寺的火爐，靠近就會被燒死，退後就會被凍死。如果有人出來說，應該怎麼辦呢？』火爐就動起來了。』於是下座。上堂，霜風呼嘯，霜葉隨著蕭瑟。舉起拂塵說：『看，只有玲瓏巖，崔嵬地聳立著，越望越高。』所謂天童的滯銷貨物，今天短暫地販賣一次。有沒有人要出價呢？』下座巡視禪房。上堂，外面的進不來，裡面的出不去。痛下一下錘子，萬事完畢。如何才能使太白峰前的法令煥然一新，內外紀綱都委託清楚呢？上堂。

【English Translation】 English version: The matter lies in His Majesty's (referring to the emperor) daily application and adaptability. Originally, there is no distinction between the arising and ceasing of knowledge and views, nor is there a difference between the holy and the mundane, delusion and enlightenment. Simply guarding the right mindfulness aligns one with the Dao (the Way). The Emperor approved of this. Later, he retired to the Mingjiao Shui'an Aranya (temple name), living freely and comfortably. He once inscribed a verse on the wall: 'Plum blossoms in the snow convey the message of spring, the moon in the pond appears particularly vibrant at night. Have there been no good interests in recent years? Do not easily tell others about the family tradition.' In the eighth month of Chunxi Bing Shen year (1176 AD), Huisi felt slightly unwell, wrote a verse, and passed away, and was buried in Yong'an (Daocheng Huisi). Guangde Guangxiao Wuchu, the First Seat (an honorific title for a Zen master) On the day of assuming his seat, he addressed the assembly, citing the story of the wind banner, and when he reached the point of 'the benevolent person's mind moves,' he said: 'The Patriarch said it that way, deceiving a boatload of people. Today's monks should not understand it that way either. Since it cannot be understood that way, how should it be understood after all?' After a long silence, he said: 'It is best to make soy sauce in June, but be careful not to add too much salt.' (Guangxiao Minsi) Caodong School Changweng Rujing Zen Master of Tiantong in Qingyuan He was born intelligent and unlike ordinary children. Growing up, he studied the Dharma of transcending the world. He visited Master Zu'an Jian at Xuedou and had an insight into the saying 'the cypress tree in front of the courtyard,' presenting a verse saying: 'The Patriarch's intention from the West is in the cypress tree in front of the courtyard, the nostrils empty and facing the eyes. The fallen dry branches have just jumped, the pine and ivy brightly laugh and stir.' Master Jian nodded in approval. He repeatedly took charge of famous temples, and later came to Tiantong Temple. Opening the furnace and ascending the hall, he summoned the assembly to draw a circle, saying: 'This is the furnace of Tiantong Temple, approaching it will burn you to death, retreating will freeze you to death. If someone comes out and says, what should be done?' The furnace moves.' Then he descended from the seat. Ascending the hall, the frost wind howls, and the frost leaves follow the rustling sound. Raising the whisk, he said: 'Look, only the Linglong Rock stands tall and majestic, looking higher and higher.' The so-called unsold goods of Tiantong, today a short sale is made. Is there anyone who wants to bid?' He descended from the seat and inspected the meditation halls. Ascending the hall, the outside cannot enter, and the inside cannot exit. A heavy hammer strikes down, and everything is finished. How can the decree in front of Mount Taibai be brand new, and the internal and external disciplines be entrusted clearly? Ascending the hall.

陸修靜。陶淵明。文殊普賢。作圓相曰。咦。一款具呈。且道憑誰批判。若是孔夫子。吾無隱乎爾○師六坐道場。未言稟承。眾有是請。師曰。我待涅槃堂里拈出。臨終果拈香曰。如凈行腳四十餘年。首到乳峰。失腳墮于陷阱。此香今不免拈出。鈍置我住雪竇足庵大和尚。並書辭世頌曰。六十六年。罪犯彌天。打個𨁝跳。活陷黃泉。咦從來死生不相干。擲筆而逝。塔全身於本山(雪竇鑒嗣)。

東谷光禪師

上堂。舉船子覆舟因緣。頌曰。藏身處沒軌跡。無影樹頭靈鳥宅。沒軌跡處莫藏身。不萌枝上春花坼有來由。誰辨的。天曉西風拂拂吹。松釵一徑爭拋擲○拈僧問曹山靈衣不掛時如何。山曰。曹山今日孝滿。曰孝滿后如何。曰曹山好顛酒。頌曰。曹山顛酒有誰諳。醉語誑言不自慚。夜半日頭當午照。騎牛背面著靴衫○頌韶國師問龍牙。天不能蓋。地不能載。曰大海心中泛鐵船。隨波逐浪浪滔天。順風到岸無人識。江北從來使鐵錢(華藏祚嗣)。

雲門宗

溫州光孝巳庵深禪師

本郡人。上堂。龍生龍。鳳生鳳。老鼠養兒沿屋棟。達磨大師不會禪。歷魏游梁干打鬨○上堂。一九二九。相逢不出手。三九二十七。籬頭吹觱栗。翻憶小釋迦。雙手抱屈膝。知不知。實不實。摩訶般若波羅蜜

【現代漢語翻譯】現代漢語譯本：陸修靜（人名）。陶淵明（人名）。文殊（Manjusri，菩薩名）普賢（Samantabhadra，菩薩名）。作圓相說：『咦！一款都呈上了，那麼憑誰來評判呢？如果是孔夫子，我沒有什麼可以對他隱瞞的。』師父第六次在道場說法，沒有說自己稟承了誰的教誨，大家有請示。師父說：『我等待在涅槃堂里拈出。』臨終果然拈香說：『如凈行腳四十多年，首次到達乳峰，失腳掉入陷阱。這香現在免不了要拈出，鈍置了我住雪竇足庵的大和尚。』並寫下辭世頌說：『六十六年，罪犯彌天。打個𨁝跳，活陷黃泉。咦！從來死生不相干。』擲筆而逝。塔全身於本山（雪竇鑒嗣）。

東谷光禪師

上堂，舉船子覆舟的因緣。頌曰：『藏身處沒軌跡，無影樹頭靈鳥宅。沒軌跡處莫藏身，不萌枝上春花坼。有來由，誰辨的？天曉西風拂拂吹，松釵一徑爭拋擲。』拈僧問曹山：『靈衣不掛時如何？』曹山說：『曹山今日孝滿。』問：『孝滿后如何？』曹山說：『曹山好顛酒。』頌曰：『曹山顛酒有誰諳？醉語誑言不自慚。夜半日頭當午照，騎牛背面著靴衫。』頌韶國師問龍牙：『天不能蓋，地不能載。』龍牙答：『大海心中泛鐵船，隨波逐浪浪滔天。順風到岸無人識，江北從來使鐵錢。』（華藏祚嗣）。

雲門宗

溫州光孝巳庵深禪師

本郡人。上堂：『龍生龍，鳳生鳳，老鼠養兒沿屋棟。達磨大師不會禪，歷魏（220-266）游梁（502-557）干打鬨。』上堂：『一九二九，相逢不出手。三九二十七，籬頭吹觱栗。翻憶小釋迦（Sakyamuni，佛教創始人），雙手抱屈膝。知不知？實不實？摩訶般若波羅蜜（Mahāprajñāpāramitā，偉大的智慧到彼岸）。』

【English Translation】 English version: Lu Xiujing (person's name). Tao Yuanming (person's name). Manjusri (Manjusri, name of a Bodhisattva). Samantabhadra (Samantabhadra, name of a Bodhisattva). He made a circular gesture and said, 'Hey! Everything is presented, so who will judge? If it were Confucius, I would have nothing to hide from him.' The master lectured at the Dharma assembly for the sixth time, without mentioning who he inherited the teachings from. The assembly requested him to do so. The master said, 'I will wait to pick it out in the Nirvana Hall.' At his death, he indeed picked up incense and said, 'Ru Jing has traveled for more than forty years, first arriving at Ru Peak, and accidentally fell into a trap. This incense cannot be avoided now, leaving me, the abbot of Xuedou Zu'an, in a difficult position.' He then wrote a farewell verse, saying, 'Sixty-six years, sins filling the sky. With a somersault, I willingly fall into the Yellow Springs. Hey! From the beginning, life and death are unrelated.' He threw down his pen and passed away. His whole body was enshrined in a pagoda on this mountain (Successor of Xuedou Jian).

Zen Master Donggu Guang

Ascending the hall, he cited the story of the boatman overturning his boat. He praised, 'Where to hide the body without a trace, the spiritual bird's nest on the shadowless tree. Where there is no trace, do not hide the body, spring flowers burst forth on the unsprouted branches. There is a reason, who can discern it? At dawn, the west wind gently blows, pine needles compete to be thrown along the path.' He picked up the question a monk asked Caoshan, 'What is it like when the spiritual robe is not worn?' Caoshan said, 'Caoshan is in full mourning today.' The monk asked, 'What after the mourning is complete?' Caoshan said, 'Caoshan likes to drink heavily.' He praised, 'Who understands Caoshan's drunkeness? Drunken words and lies without shame. At midnight, the sun shines at noon, riding the ox backwards wearing boots.' He praised National Teacher Shao's question to Longya, 'Heaven cannot cover, earth cannot carry.' Longya replied, 'A iron boat floats in the heart of the sea, following the waves, the waves are滔天. No one recognizes when reaching the shore with the wind, Jiangbei has always used iron coins.' (Successor of Huazang Zuo).

Yunmen School

Zen Master Si'an Shen of Guangxiao Temple in Wenzhou

A native of this prefecture. Ascending the hall, he said, 'Dragons beget dragons, phoenixes beget phoenixes, rats raise their children along the roof beams. Bodhidharma (Bodhidharma, an Indian Buddhist monk) doesn't understand Zen, traveling through Wei (220-266) and Liang (502-557) making empty boasts.' Ascending the hall, he said, 'One nine two nine, meeting without making a move. Three nine twenty-seven, blowing the reed pipe at the fence. Recalling little Sakyamuni (Sakyamuni, founder of Buddhism), hugging his knees with both hands. Do you know? Is it real? Is it not real? Maha Prajna Paramita (Mahāprajñāpāramitā, the great wisdom to the other shore).'

。維摩默然。普賢廣說。歷代聖人。互呈丑拙。君不見落花三月子規啼。一聲聲是一點血○上堂。風蕭蕭。葉飄飄。云片片。水茫茫。江干獨立向誰說。天外飛鴻三兩行○師品行高卓。每與同參靈隱蘊衷禪師。往來酬唱。深嘆末法。難乎其人。勘驗諸方。並無當意衲子。遂不付法嗣。雲門一宗。自師而止矣。(中竺妙嗣)。

續指月錄卷一卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷二

六祖下十八世

臨濟宗

慶元天童密庵咸杰禪師

閩之福州人。族姓鄭。母夢廬山老僧入舍而生。自幼穎悟。出家后究心禪理。不憚遊行。遍參知識。后謁應庵華和尚于衢之明果。華孤硬難入。屢遭訶。一日華問如何是正法眼。師遽答曰。破沙盆。華頷之。未幾辭回省親。華送以偈曰。大徹投機句。當陽廓頂門。相從今四載。徴詰洞無痕。雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破沙盆。此行將省覲。切忌便垛根。吾有末後句。待歸要汝遵(玉林琇頌云踢過眼生盲棒來頭裂破迅鷂趁生禽癡廬咬枯骨○堯峰月函潛頌云千金蕩盡一無存衣食終朝取別人不是五陵真俠骨回頭猶戀舊頭巾)○上堂。牛頭橫說豎說。不知有向上關棙子。有般漆桶輩。東西不辨。南北不分。便問

【現代漢語翻譯】現代漢語譯本：維摩（Vimalakirti，佛教居士名）沉默不語。普賢（Samantabhadra，佛教菩薩名）廣為宣說。歷代聖人，互相展現各自的優點與缺點。你難道沒看見，落花三月，杜鵑啼鳴，一聲聲都飽含著血淚嗎？上堂：風蕭蕭，葉飄飄，云片片，水茫茫。江邊獨自站立，向誰訴說？天邊飛過三兩行鴻雁。師父品行高尚，經常與同參靈隱蘊衷禪師互相唱和，深深感嘆末法時代，難以找到合適的人才。考察各方禪師，都沒有中意的弟子，於是沒有傳付衣缽。雲門宗（Yunmen School of Zen Buddhism）從師父這裡就停止了。（中竺妙嗣）

《續指月錄》卷一

《續指月錄》卷二

六祖（Huineng，禪宗六祖慧能）下十八世

臨濟宗（Linji School of Zen Buddhism）

慶元天童密庵咸杰禪師（Qingyuan Tiantong Mian Xianjie，禪師名）

是閩地福州人，姓鄭。母親夢見廬山（Mount Lu）的老僧進入家中而生下他。從小就聰明穎悟，出家后專心研究禪理，不怕辛勞，遍訪名師。後來拜訪應庵華和尚（Ying'an Hua，禪師名）于衢州的明果寺。應庵華和尚為人孤僻強硬，難以接近，屢次遭到他的呵斥。一天，應庵華和尚問：『如何是正法眼？』師父立刻回答說：『破沙盆。』應庵華和尚點頭認可。不久，師父告辭回家探親。應庵華和尚贈送偈語說：『大徹大悟的投機之句，在當陽（比喻光明正大）開闊頂門。跟隨我四年，考察詢問沒有留下任何痕跡。雖然沒有交付衣缽，但氣宇軒昂，吞吐乾坤。卻把正法眼，叫做破沙盆。這次將要回家省親，切記不要固守舊習。我還有末後句，等你回來要你遵守。』（玉林琇頌云：踢過眼生盲，棒來頭裂破，迅鷂趁生禽，癡廬咬枯骨。堯峰月函潛頌云：千金蕩盡一無存，衣食終朝取別人，不是五陵真俠骨，回頭猶戀舊頭巾。）上堂：牛頭法融（Niutou Farong，禪師名）橫說豎說，不知道有向上的一道關卡。有種漆桶般的傢伙，東西不辨，南北不分，便問：

【English Translation】 English version: Vimalakirti (a Buddhist layman) remained silent. Samantabhadra (a Buddhist bodhisattva) expounded widely. Sages of past generations presented their strengths and weaknesses to each other. Haven't you seen, in the third month when flowers fall, the cuckoo cries, each cry filled with tears of blood? Ascending the hall: The wind is soughing, the leaves are fluttering, the clouds are drifting, the water is vast. Standing alone by the riverbank, to whom can I speak? Three or two lines of wild geese fly across the sky. The master's conduct was noble, and he often exchanged poems with his fellow practitioner, Zen Master Lingyin Yunzhong, deeply lamenting that in the Dharma-ending Age, it was difficult to find suitable talents. After examining Zen masters from various places, he found no disciple to his liking, so he did not pass on the Dharma. The Yunmen School of Zen Buddhism ended with the master. (Zhongzhu Miaosi)

Continuation of the Records of Pointing at the Moon, Volume 1

Continuation of the Records of Pointing at the Moon, Volume 2

Eighteenth Generation after the Sixth Patriarch (Huineng)

Linji School of Zen Buddhism

Zen Master Qingyuan Tiantong Mian Xianjie

He was a native of Fuzhou in Min, with the surname Zheng. His mother dreamed of an old monk from Mount Lu entering her house, and he was born. From a young age, he was intelligent and insightful. After leaving home, he devoted himself to studying Zen principles, not fearing hardship, and visited famous teachers everywhere. Later, he visited Zen Master Ying'an Hua at Mingguo Temple in Quzhou. Zen Master Ying'an Hua was solitary and unyielding, difficult to approach, and he was often scolded by him. One day, Zen Master Hua asked: 'What is the true Dharma eye?' The master immediately replied: 'A broken sand basin.' Zen Master Hua nodded in approval. Soon after, the master bid farewell to return home to visit his parents. Zen Master Hua presented him with a verse, saying: 'The penetratingly enlightened opportunistic phrase, opens the crown of the head in the open. Following me for four years, examining and questioning leaves no trace. Although the robe and bowl have not been passed on, the spirit is magnificent, swallowing heaven and earth. Yet the true Dharma eye is called a broken sand basin. This time you will go home to visit your parents, remember not to cling to old habits. I still have a final phrase, waiting for you to return to obey.' (Yulin Xiu praised: Kicked past the eye, blinding; the staff comes, the head splits; the swift falcon chases the living bird; the foolish hut bites the dry bones. Yaofeng Yuehan secretly praised: A thousand gold spent, nothing remains; food and clothing are taken from others all day long; not the true chivalrous bones of Wuling; turning back, still longing for the old turban.) Ascending the hall: Niutou Farong speaks horizontally and vertically, not knowing that there is an upward barrier. There are some lacquer bucket-like fellows who cannot distinguish east from west or north from south, and then ask:

如何是向上關棙子。何異是開眼尿床。華藏有一轉語。不在向上向下。千手大悲。摸索不著。雨寒無處曬㫰。今日普請佈施大眾。良久曰。達磨大師。無當門齒○上堂。舉婆子燒庵話。師曰。者個公案。叢林中少有拈提者。今日杰上座裂破面皮。不免納敗闕一上。也要諸方簡點。乃召大眾。者婆子洞房深穩。水泄不通。偏向枯木上糝花。寒灰中發𦦨。個僧孤身迥回。慣入洪濤。等閑坐斷潑天潮。到底身無涓滴水。子細簡點將來。敲枷打鎖。則不無二人若是佛法未夢見在烏巨與么提持。畢竟意歸何處。良久曰。一把柳絲收不得。和煙搭在玉欄桿○上堂。盡乾坤大地喚作一句子。擔枷帶鎖。不喚作一句子。業識茫茫。兩頭俱透脫。凈裸裸。赤灑灑。沒可把達磨一宗。掃土而盡。所以雲門大師道。盡乾坤大地。無纖毫過患。猶是轉句。不見一法。始是半提。更須知有全提底時節。大小云門。劍去久矣。方乃刻舟○上堂。一個葫蘆才倒地。滿地葫蘆盡傾倒。欲識單傳直指禪。今日斗湊得恰好○僧問虛空消殞事如何。師曰。罪不重科○師晚年退居天童之太白峰。鉗錘訓誨。學者雲集。后無疾坐逝。門人建塔于山之中峰(天童華嗣)。

衢州光孝百拙善登禪師

和州烏江閔氏子。上堂。白日鬧浩浩。夜后靜悄悄。長廊

【現代漢語翻譯】現代漢語譯本：『如何是向上關棙子？』（如何是向上突破的關要？）『何異是開眼尿床？』（這與睜著眼睛尿床有什麼區別？）華藏（華藏世界，佛教宇宙觀中的一個概念）有一轉語（超越尋常言語的表達），不在向上向下。千手大悲（千手觀音，象徵菩薩的廣大慈悲），摸索不著。雨寒無處曬㫰（即使是風雨寒冷，也無處可以躲避）。今日普請佈施大眾（今天普遍請求施捨給大眾）。良久曰（停頓了很久說），『達磨大師（菩提達摩，禪宗初祖），無當門齒』（沒有門牙）。上堂（禪宗的一種說法形式）。舉婆子燒庵話（舉了一個老婦人燒燬茅庵的故事）。師曰（禪師說），『者個公案（這個公案，禪宗用語，指具有啓發性的故事或問題），叢林中少有拈提者（禪林中很少有人能提煉要點）。今日杰上座裂破面皮（今天杰上座不怕丟臉），不免納敗闕一上（不得不承認自己有所不足），也要諸方簡點（也要請各位同道仔細審查）。』乃召大眾（於是召集大眾），『者婆子洞房深穩（這個老婦人的洞房深邃穩固），水泄不通（滴水不漏）。偏向枯木上糝花（偏偏要在枯木上撒花），寒灰中發𦦨（在寒冷的灰燼中萌發新芽）。個僧孤身迥回（這個僧人獨自返回），慣入洪濤（習慣於進入洶涌的波濤），等閑坐斷潑天潮（輕而易舉地截斷滔天巨浪），到底身無涓滴水（最終身上沒有沾染一滴水）。子細簡點將來（仔細審查將來），敲枷打鎖（受到束縛），則不無二人（並非沒有可能），若是佛法未夢見（如果對佛法還沒有領悟），在烏巨與么提持（在烏巨山這樣提持），畢竟意歸何處（最終意歸何處）？』良久曰（停頓了很久說），『一把柳絲收不得（一把柳條無法收回），和煙搭在玉欄桿（和著煙霧搭在玉石欄桿上）。』上堂（禪宗的一種說法形式）。盡乾坤大地喚作一句子（將整個天地稱為一句話），擔枷帶鎖（如同帶著枷鎖），不喚作一句子（不將它稱為一句話），業識茫茫（業識茫茫無邊）。兩頭俱透脫（兩頭都已透徹脫離），凈裸裸（乾乾淨淨），赤灑灑（赤裸裸），沒可把（沒有什麼可以執著）。達磨一宗（達摩宗派），掃土而盡（徹底掃除乾淨）。所以雲門大師道（所以雲門文偃禪師說），『盡乾坤大地（整個天地），無纖毫過患（沒有絲毫過錯），猶是轉句（仍然是轉語）。不見一法（沒有見到任何一法），始是半提（才是提了一半）。更須知有全提底時節（更要知道有全部提起的時節），大小云門（大小云門，指雲門文偃禪師），劍去久矣（劍已離鞘很久了），方乃刻舟（才來刻舟求劍）。』上堂（禪宗的一種說法形式）。一個葫蘆才倒地（一個葫蘆剛倒在地上），滿地葫蘆盡傾倒（滿地的葫蘆都傾倒了）。欲識單傳直指禪（想要認識單傳直指的禪法），今日斗湊得恰好（今天聚集得恰到好處）。僧問（僧人問），『虛空消殞事如何（虛空消亡的事情會怎麼樣）？』師曰（禪師說），『罪不重科（罪行不會被重複懲罰）。』師晚年退居天童之太白峰（禪師晚年隱居在天童寺的太白峰），鉗錘訓誨（用鉗子和錘子來比喻嚴格的教導），學者雲集（學習的人聚集如雲）。后無疾坐逝（後來沒有疾病，坐化而逝）。門人建塔于山之中峰(天童華嗣)（弟子們在山的中峰建造了塔）。衢州光孝百拙善登禪師和州烏江閔氏子（是和州烏江人閔家的兒子）。上堂（禪宗的一種說法形式）。白日鬧浩浩（白天喧鬧嘈雜），夜后靜悄悄（夜晚過後安靜寂靜）。長廊（長廊）。

【English Translation】 English version: 『What is the upward key?』『How is it different from wetting the bed with eyes open?』 Huazang (Huazang World, a concept in Buddhist cosmology) has a turning phrase (an expression that transcends ordinary language), which is neither upward nor downward. Thousand-Hand Great Compassion (Thousand-Hand Guanyin, symbolizing the vast compassion of the Bodhisattva) cannot be felt by groping. There is nowhere to dry oneself from the rain and cold (even in wind and cold, there is nowhere to hide). Today, I universally request alms for the masses. After a long pause, he said, 『Damo (Bodhidharma, the first patriarch of Zen Buddhism) has no front teeth.』 Ascending the hall (a form of speech in Zen Buddhism). He cited the story of the old woman burning the hermitage. The master said, 『This koan (a Zen term, referring to an enlightening story or question), few in the monastic community can extract its essence. Today, Abbot Jie tears his face (is not afraid of losing face), and cannot avoid admitting his shortcomings, but also asks all parties to examine it carefully.』 Then he summoned the assembly, 『This old woman's chamber is deep and secure, impenetrable. She insists on scattering flowers on dead trees and sprouting buds in cold ashes. This monk returns alone, accustomed to entering the great waves, easily cutting off the overwhelming tide, ultimately without a drop of water on his body. Examine it carefully in the future; being shackled and locked up is not impossible. If you have not dreamed of the Buddha-dharma, holding it up like this in Wuju Mountain, where does the meaning ultimately lie?』 After a long pause, he said, 『A handful of willow branches cannot be gathered, and are draped with smoke on the jade railing.』 Ascending the hall (a form of speech in Zen Buddhism). Calling the entire universe a single phrase is like wearing shackles and chains. Not calling it a single phrase is like being lost in the vastness of karmic consciousness. Both ends are completely penetrated and detached, purely naked, utterly bare, with nothing to grasp. The Damo sect is swept away completely. Therefore, Great Master Yunmen (Yunmen Wenyan) said, 『The entire universe has no fault, yet it is still a turning phrase. Not seeing a single dharma is only half the raising. You must know that there is a time for complete raising. Great and small Yunmen (referring to Zen Master Yunmen Wenyan), the sword has been gone for a long time, only now to carve the boat.』 Ascending the hall (a form of speech in Zen Buddhism). As soon as one gourd falls to the ground, all the gourds on the ground are overturned. If you want to know the directly transmitted Zen, today's gathering is just right. A monk asked, 『What about the annihilation of emptiness?』 The master said, 『Crimes are not punished twice.』 In his later years, the master retired to Taibai Peak of Tiantong Temple, teaching with strict discipline, and scholars gathered like clouds. Later, he passed away peacefully without illness. His disciples built a pagoda on the central peak of the mountain (Successor of Tiantong Hua). Zen Master Baizhuo Shandeng of Guangxiao Temple in Quzhou He was the son of the Min family of Wujiang in Hezhou. Ascending the hall (a form of speech in Zen Buddhism). The daytime is noisy and bustling, and after night, it is quiet and silent. Long corridor.

走波波。步步無欠少。不識主人翁。全身入荒草。撞著傅大士。問訊維摩老。臥疾毗耶城。幾個知天曉。若是過量人。不向那邊討。為作么如此。喝一喝。下坡不走。快便難逢(天童華嗣)。

南書記

福州人。久依應庵華禪師。于趙州狗子無佛性話參歷有年豁然契悟偈曰。狗子無佛性羅睺星入命。不是打殺人。被人打殺定。華稱其脫略。紹興初。示寂于歸宗(天童華嗣)。

侍郎李浩居士

字德遠。號正信。幼閱楞嚴。如遊舊國。志而不忘。后造明果。投誠入室。應庵華禪師揕其胸曰。侍郎死後。向甚麼處去。士駭然汗下。華喝出。士退參。不旬日。徑躋堂奧。華深許可。以偈寄同參嚴康朝曰。門有孫臏鋪。家存甘贄妻。夜眠還早起。誰悟復誰迷○有鬻胭脂者。亦久參華。頗自負。士贈之偈曰。不塗紅粉自風流。往往禪徒到此休。透過古今圈䙡后。卻來者里吃拳頭(天童華嗣)。

教授嚴康朝居士

湖州長興人。見應庵華得旨。頌曰。趙州狗子無佛性。我道狗子佛性有。驀然言下自知歸。從茲不信趙州口。著精神。自抖擻。隨人背後無好手。騎牛覓牛笑殺人。如今始覺從前謬(天童華嗣已上五人)。

泉州法石中庵慧空禪師

贛州蔡氏子。立春日上堂。拈拄杖卓

【現代漢語翻譯】現代漢語譯本走波波。步步無欠少。不識主人翁（指本性）。全身入荒草（指迷失）。撞著傅大士（指傅翕，南北朝時期的居士，精通佛理）。問訊維摩老（指維摩詰，佛教在家菩薩的代表）。臥疾毗耶城（指維摩詰生病住在毗耶離城）。幾個知天曉（有幾個人真正明白這個道理）？若是過量人（指有大根器的人）。不向那邊討（不會向外尋求）。為作么如此（為什麼會這樣）？喝一喝。下坡不走。快便難逢（天童華嗣禪師語）。

南書記

福州人。長期跟隨應庵華禪師。對於趙州『狗子無佛性』的話頭參悟多年，豁然開悟，作偈說：『狗子無佛性，羅睺星入命。不是打殺人，被人打殺定。』應庵華禪師稱讚他脫略。紹興初年（南宋，1131年左右），在歸宗寺圓寂（天童華嗣禪師門下）。

侍郎李浩居士

字德遠，號正信。年幼時閱讀《楞嚴經》，如同回到故鄉。志向堅定不忘。後來拜訪明果禪師，誠心入室求教。應庵華禪師拍著他的胸口說：『侍郎死後，向什麼地方去？』李浩驚恐汗下。應庵華禪師大喝一聲。李浩退下繼續參禪。不到十天，就深入堂奧，領悟了禪理。應庵華禪師非常認可他，寫偈寄給同參嚴康朝說：『門有孫臏鋪，家存甘贄妻。夜眠還早起，誰悟復誰迷。』有一個賣胭脂的人，也長期跟隨應庵華禪師參禪，頗為自負。李浩贈給他一首偈：『不塗紅粉自風流，往往禪徒到此休。透過古今圈䙡后，卻來者里吃拳頭。』（天童華嗣禪師門下）。

教授嚴康朝居士

湖州長興人。見到應庵華禪師后領悟了禪旨，作頌說：『趙州狗子無佛性，我道狗子佛性有。驀然言下自知歸，從茲不信趙州口。著精神，自抖擻。隨人背後無好手。騎牛覓牛笑殺人，如今始覺從前謬。』（天童華嗣禪師門下，以上五人）。

泉州法石中庵慧空禪師

贛州蔡氏之子。立春日上堂，拿起拄杖敲擊

【English Translation】 English version 'Zou bo bo'. Every step is without deficiency. Not recognizing the master (referring to one's true nature). The whole body enters the wilderness (referring to being lost). Encountering Upasaka Fu (referring to Fu Xi, a lay Buddhist in the Northern and Southern Dynasties, well-versed in Buddhist principles). Asking after Elder Vimalakirti (referring to Vimalakirti, a representative of lay Bodhisattvas in Buddhism). Lying ill in Vaisali (referring to Vimalakirti being sick and living in the city of Vaisali). How many know the dawn (how many truly understand this principle)? If one is a person of great capacity (referring to someone with great potential). Not seeking it from that side (not seeking it externally). Why is it like this? A shout! Not walking downhill. Quickness is hard to come by (words of Zen Master Tiantong Huasi).

Secretary Nan

A person from Fuzhou. He followed Zen Master Ying'an Hua for a long time. He contemplated the saying 'Does a dog have Buddha-nature?' of Zhaozhou for many years, and suddenly attained enlightenment, composing a verse: 'A dog has no Buddha-nature, Rahu enters the destiny. It's not killing people, but being killed by people.' Hua praised his detachment. In the early years of Shaoxing (Southern Song Dynasty, around 1131 AD), he passed away at Guizong Temple (disciple of Zen Master Tiantong Huasi).

Layman Li Hao, Vice Minister

His courtesy name was Deyuan, and his sobriquet was Zhengxin. He read the Surangama Sutra in his youth, as if returning to his homeland. His aspiration was firm and unforgettable. Later, he visited Zen Master Mingguo and sincerely sought instruction. Zen Master Ying'an Hua patted his chest and said, 'After the Vice Minister dies, where will he go?' Li Hao was frightened and sweated. Zen Master Ying'an Hua shouted. Li Hao retreated and continued to practice Zen. In less than ten days, he deeply entered the hall and understood the principles of Zen. Zen Master Ying'an Hua greatly approved of him and wrote a verse to his fellow practitioner Yan Kangchao: 'The door has Sun Bin's shop, the family has Gan Zhi's wife. Sleeping early and rising early, who is enlightened and who is confused?' There was a person who sold rouge, who had also been practicing Zen with Zen Master Ying'an Hua for a long time, and was quite proud of himself. Li Hao gave him a verse: 'Without applying rouge, one is naturally graceful, often Zen practitioners stop here. After passing through the circle of ancient and modern times, one comes here to receive a beating.' (Disciple of Zen Master Tiantong Huasi).

Layman Yan Kangchao, Professor

A person from Changxing, Huzhou. After seeing Zen Master Ying'an Hua, he understood the meaning of Zen and composed a verse: 'Zhaozhou's dog has no Buddha-nature, I say the dog has Buddha-nature. Suddenly, under the words, he knew to return, from then on, he did not believe Zhaozhou's mouth. Focus your spirit, shake yourself. Following behind others is not a good hand. Riding an ox to find an ox is laughable, now I realize that the past was wrong.' (Disciple of Zen Master Tiantong Huasi, the above five people).

Zen Master Huikong of Zhong'an, Fashi Temple, Quanzhou

The son of the Cai family of Ganzhou. On the day of the Beginning of Spring, he ascended the hall and picked up his staff and struck

一下曰。先打春牛頭。又卓一下曰。后打春牛尾。驚起虛空。入藕絲里。釋迦無路潛蹤。彌勒急走千里。文殊卻知落處。拊掌大笑歡喜。且道歡喜個甚麼。春風昨夜入門來。便見千華生碓㭰○上堂。千家樓閣。一霎秋風。祇知襟袖涼生。不覺園林葉落。于期薦得。觸處全真。其或未然。且作寒溫相見○上堂。舉金剛經佛告須菩提。爾所國土中。所有眾生若干種心。如來悉知。何以故。如來說諸心。皆為非心。是名為心。要會么。春風得意馬蹄疾。一日看盡長安花○僧問先佛垂範。禁足安居。未審是何宗旨。師曰。琉璃缽內拓須彌。僧便喝。師便打(教忠光嗣)。

臨安凈慈混源曇密禪師

天臺盧氏子。十六圓具。習臺教棄去。參大慧杲于徑山。復叩泉州教忠光和尚。一日光舉香嚴擊竹因緣。豁然契悟。述偈呈光。光舉玄沙未徹話詰之。無滯。光乃囑曰。子今可見妙喜矣。師秉命即往梅陽。服勤四載○住凈慈上堂。諸佛出世。打劫殺人。祖師西來。吹風放火。古今善知識。佛口蛇心。天下衲僧。自投籠檻。眾中莫有天然氣概。特達丈夫。為宗門出一隻手。主張佛法者么。良久曰。設有也須斬為三段○上堂。舉雲門問僧光明寂照遍河沙因緣。師曰。平地撈魚蝦。遼天射飛鶚。跛足老雲門。千錯與萬錯(教忠光

【現代漢語翻譯】現代漢語譯本：一下說：『先打春牛頭。』又一下說：『后打春牛尾。』驚動了虛空，進入了藕絲里。釋迦牟尼（Śākyamuni，佛教創始人）無路可逃藏軌跡，彌勒（Maitreya，未來佛）急忙逃走千里之外。文殊（Mañjuśrī，智慧的象徵）卻知道落腳之處，拍手大笑，非常歡喜。且說歡喜的是什麼呢？春風昨夜進入門來，便看見千朵蓮花在石臼上生長。上堂說法，千家樓閣，一陣秋風，只知道衣襟袖子感到涼意，不覺得園林里的樹葉凋落。于期如果能領會，到處都是真理。如果不能領會，那就姑且用寒暄來相見。上堂說法，引用《金剛經》中佛（Buddha）告訴須菩提（Subhūti，佛陀的十大弟子之一）的話：『你所處的國土中，所有眾生有多少種心，如來（Tathāgata，佛的稱號之一）都知道。』為什麼呢？如來所說的諸心，都可看作不是真正的心，這才叫做心。』想要領會嗎？『春風得意，馬蹄飛快，一天看遍長安花。』有僧人問：『先佛（過去的佛）垂下的典範，禁足安居，不知道是什麼宗旨？』禪師說：『在琉璃缽內開闢須彌山（Sumeru，佛教宇宙觀中的聖山）。』僧人便大喝一聲，禪師就打了他（教忠光嗣）。

臨安凈慈寺混源曇密禪師

天臺盧氏之子，十六歲受具足戒。學習天臺宗的教義後放棄，去徑山參拜大慧杲禪師。又去泉州拜訪教忠光和尚。一天，教忠光禪師舉香嚴智閑（Kyōgen Chikan）擊竹開悟的因緣，曇密禪師豁然開悟，寫了偈呈給教忠光禪師。教忠光禪師舉玄沙師備（Xuansha Shibei）未徹悟的話來詰問他，他沒有滯礙。教忠光禪師於是囑咐說：『你現在可以去見妙喜禪師了。』曇密禪師遵命前往梅陽，服侍了四年。到凈慈寺上堂說法，諸佛（Buddhas）出世，如同打劫殺人。祖師（Bodhidharma，禪宗始祖）西來，如同吹風放火。古今的善知識，佛口蛇心。天下的衲僧，自己投入牢籠。大眾中莫非沒有天生的氣概，特別傑出的大丈夫，為宗門出一隻手，主張佛法的人嗎？』停頓了很久說：『即使有，也必須斬為三段。』上堂說法，引用雲門文偃（Yunmen Wenyan）問僧人『光明寂照遍河沙』的因緣。禪師說：『平地撈魚蝦，遼天射飛鶚。跛腳老雲門，千錯萬錯（教忠光，南宋）』

【English Translation】 English version: One says: 'First strike the head of the spring ox.' Another says: 'Then strike the tail of the spring ox.' Startling the void, entering the lotus root threads. Śākyamuni (the founder of Buddhism) has no way to hide his tracks, Maitreya (the future Buddha) hurriedly flees thousands of miles away. Mañjuśrī (symbol of wisdom) knows where he has landed, claps his hands, laughs loudly, and is very happy. And what is he happy about? The spring breeze entered the door last night, and then saw thousands of lotuses growing on the mortar. Ascending the hall to preach, thousands of pavilions, a gust of autumn wind, only know that the sleeves feel cool, unaware that the leaves in the garden are falling. If Yuqi can understand, everywhere is truth. If you can't understand, then let's greet each other with polite inquiries about the weather. Ascending the hall to preach, quoting the Buddha's (Buddha) words to Subhūti (one of the Buddha's ten great disciples) in the Diamond Sutra: 'In the country where you are, the Tathāgata (one of the Buddha's titles) knows how many kinds of minds all sentient beings have.' Why? The minds that the Tathāgata speaks of can all be regarded as not real minds, and this is called mind.' Want to understand? 'The spring breeze is triumphant, the horse's hooves are fast, and you can see all the flowers of Chang'an in one day.' A monk asked: 'The example set by the previous Buddhas (past Buddhas), the prohibition of feet and peaceful dwelling, I don't know what the purpose is?' The Zen master said: 'Cultivate Mount Sumeru (Sumeru, the sacred mountain in the Buddhist cosmology) in a lapis lazuli bowl.' The monk then shouted loudly, and the Zen master hit him (taught by Zhongguang).

Zen Master Hunyuan Tanmi of Jingci Temple in Lin'an

The son of the Lu family in Tiantai, he received full ordination at the age of sixteen. After studying the teachings of the Tiantai sect, he abandoned them and went to Jingshan to pay homage to Zen Master Dahui Gao. He also visited Abbot Jiaozhong Guang in Quanzhou. One day, Zen Master Jiaozhong Guang cited the cause and effect of Xiangyan Zhixian (Kyōgen Chikan) attaining enlightenment by striking bamboo, and Zen Master Tanmi suddenly attained enlightenment, and wrote a verse to present to Zen Master Jiaozhong Guang. Zen Master Jiaozhong Guang cited Xuansha Shibei's (Xuansha Shibei) words of non-enlightenment to question him, and he was not hindered. Zen Master Jiaozhong Guang then instructed: 'You can now go to see Zen Master Miaoxi.' Zen Master Tanmi obeyed and went to Meiyang, serving for four years. Ascending the hall to preach at Jingci Temple, the Buddhas (Buddhas) appeared in the world, like robbing and killing people. The Patriarch (Bodhidharma, the founder of Zen Buddhism) came from the West, like blowing wind and setting fire. The good teachers of ancient and modern times have Buddha's mouths and snake's hearts. The monks of the world throw themselves into cages. Is there no natural spirit in the crowd, a particularly outstanding great man, who can lend a hand to the sect and advocate the Dharma?' He paused for a long time and said: 'Even if there is, it must be cut into three pieces.' Ascending the hall to preach, quoting Yunmen Wenyan's (Yunmen Wenyan) question to the monk about the cause and effect of 'The light shines everywhere in the Ganges.' The Zen master said: 'Catching fish and shrimp on flat ground, shooting flying geese in Liaotian. The lame old Yunmen, a thousand mistakes and ten thousand mistakes (taught by Zhongguang, Southern Song Dynasty (1127-1279))'

嗣)。

吉州青原信庵唯禋禪師

福之長樂李氏子。年十有一歲。出閩依盱江禪悅廣公為童子。閱五白。始獲僧服。一日廣以佛國白公五十三知識頌。授諸維那。師侍其傍。聞止住林。有時要見十方佛。無事閑觀一片心之句。便得要領。廣異其根利。俾還閩謁佛心才。及東禪果西禪需諸老。時晦庵光住龜山。師往叩。一日夜半摸索凈巾次。恍然大徹。黎明趨方丈通其所證。呈偈曰。業識茫茫。本無所據。昨日三更。回頭一覷。一段靈光。本來獨露。光不覺解顏頷之○復出嶺見萬庵顏于番陽薦福。入室次。應對敏捷。顏厲聲曰。者福州子。被人教壞了也。一眾駭愕○復往梅陽見大慧杲。杲曰。如何是佛。師曰。覿面相逢。更無別法。杲曰。如何保任。師曰。饑來吃飯。困來打眠。既而隨杲北還。杲一日問曰。許多人入室。幾人道得著。幾人道不著。師曰。唯禋只管看。杲忽展手曰。我手何似佛手。師曰。天寒。且請和尚通袖。杲據打一竹篦曰。且道是賞你罰你。師遂以頌發揮佛祖機緣十數則。呈杲。其世尊初生頌曰。撞出頭來早自錯。那堪開口更稱尊。當時若解深藏舌。免得閑愁到子孫。杲為之擊節○紹熙三年壬子。五月十九日示疾。書偈曰。末後一句。覿面分付。擬議思量。世諦流佈。遂跏趺而逝(教忠

【現代漢語翻譯】吉州青原信庵唯禋（wéi yīn）禪師

是福州長樂李氏之子。十一歲時，離開福建到盱江，依止禪悅廣公做童子。過了五年，才獲得僧人的服裝。一天，廣公把佛國白公的『五十三知識頌』交給維那（寺院中負責僧眾事務的僧人）。禪師在他旁邊，聽到『止住林，有時要見十方佛，無事閑觀一片心』的句子，便領悟了要領。廣公驚異於他的根器敏銳，讓他回到福建拜見佛心才。以及東禪果、西禪需等老禪師。當時晦庵光住在龜山，禪師前去拜訪。一天半夜摸索抹布時，忽然大徹大悟。黎明時到方丈室，陳述自己所證悟的，呈上偈語說：『業識茫茫，本無所據。昨日三更，回頭一覷。一段靈光，本來獨露。』晦庵光不由得高興地頷首讚許。之後到嶺南拜見萬庵顏于番陽薦福寺。進入方丈室時，應對敏捷。萬庵顏厲聲說：『這個福州人，被人教壞了。』眾人驚愕。之後到梅陽拜見大慧杲（gǎo）。大慧杲說：『什麼是佛？』禪師說：『覿（dí）面相逢，更無別法。』大慧杲說：『如何保任？』禪師說：『饑來吃飯，困來打眠。』之後跟隨大慧杲北還。大慧杲一天問：『許多人入室，幾人說得著，幾人說不著？』禪師說：『唯禋只管看。』大慧杲忽然伸出手說：『我的手像佛手嗎？』禪師說：『天寒，且請和尚通袖。』大慧杲用竹篦（bì tī）打了一下說：『且說是賞你還是罰你？』禪師於是用頌來發揮佛祖的機緣十多則，呈給大慧杲。其中世尊初生頌說：『撞出頭來早自錯，那堪開口更稱尊。當時若解深藏舌，免得閑愁到子孫。』大慧杲為之擊節讚歎。紹熙三年（1192年）壬子五月十九日示疾，寫下偈語說：『末後一句，覿面分付。擬議思量，世諦流佈。』於是結跏趺坐而逝。（教忠嗣）

【English Translation】 Qingyuan Xin'an Weiyin (唯禋, only offering) Chan Master of Jizhou

Was a son of the Li family of Changle in Fuzhou. At the age of eleven, he left Fujian to go to Xujiang, where he became a novice under Chan Master Chanyue Guanggong. After five years, he finally obtained the robes of a monk. One day, Guanggong gave the 'Fifty-three Knowledge Seekers Ode' of Baigong of Foguo to the 維那 (Vina, monastic officer in charge of affairs). The Chan master was beside him, and when he heard the lines 'Staying in the forest, sometimes wanting to see the Buddhas of the ten directions, having nothing to do, idly contemplating a piece of mind,' he grasped the essentials. Guanggong was amazed at his sharp faculties and had him return to Fujian to visit Foxin Cai, as well as the old Chan masters Dongchan Guo and Xichan Xu. At that time, Huian Guang was living in Guishan, and the Chan master went to visit him. One day, in the middle of the night, while groping for a cleaning cloth, he suddenly had a great enlightenment. At dawn, he went to the abbot's room to explain what he had realized, presenting a verse saying: 'The karma consciousness is vast and boundless, with no basis to rely on. Yesterday at the third watch, I turned my head for a glance. A segment of spiritual light, originally uniquely revealed.' Huian Guang could not help but nod in approval with joy. Later, he went to Lingnan to visit Wan'an Yan at Jianfu Temple in Fanyang. When he entered the abbot's room, his responses were quick and agile. Wan'an Yan sternly said: 'This fellow from Fuzhou has been taught badly.' The crowd was astonished. Later, he went to Meiyang to visit Dahui Gao (大慧杲, Great Wisdom Gao). Dahui Gao said: 'What is Buddha?' The Chan master said: 'Meeting face to face, there is no other method.' Dahui Gao said: 'How do you maintain it?' The Chan master said: 'When hungry, eat; when tired, sleep.' Later, he followed Dahui Gao back north. One day, Dahui Gao asked: 'Of the many people who enter the room, how many can speak correctly, and how many cannot?' The Chan master said: 'Weiyin only watches.' Dahui Gao suddenly stretched out his hand and said: 'Is my hand like the Buddha's hand?' The Chan master said: 'It's cold, please keep your sleeves closed, Venerable.' Dahui Gao struck him once with a bamboo staff and said: 'Tell me, is this a reward or a punishment?' The Chan master then used odes to elaborate on more than ten instances of the Buddha's and patriarchs' opportunities, presenting them to Dahui Gao. Among them, the ode on the birth of the World-Honored One said: 'To burst forth early is already a mistake, how can one bear to open one's mouth and call oneself honored? If one had understood to deeply conceal one's tongue, one would have avoided idle worries for one's descendants.' Dahui Gao clapped and praised him for it. In the third year of Shaoxi (紹熙, 1192 AD), on the nineteenth day of the fifth month, he showed signs of illness and wrote a verse saying: 'The last sentence, entrusted face to face. To deliberate and ponder is to spread worldly truths.' Then he sat in the lotus position and passed away. (Jiaozhong Si)

光嗣已上三人)。

荊州公安遁庵祖珠禪師

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

汀州報恩法演禪師

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

臨安凈慈肯堂彥充禪師

於潛盛氏子。首參大愚大圓諸老。后聞東林應庵顏禪師。嘗謂眾曰。我此間別無玄妙。祇有木扎羹。鐵釘飯。任你咬嚼。師竊喜之。造謁陳所見。顏曰。據汝見處。正坐在鑒覺中。師於是憤然。將從前所得底。一時飏下。一日聞僧舉南泉時人見此一株華。如夢相似。默有所契。乃曰。打草祇要驚蛇耳。次日入室。顏問那裡是巖頭密啟其意處。師曰。今日捉敗者老賊。顏曰。達磨大師性命在汝手裡。師擬開口。驀被攔胸一拳。忽大悟。直得汗流浹背。點首自謂曰。臨濟道黃檗佛法無多子。豈虛語耶。遂述頌曰。為人須為徹。殺人須見血。德山與巖頭。萬里一條鐵。顏然之○上堂。世尊不說說。迦葉不聞聞。

【現代漢語翻譯】現代漢語譯本：（光嗣等三人）。

荊州公安遁庵祖珠禪師

南平人。上堂：『不是心，不是佛，不是物，（我）徹底傾倒野狐禪的口水，踢翻山鬼的巢穴。平坦的田地和淺淺的草地裡，露出焦尾的大蟲（老虎）。空曠的太空中，放出遼闊天空的俊鶻（海東青）。阿呵呵，顯露出風骨。隨便拈出來在眾人面前，分明是什麼東西？』咄咄！上堂：『玉露垂在青草上，金風吹動白色的蘋花。一聲寒雁的鳴叫，喚醒尚未覺悟的人。』（東林顏嗣）

汀州報恩法演禪師

果州人。上堂。舉俱胝豎指的因緣。師說：『佳人睡醒后懶得梳頭，拿起金釵隨便一插就完了。大抵還是因為她天生麗質，不塗脂抹粉也風流。』（東林顏嗣）

臨安凈慈肯堂彥充禪師

於潛盛氏之子。最初參訪大愚、大圓等老禪師。後來聽說東林應庵顏禪師，曾經對大眾說：『我這裡沒有什麼玄妙的東西，只有木扎羹、鐵釘飯，任憑你們咬嚼。』彥充禪師暗自高興，前去拜見並陳述自己的見解。顏禪師說：『依你所見，正是坐在鑒覺之中。』彥充禪師於是憤然，將從前所得的全部放下。一天，聽到僧人說南泉禪師說『時人見此一株華，如夢相似』，心中默契。於是說：『打草只要驚動蛇罷了。』第二天入室，顏禪師問：『哪裡是巖頭密啟其意的地方？』彥充禪師說：『今天捉住了這個老賊。』顏禪師說：『達磨大師的性命在你手裡。』彥充禪師剛要開口，突然被顏禪師攔胸一拳，忽然大悟，直冒冷汗。點頭自語道：『臨濟道黃檗佛法無多子，豈是虛言？』於是作頌說：『為人就要徹底，殺人就要見血。德山和巖頭，萬里如同一條鐵。』顏禪師認可了他的見解。上堂：『世尊不說說，迦葉不聞聞。』

【English Translation】 English version: (Guang Si and the above three people).

Chan Master Dunan Zuzhu of Jingzhou Gong'an

A native of Nanping. Entering the hall: 'It is not mind, it is not Buddha, it is not a thing, (I) completely pour out the saliva of the fox spirit, kick over the mountain ghost's lair. In the flat fields and shallow grass, a burnt-tailed tiger is revealed. In the vast emptiness, a handsome falcon (Hai Dongqing) from the vast sky is released. Aha ha, revealing the spirit and bones. Casually picking it out in front of everyone, what exactly is it?' Tut tut! Entering the hall: 'Jade dew hangs on the green grass, golden wind moves the white duckweed. The cry of a cold goose awakens those who have not yet awakened.' (Successor Yan of Donglin)

Chan Master Bao'en Fayan of Tingzhou

A native of Guozhou. Entering the hall, he cited the cause and condition of Juzhi raising a finger. The master said: 'A beautiful woman is too lazy to comb her hair after waking up, and she simply inserts a hairpin. Generally speaking, it is because her bones and flesh are good, and she is still charming without applying rouge and powder.' (Successor Yan of Donglin)

Chan Master Kentang Yanchong of Jingci Temple in Lin'an

The son of the Sheng family of Yuqian. He initially visited the old Chan masters Dayu and Dayuan. Later, he heard that Chan Master Ying'an Yan of Donglin once said to the assembly: 'There is nothing mysterious here, only Muzha soup and iron nail rice, let you chew as you please.' Chan Master Yanchong was secretly pleased and went to visit and state his views. Chan Master Yan said: 'According to your view, you are sitting in the midst of discernment.' Chan Master Yanchong was furious and put down everything he had gained in the past. One day, he heard a monk say that Nanquan Chan Master said, 'People today see this flower as if in a dream,' and he felt a tacit understanding in his heart. So he said: 'Beating the grass is only to startle the snake.' The next day, he entered the room, and Chan Master Yan asked: 'Where is the place where Yantou secretly revealed his meaning?' Chan Master Yanchong said: 'Today, I have caught this old thief.' Chan Master Yan said: 'The life of Great Master Bodhidharma is in your hands.' Chan Master Yanchong was about to open his mouth when he was suddenly punched in the chest by Chan Master Yan, and he suddenly realized, breaking out in a cold sweat. He nodded and said to himself: 'Linji said that Huangbo's Buddha-dharma is not much, is it false?' So he composed a verse saying: 'To be a person, one must be thorough; to kill a person, one must see blood. Deshan and Yantou are like a single iron bar for ten thousand miles.' Chan Master Yan approved of his views. Entering the hall: 'The World Honored One does not speak of speaking, and Kashyapa does not hear of hearing.'

卓拄杖曰。水流黃葉來何處牛。帶寒鴉過遠村○上堂。舉雪峰示眾曰。盡大地是個解脫門。把手拽不入。師曰。大小雪峰。話作兩橛。盡大地是個解脫門。用拽作么○上堂。一向與么去。法堂前草深一丈。一向與么來。腳跟下泥深三尺。且道如何即是。三年逢一閏。雞向五更啼(東林顏嗣)。

婺州智者元庵真慈禪師

潼川人。姓李氏。出家圓具。后游講肆。聽講圓覺。至四大各離。今者妄身。當在何處。畢竟無體。實同幻化。因而有省。作頌曰。一顆明珠。在我者里。撥著動著。放光動地。以呈諸講主。無能曉之者。因南遊。至廬山圓通掛搭。時卍庵顏禪師為西堂。為眾入室。舉僧問雲門撥塵見佛時如何。門曰。佛亦是塵。師隨聲便喝。以手指胸曰。佛亦是塵。問了答了。直下翻身。勸君更盡一杯酒。西出陽關無故人。顏深頷之○頌塵塵三昧曰。缽里飯。桶裡水。別寶崑崙坐潭底。一塵塵上走須彌。明眼波斯笑彈指。笑彈指珊瑚枝上清風起(東林顏嗣)。

成都昭覺紹淵禪師

上堂。镕瓶盤釵釧作一金。攪酥酪醍醐成一味。如是賓主道合。內外安和。五位君臣齊透。四種料揀一串。放行。則細雨濛濛。秋風颯颯。把住。則空空如也。誰敢正眼覷著。且道放行為人好。把住為人好。等閑一似

【現代漢語翻譯】現代漢語譯本：卓拄著枴杖說：『隨水漂流的黃葉從何處而來？』牛帶著寒鴉飛過遙遠的村莊。上堂時，雪峰禪師開示眾人說：『整個大地就是一個解脫之門，卻用手拉也拉不進去。』元庵真慈禪師說：『大小雪峰禪師，把話說成了兩截。整個大地就是一個解脫之門，還用拉進去做什麼？』上堂時說：『一直這樣下去，法堂前的草就有一丈深；一直這樣過來，腳跟下的泥就有三尺深。』那麼，如何才是對的呢？三年才逢一個閏年，雞在五更天啼叫（東林顏嗣）。

婺州智者元庵真慈禪師

是潼川人，姓李。出家受具足戒后，遊學于講經之處。聽講《圓覺經》，聽到『四大各自分離，如今這個虛妄之身，應當在哪裡？畢竟沒有實體，實在如同幻化』時，因此有所領悟。作偈說：『一顆明珠，在我這裡，撥弄著，動著，放出光明，震動大地。』拿去給各位講主看，沒有能理解的。於是南遊，到廬山圓通寺掛單。當時卍庵顏禪師擔任西堂，為大眾入室開示。舉例說有僧人問雲門禪師：『撥開塵土見到佛時如何？』雲門禪師說：『佛也是塵土。』元庵真慈禪師隨聲便喝，用手指著胸口說：『佛也是塵土。』問也問完了，答也答完了，直接翻身離開，勸君更盡一杯酒，西出陽關無故人。顏禪師深深點頭讚許。讚頌塵塵三昧說：『缽里的飯，桶裡的水，另外在崑崙山的潭底藏著寶貝。一粒塵土上行走著須彌山，明眼的波斯人笑著彈指。』笑著彈指，珊瑚枝上清風吹起（東林顏嗣）。

成都昭覺紹淵禪師

上堂時說：『熔化瓶子、盤子、釵子、鐲子成為一塊金子，攪拌酥油、乳酪、醍醐成為一種味道。』像這樣賓主之道相合，內外安寧平和，五位君臣全部透徹，四種揀擇成為一串。放開，就像細雨濛濛，秋風颯颯；抓住，就像空空如也。誰敢用正眼看著？那麼，放開為人好，還是抓住為人好？隨便就像……

【English Translation】 English version: Zhu (Zen master) held his staff and said: 'Where do the yellow leaves flowing in the water come from?' A cow carries cold crows across a distant village. Ascending the hall, Xuefeng (Zen master) showed the assembly, saying: 'The entire earth is a door of liberation, but you cannot pull yourself in even with your hands.' Yuan'an Zhenci (Zen master) said: 'Big and small Xuefeng, you have split the words into two. The entire earth is a door of liberation, what is the use of pulling?' Ascending the hall, he said: 'Going on like this, the grass in front of the Dharma hall will be ten feet deep; coming on like this, the mud under your feet will be three feet deep.' Then, what is right? A leap year only comes every three years, and the rooster crows at the fifth watch (Donglin Yan's successor).

Zen Master Yuan'an Zhenci of Zhizhe Temple in Wuzhou

Was a native of Tongchuan, surnamed Li. After leaving home and receiving full ordination, he traveled to places where scriptures were lectured. Listening to the lectures on the Yuanjue Sutra (Sutra of Perfect Enlightenment), when he heard 'The four great elements each separate, where should this illusory body be now? After all, it has no substance, truly like an illusion,' he had an awakening. He composed a verse saying: 'A bright pearl, is right here with me, touching it, moving it, it emits light, shaking the earth.' He presented it to the lecturers, but none could understand it. So he traveled south, and stayed at Yuangtong Temple on Mount Lu. At that time, Zen Master Wan'an Yan was the Western Hall master, giving instructions to the assembly in the room. He cited a monk's question to Yunmen (Zen master): 'What is it like when one sees the Buddha after clearing away the dust?' Yunmen said: 'The Buddha is also dust.' Yuan'an Zhenci immediately shouted, pointed to his chest, and said: 'The Buddha is also dust.' The question was asked, the answer was given, and he immediately turned away, 'I urge you to drink another cup of wine, for there will be no old friends west of Yangguan.' Zen Master Yan nodded deeply in approval. He praised the Dust-Dust Samadhi, saying: 'Rice in the bowl, water in the bucket, treasures are hidden at the bottom of the Kunlun (mythical mountain) pool. Sumeru (mythical mountain) walks on a grain of dust, the clear-eyed Persian laughs and snaps his fingers.' Laughing and snapping his fingers, a clear breeze rises on the coral branches (Donglin Yan's successor).

Zen Master Shaoyuan of Zhaojue Temple in Chengdu

Ascending the hall, he said: 'Melting bottles, plates, hairpins, and bracelets into one piece of gold, stirring ghee, yogurt, and dahi (clarified butter) into one flavor.' Like this, the host and guest are in harmony, the inside and outside are peaceful, the five ranks of ruler and ministers are all transparent, and the four kinds of selection become one string. Letting go, it is like drizzling rain and rustling autumn wind; grasping, it is like emptiness. Who dares to look at it with correct eyes? Then, is it better to let go for the sake of others, or to grasp for the sake of others? Casually, it is like...

秋風至。無意涼人人自涼(東林顏嗣)。

徽州簡上座

參大慧杲于徑山。時卍庵顏禪師為首座。一日為眾入室。顏問曰。一二三四五六七。明眼衲僧數不出。你試數看。師便喝。顏曰。七六五四三二一。你又作么生。師擬對。顏便打出曰。你且莫亂道。師于言下有省。遽呈偈曰。你且莫亂道。皮毛卓豎寒。只知梅子熟。不覺鼻頭酸○頌狗子無佛性話曰。趙州老漢。渾無面目。言下乖宗。神號鬼哭(東林顏嗣已上六人)。

福州鼓山木庵安永禪師

閩縣吳氏子。弱冠為僧。未幾謁懶庵需于雲門。一日入室次。需曰。不問有言。不問無言。世尊良久。不得向良久處會。隨後便喝。師當下契悟。作禮曰。不因今日問。爭喪目前機。顏許可之。住後上堂。拈拄杖。臨濟小廝兒。未曾當面道著。木庵今日全身放憨。也要諸人知有。擲拄杖下座○僧問須彌頂上。翻身倒卓時如何。師曰。未曾見毛頭星現。曰恁么則傾湫倒岳去也。師曰。莫亂做。僧便喝。師曰。雷聲浩大。雨點全無(西禪需嗣)。

溫州龍翔柏堂南雅禪師

上堂。瑞峰頂上。棲鳳亭邊。一杯淡粥相依。百病矇頭打坐。二祖禮三拜。依位而坐。已是周遮。達磨老臊胡。分盡髓皮。一場狼籍。其餘之輩。何足道哉。柏堂恁么道。

【現代漢語翻譯】現代漢語譯本：秋風吹來。並非有意使人感到涼意，而是人們自己內心感到涼意（東林顏嗣）。

徽州簡上座

曾向徑山的大慧杲禪師參學。當時卍庵顏禪師擔任首座。一天，顏禪師為大眾入室說法，問道：『一二三四五六七，明眼的僧人也數不出來，你來數數看。』簡上座便喝了一聲。顏禪師說：『七六五四三二一，你又作何解釋？』簡上座正要回答，顏禪師便把他打出去，說：『你且不要胡說。』簡上座在言語下有所領悟，隨即呈上偈語說：『你且不要胡說，皮毛都豎起來感到寒冷。只知道梅子熟了，卻不覺得鼻頭酸。』（頌狗子無佛性話：趙州老和尚，完全不顧及情面，言語不合宗門宗旨，令人神號鬼哭。）（以上六人，皆為東林顏嗣的弟子）。

福州鼓山木庵安永禪師

是閩縣吳氏之子。年輕時出家為僧。不久，前往雲門拜見懶庵需禪師。一天，在入室請教時，懶庵需禪師說：『不問有言，不問無言，世尊良久不語，不要在良久不語處領會。』隨後便喝了一聲。安永禪師當下開悟，作禮說：『如果不是今日的提問，幾乎喪失了眼前的機會。』懶庵需禪師認可了他。安永禪師住持寺院後上堂說法，拿起拄杖說：『臨濟的小廝兒，未曾當面說破。木庵今日完全放下遮掩，也要讓你們知道。』說完，擲下拄杖下座。有僧人問：『在須彌山頂上，翻身倒立時如何？』安永禪師說：『未曾見到毛頭星出現。』僧人說：『既然如此，那就傾倒深淵，顛覆山嶽吧。』安永禪師說：『不要胡來。』僧人便喝了一聲。安永禪師說：『雷聲浩大，雨點全無。』（西禪需嗣）。

溫州龍翔柏堂南雅禪師

上堂說法：在瑞峰頂上，棲鳳亭邊，一杯清淡的粥互相依靠，百病纏身矇頭打坐。二祖慧可禮拜達摩三次，然後依位而坐，已經是多此一舉。達摩老臊胡，將佛法的精髓和皮毛都分析殆盡，搞得一塌糊塗。其餘的人，又有什麼值得一提的呢？柏堂我就是這麼說的。

【English Translation】 English version: The autumn wind arrives. It's not that it intentionally cools people, but people themselves feel the coolness (Yan Si of Donglin).

Venerable Jian of Huizhou

Studied with Dahui Gao (Great Wisdom Gao) at Jingshan. At that time, Zen Master Wan'an Yan (Ten thousand peace Yan) was the head monk. One day, Yan entered the room to instruct the assembly and asked: 'One, two, three, four, five, six, seven. Clear-eyed monks cannot count it. You try to count it.' The Venerable Jian then shouted. Yan said: 'Seven, six, five, four, three, two, one. What do you make of that?' As the Venerable Jian was about to answer, Yan struck him and said: 'You must not speak recklessly.' The Venerable Jian had an awakening upon hearing these words and immediately presented a verse, saying: 'You must not speak recklessly, the skin and hair stand on end with cold. Only knowing that the plums are ripe, one does not realize the tip of the nose is sour.' (Ode to the story of the dog having no Buddha-nature: Old Master Zhaozhou, completely disregards face, words are contrary to the sect's principles, causing gods and ghosts to wail.) (The above six people are all disciples of Yan Si of Donglin).

Zen Master Mu'an Anyong (Wooden Hut Peace Forever) of Gushan (Drum Mountain) in Fuzhou

Was the son of the Wu family of Min County. He became a monk in his youth. Soon after, he visited Lan'an Xu (Lazy Hut Need) at Yunmen. One day, during an indoor instruction, Xu said: 'Not asking about speech, not asking about no-speech, the World-Honored One was silent for a long time, do not understand it at the place of silence.' Then he shouted. The Master immediately had an awakening, made a bow and said: 'If not for today's question, I would have almost lost the opportunity before my eyes.' Yan approved of him. After residing at the temple, he ascended the hall and said, holding up his staff: 'The little servant of Linji has never spoken directly. Mu'an today completely lets go of concealment, and also wants everyone to know.' He then threw down the staff and descended from the seat. A monk asked: 'What is it like when turning upside down on the top of Mount Sumeru?' The Master said: 'I have never seen the comet appear.' The monk said: 'If so, then let's pour out the abyss and overturn the mountains.' The Master said: 'Do not act recklessly.' The monk then shouted. The Master said: 'The thunder is loud, but there is no rain at all.' (Successor of Xu of Xichan).

Zen Master Baitang Nanya (Cypress Hall South Elegant) of Longxiang (Dragon Flight) in Wenzhou

Ascending the hall, he said: 'On the peak of Ruifeng (Auspicious Peak), beside the Qifeng Pavilion (Phoenix Dwelling Pavilion), a cup of light porridge to rely on, a hundred illnesses cover the head in meditation. The Second Patriarch Huike (Wisdom Ke) bowed to Bodhidharma three times and then sat in his place, which was already superfluous. Old Barbarian Bodhidharma, completely analyzed the marrow and skin of the Dharma, making a mess of things. What is there to say about the rest? That's how I, Baitang, say it.'

還免諸方簡責也無。拍繩床。不合停囚長智(西禪需嗣)。

福州天王志清禪師

上堂。豎起拂子云。者個。天不能蓋。地不能載。遍界遍空。成團成塊。到者里。三世諸佛向甚麼處摸索。六代祖師向甚麼處提持。天下衲僧向甚麼處名邈。除非自得自證。便乃敲唱雙行。雖然如是。未是衲僧行履處。作么生是衲僧行履處。是非海里橫身入。豺虎叢中縱步行(西禪需嗣)。

南劍劍門安分庵主

謁徑山大慧。行次江干。仰瞻宮闕。聞街司喝侍郎來。釋然大悟。作偈曰。幾年個事掛胸懷。問盡諸方眼不開。肝膽此時俱裂破。一聲江上侍郎來。遂仍返西禪。懶庵迎之。付僧伽黎。后庵居劍門。化被嶺表(西禪需嗣已上四人)。

臨安靈隱妙峰之善禪師

吳興劉氏子。高曾祖父。皆登膴仕。師生紈綺中。資性高潔。年十三。即辭家祝髮。經論一見。輒了大意。參佛照光于鄖山。以風幡話契旨。印之以偈。有今日與君通一線。斬釘截鐵起吾宗之句。復游衡湘。還入匡廬。卓錫妙高峰下。面壁十年。學者尊之曰。妙峰禪師。後分座于雁山能仁。晚居靈隱。密邇行闕。輪蹄湊集。師掩戶無所將迎。公卿貴人。一或見之。寒溫而已。會天童虛席。時鄭清之秉鈞軸。具疏勸請。勉師必赴。師曰。老

【現代漢語翻譯】現代漢語譯本：還免除各方的簡單責罰了嗎？拍打繩床。（西禪需嗣）。

福州天王志清禪師

上堂說法。豎起拂塵說：『這個，天不能覆蓋，地不能承載，遍佈世界，充滿虛空，形成一個整體。到了這裡，三世諸佛（過去、現在、未來的一切佛）向什麼地方摸索？六代祖師（禪宗自菩提達摩以來的六位祖師）向什麼地方提持？天下的僧人向什麼地方命名？除非自己領悟，自己證得，才能敲唱並行。』雖然如此，還不是僧人修行的地方。什麼是僧人修行的地方？在是非之海中橫身進入，在豺狼虎豹的叢林中縱身行走。（西禪需嗣）。

南劍劍門安分庵主

拜見徑山大慧禪師。行走在江邊，仰望宮殿，聽到街上的人呼喊侍郎來了，忽然大悟。作偈說：『幾年的事情掛在心懷，問遍各方也無法開悟。肝膽此時都破裂了，一聲江上侍郎來。』於是返回西禪。懶庵迎接他，授予僧伽黎（袈裟）。後來在劍門居住，教化普及嶺南地區。（西禪需嗣以上四人）。

臨安靈隱妙峰之善禪師

吳興劉氏的兒子。高祖、曾祖、祖父，都做過高官。禪師生長在富貴人家，天性高潔。十三歲時，就辭別家庭出家。佛經論典，看一遍就能明白大概意思。跟隨鄖山的佛照光禪師參禪，因為風幡的公案而領悟禪旨。佛照光禪師用偈語印證他，有『今日與你通一線，斬釘截鐵起吾宗』的句子。又遊歷衡山、湘山，返回廬山。在妙高峰下安頓下來，面壁十年。學人尊敬地稱他為妙峰禪師。後來在雁山能仁寺開講說法，晚年居住在靈隱寺，靠近皇宮，車馬聚集。禪師閉門謝客，不加迎送。公卿貴人，偶爾見到他，也只是簡單地問候幾句。適逢天童寺住持的位置空缺，當時鄭清之掌握朝政，上書勸請，勉強禪師一定要去。禪師說：『老了』

【English Translation】 English version: Are all the simple punishments from various quarters also waived? He strikes the rope bed. (Xi Chan needs a successor).

Zen Master Zhiqing of Tianwang Temple in Fuzhou

Ascending the hall, he raises his whisk and says: 'This, heaven cannot cover, earth cannot bear, pervading the world, filling the void, forming a whole. Arriving here, where do the Buddhas of the three times (all Buddhas of the past, present, and future) grope? Where do the six ancestral teachers (the six patriarchs of Zen Buddhism since Bodhidharma) uphold? Where do the monks of the world name it? Unless you realize it yourself, and certify it yourself, then you can knock and sing in pairs.' Although it is so, it is not yet the place where monks practice. What is the place where monks practice? Enter the sea of right and wrong with your body, walk freely in the jungle of jackals and tigers. (Xi Chan needs a successor).

Abbot Anfen of Jianmen Hermitage in Nan Jian

Visiting Zen Master Dahui of Jingshan. Walking along the riverbank, looking up at the palace, hearing the street officials shouting that the vice minister was coming, he suddenly had a great enlightenment. He composed a verse saying: 'For years, this matter has been hanging in my heart, asking all quarters but my eyes remain unopened. My liver and gallbladder are now shattered, with a cry of the vice minister coming on the river.' Thereupon, he returned to Xi Chan. Abbot Lan'an welcomed him and presented him with a Sangharati (袈裟, kasaya). Later, he resided in Jianmen, and his teachings spread throughout the Lingnan region. (The above four people need successors from Xi Chan).

Zen Master Miaofeng Zhishan of Lingyin Temple in Lin'an (1127-1199)

The son of the Liu family of Wuxing. His great-grandfather, great-great-grandfather, and grandfather all held high official positions. The master was born into a wealthy family, with a noble nature. At the age of thirteen, he left home to become a monk. He understood the general meaning of the sutras and treatises at first glance. He studied Zen with Zen Master Fozhao Guang of Yunshan, and understood the essence of Zen through the story of the wind and the banner. Zen Master Fozhao Guang certified him with a verse, which included the line 'Today I connect a line with you, cutting through nails and iron to raise my sect.' He also traveled to Hengshan and Xiangshan, and returned to Mount Lu. He settled down at the foot of Miaogao Peak and meditated facing the wall for ten years. Scholars respectfully called him Zen Master Miaofeng. Later, he opened a lecture hall at Nengren Temple in Yanshan, and in his later years, he lived in Lingyin Temple, close to the imperial palace, where carriages and horses gathered. The master closed his door to guests and did not welcome them. When dukes, ministers, and nobles occasionally saw him, they only exchanged simple greetings. When the position of abbot of Tiantong Temple became vacant, Zheng Qingzhi, who was in charge of the government at the time, submitted a memorial requesting and urging the master to go. The master said, 'I am old.'

僧年逾耄矣。尚夜行不休乎。辭弗就○靈隱上堂。舉雲門普請搬柴次。乃拋下柴片曰。一大藏教。祇說者個。大小云門。只見錐頭利。不見鑿頭方○示眾。久參高士。眼空四海。鼻孔撩天。見也見得親。說也說得親。行也行得親。用也用得親。只是未識老僧拄杖子在。何故。將成九仞之山。不進一簣之土○端平二年。師將示寂。澡身趺坐。書偈曰。來也如是。去也如是。來去一如。清風萬里。書畢而逝。壽八十四。臘七十一。火浴獲舍利不可數計。瘞于靈隱之西岡(育王光嗣)。

臨安凈慈退谷義云禪師

福州黃氏子。幼業儒。既冠。游國學。因讀中庸有所悟入。祝髮具戒后。佛照光為之印可。住凈慈上堂。奔流度刃。疾𦦨過風。啐啄同時。崖州萬里。有底道。如人學射。久習則巧。殊不知未彀已前中的。早涉迂迴了也。趙州到茱萸。靠卻拄杖即且置。只如孚上座道。聖箭折也。意作么生。喝一喝。若不同床睡。焉知被底穿○上堂。舉首山拈竹篦示眾曰。喚作竹篦則觸。不喚作竹篦則背。汝等諸人。喚作甚麼。葉縣省近前掣竹篦拗作兩橛。拋向階下。卻曰是甚麼。山曰瞎。省便禮拜。師曰。臨濟一宗。掃土而盡○開禧二年五月示寂(育王光嗣)。

臨安北澗敬叟居簡禪師

潼川王氏子。閱卍

【現代漢語翻譯】現代漢語譯本僧人年紀已經很大了，還在夜晚行走不停歇嗎？（靈隱寺的僧人）推辭沒有答應。（靈隱寺）上堂說法，舉雲門禪師普請搬柴這件事為例，於是放下柴片說：『全部的佛經，只是說了這件事。』大大小小的雲門禪師，只看到錐子的尖利，看不到鑿子的方正。（靈隱寺的僧人）向大眾開示：『長久參禪的高士，眼界空闊，心高氣傲，見也見得真切，說也說得真切，行也行得真切，用也用得真切，只是不認識老僧的拄杖子在哪裡。』為什麼呢？『將要堆成九仞高的山，不肯再進一筐土。』端平二年（1235年），禪師將要圓寂，洗浴身體后跏趺而坐，寫下偈語說：『來也是這樣，去也是這樣，來去如一，清風萬里。』寫完就去世了，享年八十四歲，僧臘七十一年。火化后得到無數舍利，埋葬在靈隱寺的西岡（育王光嗣）。

臨安凈慈退谷義云禪師

（義云禪師是）福州黃氏的兒子，小時候學習儒學，成年後，在國子監讀書，因為讀《中庸》有所領悟。剃度出家受戒后，佛照光禪師為他印可。住在凈慈寺上堂說法：『奔流的速度超過刀刃，快速的閃電超過風速，啐啄同時。』崖州萬里之遙，有什麼可說的呢？『如同人學習射箭，長久練習就會巧妙。』殊不知沒有拉弓之前就已經射中了，早已走了彎路了。趙州禪師到達茱萸，靠著拄杖暫且不說，只如孚上座說：『聖箭折斷了。』意圖是什麼呢？喝一聲！『如果不同床睡覺，怎麼知道被子哪裡破了。』（義云禪師）上堂說法，舉首山禪師拿著竹篦子向大眾開示說：『叫它竹篦子就違背了，不叫它竹篦子也違背了。你們各位，叫它什麼呢？』葉縣省禪師走上前奪過竹篦子拗成兩截，扔向臺階下，反問道：『這是什麼？』首山禪師說：『瞎了！』葉縣省禪師便禮拜。義云禪師說：『臨濟宗，掃地而盡。』開禧二年（1206年）五月圓寂（育王光嗣）。

臨安北澗敬叟居簡禪師

（居簡禪師是）潼川王氏的兒子，閱讀《卍

【English Translation】 English version The monk is already very old, is he still walking at night without rest? (The monk of Lingyin Temple) declined to agree. (Lingyin Temple) ascended the hall to give a lecture, taking the example of Yunmen Zen master's universal request to move firewood, and then put down the firewood and said: 'The entire Buddhist scriptures only speak of this matter.' The big and small Yunmen Zen masters only see the sharpness of the awl, but not the squareness of the chisel. (The monk of Lingyin Temple) gave a lecture to the public: 'The long-term Zen practitioners have a broad vision and are arrogant. They see it clearly, speak it clearly, act it clearly, and use it clearly, but they don't know where the old monk's staff is.' Why? 'To build a mountain that is nine-仞 high, one is unwilling to add even a basket of soil.' In the second year of Duanping (1235 AD), the Zen master was about to pass away, bathed and sat in the lotus position, and wrote a verse saying: 'Coming is like this, going is like this, coming and going are the same, the breeze is ten thousand miles.' After writing, he passed away, at the age of eighty-four, with seventy-one years of monastic life. After cremation, countless sariras (舍利, relics) were obtained and buried in the west hill of Lingyin Temple (Yu Wang Guangsi).

Zen Master Yiyun of Tuigu, Jingci Temple, Lin'an

(Zen Master Yiyun was) the son of the Huang family in Fuzhou. He studied Confucianism in his childhood. After he came of age, he studied at the Imperial College and had some understanding from reading Zhongyong (中庸, The Doctrine of the Mean). After being tonsured and receiving the precepts, Zen Master Fozhao Guang approved him. He lived in Jingci Temple and gave lectures in the hall: 'The speed of the torrent exceeds the blade, and the fast lightning exceeds the speed of the wind, cuizhuo (啐啄, simultaneous pecking) at the same time.' Yazhou is thousands of miles away, what is there to say? 'It's like a person learning archery, long practice will be skillful.' But I don't know that before drawing the bow, it has already hit the target, and has already taken a detour. When Zen Master Zhaozhou arrived at Zhuyu, let's not talk about leaning on the staff for the time being, just like Fushangzuo (孚上座, a monk's name) said: 'The holy arrow is broken.' What is the intention? Shout! 'If you don't sleep in the same bed, how do you know where the quilt is broken?' (Zen Master Yiyun) ascended the hall to give a lecture, and cited Zen Master Shoushan holding a bamboo bizi (竹篦子, bamboo whisk) to show the public and said: 'Calling it a bamboo bizi violates it, and not calling it a bamboo bizi also violates it. What do you all call it?' Zen Master Yexian Sheng stepped forward, snatched the bamboo bizi, broke it into two pieces, threw it down the steps, and asked: 'What is this?' Zen Master Shoushan said: 'Blind!' Zen Master Yexian Sheng then bowed. Zen Master Yiyun said: 'The Linji sect is swept away.' He passed away in May of the second year of Kaixi (1206 AD) (Yu Wang Guangsi).

Zen Master Jujian Jingsou of Beijian, Lin'an

(Zen Master Jujian was) the son of the Wang family in Tongchuan, reading the Wan

庵語有省。后參佛照光禪師。機契。追隨甚久。出世天臺報恩光孝。退居飛來峰之陰。大參真西山。時為江東部使者。以東林雲居力致之。師高臥不起。后奉旨遷凈慈。上堂。識者一。萬事畢。了事衲僧。一字不識。直饒恁么。未稱全提。禹力不到處。河聲流向西○上堂。舉趙州一日入僧堂曰。有賊有賊。見一僧便捉住曰。賊在者里僧曰不是。某甲。州托開曰。是即是。祇是你不宜承當師曰。趙州收處太危。放去太急。凈慈則不然。家賊難防。家財必喪。卓拄杖。只可錯捉。不可錯放○頌世尊初生話曰。一聲哇地便吒哩。突出如斯大闡提。此土西天起殃害。堂堂洗土不成泥淳淳祐丙午春示疾。索筆書偈。紙尾復書四月一日珍重六字。至期。假寤寐而逝。壽八十三。臘六十二。葬全身於月堂昌禪師塔側。遵遺命也。有北澗集十九卷行世(育王光嗣)。

臨安徑山浙翁如𤥎禪師

臺州周氏子。上堂。拈拄杖。蔣山喚者個作拄杖子。諸人亦喚者個作拄杖子。還有緇素也無。闌干雖共倚。山色不同觀○維摩贊曰。毗耶示疾放憨癡。添得時人滿肚疑。不是文殊親勘破。者些毛病有誰知(育王光嗣)。

福州東禪性空智觀禪師

上堂。舉鹽官國師因僧問如何是本身盧舍那。國曰。與老僧過凈瓶來。僧將凈

瓶至。國曰。卻安舊處著。僧再問。國曰。古佛過去久矣。師曰。盲者難以與乎文彩。聵者難以與乎音聲。者僧既不薦來機。國師只成空設。雲門道。無朕跡。扶國師不起。雪竇曰。直得一手指天。一手指地。爭得扶也扶國師不起。以拂子畫一畫。前來葛藤。一時畫斷。且道如何是本身盧舍那。擲拂子下座(育王光嗣)。

湖州上方樸翁義铦禪師

上堂。舉趙州因僧問狗子還有佛性也無。州曰無。師頌曰。狗子佛性無。還他大丈夫。是非雖入耳。壁上掛葫蘆○贊達磨像曰。一言已出駟難追。賴得君王放過伊。楊子江心航折葦。浪頭何似問頭危(育王光嗣)。

臨安靈隱鐵牛印禪師

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

慶元育王空叟宗印禪師

西蜀人。上堂。據虎頭。收虎尾。第一句下明宗旨。直饒句下宗旨明。拈來猶較十萬里。何故。大慧祖師於此懸羊頭。賣狗肉。佛照老人於此冒姓名。佃官田。小比丘來坐斷芳塵。畢竟如何施設。拈拄杖。平生無所有。只此一枝藤○上堂。

【現代漢語翻譯】現代漢語譯本：瓶子到了。（瓶：指盛水的器皿）國師說：『放回原來的地方。』僧人再次發問。國師說：『古佛（指過去的佛）已經過去很久了。』師父說：『對於盲人，難以談論文采；對於耳聾的人，難以談論聲音。』這位僧人既然不能推薦來機，國師只是白費力氣。雲門禪師說：『沒有痕跡。』扶國師也扶不起來。雪竇禪師說：『即使一手指天，一手指地，又怎能扶得起國師呢？』用拂塵畫了一下，說：『以前的糾葛，一時畫斷。』且說如何是本身的盧舍那（盧舍那：報身佛）？擲下拂塵，下座。（育王光嗣）

湖州上方樸翁義铦禪師

上堂說法，舉趙州禪師因僧人問『狗子還有佛性嗎？』，趙州禪師回答『無』的公案。義铦禪師頌曰：『狗子佛性無，還他大丈夫。是非雖入耳，壁上掛葫蘆。』贊達磨（達磨：菩提達摩，禪宗初祖）像曰：『一言已出駟難追，賴得君王放過伊。楊子江心航折葦，浪頭何似問頭危。』（育王光嗣）

臨安靈隱鐵牛印禪師

上堂說法，舉南泉禪師開示眾人說：『王老師從小養了一頭水牯牛，想要放到溪東邊去，免不了吃他國王的水草；放到溪西邊去，也免不了吃他國王的水草。不如隨分納些些，總不見得。』印禪師頌曰：『不如隨分納些些，喚作平常事已差。綠草溪邊頭角露，一蓑煙雨屬誰家。』（育王光嗣）

慶元（1195-1200）育王空叟宗印禪師

西蜀人。上堂說法：『據虎頭，收虎尾，第一句下明宗旨。直饒句下宗旨明，拈來猶較十萬里。』為什麼呢？大慧祖師（大慧：大慧宗杲禪師）於此懸羊頭，賣狗肉。佛照老人（佛照：佛照德光禪師）於此冒姓名，佃官田。小比丘來坐斷芳塵，畢竟如何施設？拈起拄杖，說：『平生無所有，只此一枝藤。』上堂說法。

【English Translation】 English version: The bottle arrived. (Bottle: refers to a water container) The National Teacher said, 'Put it back where it was.' The monk asked again. The National Teacher said, 'The ancient Buddhas (referring to past Buddhas) have long passed.' The Master said, 'For the blind, it is difficult to discuss literary talent; for the deaf, it is difficult to discuss sound.' Since this monk cannot recommend the coming opportunity, the National Teacher is just wasting effort. Zen Master Yunmen said, 'There are no traces.' Even supporting the National Teacher cannot lift him up. Zen Master Xuedou said, 'Even if one finger points to the sky and one finger points to the earth, how can one lift up the National Teacher?' He drew with the whisk and said, 'The previous entanglements are cut off at once.' And how is the self-nature Vairocana (Vairocana: the Reward Body Buddha)? He threw down the whisk and descended from the seat. (Yuwang Guangsi)

Zen Master Piao Weng Yixian of Shangfang, Huzhou

Ascended the hall to give a Dharma talk, citing the case of Zen Master Zhaozhou answering 'no' when a monk asked, 'Does a dog have Buddha-nature?' Zen Master Yixian praised: 'The dog's Buddha-nature is none, returning it to the great man. Although right and wrong enter the ear, hang the gourd on the wall.' Praising the image of Bodhidharma (Bodhidharma: the first patriarch of Zen Buddhism): 'Once a word is spoken, it is difficult to retract, fortunately the ruler let him go. A reed broken in the heart of the Yangtze River, how dangerous is the wave compared to the question.' (Yuwang Guangsi)

Zen Master Tie Niu Yin of Lingyin, Lin'an

Ascended the hall to give a Dharma talk, citing Zen Master Nanquan's instruction to the assembly: 'Teacher Wang has raised a water buffalo since he was young. If he wants to release it to the east of the stream, he will inevitably eat the king's water and grass; if he releases it to the west of the stream, he will also inevitably eat the king's water and grass. It is better to contribute a little according to one's share, and one will not see it at all.' Zen Master Yin praised: 'It is better to contribute a little according to one's share, calling it ordinary is already wrong. Green grass by the stream, horns revealed, whose home does the raincoat and misty rain belong to?' (Yuwang Guangsi)

Zen Master Kong Sou Zongyin of Yuwang, Qingyuan (1195-1200)

A person from Western Shu. Ascended the hall to give a Dharma talk: 'Hold the tiger's head, collect the tiger's tail, clarify the main point in the first sentence. Even if the main point is clear in the sentence, picking it up is still a hundred thousand miles away.' Why? Great Master Dahui (Dahui: Zen Master Zonggao) hangs a sheep's head here, selling dog meat. Elder Fozhao (Fozhao: Zen Master Deguang) uses a false name here, farming official land. The small bhikkhu comes to sit and cut off the fragrant dust, how should it be arranged after all? Picking up the staff, he said, 'I have nothing in my life, only this vine.' Ascended the hall to give a Dharma talk.

大道坦然。離名離相。刬除則失旨。建立則乖宗。從上佛祖。古今知識。顯大機。彰大用。儘是關空鎖夢。過犯彌天。印上座裂破面皮。還免得么。良久拍禪床曰。不入驚人浪。難逢稱意魚(育王光嗣)。

慶元育王秀嵓師瑞禪師

上堂。舉道吾和尚曰。高不在絕頂。富不在福嚴。樂不在天堂。苦不在地獄。相識滿天下。知心能幾人。大慧和尚曰。高在絕頂。富在福嚴。樂在天堂。苦在地獄。誰知席帽下。元是舊時人。大眾。二大老隨機應用即不無。若是衲僧門下。未夢見在。且道衲僧門下作么生。良久云。不是知音者。徒勞話歲寒○上堂。舉灌溪參臨濟。濟搊住灌溪。溪曰。領領。濟乃托開。師頌曰。雨散雲收后。崔嵬數十峰。倚闌頻顧望。回首與誰同○上堂。舉演化大師問報慈。如何是真如佛性。慈曰。誰無。化不契。復請益護國。國曰。誰有。師曰。誰無誰有全機道。言下翻身不唧𠺕。直饒未舉已先行。錯認簸箕作熨斗。阿呵呵。若人自解倒騎驢。一生不著隨人後(育王光嗣)。

慶元天童無際了派禪師

上堂。三五十五。月圓當戶。然雖匝地普天。要且秋毫不露。對景憑誰話此心。令人翻憶寒山子○上堂。諸人十二時中。上來下去。折旋俯仰。起居問訊。瞞崇恩一點不得。只今坐立

【現代漢語翻譯】現代漢語譯本：大道是坦蕩平易的，超越了名相的束縛。想要完全去除（名相）反而會失去宗旨，如果建立（名相）又會違背根本。從古至今的佛祖和知識分子，所展現的偉大機用，都不過是設定關卡、編織夢境，犯下的過錯堆積如山。印上座想要撕破臉皮，這樣就能免於過錯了嗎？（停頓良久，拍了一下禪床）不進入驚濤駭浪，難以遇到稱心如意的魚。（育王光嗣）

慶元育王秀嵓師瑞禪師

上堂說法時，引用道吾和尚的話說：『高貴不在於絕頂之處，富有不在於福嚴寺（寺名），快樂不在於天堂，痛苦不在於地獄，相識的人遍佈天下，知心的人又能有幾個呢？』大慧和尚說：『高貴就在於絕頂之處，富有就在於福嚴寺（寺名），快樂就在於天堂，痛苦就在於地獄，誰知道戴著席帽的人，原來是以前就認識的人。』各位，這兩位大德隨機應變地運用（佛法）確實不錯，但如果是我們禪宗門下，恐怕連做夢都沒夢到過。那麼，禪宗門下應該怎麼做呢？』（停頓良久說）『不是知音的人，白費口舌談論歲寒。』上堂說法時，引用灌溪禪師參訪臨濟禪師的故事。臨濟禪師抓住灌溪禪師，灌溪禪師說：『領會了，領會了。』臨濟禪師就放開了他。秀嵓師瑞禪師作頌說：『雨過云收之後，山峰崔嵬聳立。倚著欄桿頻頻顧望，回頭能與誰相伴呢？』上堂說法時，引用演化大師問報慈禪師：『什麼是真如佛性？』報慈禪師說：『誰沒有？』演化大師不領會，又去請教護國禪師，護國禪師說：『誰有？』秀嵓師瑞禪師說：『誰無誰有，都是爲了闡述佛法的全部機用，話音未落就已翻身而起，不落俗套。即使還沒開口就已經先行動了，那是錯把簸箕當成了熨斗。』阿呵呵，如果有人能自己領悟倒騎驢的道理，一生都不會跟在別人後面。（育王光嗣）

慶元天童無際了派禪師

上堂說法時說：『三五十五，月亮圓滿地照在門前。雖然照遍大地普天之下，但卻連秋毫之末都不顯露。面對此景，能與誰談論這顆心呢？令人不禁想起寒山子（唐代詩人）。』上堂說法時說：『各位，你們一天十二個時辰中，上來下去，迴旋俯仰，起居問訊，都瞞不過崇恩（禪師名）一絲一毫。現在坐著站著……』

【English Translation】 English version: The Great Way is open and easy, free from names and forms. To completely eliminate (names and forms) would be to lose the essence; to establish (names and forms) would be to contradict the fundamental principle. The Buddhas and patriarchs of the past, and the learned ones of today, all their great functions are nothing more than setting up barriers and weaving dreams, committing transgressions that pile up like mountains. If Abbot Yin wants to tear off his face, can he avoid these transgressions? (Pauses for a long time, then strikes the Zen platform) Without entering startling waves, it is difficult to encounter a satisfying fish. (Yu Wang Guangsi)

Zen Master Xiuyan Shirui of Yu Wang Temple, Qingyuan (1195-1262)

In an elevated Dharma talk, he quoted Dao Wu's words: 'Nobility is not at the highest peak, wealth is not at Fuyan Temple (temple name), joy is not in heaven, suffering is not in hell. Acquaintances fill the world, but how many are true confidants?' Great Master Dahui said: 'Nobility is at the highest peak, wealth is at Fuyan Temple (temple name), joy is in heaven, suffering is in hell. Who knows that under the straw hat, it is the same old person?' Everyone, these two great elders apply (the Dharma) according to the situation, which is not bad. But if it were our Zen school, I'm afraid they haven't even dreamed of it. So, what should the Zen school do?' (Pauses for a long time) 'Those who are not kindred spirits waste their breath talking about the cold season.' In an elevated Dharma talk, he quoted the story of Zen Master Guanxi visiting Zen Master Linji. Linji grabbed Guanxi, and Guanxi said, 'Understood, understood.' Linji then let him go. Master Xiuyan Shirui composed a verse: 'After the rain scatters and the clouds disperse, the peaks stand tall and craggy. Leaning on the railing, I frequently look around, but who is there to share this with?' In an elevated Dharma talk, he quoted Master Yanhua asking Zen Master Bao Ci, 'What is true suchness Buddha-nature?' Bao Ci said, 'Who doesn't have it?' Yanhua didn't understand, and then asked National Protector Zen Master. The National Protector said, 'Who has it?' Master Xiuyan Shirui said, 'Who doesn't have it, who has it, are all ways to explain the complete function of the Dharma. Before the words are even spoken, one turns around, not falling into clichés. Even if one hasn't spoken, one has already acted, mistaking a winnowing fan for an iron. Aha ha, if a person can understand the principle of riding a donkey backwards, they will never follow behind others in their life.' (Yu Wang Guangsi)

Zen Master Wuji Liaopai of Tiantong Temple, Qingyuan (1094-1157)

In an elevated Dharma talk, he said: 'The fifteenth of the third month, the moon is round and shining in front of the door. Although it shines all over the earth, it doesn't reveal even the tip of an autumn hair. Facing this scene, who can I talk to about this heart? It makes me think of Hanshanzi (Tang Dynasty poet).' In an elevated Dharma talk, he said: 'Everyone, in the twelve periods of the day, coming up and going down, turning and bowing, standing and sitting, all of this cannot be hidden from Chongen (Zen master's name) even a little bit. Now sitting and standing...'

儼然。賓主交參。面面相睹。崇恩亦瞞諸人一點不得。既然彼此不相瞞。為什麼自作障礙。喝一喝。因風吹火。用力不多○上堂。釋迦老子。昔向今辰。入大寂定。堪笑天下叢林。刻舟求劍。二千餘年。區區不已。崇恩今日不動神機。捩轉瞿曇鼻孔。不圖打草驚蛇。只要大家相見。汝等諸人。各宜仔細觀瞻。莫教錯過。遂合掌曰。不審不審(育王光嗣)。

慶元天童海門師齊禪師

嘗口誦華嚴。詣各殿堂行香。及回方丈。已畢全部。行香告眾。眾皆不信。師乃令八十一人。各執一卷。師升座誦一卷畢。其八十一人。各聞誦自所執經。始知師為華嚴菩薩應世云(育王光嗣)。

江州云居率庵梵琮禪師

上堂。舉百丈野狐話。頌曰。百丈野狐。石女無夫。一回淚出。滄海乾枯○浴佛上堂。且喜今朝降獨尊。率庵無物慶生辰。只將一霎薔薇露。洗出湖山凈法身(育王光嗣)。

慶元育王孤雲權禪師

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

【現代漢語翻譯】現代漢語譯本儼然。賓主雙方互相參與，面對面地相見。崇恩（禪師名號）也無法對諸位隱瞞任何事情。既然彼此之間沒有隱瞞，為什麼還要自己設定障礙呢？喝一聲！如同因風吹火，不需要花費太多的力氣。上堂說法。釋迦老子（釋迦牟尼佛的尊稱），過去在今天這個時刻，進入大寂定。可笑的是天下的叢林，如同刻舟求劍一般，兩千多年來，還在徒勞地追尋。崇恩今天不啟動神機，而是扭轉瞿曇（釋迦牟尼佛的姓氏）的鼻孔，不圖打草驚蛇，只是希望大家能夠相見。你們各位，都應該仔細地觀看，不要錯過了。於是合掌說道：不審不審（育王光嗣）。

慶元（南宋年號，1195-1200）天童海門師齊禪師

曾經口誦《華嚴經》，到各個殿堂行香。等到回到方丈，已經誦完了全部的經文。行香完畢后告訴大眾，大眾都不相信。師齊禪師於是讓八十一個人，各自拿著一卷經書。師齊禪師升座誦讀一卷經書完畢，那八十一個人，各自都聽到師齊禪師誦讀的是自己所執持的經卷。這才知道師齊禪師是華嚴菩薩應世（育王光嗣）。

江州云居率庵梵琮禪師

上堂說法。舉百丈野狐的故事。頌曰：百丈野狐，石女無夫。一回淚出，滄海乾枯。浴佛上堂。且喜今朝降獨尊，率庵無物慶生辰。只將一霎薔薇露，洗出湖山凈法身（育王光嗣）。

慶元（南宋年號，1195-1200）育王孤雲權禪師

上堂說法。舉僧人問雪峰禪師：『古澗寒泉時如何？』雪峰禪師回答說：『瞪目不見底。』僧人問：『飲者如何？』雪峰禪師回答說：『不從口入。』又問趙州禪師：『古澗寒泉時如何？』趙州禪師回答說：『苦。』僧人問：『飲者如何？』趙州禪師回答說：『死。』孤雲權禪師說：『一人隨波逐浪，一人截斷眾流。仔細檢查起來，都欠缺體會。』今天有人問育王禪師：『古澗寒泉時如何？』只對他說道：『須是親見雪峰。飲者如何？』

【English Translation】 English version Clearly. Guests and hosts participate together, meeting face to face. Chong'en (Zen master's name) cannot hide anything from you all. Since there is no concealment between us, why create obstacles for ourselves? A shout! Like blowing on a fire with the wind, it doesn't take much effort. Ascending the hall to preach. Shakyamuni Buddha (respectful title for Shakyamuni Buddha), in the past on this very day, entered the Great Samadhi. It is laughable that the monasteries of the world, like carving a sword on a boat to find it later, have been vainly searching for more than two thousand years. Today, Chong'en does not activate the divine mechanism, but rather twists Gautama's (Shakyamuni Buddha's surname) nostrils, not seeking to startle the snake in the grass, but simply hoping that everyone can meet. All of you, should carefully observe, and not miss it. Then, he put his palms together and said: 'Not sure, not sure' (Yu Wang Guang Si).

Zen Master Shiqi of Tian Tong Hai Men, Qingyuan (Southern Song Dynasty era, 1195-1200)

Once, he recited the Avatamsaka Sutra aloud, going to each hall to offer incense. By the time he returned to his abbot's room, he had finished reciting the entire sutra. After offering incense, he told the assembly, but no one believed him. Zen Master Shiqi then had eighty-one people, each holding a scroll of the sutra. Zen Master Shiqi ascended the seat and finished reciting one scroll of the sutra, and each of the eighty-one people heard Zen Master Shiqi reciting the scroll they were holding. Only then did they know that Zen Master Shiqi was an incarnation of the Avatamsaka Bodhisattva (Yu Wang Guang Si).

Zen Master Fancong of Yunju Suian, Jiangzhou

Ascending the hall to preach. He cited the story of Baizhang's wild fox. A verse says: 'Baizhang's wild fox, a stone woman without a husband. Once tears are shed, the vast sea dries up.' Ascending the hall for bathing the Buddha. 'Rejoice that today the Unique Honored One descends, Suian has nothing to celebrate his birthday. Only with a fleeting moment of rose dew, wash out the pure Dharma body of the lakes and mountains' (Yu Wang Guang Si).

Zen Master Guyun Quan of Yu Wang, Qingyuan (Southern Song Dynasty era, 1195-1200)

Ascending the hall to preach. He cited a monk asking Zen Master Xuefeng: 'What is it like at the time of the cold spring in the ancient ravine?' Zen Master Xuefeng replied: 'Staring eyes cannot see the bottom.' The monk asked: 'What about the drinker?' Zen Master Xuefeng replied: 'It does not enter through the mouth.' He also asked Zen Master Zhaozhou: 'What is it like at the time of the cold spring in the ancient ravine?' Zen Master Zhaozhou replied: 'Bitter.' The monk asked: 'What about the drinker?' Zen Master Zhaozhou replied: 'Death.' Zen Master Guyun Quan said: 'One follows the waves, the other cuts off the flow. Examining them carefully, both lack understanding.' Today, if someone asks Zen Master Yu Wang: 'What is it like at the time of the cold spring in the ancient ravine?' Just tell him: 'You must personally see Xuefeng. What about the drinker?'

。問取趙州(育王光嗣)。

石庵正玸禪師

得法于育王。后歸湖上。偈曰。鳥不驚飛水不流。碧潭空闊冷涵秋。一絲頭上無香餌。風輥蘆花落釣舟(育王光嗣共十四人)。

福州鼓山宗逮禪師

上堂。世尊道。應如是知。如是見。如是信解。不生法相。喝一喝。玉本無瑕卻有瑕(東禪岳嗣)。

臨安徑山德灊禪師

號寓庵。興化人。初住徑山。至山門彈指一下。便入(東禪岳嗣)。

福州鼓山石庵知玿禪師

僧問坐斷雲山事已彰。可憐雲水自茫茫。今日石門通一線。端然衣錦便還鄉。還鄉一曲作么生唱。師曰。罕遇知音。曰祇如未跨石門一句。作么生道。師曰。百雜碎。曰已跨石門。又作么生。師曰。依舊卻囫圇。曰直得大頂峰點頭。鼓山屴崱震動。師曰。未為分外。曰祇今晏國師。撫掌呵呵大笑曰。幸得與老師相見去也。師曰。不是冤家不聚頭。僧禮拜。師曰。放汝三十棒○上堂。語是謗。默是誑。不語不默。轉增虛妄。喝一喝。春風吹落桃李華。淡煙疏雨籠青嶂(東禪岳嗣已上三人)。

慶元育王笑翁妙堪禪師

慈溪毛氏子。參無用全禪師于天童。全問曰。行腳僧。遊山僧。師曰。行腳僧。全曰。如何是行腳事。師以坐具便摵。全曰。此僧敢來

【現代漢語翻譯】問及趙州（育王光嗣）。

石庵正玸禪師

得法于育王。后歸湖上。偈曰：『鳥不驚飛水不流，碧潭空闊冷涵秋。一絲頭上無香餌，風輥蘆花落釣舟。』（育王光嗣共十四人）。

福州鼓山宗逮禪師

上堂。世尊道：『應如是知，如是見，如是信解，不生法相。』喝一喝。『玉本無瑕卻有瑕。』（東禪岳嗣）。

臨安徑山德灊禪師

號寓庵。興化人。初住徑山。至山門彈指一下，便入。（東禪岳嗣）。

福州鼓山石庵知玿禪師

僧問：『坐斷雲山事已彰，可憐雲水自茫茫。今日石門通一線，端然衣錦便還鄉。還鄉一曲作么生唱？』師曰：『罕遇知音。』曰：『祇如未跨石門一句，作么生道？』師曰：『百雜碎。』曰：『已跨石門，又作么生？』師曰：『依舊卻囫圇。』曰：『直得大頂峰點頭，鼓山屴崱震動。』師曰：『未為分外。』曰：『祇今晏國師，撫掌呵呵大笑曰：幸得與老師相見去也。』師曰：『不是冤家不聚頭。』僧禮拜。師曰：『放汝三十棒。』○上堂。語是謗，默是誑，不語不默，轉增虛妄。喝一喝。『春風吹落桃李華，淡煙疏雨籠青嶂。』（東禪岳嗣已上三人）。

慶元（1195-1200）育王笑翁妙堪禪師

慈溪毛氏子。參無用全禪師于天童。全問曰：『行腳僧，遊山僧？』師曰：『行腳僧。』全曰：『如何是行腳事？』師以坐具便摵。全曰：『此僧敢來！』

【English Translation】 Asked about Zhao Zhou (Yu Wang Guang Si).

Zen Master Shi'an Zhengfu

Obtained the Dharma from Yu Wang. Later returned to the lake. The verse says: 'Birds are not startled and fly, water does not flow, the clear pool is vast and cold, containing autumn. There is no fragrant bait on a single thread, the wind rolls reed catkins, and the fishing boat falls.' (Yu Wang Guang Si had a total of fourteen people).

Zen Master Zongdai of Gushan, Fuzhou

Entered the hall. The World Honored One said: 'One should know thus, see thus, believe and understand thus, not generating the appearance of Dharma.' A shout. 'Jade is inherently flawless, yet has flaws.' (Dongchan Yue's successor).

Zen Master Deqian of Jingshan, Lin'an

Also known as Yu'an. A native of Xinghua. Initially resided at Jingshan. Upon arriving at the mountain gate, he snapped his fingers once and entered. (Dongchan Yue's successor).

Zen Master Zhishao of Shi'an, Gushan, Fuzhou

A monk asked: 'Sitting and cutting off the cloud mountain, the matter is already clear, but the clouds and water are pitifully vast and boundless. Today, the stone gate is open in a single line, and one returns home in brocade.' How does one sing the song of returning home? The Master said: 'Rarely meeting a kindred spirit.' The monk said: 'If it is like the sentence before crossing the stone gate, how does one say it?' The Master said: 'A hundred shattered pieces.' The monk said: 'Having already crossed the stone gate, what then?' The Master said: 'Still completely whole.' The monk said: 'Directly causing the Great Summit Peak to nod and Gushan to shake.' The Master said: 'Not beyond what is expected.' The monk said: 'Now, National Teacher Yan claps his hands and laughs loudly, saying: Fortunately, I have the opportunity to meet the teacher.' The Master said: 'Enemies do not gather without a cause.' The monk prostrated. The Master said: 'Release you with thirty blows.' ○ Entering the hall. Speech is slander, silence is deception, neither speaking nor being silent, further increasing falsehood. A shout. 'The spring breeze blows down peach and plum blossoms, light smoke and sparse rain shroud the green peaks.' (Dongchan Yue's successor, these three above).

Zen Master Miaokan, Xiao Weng of Yu Wang, Qingyuan (1195-1200)

A son of the Mao family of Cixi. He visited Zen Master Wuyong Quan at Tiantong. Quan asked: 'A traveling monk, a mountain-visiting monk?' The Master said: 'A traveling monk.' Quan said: 'What is the matter of traveling?' The Master struck with his sitting cloth. Quan said: 'This monk dares to come!'

者里捋虎鬚。俾參堂去○用室中每示狗子無佛性話。一日師擬開口。全以竹篦劈口便[翟*支]。師應聲呈偈曰。大涂毒鼓。轟天震地。轉腦回頭橫屍萬里。全頷之。即命侍香。已而報恩約公至。請師分座。太守程公。請出住妙勝。未幾詔住靈隱。衛王以大慈完美。請師開山。及王薨。師庵居上柏。臺州使君陳公。以瑞巖邀師。無何江心牒至。監丞史公強之乃起。凈慈詔下。丐辭不允。大參余公書來。不可重違君命○明年荊湖總臣。奏令僧道買紫衣師號。俾以師號住持。師謂若是。則千金之子。皆可主法。我道殆矣。奏疏殿陛。上書廟堂。其議遂寢○詔徙天童。力辭。東歸翠巖。築室。奉先世香火○育王虛席。復有旨起師。再辭不許。乃奉詔。上堂。膏雨及時。江山如洗。幽鳥語喬林。殘紅隨流水。可憐盲聾瘖啞人。不識此方真教體○後天童除書再至。大參趙公。復請主凈慈。悉謝之。示疾書遺表。作寺丞張公書。請主後事。通守永嘉曹公來問疾。從容敘世契。移頃書偈曰。業鏡高懸。七十二年。一槌擊碎。大道坦然。置筆泊然而逝(天童全嗣)。

臨安靈隱石鼓希夷禪師

上堂。舉瑯玡覺法華舉相見公案。頌曰。聞名不如見面。見面不如聞名。此地無金二兩。俗人沽酒三升○上堂。舉南泉曰。文殊普賢

【現代漢語翻譯】現代漢語譯本在這裡捋虎鬚。被邀請到參堂去。全禪師經常在室內用『狗子無佛性』的話來開示。一天，禪師剛要開口，全禪師就用竹篦劈頭便打。禪師應聲呈偈說：『大涂毒鼓，轟天震地，轉腦回頭橫屍萬里。』全禪師點頭認可。隨即命他擔任侍香。不久，報恩寺的約公到來，邀請禪師分座講法。太守程公，請禪師去住持妙勝寺。沒過多久，朝廷下詔讓禪師住持靈隱寺。衛王用大慈寺的完美殿宇，請禪師開山。等到衛王去世，禪師在上柏庵居住。臺州使君陳公，用瑞巖寺邀請禪師。不久，江心寺的邀請信到了，監丞史公強迫他前往，禪師才動身。凈慈寺的詔書下來，禪師請求辭退，沒有被允許。大參余公來信說，不可再次違背君命。第二年，荊湖地區的總管大臣，上奏朝廷，請求讓僧道購買紫衣和師號，讓他們用師號來住持寺廟。禪師說如果這樣，那麼有錢人家的子弟，都可以主持佛法了，我的道就要衰敗了。禪師將奏疏呈到殿陛，上書到廟堂，這個提議最終被擱置。朝廷下詔讓禪師遷往天童寺，禪師極力推辭，東歸翠巖寺，建造房屋，供奉先世的香火。育王寺的住持位置空缺，朝廷再次下旨讓禪師前往，再次推辭沒有被允許。於是禪師奉詔，上堂說法。『膏雨及時，江山如洗，幽鳥語喬林，殘紅隨流水。可憐盲聾瘖啞人，不識此方真教體。』後來天童寺的除書再次到來，大參趙公，再次邀請禪師主持凈慈寺，禪師都謝絕了。禪師示現疾病，寫下遺表，寫給寺丞張公的信，請求他主持後事。通守永嘉曹公來探望禪師的疾病，禪師從容地敘述世間的緣分，過了一會兒，寫下偈語說：『業鏡高懸，七十二年，一槌擊碎，大道坦然。』放下筆，安然去世（天童全嗣）。臨安靈隱石鼓希夷禪師上堂說法。舉瑯玡覺法華舉相見的公案。頌詞說：『聞名不如見面，見面不如聞名。此地無金二兩，俗人沽酒三升。』上堂說法。舉南泉禪師的話說：『文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行力的象徵）』

【English Translation】 English version Here, he stroked the tiger's whiskers. He was invited to participate in the Chan hall. Chan Master Quan often used the saying 'A dog has no Buddha-nature' to instruct in the room. One day, as the Chan master was about to speak, Chan Master Quan struck him on the head with a bamboo staff. The Chan master responded with a verse: 'The great poisoned drum, thunders and shakes the earth, turning the head back, corpses lie ten thousand miles.' Chan Master Quan nodded in approval. He then ordered him to serve as incense attendant. Soon after, Yue Gong of Baoen Temple arrived and invited the Chan master to share the seat and preach the Dharma. Prefect Cheng invited the Chan master to reside at Miaosheng Temple. Not long after, the imperial court issued an edict for the Chan master to reside at Lingyin Temple. Prince Wei used the perfect halls of Daci Temple to invite the Chan master to open the mountain. When Prince Wei passed away, the Chan master resided at Shangbai Hermitage. Magistrate Chen of Taizhou invited the Chan master with Ruiyan Temple. Soon after, the invitation letter from Jiangxin Temple arrived, and Supervisor Shi forced him to go, and the Chan master then set off. The edict from Jingci Temple came down, and the Chan master requested to resign, but was not allowed. Grand Councilor Yu wrote a letter saying that he could not disobey the emperor's order again. The following year, the chief minister of Jinghu region memorialized the court, requesting that monks and Taoists be allowed to purchase purple robes and titles of masters, and to use the titles of masters to preside over temples. The Chan master said that if this were the case, then the sons of wealthy families could all preside over the Dharma, and my Way would decline. The Chan master presented the memorial to the palace and wrote to the court, and the proposal was eventually shelved. The imperial court issued an edict for the Chan master to move to Tiantong Temple, and the Chan master strongly declined, returning east to Cuiyan Temple, building houses, and offering incense to his ancestors. The position of abbot of Yuhuang Temple was vacant, and the imperial court again issued an edict for the Chan master to go, and again declined without being allowed. So the Chan master received the edict and ascended the hall to preach the Dharma. 'The timely rain is like ointment, the rivers and mountains are washed clean, the secluded birds speak in the tall forests, and the remaining red follows the flowing water. Pitiful are the blind, deaf, and mute, who do not recognize the true essence of the teaching here.' Later, the removal order from Tiantong Temple arrived again, and Grand Councilor Zhao again invited the Chan master to preside over Jingci Temple, and the Chan master declined them all. The Chan master manifested illness, wrote a will, and wrote a letter to Temple Secretary Zhang, requesting him to preside over the affairs after his death. Governor Yongjia Cao came to visit the Chan master's illness, and the Chan master calmly narrated the worldly affinities, and after a while, wrote a verse saying: 'The mirror of karma hangs high, seventy-two years, one hammer shatters it, the great path is open.' He put down his pen and passed away peacefully (Tiantong Quan succeeded him). Chan Master Xiyi of Shigu, Lingyin Temple, Lin'an Ascending the hall to preach the Dharma. He cited the case of Langye Jue, who cited the Lotus Sutra to cite the public case of meeting each other. The eulogy says: 'Hearing the name is not as good as meeting the face, meeting the face is not as good as hearing the name. There are no two taels of gold here, and ordinary people buy three liters of wine.' Ascending the hall to preach the Dharma. He cited the words of Chan Master Nanquan: 'Manjusri (Manjusri, symbol of wisdom) Samantabhadra (Samantabhadra, symbol of great practice)'

。昨夜三更。起佛見法見。每人與三十棒。趁出院也。趙州曰。和尚棒。教誰吃。南泉曰。且道王老師過在甚麼處。趙州禮拜而出。頌曰。春風吹落碧桃華。一片流經十萬家。誰在畫樓沽酒處。相邀來吃趙州茶(天童全嗣)。

幽州盤山思卓禪師

上堂。拈拄杖曰。登山涉水。全藉者人。擲拄杖曰。相見易得好。共住難為人○上堂。寂寂惺惺。有氣死人。惺惺寂寂。無用頑石。嘻。下載清風付與誰(天童全嗣)。

慶元雪竇野云處南禪師

上堂。百計推尋。永不見面。一時休去。在處逢渠。長連床上。吃粥吃飯。取飽為期。我且問你。常住一粒米。是幾番過手○上堂。斬釘截鐵。特地乖張。就下平高。衲僧笑具。皇覺到此。有理難伸未審諸公如何理論(天童全嗣)。

福州雪峰滅堂了宗禪師

上堂。空索索。冷冰冰。清虛之理。畢竟無身。為什麼卻有許多煙雨。會得么。若會得。七種供養諸人。若會不得。滴水難消(天童全嗣)。

相國錢象祖居士

初守金陵。嘗游保寧。問道于無用全公。有所契入。後於鄉里建接待十所。皆以凈土極樂名之。創止庵為棲息之所。自左相辭歸。精修凈業○嘉定二年。閏二月得微疾。有問起居者。則曰不貪生。不怖死。不生天上。不

【現代漢語翻譯】昨夜三更，起身拜佛、見法。每人賞三十棒，趕出院門。趙州問：『和尚的棒子，教誰來吃？』南泉說：『且說說看，王老師錯在什麼地方？』趙州禮拜后離去。頌曰：春風吹落碧桃花，一片隨水流經千家萬戶。誰在畫樓上沽酒，相邀來喝趙州的茶。（天童全嗣）

幽州盤山思卓禪師

上堂說法。拿起拄杖說：『登山涉水，全靠這個人。』扔掉拄杖說：『相見容易相處難。』上堂說法。寂寂惺惺，是有氣死人；惺惺寂寂，是無用頑石。嘻！這清風明月，要交付給誰？（天童全嗣）

慶元雪竇野云處南禪師

上堂說法。千方百計地推尋，永遠不見其面；一旦放下，到處都能遇到他。在長連床上，吃粥吃飯，以吃飽為目的。我且問你，常住的一粒米，要經過幾番手？上堂說法。斬釘截鐵，特立獨行。就下處說高處，惹得眾僧發笑。皇覺到此，有理也難以辯解。不知各位如何評論？（天童全嗣）

福州雪峰滅堂了宗禪師

上堂說法。空蕩蕩，冷冰冰，清虛的道理，本來就沒有形體。為什麼卻有這麼多的煙雨？明白了嗎？如果明白了，七種供養都給你們。如果不明白，滴水也難以消化。（天童全嗣）

相國錢象祖居士

起初鎮守金陵，曾遊歷保寧，向無用全公請教，有所領悟。後來在家鄉建造了十所接待處，都以凈土極樂命名。建立止庵作為棲息之所。自從辭去左相之位歸來，精進修習凈土法門。嘉定二年（1209年）閏二月，略有小病。有人問候起居，他就說：『不貪生，不畏死，不求生天，不……』

【English Translation】 Last night, in the third watch, I arose to see the Buddha and the Dharma. Each person receives thirty blows and is driven out of the monastery. Zhaozhou (name of a Zen master) said, 'Whose turn is it to receive the master's blows?' Nanquan (name of a Zen master) said, 'Tell me, where did Teacher Wang err?' Zhaozhou bowed and left. A verse says: 'The spring breeze blows down the peach blossoms, a petal flows through hundreds of thousands of homes. Who is at the painted tower buying wine, inviting others to drink Zhaozhou tea?' (Tiantong Quansi)

Zen Master Sizhuo of Panshan in Youzhou

Entering the hall, he raised his staff and said, 'Climbing mountains and crossing rivers, we rely entirely on this person.' He threw down the staff and said, 'Meeting is easy, but living together is difficult.' Entering the hall, he said, 'Silent awareness is a living corpse; aware silence is a useless rock. Alas! To whom shall I entrust this clear breeze?' (Tiantong Quansi)

Zen Master Chunan of Xuedou Yeyun in Qingyuan

Entering the hall, he said, 'Searching in every possible way, you will never see his face; once you let go, you will meet him everywhere. On the long benches, eating congee and rice, taking fullness as the goal. Let me ask you, how many hands does a single grain of rice in the monastery pass through?' Entering the hall, he said, 'Decisive and resolute, especially eccentric. Speaking of the high from the low, causing the monks to laugh. Even Huangjue (name of a temple) here finds it difficult to argue reasonably. I wonder how you all would comment?' (Tiantong Quansi)

Zen Master Liaozong of Mietang in Xuefeng, Fuzhou

Entering the hall, he said, 'Empty and desolate, cold and icy, the principle of pure emptiness has no body at all. Why then are there so many mists and rains? Do you understand? If you understand, all seven kinds of offerings are for you. If you don't understand, even a drop of water is hard to digest.' (Tiantong Quansi)

Layman Qian Xiangzu, the State Chancellor

When he first guarded Jinling, he once traveled to Baoning and sought instruction from Master Quan of Wuyong, gaining some insight. Later, he built ten reception centers in his hometown, all named after the Pure Land of Ultimate Bliss. He founded Zhi'an as a place of rest. Since resigning from the position of Left Chancellor and returning home, he diligently cultivated the Pure Land practice. In the intercalary second month of Jiading 2 (1209), he had a slight illness. When someone asked about his well-being, he said, 'I do not crave life, I do not fear death, I do not seek rebirth in heaven, I do not...'

生人中。惟當往生凈土耳。言訖。趺坐而化(天童全嗣已上六人)。

臨州乾元宗穎禪師

上堂。卓拄杖。性燥漢。祇在一槌。靠拄杖。伶俐人。不勞再舉。而今莫有伶俐底么。良久曰。比擬張麟。免亦不遇(西禪凈嗣)。

興化華嚴別峰云禪師

西禪印證后。初住福州支提。遷福泉華嚴。上堂。千種言。萬般解。只要教君長不昧且道不昧個什麼。喚作竹篦則觸。不喚作竹篦則背。○上堂。彌勒大士。朝入伽藍。暮成正覺。總似者般鈍漢。有甚用處。直饒隔山望見支提雙童峰。便回去。腳跟下好與三十(西禪凈嗣)。

福州中濟無禪立才禪師

上堂。舉趙州和尚喫茶去話。頌曰。趙州逢人喫茶。誰知事急出家。翻手作云作雨。順風撒土撒沙。引得洞山無意智。問佛也道三斤麻○讀此庵語錄偈曰。南海波斯持密咒。千言萬語少人知。春風一陣來何處。吹落桃華三四枝(西禪凈嗣已上三人)。

湖州何山月窟慧清禪師

上堂。舉天臺韶國師初參法眼。因僧問法眼。如何是曹源一滴水。眼曰。是曹源一滴水。韶聞豁然開悟。頌曰。曹源一滴水。相罵饒接㭰。鷃省空啾啾。驊騮已千里(華藏演嗣)。

建寧仙州山吳十三道人

每以己事叩諸禪伯。茫無入路。及

【現代漢語翻譯】生人中，唯應當往生凈土而已。說完，便趺坐圓寂（天童全嗣以上六人）。

臨州乾元宗穎禪師

上堂說法，拿起拄杖敲擊地面說：『性子急躁的人，只需一擊便能明白。』放下拄杖說：『聰慧的人，無需再次提示。』現在可有聰慧之人？』停頓片刻說：『比起張麟，免得不期而遇。（西禪凈嗣）』

興化華嚴別峰云禪師

在西禪得到印證后，最初住在福州支提山，后遷往福泉華嚴寺。上堂說法：『千種言語，萬般解釋，只要教你常常不迷惑。』那麼，什麼是不迷惑呢？說是竹篦（一種拂塵）就觸犯了，說不是竹篦就違背了。』上堂說法：『彌勒（未來佛）大士，早上進入伽藍（寺廟），晚上成就正覺（圓滿的覺悟），總像是這種遲鈍的人，有什麼用處？即使隔著山望見支提的雙童峰，便回去，在他的腳跟下好好打三十棒。（西禪凈嗣）』

福州中濟無禪立才禪師

上堂說法，舉趙州（趙州從諗禪師）和尚『喫茶去』的話頭。頌曰：『趙州逢人便說喫茶，誰知事態緊急而出家。翻手爲雲覆手為雨，順風撒土又撒沙。引得洞山（洞山良價禪師）無計可施，問佛也說是三斤麻。』引用此庵語錄的偈子說：『南海的波斯人持誦秘密咒語，千言萬語少有人知。春風一陣從何處來？吹落桃花三四枝。（西禪凈嗣以上三人）』

湖州何山月窟慧清禪師

上堂說法，舉天臺韶國師（韶國師）最初參訪法眼禪師（法眼文益禪師）的故事。因為有僧人問法眼：『如何是曹源（曹溪）一滴水？』法眼回答：『是曹源一滴水。』韶國師聽后豁然開悟。頌曰：『曹源一滴水，互相謾罵還饒你接話。小鳥空自啾啾叫，駿馬已經行千里。（華藏演嗣）』

建寧仙州山吳十三道人

常常用自己的修行之事請教各位禪師，卻茫然沒有門路。以及

【English Translation】 Among living beings, one should only be reborn in the Pure Land. After saying this, he sat in the lotus position and passed away (Tiantong Quan's lineage, the above six people).

Chan Master Zongying of Qian Yuan Monastery in Linzhou

Entering the hall, he struck the ground with his staff and said: 'For an impatient person, one strike is enough.' Leaning on his staff, he said: 'For an intelligent person, no further explanation is needed.' Are there any intelligent people here now?' After a long pause, he said: 'Compared to Zhang Lin, it's better to avoid an unexpected encounter (Xichan Jing's lineage).'

Chan Master Yun of Biefeng, Huayan Monastery in Xinghua

After being certified at Xichan Monastery, he first resided at Zhiti Mountain in Fuzhou, and later moved to Huayan Monastery in Fuquan. Entering the hall, he said: 'A thousand words, ten thousand explanations, are only to teach you to always be without delusion.' Then, what is it to be without delusion? To call it a bamboo whisk (zhupi) is to touch it, to not call it a bamboo whisk is to turn away from it.' Entering the hall, he said: 'The Bodhisattva Maitreya (the future Buddha), enters the Sangharama (monastery) in the morning and attains perfect enlightenment (Zhengjue) in the evening. What use is there for such dullards? Even if you see the Twin Child Peaks of Zhiti Mountain from across the mountain, go back and give yourself thirty blows under your feet (Xichan Jing's lineage).'

Chan Master Lichai of Zhongji Wuchan Monastery in Fuzhou

Entering the hall, he cited the story of Zen Master Zhaozhou (Zhaozhou Congshen) saying 'Go have some tea.' He composed a verse: 'Zhaozhou tells everyone to have tea, who knows that he urgently left home. Turning his hand, he makes clouds and rain, scattering earth and sand with the wind. Leading Dongshan (Dongshan Liangjie) to be helpless, even asking the Buddha, he says it's three pounds of flax.' Quoting a verse from the Record of C庵: 'A Persian from the Southern Sea holds secret mantras, few know his thousands of words. Where does the spring breeze come from? It blows down three or four branches of peach blossoms (Xichan Jing's lineage, the above three people).'

Chan Master Huiqing of Yueku, Heshan Monastery in Huzhou

Entering the hall, he cited the story of National Teacher Shao of Tiantai (Shao Guoshi) initially visiting Zen Master Fayan (Fayan Wenyi). Because a monk asked Fayan, 'What is a drop of water from Caoyuan (Caoxi)?' Fayan replied, 'It is a drop of water from Caoyuan.' Shao Guoshi was enlightened upon hearing this. He composed a verse: 'A drop of water from Caoyuan, scolding each other still allows you to interject. The wren chirps in vain, the steed has already traveled a thousand miles (Huazang Yan's lineage).'

Wu Shisan, a Daoist of Xianzhu Mountain in Jianning

He often consulted various Chan masters about his own practice, but was at a loss for a path. And

參開善謙得法。后結茅于其左。遂往給侍○紹興庚申三月八日夜。釋然啟悟。呈偈曰。元來無縫罅。觸著便光輝。既是千金寶。何須彈雀兒。善答曰。啐地折時真慶快。死生凡聖盡平沈。仙州山下呵呵笑。不負相期宿昔心(開善謙嗣)。

如如居士顏丙

有僧舉南泉有主沙彌話問。士以頌答之曰。解把一莖茅草。喚作丈六金身。會得頭頭皆是道。眼中瞳子面前人○頌子湖狗話曰。貧家無所有。只養一隻狗。便是佛出來。也須遭一口(雪峰然嗣)。

明州育王妙智從廓禪師

閩之長溪林氏子。幼穎悟。喜聞出世法。十五祝髮受具。時閩中多有道之士。悉往從之遊。后依大圓。圓門風孤峻。始齟齬。久之豁然有得。服勤數載。大圓撫之。以為類己。后出世育王。孝宗詔舍利入禁中供養。親睹殊勝。召對碧琳堂。帝問舍利從何發現。師奏曰。從陛下聖心發現。上大悅○晚年建庵于烏石。杜門不與世接。示微恙而逝(育王璞嗣)。

慶元天童息庵達觀禪師

義烏趙氏子也。初參應庵。次見無庵于道場。後於凈慈水庵室中。明得二老垂手處。一語破的而返。至龍翔柏堂分第一座○后閱四剎。被旨升靈隱。上堂。舉二祖問達磨安心公案。頌曰。長安深夜雪漫漫。欲覓心安轉不安。總使言前開

【現代漢語翻譯】現代漢語譯本：參學開善謙禪師而得法。後來在開善謙禪師的左邊結茅屋而居。於是前往侍奉開善謙禪師。紹興庚申年（1140年）三月初八的夜晚，釋然開悟。呈上偈語說：『原來沒有一絲縫隙，觸碰到便光輝四射。既然是價值千金的寶物，又何須用它來打麻雀呢？』開善謙禪師回答說：『啐地一聲折斷時才真正感到慶快，生死凡聖都歸於平等沉寂。仙州山下傳來呵呵的笑聲，不辜負我們往昔相期的心意。』（開善謙禪師的嗣法弟子）。

如如居士顏丙

有僧人舉出南泉禪師『有主沙彌』的話頭來發問。顏丙居士用頌來回答說：『能夠把一根茅草，說成是丈六金身（比喻佛的法身）。領會到任何事物都是道，眼中的瞳子就是面前的人。』頌子湖狗的話說：『貧窮人家沒有什麼，只養了一條狗。即便是佛來了，也要被它咬一口。』（雪峰然禪師的嗣法弟子）。

明州育王妙智從廓禪師

是閩地長溪林氏的兒子。從小就聰穎，喜歡聽聞出世之法。十五歲剃度受具足戒。當時閩地有很多有道之士，他都前去跟隨他們遊學。後來依止大圓禪師。大圓禪師的門風孤峻，開始時有些不合，時間久了豁然有所領悟。服侍勤勞了幾年，大圓禪師撫摸著他，認為他像自己。後來出世住持育王寺。孝宗皇帝下詔將舍利迎入禁中供養，親自看到了殊勝的景象。皇帝在碧琳堂召見他，問道舍利是從哪裡發現的。禪師奏答說：『從陛下聖心發現。』皇帝非常高興。晚年在烏石建立庵堂，閉門謝客不與世俗交往。示現輕微的疾病而逝世。（育王璞禪師的嗣法弟子）。

慶元天童息庵達觀禪師

是義烏趙氏的兒子。最初參學應庵禪師，後來在道場見到無庵禪師。之後在凈慈寺水庵禪師的室內，明白了兩位老禪師垂手示人的地方，一語中的而返回。到達龍翔寺柏堂擔任第一座。後來遊歷四座寺廟，奉旨升座靈隱寺。上堂時，舉出二祖慧可問達磨祖師安心的公案。頌揚說：『長安深夜大雪紛紛揚揚，想要尋求心安反而更加不安。即使在言語之前開悟』

【English Translation】 English version: Can studied with Chan Master Kaisan Qian and attained the Dharma. Later, he built a thatched hut to the left of Kaisan Qian. Thereupon, he went to serve him. On the eighth night of the third month of the Gengshen year of Shaoxing (1140), he attained enlightenment with clarity. He presented a verse saying: 'Originally, there is not a single seam or crack; when touched, it radiates light. Since it is a treasure worth a thousand gold pieces, why use it to shoot sparrows?' Kaisan Qian replied, 'The moment it is spat upon and broken is truly joyous; birth, death, the mundane, and the sacred all return to equal stillness. Laughter echoes from below Mount Xianzhou, not betraying the heart of our past expectations.' (Successor of Kaisan Qian).

Layman Ruru Yan Bing

A monk raised the story of Nanquan's 'Mastered Shami' to ask a question. Layman Yan Bing answered with a verse: 'Able to call a single blade of grass a sixteen-foot golden body (a metaphor for the Dharma body of the Buddha). Understanding that everything is the Way, the pupils in the eyes are the person in front of you.' The verse on the Zihu dog says: 'A poor family has nothing, only raises a dog. Even if the Buddha comes, he will be bitten.' (Successor of Xuefeng Ran).

Chan Master Miaozhi Congkuo of Yuwang Temple in Mingzhou

He was the son of the Lin family of Changxi in Min. From a young age, he was intelligent and liked to hear the Dharma of transcending the world. At the age of fifteen, he shaved his head and received the full precepts. At that time, there were many virtuous people in Min, and he went to study with them all. Later, he relied on Great Circle (Dayuan). Great Circle's monastic style was solitary and stern, and at first, there were some disagreements. After a long time, he suddenly had an understanding. After serving diligently for several years, Great Circle stroked him and considered him to be like himself. Later, he came forth to preside over Yuwang Temple. Emperor Xiaozong issued an edict to bring the relics into the palace for offering, and personally witnessed the extraordinary scene. The emperor summoned him to the Bilin Hall and asked where the relics were discovered. The Chan Master replied, 'They were discovered from Your Majesty's sacred heart.' The emperor was very pleased. In his later years, he built a hermitage in Wushi, closed his doors and did not associate with the world. He showed slight illness and passed away. (Successor of Yuwang Pu).

Chan Master Xi'an Daguan of Tiantong Temple in Qingyuan

He was the son of the Zhao family of Yiwu. Initially, he studied with Chan Master Ying'an, and later met Chan Master Wu'an at the Daocheng Temple. Afterwards, in the room of Chan Master Shui'an of Jingci Temple, he understood the place where the two old Chan Masters showed their hands, and returned with a single, accurate word. He arrived at Baitang of Longxiang Temple and took the first seat. Later, he traveled to four temples, and by imperial decree, he ascended to Lingyin Temple. During the Dharma talk, he raised the case of the Second Ancestor Huike asking Bodhidharma for peace of mind. He praised, saying: 'In the deep night of Chang'an, snow falls heavily, seeking peace of mind only increases unease. Even if enlightenment is opened before words.'

活眼。那知已被老胡謾(凈慈一嗣)。

袁州仰山簡庵嗣清禪師

上堂。舉達磨大師一日謂門人曰。時將至矣。汝等盍各言所得乎。最後慧可出禮三拜。依位而立。磨曰。汝得吾髓。師頌曰。捏目生華立問端。得他皮髓被他謾。者般瞎漢能多事。六月無霜也道寒(凈慈一嗣已上二人)。

常州華藏伊庵有權禪師

臨安昌化祁氏子。年十四得度。十八歲參禮佛智裕于靈隱。時無庵全居第一座。室中以從無住本。建一切法問之。師久而有省。答曰。暗裡穿針。耳中出氣。庵可之。遂密付心印。嘗夜坐達旦。行粥者至。忘展缽。鄰僧以手觸之。師感悟。說偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆花影里弄明月。引得盲龜上釣船○佛智嘗問心包太虛。量廓沙界時如何。師曰。大海不宿死屍。智撫其座曰。此子他日。當據此座。呵佛罵祖去在。師益自韜晦。復見應庵華于歸宗。參大慧杲于徑山。洎無庵全禪師住道場。命師分座○上堂。今朝結卻布袋口。明眼衲僧莫亂走。心行滅處解翻身。噴嚏也成獅子吼。旃檀林。任馳驟。剔起眉毛頂上生。剜肉成瘡露家醜○淳熙庚子秋。示微疾。書偈趺坐而逝。茶毗齒舌不壞。獲五色舍利無數。葬于橫山。余骼塔萬年寺左(道場全嗣)。

明州天童癡鈍智

【現代漢語翻譯】現代漢語譯本：活眼。哪裡知道已經被老胡欺騙了（凈慈寺一嗣）。

袁州仰山簡庵嗣清禪師

上堂說法。舉達摩大師有一天對門人說：『時間快到了，你們何不各自說說自己的心得？』最後慧可出來，行了三個禮拜，然後站在自己的位置上。達摩說：『你得到了我的精髓。』禪師為此作頌說：『捏著眼睛生出幻覺，立刻提出問題。得到他的皮毛精髓卻被他欺騙。這種瞎漢真能多事，六月沒有霜也說冷。』（凈慈寺一嗣以上二人）。

常州華藏伊庵有權禪師

臨安昌化祁氏的兒子。十四歲出家。十八歲時參拜靈隱寺的佛智裕禪師。當時無庵全禪師擔任第一座。在禪房裡用從無住本建立一切法來提問他。禪師很久之後有所領悟，回答說：『暗中穿針，耳朵里出氣。』無庵全禪師認可了他的回答，於是秘密地傳授了心印。曾經夜裡打坐到天亮，負責分粥的僧人來了，他忘記伸出缽。鄰座的僧人用手碰了他一下，禪師因此感悟。說偈語道：『黑漆崑崙拿著釣竿，高掛著古老的船帆衝下湍急的水流。蘆葦花影里玩弄明月，引得瞎眼烏龜爬上釣船。』佛智禪師曾經問：『當心包容太虛，量度擴充套件到沙界時，會怎麼樣？』禪師回答說：『大海不容留死屍。』佛智禪師撫摸著他的座位說：『這個孩子將來，一定會佔據這個座位，呵斥佛，謾罵祖師。』禪師更加韜光養晦。後來又在歸宗寺拜見應庵華禪師，在徑山拜見大慧杲禪師。等到無庵全禪師住持道場時，命令禪師分座說法。上堂說法：『今天紮緊布袋口，明眼的僧人不要亂走。心念止息之處才能翻身，打個噴嚏也成了獅子吼。在旃檀林里，任你馳騁。挑起眉毛在頭頂上生長，剜肉成瘡暴露家醜。』淳熙庚子年（1180年）秋天，略微示現疾病，寫下偈語后結跏趺坐而逝。火化后牙齒和舌頭沒有損壞，獲得五色舍利無數，安葬在橫山，其餘的骨骼建塔在萬年寺的左邊（道場全嗣）。

明州天童癡鈍智禪師

【English Translation】 English version: Living eyes. Who knew he had already been deceived by old Hu (a successor of Jingci Temple).

Chan Master Shiqing of Jian'an, Yangshan, Yuanzhou

Entering the hall. He cited the story of Great Master Damo one day saying to his disciples, 'The time is approaching. Why don't you each speak of what you have attained?' Finally, Huike came forward, made three bows, and stood in his place. Damo said, 'You have attained my marrow.' The Master composed a verse, saying, 'Rubbing the eyes to produce illusions, immediately raising questions. Gaining his skin and marrow, yet being deceived by him. This kind of blind man is truly meddlesome, even saying it's cold when there's no frost in June.' (The above two are successors of Jingci Temple).

Chan Master Youquan of Yian, Huazang Temple, Changzhou

A son of the Qi family of Changhua, Lin'an. He became a monk at the age of fourteen. At eighteen, he paid respects to Chan Master Fozhi Yu at Lingyin Temple. At that time, Chan Master Wu'an Quan was the first seat. In the room, he questioned him using the principle of establishing all dharmas from no-abiding root. After a long time, the Master had an awakening, answering, 'Threading a needle in the dark, exhaling air from the ears.' Chan Master Wu'an approved of him and secretly transmitted the mind-seal. Once, he sat in meditation until dawn. The monk distributing congee arrived, and he forgot to extend his bowl. The neighboring monk touched him with his hand, and the Master had an enlightenment. He spoke a verse, saying, 'Black lacquer Kunlun holding a fishing rod, ancient sails hoisted high, descending the rapid currents. Playing with the bright moon in the shadows of the reed flowers, attracting a blind turtle to climb onto the fishing boat.' Chan Master Fozhi once asked, 'When the mind encompasses the great void and the measure extends to the realms of sand, what will it be like?' The Master replied, 'The great sea does not harbor dead corpses.' Chan Master Fozhi stroked his seat, saying, 'This child, in the future, will surely occupy this seat, scolding the Buddha and cursing the patriarchs.' The Master became even more reclusive. Later, he also met Chan Master Ying'an Hua at Guizong Temple and Chan Master Dahui Gao at Jingshan. When Chan Master Wu'an Quan resided at the monastery, he ordered the Master to share the seat. Entering the hall. 'Today, I tie up the mouth of the cloth bag, clear-eyed monks, don't wander around. Where the mind's activity ceases, one can turn around, even a sneeze becomes a lion's roar. In the sandalwood forest, roam as you please. Raising the eyebrows to grow on the top of the head, carving flesh into sores, exposing family ugliness.' In the autumn of the Gengzi year of Chunxi (1180), he showed slight illness. After writing a verse, he sat in full lotus posture and passed away. After cremation, his teeth and tongue were not damaged, and countless five-colored relics were obtained. He was buried in Hengshan, and the rest of his bones were built into a pagoda to the left of Wannian Temple (a successor of Daochang Quan).

Chan Master Chidun Zhi of Tiantong Temple, Mingzhou

穎禪師

舉達磨見武帝因緣。頌曰。提起須彌第一錘。玉關金鎖擊難開。重施背踏空勞力。應悔迢迢萬里來(焦山體嗣)。

鎮江金山退庵道奇禪師

僧問雪峰道。望州亭與汝相見了也。意旨如何。師曰。左眼半斤。曰烏石嶺與汝相見了也。作么生。師曰。右眼八兩。曰僧堂前與汝相見了也。又且如何。師曰。鼻孔大頭向下。曰只如鵝湖驟步入方丈。保福入僧堂。此意又作么生。師曰。水向石邊流出冷。風從華里過來香(徑山印嗣)。

婺州三峰印禪師

上堂。舉百丈野狐話。頌曰。不落不昧。誣人之罪。不昧不落。無繩自縛。可憐柳絮隨春風。有時自西還自東(雙林用嗣)。

慶元徑山蒙庵元聰禪師

福州朱氏子。晦庵會中得心要。眾推為高弟。慶元三年。自福之雪峰。被旨遷徑山。上堂。舉藥山首造石頭之室。便問三乘十二分教。某甲粗知。嘗聞南方直指人心。見性成佛。實未明瞭。伏望指示。頌曰。恁么也不得。不恁么也不得。恁么不恁么總不得。子作么生。山罔措。頭曰。子因緣不在此。且往馬大師處去。山稟命禮馬祖。仍申前問。祖曰。我有時教伊揚眉瞚目。有時不教伊揚眉瞚目。有時揚眉瞚目者是。有時揚眉瞚目者不是。汝作么生。山于言下契悟。便禮拜。

【現代漢語翻譯】現代漢語譯本穎禪師

拈出達磨（Bodhidharma，菩提達摩，禪宗始祖）與梁武帝（南朝梁的皇帝，502年-549年在位）的因緣。頌詞說：提起須彌山般的第一錘，玉門關的金鎖也難以擊開。再次施展背身踩踏的功夫也只是白費力氣，應該後悔迢迢萬里來到這裡（焦山體嗣）。

鎮江金山退庵道奇禪師

有僧人問雪峰禪師：『望州亭與你相見了嗎？』意旨如何？禪師說：『左眼半斤。』僧人說：『烏石嶺與你相見了嗎？』怎麼樣？禪師說：『右眼八兩。』僧人說：『僧堂前與你相見了嗎？』又將如何？禪師說：『鼻孔大頭向下。』僧人說：『如果像鵝湖驟然進入方丈室，保福進入僧堂，這又是什麼意思？』禪師說：『水向石邊流出冷，風從花里過來香（徑山印嗣）。』

婺州三峰印禪師

上堂說法。拈出百丈禪師的野狐公案。頌詞說：不落入有，不落入無，這是誣陷人的罪過。不落入無，不落入有，這是用無形的繩索自我束縛。可憐的柳絮隨著春風飄蕩，有時向西，有時向東（雙林用嗣）。

慶元徑山蒙庵元聰禪師

福州朱氏的兒子。在朱熹（南宋理學家、思想家）的門下領會了心要。大家推舉他為高足弟子。慶元三年（1197年），從福州的雪峰寺，奉旨遷往徑山寺。上堂說法。拈出藥山禪師最初拜訪石頭禪師的住處，便問三乘十二分教（佛教經文的分類），我說我大概知道。我曾聽說南方禪宗直指人心，見性成佛，實在還不明白。希望您能指示。頌詞說：這樣也不行，那樣也不行，這樣那樣都不行。你怎麼辦？藥山禪師不知所措。石頭禪師說：你與我的因緣不在這裡，你且往馬祖禪師處去。藥山禪師聽命后禮拜馬祖，仍然提出之前的問題。馬祖說：我有時教他揚眉眨眼，有時不教他揚眉眨眼，有時揚眉眨眼是對的，有時揚眉眨眼是不對的。你怎麼樣？藥山禪師在言下領悟，便禮拜。

【English Translation】 English version Zen Master Ying

He cites the story of Damo (Bodhidharma, the first patriarch of Zen Buddhism) meeting Emperor Wu of Liang (Emperor of the Southern Dynasty Liang, reigned 502-549 AD). The verse says: 'Raising the first hammer like Mount Sumeru, the golden lock of Yumen Pass is hard to break open. Repeatedly using the back-stepping effort is just a waste of strength, one should regret coming from ten thousand miles away' (Jiaoshan Tisi).

Zen Master Tuian Daoqi of Jinshan Temple, Zhenjiang

A monk asked Zen Master Xuefeng: 'Has Wangzhou Pavilion met you?' What is the meaning? The master said: 'Left eye, half a catty.' The monk said: 'Has Wushi Ridge met you?' What about it? The master said: 'Right eye, eight taels.' The monk said: 'Has the front of the monks' hall met you?' What will happen then? The master said: 'The nostrils are big and the head is downward.' The monk said: 'If, like a goose, one suddenly enters the abbot's room, and Baofu enters the monks' hall, what does this mean?' The master said: 'Water flows out cold by the stones, and the wind comes fragrant from the flowers' (Jingshan Yin Si).

Zen Master Yin of Sanfeng, Wuzhou

Ascending the hall to preach. Citing the wild fox story of Zen Master Baizhang. The verse says: 'Not falling into existence, not falling into non-existence, is the crime of falsely accusing people. Not falling into non-existence, not falling into existence, is self-binding with invisible ropes. Pitiful willow catkins drift with the spring breeze, sometimes to the west, sometimes to the east' (Shuanglin Yongsi).

Zen Master Meng'an Yuancong of Jingshan, Qingyuan

A son of the Zhu family in Fuzhou. He understood the essentials in the assembly of Zhu Xi (Neo-Confucian scholar and thinker of the Southern Song Dynasty). Everyone recommended him as a top disciple. In the third year of Qingyuan (1197 AD), he was transferred from Xuefeng Temple in Fuzhou to Jingshan Temple by imperial decree. Ascending the hall to preach. Citing the story of Zen Master Yaoshan's initial visit to Zen Master Shitou's residence, he asked about the Three Vehicles and Twelve Divisions of Teachings (classification of Buddhist scriptures), I said I roughly know. I have heard that the Southern Zen school directly points to the human mind and sees one's nature to become a Buddha, but I really don't understand it yet. I hope you can instruct me. The verse says: 'That way is not right, this way is not right, neither that way nor this way is right. What do you do?' Zen Master Yaoshan was at a loss. Zen Master Shitou said: 'Your affinity is not here, you should go to Zen Master Mazu.' Zen Master Yaoshan obeyed and bowed to Mazu, still asking the previous question. Mazu said: 'Sometimes I teach him to raise his eyebrows and blink, sometimes I don't teach him to raise his eyebrows and blink, sometimes raising his eyebrows and blinking is right, sometimes raising his eyebrows and blinking is not right. What about you?' Zen Master Yaoshan understood under the words and bowed.

祖曰。汝見甚麼道理。便禮拜。山曰。某甲在石頭。如蚊子上鐵牛。祖曰。汝既如是。善自護持。師頌曰。倒腹傾腸說向伊。不知何故尚遲疑。只今便好猛提取。莫待天明失卻雞○上堂。舉玄沙見僧禮拜次。乃曰。因我得禮你。頌曰。因我得禮你。莫放屁撒屎。帶累天下人。錯認自家底(龜峰光嗣)。

平江萬壽月林師觀禪師

俗姓黃。福州侯官人。僧問三聖道。逢人則出。出則不為人。意作么生。師曰錯。曰興化道。逢人則不出。出則便為人。意作么生。師曰錯。僧曰。興化旗槍倒卓。三聖肝膽齊傾。師曰。引不著。曰只如今日和尚作么生為人。師曰。一棒一條痕(大洪證嗣)。

常德德山子涓禪師

潼川人也。上堂。見見之時。見非是見。見猶離見。見不能及。喝一喝。鯨吞海水盡。露出珊瑚枝。眾中忽有個衲僧出來道。長老休寐語。卻許伊具一隻眼(大溈行嗣)。

萬松壞衲大璉禪師

贊出山相偈曰。行滿功圓徹骨窮。不勝羸瘦發髼鬆。彌天罪過今無數。毗舍耶中一款供(云居會嗣)。

溫州龍鳴在庵賢禪師

上堂。舉崇壽示眾曰。識得凳子。周匝有餘。雲門道。識得凳子。天地懸殊。師曰。崇壽老漢。坐殺天下人。雲門大師。走殺天下人。龍鳴則不然。識

【現代漢語翻譯】現代漢語譯本祖師說：『你見到什麼道理，便禮拜？』山回答說：『我如同蚊子叮鐵牛，無從下手。』祖師說：『你既然如此，好好地守護保持。』禪師作頌說：『倒出心腹的話語向他訴說，不知什麼緣故還遲疑不決。現在就應該猛烈地提取，不要等到天亮失去了雞。』禪師上堂，舉玄沙禪師看見僧人禮拜的情景，於是說：『因為我才讓你禮拜。』禪師作頌說：『因為我才讓你禮拜，不要放屁拉屎，連累天下人，錯誤地認為那是自己本有的。』(龜峰光嗣)

平江萬壽月林師觀禪師

俗姓黃，福州侯官人。有僧人問三聖禪師：『逢人便出示，出示便不為人，意旨如何？』師觀禪師說：『錯。』僧人又說：『興化禪師說，逢人便不出示，出示便為人，意旨如何？』師觀禪師說：『錯。』僧人說：『興化禪師的旗槍倒立，三聖禪師的肝膽都傾覆了。』師觀禪師說：『與我無關。』僧人說：『那麼今日和尚您如何為人？』師觀禪師說：『一棒一條痕。』(大洪證嗣)

常德德山子涓禪師

潼川人。禪師上堂說：『見見之時，見非是見，見猶離見，見不能及。』喝一聲，『鯨吞海水盡，露出珊瑚枝。』人群中忽然有個僧人出來說：『長老不要說夢話。』這樣才可允許他具有一隻慧眼。(大溈行嗣)

萬松壞衲大璉禪師

贊出山相偈說：『修行圓滿，功德成就，徹骨窮盡。經不起長久的瘦弱，頭髮蓬鬆。彌天的罪過如今無數，在毗舍耶(Pisaca，食人肉的惡鬼)中也只算是一種供品。』(云居會嗣)

溫州龍鳴在庵賢禪師

上堂。舉崇壽禪師向大眾開示說：『認識了凳子，就周全完備有餘了。』雲門禪師說：『認識了凳子，天地之間就懸殊了。』師觀禪師說：『崇壽老漢，坐死了天下人。雲門大師，走死了天下人。龍鳴則不是這樣，認識了凳子，

【English Translation】 English version The Patriarch said, 'What principle did you see that made you bow?' Shan (name of the monk) replied, 'I am like a mosquito trying to bite an iron ox, with no way to start.' The Patriarch said, 'Since you are like this, take good care of yourself.' The Master composed a verse, saying, 'Pouring out my heart to tell him, I don't know why he still hesitates. It's best to extract it fiercely now, don't wait until dawn to lose the chicken.' The Master ascended the hall and cited the case of Zen Master Xuansha seeing a monk bowing, and then said, 'It is because of me that you bow.' The Master composed a verse, saying, 'Because of me that you bow, don't fart and shit, implicating the people of the world, mistakenly recognizing it as your own.' (Guifeng Guangsi)

Zen Master Yuelin Shiguan of Wanshou Temple in Pingjiang

His secular surname was Huang, and he was from Houguan in Fuzhou. A monk asked Zen Master Sansheng, 'Meeting people, he presents it; presenting it, he does not do it for people. What is the meaning?' Master Shiguan said, 'Wrong.' The monk then said, 'Zen Master Xinghua said, meeting people, he does not present it; presenting it, he does it for people. What is the meaning?' Master Shiguan said, 'Wrong.' The monk said, 'Zen Master Xinghua's flag spear is upside down, and Zen Master Sansheng's liver and gallbladder are all overturned.' Master Shiguan said, 'It doesn't concern me.' The monk said, 'Then how does the abbot act for people today?' Master Shiguan said, 'One strike, one mark.' (Dahong Zhengsi)

Zen Master Zijuan of Deshan in Changde

He was from Tongchuan. The Zen Master ascended the hall and said, 'When seeing sees, seeing is not seeing; seeing is still apart from seeing; seeing cannot reach.' He shouted, 'The whale swallows the sea, revealing coral branches.' Suddenly, a monk in the crowd came out and said, 'Elder, don't speak in your sleep.' Only then can he be allowed to have one eye of wisdom. (Dawei Xingsi)

Zen Master Dalian of Wansong

Praising the verse of emerging from the mountain, he said, 'Practice is complete, merit is fulfilled, thoroughly exhausted. Unable to bear the long-term thinness, the hair is disheveled. Countless sins fill the sky now, in Pisaca (a flesh-eating demon) it is just a kind of offering.' (Yunjuhui)

Zen Master Zaian Xian of Longming in Wenzhou

Ascending the hall, he cited Zen Master Chongshou's instruction to the assembly, saying, 'Recognizing the stool, it is complete and abundant.' Zen Master Yunmen said, 'Recognizing the stool, the heaven and earth are vastly different.' Master Shiguan said, 'Old man Chongshou, sitting to death all the people in the world. Great Master Yunmen, running to death all the people in the world. Longming is not like this, recognizing the stool,'

得凳子。四腳著地。要坐便坐。要起便起(萬年賁嗣)。

潭州大溈咦庵鑒禪師

會稽人。上堂。木落霜空。天寒水冷。釋迦老子。無處藏身。折東籬。補西壁。撞著不空見菩薩。請示唸佛三昧。也甚奇怪。卻向道。金色光明雲。參退喫茶去○上堂。舉罽賓國王問師子尊者蘊空公案。頌曰。尊者何曾得蘊空。罽賓徒自斬春風。桃華雨後已零落。染得一溪流水紅(萬年賁嗣)。

慶元瑞巖景蒙禪師

溫之平陽邵氏子。年十三祝髮。習臺教。知名相之學。不足了大事。去參育王裕。裕問師鄉里。師曰。永嘉。曰還識永嘉大師否。師未及答。批頰而出。寢食不安者累月。忽聞鐘聲而悟。即造室中。裕復理前問。師曰。即日恭惟和尚尊體。起居萬福。裕曰。如何是向上事。師擬對被逐。次日再造室次。裕方發問。師抗聲曰。老漢今日敗關也。一拍而出。裕嘆曰。俊哉○因省母歸里。龍翔賁一見深器之。問曰。言無展事話不投機承言者喪滯句者迷祇如言詮不及處。如何通個訊息。師以左手畫一圓相。賁以拂子擊左。師又畫以右手。賁以拂子擊右。師又畫于手中。以兩手拓呈。賁以拂子當中畫一畫。師禮拜而立。賁大笑曰。三十年揀苗。今日得此烏喙。遂令執侍。盡揭底蘊(萬年賁嗣)。

慶元天

【現代漢語翻譯】現代漢語譯本得凳子。四腳著地。要坐便坐。要起便起（萬年賁嗣，具體含義不詳）。

潭州大溈咦庵鑒禪師

會稽人。上堂。木葉飄落，天空空曠，天氣寒冷，水也冰涼。釋迦老子（釋迦牟尼佛）也沒有地方可以藏身。拆東邊的籬笆，補西邊的墻壁，碰到了不空見菩薩（不空見觀音菩薩）。請教什麼是念佛三昧（通過唸佛達到的一種禪定狀態）。真是奇怪。卻（有人）說道：『金色光明雲』。參禪完畢后，喝茶去吧。上堂。舉罽賓國王問師子尊者蘊空公案。頌曰：尊者哪裡曾得到蘊空？罽賓國王徒勞地斬斷春風。桃花經過雨後已經凋零飄落，把一溪的流水都染成了紅色（萬年賁嗣，具體含義不詳）。

慶元瑞巖景蒙禪師

溫州平陽邵氏之子。十三歲剃度出家。學習天臺宗的教義。因為認為研究相術不足以了卻人生大事，於是去參拜育王裕禪師。裕禪師問他家鄉在哪裡。禪師回答說：『永嘉』。裕禪師說：『還認識永嘉大師嗎？』禪師還沒來得及回答，就被打了一巴掌。因此寢食難安好幾個月。忽然聽到鐘聲而有所領悟。隨即前往裕禪師的房間。裕禪師再次問之前的問題。禪師回答說：『今天恭敬地問候和尚您的身體，祝您起居萬福。』裕禪師說：『什麼是向上之事？』禪師剛要回答就被趕了出去。第二天再次來到裕禪師的房間，裕禪師剛要發問，禪師就大聲說：『老漢今天敗關了！』說完就被一掌打了出去。裕禪師感嘆道：『真是俊才！』因為要回家探望母親，（禪師）回到家鄉。龍翔賁一見到他就非常器重他，問道：『言語沒有展開事情，話語不投合時機，承接別人話語的人會喪失，拘泥於語句的人會迷惑，如果言語詮釋不到的地方，如何傳遞訊息？』禪師用左手畫了一個圓相，賁禪師用拂塵擊打左邊。禪師又用右手畫了一個圓相，賁禪師用拂塵擊打右邊。禪師又在手中畫了一個圓相，用兩手托著呈現。賁禪師用拂塵在中間畫了一畫。禪師禮拜而立。賁禪師大笑著說：『三十年挑選苗子，今天得到了這隻烏鴉嘴。』於是讓他執侍左右，完全揭示了（禪師的）底蘊（萬年賁嗣，具體含義不詳）。

慶元天童曇華禪師

【English Translation】 English version Get a stool. Four legs on the ground. Sit if you want to sit. Get up if you want to get up (Wan Nian Bi Si, meaning unknown).

Chan Master Yian Jian of Dawei in Tanzhou

A person from Kuaiji. Entering the hall: 'Leaves fall, the sky is empty, the weather is cold, and the water is freezing. Shakyamuni Buddha (Shijia Laozi) has nowhere to hide. Tear down the eastern fence and mend the western wall, encountering Bukongjian Bodhisattva (Amoghapasha Avalokiteśvara). Please teach me the Samadhi (a state of meditative consciousness) of Buddha recitation. How strange! Yet (someone) says: 'Golden light cloud.' After Chan practice, let's go have tea.' Entering the hall: He cited the case of King Jibin asking Venerable Lion about the emptiness of the aggregates. A verse says: 'When did the Venerable attain the emptiness of the aggregates? The King of Jibin vainly cut the spring breeze. Peach blossoms have fallen after the rain, dyeing a stream of water red (Wan Nian Bi Si, meaning unknown).'

Chan Master Jingmeng of Ruiyan in Qingyuan

The son of the Shao family of Pingyang in Wenzhou. He shaved his head at the age of thirteen. He studied the teachings of the Tiantai school. Considering the study of physiognomy insufficient to complete the great matter of life, he went to visit Chan Master Yu of Yuwang. Chan Master Yu asked him where his hometown was. The master replied, 'Yongjia.' Yu said, 'Do you still know Great Master Yongjia?' Before the master could answer, he was slapped. He was restless for months. Suddenly, he had an enlightenment upon hearing the sound of a bell. He immediately went to Yu's room. Yu repeated the previous question. The master replied, 'Today, I respectfully inquire about the health of the abbot, wishing you well in your daily life.' Yu said, 'What is the matter of upward progress?' The master was about to answer when he was driven out. The next day, he went to Yu's room again. As Yu was about to ask a question, the master exclaimed, 'The old man has failed today!' He was slapped out. Yu sighed, 'What a talent!' Because he was returning home to visit his mother, (the master) returned to his hometown. Longxiang Benyi deeply valued him upon seeing him, asking, 'Words do not unfold the matter, and speech does not suit the occasion. Those who take up words lose, and those who cling to phrases are deluded. If words cannot express it, how can the message be conveyed?' The master drew a circle with his left hand, and Chan Master Ben struck the left side with a whisk. The master drew another circle with his right hand, and Chan Master Ben struck the right side with a whisk. The master then drew a circle in his hand and presented it with both hands. Chan Master Ben drew a line in the middle with a whisk. The master bowed and stood. Chan Master Ben laughed and said, 'Thirty years of selecting seedlings, today I have obtained this crow's beak.' He then had him attend to him, fully revealing (the master's) inner potential (Wan Nian Bi Si, meaning unknown).

Chan Master Tanhua of Tiantong in Qingyuan

童雪庵從瑾禪師

永嘉楠溪人。俗姓鄭。禮普安院子回落發。謁心聞賁于瑞巖。一日入室。賁舉紅爐片雪問。師擬答。忽領旨。留侍三年。入閩。見佛智于西禪。問甚處來。師曰。四明。智曰。曾見憨布袋么。師便喝。智便打。師接住拳曰。和尚不得草草。智曰。瞎漢過者邊立。時賁主江心。師歸省。命充維那。一日問師。一喝分賓主。照用一時行。如何是一喝分賓主。師便喝。賁曰。者一喝是賓是主。師曰。賓則始終賓。主則始終主。賁笑曰。汝又眼花了。師即呈偈曰。一喝分賓主。依然又眼花。倒翻筋斗去。踏殺死蝦蟆○慶元六年七月二十三日。索浴更衣。書偈投筆而寂。壽八十四。臘七十。全身葬心聞賁禪師塔右(萬年賁嗣○已上四人○此據箬庵存稿補入又查覺浪所著禪燈正宗所載直翁凈嗣亦同名同號機緣一則附刊備考○雪庵從瑾禪師僧請益倩女離魂話師示以頌曰南枝向暖北枝寒何事　春風有兩般憑杖高樓莫吹笛大家留取倚闌干)。

曹洞宗

襄州鹿門覺禪師

參長翁凈禪師。值凈上堂。舉靈云見桃花悟道因緣。頌曰。一個烏梅似本形。蜘蛛結網打蜻蜓。蜻蜓落了兩邊翅。堪笑烏梅咬鐵釘。師不覺失笑曰。早知燈是火。飯熟幾多時。后承印記。出住鹿門。示眾曰。盡大地是學人一卷經

【現代漢語翻譯】現代漢語譯本

童雪庵從瑾禪師

是永嘉楠溪人（今浙江溫州一帶）。俗姓鄭。在普安院子回處剃度出家。在瑞巖拜見心聞賁禪師。一天進入方丈室，賁禪師舉起『紅爐片雪』（比喻極小的事物或極短的時間）發問。禪師正要回答，忽然領悟旨意。留在心聞賁禪師身邊侍奉三年。之後前往福建，在西禪拜見佛智禪師。佛智禪師問：『從哪裡來？』禪師回答：『四明（今浙江寧波一帶）。』佛智禪師說：『曾經見過憨布袋（指彌勒佛的化身）嗎？』禪師便大喝一聲。佛智禪師就打他。禪師接住佛智禪師的拳頭說：『和尚不得草率。』佛智禪師說：『瞎漢站到那邊去。』當時心聞賁禪師主持江心寺，禪師回去探望，被任命為維那（寺院中負責維持秩序的僧人）。一天，心聞賁禪師問禪師：『一喝分賓主，照用一時行。如何是一喝分賓主？』禪師便大喝一聲。心聞賁禪師說：『這一喝是賓是主？』禪師說：『賓則始終是賓，主則始終是主。』心聞賁禪師笑著說：『你又眼花了。』禪師隨即呈上偈語說：『一喝分賓主，依然又眼花。倒翻筋斗去，踏殺死蝦蟆。』慶元六年（1200年）七月二十三日，禪師要求沐浴更衣，寫下偈語，放下筆而圓寂。享年八十四歲，僧臘七十年。全身葬在心聞賁禪師塔的右邊。（萬年賁的嗣法弟子。以上四人，根據箬庵存稿補入。又查覺浪所著禪燈正宗所載直翁凈的嗣法弟子亦同名同號，機緣一則附刊備考。雪庵從瑾禪師，僧人請教倩女離魂的話，禪師用頌語開示說：南枝向暖北枝寒，何事春風有兩般？憑杖高樓莫吹笛，大家留取倚闌干）。

曹洞宗

襄州鹿門覺禪師

參拜長翁凈禪師。適逢長翁凈禪師上堂，舉靈云見桃花悟道因緣。頌曰：一個烏梅似本形，蜘蛛結網打蜻蜓。蜻蜓落了兩邊翅，堪笑烏梅咬鐵釘。禪師不覺失笑說：早知燈是火，飯熟幾多時。後來得到長翁凈禪師的印可，出任鹿門寺住持。開示大眾說：盡大地是學人一卷經。

【English Translation】 English version

Chan Master Congjin of Xue'an Hermitage

He was from Nanxi, Yongjia (area around present-day Wenzhou, Zhejiang Province), with the secular surname Zheng. He was tonsured at Puan Temple by Zihui. He visited Xinwen Ben at Ruiyan. One day, entering the room, Ben raised 'a snowflake in a red-hot stove' (metaphor for something extremely small or short-lived) and asked. The Master was about to answer when he suddenly understood the meaning. He stayed to serve for three years. He went to Fujian and saw Fozhi at Xichan. Fozhi asked, 'Where do you come from?' The Master said, 'Siming (area around present-day Ningbo, Zhejiang Province).' Fozhi said, 'Have you seen the silly cloth bag (referring to an incarnation of Maitreya Buddha)?' The Master immediately shouted. Fozhi then hit him. The Master caught Fozhi's fist and said, 'Monk, you must not be careless.' Fozhi said, 'Blind man, stand over there.' At that time, Ben was in charge of Jiangxin Temple. The Master returned to visit and was appointed as the director (monk in charge of maintaining order in the monastery). One day, Ben asked the Master, 'One shout distinguishes guest and host, illuminating and applying at the same time. What is one shout distinguishing guest and host?' The Master then shouted. Ben said, 'Is this shout guest or host?' The Master said, 'Guest is always guest, host is always host.' Ben laughed and said, 'You are seeing things again.' The Master then presented a verse saying, 'One shout distinguishes guest and host, still seeing things again. Somersaulting backwards, trampling to death a toad.' On the twenty-third day of the seventh month of the sixth year of Qingyuan (1200), the Master requested to bathe and change clothes, wrote a verse, and passed away, dropping his pen. He lived to be eighty-four years old, with seventy years as a monk. His whole body was buried to the right of Chan Master Xinwen Ben's stupa. (Successor of Wannian Ben. The above four people are supplemented according to the surviving manuscripts of Ruo'an. Also, according to the Zen Lamp Orthodox Record written by Juelang, the successor of Zhiyong Jing also has the same name and number, and one anecdote is attached for reference. Chan Master Congjin of Xue'an Hermitage, a monk asked about the story of Qiannü Leaving Her Soul, and the Master instructed with a verse saying: The south branch is warm, the north branch is cold, why does the spring breeze have two kinds? Do not play the flute on the tall building with a railing, let everyone keep leaning on the railing).

Caodong School

Chan Master Jue of Lumen, Xiangzhou

He visited Chan Master Changweng Jing. He encountered Jing giving a lecture, citing the cause and condition of Lingyun's enlightenment upon seeing peach blossoms. He praised: A black plum resembles its original form, a spider weaves a web to catch a dragonfly. The dragonfly loses both wings, laughable black plum biting iron nails. The Master couldn't help but laugh and said: If I had known the lamp was fire, how much sooner would the rice have been cooked. Later, he received the seal of approval from Changweng Jing and became the abbot of Lumen Temple. He instructed the assembly, saying: The entire earth is a scroll of scripture for the student.

。盡乾坤是學人一隻眼。以這個眼。讀如是經。千萬億劫。常無間斷。諸人還看讀得么。如看讀得。老僧請他吃個無米油糍○嘗作五位正偏頌曰。正中偏。月黑雲龍午夜天。佛祖無蹤凡聖盡。箇中誰辨往來源○偏中正。金井玉盤秋水冷。海天紅日已生東。餘輝不照毗盧頂○正中來戴角披毛知幾回。應物轉身全得妙。云收終不露崔嵬○兼中至。覿面誰能容擬議。手提妙印不當風。大用繁興豈凝滯○兼中到。無舌童兒方會道。撥塵何處得逢渠。撒手回途還得妙(天童凈嗣○近有位中符禪師博極群書。查有鹿門覺親見芙蓉楷機緣云。覺問。笳笳曲子。不墮五音。韻出青霄。請師吹唱。楷曰。木雞啼夜半。鐵鳳叫天明。覺曰。恁么則一句。曲含千古韻。滿堂雲水盡知音。楷曰。無舌童兒能繼和。覺曰。作家宗師人天眼目。楷曰。禁取兩片皮。覺從此契悟。位中所著大統竟削去傳燈丹霞真歇宗玨足庵如凈五世。但傳燈入藏已久。指月盛行於世。即位中向年所刻洞宗續燈及拈頌諸本皆遞代相承並未改削。一旦以北直僧塌來青州塔記忽翻舊案。謂天童凈下鹿門覺。即是芙蓉楷下凈因覺。夫凈因嗣芙蓉。五燈中自有列傳。及上堂法語與鹿門何涉。誤並兩人為一人。不知有何所據。紊亂世次。余深痛之。近讀鼓山霈和尚辨謬一書。知位中

【現代漢語翻譯】盡乾坤（宇宙）是學人一隻眼。以這個眼，讀如是經（指佛經）。千萬億劫（極長的時間），常無間斷。諸位還看讀得懂嗎？如果看讀得懂，老僧請他吃個無米油糍（一種食物）。我曾經作過五位正偏頌：正中偏。月黑雲龍午夜天。佛祖無蹤凡聖盡，箇中誰辨往來源。偏中正。金井玉盤秋水冷。海天紅日已生東，餘輝不照毗盧頂（毗盧遮那佛的頂）。正中來戴角披毛知幾回。應物轉身全得妙，云收終不露崔嵬。兼中至。覿面誰能容擬議。手提妙印不當風，大用繁興豈凝滯。兼中到。無舌童兒方會道。撥塵何處得逢渠，撒手回途還得妙。(天童凈嗣) 近來有位位中符禪師，博覽群書，查到鹿門覺親見芙蓉楷的機緣說：覺問：『笳笳曲子，不墮五音，韻出青霄，請師吹唱。』楷說：『木雞啼夜半，鐵鳳叫天明。』覺說：『這樣說來，一句曲子，包含千古韻味，滿堂雲水僧都成了知音。』楷說：『無舌童兒能繼和。』覺說：『作家宗師，人天眼目。』楷說：『禁取兩片皮。』覺從此契悟。位中所著的大統竟削去傳燈（指《傳燈錄》）丹霞真歇宗玨足庵如凈五世。但傳燈入藏已久，指月（指《指月錄》）盛行於世，即位中向年所刻洞宗續燈及拈頌諸本皆遞代相承並未改削。一旦以北直僧塌來青州塔記忽翻舊案，謂天童凈下鹿門覺，即是芙蓉楷下凈因覺。夫凈因嗣芙蓉，五燈中自有列傳，及上堂法語與鹿門何涉。誤並兩人為一人，不知有何所據，紊亂世次。余深痛之。近讀鼓山霈和尚辨謬一書，知位中

【English Translation】 The entire universe is the one eye of the student. With this eye, read such sutras (referring to Buddhist scriptures). For countless eons (extremely long periods of time), constantly without interruption. Do you all see and understand the reading? If you see and understand the reading, this old monk will treat him to a rice-less oil cake (a type of food). I once composed a song of the five ranks of principle and phenomenon: 'Phenomenon within principle. Dark moon, cloud dragon, midnight sky. Buddhas and ancestors leave no trace, saints and mortals disappear. Who can discern the source and return within this?' 'Principle within phenomenon. Golden well, jade plate, autumn water cold. The red sun has already risen in the east of the sea and sky, its remaining light does not illuminate the crown of Vairocana (Vairocana Buddha's crown).' 'Coming from principle, wearing horns and fur, how many times have we known? Responding to things, turning around is completely wonderful, when the clouds disperse, the towering peaks are not revealed.' 'Arriving at the combined. Face to face, who can tolerate deliberation? Holding the wonderful seal in hand, not facing the wind, great function flourishes, how can it stagnate?' 'Arriving at the combined. A tongue-less child can speak the Tao. Where can one meet him by sweeping away the dust? Releasing the hand and returning the path is still wonderful.' (Tiantong Jingsi) Recently, Chan Master Fuzhi of Weizhong, having extensively studied books, investigated the opportunity of Luming Jue personally seeing Furong Kai, saying: Jue asked: 'The Jiajia tune, not falling into the five tones, its rhyme comes from the blue sky, please master play and sing it.' Kai said: 'The wooden rooster crows at midnight, the iron phoenix cries at dawn.' Jue said: 'In this way, a single tune contains the rhythm of a thousand ages, and all the monks in the hall become kindred spirits.' Kai said: 'A tongue-less child can continue the harmony.' Jue said: 'A master of the craft, the eyes of humans and gods.' Kai said: 'Forbid the two pieces of skin.' Jue attained enlightenment from this. The Datong written by Weizhong was actually removed from the five generations of the Transmission of the Lamp (referring to the Transmission of the Lamp) of Danxia Zhenxie, Zongjue, Zu'an, and Rujing. However, the Transmission of the Lamp has long been stored in the canon, and the Pointing at the Moon (referring to the Pointing at the Moon) is prevalent in the world. That is, the Continued Lamp of the Caodong School and the annotations and praises carved by Weizhong in previous years have been passed down through generations without being altered. Once, a monk from Beizhi, Taba, came to the Qingzhou Pagoda Record and suddenly overturned the old case, saying that Luming Jue under Tiantong Jing was actually Jingyin Jue under Furong Kai. Now, Jingyin succeeded Furong, and there is a biography in the Five Lamps, and what does the Dharma talk have to do with Luming? Mistakenly combining two people into one, not knowing what basis there is, disrupting the generational order. I deeply grieve over this. Recently, reading the book Distinguishing Errors by Abbot Pei of Gushan, I learned that Weizhong

所據青州塔記其偽有三。夫塔記既是自敘。何以略于問道機緣而詳于出處。歲月無他。不過以歲月為辨論張本是其所長耳。其偽一也。又敘得法原由。而於本師師翁師伯皆直叱其名曰。政和間參襄州鹿門自覺。覺使見芙蓉楷。道經鄧州得謁丹霞淳跡。此數語乃是老師大衲為後生晚輩作傳口氣。豈是自敘之詞。不過以見芙蓉丹霞為改鹿門為凈因之張本耳。其偽二也。又敘示寂顛末云。皇統九年臘八親書塔記十二亥刻示寂。試問此數語為是未死之先預為敘耶。抑亦死後復起再敘耶。其偽三也。有此三偽。乃欲據削從上五代世系。位中欲藉以欺人而不知實自欺耳。蓋代人草創潤色是位中平日手段。如青州辨無機緣便作出一段機緣。鹿門覺上堂語便安入凈因章中。安知其不能改塔記乎。若塔記果是恁么說話。則此記亦不足信矣。何況彼之謬書乎。是編也。悉從傳燈世系指月定本相次而成。並不誵訛。讀者其識諸)。

續指月錄卷二卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷三

六祖下十九世

臨濟宗

夔州臥龍破庵祖先禪師

蜀之廣安王氏子。從羅漢院德祥出家。聞緣老宿住昭覺。往參扣語契。令奉圓悟香火。一日從方丈前過。緣問庵頭有人么。師云。無人

【現代漢語翻譯】《所據青州塔記》有三個虛假之處。塔記既然是自述，為何略于問道的機緣，而詳于出身來歷？歲月並無其他作用，不過是以歲月為辨論的根本，這是它的長處。這是其一偽。又敘述得法的原由，卻對本師、師翁、師伯都直呼其名，說『政和（1111-1118）年間參訪襄州鹿門自覺，自覺讓他去見芙蓉楷，在鄧州得到機會拜謁丹霞淳的遺蹟』。這些話是老師大衲為後生晚輩作傳的口氣，豈是自述之詞？不過是以見芙蓉、丹霞為改鹿門為凈因的張本罷了。這是其二偽。又敘述示寂的經過說：『皇統（1141-1149）九年臘八親手書寫塔記，在十二亥時示寂』。試問這些話是在未死之前預先敘述的呢？還是死後復活再敘述的呢？這是其三偽。有了這三個虛假之處，卻想據此削減從上的五代世系，位中想借此欺騙別人，卻不知道實際上是自欺欺人。大概是別人草創，位中潤色，這是位中平日的手段。如青州辨無機緣，便作出一段機緣；鹿門覺的上堂語，便安入凈因章中。怎麼知道他不能篡改塔記呢？如果塔記果真是這樣說話，那麼這篇塔記也不值得相信了。何況他那些謬誤的記載呢？這部書，完全是從《傳燈錄》的世系、《指月錄》的定本依次而成，沒有絲毫差錯，讀者要明辨啊。

《續指月錄》卷二卍新續藏第 84 冊 No. 1579 《續指月錄》

《續指月錄》卷三

六祖下十九世

臨濟宗

夔州臥龍破庵祖先禪師

是蜀地廣安王氏的兒子。跟隨羅漢院德祥出家。聽說緣老宿住在昭覺寺，前去參拜，言語投契，緣老宿讓他侍奉圓悟的香火。一天，祖先禪師從方丈前經過，緣老宿問：『庵頭有人嗎？』祖先禪師說：『沒有人。』

【English Translation】 The 'Record of the Qingzhou Pagoda' has three falsehoods. Since the pagoda record is a self-narration, why is it brief on the circumstances of seeking the Dao but detailed on the origins and background? The years serve no other purpose than to provide a basis for argument, which is its strength. This is the first falsehood. Furthermore, it narrates the reasons for attaining the Dharma, yet directly calls the names of the original teacher, the teacher's teacher, and the teacher's uncle, saying, 'During the Zhenghe (1111-1118) period, he visited Lumen Zijue in Xiangzhou, and Zijue sent him to see Furong Kai. While passing through Dengzhou, he had the opportunity to visit the traces of Danxia Chun.' These words are in the tone of a senior monk writing a biography for a junior, how could they be words of self-narration? It is merely using the encounters with Furong and Danxia as a basis for changing Lumen to Jingyin. This is the second falsehood. Moreover, it narrates the circumstances of passing away, saying, 'In the ninth year of Huangtong (1141-1149), on the eighth day of the twelfth month, he personally wrote the pagoda record and passed away at the hour of Hai.' I ask, were these words narrated in advance before death, or were they narrated again after resurrection? This is the third falsehood. With these three falsehoods, he wants to use them to reduce the lineage of the previous Five Dynasties. Wei Zhong wants to use this to deceive others, but he does not know that he is actually deceiving himself. It is probably that others created the draft, and Wei Zhong embellished it, which is Wei Zhong's usual method. For example, Qingzhou Bian had no opportunity, so he created an opportunity; Lumen Jue's words in the Dharma hall were placed in the Jingyin chapter. How do we know that he cannot alter the pagoda record? If the pagoda record really speaks like this, then this record is not worth believing. Moreover, what about his erroneous records? This book is entirely based on the lineage of the 'Transmission of the Lamp' and the fixed edition of the 'Pointing at the Moon,' without any errors. Readers should recognize this.

Continuation of the 'Pointing at the Moon Record,' Volume 2 卍 New Continuation Collection, Volume 84, No. 1579, 'Continuation of the Pointing at the Moon Record'

Continuation of the 'Pointing at the Moon Record,' Volume 3

Nineteenth Generation Below the Sixth Patriarch

Linji School

Chan Master Zuxian of Wo Long Po'an in Kuizhou

He was the son of the Wang family of Guang'an in Shu (Sichuan). He left home to become a monk under Dexiang of Luohan Monastery. Hearing that Elder Yuan resided at Zhaojue Monastery, he went to pay respects, and their words were in harmony. Elder Yuan had him serve the incense of Yuanwu. One day, Chan Master Zuxian passed in front of the abbot's room, and Elder Yuan asked, 'Is there anyone in the hermitage?' Chan Master Zuxian said, 'No one.'

。語未竟。緣劈胸與一拳云。你聻。師忽有省。出峽依澧州德山涓公祝髮受具。遍叩諸方。抵蘇之萬壽。值雪夜坐。自念行腳數年。未得悟徹。正悶悶間。忽見鐘動趨后架。舉首見照堂二字。疑情頓釋。既而見水庵一于雙林。水曰。師子尊者。被罽賓斬卻頭且置。你道西天鬍子。為什麼無須。師曰。非雙林不舉此話。水曰。作家禪客。師曰。心不負人。面無慚色。水遂以手拓開。師曰。勘破了也。迨水庵謝事。往參密庵杰和尚。杰即命師典客。一日杰對旁僧舉不是風動。不是幡動語。師聞豁然大悟。次日杰遇師于寮前。謂師曰。總不得作伎倆。試露個訊息來。師應聲曰。方丈里有客。杰呵呵大笑○杰遷蔣山。師侍行。親炙凡五載。盡得旨要。辭還蜀。杰送以偈曰。萬里南來川䖃苴。奔流度刃叩玄關。頂門[翟*支]瞎金剛眼。去住還同珠走盤○師至夔州。尚書楊公輔以臥龍請。未幾辭去。復游吳中。首眾于徑山靈隱。后住常州薦福。真州靈巖。蘇州秀峰穹窿。楊和王請住湖州資福。最後約齋張公镃。請師于慧云開山。凡六坐道場○師首眾靈隱。時有道者。請益胡孫子捉不住。愿垂開示。師曰。用捉他作什麼。如風吹水。自然成文。時無準侍傍大悟。(木陳忞頌云至仁天子調玉燭宇宙風清八百州寸刃不施王化遍一人端拱

【現代漢語翻譯】語未竟，緣（僧人）劈胸就是一拳，（並喝問道）『你是什麼東西！』師（僧人）忽然有所領悟，出峽后在澧州依止德山涓公剃度受戒，然後遍訪各處名師。到達蘇州萬壽寺時，正值雪夜坐禪，（他）自忖行腳多年，未能徹底開悟，正苦悶間，忽然聽到鐘聲，便走向后架，抬頭看見『照堂』二字，心中的疑惑頓時消解。之後，（他）在雙林寺拜見水庵一禪師，水庵說：『師子尊者（阿羅漢名），被罽賓王斬下頭顱暫且不論，你來說說，西天來的胡人，為什麼沒有鬍鬚？』師（僧人）回答說：『不是雙林寺，不會提起這樣的話頭。』水庵說：『真是個有作為的禪客！』師（僧人）說：『心不虧人，自然面無愧色。』水庵便用手打開（師的胸膛），師（僧人）說：『被你勘破了！』等到水庵辭去寺中職務，（師）又去參拜密庵杰和尚，杰和尚便讓師（僧人）擔任典客（負責接待賓客）。一天，杰和尚對旁邊的僧人說『不是風動，不是幡動』，師（僧人）聽了，豁然大悟。第二天，杰和尚在僧寮前遇見師（僧人），對師（僧人）說：『總不能弄虛作假，試著透露一點訊息來。』師（僧人）應聲回答說：『方丈里有客人。』杰和尚聽了，呵呵大笑。杰和尚遷往蔣山，師（僧人）跟隨前往，親近侍奉了五年，完全領會了（杰和尚的）旨要。辭別返回四川時，杰和尚作偈相贈：『萬里南來川蜀地，奔流度刃叩玄關。頂門[翟*支]瞎金剛眼，去住還同珠走盤。』師（僧人）到達夔州，尚書楊公輔請他住持臥龍寺，不久便辭去。又遊歷吳中一帶，先在徑山靈隱寺領眾，後來又住持常州薦福寺、真州靈巖寺、蘇州秀峰寺和穹窿寺。楊和王請他住持湖州資福寺，最後應約齋張公镃的邀請，在慧云寺開山。一生共住持過六座道場。師（僧人）最初在靈隱寺領眾時，有一位道人請教說：『胡孫子（指妄心）捉不住，希望您能開示。』師（僧人）說：『捉它做什麼？如同風吹水面，自然形成波紋。』當時無準禪師在旁邊，聽后大悟。（木陳忞頌揚說：至仁天子調和陰陽，宇宙清明，天下太平，八百諸侯都來朝貢，不用一寸兵刃，王道教化普及天下，天子一人端拱無為。）現代漢語譯本

【English Translation】 Before he finished speaking, the monk gave him a punch to the chest and shouted, 'What are you?' The master suddenly had an awakening. After leaving the gorge, he was tonsured and received the precepts at Deshan Juangong in Lizhou. Then he traveled to various places to seek instruction from famous teachers. When he arrived at Wanshou Temple in Suzhou, it was a snowy night and he was meditating. He thought to himself that he had been traveling for many years but had not yet achieved complete enlightenment. He was feeling depressed when he suddenly heard the sound of a bell and went to the back frame. He looked up and saw the words 'Zhaotang' (Enlightenment Hall), and the doubts in his heart were immediately dispelled. Later, he met Zen Master Shui'an Yi at Shuanglin Temple. Shui'an said, 'Venerable Shizi (name of an Arhat) had his head cut off by the King of Jibin, let's put that aside for now. Tell me, why does the barbarian from the Western Heaven have no beard?' The master replied, 'If it weren't for Shuanglin Temple, this topic wouldn't be brought up.' Shui'an said, 'Truly an accomplished Zen practitioner!' The master said, 'If the heart is not ashamed, the face will have no blush.' Shui'an then opened (the master's chest) with his hand, and the master said, 'I have been seen through!' When Shui'an resigned from his position at the temple, (the master) went to visit Zen Master Mi'an Jie. Zen Master Jie then appointed the master as the receptionist (responsible for receiving guests). One day, Zen Master Jie said to the monks beside him, 'It is not the wind that moves, it is not the flag that moves.' The master heard this and suddenly had a great awakening. The next day, Zen Master Jie met the master in front of the monks' quarters and said to the master, 'You can't pretend, try to reveal some news.' The master replied, 'There are guests in the abbot's room.' Zen Master Jie laughed heartily. When Zen Master Jie moved to Jiangshan, the master followed him and served him closely for five years, fully understanding (Zen Master Jie's) essential teachings. When he bid farewell to return to Sichuan, Zen Master Jie gave him a verse as a gift: 'Ten thousand miles south to the land of Sichuan, rushing through the blade to knock on the mysterious gate. The blind vajra eye at the top of the head, going and staying are like a pearl on a plate.' When the master arrived in Kuizhou, Minister Yang Gongfu invited him to reside at Wolong Temple, but he resigned shortly after. He then traveled to the Wuzhong area, first leading the congregation at Lingyin Temple on Jing Mountain, and later residing at Jianfu Temple in Changzhou, Lingyan Temple in Zhenzhou, Xiufeng Temple and Qionglong Temple in Suzhou. Yang and King invited him to reside at Zifu Temple in Huzhou, and finally, at the invitation of Zhang Gongzi, he opened a mountain at Huiyun Temple. He resided in a total of six monasteries in his life. When the master first led the congregation at Lingyin Temple, a Taoist asked for instruction, saying, 'The monkey mind (referring to the wandering mind) cannot be caught, I hope you can enlighten me.' The master said, 'What is the use of catching it? Like the wind blowing on the water, it naturally forms ripples.' At that time, Zen Master Wuzhun was beside him and had a great awakening after hearing this. (Mu Chenmin praised: The most benevolent emperor harmonizes yin and yang, the universe is clear and peaceful, the world is peaceful, and eight hundred princes come to pay tribute. Without an inch of blade, the kingly way of teaching spreads throughout the world, and the emperor alone sits in peace and does nothing.) English version

坐龍樓○箬庵問頌云人居大國方知貴水到潚湘一樣清驀地江湖風浩蕩一時吹徹渙春冰)上堂。舉楊岐乍住屋壁疏。滿床盡撒雪珍珠。縮卻項。暗嗟吁。翻憶古人樹下居。師曰。楊歧鬥勝不鬥劣。秀峰斗劣不鬥勝。秀峰乍住沒親疏。個個盡懷滄海珠。滿眼湖山看不足。釋迦彌勒是他奴○上堂。舉東山和尚道。如何是禪。閻浮樹在海南邊。近則不離方寸。遠則十萬八千。畢竟如何。禪禪。師云。穹窿也有個道處。如何是禪。閻浮樹在海南邊。撐天拄地。拄地撐天。巧說不得。只要心傳。畢竟如何。禪禪(堯峰潛曰吹火長尖嘴)○上堂。十五日已前明似鏡。十五日已后黑似漆。正當十五日又且如何。鶯遷喬木頻頻語。蝶戀芳叢對對飛○嘉定四年六月九日。師將示寂。作手書別交遊。復書偈曰。末後一句。已成忉怛。寫出人前。千錯萬錯。書訖端坐而逝。時客寓徑山。遺命散骨林間。住持石橋。建塔于別峰塔之右。壽七十六。臘四十九(天童杰嗣)。

臨安靈隱松源崇岳禪師

處州之龍泉吳氏子。自幼卓犖不凡。早歲慕出世法。年二十三。棄家參學。繼見大慧杲于徑山。杲升堂。稱蔣山應庵華。為人徑捷。師聞之不待旦而行。既至。入室。朝夕咨請。一日華問世尊有密語。迦葉不覆藏。汝作么生。師曰。鈍置和尚

【現代漢語翻譯】現代漢語譯本坐龍樓○箬庵問頌云：『人居大國方知貴，水到瀟湘一樣清，驀地江湖風浩蕩，一時吹徹渙春冰。』上堂。舉楊岐禪師初住寺院，屋壁稀疏，滿床都灑落著雪白的珍珠。縮著脖子，暗自嘆息，又回想起古人住在樹下的生活。師父說：楊岐禪師是鬥勝而不鬥劣，秀峰禪師是斗劣而不鬥勝。秀峰禪師初住寺院，沒有親疏之分，個個都懷抱著滄海遺珠。滿眼都是看不厭的湖光山色，釋迦牟尼（Sakyamuni）和彌勒（Maitreya）都成了他的奴僕。○上堂。舉東山和尚說道：『如何是禪？閻浮樹（Jambudvipa tree，一種樹）在海南邊，近則不離方寸（指心），遠則十萬八千。』到底如何？禪禪。師父說：穹窿山也有個說法的地方。如何是禪？閻浮樹在海南邊，撐天拄地，拄地撐天。巧說不得，只要心傳。到底如何？禪禪。（堯峰潛說：吹火長尖嘴）○上堂。十五日以前明亮如鏡，十五日以後黑暗如漆。正當十五日又該如何？黃鶯遷到高大的樹木上，頻頻鳴叫，蝴蝶依戀著芬芳的花叢，成雙成對地飛舞。○嘉定四年（1211年）六月九日，師父將要圓寂，寫下手書告別朋友，又寫下偈語說：『末後一句，已成忉怛（Tavatimsa，三十三天），寫出人前，千錯萬錯。』寫完後端坐而逝。當時客居徑山。遺囑將骨灰撒在林間。曾住持石橋寺，在別峰塔的右邊建塔安葬。享年七十六歲，僧臘四十九年（天童杰的嗣法弟子）。臨安靈隱松源崇岳禪師處州龍泉人，姓吳。從小就卓爾不凡，很早就仰慕出世之法。二十三歲時，離家參學。後來在徑山拜見大慧杲（Dahui Gao）。大慧杲升座說法時，稱讚蔣山應庵華（Jiangshan Ying'an Hua）為人敏捷。師父聽了，不等天亮就動身前往。到達后，進入房間，早晚請教。一天，應庵華問道：『世尊有密語，迦葉（Kasyapa）不覆藏，你作么生？』師父回答說：『鈍置和尚。』

【English Translation】 English version Zuolonglou ○ Ruo'an asked in a verse: 'Living in a great country, one knows its value; water reaching the Xiao and Xiang rivers is equally clear; suddenly, the wind in the rivers and lakes is vast and unrestrained, instantly blowing through and melting the spring ice.' Entering the hall, he cited Yangqi's initial residence where the walls were sparse, and the entire bed was scattered with snow-white pearls. Shrinking his neck, he sighed secretly, recalling the ancient people's lives under trees. The master said: Yangqi competes in strength, not weakness; Xiufeng competes in weakness, not strength. Xiufeng's initial residence had no distinction between close and distant, everyone cherished the pearl of the vast sea. The landscape before the eyes is never enough to see, Sakyamuni and Maitreya are his servants. ○ Entering the hall, he cited Dongshan's saying: 'What is Zen? The Jambudvipa tree is on the edge of Hainan; near, it does not leave the square inch (referring to the heart); far, it is one hundred and eight thousand. After all, what is it? Zen, Zen.' The master said: Qionglong also has a place to speak. What is Zen? The Jambudvipa tree is on the edge of Hainan, supporting the sky and propping up the earth, propping up the earth and supporting the sky. Clever words cannot express it, only heart-to-heart transmission is needed. After all, what is it? Zen, Zen. (Yaofeng Qian said: Blowing fire makes a long, pointed mouth) ○ Entering the hall, before the fifteenth day, it is as bright as a mirror; after the fifteenth day, it is as dark as lacquer. What about right on the fifteenth day? Orioles move to tall trees, chirping frequently; butterflies are infatuated with fragrant flowers, flying in pairs. ○ On the ninth day of the sixth month of Jiading four years (1211), the master was about to pass away, writing a letter to bid farewell to friends, and then wrote a verse saying: 'The last sentence has become Tavatimsa, writing it before people, a thousand mistakes, ten thousand mistakes.' After writing, he sat upright and passed away. At that time, he was staying at Jingshan. He left instructions to scatter his bones in the forest. He once resided at Shiqiao Temple, and a pagoda was built to the right of Biefeng Pagoda for burial. He lived to the age of seventy-six, with forty-nine years as a monk (a Dharma heir of Tiantong Jie). Lin'an Lingyin Songyuan Chongyue, Zen Master A native of Longquan, Chuzhou, with the surname Wu. From a young age, he was outstanding and admired the Dharma of transcending the world. At the age of twenty-three, he left home to study. Later, he met Dahui Gao at Jingshan. When Dahui Gao ascended the seat to preach, he praised Jiangshan Ying'an Hua for being quick-witted. Upon hearing this, the master set off before dawn. After arriving, he entered the room and asked for instruction morning and evening. One day, Ying'an Hua asked: 'The World Honored One has a secret word, Kasyapa does not conceal it, what do you do?' The master replied: 'Bluntly placing the monk.'

。華厲聲一喝。師有省。華大喜。以為法器。說偈勸使祝髮○隆興初。得度于臨安白蓮精舍。自是遍參諸大老。罕當其意者。乃入閩見木庵永。一日辭永。永舉有句無句。如藤倚樹。師曰。裂破。永曰。瑯玡道。好一堆爛柴聻。師曰。矢上加尖。永曰。永兄下語。老僧不能過。其如未在。他日拂柄在手。為人不得。驗人不得。師曰。為人者。使博地凡夫。一超入聖固難矣。驗人者。打向面前過。不待開口。已知渠骨髓。何難之有。永舉手曰。明明向道。開口不在舌頭上。后當自知。逾年。見密庵于衢州之西山。隨問即答。杰微笑而已。師切于究竟。至忘寢食。杰移蔣山。華藏。徑山。師皆從之○一日杰掛牌為眾入室次。問僧不是心。不是佛。不是物。師侍側。豁然大悟。乃曰。今日方會木庵和尚道。開口不在舌頭上也。自是機辯縱橫。杰遷靈隱。師遂分座。旋出世于平江澄照。徙江陰之光孝。無為之冶父。饒之薦福明之香山。平江之虎丘○慶元三年。靈隱虛席。被旨補處。上堂。大凡扶豎宗乘。須具頂門正眼。懸肘后靈符。只如保壽開堂。三聖推出一僧。保壽擲下拄杖。便歸方丈。二尊宿。等閑一挨一拶。便乃發明臨濟心髓。殊不知性命總在者僧手裡。還有檢點得出者么。昔年覓火和煙得。今日擔泉帶月歸○居靈隱六

【現代漢語翻譯】現代漢語譯本華厲聲一喝。這位禪師有所領悟。華非常高興，認為他是可造之材，於是作偈勸他剃度出家。宋寧宗隆興初年（1163年），他在臨安（今浙江杭州）白蓮精舍剃度。從此以後，他遍參各位大德高僧，但很少有能讓他滿意的。於是他前往福建拜見木庵永禪師。一天，他向永禪師辭行。永禪師舉出『有句無句，如藤倚樹』的話頭。禪師說：『把它裂破。』永禪師說：『瑯琊山（指瑯琊慧覺禪師）的道風，好比一堆爛柴。』禪師說：『這是矢上加尖（比喻更加精進）。』永禪師說：『永兄的說法，老僧我不能超過，但似乎還沒有說到根本。』有一天，永禪師拿著拂塵，說：『為人不得，驗人不得。』禪師說：『所謂為人，要使一個普通的凡夫，一下子超凡入聖，固然很難。所謂驗人，要打從面前經過，不待開口，就知道他的骨髓，又有什麼難的呢？』永禪師舉起手說：『明明向道，開口不在舌頭上，以後自然會知道。』過了一年多，禪師在衢州（今浙江衢州）的西山拜見密庵杰禪師，隨問即答，密庵杰禪師只是微笑而已。禪師急於求得究竟，甚至忘記了睡覺吃飯。後來密庵杰禪師移住蔣山、華藏、徑山，禪師都跟隨他。有一天，密庵杰禪師掛牌為大眾入室說法，問僧人：『不是心，不是佛，不是物。』禪師在旁邊侍立，忽然大悟，於是說：『今天才體會到木庵和尚說的『開口不在舌頭上』的道理。』從此以後，他的機鋒辯才縱橫無礙。密庵杰禪師遷往靈隱寺，禪師於是分座說法。不久，禪師先後住持平江（今江蘇蘇州）澄照寺、江陰（今江蘇江陰）光孝寺、無為（今安徽無為）冶父寺、饒州（今江西鄱陽）薦福寺、明州（今浙江寧波）香山寺、平江虎丘寺。宋寧宗慶元三年（1197年），靈隱寺住持空缺，禪師奉旨補任。上堂說法：『大凡要扶持宗門，必須具備頂門正眼，懸掛肘后靈符。就像保壽禪師開堂說法，三聖推出一個僧人，保壽禪師擲下拄杖，便回方丈。這兩位尊宿，等閑一挨一拶，便乃發明臨濟宗的心髓。殊不知性命總在這僧人手裡。還有能檢查得出的人嗎？昔年覓火和煙得，今日擔泉帶月歸。』禪師在靈隱寺住了六年。

【English Translation】 English version Hua shouted loudly. The Chan master had an awakening. Hua was very happy, considering him a promising vessel, so he composed a verse to encourage him to shave his head and become a monk. In the early years of the Longxing reign of Emperor Ningzong of Song (1163 AD), he was tonsured at the Bailian Hermitage in Lin'an (now Hangzhou, Zhejiang). From then on, he visited various virtuous and eminent monks, but few could satisfy him. So he went to Fujian to see Chan Master Mu'an Yong. One day, he bid farewell to Chan Master Yong. Chan Master Yong raised the topic of 'Having a sentence or not having a sentence, like a vine leaning on a tree.' The Chan master said, 'Tear it apart.' Chan Master Yong said, 'The style of Mount Langye (referring to Chan Master Langye Huijue) is like a pile of rotten firewood.' The Chan master said, 'This is adding sharpness to an arrow (a metaphor for being even more diligent).' Chan Master Yong said, 'Brother Yong's statement, this old monk cannot surpass, but it seems that it has not yet reached the root.' One day, Chan Master Yong held the whisk and said, 'Unable to guide people, unable to test people.' The Chan master said, 'To guide people, to make an ordinary mortal suddenly transcend into a sage, is indeed difficult. To test people, to pass by in front of you, without waiting to open your mouth, to know his marrow, what difficulty is there?' Chan Master Yong raised his hand and said, 'Clearly pointing to the Way, opening the mouth is not on the tongue, you will naturally know later.' More than a year later, the Chan master visited Chan Master Mi'an Jie in Xishan, Quzhou (now Quzhou, Zhejiang), answering immediately upon being asked, Chan Master Mi'an Jie only smiled. The Chan master was eager to seek the ultimate, even forgetting to sleep and eat. Later, Chan Master Mi'an Jie moved to Jiangshan, Huazang, and Jingshan, and the Chan master followed him. One day, Chan Master Mi'an Jie hung a sign to enter the room to preach to the public, asking the monks: 'Not mind, not Buddha, not thing.' The Chan master stood by his side, suddenly enlightened, and then said, 'Today I understand the principle of 'opening the mouth is not on the tongue' that Monk Mu'an said.' From then on, his wit and eloquence were unhindered. Chan Master Mi'an Jie moved to Lingyin Temple, and the Chan master then shared the seat to preach. Soon, the Chan master successively resided in Cheng Zhao Temple in Pingjiang (now Suzhou, Jiangsu), Guangxiao Temple in Jiangyin (now Jiangyin, Jiangsu), Yefu Temple in Wuwei (now Wuwei, Anhui), Jianfu Temple in Raozhou (now Poyang, Jiangxi), Xiangshan Temple in Mingzhou (now Ningbo, Zhejiang), and Huqiu Temple in Pingjiang. In the third year of the Qingyuan reign of Emperor Ningzong of Song (1197 AD), the abbot of Lingyin Temple was vacant, and the Chan master was ordered to fill the position. Ascending the hall to preach: 'In general, to support the sect, one must have the right eye on the top of the head and hang the spiritual talisman behind the elbow. Just like Chan Master Baoshou opening the hall to preach, the Three Sages pushed out a monk, Chan Master Baoshou threw down his staff and returned to the abbot's room. These two venerable monks, casually pushing and squeezing, then revealed the marrow of the Linji sect. Little do they know that life is all in the hands of this monk. Is there anyone who can examine it? In the past, fire was found with smoke, today I carry the spring and return with the moon.' The Chan master lived in Lingyin Temple for six years.

年。法道益盛。得法者眾。忽退居東庵。示微疾。作手書別諸公卿。且垂二語。以驗來學曰。有力量人。因甚抬腳不起。開口不在舌頭上。辭世日示眾。久聚正路行者。有隻不能用黑豆法。難以荷負正宗。臨濟佛法。到此平沈。痛哉痛哉(云居莊拈云松源老祖壓良為賤若是黑豆法用得有甚奇特直須將斷貫索穿過從上佛祖鼻孔方有自由分時有僧問斷貫　索莫在和尚手中么莊云者瞎漢拈拄杖便打)。

遺書嗣法香山睦。云居開。囑以珍重大法。復書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。跏趺而逝。放翁陸游銘其塔(天童杰嗣)。

饒州薦福曹源道生禪師

南劍人。分座云居。出世妙果。徙龜峰。上堂。雨雪落紛紛。檐頭水滴滴。良哉觀世音。草里跳不出。也大屈。水底烏龜鉆鐵壁。咄○上堂。平旦清晨三月朝。南山蒼翠插雲霄。不須更覓西來意。門外數聲婆餅焦。拍膝一下曰。好大哥○詠靈巖石偈曰。云去云來非有意。云來云去亦無心。有無截斷靈何在。突兀一峰青到今。后住薦福。逾月示疾(天童杰嗣)。

慶元天童枯禪自鏡禪師

福州高氏子。謁密庵杰于靈隱。針芥相契。遂荷印記○寶慶元年。被旨于靈隱。上堂。有句無句。如藤倚樹。樹倒藤枯。句歸何處。良久曰。長

【現代漢語翻譯】現代漢語譯本：年（具體年份未提及）。佛法日益興盛，得法的人很多。忽然退居東庵，略微示現小病，寫下手書告別各位公卿，並且留下兩句話，用來檢驗後來的學人說：『有力量的人，為什麼抬不起腳？開口說話卻不在舌頭上。』圓寂之日向大眾開示：『長久聚集在正路上的修行者，只有不能用黑豆法，難以承擔正宗的臨濟佛法。到此衰落了，痛哉痛哉！』（云居莊評論說，松源老祖以好作壞，如果是黑豆法用得好，有什麼稀奇？必須將斷貫索穿過歷代佛祖的鼻孔，才有自由的份。當時有僧人問：『斷貫索不在和尚手中嗎？』莊回答說：『你這個瞎漢！』拿起拄杖便打。）

遺書傳法給香山睦、云居開，囑咐他們珍重大法。又寫偈語說：『來無所來，去無所去，稍微轉動玄關，佛祖也茫然不知所措。』然後結跏趺坐而逝。放翁陸游為他寫了塔銘。（天童杰的嗣法弟子）

饒州薦福曹源道生禪師

南劍人。在云居寺分座說法，後來在妙果寺開法，遷移到龜峰寺。上堂說法：『雨雪紛紛落下，屋檐上的水滴滴答答。真是好啊觀世音（Avalokiteśvara），在草叢裡跳不出來，太委屈了。水底的烏龜鉆鐵壁。』呵！上堂說法：『平旦清晨三月朝，南山蒼翠插入雲霄。不必再尋找西來的意義，門外傳來幾聲婆餅的叫賣聲。』拍了一下膝蓋說：『好大哥！』吟詠靈巖石的偈語說：『云去云來並非有意，云來云去也無心。有無截斷，靈巖在哪裡？突兀的山峰青翠至今。』後來住在薦福寺，過了一個多月示現疾病。（天童杰的嗣法弟子）

慶元（1195-1200）天童枯禪自鏡禪師

福州高氏之子。在靈隱寺拜見密庵杰，兩人意氣相投，於是承擔了他的印記。寶慶元年（1225），奉旨來到靈隱寺。上堂說法：『有句無句，如同藤蔓依靠樹木。樹倒藤枯，句子歸向何處？』良久之後說：『長』 English version: Year (specific year not mentioned). The Dharma flourished increasingly, and many people attained the Dharma. Suddenly, he retired to the East Hermitage, showing a slight illness, and wrote a letter to bid farewell to the high officials, leaving two sentences to test future learners: 'A person with strength, why can't he lift his feet? Speaking, but not with his tongue.' On the day of his passing, he instructed the assembly: 'Those who have long gathered on the right path, only those who cannot use the black bean method will find it difficult to bear the orthodox Linji (Rinzai) Dharma. It has declined to this point, alas, alas!' (Yunju Zhuang commented, 'Old Master Songyuan used the good as bad. If the black bean method is used well, what is so strange? One must pass the broken rope through the noses of all the Buddhas and Patriarchs from above to have freedom.' At that time, a monk asked, 'Isn't the broken rope in the hands of the monk?' Zhuang replied, 'You blind man!' and struck him with his staff.)

He left a will to pass on the Dharma to Xiangshan Mu and Yunju Kai, instructing them to cherish the Great Dharma. He also wrote a verse saying: 'Coming from nowhere, going to nowhere, slightly turning the mysterious gate, the Buddhas and Patriarchs are at a loss.' Then he sat in the lotus position and passed away. Fang Weng Lu You wrote his pagoda inscription. (Successor of Tiantong Jie)

Chan Master Daosheng of Caoyuan, Jianfu Temple, Raozhou

A native of Nan Jian. He shared the seat at Yunju Temple, later opened the Dharma at Miaoguo Temple, and moved to Guifeng Temple. Giving a Dharma talk: 'Rain and snow fall in abundance, water drips from the eaves. How wonderful, Avalokiteśvara (觀世音)! Unable to jump out of the grass, so wronged. A turtle at the bottom of the water drills through an iron wall.' Ha! Giving a Dharma talk: 'At dawn, in the early morning of the third month, the green Southern Mountains pierce the clouds. No need to seek the meaning of the Westward Journey anymore, outside the door, several cries of 'po bing' (sesame cake) are heard.' He clapped his knee and said, 'Good brother!' He composed a verse about the Lingyan Rock: 'Clouds come and go without intention, clouds go and come also without mind. With existence and non-existence cut off, where is Lingyan? The towering peak is green to this day.' Later, he lived at Jianfu Temple and showed illness after more than a month. (Successor of Tiantong Jie)

Chan Master Zijing of Tiantong Ku Chan in the Qingyuan (1195-1200) Era

The son of the Gao family of Fuzhou. He visited Mianjie at Lingyin Temple, and they were like needle and thread, so he took on his seal. In the first year of Baoqing (1225), he was ordered to come to Lingyin Temple. Giving a Dharma talk: 'With a phrase or without a phrase, like a vine relying on a tree. When the tree falls and the vine withers, where does the phrase go?' After a long silence, he said, 'Long'

【English Translation】 Year (specific year not mentioned). The Dharma flourished increasingly, and many people attained the Dharma. Suddenly, he retired to the East Hermitage, showing a slight illness, and wrote a letter to bid farewell to the high officials, leaving two sentences to test future learners: 'A person with strength, why can't he lift his feet? Speaking, but not with his tongue.' On the day of his passing, he instructed the assembly: 'Those who have long gathered on the right path, only those who cannot use the black bean method will find it difficult to bear the orthodox Linji (Rinzai) Dharma. It has declined to this point, alas, alas!' (Yunju Zhuang commented, 'Old Master Songyuan used the good as bad. If the black bean method is used well, what is so strange? One must pass the broken rope through the noses of all the Buddhas and Patriarchs from above to have freedom.' At that time, a monk asked, 'Isn't the broken rope in the hands of the monk?' Zhuang replied, 'You blind man!' and struck him with his staff.) He left a will to pass on the Dharma to Xiangshan Mu and Yunju Kai, instructing them to cherish the Great Dharma. He also wrote a verse saying: 'Coming from nowhere, going to nowhere, slightly turning the mysterious gate, the Buddhas and Patriarchs are at a loss.' Then he sat in the lotus position and passed away. Fang Weng Lu You wrote his pagoda inscription. (Successor of Tiantong Jie) Chan Master Daosheng of Caoyuan, Jianfu Temple, Raozhou A native of Nan Jian. He shared the seat at Yunju Temple, later opened the Dharma at Miaoguo Temple, and moved to Guifeng Temple. Giving a Dharma talk: 'Rain and snow fall in abundance, water drips from the eaves. How wonderful, Avalokiteśvara (觀世音)! Unable to jump out of the grass, so wronged. A turtle at the bottom of the water drills through an iron wall.' Ha! Giving a Dharma talk: 'At dawn, in the early morning of the third month, the green Southern Mountains pierce the clouds. No need to seek the meaning of the Westward Journey anymore, outside the door, several cries of 'po bing' (sesame cake) are heard.' He clapped his knee and said, 'Good brother!' He composed a verse about the Lingyan Rock: 'Clouds come and go without intention, clouds go and come also without mind. With existence and non-existence cut off, where is Lingyan? The towering peak is green to this day.' Later, he lived at Jianfu Temple and showed illness after more than a month. (Successor of Tiantong Jie) Chan Master Zijing of Tiantong Ku Chan in the Qingyuan (1195-1200) Era The son of the Gao family of Fuzhou. He visited Mianjie at Lingyin Temple, and they were like needle and thread, so he took on his seal. In the first year of Baoqing (1225), he was ordered to come to Lingyin Temple. Giving a Dharma talk: 'With a phrase or without a phrase, like a vine relying on a tree. When the tree falls and the vine withers, where does the phrase go?' After a long silence, he said, 'Long'

憶江南三月里。鷓鴣啼處百花香○上堂。一拽石。二搬土。夜半日輪正卓午。老安曾牧溈山牛。南泉不打鹽官鼓。報君知。莫莽鹵。火里蝍蟟吞卻虎○上堂。舉鶴林因僧叩門。林曰。阿誰。僧曰。行腳僧。林曰非但行腳僧。我這裡佛來也不著。僧曰。因甚佛來也不著。林曰。無他棲泊處。師曰。天童則不然。若有人扣門。即大開了。待他入來。便攔胸搊住曰。道道。若擬開口。便與劈胸一拳。若向者里轉得身。吐得氣。便請明窗下安排向上(天童杰嗣)。

臨安凈慈潛庵慧光禪師

化鹽偈曰。合水和泥一處烹。水乾泥凈雪花生。乘時索起撩天價。公驗分明孰敢爭(天童杰嗣)。

太平隱靜萬庵致柔禪師

潮州陳氏子。母黃。妙喜杲和尚南遷。道經于潮。師祖父暹延禮甚謹。其母夢僧入室。遂懷妊。及誕。父母誓不以俗累羈之。芟染完具。參密庵杰于蔣山。一日入室次。杰舉釋迦彌勒。猶是他奴。且道他是阿誰。師曰。無地頭漢。杰曰。千聞不如一見。師便毆一拳。杰擒住厲聲曰。者小鬼子。見個什麼。胡打亂打。師曰。更要吃一拳在。杰連揮兩拳曰。打者無地頭漢。師豁然大悟。遂辭去(法音𣽘頌云虛空處處著拳頭這漢何曾沒地頭四五百條花柳巷二三千座菅弦樓)○出住太平隱靜。上堂。起

【現代漢語翻譯】現代漢語譯本憶江南三月里，鷓鴣啼鳴之處百花飄香。（上堂）一拽石頭，二搬泥土，夜半時分太陽正在正午。（老安：指溈山靈祐禪師，溈山（地名）；南泉：指南泉普愿禪師；）老安曾經牧養溈山的牛，南泉不打鹽官的鼓。告訴你們，不要莽撞草率，火里蝍蟟（一種蟲子）吞吃老虎。（上堂）舉鶴林的例子，因為有僧人敲門。鶴林說：『是誰？』僧人說：『行腳僧。』鶴林說：『不僅僅是行腳僧，我這裡佛來了也不留。』僧人說：『為什麼佛來了也不留？』鶴林說：『沒有他棲身的地方。』天童（天童杰嗣禪師）則不是這樣，如果有人敲門，就大開門，等他進來，就攔胸抓住他說：『說！說！』如果想要開口，就劈胸一拳。如果能在這裡轉身，吐口氣，就請到明亮的窗下安排向上之事。（天童杰嗣）臨安凈慈潛庵慧光禪師化鹽偈說：合水和泥一起烹煮，水乾泥凈雪花產生。趁著時機索取高價，憑證分明誰敢爭辯？（天童杰嗣）太平隱靜萬庵致柔禪師潮州陳氏之子，母親姓黃。妙喜杲（大慧宗杲禪師）和尚南遷，路過潮州，萬庵致柔禪師的祖父陳暹對他禮遇非常恭敬。他的母親夢見僧人進入房間，於是懷孕。等到他出生，父母發誓不用世俗的事務束縛他。剃度染衣完畢，參訪密庵杰（密庵咸杰禪師）于蔣山。一天入室請教時，密庵杰舉釋迦（釋迦牟尼佛）彌勒（彌勒菩薩）的例子，說：『即使是釋迦和彌勒，也是他的奴僕。那麼，他是誰？』萬庵致柔禪師說：『無地頭漢。』密庵杰說：『千聞不如一見。』萬庵致柔禪師便打了他一拳。密庵杰擒住他厲聲說：『你這小鬼，見到了什麼？胡亂打人！』萬庵致柔禪師說：『還要再吃一拳嗎？』密庵杰連揮兩拳說：『打你這無地頭漢！』萬庵致柔禪師豁然大悟，於是告辭離去。（法音𣽘頌說：虛空處處著拳頭，這漢何曾沒地頭，四五百條花柳巷，二三千座菅弦樓。）（出住太平隱靜）上堂。

【English Translation】 English version In the third month of Jiangnan, the partridges sing, and the fragrance of hundreds of flowers fills the air. (Ascending the hall) One pulls a stone, two carry earth, at midnight the sun is right at noon. (Old An: refers to Zen Master Lingyou of Mount Wei, Wei Mountain (place name); Nanquan: refers to Zen Master Nanquan Puyuan;) Old An once herded the cows of Mount Wei, Nanquan did not beat the drum of Yanguan. I tell you, do not be rash, the centipede in the fire swallows the tiger. (Ascending the hall) To cite the example of Helin, because a monk knocked on the door. Helin said, 'Who is it?' The monk said, 'A traveling monk.' Helin said, 'Not just a traveling monk, even if the Buddha comes here, I won't keep him.' The monk said, 'Why won't you keep the Buddha even if he comes?' Helin said, 'There is no place for him to stay.' Tiantong (Zen Master Tiantong Jisi) is not like this. If someone knocks on the door, he opens it wide, and when he comes in, he grabs him by the chest and says, 'Speak! Speak!' If he tries to open his mouth, he punches him in the chest. If he can turn around and breathe here, then please arrange for upward matters under the bright window. (Tiantong Jisi) Zen Master Huiguang of Qian'an of Jingci Temple in Lin'an The verse on transforming salt says: Combine water and mud to cook together, when the water dries and the mud is clean, snowflakes are produced. Take the opportunity to demand a high price, with clear evidence, who dares to argue? (Tiantong Jisi) Zen Master Zhirou of Wan'an at Taiping Yin'jing The son of the Chen family of Chaozhou, his mother's surname was Huang. When Monk Miaoxi Gao (Zen Master Dahui Zonggao) moved south, passing through Chaozhou, Zen Master Wan'an Zhirou's grandfather, Chen Xian, treated him with great respect. His mother dreamed of a monk entering the room, and then she became pregnant. When he was born, his parents vowed not to bind him with worldly affairs. After shaving his head and dyeing his robes, he visited Mianjie (Zen Master Mian'an Xianjie) at Jiangshan. One day, when he was asking for instruction in the room, Mianjie cited the example of Shakya (Shakyamuni Buddha) and Maitreya (Maitreya Bodhisattva), saying, 'Even Shakya and Maitreya are his servants. Then, who is he?' Zen Master Wan'an Zhirou said, 'A man without a ground.' Mianjie said, 'Seeing once is better than hearing a hundred times.' Zen Master Wan'an Zhirou then punched him. Mianjie grabbed him and said sternly, 'You little devil, what did you see? Hitting people randomly!' Zen Master Wan'an Zhirou said, 'Do you want to take another punch?' Mianjie waved two punches and said, 'Hitting you, a man without a ground!' Zen Master Wan'an Zhirou suddenly realized, and then bid farewell and left. (Fayin 𣽘's verse says: Punching everywhere in the void, this man has never been without a ground, four or five hundred brothels, two or three thousand thatched houses.) (Leaving to reside at Taiping Yin'jing) Ascending the hall.

道樹。詣鹿苑。不是向上機。傳少室。續曹溪。未為性燥漢。直得無依無慾。無一法當情。猶落第二見。放過一著。卷舒在我。縱奪臨時。于把住處放行。露柱燈籠活潑潑。于放行處把住。釋迦彌勒是他奴。卓拄杖。且道是放行耶。是把住耶。一氣不言含有象。萬靈何處謝無私○上堂。東山和尚道。空門有路人皆到。到者方知旨趣長。心地不生閑草木。自然身放白毫光。師曰。東山只解無中覓有。不解有里尋無。隱靜則不然。空門有路人皆到。到者方知礙處通。石上栽華還結果。到頭元不假春風○師臨終集眾囑曰。老僧生平無長物。只依海眾常例。安寢堂兩日足矣。復書偈端坐而化。越三日寺毀。眾悟遺言。若有旨也(天童杰嗣)。

臨安靈隱笑庵了悟禪師

姑蘇人。上堂。舉睦州因僧問以一重去一重即不問。不以一重去一重時如何。州曰。昨日栽茄子。今日種東瓜。頌曰。昨日栽茄子。今日種東瓜。一聲河滿子。和月落誰家(天童杰嗣)。

金陵蔣山一翁慶如禪師

姓范氏。福州長樂人。上堂。春雨如膏。春云似鶴。春鳥關關。春泉濯濯。揭開觀音腦蓋。踢倒慈氏樓閣。切莫將錯就錯。拍禪床曰參○上堂。過去諸如來。斯門已成就。一盲引眾盲。現在諸菩薩。今各入圓明。鰕跳不出鬥。未

【現代漢語翻譯】現代漢語譯本：道樹（菩提樹）。到鹿苑。不是向上的機鋒。傳少室（少林寺）。延續曹溪（慧能）。還不是性情急躁的人。直接達到無所依賴無所欲求，沒有一法能牽動心意，仍然落在第二層見解。放過一著。捲起舒展都在於我。放縱奪取臨時而定。在把持住的地方放開，露柱燈籠活潑潑地。在放開的地方把持住，釋迦（釋迦牟尼佛）彌勒（彌勒菩薩）都是他的奴僕。拄著拄杖。且說這是放開呢，還是把持呢？一氣不言包含萬象，萬靈在何處感謝無私？上堂。東山和尚說，『空門有路人人都可到達，到達的人才知道旨趣深長。心地不生無用的草木，自然身放白毫光。』師說，『東山只懂得在無中尋找有，不懂得在有里尋找無。』隱靜則不然，空門有路人人都可到達，到達的人才知道障礙之處可以通達。石頭上栽花還能結果，到頭來原本不依靠春風。師父臨終時召集眾人囑咐說，『老僧一生沒有什麼長物，只按照海眾的常例，在安寢堂停放兩日就可以了。』又寫下偈語，端坐而化。過了三天寺廟被毀，眾人才領悟了遺言的含義，如果有什麼旨意的話（天童杰嗣）。

臨安靈隱笑庵了悟禪師

姑蘇人。上堂。舉睦州因僧人問，『以一重去掉一重就不問了，不以一重去掉一重時如何？』睦州說，『昨日栽茄子，今日種東瓜。』頌曰，『昨日栽茄子，今日種東瓜。一聲河滿子，和月落誰家（天童杰嗣）。』

金陵蔣山一翁慶如禪師

姓范氏。福州長樂人。上堂。春雨如膏，春云似鶴，春鳥關關，春泉濯濯。揭開觀音（觀世音菩薩）的腦蓋，踢倒慈氏（彌勒菩薩）的樓閣。切莫將錯就錯。』拍禪床說『參』。上堂。過去諸如來，斯門已成就。一盲引眾盲，現在諸菩薩，今各入圓明。蝦跳不出鬥，未

【English Translation】 English version: The Bodhi tree. Arriving at the Deer Park. Not an upward opportunity. Transmitting Shaoshi (Shaolin Temple). Continuing Caoxi (Huineng). Still not a person of impatient nature. Directly attaining no dependence, no desire, with no dharma touching the emotions, still falling into the second view. Letting go of a move. Rolling and unrolling are up to me. Seizing and releasing are determined by the moment. At the place of holding on, release; the pillar and lantern are lively. At the place of releasing, hold on; Shakyamuni (Shakyamuni Buddha) and Maitreya (Maitreya Bodhisattva) are his servants. Striking the staff. Tell me, is this releasing or holding on? One breath without words contains all phenomena; where do the myriad spirits thank for impartiality? Ascending the hall. Abbot Dongshan said, 'The gate of emptiness has a path that everyone can reach; those who reach it know the profound meaning. The mind-ground does not grow idle weeds; naturally, the body emits a white light.' The master said, 'Dongshan only knows how to seek existence in non-existence, not how to seek non-existence in existence.' Yin Jing is not like that; the gate of emptiness has a path that everyone can reach; those who reach it know that the place of obstruction can be penetrated. Planting flowers on a stone can still bear fruit; in the end, it originally does not rely on the spring breeze. The master, on his deathbed, gathered the assembly and instructed, 'This old monk has no possessions in his life, just follow the usual practice of the Sangha, and place me in the Anqin Hall for two days.' He then wrote a verse, sat upright, and passed away. Three days later, the temple was destroyed, and the assembly realized the meaning of his last words, if there was any intention (Tian Tong Jie Si).

Chan Master Xiao'an Liaowu of Lingyin Temple in Lin'an

A person from Gusu. Ascending the hall. Quoting Muzhou, because a monk asked, 'If one layer is removed, one layer is not asked; what if one layer is not removed?' Muzhou said, 'Yesterday, I planted eggplants; today, I planted winter melons.' A verse says, 'Yesterday, I planted eggplants; today, I planted winter melons. A sound of He Man Zi, with the moon setting, whose home is it? (Tian Tong Jie Si).'

Chan Master Yi Weng Qingru of Jiangshan in Jinling

Surname Fan. A person from Changle, Fuzhou. Ascending the hall. Spring rain is like ointment, spring clouds are like cranes, spring birds chirp, spring springs gurgle. Uncover the brain of Guanyin (Avalokiteśvara Bodhisattva), kick down the pavilion of Cishi (Maitreya Bodhisattva). Do not mistake one thing for another.' Slapping the Zen bed, he said, 'Participate!' Ascending the hall. The past Tathagatas, this gate has been accomplished. A blind man leads a crowd of blind men; the present Bodhisattvas, now each enters perfect illumination. A shrimp cannot jump out of a dipper, not yet.

來修學人。當依如是法。賺殺一船人(天童杰嗣)。

平江承天鐵鞭允韶禪師

參密庵杰。記莂后住承天。佛涅槃日上堂。老漢當年臘月八。三更半夜顛狂發。剛把長釘釘眼睛。直至如今未能㧞。山僧今日下毒手。為他㧞一拔看。便下座(天童杰嗣)。

學士張镃居士

字功甫。別號約齋。聞鐘聲悟道。述偈曰。鐘一擊。耳根塞。赤肉團邊去個賊。有人問我解何宗。舜若多神面目黑。后舍宅建寺。曰慧云。請破庵先禪師開山。疏曰。舍林居為阿蘭若。夫豈小緣。請宗師據曲錄床。只因大事。幾度遍參。遭密庵打失鼻孔。一朝拈出。向冷泉捋下面皮。不謂馨香。奚煩鄭重。辭青松于北澗。穿幾重出岫之云。對綠水于南湖。祝萬歲如山之壽。嘉定五年。公復清滅翁文禮禪師。相繼闡法。今有專祠于慧云(天童杰嗣已上十人)。

吉州青原凈居正庵宗廣禪師

上堂。不用愛聖。聖是假名。不用厭凡。凡是妾立。但得聖凡情盡。自然物我雙忘。正恁么時。憑誰委悉。石女穿針山色秀。木人牽線海云生(青原禋嗣)。

臨安凈慈晦翁悟明禪師

福州人。上堂。舉夾山會下一僧到高亭。才禮拜。亭便打。僧曰。特來禮拜。師何打。又拜。亭又打趁出。僧回舉似夾山。山曰。會么

。曰不會。山曰。賴汝不會。汝若會。即夾山口啞去。應庵華拈曰。高亭一期忍俊不禁。爭柰拄杖放行太速。者僧當時若是個漢。莫道高亭夾山。便是達磨大師出來。也斬為三段。何故。家肥生孝子。國霸有謀臣。師曰。高亭夾山。門庭施設。各得其宜。但中間一人較些子。應庵和尚與么道。也是鞏縣茶瓶。師嘗纂修聯燈會要。傳於叢林(鼓山永嗣○蜀中佛道無價刊載明之嗣為苦口益益嗣筏渡慈慈嗣一言顯顯嗣小庵密密嗣二仰欽欽嗣無念有有嗣荊山寶寶嗣鐵牛遠遠嗣朝陽以迄聚云諸法嗣為大慧杲繼絕大盛錦江俟求機語補入因嘉興續藏止有中興諸師語錄並無苦口諸師事實耳繼燈功德最大諸方幸勿吝教)。

臨安徑山藏叟善珍禪師

泉州南安呂氏子也。示眾云。古者道。知之一字。眾妙之門。又有道。知之一字。眾禍之門。只者二門。入得更須出得。三世諸佛出不得。六代祖師出不得。天下老和尚出不得。何故。變鐵成金易。變金成鐵難○據室。者里是問訊燒香了來。老僧身邊。立地底所在么。呆子。你自鈍置猶可。莫來鈍置老僧○自題其像曰。參禪無悟。識字有數。眼三角似燕山愁胡。面百折如趙婆呷酢。一著高出諸方。敢道飯是米做(靈隱善嗣)。

臨安凈慈東叟仲穎禪師

上堂曰。切忌隨

【現代漢語翻譯】現代漢語譯本：說：『不會。』夾山說：『幸虧你不會。你如果會了，就夾山口啞了。』應庵華（應庵華：禪師名號）拈起說：『高亭（高亭：地名）一時間忍不住笑了出來，無奈拄杖放行太快。』這僧人當時如果是個有擔當的人，莫說高亭夾山，便是達磨大師出來，也斬為三段。為什麼？家肥生孝子，國霸有謀臣。師說：『高亭夾山，門庭施設，各自得其所宜。但中間一人稍微遜色。』應庵和尚這樣說，也是鞏縣茶瓶。師曾經纂修《聯燈會要》，流傳於叢林（鼓山永嗣○蜀中佛道無價刊載明之嗣為苦口益益嗣筏渡慈慈嗣一言顯顯嗣小庵密密嗣二仰欽欽嗣無念有有嗣荊山寶寶嗣鐵牛遠遠嗣朝陽以迄聚云諸法嗣為大慧杲繼絕大盛錦江俟求機語補入因嘉興續藏止有中興諸師語錄並無苦口諸師事實耳繼燈功德最大諸方幸勿吝教）。

臨安徑山藏叟善珍禪師（藏叟善珍：禪師名號）

泉州南安呂氏之子。開示眾人說：『古人說：『知』之一字，眾妙之門。』又有人說：『知』之一字，眾禍之門。』只是這兩個門，入得去更須出得來。三世諸佛出不來，六代祖師出不來，天下老和尚出不來。為什麼？變鐵成金容易，變金成鐵難。』據室而坐。『這裡是問訊燒香後來，老僧身邊，立足的地方嗎？』呆子，你自個兒愚鈍也就算了，莫來愚鈍老僧。』自題其像說：『參禪無悟，識字有數。眼三角似燕山愁胡，面百折如趙婆呷酢。一著高出諸方，敢說飯是米做的。（靈隱善嗣）』

臨安凈慈東叟仲穎禪師（東叟仲穎：禪師名號）

上堂說：『切忌隨……』

【English Translation】 English version: Said, 'I don't understand.' Jiashan (Jiashan: Name of a Chan master) said, 'Fortunately, you don't understand. If you did understand, your mouth would be silenced at Jiashan.' Ying'an Hua (Ying'an Hua: Name of a Chan master) picked it up and said, 'Gao Ting (Gao Ting: Place name) couldn't help but laugh for a moment, but the staff was released too quickly.' If this monk had been a capable person at that time, not to mention Gao Ting Jiashan, even if Bodhidharma himself came out, he would be cut into three pieces. Why? A wealthy family produces filial sons, and a powerful country has resourceful ministers. The master said, 'Gao Ting Jiashan, the arrangements of their respective schools, each is appropriate. But the person in the middle is slightly inferior.' When Ying'an and Shang said this, it was also like a tea bottle from Gong County. The master once compiled the 'Essentials of the Transmission of the Lamp,' which was circulated in the monasteries (Yongsi of Gushan ○ The invaluable Buddhist teachings of Sichuan are published, with Mingzhi's successors being bitter and beneficial, Yiyi's successors ferrying with rafts, Ci's successors revealing with one word, Xiao'an's successors being secretive, Eryang's successors being respectful, Wunian's successors being existent, Jingshan's successors being precious, Tieniu's successors being distant, and Chaoyang's successors up to Juyun's various Dharma successors being Da Hui Gao, continuing the great prosperity. Jinjiang awaits the opportunity to add words, because the Jiaxing Continued Collection only contains the recorded sayings of the masters of the Restoration, and there are no facts about the masters of bitter mouths. Continuing the lamp is the greatest merit, and all places should not be stingy with teaching).

Chan Master Zang Sou Shanzhen (Zang Sou Shanzhen: Name of a Chan master) of Jingshan in Lin'an

A son of the Lü family of Nan'an, Quanzhou. He instructed the assembly, saying, 'The ancients said, 'The word 'knowledge' is the gate to all mysteries.' Others said, 'The word 'knowledge' is the gate to all misfortunes.' Only these two gates, if you enter, you must also be able to exit. The Buddhas of the three worlds cannot exit, the six patriarchs cannot exit, and the old monks of the world cannot exit. Why? It is easy to turn iron into gold, but difficult to turn gold into iron.' He sat in his room. 'Is this the place to stand after inquiring and burning incense, by the old monk's side?' Fool, it is enough that you are dull yourself, do not come to dull the old monk.' He inscribed his own portrait, saying, 'Practicing Chan without enlightenment, knowing a number of characters. Eyes triangular like the sorrowful barbarians of Yanshan, face a hundred folds like Zhao Po sipping vinegar. One move surpasses all places, daring to say that rice is used to make rice. (Shan Si of Lingyin)'

Chan Master Dong Sou Zhongying (Dong Sou Zhongying: Name of a Chan master) of Jingci in Lin'an

Ascending the hall, he said, 'Be sure not to follow...'

他覓。無勞向己求。縱橫活鱍鱍。有放還有收。是甚麼。一葉落。天下秋○上堂。上不在天。下不在地。中不在人。喝一喝。且道者一喝落在甚麼處。若也知得。也有賓。也有主。也有照。也有用。若也不知。參退巡堂吃飯○上堂。行者行。坐者坐。左之右之。無可不可。甘露園中蒺藜。黃檗樹頭蜜果。才與么不與么。不與么卻與么。善賈之家。不停滯貨(靈隱善嗣)。

吉安龍濟友云宗鍪禪師

廬陵王氏子。幼喜趺坐。年十二出家。十九剃髮受具。二十二參方。首謁妙峰。值佛涅槃日。峰上堂。拈拄杖曰。釋迦老子來也。諸人還見么。微妙凈法身。具相三十二。放下拄杖曰。見你諸人不會入涅槃去也。師于言下豁然契悟。尋登吉水之東山佛頂。得修山主故址。木食澗飲。影不出山○嘗自詠曰。山僧有分住煙蘿。無米無錢莫管他。水似琉璃山似玉。眼前盡有許來多。后峰以法衣竹篦。並自題肖像寄師曰。妙峰孤頂草離離。橫按竹篦三尺鐵。只許佛頂龍濟知。父子不傳真秘訣○至元丁亥。忽示疾。集眾囑後事。彈指一聲曰。只此是別眾語也。眾請偈。師不答。將二鼓。復索筆書曰。一燈在望。更無言說。大地平沉。虛空迸裂。書畢泊然而寂(靈隱善嗣已上三人)。

慶元育王物初大觀禪師

鄞

【現代漢語翻譯】他處尋覓，無需向自身求索。縱橫自在，靈活生動，既有釋放也有收回。這是什麼？一片葉子落下，便知天下已是秋天。（○上堂）上不在天，下不在地，中不在人。喝一聲！且說這一喝落在什麼地方？如果知道，那麼也有賓、也有主，也有照、也有用。如果不知道，就參禪退下，巡視禪堂，吃飯。（○上堂）行走的人行走，靜坐的人靜坐，向左向右，無不可行。甘露園中卻長滿蒺藜，黃檗樹上卻結出蜜果。才說這樣不行，卻又那樣行；說那樣行，卻又這樣不行。善於經商的人，不會讓貨物滯留。（靈隱善嗣）

吉安龍濟友云宗鍪禪師

是廬陵王氏的兒子。從小就喜歡跏趺坐。十二歲出家，十九歲剃髮受具足戒，二十二歲開始參訪各地。最初拜訪妙峰禪師。正值佛陀涅槃日，妙峰禪師上堂說法，拿起拄杖說：『釋迦老子來了！你們看見了嗎？微妙清凈的法身，具足三十二相。』放下拄杖說：『我看你們這些人不會進入涅槃啊！』宗鍪禪師在妙峰禪師的言語下豁然開悟。之後登上吉水縣的東山佛頂，得到修山主原來的住址，以樹木為食，以山澗水為飲，身影不離開山。（○曾經自己吟詠道：『山僧我有緣分住在煙霧繚繞的山林中，沒有米也沒有錢，不要管它。水像琉璃一樣清澈，山像美玉一樣秀麗，眼前到處都是這麼多美好的事物。』後來妙峰禪師將法衣和竹篦，並親筆題寫的自畫像寄給宗鍪禪師，上面寫道：『妙峰孤頂，草木稀疏，橫按竹篦，如三尺長的鐵。只允許佛頂龍濟知道，父子之間不傳授真正的秘訣。』（元朝（1271年-1368年）丁亥年），宗鍪禪師忽然生病，召集眾人囑咐後事，彈指一聲說：『這就是我最後的告別之語了。』眾人請求他留下偈語，宗鍪禪師沒有回答，將近二更時分，又拿起筆寫道：『一燈在望，更無言說，大地平沉，虛空迸裂。』寫完就安然圓寂了。（靈隱善嗣以上三人）

慶元育王物初大觀禪師

鄞縣人。

【English Translation】 Seek it elsewhere. No need to seek it within yourself. It is free and lively, with both release and retrieval. What is it? One leaf falls, and the world knows autumn. (○Ascending the Hall) Above, it is not in the heavens; below, it is not on the earth; in the middle, it is not in man. A shout! Tell me, where does this shout land? If you know, then there is guest, there is host, there is illumination, and there is function. If you do not know, then retire from Chan practice, patrol the hall, and eat. (○Ascending the Hall) Those who walk, walk; those who sit, sit; to the left, to the right, nothing is impossible. In the garden of nectar, there are tribulus thorns; on the Huangbo tree, there are honey fruits. Just saying it is not so, yet it is so; saying it is so, yet it is not so. A good merchant does not hoard goods. (Lingyin Shansi)

Chan Master Youyun Zongmou of Longji Temple in Ji'an

He was the son of the Wang family of Luling. From a young age, he liked to sit in the lotus position. At the age of twelve, he left home to become a monk. At nineteen, he shaved his head and received the full precepts. At twenty-two, he began to visit various places to learn. He first visited Master Miaofeng. It was the day of the Buddha's Nirvana, and Master Feng ascended the hall and said, holding up his staff: 'Old Shakyamuni is here! Do you all see him? The subtle and pure Dharma body, complete with thirty-two marks.' He put down his staff and said, 'I see that none of you will enter Nirvana!' Master Zongmou had a sudden enlightenment upon hearing Master Miaofeng's words. Later, he ascended the Buddha's Peak of Dongshan in Jishui County, obtained the old site of the Mountain Master Xiu, ate wood and drank from the mountain stream, and his shadow did not leave the mountain. (○He once chanted to himself: 'I, a mountain monk, am destined to live in the misty mountains, without rice or money, don't worry about it. The water is like crystal, the mountains are like jade, everywhere before my eyes are so many beautiful things.') Later, Master Miaofeng sent him a Dharma robe and a bamboo staff, along with a self-portrait with his own inscription, which read: 'The solitary peak of Miaofeng, the grass is sparse, holding the bamboo staff horizontally, like three feet of iron. Only Longji of Buddha's Peak is allowed to know, the true secret is not passed down between father and son.' (In the year Dinghai of the Yuan Dynasty (1271-1368)), Master Zongmou suddenly fell ill, gathered the assembly to entrust them with his affairs, snapped his fingers and said: 'This is my final farewell.' The assembly requested him to leave a verse, but Master Zongmou did not answer. Near the second watch, he picked up a pen and wrote: 'A lamp is in sight, no more words, the earth sinks, the void bursts.' After writing, he passed away peacefully. (Lingyin Shansi, the above three people)

Chan Master Wuchu Daguan of Yuwang Temple in Qingyuan

He was from Yin County.

縣橫溪陸氏子。參北澗于凈慈。悟旨。命典文翰。后住育王。上堂。一冬二冬。你儂我儂。暗中偷笑。當面脫空。雖是尋常茶飯。誰知米里有蟲。夜來好風。吹折門前一株松(北澗簡嗣)。

臨安凈慈偃溪廣聞禪師

侯官林氏子。十八得度受具。歷見鐵牛印。少室睦。無際派。諸老。后參浙翁𤥎于天童。針芥雖投。自知未穩。及再參于雙徑。𤥎笑而問曰。汝來耶。一夕坐檐間。聞更三轉。入堂曳履而蹶。如夢忽醒。翌朝造室。𤥎舉趙州洗缽盂話。師將啟吻。𤥎遽以拳止之。疑情當下冰釋○紹定戊子。四明制閫胡公。以小凈慈致之。歷住香山萬壽雪竇育王凈慈靈隱徑塢等山○開爐上堂。舉趙州示眾曰。老僧三十年前。在南方火爐頭。有個無賓主話。直至如今無人舉著。師曰。森羅萬象。明暗色空。日夜舉揚。趙州古佛。不是不知。只為貪程太速○上堂。楊岐眼裡睛。臨濟頂中髓。一不成。二不是。點著不來。白雲萬里(徑山𤥎嗣)。

臨安靈隱大川普濟禪師

明州奉化人。上堂。舉睦州和尚。因僧問如何是祖師西來意。州曰。一隊衲僧來。一隊衲僧去。頌曰。一隊衲僧來。一隊衲僧去。打破睦州關。大地無寸土○題世尊出山相。龍章鳳質出王宮。肘露衣穿下雪峰。智愿必空諸有界。不知諸有幾

時空。師嘗纂修五燈會元行世(徑山𤥎嗣)。

臨安徑山淮海原肇禪師

通州靜海潘氏子。年十九剃染受具。參浙翁𤥎于徑山。𤥎問汝何處人。師曰。淮東。𤥎曰。泗州大聖。為什麼在揚州出現師曰今日又在杭州撞著。𤥎曰。且喜沒交涉。師曰。自遠趨風。𤥎以師警敏。欲大激發。未許參堂。才見便曰。下一轉話來。擬開口即喝出。師以書上。又以頌呈。末句曰。空教回首望長安。𤥎曰。者里是什麼所在。師曰。謝和尚掛搭。於是密就入室之列。命掌記室。𤥎既示寂。四明育王虛席。廟堂奏師補處。復遷杭之凈慈露隱徑山。其住徑山。值歉余逋倦山積。僧殘屋老。未幾樓閣矗霄。云衲踵至。不減浙翁全盛氣象。俄示疾。囑其徒曰。為吾祔一穴于東澗。見生死不忘奉師之意。六月初十日。浴訖書偈而逝(徑山𤥎嗣)。

婺州雙林介石朋禪師

上堂。舉明招謙禪師。一日天寒上堂。眾才集。招曰。風頭稍硬。且歸暖處商量。便歸方丈。眾隨至立定。招曰。才到暖室。便見瞌睡。以拄杖一時趁下。頌曰。稍硬風頭早已乖。更將暖處自沉埋。反令千古成軌跡。枉吃羅山白飯來(徑山𤥎嗣)。

慶元天童弁山阡禪師

舉李翱參藥山因緣。頌曰。貴耳而賤目。背手抽金鏃。仰面看青天。箭過

【現代漢語翻譯】現代漢語譯本時空。師曾經編纂修訂《五燈會元》流傳於世（徑山𤥎嗣）。

臨安徑山淮海原肇禪師

通州靜海潘氏之子。十九歲剃髮出家受具足戒。參拜浙翁𤥎（含義未知）于徑山（地名）。𤥎問：『你是哪裡人？』師說：『淮東。』𤥎說：『泗州大聖（指僧伽，觀音菩薩的化身）。為什麼在揚州出現？』師說：『今天又在杭州撞見了。』𤥎說：『可喜的是沒有瓜葛。』師說：『我從遠方趕來仰慕您的風範。』𤥎認為師警覺敏銳，想要大大激發他，沒有允許他進入禪堂參禪。才見面就說：『說一句轉語來。』師剛要開口就被喝止。師用書信呈上，又用頌呈上，末句說：『白白地讓人回頭遙望長安（唐朝都城，比喻美好的事物）。』𤥎說：『這裡是什麼地方？』師說：『感謝和尚讓我掛單。』於是秘密地進入入室弟子的行列，被任命掌管記室。𤥎圓寂后，四明育王寺住持的位置空缺，朝廷奏請讓師去補任。後來又遷到杭州的凈慈寺、露隱寺、徑山寺。他住在徑山寺時，正值歉收，拖欠的賦稅堆積如山，僧房破敗，僧人年老體衰。沒過多久，樓閣高聳入雲，僧人接踵而至，不亞於浙翁全盛時期的景象。不久后示疾，囑咐他的弟子說：『為我選擇一個墳墓在東澗。』可見他生死不忘侍奉老師的心意。六月初十日，沐浴完畢后寫下偈語而逝世（徑山𤥎嗣）。

婺州雙林介石朋禪師

上堂說法。舉明招謙禪師的例子。有一天天氣寒冷，明招謙禪師上堂，僧眾才聚集，明招謙禪師說：『風頭稍微硬了，還是回暖和的地方商量吧。』便回到方丈。僧眾跟隨到方丈站定。明招謙禪師說：『才到暖室，就看見你們打瞌睡。』用拄杖一下子把他們趕了出去。頌曰：『稍微硬的風頭早已不對勁，更將暖和的地方自己沉埋。反而令千古留下軌跡，白白吃了羅山的白飯。』（徑山𤥎嗣）。

慶元天童弁山阡禪師

舉李翱參拜藥山禪師的因緣。頌曰：『重視聽說的，而輕視親眼看到的，揹著手抽出金箭。仰面看青天，箭已飛過。』

【English Translation】 English version Time and space. The master once compiled and revised the 'Wudeng Huiyuan' (Compendium of Five Lamps) which was circulated in the world (Successor of Jingshan𤥎).

Chan Master Yuanzhao of Huaihai at Jingshan in Lin'an

He was the son of the Pan family of Jinghai in Tongzhou. At the age of nineteen, he shaved his head and received the complete precepts. He visited Zhe Weng𤥎 (meaning unknown) at Jingshan (place name). 𤥎 asked, 'Where are you from?' The master said, 'Huaidong.' 𤥎 said, 'The Great Sage of Sizhou (referring to Sangha, an incarnation of Avalokiteśvara Bodhisattva). Why did he appear in Yangzhou?' The master said, 'Today I ran into him again in Hangzhou.' 𤥎 said, 'Fortunately, there is no involvement.' The master said, 'I have come from afar to admire your demeanor.' 𤥎 considered the master to be alert and perceptive, wanting to greatly inspire him, and did not allow him to enter the meditation hall. As soon as they met, he said, 'Say a turning phrase.' As soon as the master was about to speak, he was stopped with a shout. The master presented it in writing, and also presented it in verse, the last line saying, 'In vain, people turn their heads to look towards Chang'an (capital of Tang Dynasty, a metaphor for beautiful things).' 𤥎 said, 'What kind of place is this?' The master said, 'Thank you, Venerable Monk, for allowing me to stay.' Thereupon, he secretly entered the ranks of the inner disciples and was appointed to manage the records room. After 𤥎 passed away, the position of abbot of Yuwang Temple in Siming was vacant, and the court requested that the master be appointed to fill it. Later, he moved to Jingci Temple, Luyin Temple, and Jingshan Temple in Hangzhou. When he lived in Jingshan Temple, it was a time of poor harvests, and the arrears of taxes were piled up like mountains, the monks' quarters were dilapidated, and the monks were old and frail. Before long, the pavilions towered into the clouds, and monks flocked to the temple, no less than the flourishing scene of Zhe Weng's time. Soon after, he showed signs of illness and instructed his disciples, 'Choose a grave for me in Dongjian.' It can be seen that he never forgot the intention of serving his teacher in life and death. On the tenth day of the sixth month, after bathing, he wrote a verse and passed away (Successor of Jingshan𤥎).

Chan Master Peng of Jieshi at Shuanglin in Wuzhou

Ascended the hall to preach. He cited the example of Chan Master Mingzhao Qian. One day, when the weather was cold, Chan Master Mingzhao ascended the hall, and the monks had just gathered when Chan Master Mingzhao said, 'The wind is a bit strong, let's go back to a warmer place to discuss it.' Then he returned to his abbot's room. The monks followed to the abbot's room and stood still. Chan Master Mingzhao said, 'As soon as you arrive in the warm room, I see you dozing off.' He drove them all out with his staff. A verse says: 'The slightly strong wind was already wrong, and even buried himself in the warm place. On the contrary, it leaves traces for thousands of years, eating the white rice of Luoshan in vain.' (Successor of Jingshan𤥎).

Chan Master Qian of Bianshan at Tiantong in Qingyuan

He cited the cause and condition of Li Ao's visit to Chan Master Yaoshan. A verse says: 'Valuing what is heard and despising what is seen, drawing the golden arrow behind his back. Looking up at the blue sky, the arrow has passed.'

新羅國○僧歸鄉偈曰。奮志南方問正因。正因一字不曾聞。七零八落袈裟角。惹得凌霄幾片云○觀音大士偈曰。螺髻屈蟠春島碧。綠衣零亂曉云寒。尋聲只么隨流去。說甚真觀清凈觀(徑山𤥎嗣)。

平江虎丘枯椿曇禪師

上堂。舉大梅常禪師。問馬祖如何是佛。祖曰。即心是佛。師曰。要知馬祖落處么。水向石邊流出冷。風從花里過來香(徑山𤥎嗣)。

龍溪文禪師

示眾。無相無形本寂寥。擬抬眸處轉迢遙。蒲團靜倚無餘事。窗外一聲婆餅焦(徑山𤥎嗣)。

平江虎丘東山道源禪師

福建連江黃氏子。肄業郡之白雲。遊歷兩浙。末後到蔣山。見浙翁𤥎禪師。室中舉即心即佛話有省。出世奉化清涼。遷蘇州虎丘。上堂。拈拄杖曰。德山棒。臨濟喝。總是用過了底閑家潑具。且道虎丘將什麼為人。卓拄杖。不假鉗錘烹佛祖。慣將箸折攪滄溟。擲拄杖下座。建安徐直翁帥三山。以雪峰起師。至建寧光孝寺。遺偈而化(徑山𤥎嗣)。

慶元大慈芝巖慧洪禪師

越州新昌人。姓朱。誕時。母夢前石佛高禪師入臥內。寤而生。師年十六。從石佛凈因剃染。謁徑山浙翁𤥎。𤥎問曰。汝何處人。師曰越州。𤥎曰。近離甚處。師曰凈慈。𤥎曰。如何是行腳事。師擬議。𤥎色莊曰。

【現代漢語翻譯】現代漢語譯本：新羅國僧人歸鄉偈語說：『立志前往南方尋求真正的佛法真諦（正因）。然而「正因」二字卻從未聽聞。破舊零落的袈裟一角，惹得高聳的凌霄花也飄落了幾片花瓣。』觀音大士偈語說：『盤旋的髮髻如同春天海島的碧色，綠色的衣衫零亂，在清晨寒冷的雲霧中。尋著聲音只是隨著水流而去，說什麼真正的觀照，清凈的觀照呢？』（徑山𤥎嗣）

平江虎丘枯椿曇禪師

上堂說法。引用大梅常禪師問馬祖如何是佛。馬祖回答說：『即心是佛。』曇禪師說：『要知道馬祖的落腳處嗎？水向石邊流出冷意，風從花里吹來香氣。』（徑山𤥎嗣）

龍溪文禪師

開示眾人。沒有形象沒有形體，本來就是寂靜空虛的。想要抬頭看它，反而更加遙遠。靜靜地坐在蒲團上，沒有什麼其他的事情，窗外傳來一聲賣婆餅的叫賣聲。』（徑山𤥎嗣）

平江虎丘東山道源禪師

是福建連江黃氏的兒子，在郡里的白雲書院學習。遊歷浙江各地，最後到蔣山，拜見浙翁𤥎禪師，在禪房中聽聞『即心即佛』的話語後有所領悟。後來在奉化清涼寺開山說法，之後遷到蘇州虎丘。上堂說法時，拿起拄杖說：『德山（德山宣鑒）的棒，臨濟（臨濟義玄）的喝，都是用過了的無用的東西。那麼虎丘用什麼來教化世人呢？』說完，用拄杖敲了一下。『不用鉗子錘子來烹煉佛祖，習慣用筷子來攪動滄海。』說完，扔下拄杖走下座位。建安徐直翁率領三山，以雪峰的身份，到達建寧光孝寺，留下偈語圓寂。（徑山𤥎嗣）

慶元大慈芝巖慧洪禪師

是越州新昌人，姓朱。出生時，母親夢見前石佛高禪師進入臥室。醒來后就生下了他。慧洪禪師十六歲時，跟隨石佛凈因剃度出家。拜見徑山浙翁𤥎禪師。𤥎禪師問：『你是哪裡人？』慧洪禪師回答說：『越州。』𤥎禪師問：『最近從哪裡來？』慧洪禪師回答說：『凈慈寺。』𤥎禪師問：『什麼是行腳的事？』慧洪禪師猶豫不決，𤥎禪師臉色嚴肅地說：

【English Translation】 English version: A monk from Silla (ancient Korean kingdom) said in his homecoming verse: 'Aspiring to the South to inquire about the True Cause (Zheng Yin), yet the words 'True Cause' were never heard. The tattered corner of the kasaya (袈裟, monk's robe), stirs up a few clouds of the towering Campsis (凌霄).' Avalokiteśvara (觀音大士, Guanyin) said in his verse: 'The coiled hair is like the green of the spring island, the green robe is scattered in the cold morning clouds. Seeking the sound only follows the flow, what is there to say about true contemplation, pure contemplation?' (Jingshan 𤥎嗣)

Chan Master Ku Chun Tan of Hugiu, Pingjiang

Ascending the hall. He cited Chan Master Damei Chang, who asked Mazu (馬祖道一, Mazu Daoyi) what is Buddha. Mazu said, 'The mind itself is Buddha.' The Master said, 'Do you want to know where Mazu landed? Water flows out cold by the stones, wind comes fragrant from the flowers.' (Jingshan 𤥎嗣)

Chan Master Wen of Longxi

Instructing the assembly. 'Without form, without shape, fundamentally still and empty. Trying to look up at it only makes it more distant. Quietly leaning on the cattail mat, there is nothing else to do, outside the window comes a cry of selling sesame cakes.' (Jingshan 𤥎嗣)

Chan Master Daoyuan of Dongshan, Hugiu, Pingjiang

He was the son of the Huang family of Lianjiang, Fujian. He studied at Baiyun Academy in the prefecture. He traveled to various places in Zhejiang. Finally, he went to Jiangshan and met Chan Master Zheweng 𤥎. In the meditation room, he had an awakening upon hearing the words 'The mind itself is Buddha.' Later, he opened a temple at Qingliang Temple in Fenghua, and then moved to Hugiu in Suzhou. Ascending the hall, he picked up his staff and said, 'Deshan's (德山宣鑒, Deshan Xuanjian) stick, Linji's (臨濟義玄, Linji Yixuan) shout, are all useless tools that have been used up. Then what does Hugiu use to teach people?' He struck the staff. 'Without tongs or hammers to cook the Buddhas, I am used to stirring the vast sea with chopsticks.' He threw down the staff and descended from the seat. Xu Ziweng of Jian'an led the three mountains, as Xuefeng, arrived at Guangxiao Temple in Jianning, and passed away leaving a verse. (Jingshan 𤥎嗣)

Chan Master Huihong of Zhiyan, Daci, Qingyuan

He was a native of Xinchang, Yuezhou, with the surname Zhu. At his birth, his mother dreamed that the former Chan Master Gao of Shifo entered her bedroom. She woke up and gave birth to him. At the age of sixteen, Chan Master Huihong was tonsured and ordained under Jingyin of Shifo. He visited Chan Master Zheweng 𤥎 of Jingshan. 𤥎 asked, 'Where are you from?' Chan Master Huihong replied, 'Yuezhou.' 𤥎 asked, 'Where did you come from recently?' Chan Master Huihong replied, 'Jingci Temple.' 𤥎 asked, 'What is the matter of walking around?' Chan Master Huihong hesitated, and 𤥎 said sternly,

汝前來答我。一一分曉。問著行腳事。則茫然為何所礙。師曰。今日來見和尚。𤥎曰。念汝新到。參堂去。𤥎遷天童。師再參。室中舉不是心不是佛不是物。師曰。毒龍行處草不生。𤥎曰。且喜沒交涉。師曰。入水見長人。𤥎便喝○忠獻越王。請住崇報。上堂。住山懶慢。百事無成。教為剩語。禪亦強名。擊拂子曰。夜來春睡重。一覺到天明○住石佛上堂。紅塵堆里四經秋。驗盡諸方碗脫丘。忽地船頭輕撥轉。卻來屋裡販揚州。襕衫翻著。曲唱還鄉。坐斷千差。壁立萬仞。直得韶光溢目。故園桃李爭研。瑞氣騰空。本地風光顯現。若也頓開千眼。何妨把手同歸。其或未然。善財一去無訊息。樓閣門開竟日閑○臨終書偈曰。六十三年前。六十三年後。臘月火燒山。虛空俱出醜。跏趺而逝(徑山𤥎嗣)。

慶元壽國夢窗嗣清禪師

山陰于氏子。佛涅槃上堂。佛真法身。猶若虛空。因甚二月十五日。卻向雙林樹下。做盡死模樣。良久曰。竹影掃階塵不動。月輪穿海水無痕○上堂。歸宗斬蛇。秘魔擎叉。禾山打鼓。趙州喫茶。十字街頭開舖席。見錢買賣且無賒(徑山𤥎嗣共十人)。

湖州道場別浦法舟禪師

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

育王印嗣)。

無極觀禪師

得法于育王印禪師。題世尊出山像曰。王宮不住個癡呆。半夜逾城真怪哉。苦行六年誰采你。計窮只得出山來(育王印嗣已上二人)。

慶元瑞巖無量崇壽禪師

上堂。舉鳥窠和尚。因白侍郎問佛法大意。鳥窠曰。諸惡莫作。眾善奉行。侍郎曰。三歲孩兒也解道。鳥窠曰。三歲孩兒雖道得。八十老人行不得。頌曰。惡無相貌善無形。皆自心田長養成。不露鋒铓輕點破。菩提煩惱等空平(育王瑞嗣)。

慶元天寧無鏡徹禪師

上堂。舉巖頭和尚因僧問。浩浩塵中。如何辦主。頭曰。銅沙鑼里滿盛油。頌曰。百萬雄兵入漢關。威如猛虎陣如山。單刀直取顏良首。不是關公也大難(天童派嗣)。

鰲峰定禪師

贊玄沙和尚偈曰。青蓑不肯換金章。千古風流屬謝郎。釣得錦鱗人不薦。夜寒沙上聽鳴榔(天童派嗣已上二人)。

饒州薦福無文燦禪師

從育王堪得法。(增集續燈誤入無準范嗣)寶慶三年六月。受請住薦福。次遷開先。五年復還薦福。據室。山僧今日開地獄門。普請盡大地人。造地獄業。證地獄果。若有一人成佛作祖。我誓不成正覺○上堂。天高地厚。日盈月昃。全提半提。天地懸隔。燦上座平生只會著衣吃飯。聞人說

【現代漢語翻譯】現代漢語譯本：（育王印嗣）。

無極觀禪師

從育王印禪師處得法。題世尊出山像說：『王宮不住個癡呆，半夜逾城真怪哉。苦行六年誰采你，計窮只得出山來。』（育王印嗣以上二人）。

慶元瑞巖無量崇壽禪師

上堂說法。舉鳥窠和尚的例子，因為白侍郎問佛法大意。鳥窠說：『諸惡莫作，眾善奉行。』侍郎說：『三歲孩兒也解道。』鳥窠說：『三歲孩兒雖道得，八十老人行不得。』頌曰：『惡無相貌善無形，皆自心田長養成。不露鋒铓輕點破，菩提煩惱等空平。』（育王瑞嗣）。

慶元天寧無鏡徹禪師

上堂說法。舉巖頭和尚的例子，因為有僧人問：『浩浩塵中，如何辦主？』巖頭說：『銅沙鑼里滿盛油。』頌曰：『百萬雄兵入漢關，威如猛虎陣如山。單刀直取顏良首，不是關公也大難。』（天童派嗣）。

鰲峰定禪師

贊玄沙和尚的偈語說：『青蓑不肯換金章，千古風流屬謝郎。釣得錦鱗人不薦，夜寒沙上聽鳴榔。』（天童派嗣以上二人）。

饒州薦福無文燦禪師

從育王堪處得法。（《增集續燈》錯誤地將其歸入無準范嗣）寶慶三年（1227年）六月，接受邀請住持薦福寺。之後遷往開先寺。寶慶五年（1229年）又回到薦福寺，主持寺務。山僧我今日開啟地獄之門，普請盡大地之人，造地獄之業，證地獄之果。若有一人成佛作祖，我誓不成正覺。上堂說法。天高地厚，日盈月昃。全提半提，天地懸隔。燦上座平生只會著衣吃飯，聞人說

【English Translation】 English version: (Lineage of Yüwang Yin).

Chan Master Wujiguan

Obtained Dharma from Chan Master Yüwang Yin. Inscribed on an image of Śākyamuni Buddha (世尊) emerging from the mountains: 'Not dwelling in the royal palace like a fool, sneaking over the city walls in the middle of the night is truly strange. Who cares about your six years of ascetic practices? Having exhausted all plans, you can only come down from the mountains.' (The above two are successors of Yüwang Yin).

Chan Master Wuliang Chongshou of Ruiyan Monastery in Qingyuan

Ascended the Dharma hall. Citing the example of Monk Niaoke (鳥窠, Bird's Nest): Because Minister Bai asked about the great meaning of the Buddha-dharma, Niaoke said, 'Avoid all evil, practice all good.' The Minister said, 'Even a three-year-old child understands this.' Niaoke said, 'Although a three-year-old child can say it, an eighty-year-old man cannot practice it.' A verse says: 'Evil has no appearance, good has no form, both grow from the field of the mind. Without revealing sharp edges, a light touch breaks through, Bodhi (菩提, enlightenment) and afflictions are equally empty and level.' (Successor of Yüwang Rui).

Chan Master Wujing Che of Tianning Monastery in Qingyuan

Ascended the Dharma hall. Citing the example of Monk Yantou: Because a monk asked, 'In the vast dust, how does one manage the master?' Yantou said, 'A copper sand gong is filled with oil.' A verse says: 'A million brave soldiers enter the Han pass, their might like fierce tigers, their formation like a mountain. Taking Yan Liang's head straight with a single blade, it would be very difficult if it weren't Guan Gong (關公, a famous general).' (Successor of the Tiantong lineage).

Chan Master Ding of Aofeng

A verse praising Monk Xuansha: 'The green raincoat refuses to be exchanged for a golden badge, the elegant demeanor of a thousand years belongs to Xie Lang. Catching a brocade carp, no one recommends it, on the cold sand at night, listening to the sound of the oar.' (The above two are successors of the Tiantong lineage).

Chan Master Wuwen Can of Jianfu Monastery in Raozhou

Obtained Dharma from Yuwang Kan. (Zengji Xudeng mistakenly included him as a successor of Wuzhun Fan.) In June of Baoqing 3 (1227), he accepted an invitation to reside at Jianfu Monastery. Later, he moved to Kaixian Monastery. In Baoqing 5 (1229), he returned to Jianfu Monastery and took charge. 'This mountain monk today opens the gates of hell, universally requesting all people on earth to create the karma of hell and realize the fruit of hell. If even one person becomes a Buddha or an ancestor, I vow not to attain perfect enlightenment.' Ascending the Dharma hall. 'Heaven is high, earth is thick, the sun waxes, the moon wanes. Fully raising or half raising, heaven and earth are vastly separated. Abbot Can only knows how to wear clothes and eat rice, hearing people say'

佛法二字。如風過樹頭。如水澆頑石。今日裂破面門。喚作長老。也欲與諸人論說一上。無端冒五六月大熱。行二千里修途。一時打失了也。雖然賴有拄杖子在。拈拄杖曰。拄杖子試說看。卓一下。清平世界。切忌訛言○結夏上堂。百不知。百不會。飽吃飯。熟打睡。要得剋期取證。須證如是三昧○師嘗與其友知無聞書曰。住院何足道哉。近年來差堂除者何眼。可掛齒牙者能幾人。使吾有口。可以吞三世諸佛。則曲錄床。終身不坐又何慊。無聞以為何如。某昔者入眾。見識字人。多不修細行。遂決意不作書記。諸老據位稱師者。又多看不上眼。遂無意出世。今皆不遂其初矣。住院十年。名為長老。只是舊時燦上座。飲食起居。與堂僧無異。相從衲子。歲不下百數十人。遇五日捶鼓升堂。以平時在諸老間。所得細大法門。隨分東語西話。斷不敢以脫空話籠罩學者。亦不敢以過頭語欺謾學者。說到無巴鼻無滋味處。欣然自笑。聽者不必解笑也。士大夫多相知。然所知者。不過謂其讀書也。能文也。解起廢也。硬脊樑也。蓋膽毛幾莖。則知者鮮矣(育王堪嗣)。

福州雪峰北山信禪師

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

平江虎丘㑃堂善濟

【現代漢語翻譯】現代漢語譯本佛法這兩個字，就像風吹過樹梢，像水澆在頑石上一樣。今天我裂破面門，被稱作長老，也想和各位說上一說。無緣無故地冒著五六月的大熱天，走了兩千里遙遠的路途，一時間全都打失了啊。雖然還算好有這根拄杖在。我拿起拄杖說：『拄杖子，你試著說看。』卓地一下。清平世界，切忌胡說八道。結夏上堂：什麼都不知道，什麼都不會，飽飽地吃飯，熟熟地睡覺。想要按期證得覺悟，必須證得如是三昧（正定）。雪峰信禪師曾經給他的朋友知無聞寫信說：『住持寺院有什麼值得說的呢？近年來住持寺院的那些人，有什麼眼光？值得稱道的人又有幾個？如果我有一張口，可以吞下三世諸佛，那麼即使終身不坐曲錄床，又有什麼不滿足的呢？』無聞你覺得怎麼樣？我過去在僧眾中，看到識字的人，大多不注重細微的修行，於是就決定不做書記。那些佔據高位，被稱為禪師的老和尚們，又大多看不上眼，於是就沒有出世的想法。現在這些最初的想法都沒有實現了。住持寺院十年，名為長老，只不過是以前的燦上座。飲食起居，和寺里的僧人沒有什麼不同。跟隨我的衲子，每年不下百十人。每逢五日，就敲鼓升堂，把我平時在各位老和尚那裡，學到的細微大法門，隨口東一句西一句地說出來，絕對不敢用空洞的話來籠罩學者，也不敢用過頭的話來欺騙學者。說到沒有什麼把柄，沒有什麼滋味的地方，就欣然自笑。聽的人不必理解我的笑。士大夫大多認識我，然而他們所知道的，不過是說我讀書多，能寫文章，懂得興辦廢棄的事業，有硬骨頭。大概知道我膽子大的人，就很少了（育王堪嗣）。』福州雪峰北山信禪師頌佛成道：六年凍得眼睛無光，一見到明星就像雪后的寒霜。挑水出山頻繁叫賣，不知道江海一片白茫茫（何山清嗣）。平江虎丘㑃堂善濟

【English Translation】 English version The two words of Buddha-dharma are like the wind passing over the treetops, like water pouring on stubborn rocks. Today, having broken open my face and being called an elder, I also want to speak to everyone. For no reason, braving the great heat of the fifth and sixth months, traveling two thousand miles of arduous journey, all of it has been lost in an instant. Although it's fortunate to have this staff. I pick up the staff and say, 'Staff, try to speak.' Strike it once. A peaceful world, be careful not to spread false rumors. Summer Retreat Sermon: I know nothing, I can do nothing, I eat my fill, I sleep soundly. If you want to attain enlightenment on schedule, you must attain such a samadhi (right concentration). Zen Master Xuefeng Xin once wrote to his friend Zhi Wuweng, saying, 'What is there to say about being an abbot? In recent years, those who have been abbots, what vision do they have? How many are worthy of praise? If I had a mouth that could swallow the Buddhas of the three worlds, then even if I never sat on a curved couch in my life, what would I lack?' What do you think, Wuweng? In the past, when I was among the monks, I saw that those who were literate mostly did not pay attention to subtle practices, so I decided not to be a scribe. Those old monks who occupied high positions and were called Zen masters mostly looked down on me, so I had no intention of entering the world. Now, these initial thoughts have not been realized. After being an abbot for ten years, I am called an elder, but I am just the former Chan Senior. My diet and daily life are no different from the monks in the monastery. Every year, no fewer than a hundred or so monks follow me. Every five days, I beat the drum and ascend the hall, speaking casually about the subtle Dharma teachings I have learned from the old monks, never daring to use empty words to deceive scholars, nor daring to use exaggerated words to deceive scholars. When I talk about things that have no handle and no flavor, I laugh happily. The listeners do not need to understand my laughter. Many scholar-officials know me, but what they know is only that I read a lot, can write articles, understand how to revive abandoned undertakings, and have a backbone. Probably few know how big my courage is (Approved by Yü-wang).' Zen Master Xuefeng Xin of Beishan, Fuzhou Ode to the Buddha's Enlightenment: For six years, I was frozen until my eyes had no light. One glimpse of the morning star was like frost after snow. Carrying water out of the mountains, I frequently called out to sell it, not knowing that the rivers and seas were a vast expanse of white (Approved by He Shan). Shanji of Hutang, Pingjiang

禪師

題魚籃觀音像贊曰。雲鬚濃妝苦強顏。為他閑事入塵寰。攜來活底無人買。只作尋常死貨看(天童觀嗣)。

越州天衣嘯巖文蔚禪師

上堂。舉雲門和尚示眾曰。人人盡有光明在。看時不見暗昏昏。踢倒山門無廚庫。此時明暗自然分(天童觀嗣)。

柏巖凝禪師

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

華藏純庵善凈禪師

上堂。舉六祖風幡話頌曰。不是風兮不是幡。白雲盡處見青山。可憐無限英雄漢。開眼堂堂入死關(天童觀嗣已上四人)。

臨安徑山荊叟如玨禪師

婺州人。依侍癡鈍穎和尚。一日室中垂語。如何是佛。師遽曰。爛東瓜。侍呈頌曰。如何是佛爛東瓜。咬著冰霜透齒牙。根蒂雖然無窖子。一年一度一開花。嘗作偈寄呈穎曰。鐘山白刃赤身挨。幾度曾經被活埋。一自人亡家破后。了知無位可安排○歲旦上堂。新歲擊新鼓。普施新法雨。萬物盡從新。一一就規矩。普賢大士忻歡。乘時打開門戶。放出白象王。遍地無尋處。拈拄杖。惟有者個。不屬故新。等閑開口。吞卻法身。擲下拄杖。是什麼。千年桃核里。元是舊時仁(天童穎嗣)。

福州雪峰大夢德因禪師

作

【現代漢語翻譯】現代漢語譯本禪師

題魚籃觀音像贊曰：『雲鬚濃妝苦強顏，為他閑事入塵寰。攜來活底無人買，只作尋常死貨看。』（天童觀嗣）

越州天衣嘯巖文蔚禪師

上堂。舉雲門和尚示眾曰：『人人盡有光明在，看時不見暗昏昏。踢倒山門無廚庫，此時明暗自然分。』（天童觀嗣）

柏巖凝禪師

作破衲頌曰：『零零落落幾經年，信手拈來搭半肩。午夜定回和束倒，箇中消息許誰傳。』（天童觀嗣）

華藏純庵善凈禪師

上堂。舉六祖風幡話頌曰：『不是風兮不是幡，白雲盡處見青山。可憐無限英雄漢，開眼堂堂入死關。』（天童觀嗣已上四人）

臨安徑山荊叟如玨禪師

婺州人。依侍癡鈍穎和尚。一日室中垂語。如何是佛？師遽曰：『爛東瓜。』侍呈頌曰：『如何是佛爛東瓜，咬著冰霜透齒牙。根蒂雖然無窖子，一年一度一開花。』嘗作偈寄呈穎曰：『鐘山白刃赤身挨，幾度曾經被活埋。一自人亡家破后，了知無位可安排。』○歲旦上堂。新歲擊新鼓，普施新法雨。萬物盡從新，一一就規矩。普賢大士（Samantabhadra）忻歡，乘時打開門戶。放出白象王。遍地無尋處。拈拄杖。惟有者個，不屬故新。等閑開口，吞卻法身。擲下拄杖。是什麼？千年桃核里，元是舊時仁。（天童穎嗣）

福州雪峰大夢德因禪師

作

【English Translation】 English version Zen Master

A verse inscribed on a painting of the Fish Basket Guanyin (Avalokiteśvara, the Bodhisattva of Compassion) image says: 'Cloudy whiskers, heavy makeup, forcing a smile, entering the mortal realm for trivial matters. Bringing a live one, yet no one buys it; they only see it as ordinary dead stock.' (Tiantong Guansi)

Zen Master Wenwei of Xiaoyan at Tianyi Monastery in Yuezhou

In a Dharma talk, he quoted Zen Master Yunmen's instruction to the assembly: 'Everyone inherently possesses light. When you look, you don't see it, only darkness. Kick down the mountain gate, without a kitchen or storehouse, and at this moment, light and darkness naturally separate.' (Tiantong Guansi)

Zen Master Baiyan Ning

He composed a verse on a tattered robe: 'Scattered and worn for several years, casually picked up and draped over half a shoulder. Returning to meditation at midnight, tied up again; who is allowed to transmit the message within?' (Tiantong Guansi)

Zen Master Chun'an Shanjing of Huazang

In a Dharma talk, he quoted the story of the Sixth Patriarch and the wind and the banner, composing a verse: 'It's not the wind, nor is it the banner; beyond the white clouds, green mountains are seen. Pitiful are the countless heroes who, with eyes wide open, enter the gate of death.' (Tiantong Guansi, these last four masters)

Zen Master Jingsou Rujue of Jingshan Monastery in Lin'an

He was from Wuzhou and served the monk Chidun Ying. One day, Ying gave a teaching in the room, asking, 'What is Buddha?' The master immediately replied, 'Rotten winter melon.' The attendant presented a verse, saying, 'What is Buddha? A rotten winter melon. Biting into it, ice and frost pierce the teeth. Although the root has no cellar, it blooms once a year.' He once composed a verse and sent it to Ying, saying, 'On Zhongshan Mountain, a white blade presses against the naked body, having been buried alive several times. Since the person died and the family was broken, I know there is no position to arrange.' ○ On New Year's Day, he gave a Dharma talk, saying, 'The new year strikes the new drum, universally bestowing the new Dharma rain. All things are completely new, each according to the rules. The Great Bodhisattva Samantabhadra rejoices, taking the opportunity to open the gate. Releasing the white elephant king, there is nowhere to find it. Holding up the staff, only this one does not belong to the old or the new. Casually opening the mouth, it swallows the Dharmakaya (the body of the Buddha). Throwing down the staff, what is it? In the thousand-year-old peach pit, it is originally the old benevolence.' (Tiantong Ying's successor)

Zen Master Demeng Deyi of Xuefeng Monastery in Fuzhou

Composed

布袋和尚贊曰。杖挑布袋走紅塵。底事何曾見得親。業識茫茫無本據。不知開口笑何人(天童穎嗣已上二人)。

臨安靈隱高原祖泉禪師

舉鏡清在雪峰。一日普請次。峰曰。溈山道。見色便是心。還有過也無。清曰。古人為什麼事。峰曰。雖然如是。我要共你商量。清曰。若與么。不如某甲钁地去。師拈曰。雪峰探竿在手。影草隨身。若不是鏡清普請。幾乎狼藉。又舉伏䭾密多尊者。問佛䭾難提尊者。父母非我親。誰是最親者。諸佛非我道。誰是最道者。頌曰。父母分明非我親。祖師肝膽向人傾。直下若能親薦得。優曇花發火中春(金山奇嗣)。

隆興黃龍無門慧開禪師

杭州梁渚人。族姓梁。參月林觀禪師。觀令看無字話。經六年。迥無入處。乃奮志自誓曰。若去睡眠。爛卻我身。每至困時。廊下行道。以頭向露柱磕。一日在法座邊。忽聞齋鼓聲有省。述偈曰。青天白日一聲雷。大地群生眼豁開。萬象森羅齊稽首。須彌𨁝跳舞三臺。次日入室。欲通所得。觀遽曰。何處見神見鬼了也。師便喝。觀亦喝。師又喝。自此機用吻合○淳祐六年。奉旨開山護國仁皇寺。上堂。若人識得心。大地無寸土。古人恁么道。黃龍即不然。若人識得心。大地儘是土○上堂。是非長短耳邊風。切莫于中覓異同

【現代漢語翻譯】現代漢語譯本：布袋和尚讚頌說：拄著枴杖挑著布袋行走在紅塵之中，到底有什麼事情是真正親身經歷、親眼見到的呢？業識（karma consciousness）茫茫然沒有根本依據，真不知道開口對著什麼人笑啊！（天童穎嗣已上二人）。

臨安靈隱高原祖泉禪師

舉鏡清禪師在雪峰義存禪師處，一日集體出坡勞動時，雪峰禪師說：『溈山靈祐禪師說，見色便是心，還有過失嗎？』鏡清禪師說：『古人是爲了什麼事而這麼說呢？』雪峰禪師說：『雖然是這樣，我想要和你商量一下。』鏡清禪師說：『如果這樣，不如我挖地去。』祖泉禪師拈出：雪峰禪師探竿在手，影草隨身，如果不是鏡清禪師集體出坡勞動，幾乎要狼藉不堪了。又舉伏䭾密多尊者問佛䭾難提尊者：『父母不是我最親的人，誰才是最親的人？諸佛不是我的道，誰才是最道的？』頌曰：父母分明不是我最親的人，祖師的肝膽向人傾訴。當下如果能夠親身領悟，優曇花在火中春天開放（金山奇嗣）。』

隆興黃龍無門慧開禪師

慧開禪師是杭州梁渚人，俗家姓梁。參訪月林觀禪師，月林觀禪師令他參看『無』字話頭。經過六年，仍然沒有入門之處。於是奮發立志發誓說：如果去睡覺，就讓我的身體爛掉。每當睏倦時，就在廊下行走，用頭去撞露柱。一日在法座邊，忽然聽到齋鼓聲有所領悟，寫了一首偈頌說：『轟然一聲雷響，大地眾生眼睛豁然打開。萬象森羅一齊稽首，須彌山踴躍跳舞三臺。』次日入室，想要表達所悟，月林觀禪師立刻說：『在哪裡見神見鬼了？』慧開禪師便喝一聲，月林觀禪師也喝一聲，慧開禪師又喝一聲，從此機鋒應對吻合。淳祐六年（1246年），奉旨開山護國仁皇寺。上堂說法：『如果有人認識了心，大地就沒有一寸土地。』古人這樣說，黃龍禪師卻不這樣說：『如果有人認識了心，大地全部都是土地。』上堂說法：『是非長短就像耳邊風，千萬不要在其中尋找不同。』

English version: The monk Budai praised: Carrying a cloth bag on a staff, he walks through the red dust. What matter has he ever seen or experienced personally? The karma consciousness is vast and without a fundamental basis. I don't know who he is smiling at! (Master Yingsi of Tiantong Monastery and the above two).

Zen Master Ziquan of Gaoyuan, Lingyin Temple, Lin'an

He cited Zen Master Jingqing at Xuefeng's place. One day, during communal labor, Zen Master Xuefeng said, 'Zen Master Weishan said, 'Seeing form is the mind.' Is there any fault in this?' Zen Master Jingqing said, 'What were the ancients doing when they said that?' Zen Master Xuefeng said, 'Even so, I want to discuss it with you.' Zen Master Jingqing said, 'If that's the case, I might as well go dig the ground.' The master picked it up and said: Zen Master Xuefeng has a probing pole in hand, and shadows of grass follow him. If it weren't for Zen Master Jingqing's communal labor, it would almost be a mess. He also cited Venerable Vashumitra asking Venerable Buddhanandi, 'Parents are not my closest relatives, who is the closest? The Buddhas are not my path, who is the most path-like?' He praised: 'Parents are clearly not my closest relatives, the patriarch's heart and soul are poured out to people. If you can personally realize it directly, the udumbara flower will bloom in the spring of fire (Jinshan Qi's successor).'

Zen Master Wumen Huikai of Huanglong, Longxing

Zen Master Huikai was from Liangzhu, Hangzhou, with the surname Liang. He visited Zen Master Yuelin Guan. Zen Master Guan ordered him to contemplate the 'Wu' (無, Mu) character. After six years, he still had no entry point. So he resolved to vow, 'If I go to sleep, may my body rot.' Whenever he was sleepy, he would walk in the corridor, hitting his head against the pillar. One day, near the Dharma seat, he suddenly had an awakening upon hearing the sound of the meal drum, and wrote a verse saying, 'A thunderous sound, the eyes of all beings on earth are suddenly opened. All phenomena prostrate together, Mount Sumeru leaps and dances on the three platforms.' The next day, he entered the room, wanting to express what he had realized. Zen Master Guan immediately said, 'Where did you see ghosts and spirits?' Zen Master Huikai then shouted, Zen Master Guan also shouted, and Zen Master Huikai shouted again. From then on, their interactions were perfectly aligned. In the sixth year of Chunyou (1246), he was ordered to open the mountain and establish the Huguo Renhuang Temple. He ascended the hall and said, 'If a person recognizes the mind, there is not an inch of land on the earth.' The ancients said so, but Zen Master Huanglong does not say so: 'If a person recognizes the mind, the whole earth is land.' Ascending the hall, he said, 'Right and wrong, long and short, are like wind in the ears. Do not seek differences within them.'

【English Translation】 Modern Chinese Translation: 布袋和尚讚頌說：拄著枴杖挑著布袋行走在紅塵之中，到底有什麼事情是真正親身經歷、親眼見到的呢？業識（karma consciousness）茫茫然沒有根本依據，真不知道開口對著什麼人笑啊！（天童穎嗣已上二人）。

臨安靈隱高原祖泉禪師

舉鏡清禪師在雪峰義存禪師處，一日集體出坡勞動時，雪峰禪師說：『溈山靈祐禪師說，見色便是心，還有過失嗎？』鏡清禪師說：『古人是爲了什麼事而這麼說呢？』雪峰禪師說：『雖然是這樣，我想要和你商量一下。』鏡清禪師說：『如果這樣，不如我挖地去。』祖泉禪師拈出：雪峰禪師探竿在手，影草隨身，如果不是鏡清禪師集體出坡勞動，幾乎要狼藉不堪了。又舉伏䭾密多尊者問佛䭾難提尊者：『父母不是我最親的人，誰才是最親的人？諸佛不是我的道，誰才是最道的？』頌曰：父母分明不是我最親的人，祖師的肝膽向人傾訴。當下如果能夠親身領悟，優曇花在火中春天開放（金山奇嗣）。』

隆興黃龍無門慧開禪師

慧開禪師是杭州梁渚人，俗家姓梁。參訪月林觀禪師，月林觀禪師令他參看『無』字話頭。經過六年，仍然沒有入門之處。於是奮發立志發誓說：如果去睡覺，就讓我的身體爛掉。每當睏倦時，就在廊下行走，用頭去撞露柱。一日在法座邊，忽然聽到齋鼓聲有所領悟，寫了一首偈頌說：『轟然一聲雷響，大地眾生眼睛豁然打開。萬象森羅一齊稽首，須彌山踴躍跳舞三臺。』次日入室，想要表達所悟，月林觀禪師立刻說：『在哪裡見神見鬼了？』慧開禪師便喝一聲，月林觀禪師也喝一聲，慧開禪師又喝一聲，從此機鋒應對吻合。淳祐六年（1246年），奉旨開山護國仁皇寺。上堂說法：『如果有人認識了心，大地就沒有一寸土地。』古人這樣說，黃龍禪師卻不這樣說：『如果有人認識了心，大地全部都是土地。』上堂說法：『是非長短就像耳邊風，千萬不要在其中尋找不同。』

。要得八風吹不動。放教心地等閑空。慈受老人。只解順水張帆。不能逆風把舵。黃龍又且不然。是非都去了。是非里薦取。何故聻。幾度黑風翻大浪。未曾聞道釣舟傾○師晚年倦于槌拂。庵居西湖之上。參學者猶眾。理宗召入選德殿說法。祈雨感應。來賜金襕法衣佛眼之號(萬壽觀嗣)。

興化囊山孤峰德秀禪師

福州連江陳氏子。于蘇之寒山祝髮。上堂。舉僧問雪峰如何是第一句。峰良久。僧舉似長生。生曰。此是第二句。雪峰令僧問生。如何是第一句。生曰。蒼天蒼天。師曰。二大老與么淚出痛腸。若是第一句。要且未夢見在。忽有人問怡山如何是第一句。只向他道劍去久矣○上堂。舉真凈和尚曰。頭陀石被莓苔褁。擲筆峰遭薜荔纏。羅漢寺里。一年度三個行者。歸宗寺里。參退喫茶。大眾要會么。聽取一頌。天晴日頭出。雨落地下濕。盡情都說了。只恐信不及(萬壽觀嗣)。

潭州石霜竹巖妙印禪師

進賢人。族萬氏。謁月林觀禪師。一日入室次。觀問如何是祖師西來意。師曰。老鼠咬破燈盞。觀頷之。歷住數剎。后移石霜。作對月看經偈曰。未動舌頭文彩露。五千余卷一時周。若言待月重開卷。敢保驢年未徹頭○師晚年筑庵。曰紫霞。丞相趙公葵。燕居里第。嘗延師問道。寶祐三

【現代漢語翻譯】現代漢語譯本：要做到八風（指利、衰、毀、譽、稱、譏、苦、樂）吹不動，就要讓心地自然空明。慈受老人（指慈受懷深禪師）只會順水張帆，不會逆風把舵。黃龍禪師（指黃龍慧南禪師）卻不是這樣，他能將是非都放下，又能在是非之中薦取真性。為什麼呢？因為他經歷過多次黑風掀起大浪的考驗，卻從未聽說他的釣舟傾覆。禪師晚年厭倦了敲打拂塵講經說法的生活，隱居在西湖邊，但前來參學的人仍然很多。理宗皇帝（南宋理宗，趙昀，1205-1264）召他入選德殿說法，祈雨後果然應驗，於是賜給他金襕法衣和佛眼的稱號（萬壽觀嗣）。

興化囊山孤峰德秀禪師

是福州連江人，俗姓陳。在蘇州的寒山寺剃度出家。禪師上堂時，舉了一個公案：有僧人問雪峰禪師，什麼是第一句？雪峰禪師沉默良久。僧人將此事告訴長生禪師，長生禪師說：『這是第二句。』雪峰禪師讓僧人去問長生禪師，什麼是第一句？長生禪師說：『蒼天蒼天。』德秀禪師說：『這兩位老禪師這樣淚流滿面，真是痛徹心腸。但要說這就是第一句，恐怕他們還沒做夢夢到呢。』如果有人問怡山禪師，什麼是第一句？我只會告訴他：『劍去久矣。』禪師上堂時，又舉了真凈和尚的話：『頭陀石被莓苔包裹，擲筆峰被薜荔纏繞。羅漢寺里，一年只有三個行者；歸宗寺里，參禪退隱后就喝茶。』各位想知道其中的道理嗎？聽我念一首偈：『天晴日頭出，雨落地下濕。盡情都說了，只恐信不及。』（萬壽觀嗣）。

潭州石霜竹巖妙印禪師

是進賢人，姓萬。他去拜見月林觀禪師。一天入室請教時，月林觀禪師問：『如何是祖師西來意？』妙印禪師回答說：『老鼠咬破燈盞。』月林觀禪師點頭認可。妙印禪師先後在多座寺廟住持，後來移居石霜寺，寫了一首對月看經的偈語：『未動舌頭文彩露，五千余卷一時周。若言待月重開卷，敢保驢年未徹頭。』禪師晚年建造了一座庵，取名紫霞。丞相趙葵（南宋丞相，1135-1182）在家閑居時，曾邀請禪師問道。寶祐三年（1255）

【English Translation】 English version: To be unmoved by the Eight Winds (referring to gain, loss, disgrace, fame, praise, ridicule, sorrow, and joy), one must let the mind be naturally empty and clear. Old Man Cishou (referring to Chan Master Cishou Huaishen) only knows how to sail with the current, not how to steer against the wind. Chan Master Huanglong (referring to Chan Master Huanglong Huinan) is not like that; he can put down right and wrong, and also recommend true nature within right and wrong. Why? Because he has experienced the test of black winds turning over great waves many times, but it has never been heard that his fishing boat capsized. In his later years, the Chan Master grew tired of striking the duster and lecturing on the Dharma, and lived in seclusion by West Lake, but many people still came to study with him. Emperor Lizong (Emperor Lizong of the Southern Song Dynasty, Zhao Yun, 1205-1264) summoned him to the Xuande Hall to preach the Dharma, and the prayer for rain was answered, so he bestowed upon him a kasaya and the title of Buddha Eye (successor of Wanshou Temple).

Chan Master Gufeng Dexiu of Nangshan, Xinghua

He was a native of Lianjiang, Fuzhou, with the surname Chen. He was tonsured at Hanshan Temple in Suzhou. When the Chan Master ascended the hall, he cited a case: A monk asked Chan Master Xuefeng, 'What is the first sentence?' Chan Master Xuefeng was silent for a long time. The monk told Chan Master Changsheng about this, and Chan Master Changsheng said, 'This is the second sentence.' Chan Master Xuefeng asked the monk to ask Chan Master Changsheng, 'What is the first sentence?' Chan Master Changsheng said, 'Azure Heaven, Azure Heaven.' Chan Master Dexiu said, 'These two old Chan Masters are so tearful, it is truly heartbreaking. But to say that this is the first sentence, I am afraid they have not even dreamed of it.' If someone asks Chan Master Yishan, 'What is the first sentence?' I would only tell him, 'The sword has been gone for a long time.' When the Chan Master ascended the hall, he also cited the words of Venerable Zhenjing: 'The head of the stone is wrapped in moss, and the Throwing-Brush Peak is entangled by creeping plants. In Luohan Temple, there are only three practitioners a year; in Guizong Temple, after retiring from Chan practice, they drink tea.' Do you all want to know the reason? Listen to me recite a verse: 'When the sky is clear, the sun comes out; when it rains, the ground gets wet. I have said everything, but I am afraid you will not believe it.' (Successor of Wanshou Temple).

Chan Master Zhuyan Miaoyin of Shishuang, Tanzhou

He was a native of Jinxian, with the surname Wan. He went to visit Chan Master Yuelin Guan. One day, when he entered the room to ask for instruction, Chan Master Yuelin Guan asked, 'What is the meaning of the Patriarch's coming from the West?' Chan Master Miaoyin replied, 'A mouse bites through a lamp.' Chan Master Yuelin Guan nodded in approval. Chan Master Miaoyin resided in many temples successively, and later moved to Shishuang Temple, writing a verse on watching the scriptures by the moonlight: 'Before the tongue moves, the literary brilliance is revealed; five thousand volumes are perused at once. If you say you will wait for the moon to reopen the book, I dare to guarantee that you will never understand it in the year of the donkey.' In his later years, the Chan Master built a hermitage, named Zixia. Prime Minister Zhao Kui (Prime Minister of the Southern Song Dynasty, 1135-1182), while living in leisure at home, once invited the Chan Master to ask about the Way. In the third year of Baoyou (1255)

年示寂。書偈曰。六十九年。一場大夢。歸去來兮。珍重珍重。書畢泊然而逝。塔于紫霞(萬壽觀嗣已上三人)。

鼓山檜堂祖鑒(續傳燈誤作宗鑒)禪師

徐氏子也。禮鐘山真剃度。往依瞎堂遠。服勤五載。及歸閩。參乾元穎禪師。始得大事了畢。出世滁之瑯玡。無何徙真之北山。復主資福。泉守程公。延至承天。遷光孝○帥府葉公。請住鼓山。凡七載○開禧乙丑謝事。明年五月。師將順世。乃說偈曰。平生患語多。臨終更何說。盡力舉似人。紅爐一片雪(乾元穎嗣)。

徽州黃山正因禪師

仁和俞氏子。參育王。一夕聞霹靂聲。通身汗下。拊掌大笑曰。如是如是○元世祖請說法。稱旨。授圓明通應之號。一日謂弟子曰。吾二十七日去矣。至期而逝(育王廓嗣)。

曹洞宗

青州普照一辨禪師

精究內典。貫通宗乘。及參鹿門覺。問如何是盡乾坤。是學人一隻眼。覺曰。汝被一卷經遮卻也。師擬對。覺搖手曰。不快漆桶去。師言下有省。出住青州。普照遷東都萬壽。當是時燕秦齊晉之間。參宗之士。皆其後學○師于青州室中。嘗設百問。勘驗學者。一問聲前薦得。落在今時。句后承當。迷頭認影。作么生是空劫已前自己(愚庵孟拈云道即不難恐落今時旁僧云請和尚道看

【現代漢語翻譯】現代漢語譯本：圓寂于某年。寫下偈語說：『六十九年，一場大夢。歸去來兮，珍重珍重。』寫完就安詳地去世了。塔建在紫霞（萬壽觀嗣已上三人）。

鼓山檜堂祖鑒（續傳燈誤作宗鑒）禪師

是徐氏之子。在鐘山真處剃度。前往依止瞎堂遠禪師，服侍勤勞五年。等到返回福建，參訪乾元穎禪師，才徹底了悟大事。出世住持滁州的瑯琊寺。不久又遷往真州的北山寺。又主持資福寺。泉州太守程公，延請他到承天寺。后遷往光孝寺。帥府葉公，請他住持鼓山寺。總共七年。開禧乙丑年（1209年）卸任。第二年五月，禪師將要去世，於是說偈語：『平生患說話太多，臨終更說什麼呢？盡力舉示於人，紅爐一片雪。（乾元穎嗣）』

徽州黃山正因禪師

是仁和俞氏之子。參訪育王寺。一天晚上聽到霹靂聲，全身流汗。拍手大笑說：『如是如是。』元世祖請他說法，非常滿意，授予『圓明通應』的稱號。一天，對弟子們說：『我二十七日就要走了。』到了那天就去世了（育王廓嗣）。

曹洞宗

青州普照一辨禪師

精通佛學經典，貫通禪宗宗旨。等到參訪鹿門覺禪師，問：『如何是盡乾坤（整個宇宙）是學人一隻眼？』覺禪師說：『你被一卷經書遮住了。』禪師想要回答，覺禪師搖手說：『不快點把漆桶打破！』禪師當下有所領悟。出世住持青州普照寺，后遷往東都萬壽寺。當時燕地、秦地、齊地、晉地一帶，參禪學道的人，都是他的後學。禪師在青州寺中，曾經設定百問，來勘驗學者。一問：『聲前薦得，落在今時；句后承當，迷頭認影。』作么生是空劫（宇宙形成之前）已前自己？（愚庵孟拈云：道即不難，恐落今時。旁僧云：請和尚道看。）

【English Translation】 English version: Died in a certain year. He wrote a verse saying: 'Sixty-nine years, a great dream. Returning, take care, take care.' After writing, he passed away peacefully. His stupa was built in Zixia (the above three succeeded from Wanshou Temple).

Chan Master Huaitang Zujian of Gushan (Continued Transmission of the Lamp mistakenly wrote Zongjian)

He was a son of the Xu family. He was tonsured at Zhongshan Zhen. He went to rely on Master Xiatang Yuan, serving diligently for five years. When he returned to Fujian, he visited Chan Master Qianyuan Ying, and then he thoroughly understood the great matter. He emerged to preside over Langye Temple in Chuzhou. Soon after, he moved to Beishan Temple in Zhenzhou. He also presided over Zifu Temple. Prefect Cheng of Quanzhou invited him to Chengtian Temple. Later, he moved to Guangxiao Temple. Ye Gong of the military government invited him to reside at Gushan Temple. In total, he stayed for seven years. In the year Yichou of the Kaixi era (1209), he resigned. In the fifth month of the following year, the Chan Master was about to pass away, so he said in a verse: 'Throughout my life, I have worried about speaking too much, what more is there to say at the end? I have tried my best to show it to people, a piece of snow in a red furnace. (Successor of Qianyuan Ying)'

Chan Master Zheng Yin of Huangshan in Huizhou

He was a son of the Yu family of Renhe. He visited Yuhuang Temple. One night, he heard the sound of thunder and lightning, and his whole body was covered in sweat. He clapped his hands and laughed loudly, saying: 'Thus it is, thus it is.' Emperor Shizu of the Yuan Dynasty invited him to preach the Dharma, and was very satisfied, granting him the title 'Perfectly Enlightened and All-Responsive'. One day, he said to his disciples: 'I will leave on the twenty-seventh.' He passed away on that day (Successor of Yuwang Kuo).

Caodong School

Chan Master Yibian of Puzhao in Qingzhou

He was well-versed in Buddhist scriptures and thoroughly understood the tenets of the Chan school. When he visited Chan Master Lumen Jue, he asked: 'What is it that encompasses the entire Qiankun (universe) and is the student's one eye?' Chan Master Jue said: 'You are obscured by a volume of scriptures.' The Chan Master intended to reply, but Chan Master Jue shook his head and said: 'Why don't you quickly break the lacquer bucket!' The Chan Master had an immediate realization. He emerged to preside over Puzhao Temple in Qingzhou, and later moved to Wanshou Temple in Dongdu. At that time, those who practiced Chan in the areas of Yan, Qin, Qi, and Jin were all his followers. The Chan Master once set up a hundred questions in the room of Qingzhou Temple to examine students. One question: 'To recognize before the sound is to fall into the present; to take responsibility after the phrase is to be deluded and chasing shadows.' What is the self before the kalpa of emptiness (before the formation of the universe)?' (Yu'an Meng commented: 'To speak of the Dao is not difficult, but I fear it will fall into the present.' A monk beside him said: 'Please, Master, speak of it.')

孟打一摑云羞也不識要稱禪客○龍唐柱拈云青州老人秉洞上宗綱為天下歸仰大開東閣迎賓不忘重闈禁殿要識空劫已前自己么良久云從來無位次誰敢強安排)○又問二邊純莫立。中道不須安。且道甚麼處相見。得個端的(百丈源拈雲和尚口乾叫侍者過茶來)○又問回途轉位。直須戴角披毛。喚作畜生得么(愚庵孟拈云媧女不知亡國恨隔江猶唱後庭花)○又問唸唸釋迦出世。步步彌勒下生。為甚麼擬心即錯。動念即乖(愚庵孟拈云富嫌千口少貧恨一身多)○又問有口贊不盡。無言心自明。是則裂破虛空。不是則鬼家活計。上人端的處。道將一句來(百丈源拈云莫裝聾好)○頌浮山示投子十六題。一識自宗。問答休將句偈酬。到頭佛祖一齊收。九年面壁已多事。立雪神光亦強求○二死中活。今時及盡更何親。云鎖幽巖凍瑣津。堪羨嶺頭增意氣。雪中獨綻一枝香○三活中死。合頭相似喜人情。水月空花鏡象榮。荒徑客迷芳草渡。擬將石火當天明○四不落死活。到頭采汲不虛施。運水搬柴自合時。燕語未歸簾幕靜。晚鶯啼處綠楊垂○五背舍。三峰華岳總平治。雪壓寒林折凍枝。一念不生全體現。纖毫才動落階墀○六不背舍。路闊巖高碧澗流。山花開遍接云樓。雨余何處金鶯囀。不顧春殘語未休○七活人劍。耳聽無妨眼見聞。南山

【現代漢語翻譯】孟打一摑云（Meng Da Yi Guo Yun，人名）羞也不識要稱禪客。龍唐柱（Long Tang Zhu，人名）拈云：『青州老人（Qing Zhou Lao Ren，指古代一位禪師）秉洞上宗綱（Dong Shang Zong Gang，佛教宗派名），為天下歸仰，大開東閣迎賓，不忘重闈禁殿。要識空劫已前自己么？』良久云：『從來無位次，誰敢強安排？』又問：『二邊純莫立，中道不須安，且道甚麼處相見得個端的？』百丈源（Bai Zhang Yuan，人名）拈云：『和尚口乾，叫侍者過茶來。』又問：『回途轉位，直須戴角披毛，喚作畜生得么？』愚庵孟（Yu An Meng，人名）拈云：『媧女（Wa Nv，中國神話人物）不知亡國恨，隔江猶唱**花。』又問：『唸唸釋迦（釋迦牟尼，佛教創始人）出世，步步彌勒（彌勒菩薩，未來佛）下生，為甚麼擬心即錯，動念即乖？』愚庵孟（Yu An Meng，人名）拈云：『富嫌千口少，貧恨一身多。』又問：『有口贊不盡，無言心自明，是則裂破虛空，不是則鬼家活計。上人端的處，道將一句來。』百丈源（Bai Zhang Yuan，人名）拈云：『莫裝聾好。』頌浮山（Fu Shan，地名）示投子（Tou Zi，人名）十六題：一、識自宗。問答休將句偈酬，到頭佛祖一齊收。九年面壁已多事，立雪神光亦強求。二、死中活。今時及盡更何親，云鎖幽巖凍鎖津。堪羨嶺頭增意氣，雪中獨綻一枝香。三、活中死。合頭相似喜人情，水月空花鏡象榮。荒徑客迷芳草渡，擬將石火當天明。四、不落死活。到頭采汲不虛施，運水搬柴自合時。燕語未歸簾幕靜，晚鶯啼處綠楊垂。五、背舍。三峰華岳總平治，雪壓寒林折凍枝。一念不生全體現，纖毫才動落階墀。六、不背舍。路闊巖高碧澗流，山花開遍接云樓。雨余何處金鶯囀，不顧春殘語未休。七、活人劍。耳聽無妨眼見聞，南山（Nan Shan，地名）

【English Translation】 Meng Da Yi Guo Yun (name), shamelessly claiming to be a Chan (Zen) master. Long Tang Zhu (name) said: 'The old man of Qingzhou (referring to an ancient Chan master) upholds the Dongshan lineage (name of a Buddhist sect), for the world to rely on, opening the east pavilion to welcome guests, not forgetting the deep palace. Do you want to know yourself before the empty kalpa?' After a long pause, he said: 'There has never been a position, who dares to force an arrangement?' Someone asked: 'If the two extremes are not established, and the middle way need not be settled, then where can we meet to get a definite answer?' Bai Zhang Yuan (name) said: 'The monk's mouth is dry, tell the attendant to bring tea.' Someone asked: 'Returning and transforming positions, one must wear horns and fur, can it be called a beast?' Yu An Meng (name) said: 'The Nvwa (Chinese mythological figure) does not know the hatred of a fallen country, still singing of ** flowers across the river.' Someone asked: 'Every thought is Shakyamuni (founder of Buddhism) appearing in the world, every step is Maitreya (the future Buddha) descending, why is it wrong to intend with the mind, and deviant to move with thought?' Yu An Meng (name) said: 'The rich hate having too few mouths to feed, the poor hate having too much on their own shoulders.' Someone asked: 'Praise cannot exhaust it, the mind is clear without words, if it is so, it shatters the void, if not, it is the livelihood of ghosts. Master, at the definitive point, say a sentence.' Bai Zhang Yuan (name) said: 'Better not pretend to be deaf.' Ode to the sixteen topics shown by Fushan (place name) to Touzi (name): 1. Knowing one's own sect. Question and answer should not be repaid with verses, in the end, Buddhas and ancestors are all collected. Nine years of facing the wall is already too much, standing in the snow for Shenguang (name) is also a forced request. 2. Living from death. What is closer than the present moment, clouds lock the secluded cliffs and freeze the ferry. It is admirable that the ridge increases its spirit, a branch of fragrance blooms alone in the snow. 3. Dying from life. The similarity of joining heads pleases people, water moon empty flowers mirror image glory. The deserted path confuses guests at the fragrant grass crossing, intending to use a spark to illuminate the sky. 4. Not falling into death or life. In the end, collecting is not in vain, carrying water and chopping wood are naturally in time. The swallow's language has not returned, the curtains are quiet, the late oriole crows where the green willows hang. 5. Turning away. The three peaks of Mount Hua are all leveled, snow presses the cold forest and breaks frozen branches. One thought not arising, the whole body appears, a slight movement falls off the steps. 6. Not turning away. The road is wide, the rocks are high, and the blue stream flows, mountain flowers bloom all over, connecting to the cloud tower. Where does the golden oriole chirp after the rain, not caring that spring is ending, its language has not rested. 7. Sword of the living. Hearing with the ears is harmless, seeing with the eyes is harmless, Nanshan (place name)

下雨北山云。動容舉止方圓異。大賞將軍不語勛○八殺人刀。凜凜霜風颳地生。千山冰雪路難行。未萌已落威音際。才擬玄微墮阱坑○九平嘗。春來幽谷水泠泠。䇿杖優遊傍釣汀。好是太平無事客。汨羅未必獨醒醒○十利道拔生。少室靈山事宛然。不曾談說不安禪。回光一句超今古。大丈夫兒誰后先○十一言無過失。默時似說說時無。迷悟剛令與道疏。莫謂人根有利鈍。粗言細語不關渠○十二透脫。雪后風和曉霽天。鶯吟花笑柳含煙。鳳樓不宿桃源客。半夜穿靴入市廛○十三透脫不透脫。劈箭機鋒著眼看。當陽趁妙哂傍觀。云橫谷口迷巢鳥。雪擁柴門去路寒○十四稱揚。寒潭不與月為期。萬古松聲韻不移。眼聽耳觀如會得。方知佛祖密傳持○十五降句。當臺明鏡影難藏。露柱燈籠自舉揚。千聖不曾留半偈。少林已是不相當○十六方入圓。攜琴玉女夜歸時。鳳轉丹霄入紫薇。香霧噴花煙靄重。汀洲漁棹月依稀○五位頌曰。正中偏。斗柄初橫半夜前。密室不然龍鳳燭。廣寒宮殿月當天。偏中正。木女手攜無字印。失曉崑崙暗皺眉。自然羞看秦時鏡。正中來。劍樹刀山也自摧。玉馬嘶聲離月殿。九重依舊鎖蒼苔。兼中至。大用縱橫無巧智。漁歌樵唱謁金門。太平不是將軍致。兼中到。頭角完全無異號。脫珍著弊入廛來。縱橫

踏破今時道○賓主頌。其賓中賓曰。天涯奔走幾經春。負學論功日轉貧。行海淵深須遍涉。義天空闊不容塵。賓中主曰。衣穿瘦骨露無餘。獨鎮寰區暉大初。三尺匣中誅佞劍。百囊篋里薦賢書。主中賓曰。丹墀鞭靜九宮開。萬里江山絕點埃。脫卻襕衫戴席帽。聲聲只道那邊來。主中主曰。重巖幽邃鎖煙岑。古洞龍吟霧氣深。石女唱歸紅𦦨里。木人運步覓知音(鹿門覺嗣)。

慶元天童云外岫禪師

昌國衛人。身材眇小。精悍有餘。師事直翁舉公剃落。究明洞宗。盡其源底。出世慈溪石門。曆象山智門。升住天童寺。上堂。鬧市紅塵里。有鬧市紅塵里佛法。深山巖崖中。有深山巖崖中佛法。山僧昨日出城門。鬧市紅塵里佛法。一時忘卻了也。行到二十里便見深山巖崖中佛法。大眾且道如何是深山巖崖中佛法。良久曰。白雲淡濘。出沒太虛之中。青蘿夤緣。直上寒松之頂(龍唐柱拈云深山佛法雲外一一發泄了也且道如何是鬧市紅塵里佛法樓連湖野梅花弄霽雪之天樂作行營鼓吹雜胡笳之曲)○謝首座書記藏主。上堂。以拂子打圓相曰。摩訶衍法。離四句。絕百非。又打一圓相曰。禮之用。和為貴。先王之道。斯為美。又打一圓相曰。摩尼珠。人不識。如來藏里親收得。諸人還見么。所見不同。互有得失。天童這

里毋固毋必○師不倨傲。不貪積。不私食。得施利隨與人見後生益敬之。二時粥飯。必同眾赴堂。一日問無印證曰。天童今日大死去也。汝作么生救。證曰。請和尚吃飯。師曰。天童今日大死去也。汝不要相救。證曰。救他作么。師又曰。天童今日大死去也。阿誰與我同行。證曰。和尚先行。某甲隨後。師呵呵大笑。遂示寂(龍唐柱拈云可惜放過天童者漢我若在待云今日大死去也阿誰與我同行即與挑起缽囊橫擔楖𣗖看者漢去得去不得若去不得便與推倒方丈才見真獅子兒豈不俊哉)○塔全身於本山之麓(東谷光下直翁舉嗣)。

續指月錄卷三卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷四

六祖下二十世

臨濟宗

臨安徑山無準師範禪師

生於蜀之梓潼雍氏。九歲出家。長游成都坐夏。請益坐禪之法于老宿堯首座。座曰。禪是何物。坐底是誰。師晝夜體究。一日如廁。提前話有省。明年往謁佛照光于育王。光問曰。何處人。師曰。劍州。光曰。帶得劍來么。師隨聲便喝。光笑曰。者烏頭子也亂做。貧甚無貲剃髮。人皆以烏頭子呼之。久之復至靈隱。時破庵居第一座。同遊石筍庵。庵之道者請益曰。胡孫子捉不住。愿垂開示。先曰。用捉他作甚麼。如風吹

水。自然成紋。師侍傍有省(牧雲門頌云城門失火臭煙燻殃及池魚尾盡焚無處更求三尺水直看振鬣上青雲○箬庵問頌雲氣飲長虹已食牛血漫漫地照人愁因風吹火無多力春滿皇都四百州)○破庵先和尚過天童掃塔。師偕往。至瑞巖云巢。留師分座。夜夢偉衣冠者。持把茅見受。翌日明州清涼專使至。師受請入院。見所謂伽藍神姓茅。衣冠狀貌。與疇昔所夢無異。升堂開法。大闡宗風。繼遷焦山雪竇。被來移育王。又三年嵩少林散席。以朝命主徑山。有旨召入內庭。師奏對詳明。上為色動。賜金襕僧伽黎。復宣詣慈明殿升座說法。理宗垂簾而聽。賜佛鑒禪師號。師居徑山二十年。海眾云騰。信施豐積。雖寺兩遭火厄。乃旋復旋興。為東南法席第一○師于寺前四十里。築室百楹。接待雲水。額曰萬年正續。正續西數百步。結庵一區為歸藏。建閣以藏后先所賜御翰。東西供奉祖師與先世香火。遇始生日為飯僧佛事。以贊冥福。蓋蜀亂。師之先祀遂絕。祠奉以旌孝慕。上聞嘉嘆○上堂。靈山指月。曹溪話月。遞代相傳。證龜成鱉。范上座。尋常一張口。掛在壁上。今日無端入者行戶。未免拈出多年曆日。說似諸人。且要郭大李二鄧四張三。知得江南兩浙。春寒秋熱○上堂。若論個事。直是省要。柰何諸人自作艱難。自作障礙。所

【現代漢語翻譯】現代漢語譯本：水，自然形成紋路。（慧遠）禪師在旁侍奉時有所領悟。（牧雲門頌說：『城門失火，臭煙燻及池魚，尾巴都燒盡了，無處再求三尺水，直接看那駿馬昂首奮蹄，直上青雲。』箬庵問頌說：『氣吞長虹，已食牛，血跡漫漫照人愁。因風吹火無多力，春滿皇都四百州。』）破庵先和尚去天童寺掃塔，（慧遠）禪師一同前往。到達瑞巖云巢，（破庵先和尚）讓（慧遠）禪師分座說法。晚上，（慧遠）禪師夢見一位身穿華麗官服的人，拿著一把茅草送給他。第二天，明州清涼寺的專使來到，邀請（慧遠）禪師擔任住持。見到所謂的伽藍神，姓茅，衣冠狀貌，與之前夢中所見完全一樣。（慧遠）禪師升座開法，大力闡揚宗風。之後又遷往焦山、雪竇，最後被朝廷調往育王寺。三年後，嵩山少林寺散席，（慧遠）奉朝廷之命主持徑山寺。有皇帝的旨意召見他入宮。禪師奏對詳明，皇帝為之動容，賜予金襕僧伽黎（袈裟）。又宣（慧遠）禪師到慈明殿升座說法，理宗皇帝（1224-1264）垂簾聽講，賜予（慧遠）『佛鑒禪師』的稱號。（慧遠）禪師在徑山寺住了二十年，僧眾如雲，信徒佈施豐厚，雖然寺廟兩次遭遇火災，但都很快恢復興盛，成為東南地區第一大法席。（慧遠）禪師在寺前四十里處，建造了一百間房屋，接待雲遊僧人，命名為『萬年正續』。『正續』西邊幾百步，建了一處庵作為歸隱之所，建造樓閣用來收藏皇帝先後賞賜的御筆墨寶，東西兩邊供奉祖師和先世的香火。遇到始祖的生日，就舉行齋僧佛事，以贊助冥福。因為蜀地戰亂，（慧遠）禪師的先人祭祀斷絕，（慧遠）祠奉先人以表彰孝道和思慕之情，皇帝聽聞后嘉獎贊嘆。（慧遠禪師）上堂說法：靈山會上釋迦牟尼佛拈花示眾，曹溪六祖慧能大師講述明月，歷代相傳，卻把烏龜說成了鱉。范上座，尋常一張口，掛在壁上。今日無端入者行戶，未免拈出多年曆日，說似諸人。且要郭大、李二、鄧四、張三，知道江南兩浙，春寒秋熱。（慧遠禪師）上堂說法：若論這件事，實在是簡單扼要。奈何諸位自作艱難，自設障礙。

【English Translation】 English version: Water naturally forms patterns. The master (Huiyuan) served by his side and gained some understanding. (The Mu Yun Men Song says: 'When the city gate catches fire, the foul smoke affects the pond fish, their tails are all burned, and there is nowhere to seek three feet of water. Just watch the steed raise its mane and soar into the blue clouds.' The Ruo An Wen Song says: 'Swallowing the rainbow, already eating cattle, bloodstains cover the ground, causing sorrow. Because the wind blows the fire with little strength, spring fills the imperial capital of four hundred states.') The former abbot Po'an went to Tiantong Temple to sweep the pagoda, and (Huiyuan) went with him. Arriving at Ruiyan Cloud Nest, (Po'an) asked (Huiyuan) to share the seat and preach. At night, (Huiyuan) dreamed of a person in magnificent official attire, holding a handful of thatch and giving it to him. The next day, the special envoy from Qingliang Temple in Mingzhou arrived and invited (Huiyuan) to become the abbot. He saw that the so-called Sangharama deity was named Mao, and his attire and appearance were exactly the same as in his dream. (Huiyuan) ascended the seat and opened the Dharma, greatly expounding the Zen style. Later, he moved to Jiaoshan, Xuetou, and was finally transferred to Yuwang Temple by the imperial court. Three years later, Songshan Shaolin Temple was dismissed, and (Huiyuan) was ordered by the imperial court to preside over Jingshan Temple. There was an imperial decree summoning him to the palace. The Zen master's replies were detailed and clear, and the emperor was moved, bestowing upon him a golden kasaya (僧伽黎). He was also ordered to ascend the seat and preach at Ciming Hall, with Emperor Lizong (1224-1264) listening behind a curtain, and bestowed upon (Huiyuan) the title of 'Zen Master Fojian'. (Huiyuan) lived in Jingshan Temple for twenty years, with monks gathering like clouds and abundant donations from believers. Although the temple suffered two fires, it quickly recovered and flourished, becoming the foremost Dharma seat in the southeast region. (Huiyuan) built a hundred houses forty miles in front of the temple to receive traveling monks, naming it 'Wannian Zhengxu'. Several hundred steps west of 'Zhengxu', he built a hermitage as a place of retreat, and built a pavilion to store the imperial calligraphy bestowed by the emperor, enshrining the ancestral masters and ancestors' incense on the east and west sides. On the birthday of the founding ancestor, he held a vegetarian feast for monks to assist in the blessings of the deceased. Because of the war in Shu, the ancestral sacrifices of (Huiyuan)'s ancestors were cut off. (Huiyuan) offered sacrifices to his ancestors to show filial piety and remembrance, and the emperor praised him upon hearing this. (Zen Master Huiyuan) ascended the hall and preached: At the Vulture Peak, Shakyamuni Buddha held up a flower to the assembly, and the Sixth Patriarch Huineng of Caoxi spoke of the bright moon. Passed down through generations, they turned the turtle into a soft-shelled turtle. Abbot Fan, usually opens his mouth and hangs it on the wall. Today, the uninvited guest cannot help but pick out the calendar of many years to tell everyone. Moreover, Guo Da, Li Er, Deng Si, and Zhang San must know that in Jiangnan and Liangzhe, spring is cold and autumn is hot. (Zen Master Huiyuan) ascended the hall and preached: If we talk about this matter, it is really simple and concise. But why do you all make it difficult for yourselves and create obstacles for yourselves?

以尋常西廊東廊。見諸人和南問訊。山僧便乃低頭相接。其實無他。只要諸人識得長老。是西川隆慶府人氏。若也識得。便與諸人打些鄉談。說些鄉話。如今且未說你識得長老。且各自知得自家鄉貫也得。還知么○淳祐戊申秋。師築室明月池上。榜曰退耕。三月旦日。升堂示眾曰。山僧既老且病。無力得與諸人東語西話。今日勉強出來。將從前所說不到底。盡情向諸人面前抖擻去也。遂起身抖衣曰。是多少。便歸方丈。十五日集兩序區畫後事。親書遺表。言笑如平時。其徒以遺偈為請。乃執筆疾書曰。來時空索索去也赤條條。更要問端的。天臺有石橋。移傾而逝。停龕二七日。上遣中使降香賜幣。奉全身葬于正續之側。塔曰圓照(臥龍先嗣)。

江州云居即庵慈覺禪師

蜀人也。上堂。舉雪峰因閩王問。擬欲蓋一所佛殿去時如何。峰曰。大王何不蓋取一所空王殿。王曰。請師樣子。峰展兩手。雲門曰。一舉四十九。師頌曰。空王殿樣子。雪峰展兩手。添得老韶陽。一舉四十九。總是面南看北斗○贊船子和尚偈曰。三十餘年在藥山。鬼家活計豈能傳。當時不得夾山老。你且柰煩撐破船○師始登云居。先一夕宿瑤田莊。夢伽藍安樂神告曰。師於此山。只有一粥之緣。明日午後到山。晚參罷。值堂中二僧相歐。

【現代漢語翻譯】現代漢語譯本在尋常的西廊和東廊走動。看見各位就向南邊作揖問訊。我這個山僧便低下頭來與你們相接。其實也沒有別的意思。只是要各位認識長老我，我是西川隆慶府（今四川省境內）人氏。如果你們認識我，便可以和你們說些家鄉話。如今且不說你們認識長老我，且各自知道自己的家鄉也行。還知道嗎？淳祐戊申年（1248年）秋天，我築室在明月池上，題名為退耕。三月初一，升堂向大眾開示說：『山僧我既老又病，沒有力氣和各位東一句西一句地說話了。今天勉強出來，將從前所說不徹底的，盡情在各位面前抖擻出來。』於是起身抖動衣服說：『是多少？』便回方丈去了。十五日召集兩序僧眾規劃後事，親筆寫下遺表，言談歡笑如平時。他的弟子們請求他留下遺偈，於是拿起筆快速寫道：『來時空索索，去也赤條條。更要問個究竟，天臺有石橋。』不久便圓寂了。停龕四十九日，皇帝派遣中使降香賜幣，將他的全身葬在正續的旁邊，塔名為圓照（臥龍先嗣）。

江州云居即庵慈覺禪師

是四川人。上堂時，舉雪峰義存禪師因閩王問：『想要蓋一所佛殿，該怎麼做？』雪峰禪師說：『大王何不蓋一所空王殿？』閩王說：『請禪師指示樣子。』雪峰禪師展開兩手。雲門文偃禪師說：『一舉四十九。』即庵慈覺禪師頌道：『空王殿的樣子，雪峰禪師展開兩手。加上老韶陽，一舉四十九。總是面朝南看北斗。』贊船子和尚的偈語說：『三十餘年在藥山，鬼家活計豈能傳。當時不得夾山老，你且奈煩撐破船。』即庵慈覺禪師剛到云居山時，先在一個晚上住在瑤田莊。夢見伽藍安樂神告訴他說：『禪師您在這座山，只有一粥的緣分。』第二天午後到達山中，晚參結束后，正趕上堂中兩個僧人互相毆打。

【English Translation】 English version He frequented the usual west and east corridors. Upon seeing people, he would greet them with a bow towards the south. This mountain monk would then lower his head to acknowledge them. There was really nothing else to it. It was simply to have everyone recognize this old monk, who is from Longqing Prefecture (located in modern Sichuan Province) in Xichuan. If you recognize me, then I can chat with you in our local dialect. But for now, let's not talk about you recognizing this old monk; it's enough if you each know your own hometown. Do you understand? In the autumn of Chunyou wushen year (1248), the master built a house on the Bright Moon Pond, naming it 'Retreat to Farming'. On the first day of the third month, he ascended the hall and addressed the assembly, saying: 'This mountain monk is both old and ill, and has no strength to engage in casual conversation with you all. Today, I have forced myself to come out to fully reveal to you all what I have previously said incompletely.' Thereupon, he stood up, shook his clothes, and said: 'How much is it?' Then he returned to his abbot's quarters. On the fifteenth day, he gathered the monastic community to plan his funeral arrangements, personally writing his last testament, speaking and laughing as usual. His disciples requested him to leave a death verse, so he picked up a brush and quickly wrote: 'Coming, empty-handed; going, stark naked. If you want to ask about the ultimate truth, there is a stone bridge at Tiantai.' Soon after, he passed away peacefully. After forty-nine days of keeping his body in the coffin, the emperor sent an envoy to offer incense and bestow gifts. His whole body was buried next to Zhengxu, and the pagoda was named Yuanzhao (Successor of Wolong).

Zen Master Ji'an Cijue of Yunju Mountain in Jiangzhou

Was a person from Sichuan. In his Dharma talk, he cited the story of Zen Master Xuefeng Yicun being asked by the King of Min: 'If I want to build a Buddhist temple, what should I do?' Zen Master Xuefeng said: 'Why doesn't Your Majesty build a Kongwang (Empty King) Temple?' The King said: 'Please show me the design.' Xuefeng spread out both his hands. Zen Master Yunmen Wenyan said: 'One action, forty-nine.' Zen Master Ji'an Cijue praised: 'The design of the Kongwang Temple, Xuefeng spreads out both his hands. Adding old Shaoyang, one action, forty-nine. Always facing south, looking at the Big Dipper.' The verse praising Zen Master Chuanzi (Boatman) says: 'For more than thirty years on Yaoshan, how could the tricks of the ghost family be transmitted? If not for old Jiashan at that time, you would have to endure breaking the boat.' When Zen Master Ji'an Cijue first arrived at Yunju Mountain, he stayed overnight at Yaotian Village. He dreamed that the Garama Anle deity told him: 'Master, you only have a one-meal relationship with this mountain.' He arrived at the mountain in the afternoon of the next day. After the evening meditation, he happened to witness two monks in the hall fighting each other.

以新到例遭擯逐。師竊訝之。后數年。云居虛席。請師補處。師忻然承命。且徴前夢。至瑤田莊而寂(臥龍先嗣)。

慶元大慈獨庵道儔禪師

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

臨安靈隱石田法薰禪師

眉山彭氏子。初游石霜。禮雷遷塔。述偈曰。一念慈容元不隔。何須特地肆乖張。平高就下婆心切。惱得雷公一夜忙。師名由是大著。聞穹窿先道望。遂往叩。先一見知為法器。室中舉世尊拈華。迦葉微笑話。師曰。焦磚打著連底凍。赤眼撞著火柴頭。先異之。每於日用語默。不少假借。師於是決志依棲。與無準范。日相激礪。久乃辭去。復遍游諸老門庭。咸稱賞之○后出世蘇之高峰。次遷寒山。鐘山虛席。廟堂奏師補處。寶慶初。遷凈慈。端平二年。復遷靈隱。上堂。一徑直。二週遍。衲僧會得。萬別千差。庭前閑縱目。春盡尚餘華。老胡不合過流沙。拍膝一下。便下座○淳祐甲辰三月望。示眾曰。但得本。莫愁末。喚什麼作本。喚什麼作末。松柏千年青。不入時人意。牡丹一日紅。滿城公子醉。山僧恁么道。若有不肯底。是我同參。弟子師俊。繪師像求贊。有曰。末後一句。分付廚山。眾訝之。明日忽示疾。退歸寶壽。

訣眾而逝。窆全身於院后(臥龍先嗣已上二人)。

慶元天童滅翁天目文禮禪師

杭之臨安人。姓阮氏。六歲攜籃隨母採桑。俄念攜之者誰邪。遂有出家志。年十六剃落。謁育王佛照光和尚。問恁么來者。那個是汝主人公。師豁然領肯。一日光問是風動。是幡動。者僧如何。師曰。物見主。眼卓豎。光曰。不是風動。不是幡動。甚處見祖師。師曰。揭卻腦蓋。光喜其俊邁。命典書記。久之返浙西。聽一心三觀于上天竺。時松源岳唱道饒之薦福。室中問僧。不是風動。不是幡動。擬議即棒出。師聞之頓忘知解。遂往見之。蒙印可。得盡其旨。辭去。遍禮江淮間祖塔。時浙翁𤥎主蔣山。挽師分座○嘉定五年。約齋張公镃。請師開法臨安。慧云節齋趙公。慕師高行。微服過訪。師亦不問其姓名。與語終日而去。翌日奏請師住持凈慈。室中每舉南山筀筍。東海烏鱡話。學者擬議。師便打。莫有湊泊之者。僧問和尚見佛照時如何。師曰。石中有玉。曰見松源后如何。師曰。沙里無油○有來上座入方丈曰。某甲有狀投和尚。師曰。對頭在那裡。來曰。和尚便是。師曰。老僧與汝有甚麼冤仇。來無語。師捉住曰。冤家冤家○新到僧至。師問汝名甚麼。僧曰智虎。師退身作怕勢。僧擬議。師便歸方丈(石杖鞏頌云白浪堆中

【現代漢語翻譯】現代漢語譯本訣別眾人而逝。將全身安葬在寺院後方（以上是臥龍和他的先輩）。

慶元（1195-1200）天童滅翁天目文禮禪師

是杭州臨安人。姓阮。六歲時拿著籃子跟隨母親採桑葉。忽然想到是誰在拿著籃子呢？於是有了出家的志向。十六歲時剃髮出家。拜訪育王佛照光和尚。佛照光和尚問：『你這樣來是為什麼？誰是你的主人公？』禪師豁然領悟。一天，佛照光問：『是風動？是幡動？』這個僧人該如何回答？禪師說：『物見主，眼卓豎。』佛照光說：『不是風動，不是幡動，在哪裡見到祖師？』禪師說：『揭開腦蓋。』佛照光很高興他的俊才，命他掌管書記。很久之後返回浙西，在上天竺寺聽講一心三觀。當時松源岳在饒州薦福寺弘揚佛法，在禪房中問僧人：『不是風動，不是幡動，』稍有擬議就用棒打。禪師聽了之後頓時忘記了知解，於是前去拜見松源岳，得到他的印可，領會了全部旨意。辭別后，遍禮江淮一帶的祖師塔。當時浙翁𤥎主持蔣山寺，邀請禪師分座說法。嘉定五年（1212），約齋張镃公，請禪師在臨安開法。慧云節齋趙公，仰慕禪師的高尚品行，便裝來訪。禪師也不問他的姓名，與他交談了一整天后趙公離去。第二天趙公上奏皇帝，請禪師住持凈慈寺。在禪房中，禪師經常舉南山筀筍、東海烏鱡的話頭，學人稍有擬議，禪師就打，沒有人能湊合得上。有僧人問：『和尚您見佛照時如何？』禪師說：『石中有玉。』又問：『見松源后如何？』禪師說：『沙里無油。』有來上座進入方丈室說：『某有狀子要投給和尚。』禪師說：『對頭在哪裡？』來上座說：『和尚便是。』禪師說：『老僧與你有什麼冤仇？』來上座無語。禪師抓住他說：『冤家冤家。』新到的僧人來了，禪師問：『你叫什麼名字？』僧人說：『智虎。』禪師退身作出害怕的樣子。僧人稍有擬議，禪師便回方丈室。（石杖鞏頌說：白浪堆中……）

【English Translation】 English version He passed away after bidding farewell to everyone. His entire body was buried behind the monastery (the above two were Wolong and his predecessor).

Zen Master Mieweng Tianmu Wenli of Tiantong during the Qingyuan era (1195-1200)

He was a native of Lin'an, Hangzhou, with the surname Ruan. At the age of six, he carried a basket to gather mulberry leaves with his mother. Suddenly, he wondered, 'Who is carrying the basket?' Thus, he developed the aspiration to become a monk. At the age of sixteen, he shaved his head and left home. He visited the monk Fozhao Guang of Yuwang Monastery. Fozhao Guang asked, 'Why have you come like this? Who is your main character?' The Zen master suddenly understood. One day, Guang asked, 'Is it the wind moving? Is it the banner moving? How should this monk answer?' The Zen master said, 'When an object sees its master, the eyes stand upright.' Guang said, 'It is not the wind moving, it is not the banner moving, where do you see the Patriarch?' The Zen master said, 'Uncover the brain.' Guang was pleased with his talent and ordered him to manage the records. After a long time, he returned to western Zhejiang and listened to the One Mind Three Contemplations at Upper Tianzhu Monastery. At that time, Songyuan Yue was propagating the Dharma at Jianfu Monastery in Raozhou, asking monks in the meditation room, 'It is not the wind moving, it is not the banner moving,' any deliberation would be met with a beating. After hearing this, the Zen master immediately forgot his intellectual understanding and went to see Songyuan Yue, receiving his approval and understanding all of his teachings. After bidding farewell, he paid respects to the ancestral stupas in the Jianghuai area. At that time, Zhe Weng𤥎 was in charge of Jiangshan Monastery and invited the Zen master to share the seat and expound the Dharma. In the fifth year of Jiading (1212), Zhang Zi, known as Yuezhai, invited the Zen master to open the Dharma in Lin'an. Zhao Gong, known as Huiyun Jiezhai, admired the Zen master's noble conduct and visited in disguise. The Zen master did not ask his name and talked with him all day before Zhao Gong left. The next day, Zhao Gong memorialized the emperor, requesting the Zen master to reside at Jingci Monastery. In the meditation room, the Zen master often cited the topics of the bamboo shoots of Nanshan and the black cuttlefish of the East Sea. If the students deliberated even slightly, the Zen master would strike them, and no one could match him. A monk asked, 'How was it when the master saw Fozhao?' The Zen master said, 'There is jade in the stone.' He also asked, 'How was it after seeing Songyuan?' The Zen master said, 'There is no oil in the sand.' An attendant entered the abbot's room and said, 'I have a petition to submit to the master.' The Zen master said, 'Where is the opponent?' The attendant said, 'The master is.' The Zen master said, 'What grievance do I have with you?' The attendant was speechless. The Zen master grabbed him and said, 'Enemy, enemy.' A newly arrived monk came, and the Zen master asked, 'What is your name?' The monk said, 'Zhihu (Wisdom Tiger).' The Zen master stepped back, feigning fear. As the monk deliberated, the Zen master returned to his abbot's room. (Shi Zhang Gong praised: In the midst of white waves...)

下一鉤錦鱗紅尾尚悠悠漁翁不計竿頭事笑入蘆花萬傾秋)○師尤邃于易。諸儒大闡道學。師與之遊。直示心法。朱晦庵問毋不敬。師義手示之。楊慈湖問不欺之力。師答以偈曰。此力分明在不欺。不欺能有幾人知。要明象兔全提句。看取升階正笏時○師將入寂。謂侍者曰。誰與我造個無縫塔。者曰。請師塔樣。師良久曰。盡力畫不出。遂怡然而去。阇維。弟子收舍利並遺骨。袝葬于應庵塔左。壽八十四(靈隱岳嗣)。

溫州江心石巖希璉禪師

潮陽馬氏子。僧問昔日佛照光禪師。因宋孝宗宣問釋迦佛入山六年。所成何事。光曰。將謂陛下忘卻。此意如何。師答以頌曰。大根大器大熏修。瞥轉機輪向上頭。萬億斯年惟一佛。雪山元不隔龍樓(靈隱岳嗣)。

臺州瑞巖佛日云巢巖禪師

作經題八字偈曰。以字不成八字非。當陽拈起大家知。釋迦老子舌無骨。黃葉將來嚇小兒○頌靈云見桃華話曰。三月桃華爛熳紅。靈云打失主人翁。隨邪逐惡玄沙老。半是真情半脫空(靈隱岳嗣)。

華藏無礙覺通禪師

青苗會上堂。破一微塵出大經。鳶飛魚躍更分明。不將眼看將心看。已是重敲火里冰。淹黑豆。昧平生。直須劫外話豐登。繰成白雪桑重綠。割盡黃云稻正青(靈隱岳嗣)。

臨

【現代漢語翻譯】現代漢語譯本下一鉤釣上來的錦鯉紅尾還在悠閒地遊動，漁翁不去計較能否釣到魚，笑著走進蘆葦花盛開的無邊秋色中。 ○ 禪師尤為精通《易經》。當時很多儒生大力闡揚道學，禪師與他們交往，直接開示心法。朱熹（朱晦庵）問『毋不敬』的道理，禪師用手勢來示意。楊萬里（楊慈湖）問『不欺』的功夫，禪師用偈語回答說：『這功夫分明就在於不欺騙，不欺騙又能有幾人知曉？想要明白像兔子一樣敏捷地抓住要點，看看上朝時手持笏板的情景。』 ○ 禪師將要圓寂時，對侍者說：『誰能為我建造一座無縫塔？』侍者說：『請禪師給出塔的樣式。』禪師很久后說：『盡力也畫不出來。』於是安詳地離世。荼毗（火化）后，弟子們收集舍利和遺骨，附葬在應庵塔的左邊。享年八十四歲（靈隱岳嗣）。

溫州江心石巖希璉禪師

潮陽馬氏之子。有僧人問：『過去佛照光禪師，因為宋孝宗（1162年-1189年）詢問釋迦牟尼佛入山六年，成就了什麼事情？』光禪師回答說：『還以為陛下忘記了。』這其中的意思是什麼？禪師用頌回答說：『大根器，大器量，大熏修，稍微轉動法輪向上。萬億年只有一佛，雪山原本不隔龍樓。』（靈隱岳嗣）。

臺州瑞巖佛日云巢巖禪師

作經題八字偈語說：『以字不成，八字也不對。當陽拈起，大家都知道。釋迦老子舌頭沒有骨頭，用黃葉來嚇唬小孩子。』○ 頌靈云見桃花開悟的話說：『三月桃花爛漫紅，靈云丟失了主人翁。跟隨邪惡追逐，玄沙老和尚，一半是真情一半是虛空。』（靈隱岳嗣）。

華藏無礙覺通禪師

青苗會上堂說法：『破開一粒微塵，顯出大乘經典。鳶飛魚躍更加分明。不用眼睛看，用心來看，已經是再次敲打火里的冰。』淹沒黑豆，糊塗一生。必須說劫外豐收的話。繅絲成白雪，桑樹更加翠綠，收割完金黃的稻穀，稻苗正青。（靈隱岳嗣）。

【English Translation】 English version After a hook, the brocade carp with red tail still leisurely swims, the fisherman does not care about whether he can catch fish, smilingly walks into the boundless autumn scenery where reeds and flowers are in full bloom. ○ The Chan master was particularly proficient in the I Ching. At that time, many Confucian scholars vigorously expounded the study of Tao, and the Chan master associated with them, directly revealing the mind-dharma. Zhu Xi (Zhu Hui'an) asked about the principle of 'Do not be disrespectful', and the Chan master gestured to indicate it. Yang Wanli (Yang Cihu) asked about the effort of 'Not deceiving', and the Chan master answered with a verse: 'This effort is clearly in not deceiving, how many people know not deceiving? If you want to understand like a rabbit swiftly grasping the key points, look at the scene of holding the tablet when attending court.' ○ When the Chan master was about to pass away, he said to the attendant: 'Who can build a seamless pagoda for me?' The attendant said: 'Please give the Chan master the style of the pagoda.' The Chan master said after a long time: 'I can't draw it even if I try my best.' So he passed away peacefully. After cremation (cremation), the disciples collected the sarira (relics) and remains, and buried them next to the Ying'an Pagoda on the left. He lived to be eighty-four years old (Successor Yue of Lingyin Temple).

Chan Master Xilian of Shiyan, Jiangxin, Wenzhou

Son of the Ma family of Chaoyang. A monk asked: 'In the past, Chan Master Fozhao Guang, because Emperor Xiaozong of Song (1162-1189) asked what Shakyamuni Buddha had accomplished after entering the mountain for six years?' Chan Master Guang replied: 'I thought Your Majesty had forgotten.' What is the meaning of this? The Chan master answered with a verse: 'Great root, great capacity, great cultivation, slightly turning the dharma wheel upwards. For trillions of years there is only one Buddha, the Snow Mountain is originally not separated from the Dragon Tower.' (Successor Yue of Lingyin Temple).

Chan Master Yancao Yan, Riyan Furi, Taizhou

He composed an eight-character verse for the title of a scripture, saying: 'The character 'yi' is not complete, and the eight characters are also incorrect. When raised in the present moment, everyone knows. Shakyamuni Buddha's tongue has no bones, using yellow leaves to scare children.' ○ Praising Lingyun's words upon seeing the peach blossoms, he said: 'The peach blossoms are blooming red in March, Lingyun lost the master. Following evil and pursuing wickedness, the old monk Xuansha, half is true feeling and half is emptiness.' (Successor Yue of Lingyin Temple).

Chan Master Juetong Wu'ai of Huazang

Giving a lecture at the Green Seedling Assembly: 'Breaking open a grain of dust reveals the Mahayana scripture. The kite flying and the fish leaping are even clearer. Don't look with your eyes, look with your heart, it is already hitting the ice in the fire again.' Drowning in black beans, living a muddled life. You must speak of the abundant harvest outside the kalpa. Reeling silk into white snow, the mulberry trees are even greener, after harvesting the golden rice, the rice seedlings are green.' (Successor Yue of Lingyin Temple).

安凈慈谷源道禪師

舉丹霞然初參石頭。刬佛殿前草公案。頌曰。石頭刬草驗英豪。懵懂丹霞眼不高。若解轉身行活路。至今應不累兒曹(靈隱岳嗣)。

湖州道場北海悟心禪師

舉黃檗在鹽官殿上禮佛次。時唐宣宗為沙彌問曰。不著佛求。不著法求。不著僧求。長老禮拜。當何所求。檗曰。不著佛求。不著法求。不著僧求。常禮如是事。彌曰。用禮何為。檗便掌。彌曰。太粗生。檗曰。者里是什麼所在。說粗說細。隨後又掌。頌曰。曾施三掌觸君王。佛法何曾有寸長。粗行沙門封斷際。至今無地著慚惶。舉唐文宗蛤蜊因緣頌曰。合水和泥底事忙。被渠點破大乖張。雖然契得君王意。爭柰全身入鑊湯(靈隱岳嗣)。

慶元雪竇大歇仲謙禪師

義烏應氏子。幼見傅大士心王銘。矢志出家。初參息庵。庵器而抑之曰。汝儒者習氣不除。焉能學道。要到大休大歇田地。如木偶人去。師蒙激發。益自奮勵。朝夕不解。一日忽然有省。遂以大歇自名。后參松源岳。一日室中舉秘魔擎義話。師豁然大悟○上堂。舉應庵華和尚。問密庵杰。如何是正法眼。杰曰。破沙盆。華頷之。頌曰。白玉琢成泥彈子。黃金鑄就鐵崑崙。千年滯貨無人買。未免如今累子孫(靈隱岳嗣)。

諾庵肇禪師

【現代漢語翻譯】現代漢語譯本：安凈慈谷源道禪師

舉丹霞天然禪師最初參訪石頭希遷禪師，以『鏟佛殿前草』為公案。（谷源道禪師）作頌說：石頭禪師剷草，是爲了考驗誰是真正的英雄，可惜丹霞天然禪師眼力不夠，沒有領會。如果當時能懂得轉身，找到靈活的道路，那麼至今也不會讓後輩們如此勞累。（靈隱岳嗣禪師評）

湖州道場北海悟心禪師

舉黃檗希運禪師在鹽官（地名）殿上禮佛時，當時的唐宣宗（李忱，810-859）還是個沙彌（小和尚），問道：『不執著于佛去求，不執著於法去求，不執著于僧去求，長老你禮拜，究竟是要求什麼呢？』黃檗禪師回答：『不執著于佛去求，不執著於法去求，不執著于僧去求，只是經常如此禮拜。』沙彌說：『這樣禮拜有什麼用呢？』黃檗禪師便打了他一掌。沙彌說：『太粗魯了！』黃檗禪師說：『這裡是什麼地方，還說粗細？』隨後又打了他一掌。（悟心禪師）作頌說：曾經三次掌摑君王，佛法又何曾因此增長一寸？粗魯的行為讓沙門被封為『斷際禪師』，至今也沒有地方可以感到慚愧。（靈隱岳嗣禪師評）舉唐文宗（李昂，782-840）蛤蜊因緣。頌曰：合水和泥，到底在忙些什麼？被人點破，真是太離譜了。雖然契合了君王的心意，又怎奈何全身都要被放入鑊湯（大鍋）中呢？（靈隱岳嗣禪師評）

慶元雪竇大歇仲謙禪師

義烏應氏之子，年幼時見到傅大士（傅翕，497-569）的《心王銘》，立志出家。最初參訪息庵禪師，息庵禪師很器重他，但又壓制他說：『你儒生的習氣不除，怎麼能學道？要達到大休大歇的境界，就像木偶人一樣才行。』仲謙禪師受到激發，更加奮發努力，早晚都不懈怠。一天，忽然有所領悟，於是用『大歇』來命名自己。後來參訪松源岳禪師，一天在室內舉『秘魔擎義』的話頭，仲謙禪師豁然大悟。（仲謙禪師）上堂說法，舉應庵華和尚問密庵杰禪師：『如何是正法眼？』密庵杰禪師回答：『破沙盆。』應庵華和尚點頭認可。（仲謙禪師）作頌說：用白玉琢磨成泥彈子，用黃金鑄造成鐵崑崙。千年滯銷的貨物無人購買，難免如今還要連累子孫。（靈隱岳嗣禪師評）

諾庵肇禪師

【English Translation】 English version: Zen Master Gu Yuan Dao of Anjing Cigu

He cited the case of Danxia Ran initially visiting Stone Head (Shitou Xiqian). The public case was 'Clearing grass in front of the Buddha Hall.' (Gu Yuan Dao Zen Master) composed a verse saying: 'Stone Head clears grass to test heroes, but the ignorant Danxia's eyes were not high enough to see it. If he had understood how to turn around and find a flexible path, he wouldn't have burdened future generations so much.' (Commentary by Lingyin Yue Si)

Zen Master Wuxin of Daocheng Beihai in Huzhou

He cited the case of Huangbo (Huangbo Xiyun) bowing to the Buddha in the palace of Yanguan. At that time, Emperor Xuanzong of Tang (Li Chen, 810-859), as a novice monk, asked: 'Not seeking through the Buddha, not seeking through the Dharma, not seeking through the Sangha, what are you seeking when you bow, Elder?' Huangbo said: 'Not seeking through the Buddha, not seeking through the Dharma, not seeking through the Sangha, I constantly bow in this way.' The novice said: 'What is the use of bowing?' Huangbo then slapped him. The novice said: 'Too rough!' Huangbo said: 'What kind of place is this, to talk about rough and fine?' He then slapped him again. (Wuxin Zen Master) composed a verse saying: 'He once gave three slaps to the king, but how much did the Buddha-dharma grow by an inch? The rough behavior led the monk to be titled 'Zen Master Duanji (Cutting off all Affinities),' and to this day, there is no place for him to feel ashamed.' (Commentary by Lingyin Yue Si) He cited the case of Emperor Wenzong of Tang (Li Ang, 782-840) and the clam. He composed a verse saying: 'Mixing water and mud, what is all the busyness about? Being exposed by someone, it's truly outrageous. Although it aligns with the emperor's intentions, how can one bear to be put into the cauldron (huo tang) whole?' (Commentary by Lingyin Yue Si)

Zen Master Daxie Zhongqian of Xuetou in Qingyuan

He was a son of the Ying family in Yiwu. As a child, he saw the 'Mind King Inscription' by Great Scholar Fu (Fu Xi, 497-569) and vowed to leave home. He initially visited Zen Master Xi'an. Xi'an valued him but suppressed him, saying: 'If you don't get rid of your Confucian habits, how can you learn the Way? You need to reach the state of great rest and great cessation, like a wooden puppet.' Zhongqian was inspired and became more diligent, never slacking day or night. One day, he suddenly had an awakening and named himself 'Daxie (Great Cessation).' Later, he visited Zen Master Songyuan Yue. One day, in the room, he brought up the topic of 'Secret Demon Holding Uprightness,' and Zhongqian suddenly had a great enlightenment. (Zhongqian Zen Master) gave a Dharma talk, citing the case of Abbot Ying'an Hua asking Zen Master Mi'an Jie: 'What is the eye of the true Dharma?' Zen Master Mi'an Jie replied: 'A broken sand basin.' Abbot Hua nodded in agreement. (Zhongqian Zen Master) composed a verse saying: 'Jade carved into mud pellets, gold cast into iron Kunlun. Goods that have been stagnant for a thousand years, no one buys them, inevitably burdening future generations today.' (Commentary by Lingyin Yue Si)

Zen Master Nuo'an Zhao

華亭懷古偈曰。活計都盧一釣舟。錦鱗入手便抽頭。我來不睹師親訓。柳岸依依蘸碧流(靈隱岳嗣)。

湖州道場運庵普巖禪師

題趙州像贊曰。無端提起七斤衫。多少禪人著意參。盡向青州做窠窟。不知春色在江南(靈隱岳嗣)。

蘇州虎丘蒺藜曇禪師

初住四明延慶。遷蘇之穹窿。后至虎丘。上堂。舉僧問香林。如何是衲衣下事。林曰。臘月火燒山。師曰。兔子何曾離得窟。若有人問延慶如何是衲衣下事。只對他道。就船買得魚偏美。踏雪沽來酒倍香○上堂。唸唸釋迦出世。時時彌勒下生。頓超天地未分之前。不歷階梯。掀翻寶所。便恁么去。可以開無量法門。可以演百千妙義。驀拈拄杖卓一下曰。無量法門。百千妙義。盡曏者里百雜碎了也。還知虎丘落處么。靠拄杖。祖禰不了。殃及子孫(靈隱岳嗣)。

臺州瑞巖少室光睦禪師

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

鎮江金山掩室善開禪師

上堂。舉密庵破沙盆話。頌曰。法眼拈

【現代漢語翻譯】現代漢語譯本：華亭懷古偈說：生活就像一葉扁舟，捕到錦鯉就該及時放手。我來這裡沒能親耳聆聽老師的教誨，只有柳樹依依，倒映在碧綠的流水中。（靈隱岳嗣）

湖州道場運庵普巖禪師

題趙州像贊說：無端提起趙州和尚的七斤衫公案，引得多少禪人刻意參究。都向青州去尋找答案，卻不知春色自在江南。（靈隱岳嗣）

蘇州虎丘蒺藜曇禪師

初住四明延慶，后遷往蘇州的穹窿山，最後來到虎丘。上堂時，舉香林澄遠禪師的公案：有僧人問香林，『如何是衲衣下的事？』香林回答說：『臘月火燒山。』禪師說：『兔子何曾離開過自己的洞穴？』如果有人問延慶，『如何是衲衣下的事？』就只對他說：『在船上買的魚格外鮮美，踏雪買來的酒更加香醇。』上堂：唸唸都是釋迦牟尼（Sakyamuni）佛出世，時時都是彌勒（Maitreya）佛下生。頓然超越天地未分之時，不經歷任何階梯，掀翻寶所（珍寶聚集之處）。如果能這樣去做，就可以開啟無量的法門，可以演說百千種微妙的義理。隨即拿起拄杖，用力一擊說：無量的法門，百千種微妙的義理，都在這裡被擊得粉碎了。還知道虎丘的落腳之處嗎？依靠拄杖說：祖師不能了悟，禍及子孫。（靈隱岳嗣）

臺州瑞巖少室光睦禪師

上堂時，舉曹山（本寂）霞禪師的公案：有僧人侍立在旁，曹山說：『道者，你很熱啊。』僧人回答：『是的。』曹山說：『那麼熱要向什麼地方迴避呢？』僧人回答：『向鑊湯爐炭里迴避。』曹山說：『那麼在鑊湯爐炭里，又該如何迴避呢？』僧人回答：『眾苦不能到達。』禪師作頌說：瞎了頂門上的三隻眼，在鑊湯爐炭里也能優遊自在。如果說眾苦不能到達，那又哪裡會有立足之地呢？（靈隱岳嗣）

鎮江金山掩室善開禪師

上堂時，舉密庵咸杰禪師打碎沙盆的公案。作頌說：法眼文益禪師

【English Translation】 English version: Huating Nostalgia Gatha says: Life is like a small boat, once you catch a brocade carp, you should let it go in time. I came here without hearing the teacher's teachings in person, only the willows are swaying, reflected in the green flowing water. (Lingyin Yue Si)

Yun'an Puyan, Zen Master of Huzhou Daochang

Inscription on the portrait of Zhaozhou says: For no reason, the case of Zhaozhou's seven-jin shirt is brought up, attracting many Zen practitioners to deliberately study it. They all go to Qingzhou to find the answer, but they don't know that the spring scenery is in Jiangnan. (Lingyin Yue Si)

Zili Tan, Zen Master of Huqiu, Suzhou

He first lived in Siming Yanqing, then moved to Qionglong Mountain in Suzhou, and finally came to Huqiu. During the sermon, he cited the case of Zen Master Xianglin Chengyuan: A monk asked Xianglin, 'What is the matter under the kasaya?' Xianglin replied, 'Burning mountains in the twelfth lunar month.' The Zen master said, 'When has the rabbit ever left its burrow?' If someone asks Yanqing, 'What is the matter under the kasaya?' Just tell him: 'The fish bought on the boat is especially delicious, and the wine bought in the snow is even more fragrant.' Sermon: Every thought is Sakyamuni Buddha appearing in the world, and every moment is Maitreya Buddha descending. Suddenly surpassing the time before the separation of heaven and earth, without going through any steps, overturning the treasure place (a place where treasures gather). If you can do this, you can open up immeasurable Dharma gates and expound hundreds of thousands of subtle meanings. Then he picked up his staff and struck it hard, saying: Immeasurable Dharma gates, hundreds of thousands of subtle meanings, are all shattered here. Do you still know where Huqiu is located? Leaning on his staff, he said: If the ancestors cannot understand, the misfortune will fall on their descendants. (Lingyin Yue Si)

Guangmu, Zen Master of Shaoshi, Ruiyan, Taizhou

During the sermon, he cited the case of Zen Master Caoshan (Benji) Xia: A monk was standing by, and Caoshan said, 'Daoist, you are very hot.' The monk replied, 'Yes.' Caoshan said, 'Then where should the heat be avoided?' The monk replied, 'Avoid it in the cauldron soup and charcoal stove.' Caoshan said, 'Then how should you avoid it in the cauldron soup and charcoal stove?' The monk replied, 'Suffering cannot reach it.' The Zen master composed a verse saying: Blind the three eyes on the top of the head, and you can be carefree in the cauldron soup and charcoal stove. If you say that suffering cannot reach it, then where will there be a foothold? (Lingyin Yue Si)

Shankai, Zen Master of Jinshan Yanshi, Zhenjiang

During the sermon, he cited the case of Zen Master Mian Xianjie breaking the sand basin. He composed a verse saying: Zen Master Fayan Wenyi

來早自謾。無端錯對破沙盆。而今遍界難遮掩。殃害叢林及子孫(靈隱岳嗣)。

明州雪竇無相范禪師

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

秘監陸游居士

字務觀。號放翁。山陰人。常謁松源岳和尚于靈隱。從容問曰。心傳之學。可得聞乎。岳曰。既是心傳。豈從聞得。士點首默契。遂呈偈曰。幾度驅車入帝京。逢僧一例眼雙青。今朝始見宗門別。說有無言要眼聽(靈隱岳嗣共十四人)。

臨安徑山癡絕道沖禪師

武信長江荀氏子。母郭。生而豐上短下。資性絕人。稍長以進士業應詔不第。遂出家。遊歷講肆。習經論。紹熙壬子。出峽迴翔荊楚間。時曹源生出世妙果。師造見。耹入門語有省。參堂俾侍香。朝夕老拳痛棒不少貸。平生知見。至是多無影響。生徙龜峰。師侍行。又三年。以偈辭游浙。有尚餘窮相一雙手。西向諸方癢處爬之句。初應嘉禾光孝。道聞于朝。忠獻衛王以堂帖除蔣山。蔣山諸

莊。皆瀕江易澇。下田多無收。師忍饑鳴道。行乞養士。居十有三載無倦色○嘉熙己亥。侍郎東畎曹公豳帥閩。聞師道望。以鼓山來聘未行。雪峰牒至。領事半年。而天童詔下。眾集如海。育王虛席。攝住持事。往來兩山○上堂。天童用底來。育王用不著。育王用底歸。天童用不著。雖然如是用不著。不著處用有餘。一箭雙鵰隨手落○結夏上堂。圓覺伽藍。塵塵有路。坐斷去來。頓空今古。那裡十三。者邊十五。后先不差毫髮許。堪笑黃面瞿曇。至今不知落處○遷徑山。一日忽升座辭眾。舉世尊臨入涅槃。告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。毋令後悔。今日即有。明日即無。師曰。世尊四十九年。作盡伎倆。及至臨行之際。求生不得。求死不得。山僧今日要行便行。要去便去。八臂那吒攔不住。至夜分起坐。移傾而逝。壽八十二。茶毗舍利五色無數。遵遺命奉骨歸葬金陵玉山庵。學者分其半塔于菖蒲田(薦福生嗣)。

臨安凈慈清溪沅禪師

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

荊州公安虎溪錫禪師

上堂。心

【現代漢語翻譯】現代漢語譯本：莊（Zhuang）這個地方，都靠近江邊容易發生洪澇，下等的田地大多沒有收成。禪師忍受飢餓宣揚佛法，四處乞討來供養僧人。在這裡住了十三年沒有一點懈怠的神色。嘉熙己亥年（1239年），侍郎東畎曹公豳（Cao Gong Bin）擔任福建的行政長官，聽說了禪師的聲望，想請他到鼓山主持事務，但禪師沒有去。這時雪峰寺的公文到了，請他去主持寺務半年。不久天童寺的邀請也到了，僧眾聚集如海，育王寺住持的位置空缺，於是禪師代理住持事務，往來於兩座寺廟之間。

上堂說法時說：『天童寺用的是什麼？育王寺用不上。育王寺用的是什麼？天童寺用不上。』雖然這樣用不上，但在用不著的地方卻綽綽有餘，一箭雙鵰，隨手就能射落。

結夏安居上堂說法時說：『圓覺伽藍（Yuanjue Qielan），每一粒塵土都有道路。截斷過去和未來，頓時空無古今。那裡是十三，這裡是十五，先後不差一絲一毫。』可笑那黃面瞿曇（Qutan，釋迦摩尼），至今不知道落腳之處。

後來禪師遷往徑山寺。有一天忽然升座向大眾告別，引用世尊釋迦摩尼臨入涅槃時的情景，告訴大家說：『你們好好看看我這紫磨金色的身體，仔細瞻仰，不要後悔。今天還有，明天就沒有了。』禪師說：『世尊四十九年，用盡各種方法，到了臨終之際，求生不得，求死不得。我今天想走就走，想去就去，八臂那吒（Nezha）也攔不住。』到了夜裡，禪師起身端坐，身體稍微傾斜就去世了，享年八十二歲。火化后得到五顏六色的舍利無數。遵照遺命，將骨灰送回葬在金陵玉山庵。學人分了他的骨灰一半建塔在菖蒲田（由薦福寺的生嗣繼承）。

臨安凈慈清溪沅禪師（Yuan Chanshi）

上堂說法時說：『達磨（Damo，菩提達摩）西來，只用了一坐具的地方，被神光（Shenguang，慧可）禮拜了三拜，一時就佔領了。導致後代的子孫，各自劃分疆界。』出家人四處參訪，早上去吳地，晚上到越地，南到天臺山，北到五臺山，拄杖頭，草鞋底，可曾真正踏著過？良久說：『切忌踏著！』（天童鏡嗣）。

荊州公安虎溪錫禪師（Xi Chanshi）

上堂說法時說：『心』

【English Translation】 English version: Zhuang, all places near the river are prone to flooding, and most of the lower fields have no harvest. The master endured hunger and preached the Dharma, begging to support the monks. He lived here for thirteen years without any sign of weariness. In the year of Ji Hai (1239) during the Jiaxi reign (嘉熙), Cao Gong Bin (曹公豳), the vice minister of Dongquan, was appointed as the administrator of Fujian. Hearing of the master's reputation, he wanted to invite him to Gushan, but the master did not go. At this time, the document from Xuefeng Temple arrived, inviting him to preside over the temple affairs for half a year. Soon, the invitation from Tiantong Temple also arrived, and the monks gathered like the sea. The position of abbot of Yuwang Temple was vacant, so the master acted as the abbot, traveling between the two temples.

When ascending the hall to preach, he said: 'What does Tiantong Temple use? Yuwang Temple cannot use it. What does Yuwang Temple use? Tiantong Temple cannot use it.' Although it cannot be used in this way, it is more than enough where it is not needed. Shooting two eagles with one arrow, they fall easily.

When ascending the hall during the summer retreat, he said: 'In the Yuanjue Qielan (圓覺伽藍), every grain of dust has a path. Cutting off the past and the future, instantly emptying the ancient and the present. There it is thirteen, here it is fifteen, the order is not off by a hair's breadth.' It is laughable that the yellow-faced Gautama (瞿曇, Shakyamuni) still does not know where to settle down.

Later, the master moved to Jingshan Temple. One day, he suddenly ascended the seat to bid farewell to the assembly, quoting the scene of the World Honored One Shakyamuni entering Nirvana, telling everyone: 'You should take a good look at my purplish-golden body, carefully admire it, and do not regret it. Today it is still there, tomorrow it will be gone.' The master said: 'The World Honored One for forty-nine years, exhausted all methods, and when it came to the time of his death, he could not seek life, nor could he seek death. I want to go today, and I want to leave, and Nezha (哪吒) with eight arms cannot stop me.' At night, the master got up and sat upright, and his body tilted slightly and he passed away, at the age of eighty-two. After cremation, countless five-colored relics were obtained. Following his will, the ashes were sent back and buried in Yushan Nunnery in Jinling. The scholars divided half of his ashes to build a pagoda in Changpu Field (inherited by Shengsi of Jianfu Temple).

Chan Master Yuan (沅禪師) of Qingxi, Jingci Temple, Lin'an

When ascending the hall to preach, he said: 'Bodhidharma (達磨) came from the West, using only the space of a sitting mat, and was occupied by Shenguang's (神光, Huike) three bows. This led to the descendants of later generations dividing their territories.' Monks travel everywhere, going to Wu in the morning and Yue in the evening, south to Mount Tiantai, north to Mount Wutai, the top of the staff, the bottom of the straw sandals, have you ever really stepped on them? After a long while, he said: 'Be careful not to step on them!' (Successor of Jing of Tiantong).

Chan Master Xi (錫禪師) of Huxi, Public Security, Jingzhou

When ascending the hall to preach, he said: 'Mind'

心淺處實甚深。道道幽遠無人到。急行踏不著。緩行成錯過。少林幾坐華木春。卻憶西來胡達磨(天童鏡嗣)。

福州西禪月潭圓禪師

開爐上堂。人人盡守甕中天。地覆天翻我不然。直下一槌星火迸。螺江燒卻謝郎船○贊豬頭和尚曰。血淋淋。古佛心。幾回提起。誰是知音(天童鏡嗣)。

慶元育王寂窗有照禪師

福之閩縣鄧氏子。時枯禪鏡唱道怡山。師往見之。一日鏡問曰。自從一見桃華后。直至如今更不疑。那裡是他不疑處。師大笑趨出。鏡深肯之。鏡遷靈隱。師掌內記。以老母歸省。閩帥趙公汝愚。請師開法東山大乘。移福之黃檗○朝命補江心。后遷玉幾。適災變。竭力興建。聞奏朝廷。降金帛鼎建舍利寶塔。上堂。六塵不惡。還同正覺。鴉鳴鴉鴉。鵲噪鵲鵲。江北江南。潮生潮落。春風三月華草香。善財何處尋樓閣。喝(天童鏡嗣)。

泉州法石愚谷元智禪師

長溪薛氏子。參天童有省。呈山居偈曰。栗色伽黎千百結。倚松捫腹看云飛。有人問我居山趣。向道春深筍蕨肥○咸淳丙寅正月。趺坐書偈而逝。塔全身於鼓山南院(天童鏡嗣)。

報恩太古先禪師

上堂。若論此事。不涉心思意想。非干默照忘懷。要得洞然明白。須是汗下一回。且道汗下後如何

【現代漢語翻譯】現代漢語譯本心淺處實甚深：表面看起來很淺顯的地方，實際上蘊含著非常深刻的道理。道道幽遠無人到：真理的道路幽深而遙遠，沒有人能夠真正到達。急行踏不著：如果急於求成，反而無法把握真諦。緩行成錯過：如果過於遲緩，又會錯過機會。少林幾坐華木春：在少林寺靜坐了幾個春秋。卻憶西來胡達磨(Bodhidharma)：卻回憶起從西方來的達摩祖師(菩提達摩)。(天童鏡嗣)

福州西禪月潭圓禪師

開爐上堂：開始講法時說。人人盡守甕中天：每個人都侷限於自己狹小的天地。地覆天翻我不然：即使天翻地覆，我也不這樣。直下一槌星火迸：當下一擊，如星火迸發。螺江燒卻謝郎船：螺江燒燬了謝靈運的船。(謝靈運以其山水詩聞名)(天童鏡嗣) 贊豬頭和尚曰：讚頌豬頭和尚說。血淋淋：鮮血淋漓。古佛心：是古佛的心。幾回提起：多次提起。誰是知音：誰是真正的知音？(天童鏡嗣)

慶元育王寂窗有照禪師

福之閩縣鄧氏子：是福州閩縣鄧氏人家的孩子。時枯禪鏡唱道怡山：當時枯禪鏡在怡山弘揚佛法。師往見之：禪師前去拜見他。一日鏡問曰：有一天，枯禪鏡問道。自從一見桃華后：自從見到桃花之後。直至如今更不疑：直到現在再也沒有懷疑。那裡是他不疑處：哪裡是他不再懷疑的地方？師大笑趨出：禪師聽后大笑，然後快步走出。鏡深肯之：枯禪鏡深深地認可了他。鏡遷靈隱：枯禪鏡後來遷往靈隱寺。師掌內記：禪師掌管內記。以老母歸省：因為要贍養年老的母親而回家。閩帥趙公汝愚：閩地的長官趙汝愚。請師開法東山大乘：請禪師到東山大乘寺開壇講法。移福之黃檗：後來又移居到福州的黃檗寺。朝命補江心：朝廷下令禪師去江心寺。后遷玉幾：後來又遷往玉幾寺。適災變：正趕上發生災變。竭力興建：竭盡全力進行重建。聞奏朝廷：將情況上報朝廷。降金帛鼎建舍利寶塔：朝廷降下金銀布帛，用來建造舍利寶塔。上堂：開始講法時說。六塵不惡，還同正覺：六塵（色、聲、香、味、觸、法）並非邪惡，反而與真正的覺悟相同。鴉鳴鴉鴉，鵲噪鵲鵲：烏鴉叫著「鴉鴉」，喜鵲叫著「鵲鵲」。江北江南，潮生潮落：江北江南，潮起潮落。春風三月華草香：三月春風，花草飄香。善財何處尋樓閣：善財童子在哪裡尋找樓閣？喝(天童鏡嗣)

泉州法石愚谷元智禪師

長溪薛氏子：是長溪薛氏人家的孩子。參天童有省：參拜天童禪師後有所領悟。呈山居偈曰：呈上山居偈說。栗色伽黎千百結：穿著栗色的袈裟，打了無數個結。倚松捫腹看云飛：倚靠著松樹，摸著肚子，看著雲彩飛過。有人問我居山趣：如果有人問我居住在山中的樂趣。向道春深筍蕨肥：就告訴他春天筍和蕨菜都很肥美。咸淳丙寅正月(1266)：咸淳丙寅年（1266年）正月。趺坐書偈而逝：禪師跏趺而坐，寫下偈語后圓寂。塔全身於鼓山南院：全身安葬在鼓山南院。(天童鏡嗣)

報恩太古先禪師

上堂：開始講法時說。若論此事：如果談論這件事。不涉心思意想：不涉及心思和意想。非干默照忘懷：不是默默觀照，忘記一切。要得洞然明白：想要徹底明白。須是汗下一回：必須經歷一番艱辛。且道汗下後如何：那麼，經歷艱辛之後又會如何呢？

【English Translation】 English version The shallowest place is actually the deepest. The path of truth is secluded and distant, no one reaches it. Rushing will not allow you to grasp it. Slowness will cause you to miss it. Sitting in Shaolin for several springs. Yet I recall the Western Barbarian, Bodhidharma (Tiantong Jisi).

Zen Master Yuetan Yuan of Xichan Temple in Fuzhou

Ascending the hall at the opening of the furnace (beginning of teaching): Everyone guards their own sky in a jar. Even if the earth overturns, I will not be like that. A single strike, sparks fly. The Xie Lang boat is burned in the Luo River (Xie Lingyun was famous for his landscape poetry) (Tiantong Jisi). Praising the Pig Head Monk: Dripping with blood. The heart of the ancient Buddha. How many times has it been raised? Who is the true confidant? (Tiantong Jisi)

Zen Master Jichuang Youzhao of Yuwang Temple in Qingyuan

A son of the Deng family in Min County, Fuzhou. At that time, Kuchan Jing preached the Dharma at Yishan. The master went to see him. One day, Jing asked: 'Since seeing the peach blossoms once,' 'Until now, I have no more doubts.' Where is his place of no doubt? The master laughed loudly and walked out. Jing deeply acknowledged him. Jing moved to Lingyin Temple. The master took charge of internal records. Returned home to visit his elderly mother. Zhao Ruyu, the governor of Min. Invited the master to open the Dharma at Dasheng Temple in Dongshan. Moved to Huangbo Temple in Fuzhou. The imperial order supplemented Jiangxin Temple. Later moved to Yuji Temple. Met with disaster. Exhausted efforts to rebuild. Reported to the court. The court descended gold and silk to build the Relic Pagoda. Ascending the hall: The six dusts (form, sound, smell, taste, touch, dharma) are not evil, but the same as true enlightenment. The crow cries 'caw caw,' the magpie chirps 'chatter chatter.' North of the river, south of the river, tide rises and falls. In the third month of spring, flowers and grass are fragrant. Where does Sudhana seek the pavilion? Shout (Tiantong Jisi)

Zen Master Yugu Yuanzhi of Fashi Temple in Quanzhou

A son of the Xue family in Changxi. Had an awakening after visiting Tiantong. Presented a mountain dwelling verse, saying: A chestnut-colored kasaya with thousands of knots. Leaning on a pine tree, patting my belly, watching the clouds fly. If someone asks me about the joy of living in the mountains. I tell them that in the deep spring, bamboo shoots and ferns are plump. In the first month of Bingyin (1266) in the Xianchun era (1266). Sat in meditation, wrote a verse, and passed away. The whole body was buried in the South Courtyard of Gushan. (Tiantong Jisi)

Zen Master Taigu Xian of Bao'en

Ascending the hall: If we discuss this matter. It does not involve thoughts or ideas. It is not about silent illumination and forgetting. To gain thorough understanding. One must sweat once. Then, what will happen after sweating?

。驀喚侍者。將扇子來○上堂。衲僧家遊方行腳。撥草瞻風。第一須識路徑始得。路徑不錯。東西南北。到處為家。稍涉迂迴。五里單牌。十里雙堠。那裡更在那裡。擲下拄杖云。看腳下(天童鏡嗣)。

岊翁淳禪師

久參鏡和尚得契。佛誕日偈曰。毗嵐毒種毒華開。添得雲門醉后杯。今日河風橋色惡。淡煙疏雨洗黃梅(雜毒海載此偈是西巖作未知何據○天童鏡嗣已上七人)。

平江虎丘雙杉元禪師

舉宋太宗夢神人勸發菩提心。次日問廷臣。菩提心作么生髮。群臣無對。雪竇代曰。實為今古罕聞。別峰印代曰。王言如絲。其出如綸。師頌曰。萬里謳歌聖化成。條風塊雨樂樵耕。不因嵩岳三呼后。無像誰知真太平○冷泉兩廊畫壁頌曰。一一塵中堅密身。改頭換面轉精神。誰知東壁打西壁。總是靈山會上人(隱靜柔嗣)。

臨安徑山元叟行端禪師

臨海之何氏子。世業儒。母陳。師生而秀拔。幼不茹葷。十二出家。十八受具。一切文字。不由師授。初參藏叟珍于徑山。珍問甚處人。師曰臺州。珍便喝。師展坐具。珍又喝。師收坐具。珍曰。放汝三十棒。參堂去。師于言下豁然頓悟○一日侍立次。珍曰。吾泉南無僧。師曰。和尚聻。珍便棒。師接住曰。莫道無僧好。珍頷之。命入侍

司。洎珍告寂。師至凈慈。嘗自稱寒拾里人。徑山請居第一座○大德庚子。特旨賜號慧文正辨禪師○皇慶壬子。遷靈隱。有旨設水陸大會於金山。命師升座說法。事竣入覲。加賜佛日普照。陛辭南歸。養靜于梁渚之西丘○至治壬戌。徑山虛席。請師補處。師三被金襕之賜。二十年來。足不越閫。而慕其道者鱗集。至無所容。師嘗勘一新到曰。何方聖者。甚處靈祇。僧曰。臨朕砧。師曰。杜撰禪和。如麻似粟。參堂去○又勘一僧曰。棋盤石。研破你腦門。缽盂池。浸爛你腳板。僧擬答。師便喝○又勘一僧曰。擘開華岳連天秀。放出黃河徹底清。即且置。平實地上道將一句來。僧擬開口。師便打。師以呵叱怒罵為慈誘之誨。以不近人情。行大公之道。師之利他皆陰為之。沒齒不言○至正辛巳八月四日。示微疾。問侍者曰。呼之曾已休。吸之尚未舍。寄語諸苦源。來者不來者。如何是來者不來者。侍無語。師良久曰。后五日看。至期沐浴更衣。書偈訣眾曰。本無生滅。焉有去來。冰河發𦦨。鐵樹華開。投筆垂一足而化。留龕七日。顏色如生。全身葬于寂照塔院(徑山珍嗣)。

溫州江心一山了萬禪師

族臨川金氏。貌瘠而弱。年十五。業文有聲。祝髮日。芝產戶樞。及遊方。值東叟領南屏。命師掌記。偶經神祠

【現代漢語翻譯】現代漢語譯本：司（指某位禪師）。等到珍禪師圓寂后，禪師前往凈慈寺。他曾自稱是寒拾（寒山、拾得，兩位唐代著名隱士）的同鄉。徑山寺邀請他擔任第一座（寺院中的重要職位）。大德庚子年（1300年），朝廷特旨賜號「慧文正辨禪師」。皇慶壬子年（1312年），調任靈隱寺。朝廷下旨在金山寺設立水陸法會，命禪師升座說法。法會結束后入朝覲見，加賜「佛日普照」的稱號。辭別皇帝后南歸，在梁渚西邊的山丘上靜養。至治壬戌年（1322年），逕山寺住持之位空缺，眾人請禪師前去補任。禪師曾三次接受朝廷賜予的金色袈裟，二十年來，足不出戶，但仰慕他道行的人卻像魚鱗般聚集而來，以至於寺院都容納不下。禪師曾考察一位新來的僧人，問道：『是哪一方的聖者？是甚麼地方的靈祇？』僧人回答：『臨朕砧。』禪師說：『胡編亂造的禪和子，多如麻粟。去參堂吧！』又考察一位僧人，說道：『棋盤石，研破你的腦門；缽盂池，浸爛你的腳板。』僧人剛要回答，禪師便喝斥。又考察一位僧人，說道：『劈開華山，連天秀麗；放出黃河，徹底清澈。』這些且放一邊，在平實的地上說一句來。僧人剛要開口，禪師便打。禪師以呵斥怒罵作為慈悲誘導的教誨，以不近人情的方式，行大公無私的道。禪師的利他行為都是暗中進行的，終生不提。至正辛巳年（1341年）八月初四，禪師略感不適，問侍者說：『呼氣已經停止，吸氣尚未捨棄，寄語諸位苦海中的眾生，來者不來者，什麼是來者不來者？』侍者無言以對。禪師過了很久說：『五天後再看。』到了那天，禪師沐浴更衣，寫下偈語告別眾人說：『本來沒有生滅，哪裡會有去來？冰河發出光芒，鐵樹開出花朵。』說完投筆，垂下一隻腳而圓寂。遺體留在龕中七天，顏色如生。全身葬于寂照塔院（徑山珍嗣）。

溫州江心一山了萬禪師

族臨川金氏。貌瘠而弱。年十五。業文有聲。祝髮日。芝產戶樞。及遊方。值東叟領南屏。命師掌記。偶經神祠 English version: Si (referring to a certain Chan master). After the passing of Chan Master Zhen, the master went to Jingci Temple. He once claimed to be a fellow villager of Hanshan and Shide (two famous hermits of the Tang Dynasty). Jingshan Temple invited him to serve as the First Seat (an important position in the temple). In the year Gengzi of the Dade era (1300 AD), the court specially bestowed the title 'Chan Master Huiwen Zheng Bian'. In the year Renzi of the Huangqing era (1312 AD), he was transferred to Lingyin Temple. The court issued an edict to establish a Water and Land Dharma Assembly at Jinshan Temple, ordering the Chan master to ascend the seat and preach the Dharma. After the Dharma Assembly concluded, he went to court to meet the emperor, who additionally bestowed the title 'Buddha's Sun Universally Illuminating'. After bidding farewell to the emperor, he returned south and lived in seclusion on the western hills of Liangzhu. In the year Renxu of the Zhizhi era (1322 AD), the position of abbot of Jingshan Temple became vacant, and the people invited the Chan master to fill it. The Chan master had thrice received the imperial gift of a golden kasaya (robe), and for twenty years, he did not step outside the temple gate, yet those who admired his Dao (path, teaching) gathered like fish scales, to the point that the temple could not accommodate them all. The Chan master once examined a newly arrived monk, asking: 'Which direction's sage are you? Which place's spirit are you?' The monk replied: 'Approaching my anvil.' The Chan master said: 'Fabricating Chan monks, as numerous as hemp seeds and millet. Go to the meditation hall!' He then examined another monk, saying: 'Chessboard stone, grind open your skull; alms bowl pond, soak rotten your feet.' As the monk was about to answer, the Chan master shouted. He then examined another monk, saying: 'Splitting open Mount Hua, connecting to the sky with beauty; releasing the Yellow River, thoroughly clear.' Let's put these aside for now, say a phrase from the plain ground. As the monk was about to open his mouth, the Chan master struck him. The Chan master used scolding and cursing as compassionate and guiding teachings, and practiced the great impartial Dao (path, teaching) in an unconventional manner. The Chan master's altruistic actions were all done in secret, and he never mentioned them throughout his life. On the fourth day of the eighth month of the year Xinsi of the Zhizheng era (1341 AD), the Chan master felt slightly unwell and asked the attendant: 'Exhalation has ceased, inhalation has not yet been abandoned, convey a message to all sentient beings in the sea of suffering, those who come and those who do not come, what are those who come and those who do not come?' The attendant was speechless. After a long while, the Chan master said: 'Look again in five days.' On that day, the Chan master bathed and changed clothes, wrote a verse to bid farewell to the assembly, saying: 'Originally there is no birth or death, where would there be coming and going? The ice river emits light, the iron tree blooms.' After finishing speaking, he dropped his pen, lowered one foot, and passed away. His body remained in the niche for seven days, his complexion as if alive. His whole body was buried in the Jizhao Pagoda Courtyard (Successor of Jingshan Zhen).

Chan Master Yishan Liaowan of Jiangxin, Wenzhou

Belonged to the Jin family of Linchuan. His appearance was thin and weak. At the age of fifteen, his literary talent was renowned. On the day he shaved his head, a mushroom grew on the door pivot. When he traveled, he encountered Dongsou leading Nanping, who ordered the master to keep records. Once, he passed by a shrine.

【English Translation】 English version: Si (referring to a certain Chan master). After the passing of Chan Master Zhen, the master went to Jingci Temple. He once claimed to be a fellow villager of Hanshan and Shide (two famous hermits of the Tang Dynasty). Jingshan Temple invited him to serve as the First Seat (an important position in the temple). In the year Gengzi of the Dade era (1300 AD), the court specially bestowed the title 'Chan Master Huiwen Zheng Bian'. In the year Renzi of the Huangqing era (1312 AD), he was transferred to Lingyin Temple. The court issued an edict to establish a Water and Land Dharma Assembly at Jinshan Temple, ordering the Chan master to ascend the seat and preach the Dharma. After the Dharma Assembly concluded, he went to court to meet the emperor, who additionally bestowed the title 'Buddha's Sun Universally Illuminating'. After bidding farewell to the emperor, he returned south and lived in seclusion on the western hills of Liangzhu. In the year Renxu of the Zhizhi era (1322 AD), the position of abbot of Jingshan Temple became vacant, and the people invited the Chan master to fill it. The Chan master had thrice received the imperial gift of a golden kasaya (robe), and for twenty years, he did not step outside the temple gate, yet those who admired his Dao (path, teaching) gathered like fish scales, to the point that the temple could not accommodate them all. The Chan master once examined a newly arrived monk, asking: 'Which direction's sage are you? Which place's spirit are you?' The monk replied: 'Approaching my anvil.' The Chan master said: 'Fabricating Chan monks, as numerous as hemp seeds and millet. Go to the meditation hall!' He then examined another monk, saying: 'Chessboard stone, grind open your skull; alms bowl pond, soak rotten your feet.' As the monk was about to answer, the Chan master shouted. He then examined another monk, saying: 'Splitting open Mount Hua, connecting to the sky with beauty; releasing the Yellow River, thoroughly clear.' Let's put these aside for now, say a phrase from the plain ground. As the monk was about to open his mouth, the Chan master struck him. The Chan master used scolding and cursing as compassionate and guiding teachings, and practiced the great impartial Dao (path, teaching) in an unconventional manner. The Chan master's altruistic actions were all done in secret, and he never mentioned them throughout his life. On the fourth day of the eighth month of the year Xinsi of the Zhizheng era (1341 AD), the Chan master felt slightly unwell and asked the attendant: 'Exhalation has ceased, inhalation has not yet been abandoned, convey a message to all sentient beings in the sea of suffering, those who come and those who do not come, what are those who come and those who do not come?' The attendant was speechless. After a long while, the Chan master said: 'Look again in five days.' On that day, the Chan master bathed and changed clothes, wrote a verse to bid farewell to the assembly, saying: 'Originally there is no birth or death, where would there be coming and going? The ice river emits light, the iron tree blooms.' After finishing speaking, he dropped his pen, lowered one foot, and passed away. His body remained in the niche for seven days, his complexion as if alive. His whole body was buried in the Jizhao Pagoda Courtyard (Successor of Jingshan Zhen).

Chan Master Yishan Liaowan of Jiangxin, Wenzhou

Belonged to the Jin family of Linchuan. His appearance was thin and weak. At the age of fifteen, his literary talent was renowned. On the day he shaved his head, a mushroom grew on the door pivot. When he traveled, he encountered Dongsou leading Nanping, who ordered the master to keep records. Once, he passed by a shrine.

。見紙灰旋起。脫然忘所證。亟以白叟。叟詰之。遂蒙印可。游天臺。眾請開法寒巖。瓣香嗣東叟。逾三年。遷仙居紫籜。又十年遷疏山。又十年住江心。少不適意。輒棄去。寺眾數百。懇留涕泣而莫之留。會廬山月澗明公。遣舟迎師歸東溪。明公示寂。開先之眾。復以請。師力卻之○上堂。拈拄杖。此拄杖子。西天四七。東土二三。天下老和尚拈弄不出。今日落在開先手裡。無頭無尾。能放能收。離相離名。能縱能奪。雖然如是。也只為中下之機。忽遇上上人來時如何。以拄杖畫一畫。放過一著○皇慶元年。遘疾危坐。不近醫藥。閱七日。命具浴更衣。書訣眾語。泊然而逝。阇維收五色舍利如菽。目睛不燼。镕以烈𦦨。益晶瑩。齒牙頂骨。錚然有聲。時改作豫章烏遮塔。江西行省丞相干赤。命以舊藏世尊舍利奉于中。而遣使分師之目睛舍利。貯之銀盒陪葬焉。余骼舍利。分葬東溪(凈慈穎嗣)。

慶元奉化岳林栯堂益禪師

溫州人。上堂。古者道。我者里無法與人。只是據款結案。彰聖者里亦無法與人。亦不據款結案。拈拄杖。如何是佛。赤腳踏蓮華。如何是佛向上事。雕樑畫棟。擲下拄杖。便歸方丈○上堂。五千四十八卷。只作一句道卻。遂起身曰。立地待諸人構取。便下座○臨終偈曰。八十三年。

【現代漢語翻譯】現代漢語譯本：看見紙灰旋轉升起，突然忘卻了所證悟的境界。急忙去拜訪一位老者，老者詰問他，於是得到了印可。後來遊歷天臺山，大眾懇請他在寒巖開壇講法，繼承了東叟的衣缽。三年後，遷居到仙居的紫籜。又過了十年，遷居到疏山。再過了十年，住在江心。稍有不順心，就捨棄離去。寺廟裡的幾百僧人，懇切挽留，哭泣著也不能留住他。恰逢廬山的月澗明公，派船迎接禪師回到東溪。明公示寂后，開先寺的僧眾，再次懇請他前去住持，禪師極力推辭。上堂說法時，拿起拄杖說：『這根拄杖，西天四七（指西天四七祖師），東土二三（指東土二三祖師），天下的老和尚都拈弄不出它的妙用。今天落在我開先的手裡，無頭無尾，能放能收，離相離名，能縱能奪。雖然是這樣，也只是爲了中下根機的人。如果遇到上上根機的人來時又該如何？』用拄杖畫了一下，『放過一著。』皇慶元年（1312年），禪師生病，危坐，不吃藥。過了七天，命人準備沐浴更衣，寫下告誡眾人的話語，安然去世。火化后，收得五色舍利，像豆子一樣。眼睛沒有燒盡，用猛火熔鍊，更加晶瑩。牙齒和頭頂骨，發出錚錚的聲音。當時改建為豫章烏遮塔，江西行省丞相干赤，命人將舊藏的世尊舍利供奉在塔中，並派使者將禪師的眼睛舍利，裝在銀盒中陪葬。其餘的骨骼舍利，分別埋葬在東溪（凈慈穎嗣）。慶元奉化岳林栯堂益禪師，是溫州人。上堂說法時說：『古人說，我這裡沒有法可以給人，只是按照條款結案。彰聖者那裡也沒有法可以給人，也不按照條款結案。』拿起拄杖，『什麼是佛？赤腳踏蓮花。什麼是佛向上之事？雕樑畫棟。』扔下拄杖，便回到方丈。上堂說法時說：『五千四十八卷經書，只用一句話說完。』於是起身說：『立地等待諸位來構造。』便下座。臨終偈語說：『八十三年。』

【English Translation】 English version: Seeing paper ashes swirling upwards, he suddenly forgot the state he had attained. He hurriedly visited an old man, who questioned him, and thus he received approval. Later, he traveled to Mount Tiantai, where the assembly earnestly requested him to open the Dharma at Hanyan, succeeding the mantle of Dongsou. Three years later, he moved to Zituo in Xianju. After another ten years, he moved to Shushan. After another ten years, he resided in Jiangxin. If he was slightly displeased, he would abandon it and leave. The hundreds of monks in the temple earnestly pleaded with him, weeping, but could not keep him. It happened that the Venerable Yuejian Ming of Mount Lu sent a boat to welcome the Chan master back to Dongxi. After Ming passed away, the monks of Kaixian Temple again requested him to preside, but the Chan master strongly declined. During an ascending the hall Dharma talk, he picked up a staff and said: 'This staff, the forty-seven (referring to the forty-seven patriarchs of the West), the two or three (referring to the two or three patriarchs of the East), the old monks of the world cannot manipulate its wonderful function. Today it falls into the hands of Kaixian, without head or tail, able to release and收, beyond form and name, able to let go and seize. Although it is like this, it is only for those of middle and lower capacity. What if someone of the highest capacity comes?' He drew a line with the staff, 'Let go of one move.' In the first year of Huangqing (1312 AD), the Chan master fell ill, sat in a precarious position, and did not take medicine. After seven days, he ordered people to prepare for bathing and changing clothes, wrote words of admonition to the assembly, and passed away peacefully. After cremation, he collected five-colored sarira, like beans. The eyes were not burned, and they were melted with fierce fire, becoming even more crystal clear. The teeth and skull made a '錚錚' sound. At that time, it was rebuilt as the Yuzhang Wu Zhe Pagoda, and Gan Chi, the Prime Minister of the Jiangxi Province, ordered the old sarira of the World Honored One to be enshrined in the pagoda, and sent envoys to bury the Chan master's eye sarira in a silver box as accompaniment. The remaining bone sarira were buried separately in Dongxi (Jingci Yingsi). Chan Master Yutang Yi of Yuelin Temple in Fenghua, Qingyuan, was a native of Wenzhou. During an ascending the hall Dharma talk, he said: 'The ancients said, I have no Dharma to give to people here, I just settle cases according to the terms. The enlightened ones also have no Dharma to give to people, and do not settle cases according to the terms.' He picked up the staff, 'What is Buddha? Barefoot stepping on lotus flowers. What is the matter beyond Buddha? Carved beams and painted pillars.' He threw down the staff and returned to his abbot's room. During an ascending the hall Dharma talk, he said: 'The five thousand and forty-eight volumes of scriptures can be said in one sentence.' Then he got up and said: 'Stand here and wait for everyone to construct it.' Then he went down the seat. His death verse said: 'Eighty-three years.'

什麼巴鼻。柏樹成佛。虛空落地。茶毗舍利瑩然。齒牙數珠不壞。(凈慈穎嗣)。

婺州雙林雲屋自閑禪師

括蒼葉氏子。烏巨行禪師之九世孫也。初參荊叟玨于靈隱。次謁東叟穎于凈慈。掌記室。一日因撰佛成道疏曰。發見精於午夜。叟曰。何不道泯見精於午夜。師不覺股慄汗下。如發矇蔀。徹見叟垂手為人處。后出世雙林。遷智者。皇慶壬子十月二十五日。與客語笑次。忽命侍僧取筆書偈而逝(凈慈穎嗣已上三人)。

枯木榮禪師

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

臨安徑山佛智晦機元熙禪師

豫章唐氏子。師與兄元齡。俱習進士業。元齡既登第。師從西山明公祝髮。將遊方。其母具白金為裝。師謂財足喪志。即善言辭之。聞物初觀闡化玉幾。往依之。觀與語驚異。留侍左右○至元間總統楊璉真如。奉旨取育王舍利。躬詣師求記述舍利始末。因招與俱。師曰。我有老母。兵后存亡不可知。遂辭歸江西。元齡先以臨江通判。從文丞相起兵死難。獨母在堂。師奉之以孝聞○元貞二年。出主百丈。居十有二載。至大初。應凈慈請入院日行中書省。行宣政院官屬。悉迎請發揚宗旨。四方英衲。一時輻輳○上堂。獨坐

【現代漢語翻譯】現代漢語譯本：什麼是巴鼻（關鍵、要點）。柏樹也能成佛嗎？虛空能夠墜落地面嗎？茶毗（火葬）后舍利（遺骨）光彩奪目，牙齒和念珠完好無損。（凈慈穎嗣禪師）。

婺州雙林雲屋自閑禪師

是括蒼葉氏之子，烏巨行禪師的九世孫。最初在靈隱寺參拜荊叟玨禪師，後來在凈慈寺拜見東叟穎禪師，擔任記室（秘書）。一天，因為撰寫佛成道疏（關於佛陀成道的文章）時寫道：『發見精於午夜』。東叟說：『為什麼不說泯見精於午夜？』禪師聽后驚恐，冷汗直下，如同撥開迷霧，徹底明白了東叟禪師的為人處世。後來到雙林寺開法傳道，又遷往智者寺。皇慶壬子年（1312年）十月二十五日，與客人談笑時，忽然命令侍者拿來筆，寫下偈語后圓寂（凈慈穎嗣禪師以上三人）。

枯木榮禪師

讚頌三祖的偈語說：『長久被疾病纏身，世間沒有醫生能治好。家境貧寒又遭遇劫難，更加悲慘。誰知道尋找罪過卻無處可尋，這正是賊人回到空蕩蕩的家。』（無方安禪師的嗣法弟子）。

臨安徑山佛智晦機元熙禪師

是豫章唐氏之子。禪師與他的哥哥元齡，都學習進士的功課。元齡考中進士后，禪師在西山明公處剃度出家。將要遊歷四方時，他的母親準備了白金作為路費。禪師認為錢財會使人喪失志向，就婉言謝絕了。聽說物初觀禪師在玉幾山闡揚佛法，就前去依止他。觀禪師與他交談後感到驚異，就留他在身邊侍奉。至元（元世祖年號，1264-1294年）年間，總統楊璉真如奉旨取育王寺的舍利，親自到禪師處請求記述舍利的始末。因此邀請禪師一同前往，禪師說：『我有老母親，兵荒馬亂之後生死未卜。』於是辭別返回江西。元齡先前擔任臨江通判，跟隨文丞相起兵抗元，死於戰難，只有老母親還在堂上，禪師以孝順聞名于鄉里。元貞二年（1296年），出任百丈寺住持，住了十二年。至大初年（1308年），應凈慈寺的邀請入院，每天有中書省、行宣政院的官員前來迎接，請他發揚佛法宗旨。四方的英俊僧人，一時雲集而來。上堂說法時，禪師只是獨自端坐。

【English Translation】 English version: What is the babi (key point, crux)? Can a cypress tree attain Buddhahood? Can emptiness fall to the ground? After cremation (chapi), the sarira (relics) are radiant, and the teeth and rosary remain intact. (Chan Master Yingsi of Jingci Temple).

Chan Master Yunwu Zixian of Shuanglin Temple in Wuzhou

He was a son of the Ye family of Kuocang, and a ninth-generation descendant of Chan Master Wuju Xing. He initially visited Chan Master Jingsou Jue at Lingyin Temple, and later visited Chan Master Dongsou Ying at Jingci Temple, serving as a secretary. One day, while writing a commentary on the Buddha's enlightenment, he wrote: 'The discovery of essence occurred at midnight.' Dongsou said: 'Why not say the extinction of perception occurred at midnight?' The Chan Master was startled, broke out in a cold sweat, as if a veil had been lifted, and completely understood Chan Master Dongsou's character and conduct. Later, he went to Shuanglin Temple to propagate the Dharma, and then moved to Zhizhe Temple. On the twenty-fifth day of the tenth month of the renzi year of the Huangqing era (1312), while talking and laughing with guests, he suddenly ordered his attendant to bring a pen, wrote a verse, and passed away (the above three are Chan Master Yingsi of Jingci Temple).

Chan Master Kumu Rong

His verse praising the Third Patriarch says: 'Long plagued by illness, no doctor in the world can cure it. Beset by poverty and robbery, it is even more tragic. Who knows that seeking fault is nowhere to be found, this is precisely the thief returning to an empty house.' (A Dharma heir of Chan Master Wufang An).

Chan Master Fozhi Huiji Yuanxi of Jingshan Temple in Lin'an

He was a son of the Tang family of Yuzhang. The Chan Master and his elder brother Yuanling both studied for the jinshi examination. After Yuanling passed the examination, the Chan Master had his head shaved at Xishan Minggong. When he was about to travel around, his mother prepared white gold as travel expenses. The Chan Master believed that wealth would make people lose their ambition, so he politely declined. Hearing that Chan Master Wuchu Guan was expounding the Dharma at Yuji Mountain, he went to rely on him. Chan Master Guan was surprised after talking with him and kept him by his side to serve him. During the Zhiyuan era (1264-1294) of the Yuan Dynasty, President Yang Lianzhenru, under imperial order, took the sarira of King Ashoka Temple and personally asked the Chan Master to record the beginning and end of the sarira. Therefore, he invited the Chan Master to go with him. The Chan Master said: 'I have an old mother, whose life and death are uncertain after the war.' So he bid farewell and returned to Jiangxi. Yuanling had previously served as a judge in Linjiang, followed Prime Minister Wen in raising troops against the Yuan, and died in battle. Only his old mother was still alive, and the Chan Master was known in the village for his filial piety. In the second year of the Yuanzhen era (1296), he became the abbot of Baizhang Temple, where he lived for twelve years. In the early years of the Zhida era (1308), he was invited to Jingci Temple, and officials from the Central Secretariat and the Privy Council came to welcome him every day, asking him to promote the Dharma. Outstanding monks from all directions gathered at once. When he ascended the Dharma seat, the Chan Master simply sat alone.

大雄峰。寒灰撥不紅。一星螢火出。孤鶴過遼東○結制上堂。以手作結布袋勢曰。南山今日結卻布袋口了也。汝等諸人。各各于其中身心安居。平等性智。忽有個衝開碧落。撞倒須彌底。莫道結子不堅密。良久曰。漫天網子百千重○居七載。復遷徑山。已而䇿杖歸南屏山下。百丈大仰之徒。聞師退閑。爭來迎請。師不獲已遂返仰山。居三年。將示寂。手書辭所與游者。復書偈訣眾擲筆而化。世壽八十二。奉全身瘞于金雞石下。弟子在杭者。分爪發塔于凈慈西隱(育王觀嗣)。

慶元徑山云峰妙高禪師

福之長溪人。世業儒。母阮。夢池上嬰兒。合爪坐蓮華中。手捧得之。覺而生師。因名夢池。神彩秀徹。嗜書力學。尤耽釋典。固請學出世法。剃染受具。上育王見偃溪聞禪師。機鋒相契。命掌藏鑰。一日聞舉譬如牛過窗欞。頭角四蹄都過了。因甚尾巴過不得。師劃然大省。乃曰。鯨吞海水盡。露出珊瑚枝。聞遂許可。蔣山虛席。奉朝命居歷十有三載。眾逾五千指。德祐乙亥。寺被兵。軍士以刃擬師。師延頸曰。欲殺即殺。吾頭非汝礪刃石。辭色了無怖畏。軍士感化。棄刀而去○至元十七年。遷徑山。寺罹回祿。師住后頓還舊觀○示眾。前念是凡。后念是聖。一刀兩段。更莫遲疑。是以涅槃會上。廣額屠兒。

【現代漢語翻譯】現代漢語譯本大雄峰。寒灰撥不紅。一星螢火蟲出現。孤單的鶴飛過遼東。結制上堂，用手作出結布袋的姿勢說：『南山今日已經把布袋口紮緊了。你們這些人，各自在其中身心安穩地居住，安住于平等性智。』忽然有個衝開碧落，撞倒須彌山的，不要說結得不堅密。良久后說：『漫天的網子重重疊疊。』在仰山住了七年，又遷往徑山。不久后拄著枴杖回到南屏山下。百丈、大仰的弟子們，聽說禪師退隱，爭著來迎接邀請。禪師不得已，於是返回仰山。住了三年，將要圓寂時，親手寫信辭別交往的人，又寫偈訣告誡眾人，然後擲筆而逝。世壽八十二歲。弟子們將他的全身安葬在金雞石下。在杭州的弟子們，分取他的爪發建塔于凈慈西隱（育王觀嗣）。

慶元（1195-1200）徑山云峰妙高禪師

妙高禪師是福州長溪人，世代以儒學為業。他的母親阮氏，夢見池塘上的嬰兒，合攏手掌坐在蓮花中，用手捧著他，醒來后就生下了禪師，因此取名為夢池。他神采秀美聰慧，喜愛讀書努力學習，尤其沉迷於佛經。堅決請求學習出世之法，剃度染衣受具足戒。到育王寺拜見偃溪聞禪師，機鋒非常投合，被任命掌管藏經的鑰匙。一天，聽到禪師舉例說『譬如牛過窗欞，頭角四蹄都過去了，為什麼尾巴過不去？』禪師豁然大悟，於是說：『鯨魚吞盡海水，露出珊瑚枝。』偃溪聞禪師於是認可了他。蔣山住持的位置空缺，奉朝廷的命令前去居住，經歷了十三年，門徒超過五千人。德祐乙亥年（1275），寺廟被軍隊侵擾，軍士用刀威脅禪師，禪師伸長脖子說：『想殺就殺，我的頭不是你磨刀的石頭。』言辭神色沒有絲毫的恐懼。軍士被感化，丟棄刀離開了。至元十七年（1280），遷往徑山。寺廟遭遇火災，禪師住持后立刻恢復了舊觀。開示眾人說：『前念是凡夫，后念是聖人，一刀兩斷，更不要遲疑。』因此在涅槃法會上，廣額屠夫也能放下屠刀，立地成佛。

【English Translation】 English version Great Hero Peak. Cold ashes cannot be stirred to red. A single firefly emerges. A lone crane flies past Liaodong. ○ At the conclusion of the summer retreat, the master ascended the Dharma hall, making a gesture of tying a cloth bag with his hand, saying: 'Today, Nanshan has tied the mouth of the cloth bag. All of you, each of you should dwell peacefully within it, with body and mind at ease, abiding in the wisdom of equal nature.' If suddenly there is one who breaks open the azure sky and knocks down Mount Sumeru, do not say that the knot is not firm. After a long pause, he said: 'The nets fill the sky, layer upon layer.' ○ After residing at Yangshan for seven years, he moved to Jingshan. Soon after, he returned to the foot of Nanshan Mountain with his staff. The disciples of Baizhang and Dayang, hearing that the master had retired, vied to welcome and invite him. The master, unable to refuse, returned to Yangshan. After residing there for three years, as he was about to pass away, he personally wrote letters of farewell to those he had associated with, and also wrote a verse to instruct the assembly, then threw down his pen and passed away. His age was eighty-two. His entire body was buried beneath Golden Rooster Rock. The disciples in Hangzhou divided his nails and hair to build a pagoda at Jingci West Hermitage (a successor of Yüwang Temple).

Chan Master Miaogao of Yunfeng, Jingshan, during the Qingyuan era (1195-1200)

Chan Master Miaogao was a native of Changxi in Fuzhou, whose family had been scholars for generations. His mother, Ruan, dreamed of an infant in a pond, sitting in a lotus flower with hands clasped, holding it in her hands. Awakening, she gave birth to the master, hence the name Mengchi (Dream Pond). He was intelligent and handsome, fond of reading and diligent in his studies, especially absorbed in Buddhist scriptures. He firmly requested to study the Dharma of transcending the world, was tonsured, ordained, and received the full precepts. He went to Yüwang Temple to see Chan Master Yanxi Wen, and their interactions were very harmonious. He was appointed to manage the key to the scripture collection. One day, hearing the master give the example, 'It is like a cow passing through a window frame; the head, horns, and four hooves have all passed through, why can't the tail pass through?' The master suddenly had a great realization, and said, 'The whale swallows the sea, revealing coral branches.' Wen then approved of him. When the position of abbot at Jiangshan became vacant, he was ordered by the court to reside there, and spent thirteen years, with more than five thousand disciples. In the year Yihai of the Deyou era (1275), the temple was attacked by soldiers. The soldiers threatened the master with their swords, and the master stretched out his neck and said, 'If you want to kill, then kill. My head is not a whetstone for your blades.' His words and expression showed no fear. The soldiers were moved and left their swords and departed. In the seventeenth year of the Zhiyuan era (1280), he moved to Jingshan. The temple had suffered a fire, but after the master took residence, it immediately returned to its former glory. He instructed the assembly, saying, 'The previous thought is that of a common person, the subsequent thought is that of a sage. Cut them off with one stroke, do not hesitate any longer.' Therefore, at the Nirvana assembly, the butcher Guang'e was able to lay down his knife and immediately become a Buddha.

放下屠刀。便言我是千佛一數。然雖如是。若無舉鼎拔山力。千里烏騅不易騎○京師有譖毀禪宗者。師曰。此法門大事。吾當忍死爭之。遂詣闕。被旨集諸宗徒廷辯○元世祖問。禪以何為宗。師奏凈智妙圓。體本空寂。非見聞覺知。思慮分別所能到。宣問再三。師歷舉西天東土諸祖。以至德山臨濟棒喝因緣。餘二千言。又宣進榻前。與譖者反覆論難。譖者辭屈。世祖大悅○師陛辭南歸。示眾曰。我本深藏巖竇。隱遁過時。不謂日照天臨。難逃至化。又曰。衲被蒙頭萬事休。此時山僧都不會。徑山復災。師謂眾曰。吾宿負此山債耳。復竭力營建。匯殿坡為池。他屋以次落成○至元三十年六月十七日。書偈而逝。后建塔于寺之西麓(凈慈聞嗣)。

湖州何山鐵鏡至明禪師

福唐長溪王氏子。見偃溪聞于凈慈。朝參暮叩。久之始獲印證。至元辛巳。出世何山。移大梅。元大德庚子。復請歸何山○上堂。今朝八月二十五。記得洞山離杳渡。落在雲門網子中。有屈至今無處訴。豎起拂子曰。看。雲門大師來也。合吃何山手中棒。且道過在什麼處。不合鼓弄人家男女○延祐乙卯。十一月初五日。呼其徒囑後事。索紙大書曰。絕羅籠。沒回互。大海波澄。虛空獨露。擲筆翛然而逝(凈慈聞嗣)。

慶元天童止泓鑒

【現代漢語翻譯】現代漢語譯本：放下屠刀，便說我是千佛中的一個。然而即使如此，如果沒有舉鼎拔山的力量，千里烏騅馬也不容易駕馭。京城有人詆譭禪宗，禪師說：『這是佛法的大事，我應當忍死力爭。』於是前往京城，奉旨召集各宗派的僧人進行辯論。元世祖（1279年-1294年）問：『禪宗以什麼為宗旨？』禪師回答：『凈智妙圓，體性本空寂，不是見聞覺知、思慮分別所能達到的。』元世祖再三詢問，禪師歷數西天（古印度）和東土（中國）的各位祖師，以及德山宣鑒（782年-865年）、臨濟義玄（？-866年）的棒喝因緣，共計兩千餘字。又被宣召到御榻前，與詆譭禪宗的人反覆辯論，詆譭者理屈詞窮。元世祖非常高興。禪師告辭返回南方，對眾人說：『我本深藏在巖洞中，隱遁度日，不料皇恩浩蕩，難以逃避教化。』又說：『用衲被矇住頭，萬事皆休，此時山僧什麼都不知道。』徑山再次發生災禍，禪師對眾人說：『我前世欠了這座山的債啊。』於是竭力營建，把殿前的斜坡改造成池塘，其他的房屋也依次落成。至元三十年（1293年）六月十七日，寫下偈語而逝世。後來在寺廟的西邊山腳下建造了塔（凈慈寺的聞嗣）。湖州何山鐵鏡至明禪師福唐（今福建福清）長溪（今福建霞浦）人，姓王。在偃溪聞法于凈慈寺，早晚參拜請教，很久之後才獲得印證。至元辛巳年（1281年），出任何山寺住持，后移住大梅山。元大德庚子年（1300年），又被請回何山寺。上堂說法：『今天八月二十五，記得洞山良價（807年-869年）離開杳渡，落在雲門文偃（864年-949年）的網子中，有冤屈至今無處申訴。』豎起拂塵說：『看，雲門大師來了。』應該吃何山寺手中的棒子。且說過錯在什麼地方？不該鼓弄人家的男女。延祐乙卯年（1315年）十一月初五日，呼喚他的弟子囑咐後事，索要紙筆，寫下：『絕羅籠，沒回互，大海波澄，虛空獨露。』扔下筆，安然而逝（凈慈寺的聞嗣）。慶元（今浙江寧波）天童止泓鑒

【English Translation】 English version: Having laid down the butcher knife, one then proclaims oneself as one of the thousand Buddhas. However, even so, without the strength to lift a tripod and uproot mountains, it is not easy to ride the swift black horse for a thousand miles. In the capital, there were those who slandered the Chan (Zen) school. The master said, 'This is a major matter for the Dharma, I should strive for it even at the cost of my life.' Thereupon, he went to the capital and, by imperial decree, gathered monks of various schools for a debate in the court. Emperor Shizu of Yuan (1279-1294) asked, 'What does Chan take as its principle?' The master replied, 'Pure wisdom, wonderfully complete, its essence is empty and still, not attainable by seeing, hearing, perceiving, knowing, thinking, or discriminating.' The emperor inquired again and again. The master recounted the various patriarchs of the Western Heaven (ancient India) and the Eastern Land (China), as well as the causes and conditions of Deshan Xuanjian's (782-865) and Linji Yixuan's (?-866) shouts and blows, totaling over two thousand words. He was then summoned before the imperial couch and repeatedly debated with the slanderers, who were rendered speechless. The Emperor Shizu was greatly pleased. The master bid farewell and returned south, saying to the assembly, 'I was originally deeply hidden in a rocky cave, living in seclusion, not expecting that the sun would shine and the heavens would oversee, making it difficult to escape transformation.' He also said, 'Covering my head with a patched robe, all matters cease; at this time, this mountain monk knows nothing.' Jing Mountain suffered another disaster. The master said to the assembly, 'I owe this mountain a debt from a previous life.' Thereupon, he exerted himself to rebuild, turning the slope in front of the hall into a pond, and the other buildings were completed in order. On the seventeenth day of the sixth month of the thirtieth year of Zhiyuan (1293), he wrote a verse and passed away. Later, a pagoda was built at the western foot of the temple (Successor of Wen from Jingci Temple). Zen Master Zhiming Tiejing of Heshan, Huzhou A son of the Wang family from Changxi, Futang (present-day Fuqing, Fujian). He heard the Dharma from Yanxi at Jingci Temple, paying respects and seeking instruction morning and evening, and after a long time, he finally received confirmation. In the Xin Si year of Zhiyuan (1281), he took the position of abbot of Heshan Temple, and later moved to Damei Mountain. In the Gengzi year of Dade in the Yuan Dynasty (1300), he was invited back to Heshan Temple. Ascending the Dharma hall, he said, 'Today is the twenty-fifth day of the eighth month, remembering when Dongshan Liangjie (807-869) left Yaodu, falling into the net of Yunmen Wenyan (864-949), with grievances that have nowhere to be addressed to this day.' Raising his whisk, he said, 'Look, Master Yunmen is here.' He should eat the stick in the hand of Heshan Temple. Tell me, where does the fault lie? He shouldn't be meddling with other people's men and women. On the fifth day of the eleventh month of the Yimao year of Yanyou (1315), he called his disciples to entrust them with his affairs, asked for paper and brush, and wrote: 'Cut off the net, no turning back, the great sea is clear, the empty sky is exposed.' Throwing down the brush, he passed away peacefully (Successor of Wen from Jingci Temple). Zhihong Jian of Tiantong, Qingyuan (present-day Ningbo, Zhejiang)

禪師

初住慶元真如。移天童。上堂。諸佛不真實。說法度群生。菩薩有智慧。見性不分明。白雲無心意。灑為世間雨。大地不含情。能長諸草木。古德與么提唱。於四諦法中。開鑿人天。不妨善巧。若據衲僧分上。何啻白雲萬里○上堂。拈拄杖。一有多種。二無兩般。枯桑知天風。海水知天寒。拄杖子聞與么道。不覺忻忻笑曰。出身猶可易。脫體道應難。擲下拄杖下座(凈慈聞嗣已上三人)。

慶元天童石門來禪師

嘗作翦刀頌曰。渾鋼打就冷光浮。兩刃交鋒未肯休。直截當機為人處。何曾動著一絲頭(大川濟嗣)。

慶元雪竇野翁炳同禪師

新昌張氏子。參大川濟。一日入室次。濟舉臘月火燒山話。師擬開口。濟遽枯竹篦拄之。師豁然省旨。后縛茅仗錫峰。日扃戶書法華。嘗有老來非厭客。靜里欲書經之句(大川濟嗣已上二人)。

臨安靈隱悅堂祖訚禪師

南康周氏子。年十三。告辭父母。剃髮出家。一日閱華嚴經。至惟一堅密身。一切塵中現。忽有省。即往見別山智于蔣山。問近離何處。師曰。江西。智曰。馬大師安樂否。師叉手進前曰。起居和尚。智俾入侍司。未幾至杭。見斷橋倫于凈慈。問臨濟三遭黃檗痛棒是否。師曰是。倫曰。因甚大愚肋下筑三拳。師曰。

【現代漢語翻譯】現代漢語譯本禪師

最初住在慶元真如寺。後來移居到天童寺。上堂說法時說：『諸佛所說的不真實，是爲了度化眾生。菩薩雖有智慧，但見性並不分明。白雲沒有心意，卻灑下世間雨。大地沒有情感，卻能生長各種草木。』古德（古代的禪師）這樣提倡，在四諦法（苦、集、滅、道）中，開鑿人天（人道和天道），不妨說是一種善巧方便。但如果站在我們衲僧（僧人）的立場上來看，又何止是白雲萬里之遙呢？

上堂。拿起拄杖說：『一有多種含義，二沒有兩般說法。枯桑知道天風的寒冷，海水知道天氣的寒冷。』拄杖子聽了這樣的話，不禁高興地笑著說：『改變出身還容易，想要脫胎換骨地悟道就難了。』說完，放下拄杖，走下座位（凈慈聞嗣已上三人）。

慶元天童石門來禪師

曾經作《剪刀頌》說：『渾鋼打造成就，冷光浮現。兩刃交鋒，互不相讓。直接了當，為人處事，何曾觸動一絲一毫？』（大川濟嗣）。

慶元雪竇野翁炳同禪師

新昌張氏之子。參拜大川濟禪師。一天進入禪房時，大川濟禪師舉起『臘月火燒山』的話頭。禪師剛要開口，大川濟禪師就用枯竹篦打他。禪師豁然開悟。後來在仗錫峰結茅居住，每天關門抄寫法華經。曾經有『老來並非厭惡客人，清靜時想要書寫經文』的詩句。（大川濟嗣已上二人）。

臨安靈隱悅堂祖訚禪師

南康周氏之子。十三歲時，告別父母，剃度出家。一天閱讀《華嚴經》，讀到『惟一堅密身，一切塵中現』時，忽然有所領悟。於是前往蔣山拜見別山智禪師，智禪師問他最近從哪裡來。禪師說：『江西。』智禪師問：『馬大師（馬祖道一）安樂嗎？』禪師拱手向前說：『起居和尚。』智禪師讓他擔任侍司。不久來到杭州，在凈慈寺拜見斷橋倫禪師，問：『臨濟（臨濟義玄）三次遭受黃檗（黃檗希運）的痛打，是這樣嗎？』禪師說是。倫禪師問：『為什麼大愚（大愚守芝）在黃檗的肋下打了三拳？』禪師說：

【English Translation】 English version Zen Master

Initially resided at Zhenru Temple in Qingyuan. Later moved to Tiantong Temple. During an Dharma talk, he said: 'The Buddhas' teachings are not entirely real, but are meant to liberate sentient beings. Bodhisattvas possess wisdom, yet their understanding of their own nature is not always clear. White clouds have no intention, yet they shower the world with rain. The earth has no emotions, yet it nurtures all kinds of plants and trees.' The ancient masters advocated in this way, opening up the realms of humans and gods within the Four Noble Truths (suffering, origin, cessation, path), which can be seen as a skillful means. However, from the perspective of us monks, it is more than just ten thousand miles of white clouds.

During an Dharma talk, he picked up his staff and said: 'One has many meanings, two has no duality. A withered mulberry tree knows the coldness of the wind, and the sea knows the coldness of the weather.' Upon hearing these words, the staff couldn't help but laugh with joy, saying: 'Changing one's origin is still easy, but achieving enlightenment through complete transformation is difficult.' After speaking, he put down the staff and stepped down from the seat (Wen Si of Jingci and the three above).

Zen Master Shimen Lai of Tiantong Temple in Qingyuan

Once composed an 'Ode to Scissors,' saying: 'Forged from solid steel, a cold light floats. The two blades clash, refusing to yield. Directly and decisively, dealing with matters for others, how could it ever touch a single hair?' (Successor of Daichuan Ji).

Zen Master Yeweng Bingtong of Xuetou Temple in Qingyuan

Son of the Zhang family of Xinchang. Studied under Zen Master Daichuan Ji. One day, during a private session, Zen Master Ji raised the topic of 'burning the mountain in the twelfth month'. As the master was about to speak, Zen Master Ji struck him with a dry bamboo staff. The master suddenly awakened. Later, he built a thatched hut on Zhangxi Peak, where he devoted himself to copying the Lotus Sutra daily. He once wrote the line: 'In old age, it is not that I dislike guests, but in stillness, I desire to write scriptures.' (Successor of Daichuan Ji and the two above).

Zen Master Yuetang Zuyin of Lingyin Temple in Lin'an

Son of the Zhou family of Nankang. At the age of thirteen, he bid farewell to his parents and became a monk. One day, while reading the Avatamsaka Sutra (Flower Garland Sutra), he suddenly had an insight when he read 'The only solid and firm body manifests in all dust particles.' He then went to Jiangshan to see Zen Master Bieshan Zhi, who asked him where he had come from recently. The master said, 'Jiangxi.' Zen Master Zhi asked, 'Is Master Ma (Mazu Daoyi) well?' The master bowed and stepped forward, saying, 'Greetings, Abbot.' Zen Master Zhi had him serve as an attendant. Soon after, he arrived in Hangzhou and met Zen Master Duanqiao Lun at Jingci Temple, asking, 'Is it true that Linji (Linji Yixuan) suffered painful beatings from Huangbo (Huangbo Xiyun) three times?' The master said yes. Zen Master Lun asked, 'Why did Dayu (Dayu Shouzhi) strike Huangbo three times under the ribs?' The master said:

得人一牛。還人一馬。倫頷之。倫逝。而介石朋補處。一日朋室中舉庭前柏樹子話。師擬議。朋抗聲曰。何不道黃鶴樓前鸚鵡洲。師言下頓悟。即命侍香○元貞初。奉詔赴闕。入對稱旨。賜璽書通慧禪師號。並金襕法衣○大德九年。住靈隱。一僧新到。師問何處來。僧曰。閩中。師曰。彼處如何住持。僧曰。饑即吃飯。困即打眠。師曰錯。僧曰。未審和尚此間如何住持。師拂袖歸方丈○居四載示疾。訣眾偈曰。緣會而來。緣散而去。撞倒須彌。虛空獨露。偈畢乃跏趺而化(雙林朋嗣)。

盧山圓通雪溪逸禪師

贊興化和尚偈曰。中原一寶有來由。得拶君王引幞頭。到此若無青白眼。當機誰敢謾輕酬(弁山阡嗣)。

岳州灌溪昌禪師

山居偈曰。閑來石上玩長松。百衲禪衣破又縫。今日不憂明日事。生涯只在缽盂中(無鏡徹嗣)。

支提愚叟澄鑒禪師

寧德張氏子。參無文于薦福。遂許入室。至元二十年。世祖來住支提。賜號通悟明印大師。后將示寂。沐浴更衣。書偈曰。八十二年。落賺世緣。躍翻筋斗。應跡西干。擲筆危坐而逝(薦福燦嗣)。

紹興大慶尼了庵智悟禪師

福州王氏女。幼孤。年十一。白母愿出家。因誦維摩經。至諸佛國土。亦復皆空。豁然頓悟○

【現代漢語翻譯】現代漢語譯本得到別人一頭牛，還給別人一匹馬。倫禪師認可了這種做法。倫禪師圓寂后，介石朋禪師接替了他的位置。一天，朋禪師在室內與人談論庭前的柏樹子。老師想要發表意見，朋禪師高聲說：『為什麼不說黃鶴樓前的鸚鵡洲呢？』老師聽后立刻領悟。隨即命令侍者點香。（元貞初年（1295年），）奉詔前往京城。入宮對答，深得皇帝讚賞。賜予璽書，封號『通慧禪師』，並賜金襕法衣。（大德九年（1305年），）住持靈隱寺。一位新來的僧人，老師問他從哪裡來。僧人說：『閩中。』老師問：『那裡如何住持？』僧人說：『餓了就吃飯，困了就睡覺。』老師說：『錯了。』僧人說：『不知和尚您這裡如何住持？』老師拂袖回到方丈。（住了四年後示現疾病，）臨終訣別時說偈語：『因緣聚合而來，因緣離散而去。撞倒須彌山（Sumeru，佛教宇宙觀中的中心山），虛空獨自顯露。』說完偈語后就結跏趺坐而逝。（雙林朋禪師的嗣法弟子）

廬山圓通雪溪逸禪師

讚頌興化和尚的偈語說：『中原一寶，自有來由。得到君王的賞識，親自拉著他的衣袖。到這裡如果沒有青白眼（指能識別人才的眼力），當機立斷，誰敢輕易酬答？』（弁山阡禪師的嗣法弟子）

岳州灌溪昌禪師

山居偈語說：『閑暇時在石頭上欣賞長松，百衲禪衣破了又縫。今天不憂慮明天的事，生活只在缽盂中。』（無鏡徹禪師的嗣法弟子）

支提愚叟澄鑒禪師

寧德張氏之子。參拜薦福寺的無文禪師，被允許進入他的房間。至元二十年（1283年），世祖皇帝來住支提山，賜予他『通悟明印大師』的稱號。後來將要圓寂時，沐浴更衣，寫下偈語說：『八十二年，被世緣所欺騙。翻身一躍，應跡西干（西方）。』擲筆危坐而逝。（薦福燦禪師的嗣法弟子）

紹興大慶尼了庵智悟禪師

福州王氏之女。幼年喪父。十一歲時，告訴母親自己想要出家。因為誦讀《維摩詰經》，讀到『諸佛國土，亦復皆空』，豁然頓悟。

【English Translation】 English version He received an ox from someone and returned a horse. Zen Master Lun approved of this. After Zen Master Lun passed away, Jieshi Peng succeeded him. One day, Zen Master Peng was discussing the cypress seeds in front of the courtyard with someone in his room. The teacher wanted to comment, but Zen Master Peng said loudly, 'Why not talk about Parrot洲 (Parrot Isle) in front of Yellow Crane Tower?' The teacher immediately understood upon hearing this. He then ordered the attendant to light incense. (In the early years of Yuanzhen (1295),) he was summoned to the capital by imperial decree. His answers in the audience pleased the emperor. He was granted an imperial edict, the title 'Zen Master Tonghui', and a gold-embroidered kasaya (袈裟, a Buddhist monastic robe). (In the ninth year of Dade (1305),) he resided at Lingyin Temple. A newly arrived monk, the master asked him where he came from. The monk said, 'From Minzhong.' The master asked, 'How is it maintained there?' The monk said, 'When hungry, they eat; when tired, they sleep.' The master said, 'Wrong.' The monk said, 'I don't know how the abbot maintains it here.' The master flicked his sleeve and returned to his abbot's quarters. (After residing for four years, he showed signs of illness.) In his farewell verse, he said, 'Arising from the assembly of conditions, departing with the scattering of conditions. Knocking down Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), the empty space alone is revealed.' After reciting the verse, he sat in the lotus position and passed away. (Successor of Shuanglin Peng)

Zen Master Xuedi Yi of Yuantong, Lushan

A verse praising Abbot Xinghua says: 'A treasure of the Central Plains has its origin. Gaining the king's appreciation, he personally pulls at his sleeve. If there are no discerning eyes (青白眼, referring to the ability to recognize talent) here, who would dare to lightly respond when the opportunity arises?' (Successor of Bian Shanqian)

Zen Master Chang of Guanxi, Yuezhou

A verse on living in the mountains says: 'In leisure, I admire the tall pines on the rocks, the patched Zen robe is torn and sewn again. Today I don't worry about tomorrow's affairs, life is only in the alms bowl.' (Successor of Wujing Che)

Zen Master Chengjian, Yushou of Zhiti

The son of the Zhang family of Ningde. He visited Zen Master Wuwen at Jianfu Temple and was allowed to enter his room. In the twentieth year of Zhiyuan (1283), Emperor Shizu came to reside at Zhiti Mountain and bestowed upon him the title 'Great Master Tongwu Mingyin'. Later, when he was about to pass away, he bathed and changed his clothes, and wrote a verse saying: 'Eighty-two years, deceived by worldly affairs. Somersaulting over, responding to the traces of the Western Regions (西干, the West).』 He threw down his pen, sat upright, and passed away. (Successor of Jianfu Can)

Zen Master Zhiwu of Liao'an, Great Celebration Nunnery, Shaoxing

The daughter of the Wang family of Fuzhou. She lost her father at a young age. At the age of eleven, she told her mother that she wanted to become a nun. Because she recited the Vimalakirti Sutra, when she read 'The Buddha lands are also empty', she suddenly awakened.

往參云峰信。信問曰。上座什麼處住。師曰。不住南臺江邊。信曰。畢竟住在什麼處。師不審便行。信叱曰。走作什麼。合吃山僧手中棒。師面熱汗下。次日復往請益曰。某甲昨日祇對和尚。有什麼過。信厲聲曰。更來者里覓過在。師釋然曰。月明照見夜行人。信顧旁僧曰。看渠根器不凡。遂印以偈。有相逢若問其中事。風攪螺江浪拍天之句○上堂。拈拄杖。天乖十二闌干角。風滿三千世界中。熱惱變成清凈境。禪心頓覺悟真空。靠拄杖。有甚共語處○上堂。大陽門下。日日三秋。明月堂前。時時九夏。古人甚麼道。未免坐在者里。大慶即不然。山轉疑無路。溪回別有村○上堂。柳絮飄風。杏華沐雨。好個生機。快須薦取。以拂子擊禪床曰。咄。三十年後。不得錯舉(雪峰信嗣)。

寧波天童西江謀禪師

被來住天童。歷四十年。貌枯色瘁。蒞眾孤峻。機語峭拔。音如洪鐘。理宗朝。三被寵錫。其示眾曰。春日晴。黃鸝鳴。最親切。誰解聽。一日將入滅。顧侍僧曰。一笑翻身。日面月面。遂逝(華藏凈嗣)。

福州雪峰石翁玉禪師

禮雪峰塔偈曰。入閩早是四旬餘。像骨崖前縛屋居。誰道開平年代后。春疇煙雨幾鋤犁(華藏凈嗣)。

臨安中竺空巖有禪師

室中垂語曰。黃金鑄

就鐵真人○東海涌頌曰。錦衣公子醉田家。熟睡柴床日未斜。熱渴呼漿無所得。便將玉帶換甌茶(徑山玨嗣)。

臨安凈慈千瀨善慶禪師

嚴陵鼓氏子。丱歲而孤。萍蹤無寄。聞荊叟玨主凈慈。遂往親依。一日聞舉洞山麻三斤話。遂得大悟。出住宜興之保安。遷嘉禾之天寧。後主凈慈。嘗著扶宗顯正論。進仁宗覽而嘉之。賜金襕袈裟。徽號慧光普照文明通辯禪師(徑山玨嗣已上二人)。

婺州寶林無機和尚

上堂。蘆華對蓼紅。木落山露骨。彷彿揚州。依希越國。拈拄杖卓一下曰。為君卓破精靈窟。無位真人赤骨律(靈隱泉嗣)。

溫州華藏瞎驢無見禪師

舉興化打克賓頌曰。興化打克賓。言親語不親。棒頭如雨點。敲出玉麒麟(黃龍開嗣)。

臨安慧云無傳祖禪師

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

杭州護國臭庵宗禪師

上堂。舉豐干謂寒山拾得曰。你與我去游五臺。便是我同流。寒山曰。你去游五臺作么。干曰。禮拜文殊。山曰。你不是我同流。師曰。豐干

【現代漢語翻譯】現代漢語譯本就鐵真人○東海涌的頌詞說：『穿著華麗衣服的公子，在農家喝醉了酒，在簡陋的柴床上熟睡，太陽還沒偏西。又熱又渴想叫人拿漿來喝，卻什麼也得不到，只好把玉帶換了一甌茶。』(徑山玨嗣)

臨安凈慈千瀨善慶禪師

是嚴陵鼓氏的兒子，很小的時候就成了孤兒，像浮萍一樣沒有依靠。聽說荊叟玨主持凈慈寺，就前去親近依止。一天，聽到舉洞山麻三斤的話頭，於是大悟。後來到宜興的保安寺當住持，又遷到嘉禾的天寧寺。之後主持凈慈寺。曾經寫了《扶宗顯正論》，進獻給仁宗（1010年－1063年）皇帝，皇帝看了很讚賞，賜給他金襕袈裟，並賜予『慧光普照文明通辯禪師』的徽號。(徑山玨嗣以上二人)

婺州寶林無機和尚

上堂說法，說：『蘆葦的花對著蓼草的紅，樹葉凋落，山露出巖石。彷彿是揚州，依稀是越國。』拿起拄杖敲了一下，說：『為你們敲破精靈窟，無位真人赤裸裸。』(靈隱泉嗣)

溫州華藏瞎驢無見禪師

舉興化打克賓的頌詞說：『興化打克賓，話語親切卻不真心。棒頭如雨點，敲出玉麒麟。』(黃龍開嗣)

臨安慧云無傳祖禪師

上堂說法，說：『佛佛廣說，大智也不能完全知曉。祖祖相傳，凡夫俗情怎麼能夠測度。先天后地，成壞長存。入死出生，去來不變。』如果在這裡領會，就已經落入分別。如果還沒有領會，山僧再為你們下一個註腳。用拂子擊打禪床說：『啼得血流也無用處，不如閉口度過殘春。』(黃龍開嗣)

杭州護國臭庵宗禪師

上堂說法，舉豐干對寒山、拾得說：『你與我去游五臺山，便是我的同道。』寒山說：『你去游五臺山做什麼？』豐干說：『禮拜文殊（文殊菩薩）。』寒山說：『你不是我的同道。』師說：豐干

【English Translation】 English version Tie Zhenren ○ Donghai Yong's verse says: 'The gorgeously dressed young master, drunk in the farmer's house, sleeps soundly on the simple firewood bed, the sun not yet setting. Hot and thirsty, he calls for juice but gets nothing, so he exchanges his jade belt for a bowl of tea.' (Jingshan Jue Si)

Lin'an Jingci Qianlai Shanqing Zen Master

Was the son of the Gu family of Yanling, orphaned at a young age, like duckweed without support. Hearing that Jing Sou Jue was in charge of Jingci Temple, he went to be close and rely on him. One day, hearing the story of Dongshan's 'three pounds of hemp', he had a great enlightenment. Later, he became the abbot of Bao'an Temple in Yixing, and then moved to Tianning Temple in Jiahe. Later, he presided over Jingci Temple. He once wrote 'A Treatise on Supporting the Sect and Manifesting the Correct', which he presented to Emperor Renzong (1010-1063), who praised it greatly and bestowed upon him a kasaya of golden brocade and the honorary title of 'Zen Master of Wisdom, Light, Universal Illumination, Civilization, Eloquence, and Understanding'. (Jingshan Jue Si, the above two)

Wuzhou Baolin Wuji Monk

Ascending the hall, he said: 'The reed flowers face the red of the smartweed, the leaves fall and the mountain reveals its bones. It seems like Yangzhou, vaguely like Yue country.' He picked up his staff and struck it once, saying: 'For you, I break open the spirit cave, the True Man without Position is stark naked.' (Lingyin Quan Si)

Wenzhou Huazang Blind Donkey Wujian Zen Master

Cited Xinghua's verse on hitting Kebin, saying: 'Xinghua hits Kebin, words are intimate but not sincere. The stick falls like raindrops, knocking out a jade Qilin (mythical Chinese creature).' (Huanglong Kai Si)

Lin'an Huiyun Wuchuan Zu Zen Master

Ascending the hall, he said: 'Buddha after Buddha speaks extensively, great wisdom cannot fully know. Patriarch after patriarch transmits, how can ordinary feelings fathom it. Before heaven and after earth, formation and destruction endure. Entering death and emerging into life, going and coming remain unchanged.' If you understand here, you have already fallen into discrimination. If you have not yet understood, this mountain monk will add a commentary for you. He struck the Zen bed with his whisk, saying: 'Crying until blood flows is useless, better to close your mouth and pass the remaining spring.' (Huanglong Kai Si)

Hangzhou Huguo Chou'an Zong Zen Master

Ascending the hall, he cited Fenggan's words to Hanshan and Shide, saying: 'If you go with me to visit Mount Wutai, you will be my companions.' Hanshan said: 'What are you going to do at Mount Wutai?' Fenggan said: 'To pay homage to Manjusri (Bodhisattva of wisdom).' Hanshan said: 'You are not my companion.' The master said: Fenggan

開口。不在舌頭上。寒山同坑無異土。檢點將來。兩個駝子廝撞著。世上應無直底人(黃龍開嗣)。

放牛余居士

參無門開禪師。凡有所問。被開劈面截住曰。不是不是。一日向同參臭庵宗問曰。吾師甚麼見解。敢對人天顛倒是非。宗曰。我在無門座下。無法可得。無道可傳。只得兩個字。士曰。兩字如何。宗曰。不是不是。士言下頓悟無門為人處○安吉州沈道婆問。是非關有幾句。士曰。有四句。婆曰。四句作么舉。士曰。第一句。有是有非則不可。第二句。無是無非又不可。第三句。是是非非也不可。第四句。非是是非亦不可。若離得此四句。始見本地風光。曰我離得否。士曰。汝離不得。曰人人有分。我何離不得。士曰。嫁雞逐雞飛。嫁狗逐狗走。曰如何是本地風光。士曰。月子彎彎照九州。幾人歡喜幾人愁。曰不問這個本地風光。士曰。問那個本地風光。曰無男女相底。士曰。既無男女相。問甚是非關。曰別有向上事也無。士曰有。曰如何是向上事。士曰。馬蝗丁住鷺鷥腳。你上天時我上天(黃龍開嗣已上四人)。

福州鼓山皖山正凝禪師

龍舒太湖人。入閩禮孤峰秀和尚。秀舉狗子無佛性話。師不能答。逾半載。得臻閫奧。乃頌曰。趙州道無。箭不虛發。筑著磕著。全活全殺。

【現代漢語翻譯】現代漢語譯本：開口不在舌頭上，如同寒山（指唐代詩僧，隱居天臺山寒巖）的同坑沒有不同的泥土。仔細檢查將來，就像兩個駝子互相碰撞。世上大概沒有正直的人（黃龍開嗣）。

放牛余居士

參拜無門開禪師。凡是有所提問，都被無門劈頭蓋臉地截住說：『不是，不是。』有一天，他向同參臭庵宗詢問說：『我的老師有什麼見解，敢於對人天顛倒是非？』臭庵宗說：『我在無門座下，無法可得，無道可傳，只有兩個字。』余居士說：『哪兩個字？』臭庵宗說：『不是，不是。』余居士當下頓悟無門禪師的為人處世。安吉州沈道婆問：『是非關有幾句？』余居士說：『有四句。』沈道婆說：『四句怎麼說？』余居士說：『第一句，有是有非則不可；第二句，無是無非又不可；第三句，是是非非也不可；第四句，非是是非亦不可。如果能離開這四句，才能見到本地風光。』沈道婆問：『我能離開嗎？』余居士說：『你離不開。』沈道婆說：『人人都有份，我為什麼離不開？』余居士說：『嫁雞隨雞飛，嫁狗隨狗走。』沈道婆問：『如何是本地風光？』余居士說：『月亮彎彎照九州，幾人歡喜幾人愁。』沈道婆說：『不問這個本地風光。』余居士說：『問哪個本地風光？』沈道婆說：『沒有男女相的。』余居士說：『既然沒有男女相，問什麼是非關？』沈道婆說：『還有向上之事嗎？』余居士說：『有。』沈道婆說：『如何是向上之事？』余居士說：『螞蟥叮住鷺鷥腳，你上天時我上天。』（黃龍開嗣已上四人）。

福州鼓山皖山正凝禪師

龍舒（地名）太湖人。入閩（福建）拜孤峰秀和尚為師。孤峰秀和尚舉『狗子無佛性』的話頭，正凝禪師不能回答。過了半年多，才得以領悟其中奧妙。於是作頌說：『趙州（指趙州從諗禪師）道無，箭不虛發，筑著磕著，全活全殺。』

【English Translation】 English version: Opening the mouth is not on the tongue. Cold Mountain (referring to the Tang Dynasty poet-monk who lived in seclusion in Cold Cliff of Mount Tiantai) and the pit are without different soil. Examining the future, it's like two hunchbacks bumping into each other. In the world, there probably isn't a straight person (Huanglong Kaisi).

Layman Fangniu Yu

Visited Chan Master Wumen Kai. Whenever he asked a question, Wumen would immediately cut him off, saying, 'No, no.' One day, he asked his fellow practitioner Chou'an Zong, 'What is my teacher's understanding, that he dares to turn right and wrong upside down before people and gods?' Zong said, 'Under Wumen, there is no Dharma to be obtained, no Way to be transmitted, only two words.' Yu said, 'What two words?' Zong said, 'No, no.' Layman Yu immediately realized Chan Master Wumen's way of being. Laywoman Shen of Anji Prefecture asked, 'How many phrases are there in the gate of right and wrong?' Yu said, 'There are four phrases.' Shen said, 'How are the four phrases stated?' Yu said, 'The first phrase: To have right and wrong is unacceptable. The second phrase: To have neither right nor wrong is also unacceptable. The third phrase: To be right about right and wrong is also unacceptable. The fourth phrase: To be wrong about right and wrong is also unacceptable. If one can leave these four phrases, one can see the local scenery.' Shen asked, 'Can I leave them?' Yu said, 'You cannot leave them.' Shen said, 'Everyone has a share, why can't I leave them?' Yu said, 'Marry a chicken, follow the chicken to fly; marry a dog, follow the dog to run.' Shen asked, 'What is the local scenery?' Yu said, 'The crescent moon shines over the nine provinces, how many rejoice and how many grieve.' Shen said, 'I'm not asking about this local scenery.' Yu said, 'Which local scenery are you asking about?' Shen said, 'Without the appearance of male and female.' Yu said, 'Since there is no appearance of male and female, what is there to ask about the gate of right and wrong?' Shen said, 'Is there anything beyond this?' Yu said, 'Yes.' Shen said, 'What is beyond this?' Yu said, 'A leech clings to a heron's leg; when you ascend to heaven, I ascend to heaven.' (Huanglong Kaisi, the above four people).

Chan Master Zhengning of Wanshan Mountain, Gushan, Fuzhou

A native of Taihu, Longshu (place name). He entered Min (Fujian) and paid respects to Monk Gufeng Xiu as his teacher. Monk Gufeng Xiu raised the topic of 'A dog has no Buddha-nature,' and Chan Master Zhengning could not answer. After more than half a year, he was able to understand the mystery. So he composed a verse saying: 'Zhaozhou (referring to Chan Master Zhaozhou Congshen) says no, the arrow never misses, hitting and bumping, fully alive and fully killed.'

秀曰。你也得。只是未在○一日秀舉德山見龍潭話。問那裡是德山親到處。師以手掩秀口。即說頌曰。潭不見。龍不現。全身已在空王殿。夢迴忽聽曉鶯啼。春風落盡桃華片。秀曰。汝今日方知泗洲大聖。不在揚州出現。善自護持。遂俾侍香。久之太傅賈平章魏國公。劄請住鼓山。上堂。入院方三日。追陪人事忙。燈籠與露柱。密密細商量。且道商量個什麼。拍禪床。昨夜碧天風浪靜。一輪明月映螺江○上堂。六月旦。夏巳中。荷華開水面。荔子映山紅。無位真人處處相逢。擬議雲山千萬重○師化緣將畢。集兩序示遺誡。索筆書偈曰。八十四年。一夢相似。夢破還空。也無些事。端坐而逝(孤峰秀嗣)。

婺州雙林一衲介禪師

贊傅大士偈曰。非儒非道亦非禪。杜撰修行忒可憐。擔閣一身三不了。至今八百有餘年(孤峰秀嗣已上二人)。

葛廬覃禪師

舉僧問石溪和尚。如何是佛。溪曰。矮子看戲。頌曰。巍巍丈六紫金容。百戲場中有變通。矮子看來眉卓豎。鐵錘無孔舞春風(容庵海嗣)。

曹洞宗

磁州大明寶禪師

參普照辨。問離四句。絕百非。請師直指西來意。辨曰。昨日有人恁么問。被打出去也。師曰。今日又如何。辨曰。你得恁么不識痛癢。師禮拜。辨曰。可

【現代漢語翻譯】秀（僧人名）說：『你也懂得了。』只是還沒有在一日秀（僧人名）舉德山（山名，也指德山宣鑒禪師）見龍潭（潭名，也指龍潭崇信禪師）的話頭。問：『哪裡是德山（德山宣鑒禪師）親身到處的地方？』師（孤峰秀）用手摀住秀（僧人名）的嘴。隨即說了頌：『潭不見，龍不現，全身已在空王殿（佛殿）。夢迴忽然聽見曉鶯啼叫，春風吹落了桃花片。』秀（僧人名）說：『你今天才知道泗洲大聖（僧伽大師）不在揚州出現。』善於護持自己。於是讓他侍奉香火。很久之後，太傅賈平章魏國公，用公文請求他住持鼓山（山名）。上堂說法：『入院才三天，追隨人事繁忙。燈籠與露柱（寺廟建築），秘密地仔細商量。』且說商量個什麼？拍禪床。『昨夜碧天風浪靜，一輪明月映螺江（江名）。』上堂說法：『六月初一，夏至已過一半。荷花開在水面，荔枝映紅山巒。無位真人處處相逢，擬議雲山千萬重。』師（孤峰秀）化緣將要完畢，召集兩序大眾，留下遺誡。索要筆墨寫下偈語：『八十四年，一夢相似。夢破還空，也無些事。』端坐而逝（孤峰秀嗣）。

婺州（地名）雙林（寺名）一衲介禪師

贊傅大士（傅翕）偈語說：『非儒非道亦非禪，杜撰修行忒可憐。擔閣一身三不了，至今八百有餘年。』（孤峰秀嗣已上二人）。

葛廬覃禪師

舉僧人問石溪（石溪心月禪師）和尚：『如何是佛？』溪（石溪心月禪師）說：『矮子看戲。』頌說：『巍巍丈六紫金容，百戲場中有變通。矮子看來眉卓豎，鐵錘無孔舞春風。』（容庵海嗣）。

曹洞宗

磁州（地名）大明寶禪師

參普照辨（普照辨禪師）。問：『離四句，絕百非，請師直指西來意。』辨（普照辨禪師）說：『昨日有人這麼問，被打出去了。』師（大明寶禪師）說：『今天又如何？』辨（普照辨禪師）說：『你得這麼不識痛癢。』師（大明寶禪師）禮拜。辨（普照辨禪師）說：『可』

【English Translation】 Xiù (name of a monk) said, 'You also understand.' It's just that you haven't mentioned Xiù's (name of a monk) reference to Déshān (mountain name, also refers to Zen Master Déshān Xuānjiàn) meeting Lóngtán (pond name, also refers to Lóngtán Chóngxìn Zen Master). He asked, 'Where is the place that Déshān (Déshān Xuānjiàn Zen Master) personally arrives at?' The Master (Gūfēng Xiù) covered Xiù's (name of a monk) mouth with his hand. Immediately he said in a verse: 'The pond is not seen, the dragon does not appear, the whole body is already in the Kong Wang Palace (Buddha hall). Waking from a dream, I suddenly hear the oriole singing, the spring breeze blows away the peach blossom petals.' Xiù (name of a monk) said, 'Today you finally know that the Great Sage of Sìzhōu (Saṃghārāma) does not appear in Yángzhōu.' Be good at protecting yourself. So he was asked to serve the incense. After a long time, Grand Tutor Jiǎ Píngzhāng, Duke of the State of Wèi, requested him to reside at Gǔshān (mountain name). Ascending the hall to preach: 'Only three days after entering the monastery, I am busy with worldly affairs. The lantern and the pillar (temple architecture) are secretly and carefully discussing.' And what are they discussing? He strikes the Zen bed. 'Last night the blue sky was calm and the waves were still, a bright moon reflected the Luó River (river name).' Ascending the hall to preach: 'The first day of June, halfway through summer. Lotus flowers bloom on the water, lychees reflect the red mountains. The True Man of No Rank meets everywhere, contemplating clouds and mountains thousands of times.' The Master (Gūfēng Xiù) was about to finish his alms-seeking, and gathered the assembly to leave his last instructions. He asked for pen and ink to write a verse: 'Eighty-four years, like a dream. When the dream breaks, it returns to emptiness, and there is nothing at all.' He passed away while sitting upright (Successor of Gūfēng Xiù).

Zen Master Yīnà Jiè of Shuanglin (temple name), Wuzhou (place name)

Praising Great Scholar Fù (Fù Xī) in a verse: 'Neither Confucian nor Taoist nor Zen, fabricating cultivation is truly pitiful. Burdening oneself with three unfulfilled things, it has been more than eight hundred years until now.' (The above two are Successors of Gūfēng Xiù).

Zen Master Gé Lú Tán

He cited a monk asking Abbot Shíxī (Shíxī Xīnyuè Zen Master): 'What is Buddha?' Xī (Shíxī Xīnyuè Zen Master) said, 'A dwarf watching a play.' The verse says: 'The majestic sixteen-foot golden body, there are transformations in the hundred-play field. The dwarf looks up with raised eyebrows, the iron hammer dances in the spring breeze without holes.' (Successor of Róng'ān Hǎi).

Caodong School

Zen Master Dàmíng Bǎo of Cizhou (place name)

He visited Pǔzhào Biàn (Pǔzhào Biàn Zen Master). He asked: 'Apart from the four phrases, beyond the hundred negations, please directly point out the meaning of the coming from the West.' Biàn (Pǔzhào Biàn Zen Master) said, 'Yesterday someone asked like this and was beaten out.' The Master (Dàmíng Bǎo Zen Master) said, 'What about today?' Biàn (Pǔzhào Biàn Zen Master) said, 'You are so insensitive to pain.' The Master (Dàmíng Bǎo Zen Master) bowed. Biàn (Pǔzhào Biàn Zen Master) said, 'Okay.'

惜許。棒折也。師直得汗下。忽然猛省。住大明上堂。僧問如何是轉功就位。師曰。用盡钁頭力。放下臥清風。曰如何是轉位就功。師曰。不居無影谷。曳杖入煙村。曰如何是功位齊彰。師曰。掌上擎日月。運照自無私。曰如何是功位俱隱。師曰。石人同木女。相邀入海中。曰此是今時事。如何是那邊事。師曰。待汝盡卻今時。即向汝道○上堂。若論此事。如人作針線。針針相似。忽見人來。不覺失卻針。祇見線。這邊尋也不見。那邊尋也不見。卻自曰。近處尚不見。遠處那裡得來。多時尋不得。心煩不好。昏悶打睡。拽衣就枕。方就枕時。驀然一劄曰。原來祇在這裡(南庵依頌云百城煙水苦飄樓閣門門開未許通只有善財親得見德云不在妙高峰○位中符云爲惜明珠糞掃堆婆心曲盡幾多回精光撥動由人取蛟宅無須費打開)○五位頌曰。正中偏。月鎖深宮午夜前。燭香人靜丹墀冷。一片虛明照碧天○偏中正。曉天不掛秦臺鏡。金烏才擬出扶桑。依稀還被輕煙映○正中來。深夜寒梅雪裡開。馥馥清香無間斷。頭頭觸處絕纖埃○兼中至。大用全彰無忌諱。𢹂手相將賀太平。熙熙風物從來異○兼中到。妙盡功忘非善巧。枯木龍吟大地春。靈根秀出寒巖草(普照辨嗣)。

慈雲十身覺禪師

普照室中。推為上座。辨垂

【現代漢語翻譯】現代漢語譯本惜許。棒折也。師直得汗下。忽然猛省。住大明上堂。僧問：『如何是轉功就位？』師曰：『用盡钁頭力，放下臥清風。』曰：『如何是轉位就功？』師曰：『不居無影谷，曳杖入煙村。』曰：『如何是功位齊彰？』師曰：『掌上擎日月，運照自無私。』曰：『如何是功位俱隱？』師曰：『石人同木女，相邀入海中。』曰：『此是今時事，如何是那邊事？』師曰：『待汝盡卻今時，即向汝道。』上堂。若論此事，如人作針線，針針相似。忽見人來，不覺失卻針，祇見線。這邊尋也不見，那邊尋也不見。卻自曰：『近處尚不見，遠處那裡得來。』多時尋不得，心煩不好，昏悶打睡。拽衣就枕。方就枕時，驀然一劄曰：『原來祇在這裡。』(南庵依頌云：百城煙水苦飄樓閣門門開未許通只有善財親得見德云不在妙高峰。位中符云：為惜明珠糞掃堆婆心曲盡幾多回精光撥動由人取蛟宅無須費打開) 五位頌曰：正中偏。月鎖深宮午夜前。燭香人靜丹墀冷，一片虛明照碧天。偏中正。曉天不掛秦臺鏡。金烏才擬出扶桑，依稀還被輕煙映。正中來。深夜寒梅雪裡開。馥馥清香無間斷，頭頭觸處絕纖埃。兼中至。大用全彰無忌諱。𢹂手相將賀太平，熙熙風物從來異。兼中到。妙盡功忘非善巧。枯木龍吟大地春，靈根秀出寒巖草。(普照辨嗣) 慈雲十身覺禪師普照室中，推為上座，辨垂。

【English Translation】 English version Alas. The stick is broken. The master was sweating profusely and suddenly realized. He resided at Daming (Dynasty name) and ascended the hall. A monk asked, 'What is turning merit to position?' The master said, 'Exhaust the strength of the hoe, lay it down and rest in the clear breeze.' He asked, 'What is turning position to merit?' The master said, 'Do not dwell in the shadowless valley, drag the staff into the smoky village.' He asked, 'What is the simultaneous manifestation of merit and position?' The master said, 'Holding the sun and moon in the palm, its illuminating operation is selfless.' He asked, 'What is the complete concealment of merit and position?' The master said, 'The stone man and the wooden woman invite each other into the sea.' He asked, 'These are matters of the present time, what are the matters of the other side?' The master said, 'When you have exhausted the present time, I will tell you.' Ascending the hall. Speaking of this matter, it is like a person doing needlework, each stitch similar. Suddenly seeing someone come, one unconsciously loses the needle, only seeing the thread. Searching here and not finding it, searching there and not finding it. Then one says to oneself, 'If it cannot be found nearby, how can it be found far away?' After searching for a long time without finding it, one becomes annoyed and unwell, drowsy and sleepy. Pulling the clothes and going to the pillow. Just as one is about to lie down, suddenly a flash of insight: 'It was originally right here.' (Nan'an's verse says: A hundred cities of misty waters bitterly drift, the doors of pavilions are not yet open for passage, only Sudhana (name of a seeker) can personally see, De Yun (name of a monk) is not on the wonderful peak. The talisman in the position says: To cherish the bright pearl, a pile of dung, the compassionate heart exhausts many turns, the brilliant light is stirred by people to take, the dragon's dwelling does not need to be opened) The Five Positions Verse says: Center within the right. The moon locks the deep palace before midnight. The candle is fragrant, the person is quiet, the red steps are cold, a piece of emptiness illuminates the blue sky. Right within the center. The dawn sky does not hang the Qin Terrace (Qin Dynasty) mirror. The golden crow just intends to emerge from Fusang (mythical island), faintly still covered by light smoke. Coming from the center. Late at night, the cold plum blossoms in the snow. The rich fragrance is uninterrupted, every touch is free from the slightest dust. Reaching the combination. The great function is fully manifested without taboo. Hand in hand, they congratulate each other on peace, the harmonious scenery has always been different. Arriving at the combination. The subtlety is exhausted, the merit is forgotten, not skillful. The dry wood dragon roars, the earth is spring, the spiritual root emerges from the cold rock grass. (Puzhao Bian Si) Zen Master Ci Yun Shi Shen Jue In the room of Puzhao (name of a monk), he was promoted to the senior seat, Bian Chui.

百問。以驗學者。一時鮮有契機。惟師所答。有同水乳。略舉七則。以見其概○問曰。聲前薦得。落在今時。句后承當。迷頭認影。作么生是空劫已前自己。師曰。半夜石人無影像。縱橫誰辨往來源○問曰。不見一法。猶是半提。作么生是全提底道理。師曰。石馬驟千山○問曰。吃飯忘其饑。力克忘其飽。作么生是力克底人。師曰。巨靈抬手無多子。分破華山千萬重○問曰。直得不恁么來者。猶是兒孫邊事。如何是向上人。師曰。半夜烏雞雪裡啼○問曰。行玄體妙。落在今時。究理窮源。關山萬里。只如未知有底人。如何趣向。師曰。床窄先臥○問曰。迷時千卷少。悟后一言多。且道悟了底人。如何履踐。師曰。出不由戶。坐不當堂○問曰。岸如欲止先停棹。車若不行須打牛。如今打牛也。車行也未。師曰。下載清風付與誰(普照辨嗣)。

玉溪通玄圓通禪師

嘗著百問。激勵學徒。其略曰。沒底船子。為甚麼無漏堅固。豎起拂子曰。為你說禪了也。作么生會。又拈起拄杖曰。還有向拄杖頭上。下得一轉語底么。又畫一圓相曰。三世諸佛。六代祖師。總在里許。作么生會。復以手空中點一點曰。且道者一點。明甚麼邊事。豎起一指曰。俱胝和尚。向這裡放大光明。轉大法輪。諸人還見么。又曰。折腳鐺兒

【現代漢語翻譯】現代漢語譯本百問，用來檢驗學者的水平。一時之間很少有人能領會其中的玄機。只有老師的回答，才能如同水乳交融一般契合。這裡略舉七個問題，以見其大概。問：在音聲之前薦得（指領悟），卻落在了現在這個時間點上；在語句之後才承當（指理解），如同迷失方向的人只認得影子。那麼，什麼是空劫（指宇宙形成之前）以前的自己？師（指禪師）答：半夜裡石人沒有影像，誰能辨別縱橫交錯的來路和去處？問：不見一法（指不執著于任何事物），仍然只是半提（指未完全領悟）。怎樣才是全提（指完全領悟）的道理？師答：石馬奔馳過千山。問：吃飯忘記飢餓，用力過度忘記飽脹。怎樣才是用力過度的人？師答：巨靈神抬起手也拿不了多少東西，（他）劈開華山，分成千萬重。問：即使是不這樣來（指不落入尋常的思維方式），仍然是兒孫邊事（指小事，不究竟）。什麼是向上人（指追求更高境界的人）？師答：半夜裡烏雞在雪地裡啼叫。問：探尋玄妙的本體，落在了現在這個時間點上；研究道理，窮盡根源，如同關山萬里般遙遠。如果對於未知的事物一無所知的人，應該如何趨向真理？師答：床窄就先睡下。問：迷惑時讀千卷書都覺得少，領悟后一句話就足夠。那麼，領悟了的人，應該如何實踐？師答：出門不走門，坐著不坐在正堂。問：船好像要停下來，就先停止劃槳；車如果不行駛，就必須鞭打牛。現在鞭打了牛，車行駛了嗎？師答：裝載著清風，要交付給誰呢？（普照辨嗣）

玉溪通玄圓通禪師

曾經寫過百問，來激勵學徒。其中大概是說：沒有底的船，為什麼能夠無漏堅固？豎起拂塵說：我已經為你們說了禪了，你們怎麼理解？又拿起拄杖說：還有誰能在這拄杖頭上，說出一句轉語嗎？又畫一個圓相說：三世諸佛（過去、現在、未來一切諸佛），六代祖師（指禪宗六祖慧能），都在這裡面，你們怎麼理解？又用手在空中點一點說：且說這一點，說明了什麼事情？豎起一根手指說：俱胝和尚（禪宗僧人），在這裡放出大光明，轉大法輪（指宣揚佛法），你們看見了嗎？又說：折腳的鍋。

【English Translation】 English version A hundred questions, to test the level of scholars. For a time, few could grasp the underlying meaning. Only the teacher's answers were as harmonious as water and milk. Here are seven questions briefly mentioned to give an overview. Question: If one recommends (understands) before the sound (of words), it falls into the present moment; if one undertakes (comprehends) after the sentence, it's like a lost person recognizing only the shadow. So, what is the self before the empty aeon (before the formation of the universe)? Teacher (Zen master) answers: In the middle of the night, the stone man has no shadow; who can distinguish the crisscrossing paths of origin and destination? Question: Not seeing a single dharma (not being attached to anything) is still only half-lifting (not fully comprehending). What is the principle of complete lifting (complete comprehension)? Teacher answers: A stone horse gallops across a thousand mountains. Question: Eating forgets hunger, and exerting effort forgets fullness. What kind of person is the one who exerts effort? Teacher answers: The giant spirit's hand cannot hold much; (he) split Mount Hua into ten million layers. Question: Even if it doesn't come like this (not falling into ordinary ways of thinking), it's still a matter for descendants (a trivial matter, not ultimate). What is an upward person (someone who pursues a higher state)? Teacher answers: In the middle of the night, a black chicken crows in the snow. Question: Exploring the subtle essence falls into the present moment; researching principles and exhausting their sources is like ten thousand miles of mountain passes. If someone knows nothing about the unknown, how should they approach the truth? Teacher answers: If the bed is narrow, lie down first. Question: When confused, reading a thousand books feels insufficient; after enlightenment, one word is enough. So, how should an enlightened person practice? Teacher answers: Go out without using the door, sit without sitting in the main hall. Question: If the boat seems to stop, first stop rowing; if the cart doesn't move, you must whip the ox. Now that the ox has been whipped, is the cart moving? Teacher answers: Who should the clear breeze be entrusted to? (Puzhao Bian Si)

Zen Master Yuqi Tongxuan Yuantong

Once wrote a hundred questions to encourage students. Among them, it roughly says: Why is a bottomless boat leak-proof and firm? Raising the whisk, he said: I have already spoken Zen to you, how do you understand it? Then, picking up the staff, he said: Is there anyone who can say a turning phrase on the head of this staff? Then, drawing a circle, he said: All the Buddhas of the three worlds (past, present, and future), and the six generations of patriarchs (referring to Huineng, the sixth patriarch of Zen), are all inside here, how do you understand it? Then, pointing in the air with his hand, he said: Let's talk about this point, what does it explain? Raising a finger, he said: Monk Jushi (a Zen monk), here emits great light and turns the great Dharma wheel (referring to propagating the Dharma), do you see it? He also said: A broken-legged pot.

為活計。穿心碗子作生涯。通玄庵內安然坐。不管山前事似麻。且道安然坐底。是甚麼人(普照辨嗣)。

鄭州普照寶禪師

磁州武氏子。于滏陽造仰山寺。忽有題詩柱上者曰。人道斑鳩拙。我道斑鳩巧。一根兩根柴。便是家緣了。師見之大悟。即入西山結茅以居。遍參諸山。遂入青州之室。后住洪峪寶巖寺。一夕大風震地。宴坐而逝(普照辨嗣已上四人)。

慶元雪竇無印大證禪師

鄱陽史氏子。幼穎異。年十四。剃落受具。出遊。謁荊石𤥎思庵睿諸老。不契。聞云外岫和尚唱道天童。師往依之。入室有省。遂命典藏○至治間。詔天下善書者。以金書藏經。師應詔。竣事。上賜以織金屈眴之衣○宋寧宗泰定初。南還江浙。丞相脫歡公領行宣政院事。起師主衢之南禪。繼領光孝。既而洪之翠巖。饒之芝山。俱以行院檄請。師以疾固辭○元至正十五年。遷雪竇。上堂。千說萬說。不若覿面一見。昨日二十九。今朝七月一。報你參玄人。光陰如箭疾。娘生兩雙眼。個個黑如漆。急急急。回頭看取天真佛。良久曰。是何面目。下座巡堂吃飯○上堂。妙不妙。衲僧鼻孔多無竅。玄不玄。剎竿頭上無青天。志士寧容袖手。良馬豈待揮鞭。全超棒喝。不落蹄筌。百鳥不來春又去。巖房嬴得日高眠。居四年

【現代漢語翻譯】現代漢語譯本：以賣力氣為生計，用穿孔的碗表演雜耍作為職業。在通玄庵內安然地坐著，不去管山前發生的紛紛擾擾的事情。那麼，且說這安然坐著的人，究竟是誰呢？（普照辨嗣評）

鄭州普照寶禪師

是磁州武氏人家的兒子。在滏陽建造了仰山寺。忽然有人在柱子上題詩說：『人們都說斑鳩笨拙，我說斑鳩很巧。一根兩根柴，便是全部家當了。』禪師見到這首詩后大徹大悟，隨即進入西山結茅居住，遍參各地名山。後來進入青州之室。之後住在洪峪寶巖寺。一天晚上，狂風大作，震動大地，禪師在宴坐中圓寂。（普照辨嗣以上四人）

慶元雪竇無印大證禪師

是鄱陽史氏人家的兒子。從小就聰明過人。十四歲時，剃度受戒。外出遊歷，拜訪荊石𤥎思庵睿等老禪師，但並不契合。聽說云外岫和尚在天童寺弘揚佛法，禪師前去依止他，入室參禪後有所領悟。於是被任命為典藏。元朝至治年間，朝廷詔令天下擅長書法的人，用金字書寫藏經。禪師應詔前往，圓滿完成任務。皇上賞賜給他織金屈眴的袈裟。宋寧宗泰定初年（1324），禪師返回江浙一帶。丞相脫歡公主管宣政院事，請禪師主持衢州的南禪寺，後來又主持光孝寺。之後，洪州的翠巖寺、饒州的芝山寺，都以行院的名義發來邀請，禪師以生病為由堅決推辭。元朝至正十五年（1355），禪師遷往雪竇寺。上堂說法時說：『千說萬說，不如覿面一見。昨天是二十九，今天就是七月初一。告訴你們這些參禪的人，光陰似箭般飛逝。娘生給你們兩隻眼睛，個個都黑如漆。急急急，回頭看看你們天真本來的佛性。』良久后說：『這是什麼面目？』說完下座巡視禪堂，然後吃飯。上堂說法時說：『妙不妙？衲僧的鼻孔大多沒有竅。玄不玄？剎竿頭上沒有青天。有志之士絕不袖手旁觀，良馬無需鞭策。完全超越棒喝，不落入言語的圈套。百鳥不來，春天又過去了，巖房裡只剩下我獨自高臥。』在雪竇寺住了四年。

【English Translation】 English version: Making a living by physical labor, making a career out of performing acrobatics with pierced bowls. Sitting peacefully in Tongxuan Hermitage, not caring about the chaotic affairs in front of the mountain. Now, who is this person sitting peacefully? (Commentary by Puzhao Bian Si)

Zen Master Puzhao Bao of Zhengzhou

He was the son of the Wu family of Cizhou. He built Yangshan Temple in Fuyang. Suddenly, someone wrote a poem on a pillar, saying: 'People say the turtledove is clumsy, but I say the turtledove is clever. One or two pieces of firewood are all it needs for a home.' The Zen master had a great enlightenment upon seeing this poem. He then entered the Western Mountains to build a hut and live there, visiting various famous mountains. Later, he entered the room of Qingzhou. After that, he lived in Hongyu Baoyan Temple. One night, a great wind shook the earth, and the Zen master passed away in meditation. (Puzhao Bian Si, the above four people)

Zen Master Wuyin Dazheng of Xuedou in Qingyuan

He was the son of the Shi family of Poyang. He was intelligent from a young age. At the age of fourteen, he was tonsured and received the precepts. He traveled around, visiting old Zen masters such as Jingshi𤥎 Si'an Rui, but did not find a connection. Hearing that the monk Yunwai Xiu was propagating the Dharma at Tiantong Temple, the Zen master went to rely on him. After entering the room for meditation, he had some understanding. So he was appointed as the librarian. During the Zhizhi period of the Yuan Dynasty (1321-1328), the court ordered those skilled in calligraphy throughout the country to write the Tripitaka in gold letters. The Zen master responded to the call and completed the task successfully. The emperor rewarded him with a brocade kasaya. In the early years of the Taiding period of Emperor Ningzong of the Song Dynasty (1324), the Zen master returned to the Jiangzhe area. Prime Minister Tuohuan Gong, who was in charge of the Xuanzheng Yuan, invited the Zen master to preside over the N禪 Temple in Quzhou, and later over Guangxiao Temple. After that, Cuiyan Temple in Hongzhou and Zhishan Temple in Raozhou both sent invitations in the name of the monastery, but the Zen master firmly declined due to illness. In the fifteenth year of the Zhizheng period of the Yuan Dynasty (1355), the Zen master moved to Xuedou Temple. When he ascended the hall to preach, he said: 'Thousands of words are not as good as seeing each other face to face. Yesterday was the twenty-ninth, and today is the first day of July. Tell you Zen practitioners, time flies like an arrow. Your mother gave you two eyes, each as black as lacquer. Hurry, hurry, look back at your true Buddha nature.' After a long silence, he said: 'What is this face?' After speaking, he descended from the seat to inspect the meditation hall, and then ate. When he ascended the hall to preach, he said: 'Wonderful or not? Most monks' nostrils have no holes. Mysterious or not? There is no blue sky on top of the flagpole. Ambitious people will never stand idly by, and good horses do not need to be whipped. Completely surpassing the stick and shout, not falling into the trap of words. The hundred birds do not come, and spring has passed again, leaving me alone to sleep soundly in the rock room.' He lived in Xuedou Temple for four years.

。退居定水之圓明庵。次年示寂。阇維牙齒數珠不壞。舍利明瑩。門人建塔圓明庵后(天童岫嗣)。

續指月錄卷四卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷五

六祖下二十一世

臨濟宗

袁州仰山雪巖祖欽禪師

婺州人。(續燈存藁作閩之漳州人)初參天目禮。令看臨濟三頓痛棒話。一日才上蒲團。忽覺有省。后參無準范和尚于徑山。因鑄鐘令著語。師呈偈曰。通身只是一張口。百鍊爐中輥出來。斷送夕陽歸去後。又催明月上樓臺。準即俾居侍司。每遇入室。舉起衲僧巴鼻。佛祖爪牙。更無下口處。經十年。偶佛殿前行。抬眸見一枝古柏。觸著向來所得境界。和底一時飏下。方始見無準老人立地處。后舉示人曰。正好與三十拄杖(箬庵問頌云大蟲無齒爪牙危未透玄關只暗疑不是腳跟親點地此心能有幾人知)○上堂。純清絕點。正是真常流注。打破鏡來。未免一場狼藉。不若遇飯吃飯。遇茶喫茶。曉來獨立空庭外。閑對寒梅幾樹花○上堂。海水不可斗量。虛空不可尺度。凈地不可撒沙。爛泥不可著腳。這四轉語。轉轉有落處。且道落在什麼處。東京大相國寺里。有樹芭蕉。風吹雨打。一似破袈裟○上堂。有句無句。如藤倚樹。白鷺下田千點雪。黃

【現代漢語翻譯】現代漢語譯本：退隱到定水的圓明庵。第二年圓寂。火化后牙齒和念珠沒有損壞，舍利明亮瑩潤。門人弟子在圓明庵后建塔（天童岫嗣）。

《續指月錄》卷四《卍新續藏》第84冊 No. 1579 《續指月錄》

《續指月錄》卷五

六祖下第二十一世

臨濟宗

袁州仰山雪巖祖欽禪師

婺州人。（《續燈存藁》記載為閩地漳州人）最初參拜天目禮禪師，令他參看臨濟禪師三次痛打的公案。一天剛坐上蒲團，忽然覺得有所領悟。後來在徑山參拜無準范和尚，因為鑄鐘，令他作偈語。祖欽禪師呈上偈語說：『渾身上下只是一張口，百鍊爐中翻滾出來。斷送夕陽歸去之後，又催促明月登上樓臺。』無準禪師就讓他擔任侍司。每次遇到入室請益，無準禪師就舉起『衲僧巴鼻』（nà sēng bā bí，指禪僧的關鍵處），『佛祖爪牙』（fó zǔ zhuǎ yá，比喻佛法的威力），讓祖欽禪師無從下口。經過十年，偶然在佛殿前行走，抬頭看見一枝古柏，觸動了向來所得的境界，將以前所悟全部拋下，這才見到無準老人的立足之處。後來舉出來開示眾人說：『正好用三十拄杖打他。』（箬庵問禪師作頌說：『大蟲沒有牙齒爪牙，危險而未能透徹玄關，只是暗自懷疑，不是腳跟親身點地，這種心效能有幾人知道？』）禪師上堂說法：『純粹清凈沒有一點雜質，正是真常的流注。打破鏡子，未免一場狼藉。不如遇到吃飯就吃飯，遇到喝茶就喝茶。清晨獨自站在空曠的庭院外，悠閒地面對幾樹寒梅。』禪師上堂說法：『海水不可用斗來量，虛空不可用尺來度，乾淨的地上不可撒沙，爛泥里不可著腳。』這四句轉語，句句都有落腳之處。且說落在什麼地方？東京大相國寺里，有幾棵芭蕉樹，風吹雨打，很像破舊的袈裟。禪師上堂說法：『有句無句，好像藤蔓依附樹木。白鷺飛下田地，像是千點白雪，黃

【English Translation】 English version: He retired to Yuanming Hermitage in Dingshui. He passed away the following year. After cremation, his teeth and prayer beads remained intact, and his relics were bright and clear. His disciples built a pagoda behind Yuanming Hermitage (Tian Tong Xiu Si).

Continuation of Records Pointing at the Moon, Volume 4 卍 New Continued Collection, Volume 84, No. 1579, Continuation of Records Pointing at the Moon

Continuation of Records Pointing at the Moon, Volume 5

21st Generation from the Sixth Ancestor

Linji School

Zen Master Xueyan Zuqin of Yangshan, Yuanzhou

A native of Wuzhou. (The 'Drafts Preserved from the Continued Lamp' states he was from Zhangzhou, Min). He initially visited Tianmu Li, who instructed him to contemplate the story of Linji's three painful beatings. One day, just as he sat on the futon, he suddenly felt enlightened. Later, he visited the monk Wuzhun Fan at Jingshan. Because of the casting of a bell, he was asked to compose a verse. The Master presented a verse saying: 'The whole body is just a mouth, rolled out from the hundred-refinement furnace. After seeing off the setting sun, it urges the bright moon to ascend the tower.' Wuzhun then had him reside as an attendant. Whenever he entered the room for instruction, Wuzhun would raise the 'naseng babi' (nà sēng bā bí, the crucial point of a Zen monk), the 'Buddha-ancestor's claws and teeth' (fó zǔ zhuǎ yá, a metaphor for the power of the Buddha's teachings), leaving the Master with no way to respond. After ten years, he happened to be walking in front of the Buddha hall when he looked up and saw an ancient cypress tree, which touched the state he had previously attained, and he cast off all that he had previously understood. Only then did he see where the old man Wuzhun stood. Later, he raised it to show people, saying, 'It is good to hit him with thirty staffs.' (Zen Master Ruoan asked and composed a verse saying: 'The big worm has no teeth or claws, dangerous and unable to penetrate the mystery, only secretly doubting, not personally touching the ground with his heels, how many people can know this mind?') ○ Ascending the hall. 'Pure and without a single impurity, it is the true constant flow. Breaking the mirror, it is inevitable to have a messy scene. It is better to eat when you encounter food, and drink tea when you encounter tea. In the morning, standing alone outside the empty courtyard, leisurely facing a few plum trees in the cold.' ○ Ascending the hall. 'The sea cannot be measured with a dipper, the void cannot be measured with a ruler, clean ground cannot be sprinkled with sand, and muddy ground cannot be stepped on.' These four turning phrases, each has a place to land. But where does it land? In the Great Xiangguo Temple in Tokyo, there are banana trees, blown by wind and rain, looking like tattered kasayas. ○ Ascending the hall. 'With or without a phrase, like a vine relying on a tree. White herons descend to the fields, like a thousand dots of snow, yellow

鸝上樹一枝花。三千里外。賣卻布單。不遠而來。因甚放下泥盤。呵呵大笑。毗婆尸佛早留心。直至如今不得妙○上堂。禪。樹上叫喧喧。道。門前風浩浩。冷地思量真可笑。笑什麼。等閑拾得蘇州梨。看來卻是青州棗○上堂。個事本成現。覓則不可見。白圭本無瑕。琢磨乃成玷。執之以實法。空中生閃電。視之似等閑。腳下添紅線。若是學道人。好好看方便。作么生。莫看仙人手中扇○準老人忌日拈香曰。盡道先師今日死。誰知今日是生朝。不知卻有何憑據。紫柏黃檀一處燒○僧問如何是五家宗旨。師曰。有口祇堪吃飯。曰若不借問。爭達本源。師曰。未敢相許。曰如何是溈仰宗。師曰。父慈子孝。曰如何是臨濟宗。師曰。迅雷不及掩耳。曰如何是曹洞宗。師曰。三更不借夜明簾。曰如何是雲門宗。師曰。體露金風。曰如何是法眼宗。師曰。山自清。水自綠。曰五家宗乘蒙師指。向上宗乘事若何。師曰。頭頂天。腳踏地○師住袁州仰山。世稱法窟第一。咸淳己巳。元帝賜賚尊禮○至元丁亥。寄竹篦麈拂。及綠水青山。一同授記與高峰原妙。以贊示曰。上大今已無人。雪巖可知禮也。虛名塞破乾坤。分付原妙侍者(徑山范嗣)。

臨安凈慈斷橋妙倫禪師

臺州黃巖徐氏子。母劉。夢月而孕。年十八落髮。

【現代漢語翻譯】現代漢語譯本：鸝鳥在樹枝上停歇，一枝花在開放。即使遠在三千里之外，也變賣了布單，不遠萬里而來。為何放下泥盤（指僧人的飯缽），呵呵大笑？因為毗婆尸佛（過去七佛之首）早已留心此事，直至如今仍未得其妙處。上堂說法：禪，像樹上的鳥兒喧鬧鳴叫。道：門前的風呼呼地吹。冷靜地思量，真是可笑。笑什麼呢？輕易地撿到蘇州的梨，仔細一看卻是青州的棗。上堂說法：這件事本來就是現成的，去尋找反而看不見。白色的玉本來沒有瑕疵，琢磨反而成了污點。如果執著于實在的法，就像空中出現閃電。如果看得平淡，就像腳下添了紅線。如果是學道之人，好好地看方便法門。怎麼做呢？不要看仙人手中的扇子。在準老人忌日拈香時說：都說先師今天去世了，誰知今天卻是他的生辰。不知有什麼憑據？紫柏和黃檀一起焚燒。僧人問：如何是五家宗旨？師父說：有口只能吃飯。僧人說：如果不借此提問，怎麼能達到本源？師父說：不敢輕易答應你。僧人問：如何是溈仰宗？師父說：父慈子孝。僧人問：如何是臨濟宗？師父說：迅雷不及掩耳。僧人問：如何是曹洞宗？師父說：三更時分也不借夜明簾。僧人問：如何是雲門宗？師父說：體露金風。僧人問：如何是法眼宗？師父說：山自清，水自綠。僧人說：五家宗乘蒙師指點，向上宗乘之事又如何？師父說：頭頂天，腳踏地。師父住在袁州仰山，世稱法窟第一。咸淳己巳年（1269年），元朝皇帝賜予賞賜，非常尊敬。至元丁亥年（1287年），寄去竹篦、麈拂，以及綠水青山圖，一同授記給高峰原妙，並題贊說：上大如今已無人，雪巖可知禮也。虛名塞破乾坤，分付給原妙侍者（徑山范嗣）。

臨安凈慈斷橋妙倫禪師

臺州黃巖徐氏之子，母親劉氏，夢見月亮而懷孕，十八歲時剃髮出家。

【English Translation】 English version: A oriole perches on a branch with a flower. Even from three thousand miles away, he sells his cloth robe and comes from afar. Why does he put down the alms bowl (referring to the monk's rice bowl) and laugh heartily? Because Vipassi Buddha (the first of the seven past Buddhas) had already paid attention to this matter, and even now, he has not grasped its subtlety. Ascending the hall to preach: Chan (Zen), is like the noisy chirping of birds in the trees. Saying: The wind howls at the door. Thinking calmly, it is truly laughable. What is so funny? Casually picking up a Suzhou pear, but upon closer inspection, it is actually a Qingzhou date. Ascending the hall to preach: This matter is inherently present; seeking it makes it invisible. White jade is inherently flawless; polishing it creates blemishes. If one clings to a real dharma, it is like lightning appearing in the sky. If one views it casually, it is like adding a red thread under one's feet. If one is a student of the Way, carefully observe the expedient means. How to do it? Do not look at the fan in the hand of the immortal. When offering incense on the anniversary of Elder Zhun's death, he said: Everyone says that the late teacher died today, but who knows that today is his birthday. I wonder what evidence there is? Zibai and Huangtan are burned together. A monk asked: What are the tenets of the Five Houses? The master said: A mouth is only good for eating. The monk said: If I don't ask, how can I reach the source? The master said: I dare not readily agree with you. The monk asked: What is the Guiyang school? The master said: Father is kind, and son is filial. The monk asked: What is the Linji school? The master said: Faster than thunder can be covered. The monk asked: What is the Caodong school? The master said: Not even borrowing a night-shining curtain at midnight. The monk asked: What is the Yunmen school? The master said: The body reveals golden wind. The monk asked: What is the Fayan school? The master said: The mountains are naturally clear, and the water is naturally green. The monk said: The Five Houses have been instructed by the master; what about the affairs of the upward sect? The master said: Head tops the sky, feet tread the earth. The master lived in Yangshan, Yuanzhou, and was known as the first Dharma cave. In the year of Jisi in the Xianchun era (1269 AD), the Yuan emperor bestowed rewards and showed great respect. In the year of Dinghai in the Zhiyuan era (1287 AD), he sent a bamboo whisk, a duster, and a painting of green waters and green mountains, and together conferred the prophecy to Gaofeng Yuanmiao, with a praise saying: Shangda is now without anyone, Xueyan knows the etiquette. Empty names fill the universe, entrusted to the attendant Yuanmiao (Jingshan Fan Si).

Chan Master Miaolun of Duanqiao, Jingci Temple, Lin'an

The son of the Xu family of Huangyan, Taizhou. His mother, Liu, conceived after dreaming of the moon. He shaved his head and became a monk at the age of eighteen.

見谷源道于瑞巖。聞三斤麻之話疑之。遍叩諸方。一日于云居見山堂。閱楞伽。至蚊蟲螻蟻。無有言說而能辦事。頓然有省○參無準范和尚。準以狗子因何有業識。令下語。凡三十轉。皆不契。師云。可無方便乎。準乃舉真凈頌曰。言有業識在。誰云竟不深。海枯終見底。人死不知心示之。師悚然良久。忽聞板聲大悟(介庵進頌云漏屋恰逢連夜雨夏多愁霧鎖柴門忽然云靜紅輪擁疊疊青山插遠村○一初元頌曰頂門一擊汗如油捉敗當年老趙州自是黃河連底濁一翻驟雨一翻愁)○上堂。荊山有玉。獲得者。不在荊山。赤水有珠。拾得者。不在赤水。衲僧有無位真人。證得者。出入不在面門。驀拈拄杖橫按。會么。幽州江口石人蹲○上堂。舉慈明室中安一盆水。盆上橫一柄劍。劍上安一緉草鞋。凡見僧來便指。擬議便打。師頌曰。百花叢里躍鞭過。逸逸風流有許多。未第儒生偷眼覷。滿懷無柰舊愁何○上堂。德山低頭。夾山點頭。俱胝豎起手指頭。玄沙筑破腳指頭。提起拄杖云。都來不出山僧拄杖頭。何以見得。卓拄杖云。一葉落。天下秋(牧公謙頌云千奇與百怪只在一毫端拈卻毫端看霜花六月寒)○上堂。舉達觀穎示眾云。七佛是性隸。萬法是心奴。且道主人翁在甚麼處。自喝云。七佛已下出頭。又自諾云。各自祇候。師云

【現代漢語翻譯】現代漢語譯本谷源道在瑞巖參學，聽聞『三斤麻』的話語後心生疑惑，於是遍訪各處禪師求教。一日在云居山拜見山堂禪師，閱讀《楞伽經》，讀到『蚊蟲螻蟻，無有言說而能辦事』時，忽然有所領悟。後來參拜無準范和尚（南宋著名禪師），無準范和尚用『狗子因何有業識』來讓他回答。他回答了三十多次，都不契合禪意。谷源道問：『難道沒有方便之法嗎？』無準於是引用真凈禪師的偈語說：『言有業識在，誰云竟不深。海枯終見底，人死不知心』來開示他。谷源道聽后悚然良久，忽然聽到打板的聲音，於是大悟。（介庵進獻頌詞說：『漏屋恰逢連夜雨，夏多愁霧鎖柴門。忽然云靜紅輪擁，疊疊青山插遠村。』）一初元禪師也作頌說：『頂門一擊汗如油，捉敗當年老趙州。自是黃河連底濁，一翻驟雨一翻愁。』上堂說法時，禪師說：『荊山有玉，獲得它的人，不在荊山；赤水有珠，拾得它的人，不在赤水。衲僧（指僧人）有無位真人（指人的本性），證得它的人，出入不在面門。』說完，驀然拿起拄杖橫著按住，問道：『會么？幽州江口石人蹲。』上堂說法時，禪師舉慈明禪師（北宋雲門宗禪師）在室內安放一盆水，盆上橫放一把劍，劍上放一雙草鞋的故事。凡是見到僧人來就指著這些東西，僧人稍有思量就打。禪師為此作頌說：『百花叢里躍鞭過，逸逸風流有許多。未第儒生偷眼覷，滿懷無柰舊愁何。』上堂說法時，禪師舉德山（唐代禪師）低頭、夾山（唐代禪師）點頭、俱胝（唐代禪師）豎起手指頭、玄沙（唐代禪師）筑破腳指頭的故事。提起拄杖說：『都來不出山僧拄杖頭。』用什麼來證明呢？卓拄杖說：『一葉落，天下秋。』（牧公謙作頌說：『千奇與百怪，只在一毫端。拈卻毫端看，霜花六月寒。』）上堂說法時，禪師舉達觀穎（宋代禪師）開示眾人說：『七佛（過去七佛）是性隸，萬法是心奴。』問道：『且道主人翁在甚麼處？』自己喝一聲，說：『七佛已下出頭。』又自己應諾一聲，說：『各自祇候。』禪師說

【English Translation】 English version Yuan Dao visited Ruiyan and was puzzled by the saying 'three catties of flax'. He then sought instruction from various Zen masters. One day, he visited Zen Master Shantang at Yunju Mountain and read the Laṅkāvatāra Sūtra. When he read 'Even mosquitoes and ants can handle affairs without speaking', he suddenly had an insight. Later, he visited Zen Master Wuzhun Fan (a famous Zen master of the Southern Song Dynasty). Zen Master Wuzhun used 'Why does a dog have karmic consciousness?' to ask him. He answered more than thirty times, but none of them matched the Zen meaning. Yuan Dao asked, 'Is there no expedient means?' Wuzhun then quoted Zen Master Zhenjing's verse, saying, 'It is said that there is karmic consciousness, who says it is not profound? The sea will eventually see the bottom, but people do not know the heart when they die' to enlighten him. Yuan Dao was startled for a long time after hearing this, and suddenly heard the sound of the board, and then he had a great enlightenment. (Jie'an presented a verse saying, 'The leaky house happens to meet continuous rain, and the summer is full of sorrow and fog locks the firewood door. Suddenly the clouds are clear and the red wheel embraces, and the stacked green mountains are inserted into the distant village.') Zen Master Yichuyuan also made a verse saying, 'A blow to the top of the head makes sweat like oil, capturing the old Zhao Zhou of that year. It is the Yellow River that is turbid to the bottom, and a sudden rain brings a sudden sorrow.' When giving a Dharma talk, the Zen master said, 'There is jade in Jing Mountain, but the one who obtains it is not in Jing Mountain; there is a pearl in Chishui, but the one who picks it up is not in Chishui. The bhikṣu (referring to monks) has a True Person of No Rank (referring to one's original nature), and the one who realizes it does not enter or leave through the face.' After saying that, he suddenly picked up his staff and pressed it horizontally, asking, 'Do you understand? A stone man squats at the mouth of the Youzhou River.' When giving a Dharma talk, the Zen master cited the story of Zen Master Ciming (Yunmen School Zen master of the Northern Song Dynasty) placing a pot of water in the room, with a sword placed horizontally on the pot, and a pair of straw sandals placed on the sword. Whenever he saw a monk coming, he would point to these things, and if the monk thought about it, he would hit him. The Zen master wrote a verse for this, saying, 'Galloping through the flowers with a whip, there is so much unrestrained elegance. The unranked scholar peeks, full of helplessness and old sorrow.' When giving a Dharma talk, the Zen master cited the stories of Deshan (Tang Dynasty Zen master) bowing his head, Jiashan (Tang Dynasty Zen master) nodding his head, Jizhi (Tang Dynasty Zen master) raising his finger, and Xuansha (Tang Dynasty Zen master) breaking his toe. He raised his staff and said, 'Everything comes from the head of the mountain monk's staff.' What can prove it? He struck the staff and said, 'One leaf falls, and the world knows autumn.' (Mu Gongqian made a verse saying, 'Thousands of wonders and hundreds of strange things are only at the tip of a hair. Pick up the tip of the hair and look, and the frost flowers are cold in June.') When giving a Dharma talk, the Zen master cited Daguanying (Song Dynasty Zen master) instructing the crowd, saying, 'The Seven Buddhas (the Seven Buddhas of the past) are slaves of the nature, and all dharmas are slaves of the mind.' He asked, 'Where is the master?' He shouted, 'The Seven Buddhas have come out.' Then he answered himself, saying, 'Each of you take care of yourselves.' The Zen master said

。喚七佛為性隸。指萬法是心奴。達觀自謂有出身路。及乎自喝自諾。又是奴隸邊事。主人翁何曾夢見在。大眾要見么。以拂拂一拂云。曉來一陣春風動。開遍園林百樣花○師將示寂。與眾入室罷。索筆作書辭諸山。及魏國公。公饋藥不受。又使人問曰。師生天臺。因甚死凈慈。師答曰。日出東方夜落西。遂書偈而化(徑山范嗣)。

臺州國清靈叟源禪師

上堂。舉僧問趙州。真如凡聖。皆是夢言。如何是真言。州曰。唵部臨𠷑。師曰。趙州禪只在口皮邊。看他與么。也是喚鐘作甕。忽有問靈叟。卻向他道。饑時但吃飯。且道與古人是同是別。西天梵語。此土唐言○上堂。炎自炎。涼自涼。法無二法。不用商量。只如人人鼻孔在面上。則固是知有我。更問你別沼荷香。何似深村稻香(徑山范嗣)。

慶元天童別山祖智禪師

姓楊氏。蜀之順慶人。年十四得度。初聞僧誦華嚴經。彌勒樓閣。入已還閉。恍如夢覺。見無準于雪竇。范知是法器。待之彌峻。時或棒喝交下。一語不少貸。師擬對輒噤不能發。由是知解都喪。曰吾平生伎倆。皆死法也。今見此翁。始行活路。既而范移徑山。命師分座。天童毀。州帥吳公奏師道行。師被旨𢹂一囊一缽。縛茆以居。寧郡久不雨。師禱之輒應。由是人情奔湊

【現代漢語翻譯】現代漢語譯本：稱七佛（過去七佛）為性隸，指萬法是心奴。達觀自認為有出人頭地的途徑，等到自喝自諾時，又是奴隸的事情。主人翁何曾夢見過？大眾想見嗎？用拂塵拂一下說，『曉來一陣春風動，開遍園林百樣花。』老師將要圓寂，與大家進入室內完畢，索要筆寫信辭別各山和魏國公。魏國公饋贈藥物，老師不接受，又派人問道：『老師生於天臺山，為什麼死在凈慈寺？』老師回答說：『日出東方夜落西。』於是寫下偈語而圓寂（徑山范嗣）。

臺州國清靈叟源禪師

上堂時，舉例僧人問趙州禪師：『真如（世界的本源）凡聖，皆是夢言，如何是真言？』趙州禪師說：『唵部臨𠷑。』靈叟禪師說：『趙州禪只在口皮邊。看他這樣說，也是喚鐘作甕。』忽然有人問靈叟禪師，就對他說：『饑時但吃飯。』且說與古人是同是別？西天梵語，此土唐言。上堂時說，『炎自炎，涼自涼，法無二法，不用商量。』正如人人鼻孔在面上，固然是知道有我，更問你別處的荷花香，何似深村的稻花香（徑山范嗣）。

慶元天童別山祖智禪師

姓楊，是蜀地順慶人。十四歲時出家。起初聽僧人誦讀《華嚴經》，其中彌勒樓閣，進入后又關閉，恍如夢醒，在雪竇山見到無準禪師，無準禪師認為他是法器，對他非常嚴格。時常棒喝交加，一句話也不寬恕。祖智禪師想要回答卻總是噤口不能出聲，因此知道自己過去的理解都是死法。說『我平生的伎倆，都是死法啊，今天見到這位老翁，才開始走活路。』不久無準禪師移居徑山，命令祖智禪師分座說法。天童寺被毀，州帥吳公上奏祖智禪師的道行，祖智禪師奉旨攜帶一個囊和一隻缽，用茅草蓋屋居住。寧郡很久不下雨，祖智禪師祈禱后就應驗了，因此人們紛紛前來。

【English Translation】 English version: He called the Seven Buddhas (Seven Buddhas of the Past) as slaves of nature, and pointed out that all dharmas are slaves of the mind. Da Guan (a monk's name) thought he had a way to stand out, but when he was talking to himself, it was still a matter of slaves. When did the master ever dream of it? Do you want to see it? He flicked the dust whisk and said, 'A spring breeze stirred at dawn, and hundreds of flowers bloomed all over the garden.' The master was about to pass away, and after entering the room with everyone, he asked for a pen to write letters to bid farewell to the mountains and Duke Wei. Duke Wei sent medicine, but the master refused to accept it, and sent someone to ask: 'The master was born in Tiantai Mountain, why did he die in Jingci Temple?' The master replied: 'The sun rises in the east and sets in the west.' Then he wrote a verse and passed away (Fan Si of Jingshan).

Zen Master Lingyou Yuan of Guoqing Temple in Taizhou

During the Dharma talk, he cited the example of a monk asking Zen Master Zhaozhou: 'The True Thusness (the origin of the world), the ordinary and the holy, are all dream words, what is the true word?' Zen Master Zhaozhou said: 'Om Bu Lin.' Zen Master Lingyou said: 'Zhaozhou Zen is only on the surface. Look at what he said, it's like calling a bell a jar.' Suddenly someone asked Zen Master Lingyou, and he said to him: 'Just eat when you are hungry.' And say, is it the same or different from the ancients? Sanskrit in the Western Heaven, Tang language in this land. During the Dharma talk, he said, 'Heat is heat, coolness is coolness, Dharma is not two Dharmas, no need to discuss.' Just like everyone's nostrils are on their faces, it is certain that they know there is me, and ask you what the lotus fragrance elsewhere is like, what is the rice fragrance in the deep village like (Fan Si of Jingshan).

Zen Master Bieshan Zhizhi of Tiantong Temple in Qingyuan

His surname was Yang, and he was from Shunqing in Shu. He became a monk at the age of fourteen. At first, he heard monks reciting the Avatamsaka Sutra, in which the Maitreya Pavilion, after entering and closing, was like a dream. He saw Zen Master Wuzhun at Xuedou Mountain. Zen Master Wuzhun thought he was a Dharma vessel and was very strict with him. He often used both sticks and shouts, and did not forgive a single word. Zen Master Zhizhi wanted to answer but always kept silent, so he knew that his past understanding was all dead methods. He said, 'My usual tricks are all dead methods. Today I see this old man, and I am beginning to walk the path of life.' Soon Zen Master Wuzhun moved to Jingshan and ordered Zen Master Zhizhi to share the seat and preach the Dharma. Tiantong Temple was destroyed, and Wu Gong, the governor of the state, reported Zen Master Zhizhi's practice. Zen Master Zhizhi was ordered to carry a bag and a bowl, and lived in a thatched hut. Ning County had not rained for a long time, and Zen Master Zhizhi's prayer was answered, so people came flocking.

。不三年。盡還舊觀○一日忽示眾曰。云澹月華新。木脫山露骨。有天有地來。幾個眼睛活。有省問者。師曰。不及相見。各自努力。越十日。夜分。呼侍者囑後事。叉手而寂(徑山范嗣)。

福州雪峰環溪一禪師

題布袋和尚贊曰。逢人乞一文。袋裡敵國富。不是下生遲。嫌佛不肯做○舉即心即佛頌曰。即心即佛。砒霜狼毒。起死回生。不消一服(徑山范嗣)。

明州天童月坡明禪師

得法后升住天童。舉僧問雲門。久雨不晴時如何。門曰劄。師頌曰。雲門者一劄。吹毛光透匣。若不是張華。徒勞眼眨眨○舉良遂參麻谷因緣頌曰。𢹂鋤不顧。便好回去。誰人敢道。你是座主(徑山范嗣)。

廬山東林指南直禪師

送僧還成都偈曰。智不到處道一句。一句當機便到家。宿鷺亭前風擺柳。錦官城畔雨催華(徑山范嗣)。

慶元雪竇希叟紹曇禪師

西蜀人。上堂。發得一機活。出得一言當。萬里無片云。青天合吃棒。不待春風著意開。暗香已在梅花上。舉僧問南泉。師居方丈。將何指示。南泉曰。昨夜三更失卻牛。天明起來失卻火。頌曰。奴顏婢膝走人間。羞見羊裘七里灘。文叔雖為天子貴。子陵元作故人看○寄天童和尚偈曰。翁翁八十再生牙。爛嚼虛空吐出查。撒向

【現代漢語翻譯】現代漢語譯本：不到三年，完全恢復了原來的樣子。有一天，忽然對大家說：『雲彩消散，月亮的光華清新；樹葉脫落，山石顯露出骨骼。在有天有地以來，有幾個人能真正看清這一切？』有人想進一步詢問，禪師說：『來不及見面詳談了，各自努力修行吧。』過了十天，半夜時分，叫來侍者囑咐後事，然後合掌而逝。（徑山范嗣）福州雪峰環溪一禪師題布袋和尚讚：『遇到人就乞討一文錢，但布袋里的財富卻可以敵國。不是（彌勒）下生得晚，而是嫌棄佛做得不夠。』引用『即心即佛』的頌：『即心即佛，如同砒霜狼毒。起死回生，無需服用一劑。』（徑山范嗣）明州天童月坡明禪師得法后升座主持天童寺。引用僧人問雲門文偃禪師：『久雨不晴時如何？』雲門回答：『劄。』禪師作頌說：『雲門的一字「劄」，吹毛利刃般光芒透匣。如果不是張華那樣的識貨之人，只能白白地眨眼。』引用良遂參訪麻谷寶徹禪師的因緣作頌：『扛著鋤頭不回頭，最好還是回去吧。有誰敢說，你是個講經說法的主講？』（徑山范嗣）廬山東林指南直禪師送僧人返回成都的偈語：『智慧達不到的地方說一句，這一句正合時機就能到家。宿鷺亭前，風吹楊柳搖曳；錦官城邊，雨水催促花開。』（徑山范嗣）慶元雪竇希叟紹曇禪師西蜀（今四川）人。上堂開示：『發得一個機鋒就活潑，說出一句話就恰當。萬里無雲，晴空萬里，合該吃棒。不用等到春風特意吹拂，暗香已經在梅花上散發。』引用僧人問南泉普愿禪師：『禪師您住在方丈室裡，將用什麼來指示（我們）？』南泉回答：『昨夜三更時分丟了牛，天亮起來又丟了火。』作頌說：『奴顏婢膝地奔走於人世間，真羞於見到穿著羊皮襖在七里灘隱居的嚴子陵。馮異即使做了天子也很尊貴，嚴光原本就把他看作老朋友。』寄給天童和尚的偈語：『老翁八十歲又長出了新牙，胡亂咀嚼虛空，吐出渣滓。撒向……』

【English Translation】 English version: In less than three years, everything was restored to its original state. One day, he suddenly said to the assembly: 'The clouds have dissipated, and the moonlight is fresh; the leaves have fallen, and the bones of the mountains are exposed. Since the beginning of heaven and earth, how many people can truly see all of this?' When someone wanted to inquire further, the Zen master said, 'There is no time for a detailed discussion; each of you should strive to cultivate.' Ten days later, in the middle of the night, he called the attendant to entrust him with his final affairs, and then he passed away with his palms together. (Fan Si of Jingshan) Zen Master Huanxi of Xuefeng in Fuzhou Inscription on a Praise of the Cloth Bag Monk: 'He begs for a penny from everyone he meets, but the wealth in his bag is enough to rival a kingdom. It's not that (Maitreya's) descent is late, but that he dislikes being a Buddha.' Quoting the verse 'Mind is Buddha': 'Mind is Buddha, like arsenic and wolfsbane. To bring the dead back to life, there is no need to take a single dose.' (Fan Si of Jingshan) Zen Master Yuepo Ming of Tiantong in Mingzhou After attaining the Dharma, he ascended to the abbotship of Tiantong Temple. Quoting a monk's question to Zen Master Yunmen Wenyan: 'What is it like when it rains for a long time and doesn't clear up?' Yunmen replied: 'Cha.' The Zen master composed a verse saying: 'Yunmen's single word 'Cha' shines like a hair-splitting sword through its sheath. If it weren't for someone like Zhang Hua who knows its value, they would only blink their eyes in vain.' Quoting the story of Liang Sui's visit to Zen Master Magu Baozhe, he composed a verse: 'Carrying a hoe without looking back, it's best to just go back. Who dares to say that you are a lecturer?' (Fan Si of Jingshan) Zen Master Zhinan Zhi of Donglin in Lushan A verse for sending a monk back to Chengdu: 'Speak a word where wisdom cannot reach, and that word, when timely, will lead you home. In front of the Heron Pavilion, the wind sways the willows; beside the Brocade Official City, the rain urges the flowers to bloom.' (Fan Si of Jingshan) Zen Master Xisou Shaotan of Xuedou in Qingyuan A native of Western Shu (present-day Sichuan). Giving a Dharma talk: 'To utter a lively Zen koan is to be alive, to speak a word is to be appropriate. Ten thousand miles without a cloud, a clear blue sky, deserving of a beating. No need to wait for the spring breeze to deliberately blow, the subtle fragrance is already emanating from the plum blossoms.' Quoting a monk's question to Zen Master Nanquan Puyuan: 'Zen Master, you reside in the abbot's room, what will you use to instruct (us)?' Nanquan replied: 'Last night, in the middle of the third watch, I lost the ox; when I woke up in the morning, I lost the fire.' Composing a verse: 'Fawning and flattering, running around in the world, I am ashamed to see Yan Ziling, who wears a sheepskin coat and lives in seclusion on the Seven Mile Beach. Although Feng Yi became an emperor and was noble, Yan Guang originally regarded him as an old friend.' A verse sent to the abbot of Tiantong: 'The old man is eighty years old and has grown new teeth, randomly chewing on emptiness, spitting out the dregs. Scattering them towards...'

玲瓏巖畔樹。枝枝葉葉是曇華(徑山范嗣)。

臨安靈隱退耕寧禪師

初住嘉興崇聖。次遷杭之靈隱。舉僧問趙州。和尚姓甚麼。州曰。常州有。曰甲子多少。州曰。蘇州有。頌曰。蘇州有。常州有。三月江南啼鷓鴣。堪笑有年無德漢。被人拶著強分疏(徑山范嗣)。

福州雪峰絕岸可湘禪師

臺州寧海葛氏子。舉僧問曹山。雪覆千山。為甚孤峰不白。山曰。須知有異中異。曰如何是異中異。山曰。不墮諸山色。頌曰。言中彼此帶幽玄。盡向言中辨正偏。孤負一條官驛路。芒芒沈在月明前(徑山范嗣)。

慶元天童西巖了慧禪師

蓬州羅氏子。垂髫與群兒戲。必摶泥沙為佛塔像。既長遂出家。見無準范。自陳來歷。范呵曰。熟睡去。既而令充不厘務侍者。一日范謂師曰。覷不透處。只在鼻尖路。道不著處。不離唇皮上。討之則千里萬里。師抗聲曰。將謂有多少。準遷育王。師侍行。從容承稟。乃盡其要。逮范移徑山。師居第二座。自是聲動叢林。節齋趙觀文作牧蘇州。舉師開法定慧寺。佛涅槃上堂。拈拄杖召大眾。黃面瞿曇。乃竺干猛將。以慈悲為弓矢。以智慧為戈矛。統百萬雄兵。勇不可當。布三百餘陣。勢不可敵。如是四十九年。演出五千余卷兵書。雖流落人間。而未嘗有

【現代漢語翻譯】現代漢語譯本玲瓏巖邊有樹木，每一根枝條，每一片葉子，都像是曇華(Udumbara)(徑山范嗣)。

臨安靈隱寺退耕寧禪師

最初住在嘉興崇聖寺，後來遷到杭州的靈隱寺。禪師引用僧人問趙州禪師的話：『和尚您姓什麼？』趙州禪師回答：『常州有。』僧人又問：『年庚多少？』趙州禪師回答：『蘇州有。』禪師為此作頌說：『蘇州有，常州有，三月江南鷓鴣啼叫。可笑那些有年齡而無德行的人，被人追問得緊了，就勉強分辨解釋(徑山范嗣)。』

福州雪峰絕岸可湘禪師

是臺州寧海縣葛氏之子。禪師引用僧人問曹山禪師的話：『大雪覆蓋千山，為什麼孤峰不白？』曹山禪師回答：『須知有異中之異。』僧人問：『如何是異中之異？』曹山禪師回答：『不墮諸山色。』禪師為此作頌說：『言語之中彼此都帶著幽深玄妙，完全在言語之中辨別正與偏。辜負了一條官驛路，茫茫然沉浸在月明之前(徑山范嗣)。』

慶元(1195-1200)天童寺西巖了慧禪師

是蓬州羅氏之子。小時候和一群孩子玩耍，必定用泥沙堆成佛塔佛像。長大后就出家了，拜見無準范禪師。向他陳述自己的來歷，無準范禪師呵斥他說：『好好睡覺去！』之後讓他擔任不厘務侍者。一天，無準范禪師對他說：『看不透的地方，就在鼻尖前；說不著的地方，不離嘴唇邊。』如果去尋找，就相隔千里萬里。了慧禪師高聲說：『還以為有多少！』無準范禪師遷往育王寺，了慧禪師侍奉跟隨，從容地接受教誨，完全領會了其中的要義。等到無準范禪師移居徑山寺，了慧禪師擔任第二座，從此聲名震動叢林。節齋趙觀文擔任蘇州地方長官時，請了慧禪師開法于定慧寺。在佛涅槃日上堂說法，拈起拄杖召集大眾說：『黃面瞿曇(釋迦牟尼佛的俗稱)，乃是竺干(印度)的勇猛將領，以慈悲為弓箭，以智慧為戈矛，統領百萬雄兵，勇猛不可阻擋，佈置三百餘陣，聲勢不可戰勝。』像這樣四十九年，演出了五千余卷兵書，雖然流落人間，卻未曾有

【English Translation】 English version Trees by the Linglong Rock. Each branch and leaf is like an Udumbara flower (Jingshan Fan Si).

Zen Master Tuigeng Ning of Lingyin Temple in Lin'an

Initially resided at Chongsheng Temple in Jiaxing, later moved to Lingyin Temple in Hangzhou. He cited a monk's question to Zen Master Zhaozhou: 'What is the venerable master's surname?' Zhaozhou replied, 'Changzhou has it.' The monk asked, 'How old are you?' Zhaozhou replied, 'Suzhou has it.' The Zen master composed a verse: 'Suzhou has it, Changzhou has it, the partridge cries in the Jiangnan region in the third month. Laughable are those who have age but no virtue, when pressed, they forcibly try to explain (Jingshan Fan Si).'

Zen Master Jue'an Kexiang of Xuefeng in Fuzhou

He was the son of the Ge family of Ninghai County, Taizhou. He cited a monk's question to Zen Master Caoshan: 'Snow covers a thousand mountains, why is the solitary peak not white?' Caoshan replied, 'You must know there is difference within difference.' The monk asked, 'What is difference within difference?' Caoshan replied, 'It does not fall into the color of the mountains.' The Zen master composed a verse: 'Words contain both hidden and profound meanings, completely discerning right and wrong within the words. Failing to live up to the official post road, vaguely immersed before the bright moon (Jingshan Fan Si).'

Zen Master Xiyan Liaohui of Tiantong Temple in Qingyuan (1195-1200)

He was the son of the Luo family of Pengzhou. As a child, when playing with other children, he would always mold mud and sand into Buddha pagodas and images. When he grew up, he left home to become a monk, and visited Zen Master Wuzhun Fan. He told him about his background, and Wuzhun Fan scolded him, saying, 'Go to sleep!' Later, he was assigned to be an attendant in charge of miscellaneous affairs. One day, Wuzhun Fan said to him, 'The place you can't see through is right in front of your nose; the place you can't speak of is not far from your lips.' If you seek it, it is thousands of miles away. Liaohui raised his voice and said, 'I thought there was a lot to it!' When Wuzhun Fan moved to Yuwang Temple, Liaohui served and followed him, calmly receiving his teachings, and fully understood the essence of them. When Wuzhun Fan moved to Jingshan Temple, Liaohui became the second seat, and from then on, his reputation shook the monastic community. When Zhao Guanwen of Jiezhai served as the local official of Suzhou, he invited Liaohui to open the Dharma at Dinghui Temple. On the day of Buddha's Nirvana, he ascended the hall to preach, raised his staff and summoned the assembly, saying, 'The yellow-faced Gautama (common name for Sakyamuni Buddha), is a brave general from Zhugan (India), using compassion as his bow and arrow, and wisdom as his spear and halberd, leading a million soldiers, his bravery is unstoppable, deploying more than three hundred formations, his power is invincible.' Like this for forty-nine years, he performed more than five thousand volumes of military books, although scattered in the human world, there has never been

一字漏泄。因與生死魔軍。為冤為對。遂于䟦提河邊。筑一巨城。名為涅槃。于其城中。先以紫磨金軀。犒賞諸兵。令其瞻仰取足。再三撫諭。而又散以八斛四斗珍珠。其謀意無他。必欲打破生死牢關。普與盡大地眾生。共行通天活路。得到大安隱。大解脫之場而後已。豈謂二千餘載。猶未遂其志。未奏其功。山僧既知其力盡計窮。不免拔劍相助去也。以拄杖畫一畫。四海浪平龍睡穩。九天云凈鶴飛高○師嘗題靈隱兩廊畫壁曰。幸是十方無壁落。誰將五彩畫虛空。善財眼裡生華翳。去卻一重又一重○晚年退居幻智庵。將終。誡執事已。問曰。今何時。對曰。二鼓矣。遂放身而逮(徑山范嗣)。

越州光孝石室輝禪師

上堂。舉城東老姥。與佛同生。不欲見佛。每見佛來。即便迴避。雖然如此回顧。東西總皆是佛。遂以手掩面。十指掌中亦總是佛。師頌曰。平生不願佛相逢。十指尖頭現紺容。夾路桃華風雨後。馬蹄何處避殘紅(徑山范嗣共十二人)。

杭州凈慈愚極慧禪師

參石田薰于靈隱。一日室中舉雲門念七話。連舉十數轉。無人下語。忽有一僧才跨門。薰遽曰。雪峰輥毬。師侍傍。聳耳而聽。豁然領悟。衝口說偈曰。雲門念七。雪峰輥毬。白頻紅蓼。明月孤舟。薰頷之○送寧禪人偈曰。

【現代漢語翻譯】現代漢語譯本：一個字泄露出去，就與生死魔軍結下了冤仇，成了對頭。於是（佛）在䟦提河邊，築起一座巨大的城池，名為涅槃（梵語，意為寂滅）。在那城中，先用紫磨金身，犒賞眾兵，讓他們瞻仰滿足。再三撫慰曉諭，又散發八斛四斗珍珠。他的謀劃意圖沒有別的，必定要打破生死的牢籠關隘，普遍地與盡大地眾生，共同行走通往天界的活路，得到大安穩、大解脫的場所而後已。哪裡料到兩千多年了，還沒有實現他的志向，沒有完成他的功業。山僧我已經知道他力盡計窮，不免拔劍相助了。用拄杖畫一畫，四海風平浪靜，龍也安穩睡去，九天云凈，仙鶴高飛。師父曾經在靈隱寺兩廊的畫壁上題寫道：『幸好十方沒有壁障阻隔，是誰用五彩來描繪虛空？善財童子眼裡生出幻覺，去除了一重又一重。』晚年退居幻智庵，臨終時，告誡執事完畢，問道：『現在是什麼時辰？』回答說：『二更了。』於是放身而逝（徑山范嗣）。越州光孝寺石室輝禪師上堂說法。舉例說城東的老婦，與佛同時出生，卻不想見到佛。每次見到佛來，就立即躲避。即使這樣，回頭看看，東西兩邊總都是佛。於是用手掩面，十指掌中也總是佛。禪師作頌說：『平生不願與佛相逢，十指尖頭卻顯現紺青色的佛容。路邊桃花經過風雨之後，馬蹄在哪裡躲避殘餘的紅花？』（徑山范嗣等十二人）。杭州凈慈寺愚極慧禪師在靈隱寺參拜石田薰禪師。一天，石田薰在室內舉雲門念七的話頭，連續舉了十幾次，沒有人能回答。忽然有一個僧人剛跨進門，石田薰立刻說：『雪峰輥毬。』禪師在旁邊侍立，豎起耳朵聽，豁然領悟，脫口說出偈語：『雲門念七，雪峰輥毬，白色的蘆葦，紅色的蓼花，明月，孤單的船。』石田薰點頭認可。送別寧禪人的偈語說：

【English Translation】 English version: A single word leaked out, and thus (the Buddha) became enemies with the army of the demons of birth and death. Therefore, he built a giant city by the banks of the Baidie River, named Nirvana (Sanskrit, meaning extinction). In that city, he first rewarded the troops with a body of purple-gold, allowing them to gaze upon it to their satisfaction. He repeatedly comforted and instructed them, and then scattered eight hu and four dou of pearls. His intention was none other than to break through the prison of birth and death, and universally lead all beings of the vast earth to walk the living path to the heavens, to reach the place of great peace and great liberation. Who would have thought that for more than two thousand years, he has not yet achieved his ambition, has not yet accomplished his merit. I, a mountain monk, already know that he is exhausted and his plans have failed, so I cannot help but draw my sword to assist him. With a stroke of my staff, the four seas are calm and the dragons sleep soundly, the nine heavens are clear and the cranes fly high. The master once inscribed on the painted walls of the two corridors of Lingyin Temple: 'Fortunately, the ten directions have no walls to obstruct, who uses five colors to paint the void? Illusions arise in the eyes of Sudhana (a virtuous youth), removing layer upon layer.' In his later years, he retired to the Huanzhi Hermitage. As he was dying, he finished instructing his attendants and asked, 'What time is it now?' They replied, 'It is the second watch.' Then he released his body and passed away (Fan Si of Jingshan). Zen Master Shishi Hui of Guangxiao Temple in Yuezhou Ascended the hall and gave a sermon. He cited the example of 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 immediately avoid him. Even so, looking back, everywhere she looked, there was the Buddha. So she covered her face with her hands, and in the palms of her ten fingers, there was also the Buddha. The Zen master composed a verse saying: 'All my life I did not wish to meet the Buddha, yet the blue-purple countenance appears at the tips of my ten fingers. After the roadside peach blossoms have been through wind and rain, where can the horse's hooves avoid the remaining red flowers?' (Fan Si of Jingshan and twelve others). Zen Master Yuji Hui of Jingci Temple in Hangzhou He visited Zen Master Shitian Xun at Lingyin Temple. One day, in the room, Shitian Xun raised the topic of Yunmen's 'nian qi' (seven days of mindfulness), raising it more than ten times, but no one could answer. Suddenly, a monk just stepped through the door, and Shitian Xun immediately said: 'Xuefeng rolls the ball.' The Zen master stood by, listening attentively, and suddenly understood, blurting out a verse: 'Yunmen's 'nian qi', Xuefeng rolls the ball, white reeds, red smartweed, bright moon, solitary boat.' Shitian Xun nodded in approval. The verse for sending off Zen Master Ning said:

心未寧時為汝安。落花小雨釀春寒。斷橋流水孤山路。楊柳絲絲拂畫欄(靈隱薰嗣)。

臨安中竺雪屋珂禪師

上堂。枯桑知天風。海水知天寒。且道衲僧知個甚麼。知道飯是米做。直饒恁么。閻羅老子索飯錢有日在○師以宋鼎既遷。即謝寺事。時金山默庵雅禪師。尊師道行○元兵下江南。默庵被總兵伯顏脅置幕中。從至武林。默庵言于伯顏。請師住靈隱。親持請疏扣門。師抽關露半面問曰。汝為誰。默庵曰。和尚故人某甲也。師落關曰。我不識你。蓋師雖處世外。而以忠節自持。故不屑靈隱之命○斷江恩有詩曰。雪屋今亡四十年。高風凜凜尚依然。伯顏丞相拜床下。不肯為渠來冷泉(靈隱薰嗣已上二人)。

慶元育王橫川如珙禪師

永嘉人。姓林氏。始孩不肉食。年十五出家。后祝髮受具。登太白。謁天目禮。咨決所疑。禮舉南山筀筍東海烏賊話。師擬對。禮便打。豁然有省○被旨住育王。僧問如何是教外別傳底句。師曰。不落玄妙。僧曰。恁么則一超直入如來地。師曰。且緩緩。問如何是學人行履處。師曰。你適才從甚處上來。僧曰。如何報得四恩去。師曰。你且從適才路下去。問如何是聞復翳根除。師曰。一不成。二不是。曰如何是塵消覺圓凈。師曰。漏木杓。破笊籬○上堂。地大水

【現代漢語翻譯】現代漢語譯本：當你的心無法平靜時，我為你安定。凋零的花朵伴著細雨，醞釀出春日的寒意。斷橋、流水，通往孤山的道路，楊柳的枝條輕輕拂過彩繪的欄桿。（靈隱薰嗣）

臨安中竺雪屋珂禪師

禪師上堂說法：枯萎的桑樹知道天風的吹拂，海水知道天氣的寒冷。那麼，各位僧人知道什麼呢？知道飯是用米做的。即使是這樣，閻羅老子也有向你索要飯錢的一天。禪師在宋朝鼎革（1279年）之後，就辭去了寺院的職務。當時金山默庵雅禪師非常尊敬雪屋珂禪師的道行。元朝軍隊攻下江南時，默庵被總兵伯顏脅迫留在幕府中，跟隨他到了武林（今杭州）。默庵向伯顏進言，請雪屋珂禪師來住持靈隱寺。默庵親自拿著請帖去敲門，雪屋珂禪師打開門露出半張臉問道：『你是誰？』默庵回答說：『我是和尚的老朋友某甲。』雪屋珂禪師關上門說：『我不認識你。』雪屋珂禪師雖然身處世外，卻以忠義氣節自持，因此不屑於接受靈隱寺的住持之命。斷江恩有詩說：雪屋禪師如今已經去世四十年了，他的高尚風範仍然令人敬佩。伯顏丞相親自到他的床前拜訪，他也不肯爲了伯顏而來冷泉。（靈隱薰嗣以上二人）

慶元育王橫川如珙禪師

橫川如珙禪師是永嘉（今浙江溫州）人，姓林。他從小就不吃肉。十五歲出家，後來剃度受戒。他登上太白山，拜謁天目山，請教自己疑惑的問題。天目山舉出南山筀筍、東海烏賊的話頭來考他，橫川如珙禪師剛要回答，天目山就打了他，橫川如珙禪師因此豁然開悟。後來他奉旨住持育王寺。有僧人問：『什麼是教外別傳的句子？』橫川如珙禪師說：『不落入玄妙。』僧人說：『這樣就是一超直入如來地了？』橫川如珙禪師說：『且緩緩。』又問：『什麼是學人的修行之處？』橫川如珙禪師說：『你剛才從哪裡上來？』僧人問：『如何才能報答四恩？』橫川如珙禪師說：『你且從剛才的路下去。』問：『如何是聞復翳根除？』橫川如珙禪師說：『一不成，二不是。』問：『如何是塵消覺圓凈？』橫川如珙禪師說：『漏水的木勺，破了的笊籬。』禪師上堂說法：地大水

【English Translation】 English version: I will calm your heart when it is restless. Fallen flowers and light rain brew the spring chill. Broken bridge, flowing water, the road to Lonely Hill, willow branches gently brush the painted railings. (Xun Si of Lingyin Temple)

Zen Master Xuewu Ke of Zhongzhu Temple in Lin'an

The Zen master ascended the hall and said: 'A withered mulberry tree knows the wind of heaven, and the sea knows the cold of heaven. Then, what do you monks know? You know that rice is made from rice. Even so, Yama (the King of Hell) will have a day to ask you for the money for the rice.' The master resigned from the temple affairs after the Song Dynasty was overthrown (1279). At that time, Zen Master Mo'an Ya of Jinshan Temple greatly respected Zen Master Xuewu Ke's Taoist practice. When the Yuan army conquered Jiangnan, Mo'an was coerced by General Boyan to stay in his tent and followed him to Wulin (present-day Hangzhou). Mo'an said to Boyan, requesting that Zen Master Xuewu Ke reside at Lingyin Temple. Mo'an personally held the invitation letter and knocked on the door. Zen Master Xuewu Ke opened the door, revealing half of his face, and asked: 'Who are you?' Mo'an replied: 'I am an old friend of the monk, Moujia.' Zen Master Xuewu Ke closed the door and said: 'I do not know you.' Although the master lived outside the world, he maintained his loyalty and integrity, so he did not bother to accept the order to reside at Lingyin Temple. Duan Jiang'en has a poem saying: 'Zen Master Xuewu has been dead for forty years now, and his noble demeanor is still admirable. Prime Minister Boyan personally visited his bedside, but he was unwilling to come to Lengquan for him.' (Xun Si of Lingyin Temple, the above two)

Zen Master Hengchuan Rugong of Yuwang Temple in Qingyuan

Zen Master Hengchuan Rugong was a native of Yongjia (present-day Wenzhou, Zhejiang), surnamed Lin. He did not eat meat from childhood. He left home at the age of fifteen, and later shaved his head and received the precepts. He ascended Mount Taibai and visited Mount Tianmu to ask about his doubts. Tianmu raised the topic of Nanshan Guisun and Donghai Cuttlefish to test him. As soon as Zen Master Hengchuan Rugong was about to answer, Tianmu hit him, and Zen Master Hengchuan Rugong suddenly became enlightened. Later, he was ordered to reside at Yuwang Temple. A monk asked: 'What is the sentence of special transmission outside the teaching?' Zen Master Hengchuan Rugong said: 'Do not fall into the mysterious.' The monk said: 'Is this a direct entry into the land of Tathagata?' Zen Master Hengchuan Rugong said: 'Slowly.' He also asked: 'What is the practice place for scholars?' Zen Master Hengchuan Rugong said: 'Where did you come from just now?' The monk asked: 'How can I repay the four favors?' Zen Master Hengchuan Rugong said: 'You should go down the road you just came from.' Asked: 'How can the root of hearing and covering be eliminated?' Zen Master Hengchuan Rugong said: 'One is not, two is not.' Asked: 'What is the purification of dust and the perfection of awakening?' Zen Master Hengchuan Rugong said: 'A leaky wooden spoon, a broken bamboo basket.' The Zen master ascended the hall and said: 'The earth is great, the water'

大火大風大。若一念無疑。地不能礙。若一念無愛。水不能溺。若一念無瞋。火不能燒。若一念無喜。風不能飄。如此即是無依道人。佛從無依生。若悟無依。佛亦無得○晚參。少室無門戶。如何便得通。夜深寧耐立。聽我說西東(保寧茂拈云也有權也有實也有照也有用只是不得恁么會珍重)○一日謂眾曰。病叟今年六十六。死日將至。火化好。土化好。西堂唯庵曰。山前有片荒地。師即命疊石為塔。復自銘曰。天生一穴。藏吾枯骨。骨朽成土。土能生物。結個葫蘆。掛趙州壁。永脫輪迴。超三世佛○將示寂。書訣眾語而化。所著有三會語錄(天童禮嗣)。

臨安凈慈石林行鞏禪師

初住安吉上方。后住凈慈。上堂。三家村裡。牛動尾巴。搖拂子。與者個相去多少。擲拂子。洎合停囚長智○上堂。雪峰輥毬。禾山打鼓。秘魔擎叉。道吾作舞。一切賢聖。皆以無為法而有差別。喝一喝下座(天童禮嗣)。

嘉興天寧冰谷衍禪師

上堂。朔風何蕭蕭。吹彼巖下衣。家業久荒蕪。遊子胡不歸。人生百歲豈長保。昨日少年今已老。翻憶寒山子。十年歸不得。忘卻來時道(天童禮嗣)。

平江虎丘云耕靖禪師

上堂。山僧若真正舉揚。河步亭無汝著腳分。且抑下威光。隨汝根器。未說超宗

【現代漢語翻譯】現代漢語譯本：大火、大風、大（指災難）。如果一念之間沒有懷疑，大地也不能阻礙。如果一念之間沒有愛戀，水也不能淹沒。如果一念之間沒有嗔恨，火也不能焚燒。如果一念之間沒有喜悅，風也不能飄動。像這樣就是無所依賴的道人。佛從無所依賴中產生。如果領悟了無所依賴，就連佛也無所得。（○晚參。）少室山沒有門戶，如何才能通達？深夜寧願耐心站立，聽我說東西南北。（保寧茂禪師拈出：既有權宜之計，也有真實之理，既有觀照，也有作用，只是不能這樣理解，要珍重。）（保寧茂，禪師名） ○有一天對眾人說：『老病之人今年六十六歲，死期將至，火化好呢，還是土葬好呢？』西堂唯庵禪師說：『山前有一片荒地。』禪師就命人堆疊石頭作為塔，又親自銘文說：『天生一個洞穴，藏我枯朽的骨頭。骨頭腐朽變成泥土，泥土能夠生長萬物。結個葫蘆，掛在趙州禪師的墻壁上，永遠脫離輪迴，超越三世諸佛。』（趙州，禪師名） ○將要圓寂時，寫下訣別眾人的話而逝世。所著有《三會語錄》（天童禮嗣禪師）。（天童禮嗣，禪師名）

臨安凈慈石林行鞏禪師

起初住在安吉上方，後來住在凈慈。上堂說法：『三家村裡，牛動尾巴。』搖動拂塵，『與這個相差多少？』扔掉拂塵，『幾乎要讓停囚的人增長智慧。』（○上堂。）雪峰禪師滾動圓球，禾山禪師敲打鼓，秘魔禪師舉起叉，道吾禪師跳舞。一切賢聖，都以無為法而有差別。』喝一聲，下座。（天童禮嗣禪師）。（雪峰，禾山，秘魔，道吾，天童禮嗣，皆為禪師名）

嘉興天寧冰谷衍禪師

上堂說法：『北風多麼蕭瑟，吹拂著巖石下的衣服。家業荒蕪已久，遊子為何不歸？人生百歲哪裡能長久保持？昨天還是少年今天已經老了。反而想起寒山子，十年都不能回家，忘記了來時的道路。』（天童禮嗣禪師）。（寒山子，天童禮嗣，皆為禪師名）

平江虎丘云耕靖禪師

上堂說法：『山僧如果真正地舉揚，河步亭就沒有你站腳的地方。姑且壓低威光，順應你的根器。』未說超宗。

【English Translation】 English version: Great fire, great wind, great (referring to disasters). If in a single thought there is no doubt, the earth cannot obstruct. If in a single thought there is no attachment, water cannot drown. If in a single thought there is no hatred, fire cannot burn. If in a single thought there is no joy, wind cannot blow. Such is a Daoist without reliance. Buddha arises from non-reliance. If one understands non-reliance, even the Buddha is unattainable. (○ Evening meditation.) Shaoshi Mountain has no gate, how can one attain passage? In the deep night, patiently stand and listen to me speak of east and west. (Zen Master Baoning Mao commented: 'There is both expediency and truth, both contemplation and function, but one must not understand it this way; cherish it.') (Baoning Mao, name of a Zen master) ○ One day, he said to the assembly: 'This old, sick man is sixty-six years old this year; the day of death is approaching. Is cremation better, or burial?' Zen Master Xitang Wei'an said: 'There is a piece of barren land in front of the mountain.' The Zen master then ordered people to pile up stones as a pagoda, and personally inscribed it, saying: 'Heaven created a hole to store my withered bones. Bones decay into soil, and soil can produce all things. Tie a gourd and hang it on the wall of Zen Master Zhaozhou, forever escaping reincarnation and transcending the Buddhas of the three worlds.' (Zhaozhou, name of a Zen master) ○ As he was about to pass away, he wrote words of farewell to the assembly and passed away. His writings include the 'Three Assemblies Records' (Zen Master Tiantong Lisi). (Tiantong Lisi, name of a Zen master)

Zen Master Shilin Xinggong of Jingci Temple in Lin'an

He first resided at Shangfang in Anji, and later at Jingci. Ascending the hall, he said: 'In the village of three families, the cow wags its tail.' He waved the whisk, 'How much difference is there from this?' He threw the whisk away, 'It is almost causing those who are detained to increase their wisdom.' (○ Ascending the hall.) Zen Master Xuefeng rolls the ball, Zen Master Heshan beats the drum, Zen Master Mimo holds the fork, Zen Master Daowu dances. All sages and saints have differences through non-active dharmas.' He shouted and descended from the seat. (Zen Master Tiantong Lisi). (Xuefeng, Heshan, Mimo, Daowu, Tiantong Lisi, all names of Zen masters)

Zen Master Binggu Yan of Tianning Temple in Jiaxing

Ascending the hall, he said: 'How desolate is the north wind, blowing the clothes under the rocks. The family business has been barren for a long time, why doesn't the wanderer return? How can one keep life for a hundred years? Yesterday I was young, today I am old. Instead, I remember Hanshanzi, who cannot return home for ten years, forgetting the way he came.' (Zen Master Tiantong Lisi). (Hanshanzi, Tiantong Lisi, all names of Zen masters)

Zen Master Yun Geng Jing of Huqiu in Pingjiang

Ascending the hall, he said: 'If this mountain monk truly praises, there will be no place for you to stand in the Riverbank Pavilion. For now, suppress the majestic light and follow your aptitude.' He did not speak of transcending the sect.

異目。若知得虎丘山高一百三十尺。舍利塔是隨朝建立。也許汝有個入處。甘心下劣。又爭怪得老僧○上堂。古人道。依經解義。三世佛冤。離經一字。還同魔說。依與離。既不可得。畢竟如何。卓拄杖。漁人只看絲綸上。不見蘆華對蓼紅(天童禮嗣已上四人)。

平江萬壽訥堂辯禪師

上堂。我若與你說破。將后必須罵我。我若不與你說破。又恐你因循蹉過。忽有個漢出來道。長老話墮了也。只向他道。老僧罪過。悼云巢和尚偈曰。人傳師死已多時。我獨躊躕未決疑。既是巢空云又散。春深猶有子規啼(云巢巖嗣)。

平江虎丘清溪義禪師

送僧偈曰。臺山萬疊入眉青。途路同行各奔程。清曉雞啼茅店月。是誰先起喚師兄(云巢巖嗣已上二人)。

臨安徑山虛舟普度禪師

維揚江都人。姓史氏。稍長。無處俗意。母識其志。俾依郡之天寧出家。奮志參方。初見鐵牛印于靈隱。已而江東西。湖南北。悉遍歷焉。淳祐初。制府趙信庵以金陵半山。請師出世○景定間。太傅賈魏公。奏補中天竺。復請旨升靈隱○至元丁丑。詔住徑山。上堂。邪人說正法。正法悉皆邪。正人說邪法。邪法悉皆正。卓拄杖一下。邪耶。正耶。又卓一下。說耶。不說耶。曏者里揀辨得出。黃金為屋未為貴。

【現代漢語翻譯】現代漢語譯本：『異目』（指不同尋常的眼光）。如果知道虎丘山高一百三十尺，舍利塔是隋朝（581-618）建立的，也許你還有個入門的地方。甘心處於下等地位，又怎麼能怪老僧呢？ ○上堂（指禪師登上法座說法）。古人說：『依經解義，三世佛冤；離經一字，還同魔說。』依與離，既然都不可得，那究竟該如何呢？卓拄杖（指禪師用拄杖敲擊地面）。漁人只看絲綸上，不見蘆花對蓼紅。（天童禮嗣已上四人）。

平江萬壽訥堂辯禪師

上堂。我如果與你們說破，將來必定被你們責罵；我如果不與你們說破，又恐怕你們因此因循蹉過。忽然有個人出來說：『長老話墮了也（指長老說的話有漏洞）。』只對他說：『老僧罪過。』悼云巢和尚偈曰：『人傳師死已多時，我獨躊躇未決疑。既是巢空云又散，春深猶有子規啼。』（云巢巖嗣）。

平江虎丘清溪義禪師

送僧偈曰：『臺山萬疊入眉青，途路同行各奔程。清曉雞啼茅店月，是誰先起喚師兄？』（云巢巖嗣已上二人）。

臨安徑山虛舟普度禪師

維揚江都人。姓史氏。稍長，無處俗意。母識其志，俾依郡之天寧出家。奮志參方。初見鐵牛印于靈隱。已而江東西，湖南北，悉遍歷焉。淳祐初（1241），制府趙信庵以金陵半山，請師出世○景定間（1260-1264）。太傅賈魏公，奏補中天竺。復請旨升靈隱○至元丁丑（1277），詔住徑山。上堂。邪人說正法，正法悉皆邪；正人說邪法，邪法悉皆正。卓拄杖一下。邪耶？正耶？又卓一下。說耶？不說耶？曏者里揀辨得出，黃金為屋未為貴。

【English Translation】 English version: 'Different eyes' (referring to an unusual perspective). If you know that Tiger Hill is one hundred and thirty feet high, and the Stupa was built in the Sui Dynasty (581-618), perhaps you still have a place to enter. Willingly being in an inferior position, how can you blame this old monk? ○ Ascending the Hall (referring to the Chan master ascending the Dharma seat to give a sermon). The ancients said: 'Relying on the scriptures to explain the meaning, the Buddhas of the three worlds are wronged; departing from the scriptures by a single word is the same as demonic speech.' Since relying and departing are both unattainable, then what should be done after all? Striking the staff (referring to the Chan master striking the ground with the staff). The fisherman only looks at the silk thread, not seeing the reed flowers against the red smartweed. (Tiantong Lisi and the above four people).

Chan Master Natang Bian of Wanshou Temple in Pingjiang

Ascending the Hall. If I explain it to you, I will surely be scolded by you in the future; if I don't explain it to you, I am afraid you will delay and miss the opportunity. Suddenly someone comes out and says: 'Elder's words have fallen (referring to the elder's words having loopholes).' Just say to him: 'This old monk is guilty.' The verse of Monk Daoyun Chao says: 'People say the master has been dead for a long time, I alone hesitate and have not decided my doubts. Since the nest is empty and the clouds have scattered, in the depths of spring there is still a cuckoo crying.' (Yun Chao Yansi).

Chan Master Qingxi Yi of Tiger Hill in Pingjiang

A verse for sending off a monk says: 'Ten thousand layers of Mount Tai enter the green of the eyebrows, traveling the road together, each rushing on their way. At dawn, the rooster crows, the moon over the thatched hut, who is the first to get up and call out 'Brother'?' (Yun Chao Yansi and the above two people).

Chan Master Xuzhou Pudu of Jingshan in Lin'an

He was from Jiangdu, Yangzhou, with the surname Shi. Growing up, he had no worldly intentions. His mother recognized his aspirations and allowed him to become a monk at Tianning Temple in the prefecture. He aspired to visit various places. He first saw Tie Niu Yin at Lingyin Temple. Then he traveled all over Jiangxi, Jiangdong, Hunan, and Hubei. In the early years of Chunyou (1241), Zhao Xin'an, the governor, invited the master to come out to the world at Banshan in Jinling. ○ During the Jingding period (1260-1264), Grand Tutor Jia Weigong requested to supplement Zhongtianzhu. He was again requested to ascend to Lingyin Temple. ○ In the Dingchou year of Zhiyuan (1277), he was ordered to reside at Jingshan. Ascending the Hall. A heretical person speaks the true Dharma, and the true Dharma is all heretical; a righteous person speaks the heretical Dharma, and the heretical Dharma is all righteous. Striking the staff once. Heretical? Righteous? Striking it again. Speaking? Not speaking? If you can discern this, gold as a house is not yet precious.

玉食錦衣何足榮○臨終示微疾。索筆大書曰。八十二。年駕無底船。踏翻歸去。明月一天。擲筆而逝。塔于本山(華藏通嗣)。

平江萬壽高峰岳禪師

贊初祖偈曰。開旗展陣入梁邦未睹天顏早已降。縱有神通難展款。翩翩一葦渡長江(凈慈道嗣)。

平江承天覺庵夢真禪師

宣州人。八歲為僧。十九受具。二十行腳。多見尊宿。不能了決。慕無準道風。遂登徑山叩見。每到室中戰怖。話頭也不記得。自此不去入室。晝夜只是坐禪。一日廊下行。聞火板鳴有省。私自歡喜。遂入室。準問你是吃粥吃飯僧。參禪學道僧。師抗聲曰。吃粥吃飯僧。準曰。更須飽吃始得。師曰。謝和尚供養。自此只是看狗子無佛性話。無入作處。乃過雪竇見大歇。歇問作么生是生死底事。師曰。眉毛安眼上。歇曰。眉毛因甚安眼上。師曰。說著令人轉不堪。歇又問。汝甚處來。師曰。徑山來。歇曰。火後事作么生。師曰。五峰依舊插天高。歇曰。那事還曾壞么。師叉手向前曰。幸喜不曾動著。遂掛塔歸堂。師自知未穩。心下常熱哄哄地。一夜更深。舉首見琉璃燈。豁然大悟。從前所得。一時冰消瓦解。次日入室。歇舉如何是佛。三腳驢子弄蹄行。聲未絕。師曰。一任𨁝跳。歇曰。甚處與楊岐相見。師曰。當面蹉過○

【現代漢語翻譯】現代漢語譯本：吃著精美的食物，穿著華麗的衣服，這有什麼值得炫耀的呢？臨終時略微示現一點小病，拿起筆來，寫下幾個大字：『八十二（公元1242年-1324年），年駕無底之船，踏翻歸去，明月照耀著整個天空。』寫完便擲筆去世，安葬于本山。（華藏通嗣）

平江萬壽高峰岳禪師

讚頌初祖菩提達摩的偈語說：『展開旗幟，擺開陣勢進入梁朝，還未見到梁武帝（502年-549年在位）的天顏，就已經被驅逐。縱然有神通也難以施展，只能輕飄飄地乘著一葦渡過長江。（凈慈道嗣）』

平江承天覺庵夢真禪師

夢真禪師是宣州人。八歲出家為僧，十九歲受具足戒，二十歲開始行腳參訪。拜見了許多尊宿，但都不能徹底了悟。仰慕無準師範（1179年-1249年）的道風，於是登上徑山拜見他。每次進入方丈室都戰戰兢兢，連話頭也記不起來。從此不再進入方丈室，日夜只是坐禪。一天在廊下行走，聽到火板敲擊的聲音，有所領悟，私下裡非常歡喜。於是進入方丈室，無準師範問：『你是吃粥吃飯的僧人，還是參禪學道的僧人？』夢真禪師大聲回答說：『吃粥吃飯的僧人。』無準師範說：『更需要吃飽才行。』夢真禪師說：『謝謝和尚供養。』從此只是參看『狗子無佛性』的話頭，沒有入處。於是去雪竇山拜見大歇禪師。大歇禪師問：『作么生是生死底事？（什麼是生死的根本大事？）』夢真禪師說：『眉毛安在眼睛上。』大歇禪師說：『眉毛因甚安在眼睛上？（眉毛為什麼安在眼睛上？）』夢真禪師說：『說出來反而讓人更加難堪。』大歇禪師又問：『你從哪裡來？』夢真禪師說：『徑山來。』大歇禪師說：『火後事作么生？（徑山被火燒之後怎麼樣了？）』夢真禪師說：『五峰依舊插天高。』大歇禪師說：『那事還曾壞么？（那根本的事曾經壞過嗎？）』夢真禪師叉手向前說：『幸喜不曾動著。』於是掛單住在寺里。夢真禪師自己知道還沒有穩妥，心裡常常熱哄哄的。一夜更深，抬頭看見琉璃燈，豁然大悟，從前所得的，一時冰消瓦解。第二天進入方丈室，大歇禪師舉『如何是佛？三腳驢子弄蹄行。』話音未落，夢真禪師說：『一任𨁝跳。』大歇禪師說：『甚處與楊岐相見？（在哪裡與楊岐方會禪師相見？）』夢真禪師說：『當面蹉過。』

【English Translation】 English version: What glory is there in eating fine food and wearing brocade clothing? Approaching his end, he showed a slight illness. He picked up a brush and wrote in large characters: 'Eighty-two (1242-1324), years I've steered a bottomless boat, capsizing it to return. The bright moon illuminates the entire sky.' Having finished writing, he threw down the brush and passed away, and was entombed on this mountain. (Successor of Huazang Tong)

Zen Master Gaofeng Yue of Wanshou Temple in Pingjiang

A verse in praise of the First Ancestor Bodhidharma (founder of Zen Buddhism): 'Unfurling banners and deploying formations, he entered the land of Liang, before even seeing Emperor Wu of Liang's (reigned 502-549) face, he was already banished. Even with supernatural powers, it was difficult to display them, so he gracefully crossed the Yangtze River on a single reed. (Successor of Jingci Dao)'

Zen Master Jue'an Mengzhen of Chengtian Temple in Pingjiang

Zen Master Mengzhen was from Xuanzhou. He became a monk at the age of eight, received full ordination at nineteen, and began his pilgrimage at twenty. He visited many venerable masters, but could not achieve complete understanding. Admiring the style of Wuzhun Shifan (1179-1249), he ascended Mount Jing to pay him respects. Each time he entered the abbot's room, he trembled with fear, and could not even remember the topic of conversation. From then on, he stopped entering the abbot's room, and simply practiced seated meditation day and night. One day, while walking in the corridor, he heard the sound of the fire board being struck and had an awakening, and was secretly delighted. So he entered the abbot's room, and Wuzhun asked: 'Are you a monk who eats gruel and rice, or a monk who practices Zen and studies the Way?' Mengzhen replied loudly: 'A monk who eats gruel and rice.' Wuzhun said: 'You need to eat your fill.' Mengzhen said: 'Thank you for the abbot's offering.' From then on, he only contemplated the saying 'Does a dog have Buddha-nature?', finding no entry point. So he went to Mount Xuedou to see Zen Master Daxie. Daxie asked: 'What is the matter of birth and death?' Mengzhen said: 'Eyebrows are on the eyes.' Daxie said: 'Why are eyebrows on the eyes?' Mengzhen said: 'Speaking of it only makes it more unbearable.' Daxie then asked: 'Where do you come from?' Mengzhen said: 'From Mount Jing.' Daxie said: 'What happened after the fire?' Mengzhen said: 'The Five Peaks still pierce the sky.' Daxie said: 'Has that matter ever been destroyed?' Mengzhen clasped his hands and stepped forward, saying: 'Fortunately, it has never been touched.' Then he hung his robe and stayed at the temple. Mengzhen knew that he was not yet stable, and his heart was always hot and restless. One night, late at night, he looked up and saw a crystal lamp, and suddenly had a great awakening, and all that he had previously gained melted away like ice. The next day, he entered the abbot's room, and Daxie raised the question: 'What is Buddha? A three-legged donkey trots along.' Before he finished speaking, Mengzhen said: 'Let it jump as it pleases.' Daxie said: 'Where did you meet Yangqi Fanghui (992-1049)?' Mengzhen said: 'I missed him face to face.'

承天上堂。將心學佛。攝入魔宮。擬心參禪。墮在陰界。直饒嫌佛不肯做。被拄杖子穿過髑髏。若恁么看來。直是無用心處。卓拄杖。攜取詩書歸舊隱。野華啼鳥一般春○至元間。有賢首宗講主。奏請江南兩浙名剎。易為華嚴教寺。奉旨剖析諸師論解。纖微若指諸掌。講主悔悟。遂禮師回奏(雪竇謙嗣)。

霍山昭禪師

上堂。即心即佛。嘉眉果閬。懷裡有狀。非心非佛。筠袁䖍吉。頭上插筆。不是心。不是佛。不是物。漳泉福建。頭匾似扇。只可聞名。不可見面(雪竇謙嗣)。

慧巖象潭泳禪師

上堂。舉無著和尚至五臺。師老翁喫茶次。翁拈起玻璃盞問曰。南方還有者個么。著曰無。翁曰。尋常將甚麼喫茶。著無對。師頌曰。五臺凝望思遲遲。白日青天被鬼迷。最苦一般難理會。玻璃盞子。喫茶時(雪竇謙嗣)。

一關溥禪師

舉馬祖令僧問大梅曰。和尚見馬大師。得個甚麼。便住此山。梅曰。大師道。即心即佛。我便曏者里住。頌曰。只將馬祖鉛刀子。裂破漫天鐵網羅。碧沼夜敲荷葉雨。至今貧恨一身多(雪竇謙嗣)。

臺州國清溪西澤禪師

普說略曰。參玄上士。行腳高流。撥草瞻風。到一處所。便乃供下入門口款。謂之生死事大。無常迅速眾兄弟。生死

【現代漢語翻譯】現代漢語譯本承天上堂：繼承天童寺的傳統，登上法堂。將心學佛：如果想用意識心去學習佛法。攝入魔宮：那就會被引入魔的境界。擬心參禪：如果想用意識心去參禪。墮在陰界：就會墮入陰暗的境界。直饒嫌佛不肯做：即使你嫌棄成佛而不願意去做。被拄杖子穿過髑髏：也會被手中的拄杖穿過頭顱（意指棒喝）。若恁么看來：如果這樣來看。直是無用心處：那就是沒有可以用心的地方。卓拄杖：放下手中的拄杖。攜取詩書歸舊隱：帶著詩書回到隱居的地方。野華啼鳥一般春：野花和啼叫的鳥兒，都一樣地沐浴在春光中。 ○至元間（1264-1294）：元朝至元年間。有賢首宗（華嚴宗）講主：有一位賢首宗的講師。奏請江南兩浙名剎：上奏朝廷，請求將江南和兩浙一帶的名寺。易為華嚴教寺：改為華嚴宗的寺廟。奉旨剖析諸師論解：奉旨剖析各位法師的論述和見解。纖微若指諸掌：細微之處就像指著手掌一樣清楚。講主悔悟：講師因此感到後悔醒悟。遂禮師回奏(雪竇謙嗣)：於是向雪竇謙嗣禪師行禮，並上奏朝廷。

霍山昭禪師

上堂：禪師上堂說法。即心即佛：如果認為心就是佛。嘉眉果閬：那麼嘉州、眉州、果州、閬州的人就會這樣認為。懷裡有狀：就像懷裡揣著訴狀一樣。非心非佛：如果認為非心非佛。筠袁䖍吉：那麼筠州、袁州、虔州、吉州的人就會這樣認為。頭上插筆：就像頭上插著筆一樣。不是心。不是佛。不是物：如果認為既不是心，也不是佛，也不是物。漳泉福建：那麼漳州、泉州、福建的人就會這樣認為。頭匾似扇：就像頭扁得像扇子一樣。只可聞名。不可見面(雪竇謙嗣)：只能聽說他的名字，不能見到他的面。

慧巖象潭泳禪師

上堂：禪師上堂說法。舉無著和尚至五臺：禪師舉了無著和尚到五臺山的故事。師老翁喫茶次：老翁正在喝茶。翁拈起玻璃盞問曰：老翁拿起玻璃杯問道。南方還有者個么：南方還有這個嗎？著曰無：無著回答說沒有。翁曰：老翁說。尋常將甚麼喫茶：你們平時用什麼喝茶？著無對：無著沒有回答。師頌曰：禪師作頌說。五臺凝望思遲遲：在五臺山凝神遠望，思緒遲緩。白日青天被鬼迷：即使在光天化日之下，也好像被鬼迷惑。最苦一般難理會：最痛苦的是那些難以理解的事情。玻璃盞子。喫茶時：就像用玻璃杯喝茶的時候一樣。

一關溥禪師

舉馬祖令僧問大梅曰：禪師舉了馬祖道一禪師命令僧人問大梅法常禪師的故事。和尚見馬大師。得個甚麼。便住此山：和尚您見到馬祖大師，得到了什麼，就住在這座山裡？梅曰：大梅禪師說。大師道。即心即佛。我便曏者里住：大師說，即心即佛，我便在這裡住了下來。頌曰：禪師作頌說。只將馬祖鉛刀子：只用馬祖那把鉛刀。裂破漫天鐵網羅：就撕破了漫天的鐵網。碧沼夜敲荷葉雨：碧綠的池塘里，夜晚敲打荷葉的雨聲。至今貧恨一身多：至今還貧窮，滿身都是遺憾。

臺州國清溪西澤禪師

普說略曰：西澤禪師的普說簡略地說。參玄上士。行腳高流：參禪悟道的修行人，四處遊歷的高僧。撥草瞻風：撥開草叢，觀察風向。到一處所：到一個地方。便乃供下入門口款：就應該放下供養，進入門口。謂之生死事大。無常迅速眾兄弟：這就是所謂的生死是大事，無常迅速，各位同修。

【English Translation】 English version Ascending the hall at Chengtian Temple: Continuing the tradition of Tiantong Temple, ascending the Dharma hall. Using the mind to study Buddhism: If you want to use the conscious mind to study the Buddha-dharma. Being drawn into the demon's palace: Then you will be led into the realm of demons. Using the mind to practice Chan: If you want to use the conscious mind to practice Chan. Falling into the realm of darkness: You will fall into the dark realm. Even if you dislike becoming a Buddha and are unwilling to do it: You will be pierced through the skull by the staff (meaning a sharp rebuke). If you look at it this way: Then there is truly no place to use the mind. Placing the staff: Taking the poems and books, returning to the old hermitage: Wildflowers and singing birds are all bathed in the spring light. ○During the Zhiyuan period (1264-1294): During the Zhiyuan period of the Yuan Dynasty. There was a lecturer of the Xianshou School (Huayan School): Who petitioned the court to change the famous temples in Jiangnan and Liangzhe: Into Huayan School temples. He was ordered to analyze the discourses and interpretations of various masters: The subtle points were as clear as pointing to the palm of one's hand. The lecturer regretted and awakened: And then paid respects to Chan Master Xuedou Qiansi and reported to the court.

Chan Master Zhaozhao of Mount Huo

Ascending the hall: The Chan master ascended the hall to give a Dharma talk. The mind is the Buddha: If you think that the mind is the Buddha. Jiazhou, Meizhou, Guozhou, and Langzhou will think so. It's like having a complaint in your heart. Not the mind, not the Buddha: If you think that it is not the mind, not the Buddha. Junzhou, Yuanzhou, Qianzhou, and Jizhou will think so. It's like having a pen stuck in your head. Not the mind, not the Buddha, not a thing: If you think that it is neither the mind, nor the Buddha, nor a thing. Zhangzhou, Quanzhou, Fujian will think so. It's like having a head as flat as a fan. Only the name can be heard, the face cannot be seen (Xuedou Qiansi).

Chan Master Huiyan Xiangtan Yong

Ascending the hall: The Chan master ascended the hall to give a Dharma talk. He cited the story of Venerable Wuzhuo going to Mount Wutai: The old man was drinking tea. The old man picked up a glass cup and asked: Is there this in the South? Wuzhuo replied no. The old man said: What do you usually use to drink tea? Wuzhuo had no answer. The Chan master composed a verse: Gazing at Mount Wutai, thoughts are slow. Even in broad daylight, one seems to be deluded by ghosts. The most painful are those things that are difficult to understand. Like when drinking tea with a glass cup.

Chan Master Yiguan Pu

He cited the story of Mazu ordering a monk to ask Great Plum: What did you get from seeing Master Ma that made you stay on this mountain? Great Plum said: The master said, 'The mind is the Buddha,' so I stayed here. The Chan master composed a verse: Using only Mazu's lead knife: Tearing apart the iron net that covers the sky. The sound of rain on lotus leaves in the green pond at night. Still poor and full of regrets.

Chan Master Xize of Guoqing Creek, Taizhou

A brief general talk: Chan Master Xize's general talk briefly said. Those who study the profound, those who travel far and wide: Parting the grass and observing the wind. Arriving at a place: One should put down the offerings and enter the gate. This is what is called the great matter of birth and death, the impermanence is swift, fellow practitioners.

若是有。從古至今。無有一人能免。生死若是無。爭奈目前生死何。生死亦有亦無。不有不無當恁么時。還有漏網底么。既是走透無門。臘月三十日撞到面前。畢竟如何支準。若是踏破草鞋。歲月飄忽。不可把玩。要須窮教去處分明。與前來入門口款相應始得(雪竇謙嗣已上五人)。

臨安徑山虛堂智愚禪師

四明人。室中垂語曰。己眼未明底。因甚將虛空作布褲著。畫地為牢。因甚透者個不過。入海算沙底。因甚向針鋒頭上翹足○師年八十。住凈慈入院日。參徒問答次。忽天使傳旨。問趙州因甚八十行腳。虛堂因甚八十住山。師乃舉趙州行腳到臨濟話。頌曰。趙州八十方行腳。虛堂八十再住山。別有一機恢佛祖。九重城裡動龍顏。天使以頌回奏。上大悅。特賜米五百石。絹百疋。后住育王徑山。亦賜賚優渥○師嘗舉東寺示眾曰。心不是佛。智不是道。劍去久矣。爾方刻舟。頌曰。昨日因過竹院西。鄰家稚子隔溪啼。山寒水肅半黃落。無數歸鴉卜樹棲○師示寂。塔于徑山直嶺下。昔高麗國嘗請師供養國王聞逝。遣法嗣到山掃塔(道場巖嗣)。

明州天童石帆衍禪師

舉陸亙大夫。問南泉師姓甚麼。泉曰。姓王。曰還有眷屬么。泉曰。四臣不昧。曰王居何位。泉曰。玉殿苔生。曰玉殿苔生時如

【現代漢語翻譯】現代漢語譯本：如果真有這種人，從古至今，沒有一個人能夠避免生死。如果真的沒有生死，又該如何解釋眼前的生死現象呢？生死既可以說有，也可以說沒有，那麼，在既非有也非無的這種狀態下，還有漏網之魚嗎？既然已經走到了無路可走的地步，就像臘月三十日（指一年 শেষ的日子）突然面臨死亡，到底該如何應對？如果能像踏破草鞋一樣，看淡歲月的流逝，不要沉溺於其中，就必須徹底明白歸宿之處，並且與最初入門時的心境相符，這樣才能有所成就（雪竇謙嗣等五位禪師）。

臨安徑山虛堂智愚禪師

四明（今浙江寧波）人。禪師在禪房中開示說：『自己眼目尚未明亮的人，為什麼要把虛空當作布褲來穿？』『在地上畫個圈當監獄，為什麼有的人卻無法突破？』『那些入海計算沙子的人，為什麼要在針尖上翹起腳？』禪師八十歲時，住持凈慈寺，入院那天，與弟子們問答時，忽然有天使傳達皇帝的旨意，詢問趙州禪師為什麼八十歲還要行腳雲遊，虛堂禪師為什麼八十歲還要住持寺廟。禪師於是舉了趙州禪師行腳到臨濟禪師處的故事，並作頌說：『趙州八十方行腳，虛堂八十再住山。別有一機恢佛祖，九重城裡動龍顏。』天使將頌詞回報皇帝，皇帝非常高興，特賜米五百石，絹一百匹。後來禪師住持育王徑山寺，也得到了皇帝的豐厚賞賜。禪師曾經舉東寺的例子向大眾開示說：『心不是佛，智慧不是道。劍已經離開了，你們才開始刻舟求劍。』並作頌說：『昨日因過竹院西，鄰家稚子隔溪啼。山寒水肅半黃落，無數歸鴉卜樹棲。』禪師圓寂后，安葬在徑山直嶺下。過去高麗國曾經邀請禪師去供養，國王聽說禪師圓寂后，派遣法嗣到徑山掃墓（道場巖嗣）。

明州天童石帆衍禪師

禪師舉了陸亙大夫問南泉禪師姓什麼的故事。南泉禪師說：『姓王。』陸亙大夫問：『還有眷屬嗎？』南泉禪師說：『四臣不昧。』陸亙大夫問：『王居住在什麼位置？』南泉禪師說：『玉殿苔生。』陸亙大夫問：『玉殿苔生時如何？』

【English Translation】 English version: If there is such a person, from ancient times to the present, no one can avoid birth and death. If there truly is no birth and death, then how can we explain the birth and death phenomena before our eyes? Birth and death can be said to exist, and can also be said not to exist. So, in this state of neither existence nor non-existence, are there any who slip through the net? Since we have reached a point where there is no way out, like facing death suddenly on the thirtieth day of the twelfth lunar month (the last day of the year), how should we cope? If we can be like wearing out straw sandals, taking a detached view of the passage of time and not indulging in it, then we must thoroughly understand where we are going, and be consistent with the initial state of mind when we entered the path, only then can we achieve something (Zen Master Xuedou Qianzi and the other five).

Zen Master Xutang Zhiyu of Jingshan, Lin'an

He was from Siming (present-day Ningbo, Zhejiang). The Zen Master instructed in his room: 'Those whose own eyes are not yet clear, why do they take emptiness as cloth pants to wear?' 'Drawing a circle on the ground as a prison, why can't some people break through it?' 'Those who enter the sea to count the sand, why do they raise their feet on the tip of a needle?' When the Zen Master was eighty years old, he became the abbot of Jingci Temple. On the day he entered the temple, during a question-and-answer session with his disciples, an angel suddenly conveyed the emperor's decree, asking why Zen Master Zhaozhou was still traveling at the age of eighty, and why Zen Master Xutang was still residing in a temple at the age of eighty. The Zen Master then cited the story of Zen Master Zhaozhou traveling to Zen Master Linji, and composed a verse saying: 'Zhaozhou travels at eighty, Xutang resides again at eighty. There is another opportunity to restore the Buddha and ancestors, the dragon's face moves in the ninefold city.' The angel reported the verse back to the emperor, who was very pleased and specially bestowed five hundred shi of rice and one hundred bolts of silk. Later, the Zen Master resided at Yuhuang Jingshan Temple and also received generous rewards from the emperor. The Zen Master once cited the example of Dongsi to instruct the public, saying: 'The mind is not the Buddha, wisdom is not the Tao. The sword has been gone for a long time, and you are only now carving a boat to find it.' And composed a verse saying: 'Yesterday I passed by the bamboo courtyard west, a neighbor's child cried across the stream. The mountains are cold and the water is still, half yellow and fallen, countless crows roosting on the divination trees.' After the Zen Master passed away, he was buried under Zhiling of Jingshan. In the past, the Kingdom of Goryeo had invited the Zen Master to be offered to, and the king, upon hearing of the Zen Master's passing, sent a Dharma successor to the mountain to sweep the tomb (Daochangyan Si).

Zen Master Shifan Yan of Tiantong, Mingzhou

The Zen Master cited the story of Minister Lu Geng asking Zen Master Nanquan what his surname was. Zen Master Nanquan said: 'My surname is Wang.' Minister Lu Geng asked: 'Do you have any relatives?' Zen Master Nanquan said: 'The four ministers are not ignorant.' Minister Lu Geng asked: 'Where does the king reside?' Zen Master Nanquan said: 'Moss grows in the jade palace.' Minister Lu Geng asked: 'What is it like when moss grows in the jade palace?'

何。泉曰。不居正位。師頌曰。金鴨香銷更漏深。沉沉玉殿紫苔生。高空有月千門照。大道無人獨自行。舉大顛擯首座因緣。頌曰。一串摩尼。覿面當機。賺殺首座。疑殺昌黎。弄盡許多窮伎倆。春秋元自不曾知(道場巖嗣已上二人)。

臨安徑山石溪心月禪師

眉州人。上堂。舉僧問九峰。如何是學人自己。峰曰。更問阿誰。僧曰。便恁么承當時如何。峰曰。須彌還更戴須彌。頌曰。自家冷暖自家知。祖意西來更問誰。全體承當全體是。須彌頂上戴須彌○舉晦堂與黃山谷。問答木稚花香因緣。頌曰。渠儂家住白雲鄉。南北東西路渺茫。幾度欲歸歸未得。忽聞巖桂送幽香○舉龐居士有男不婚。有女不嫁。頌曰。收拾山雲海月情。團圞鼻直眼眉橫。龜毛拂子兔角杖。敲得虛空嚗嚗聲(金山開嗣)。

福州神光北山隆禪師

示眾曰。即心即佛。有水有竹屋便好。非心非佛。不襪不冠身自由。不是心。不是佛。不是物。閑倚闌干立清曉。紅芭蕉引碧牽牛(徑山沖嗣)。

高臺此山應禪師

上堂。舉大隨庵側有一龜。僧問一切眾生皮里骨。者個眾生。因甚骨里皮。隨拈草履覆龜背上。僧無語。師頌曰。休將皮骨強分張。得六藏時且六藏。只履盡情都蓋了。者僧無事可思量(徑山沖嗣)。

慶元天童簡翁敬禪師(增集續傳燈誤入二十世無準范下)

上堂。舉大梅即心即佛話。頌曰。郎心葉薄妾冰清。郎說黃金妾不應。假使偶然通一笑。半生誰信守孤燈○舉文殊問庵提遮女。生以何為義話。頌曰。問處分明答處端。當機睹面不相謾。死生生死元無際。月上青山玉一團(徑山沖嗣已上三人)。

湖州道場龍源介清禪師

福州長溪王氏子。得度于義興法藏齊禪師。往育王謁寂窗照和尚。入室契旨。俾為侍者。復掌藏鑰。出世四明壽國。遷開壽道場。上堂。三春云暮。綠暗紅稀。動為境轉。靜為法迷。不以色蓋。不以聲騎。風前閑聽杜䳌啼(育王照嗣)。

杭州靈隱性原慧朗禪師

別號幻隱。臺州黃巖項氏子。出家首參竺元道于仙居。繼詣徑山謁元叟。叟問東嶺來。師指腳下草鞋曰。者是三文錢買得。叟曰。未在更道。師曰。某甲只恁么。未審和尚作么生。叟曰。念汝遠來。放汝三十棒。師乃悟旨。久之盡其底蘊。曰才涉思惟。皆為剩法。佛涅槃日上堂。涅槃生死。等是空華。佛及眾生。皆為剩語。諸人到者里作么生會。良久拍禪床。但見落花隨水去。不知流出洞中春○室中垂語曰。昨夜蓮花峰。被蜉遊食卻半邊。你因甚麼不知○又曰。冷泉亭吞卻壑雷亭。即不問。南

【現代漢語翻譯】現代漢語譯本：

慶元天童簡翁敬禪師（增集續傳燈誤記為第二十世，實為無準范的法嗣）

上堂說法。舉大梅『即心即佛』的話頭。頌詞說：『郎君的心思像葉子一樣輕薄，妾的心像冰一樣清澈。郎君說黃金，妾不迴應。即使偶然相通一笑，又有誰會相信我半生守護孤燈？』

舉文殊菩薩問庵提遮女『以何為生』的話頭。頌詞說：『問處分明，答處端正，當機相見，不互相欺瞞。生死死生原本沒有邊際，就像月亮升上青山，是一團美玉。』（徑山沖的嗣法弟子，以上三人）。

湖州道場龍源介清禪師

是福州長溪人王氏之子。在義興法藏齊禪師處剃度出家。前往育王山拜謁寂窗照和尚，入室參禪，領悟其宗旨。被任命為侍者，又掌管藏經的鑰匙。後來出世住持四明壽國寺，遷往開壽道場。上堂說法。『三春將盡，暮色沉沉，綠意濃重，紅花稀少。一動就為外境所轉，一靜就為法理所迷惑。不被色相所覆蓋，不被音聲所駕馭。在風前悠閒地聽著杜鵑鳥啼叫。』（育王照的嗣法弟子）。

杭州靈隱性原慧朗禪師

別號幻隱。是臺州黃巖人項氏之子。出家後首先參訪仙居的竺元道禪師。後來前往徑山拜謁元叟禪師。元叟禪師問：『從東嶺來？』禪師指著腳下的草鞋說：『這是用三個銅錢買來的。』元叟禪師說：『還沒有說到根本處，再說一遍。』禪師說：『我只能這樣說，不知和尚您怎麼說？』元叟禪師說：『念你遠道而來，放你三十棒。』禪師於是領悟了禪宗的宗旨。很久以後，窮盡了其中的底蘊。說：『只要稍微涉入思惟，就都是多餘的法。』佛陀涅槃日上堂說法：『涅槃和生死，都像是空中的花朵。佛和眾生，都是多餘的言語。各位到這裡該如何領會？』良久，拍了一下禪床。『只見落花隨著流水而去，不知流出洞中的春意。』在室內開示說：『昨夜蓮花峰，被蜉蝣吃掉了半邊。你們因什麼不知道？』又說：『冷泉亭吞掉了壑雷亭，這且不問，南

【English Translation】 English version:

Zen Master Jianweng Jing of Tiantong Temple in Qingyuan (The Supplemented and Continued Records of the Lamp mistakenly placed him under Wuzhun Fan as the 20th generation)

Delivering a sermon, he cited the saying of Great Master Damei, 'The mind itself is Buddha.' His verse says: 'The gentleman's heart is as thin as a leaf, the lady's heart is as clear as ice. The gentleman speaks of gold, but the lady does not respond. Even if they occasionally share a smile, who would believe that I would guard the solitary lamp for half my life?'

He cited the story of Manjusri Bodhisattva asking the Untouchable Woman, 'What is the meaning of birth?' His verse says: 'The question is clear, the answer is upright. Meeting face to face at the opportune moment, there is no mutual deception. Birth and death, death and birth, are originally without limit, like the moon rising over the green mountains, a jade orb.' (Successors of Jingshan Chong, the above three).

Zen Master Longyuan Jieqing of Daochang Temple in Huzhou

He was a son of the Wang family of Changxi, Fuzhou. He was tonsured by Zen Master Qizang of Yixing Fazang Temple. He went to Mount Yuwang to visit Abbot Jichuang Zhao, and attained the essence of Zen in his room. He was appointed as an attendant and also managed the key to the library. Later, he emerged to preside over Shougou Temple in Siming, and then moved to Daochang Temple. Delivering a sermon, he said: 'The three months of spring are coming to an end, the twilight is deepening, the green is dense, and the red flowers are sparse. Moving is being turned by the environment, stillness is being deluded by the Dharma. Not covered by form, not ridden by sound. Leisurely listening to the cuckoo singing in the wind.' (Successor of Yuwang Zhao).

Zen Master Xingyuan Huilang of Lingyin Temple in Hangzhou

Also known as Huanyin. He was a son of the Xiang family of Huangyan, Taizhou. After leaving home, he first visited Zen Master Zhuyuan Dao in Xianju. Later, he went to Mount Jingshan to visit Zen Master Yuansou. Zen Master Yuansou asked, 'Coming from Dongling?' The Zen Master pointed to the straw sandals under his feet and said, 'These were bought for three coins.' Zen Master Yuansou said, 'Not yet at the root, say it again.' The Zen Master said, 'I can only say this, I wonder what the Abbot says?' Zen Master Yuansou said, 'Considering you have come from afar, I will give you thirty blows.' The Zen Master then understood the essence of Zen. After a long time, he exhausted its depths. He said, 'As soon as one engages in thinking, it is all superfluous Dharma.' On the day of Buddha's Nirvana, he delivered a sermon: 'Nirvana and birth and death are like flowers in the sky. Buddha and sentient beings are all superfluous words. How should you all understand this here?' After a long silence, he struck the Zen bed. 'Only see the fallen flowers floating away with the water, not knowing that the spring flows out of the cave.' In the room, he instructed: 'Last night, Lotus Flower Peak was eaten half away by mayflies. Why don't you know?' He also said: 'Lengquan Pavilion swallowed Helei Pavilion, that will not be asked, South

高峰與北高峰斗額。是第幾機。眾莫有契者○洪武十九年夏。師被誣。將逮。或勸師早自為計。師不顧。怡然詣有司。未鞫。即廡下說偈。端坐而逝(徑山端嗣)。

嘉興天寧楚石梵琦禪師

像山人。姓朱氏。生在襁褓。有神僧見而謂其父曰。此佛日也。他日必當振揚佛法。十六為僧。趙魏公見而器之。為鬻僧牒。得度受具。一日閱楞嚴有省入。歷覽群籍。恍如宿契。往參元叟端和尚。端震威一喝。師愕然。一夕睡起。聞鼓聲。豁然大悟。汗如雨下。拊幾笑曰。徑山鼻孔。今日吾入手矣。因成偈曰。崇天門外鼓騰騰。驀劄虛空就地崩。拾得紅爐一點雪。卻是黃河六月冰。端迎笑曰。且喜大事了畢。以第二座。參叩者。多令就師抉擇○出住杭州報國。一日高右丞問禪分五派。教列三乘。教則不問。如何是禪。師曰。正值歲朝公宴。丞曰。達磨西來。不立文字。直指人心。見性成佛。佛在什麼處。師曰。管絃雜沓。朱紫熒煌。丞曰。莫便是和尚見處么。師曰。不敢。丞曰。容在別日說話。師諾諾○一日座主參。師問講甚麼經。主曰。法華。師曰。經中道。是真精進。是名真法供養如來。是否。曰是。師曰。供養即不無。如何是真法。曰具在藥王品。師曰。將謂是金毛師子。元來是野犴眷屬。主卻問如何是真法

【現代漢語翻譯】現代漢語譯本高峰和北高峰爭鬥。這是第幾等根器的人？眾人沒有能領會的。洪武十九年（1386年）夏天，禪師被人誣陷，將要被逮捕。有人勸禪師早點為自己打算，禪師不理會，坦然前往官府。還沒開始審問，就在廊下說了偈語，端坐而逝（徑山端嗣）。

嘉興天寧楚石梵琦禪師

是象山人，姓朱。還在襁褓中時，有位神僧見到他，對他的父親說：『這是佛日啊！將來必定能夠弘揚佛法。』十六歲出家為僧。趙魏公見到他，很器重他，為他購買僧牒，得以剃度受戒。一天閱讀《楞嚴經》有所領悟，遍覽各種典籍，恍如前世的約定。前往參拜元叟端和尚。元叟端一聲棒喝，禪師愕然。一天晚上睡醒，聽到鼓聲，豁然大悟，汗如雨下，拍著桌子笑著說：『徑山的鼻孔，今天我抓到手了！』於是作偈說：『崇天門外鼓騰騰，驀劄虛空就地崩。拾得紅爐一點雪，卻是黃河六月冰。』元叟端笑著迎接他說：『可喜可賀，大事了畢。』讓禪師擔任第二座，前來參拜請教的人，大多讓他向禪師請教決斷。出任杭州報國寺住持。一天，高右丞問：禪宗分為五派，教義分為三乘，教義暫且不問，什麼是禪？禪師說：『正值新年朝廷宴會。』右丞說：『達磨（Bodhidharma）西來，不立文字，直指人心，見性成佛，佛在什麼地方？』禪師說：『管絃樂器嘈雜，達官貴人衣著華麗。』右丞說：『莫非這就是和尚您所見到的？』禪師說：『不敢。』右丞說：『容許我改天再和您說話。』禪師應允。一天，一位座主來參拜，禪師問：『講什麼經？』座主說：『《法華經》。』禪師說：『經中說，『是真精進，是名真法供養如來』，是這樣嗎？』座主說：『是。』禪師說：『供養不是沒有，什麼是真法？』座主說：『具體在《藥王品》中。』禪師說：『我以為是金毛獅子，原來是野狼眷屬。』座主反問：『什麼是真法？』

【English Translation】 English version Gaofeng and Bei Gaofeng fought. What level of aptitude is this? None of the crowd understood. In the summer of the nineteenth year of Hongwu (1386), the master was falsely accused and was about to be arrested. Someone advised the master to plan for himself early, but the master ignored it and went to the authorities calmly. Before the trial began, he spoke a verse under the veranda and passed away while sitting upright (Duan Si of Jingshan).

Chan Master Chushi Fanqi of Tianning Temple in Jiaxing

He was from Xiangshan, with the surname Zhu. When he was still in swaddling clothes, a divine monk saw him and said to his father, 'This is the sun of Buddha! In the future, he will surely promote the Dharma.' He became a monk at the age of sixteen. Zhao, the Duke of Wei, saw him and valued him greatly, purchasing a monk certificate for him so that he could be ordained. One day, he had an insight while reading the Shurangama Sutra, and after reading various scriptures, it was as if he had a past connection. He went to visit the Venerable Yuansou Duan. Yuansou Duan gave a stern shout, and the master was stunned. One night, he woke up from sleep and heard the sound of drums, and he suddenly realized the truth, sweating profusely. He slapped the table and laughed, saying, 'I have caught the nose of Jingshan today!' So he composed a verse saying, 'Outside Chongtian Gate, the drums are booming, suddenly piercing the void and collapsing to the ground. Picking up a snowflake from the red furnace, it is actually ice in the sixth month of the Yellow River.' Yuansou Duan greeted him with a smile and said, 'Congratulations, the great matter is completed.' He made the master the second seat, and most of those who came to pay respects and ask for advice were directed to the master for a decision. He became the abbot of Baoguo Temple in Hangzhou. One day, Gao, the Right Vice Minister, asked: 'Chan is divided into five schools, and the teachings are divided into three vehicles. The teachings are not asked for now, what is Chan?' The master said, 'It is just the New Year's court banquet.' The Right Vice Minister said, 'Bodhidharma came from the West, not establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha, where is the Buddha?' The master said, 'The musical instruments are noisy, and the clothes of the dignitaries are gorgeous.' The Right Vice Minister said, 'Could this be what the monk has seen?' The master said, 'I dare not.' The Right Vice Minister said, 'Allow me to speak with you another day.' The master agreed. One day, a lecturer came to pay respects, and the master asked, 'What sutra are you lecturing on?' The lecturer said, 'The Lotus Sutra.' The master said, 'The sutra says, 'This is true diligence, this is called true Dharma offering to the Tathagata', is that so?' The lecturer said, 'Yes.' The master said, 'The offering is not lacking, what is true Dharma?' The lecturer said, 'It is specifically in the Chapter of Medicine King.' The master said, 'I thought it was a golden-haired lion, but it turned out to be a jackal's family.' The lecturer asked in return, 'What is true Dharma?'

。師曰。汝豈不從天臺來。主曰。是。師曰。天臺山高一萬八千丈。頂上著得幾人。主無語。師曰。喫茶去○上堂。俱胝豎一個指頭。雪峰輥三個木毬。石鞏張弓架箭。華亭短棹孤舟。鳳山無法可說。不妨坐斷杭州。就中卻有個好處。好在什麼處。四五百條花柳巷。二三千座管絃樓○上堂。大事未明。如喪考妣。大事已明。如喪考妣。你道有成褫。無成褫。常因送客處。憶得別家時○上堂。聞聲悟道。塞卻你耳根。見色明心。換卻你眼睛。薄團上端坐。針眼里穿線西風一陣來。落葉兩三片○至正丁亥。帝師錫號佛日普照慧辨禪師。適符昔日神僧之言。尋退歸天寧。上堂曰。一毫吞卻山河大地則易。山河大地吞卻一毫則難。也不難。也不易。鋪個破席日裡睡。料想上方兜率宮。也無如此日炙背○洪武元年秋九月。詔江南大浮屠十餘人。于蔣山建大法會。命師升座說法。上大悅。二年春。複用元年故事。召師說法。賜齋文樓下。親承顧問。師行。出內府白金以賜○三年秋。上以鬼神情狀。幽微難測。意遺經當有明文。召僧中博通三藏者問焉。於是師與夢堂噩行中仁等。應詔至京。館于大天界寺。上命禮部勞之。又命膳部頒賜薪米。旋命以所問條晰入告。師援據經論。完成的書將進。忽示微疾。越四日。趣左右具浴更衣。索筆書

【現代漢語翻譯】師父說：『你不是從天臺山來的嗎？』主持回答：『是的。』師父說：『天臺山高一萬八千丈，頂上能站幾個人？』主持無話可說。師父說：『喫茶去。』上堂說法時，俱胝禪師豎起一根指頭（俱胝一指禪的典故）。雪峰禪師拋擲三個木球（雪峰義存禪師的教學方式）。石鞏禪師張弓搭箭（石鞏慧藏禪師的禪風）。華亭禪師則以短棹劃著孤舟（比喻華亭鶴林玄素禪師的隱逸）。鳳山禪師說沒有法可以說，不妨就在杭州安坐。這其中卻有個好處，好在哪裡呢？就在那四五百條花柳巷，二三千座管絃樓（比喻在世俗中體悟真理）。』上堂說法時，『大事未明，如喪考妣（比喻對生死大事的迷茫）。大事已明，如喪考妣（比喻證悟后的空性）。』你們說有成就還是沒有成就呢？常常因為送客，才憶起自己離家的時候（比喻在日常生活中體悟禪意）。』上堂說法時，『聞聲悟道，塞卻你耳根（不要執著于聲音）。見色明心，換卻你眼睛（不要執著于外相）。』在薄團上端坐，在針眼里穿線。西風一陣吹來，落下兩三片樹葉（比喻禪定的意境）。』至正丁亥年（1347年），元朝帝師賜予禪師『佛日普照慧辨禪師』的稱號，應驗了昔日神僧的預言。不久后，禪師退隱回到天寧寺。上堂說法時說：『用一根毫毛吞掉山河大地容易，用山河大地吞掉一根毫毛則難。』也不難，也不易，鋪個破席在太陽下睡覺，料想上方兜率宮（佛教欲界第四天），也沒有如此曬太陽舒服。』洪武元年（1368年）秋九月，明太祖詔令江南十幾位大德高僧，在蔣山（今南京鐘山）建立大法會，命令禪師升座說法，皇上非常高興。洪武二年（1369年）春天，又沿用元年的故事，召禪師說法，在齋文樓下賜齋飯，親自向禪師請教。禪師離開時，皇上拿出內府的白金賞賜。洪武三年（1370年）秋天，皇上認為鬼神的情狀幽深微妙難以測度，認為遺留下來的經典中應當有明確的文字記載，召集僧侶中博通三藏（經藏、律藏、論藏）的人來詢問。於是禪師與夢堂噩、行中仁等人，應詔來到京城，住在天大界寺。皇上命令禮部慰勞他們，又命令膳部頒發薪柴米糧。不久后，皇上命令他們將所詢問的內容條分縷析地寫成奏章。禪師援引經論，寫完成的書即將進獻，忽然示現輕微的疾病。過了四天，催促左右準備沐浴更衣，索要筆墨書寫。

【English Translation】 The master said, 'Didn't you come from Tiantai Mountain?' The abbot replied, 'Yes.' The master said, 'Tiantai Mountain is eighteen thousand zhang (a unit of length) high. How many people can stand on top?' The abbot was speechless. The master said, 'Let's have some tea.' During an assembly, Juzhi (Juzhi Yizhi, a Chan master known for his one-finger Zen) held up a single finger. Xuefeng (Xuefeng Yicun, a Chan master known for his teaching methods) rolled three wooden balls. Shigong (Shigong Huicang, a Chan master known for his style) drew his bow and aimed an arrow. Huating (Huating Helin Xuansu, a Chan master known for his reclusive life) rowed a solitary boat with a short oar. Fengshan (a Chan master) said there was no Dharma to speak of, so he might as well sit in Hangzhou. But there is something good about it. Where is it good? In the four or five hundred flower-lined lanes and the two or three thousand music halls (metaphor for finding truth in the mundane).' During an assembly, 'If the great matter is not clear, it is like losing one's parents (metaphor for being lost in the cycle of birth and death). If the great matter is clear, it is like losing one's parents (metaphor for the emptiness after enlightenment).' Do you say there is accomplishment or no accomplishment? Often, when seeing guests off, one remembers the time of leaving home (metaphor for realizing Zen in daily life).' During an assembly, 'Hearing sounds and awakening to the Tao, block your ears (do not be attached to sounds). Seeing forms and clarifying the mind, change your eyes (do not be attached to appearances).' Sitting upright on a thin cushion, threading a needle. A gust of west wind comes, and two or three leaves fall (metaphor for the state of Zen meditation).' In the Dinghai year of the Zhizheng era (1347), the Imperial Preceptor of the Yuan Dynasty bestowed upon the Chan master the title 'Buddha Sun Universally Illuminating Wise Discernment Chan Master,' fulfilling the prophecy of the former divine monk. Soon after, the Chan master retired to Tianning Temple. During an assembly, he said, 'It is easy to swallow the mountains and rivers with a single hair, but it is difficult to swallow a single hair with the mountains and rivers.' It is neither difficult nor easy. Spreading out a broken mat and sleeping in the sun, I imagine that even the Tushita Heaven (the fourth heaven of the desire realm in Buddhism) above is not as comfortable as sunbathing like this.' In the autumn of the ninth month of the first year of the Hongwu era (1368), Emperor Taizu of the Ming Dynasty ordered more than ten eminent monks from Jiangnan to establish a grand Dharma assembly at Jiang Mountain (now Zhongshan Mountain in Nanjing), and ordered the Chan master to ascend the seat and preach the Dharma. The emperor was very pleased. In the spring of the second year of the Hongwu era (1369), he followed the story of the first year and summoned the Chan master to preach the Dharma, and bestowed a vegetarian meal under the Zhaiwen Building, personally consulting the Chan master. When the Chan master left, the emperor took out white gold from the inner treasury to reward him. In the autumn of the third year of the Hongwu era (1370), the emperor believed that the conditions of ghosts and spirits were profound and subtle and difficult to measure, and believed that there should be clear written records in the remaining scriptures, so he summoned monks who were well-versed in the Tripitaka (the three baskets: Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) to inquire. Therefore, the Chan master, Mengtang E, Xingzhong Ren, and others responded to the summons and came to the capital, residing in the Datianjie Temple. The emperor ordered the Ministry of Rites to comfort them, and also ordered the Ministry of Food to distribute firewood and rice. Soon after, the emperor ordered them to write a detailed report on the questions they had asked. The Chan master cited scriptures and treatises, and wrote a book that was about to be presented, when he suddenly showed a slight illness. Four days later, he urged those around him to prepare to bathe and change clothes, and asked for pen and ink to write.

偈曰。真性圓明。本無生滅。木馬夜鳴。西方日出。書畢。謂夢堂曰。我去矣。堂曰。何處去。師曰。西方去。堂曰。西方有佛。東方無佛耶。師乃震聲一喝而逝。時辛亥七月二十六日也。上聞嗟悼久之。時禁火葬。以師故。特從阇維例。火余齒舌數珠不壞。舍利五色。紛綴遺骼。弟子文晟。奉骼及諸不壞者。歸師所筑西齋建塔。文憲宋公濂為之銘(徑山端嗣)。

杭州徑山愚庵以中智及禪師

蘇州吳縣之顧氏子也。自幼出家于穹窿海云院。祝髮受具。聽賢宗法師講華嚴法界觀。未終篇。輒笑曰。一真法界。圓同太虛。但涉言詞。即成剩法。縱獲天雨寶華。於我奚益哉。遂謁笑隱於建業。隱文章道德。傾動一世。師微露文彩。一時交相延譽。有同參嶼公見師訶曰。子才若此。不思擔荷正法。乃甘作騷壇奴𨽻乎。無盡燈偈。所謂黃葉飄飄者。不知作何見解。師舌噤不能答。旋歸海云。胸襟礙塞。目不交睫者逾月。一日忽見秋葉墜庭。豁然有省。謁元叟端于徑山。遂得法焉○江浙行省丞相達識帖穆兒。請住徑山。上堂。冬至月頭。賣被買牛。冬至月尾。賣牛買被。一年三十六旬有六日。以閏月定四時成歲。移易一絲毫不得。東頭買貴。西頭賣賤。三十年破后草鞋。向甚處著○上堂。時維三月。節屆清明。不寒

【現代漢語翻譯】現代漢語譯本：偈語說：『真性圓滿光明，本來就沒有生滅。木馬在夜晚鳴叫，太陽從西方升起。』寫完后，（以中智及禪師）告訴夢堂說：『我要走了。』夢堂問：『去哪裡？』（以中智及禪師）說：『去西方。』夢堂問：『西方有佛，東方就沒有佛嗎？』（以中智及禪師）於是大喝一聲而逝世。時間是辛亥年（1311年）七月二十六日。皇上聽聞后嗟嘆哀悼了很久。當時禁止火葬，因為（以中智及禪師）的緣故，特別允許按照僧人荼毗的慣例。火化后牙齒、舌頭和念珠沒有損壞，舍利呈現五種顏色，紛紛散落在遺骨上。弟子文晟，將遺骨和那些沒有損壞的東西，帶回（以中智及禪師）所建造的西齋建塔安葬。文憲宋濂為他撰寫了銘文（徑山端嗣）。

杭州徑山愚庵以中智及禪師

是蘇州吳縣顧氏的兒子。從小在穹窿海云院出家。剃度受戒后，聽賢宗法師講解《華嚴法界觀》。還沒講完，就笑著說：『一真法界（指宇宙萬物的本體），圓滿如同太虛空。只要涉及言語文字，就成了多餘的法。縱然獲得天降寶華，對於我又有什麼益處呢？』於是去建業拜見笑隱。笑隱的文章道德，傾動一時。以中智及禪師稍微顯露出文采，一時之間人們互相稱讚。有同參嶼公見到（以中智及禪師）呵斥說：『你的才華如此，不思考承擔正法，卻甘願做騷壇的奴隸嗎？無盡燈偈，所說的黃葉飄飄，你不知道作何見解？』（以中智及禪師）啞口無言不能回答。隨即回到海云院，胸中鬱悶阻塞，眼睛不閉超過一個月。一天忽然看見秋葉墜落庭院，豁然有所領悟。去徑山拜見元叟端，於是得到了佛法。江浙行省丞相達識帖穆兒，請（以中智及禪師）住持徑山。上堂開示說：『冬至月初，賣掉被子買牛。冬至月末，賣掉牛買被子。一年三十六旬有六日，用閏月來確定四季，形成一年。移動一絲一毫都不可以。東邊買貴，西邊賣賤。三十年後破舊的草鞋，要穿到哪裡去呢？』上堂開示說：『時節是三月，節氣到了清明。不冷

【English Translation】 English version: A verse says: 'The true nature is perfectly enlightened, originally without arising or ceasing. The wooden horse neighs at night, the sun rises in the West.' After writing, (Yizhong Zhiji Zen Master) told Mengtang, 'I am leaving.' Mengtang asked, 'Where are you going?' (Yizhong Zhiji Zen Master) said, 'Going to the West.' Mengtang asked, 'There is Buddha in the West, is there no Buddha in the East?' (Yizhong Zhiji Zen Master) then gave a loud shout and passed away. The time was the twenty-sixth day of the seventh month of the Xinhai year (1311). The Emperor heard of it and lamented for a long time. At that time, cremation was forbidden, but because of (Yizhong Zhiji Zen Master), a special exception was made according to the custom of cremation for monks. After cremation, the teeth, tongue, and rosary were not damaged, and the sarira (relics) appeared in five colors, scattered on the remains. The disciple Wensheng, brought the remains and those undamaged items back to the West Zhai built by (Yizhong Zhiji Zen Master) to build a pagoda for burial. Wenxian Song Lian wrote the inscription for him (Jingshan Duansi).

Yuan'an Yizhong Zhiji Zen Master of Jingshan, Hangzhou

Was the son of the Gu family of Wuxian, Suzhou. He became a monk at Qionglong Haiyun Monastery from a young age. After shaving his head and receiving the precepts, he listened to Dharma Master Xianzong explain the 'Huayan Dharma Realm Contemplation'. Before finishing, he laughed and said, 'The One True Dharma Realm (referring to the essence of all things in the universe), is as round as the great void. As long as it involves words and language, it becomes superfluous Dharma. Even if I receive a rain of precious flowers from the sky, what benefit would it be to me?' So he went to Jianye to visit Xiaoyin. Xiaoyin's articles and morals moved the world. Yizhong Zhiji Zen Master slightly revealed his talent, and for a time people praised each other. A fellow practitioner, Yu Gong, saw (Yizhong Zhiji Zen Master) and scolded him, 'Your talent is like this, you don't think about bearing the true Dharma, but you are willing to be a slave to the literary world? The Endless Lamp Gatha, what is said about the fluttering yellow leaves, don't you know what to make of it?' (Yizhong Zhiji Zen Master) was speechless and could not answer. Then he returned to Haiyun Monastery, his chest was depressed and blocked, and his eyes did not close for more than a month. One day, he suddenly saw autumn leaves falling in the courtyard, and he suddenly realized something. He went to Jingshan to visit Yuansou Duan, and then he obtained the Dharma. Darshi Temur, the Prime Minister of the Jiangzhe Province, invited (Yizhong Zhiji Zen Master) to preside over Jingshan. He gave a lecture saying: 'At the beginning of the winter solstice month, sell the quilt and buy an ox. At the end of the winter solstice month, sell the ox and buy a quilt. A year has three hundred and sixty-six days, and leap months are used to determine the four seasons, forming a year. It is not possible to move even a little bit. Buying is expensive in the east, and selling is cheap in the west. After thirty years, where will the worn-out straw sandals be worn?' He gave a lecture saying: 'The season is March, and the solar term has reached Qingming. Not cold

不暖。半陰半晴。落花啼鳥一聲聲。驀拈拄杖。穿卻解空鼻孔。[翟*支]瞎達摩眼睛。踏破草鞋赤腳走。好山猶在最高層○善權通長老書到。上堂。自從胡亂后。三十年不少鹽醬。雪后始知松柏操。任汝非心非佛。我只管即心即佛。事難方見丈夫心。有底便道。江西資訊通也。大梅梅子熟也。善權方便。固當如是。只如石頭道。書亦不達。信亦不通。諸人如何話會。直下道得。鈯斧子未到你在○師一日入園。見典座割瓜。師問割得幾個祖師頭。座曰。三十個。師曰。那個皮下有血。座曰。和尚何得重重相戲。師曰。好心不得好報○上堂。咬破鐵酸餡。百味具足。演出大藏教。一句該通。三腳驢子弄蹄行。萬里無寸草○上堂。拈拄杖。十地驚心。二乘罔測。卓拄杖。子承父業。賺殺多少人。靠拄杖。下座○有亡賴男子瞿范者。日餮盤餐。執事者譏之致忿。誣師以阇昧之。事詣。部使者不滿意。文致其罪。師竟不與之辯。亦毫無慍色。逾年。省憲白師冤。復劄請再住徑山。師入院拈劄曰。前佛性命。后佛紀綱。總在者里。凜然如朽索之馭六馬。危乎猶一發之引千鈞。若非大丞相赤手提持。全肩擔荷。何處更有今日。諸人還委悉么。車不橫推。理無曲斷。升座酬唱畢。復曰。去日應須償宿債。回時宿債本來空。山上鯉魚打

【現代漢語翻譯】現代漢語譯本：不暖和。半陰半晴。凋零的落花，鳴叫的鳥兒，一聲又一聲地傳來。隨意拿起拄杖，刺穿了那些自以為理解空性的傢伙的鼻孔，[翟*支]瞎了達摩（Bodhidharma，禪宗始祖）的眼睛。光著腳，踏破草鞋行走，美好的山河依舊聳立在最高處。善權通長老來信。上堂說法。自從胡亂以來，三十年也沒少了柴米油鹽。經歷風雪后才知道松柏的節操。任憑你們說非心非佛，我只管即心即佛。事情艱難的時候才能顯現出大丈夫的氣概。有些人便說，江西（指馬祖道一禪師）的資訊靈通啊，大梅山上的梅子也成熟了啊。善巧方便，固然應當如此。只是如石頭希遷禪師所說，書信也無法傳達，資訊也無法溝通，各位如何理解體會？如果能直接說出來，那麼鈯斧子還沒到你身上呢。禪師有一天進入園中，看見典座（寺院中負責管理伙食的僧人）在切瓜。禪師問：『你切了幾個祖師（指禪宗的歷代祖師）的頭？』典座說：『三十個。』禪師說：『哪個瓜的皮下有血？』典座說：『和尚您為什麼總是這樣戲弄人？』禪師說：『好心沒有好報啊。』上堂說法。咬破鐵酸餡，各種滋味都具備。所演說的大藏教，一句話就能夠概括貫通。三條腿的驢子也能勉強行走，萬里之內寸草不生。上堂說法。拿起拄杖，十地菩薩（佛教中菩薩修行的十個階段）都會感到震驚，二乘（聲聞乘和緣覺乘）之人無法測度。放下拄杖，就像兒子繼承父親的事業，欺騙了多少人。依靠拄杖，下座。有一個無賴男子名叫瞿范，每天白吃白喝。執事僧人譏諷他，導致他惱羞成怒，誣陷禪師行為不端。事情上報到部使者那裡，部使者不滿意，用文字來羅織禪師的罪名。禪師始終不與他辯解，也沒有絲毫的慍怒之色。過了一年多，省憲（省級官員）為禪師洗清了冤屈，又下令請禪師再次回到徑山寺主持。禪師入院時，拿起公文說：『前佛（過去的佛）的性命，后佛（未來的佛）的綱紀，總在這裡了。』凜然就像用腐朽的繩索駕馭六匹駿馬，危險得像用一根頭髮牽引千鈞重物。如果不是大丞相赤手提持，完全用肩膀來承擔，哪裡還會有今天？各位還明白嗎？車子不能橫著推，道理不能曲解。』升座酬唱完畢，又說：『離去之日應當償還前世的債務，回來之時前世的債務本來就是空的。』山上的鯉魚打挺。

【English Translation】 English version: Not warm. Partly cloudy. Falling flowers and singing birds, sound after sound. Casually picking up a staff, piercing the nostrils of those who think they understand emptiness, blinding the eyes of Bodhidharma (the first patriarch of Zen). Walking barefoot, treading through worn-out straw sandals, the beautiful mountains and rivers still stand at the highest point. Elder Shan Quan Tong sent a letter. Ascending the hall to preach. Since the chaos, thirty years have not lacked firewood, rice, oil, and salt. Only after experiencing snow do we know the integrity of pine and cypress. Let you say neither mind nor Buddha, I only care about mind is Buddha. Only in difficult times can the spirit of a great man be revealed. Some people say, the information from Jiangxi (referring to Zen Master Mazu Daoyi) is well-informed, and the plums on Damei Mountain are ripe. Skillful means should indeed be like this. Just as Zen Master Shitou Xiqian said, letters cannot be delivered, and information cannot be communicated. How do you all understand and experience it? If you can say it directly, then the axe has not yet reached you. One day, the Zen master entered the garden and saw the cook (the monk in charge of managing food in the monastery) cutting melons. The Zen master asked, 'How many heads of patriarchs (referring to the successive patriarchs of Zen) have you cut?' The cook said, 'Thirty.' The Zen master said, 'Which melon has blood under its skin?' The cook said, 'Why do you always tease people like this, Master?' The Zen master said, 'Good intentions are not rewarded.' Ascending the hall to preach. Biting through the iron-sour filling, all kinds of flavors are complete. The Tripitaka (Buddhist canon) that is preached can be summarized and connected in one sentence. A three-legged donkey can barely walk, and not a blade of grass grows within ten thousand miles. Ascending the hall to preach. Picking up the staff, the ten-bhumi bodhisattvas (the ten stages of bodhisattva practice in Buddhism) will be shocked, and those of the two vehicles (Sravakayana and Pratyekabuddhayana) cannot fathom it. Putting down the staff is like a son inheriting his father's business, deceiving so many people. Relying on the staff, descending from the seat. There was a rogue man named Qu Fan who ate and drank for free every day. The monks in charge ridiculed him, causing him to become angry and falsely accuse the Zen master of misconduct. The matter was reported to the commissioner, who was dissatisfied and fabricated the Zen master's crimes in writing. The Zen master never argued with him and showed no anger. More than a year later, the provincial officials cleared the Zen master's name and ordered him to return to Jingshan Temple to preside over it again. When the Zen master entered the monastery, he picked up the official document and said, 'The life of the former Buddha (past Buddhas) and the discipline of the later Buddha (future Buddhas) are all here.' It is as awe-inspiring as using a rotten rope to drive six horses, as dangerous as using a hair to pull a thousand pounds. If it were not for the Prime Minister holding it with his bare hands and bearing it completely on his shoulders, where would there be today? Do you all understand? The cart cannot be pushed sideways, and the truth cannot be distorted.' After ascending the seat and chanting, he said again, 'The day of departure should repay the debts of the past life, and when returning, the debts of the past life are originally empty.' The carp on the mountain leaps.

𨁝跳。一國之師展笑容。帝師錫號明辨正宗廣慧禪師○洪武癸丑。詔有道浮屠十人。集大天界寺師居首。以病不及召對。賜還穹窿。戊午九月。索筆書偈而逝。茶毗火𦦨五色。香氣襲人。齒牙數珠皆不壞遺骨紺澤。如青琉璃。舍利交綴。塔于所居之陰。復分爪發塔于徑山(徑山端嗣)。

杭州靈隱樸隱天鏡元凈禪師

越州會稽人。姓倪氏。從弘教大師立公祝髮。參元叟端和尚。入門。端厲聲一喝。聲若雷霆。師黏縛盡脫。遽稽首作禮。遂命居侍司。尋掌記室。追隨久之。得蒙印可○師應召入京。從容問道。賜食而退。會靈隱虛席。諸山交致堅請。上堂。聲不是聲。觀音三昧。色不是色。文殊法門。聲色無礙。普賢境界。拈拄杖畫一畫。大鵬展翅蓋十洲。籬邊燕雀空啾啾○上堂。即心即佛。嘉州牛吃禾。非心非佛。益州馬腹腹。不是心。不是佛。天下覓醫人。灸豬左膊上。良久曰。啼得血流無用處。不如緘口過殘春。未幾被逮謫陜西。途次寶應寧國寺。忽合掌端坐而逝(徑山端嗣)。

蘇州萬壽行中至仁禪師

族姓吳。番陽人。父仲華。為江州廣文。師生五歲。俾從州之報恩寺。真牧純公受業。七歲得度。完具后。參元叟端和尚。端視師軒渠一笑。師罔措。遂失。展尼師壇。端叱曰。參堂去。

【現代漢語翻譯】現代漢語譯本：𨁝跳禪師。一國之師展現笑容。皇帝賜予他『明辨正宗廣慧禪師』的稱號。（洪武）癸丑年（1373年），皇帝下詔召集十位有道高僧，前往大天界寺，禪師位列首位。因病未能及時入宮覲見，被賜還穹窿山。戊午年（1378年）九月，禪師索要筆墨，寫下偈語后圓寂。荼毗（火化）時，火焰呈現五種顏色，香氣襲人。牙齒和念珠都未被焚燬，遺骨呈現紺青色，如同青色琉璃一般。舍利子相互交織，建塔于禪師生前所居之處的陰面。又分出指甲和頭髮，在徑山（徑山端嗣）建塔供奉。

杭州靈隱寺樸隱天鏡元凈禪師

禪師是越州會稽（今浙江紹興）人，俗姓倪。跟隨弘教大師立公剃度出家。參拜元叟端和尚。入門時，端和尚厲聲一喝，聲音如同雷霆一般，禪師頓覺所有束縛盡皆脫落，立即稽首行禮。於是被安排在身邊侍奉，不久后掌管書記室。跟隨元叟端和尚很久，得到他的認可。禪師**入京，從容地問道，皇帝賜予食物後退下。適逢靈隱寺住持之位空缺，各寺廟交相推薦，堅決邀請禪師前去。禪師上堂說法：『聲不是聲，是觀音三昧；色不是色，是文殊法門。聲色無礙，是普賢境界。』拈起拄杖畫了一下，說：『大鵬展翅可以覆蓋十洲，籬笆邊的燕雀只能空自鳴叫。』禪師又上堂說法：『即心即佛，好比嘉州（今四川樂山）的牛吃禾苗；非心非佛，好比益州（今四川成都）的馬肚子飽飽。不是心，不是佛，天下尋找醫生，在豬的左邊肩膀上施灸。』良久后說：『啼哭得血流滿面也沒有用處，不如閉口度過殘春。』不久后，禪師被逮捕流放至陜西。途中經過寶應寧國寺時，忽然合掌端坐而圓寂（徑山端嗣）。

蘇州萬壽寺行中至仁禪師

禪師俗姓吳，是番陽（今江西鄱陽）人。父親吳仲華，擔任江州（今江西九江）的廣文（學官）。禪師五歲時，被送到江州報恩寺，跟隨真牧純公學習。七歲時正式剃度出家。完具戒律后，參拜元叟端和尚。端和尚看著禪師，軒渠一笑。禪師不知所措，於是失落。展開尼師壇（坐具）。端和尚呵斥道：『去參堂！』

【English Translation】 English version: Chan Master 𨁝跳. The teacher of a nation displayed a smile. The Emperor bestowed upon him the title 'Chan Master Mingbian Zhengzong Guanghui' (Clearly Distinguishing the Orthodox Lineage, Broad Wisdom). In the year Gui Chou (1373) of the Hongwu (洪武) reign, the Emperor issued an edict summoning ten eminent monks to the Great Tianjie Temple, with the Master at the forefront. Due to illness, he was unable to attend the imperial audience and was granted permission to return to Mount Qionglong. In the ninth month of the year Wuwu (1378), he requested brush and ink, wrote a verse, and passed away. During the cremation, the flames displayed five colors, and a fragrant aroma permeated the air. His teeth and prayer beads remained intact, and his relics were dark blue, resembling blue lapis lazuli. Sarira (舍利) intertwined, and a pagoda was built on the shaded side of his residence. Furthermore, nails and hair were divided and enshrined in pagodas at Mount Jingshan (Jingshan Duansi).

Chan Master Pinyin Tianjing Yuanjing of Lingyin Temple in Hangzhou

The Chan Master was a native of Kuaiji (present-day Shaoxing, Zhejiang Province) in Yuezhou, with the surname Ni. He was tonsured by Master Ligong of Hongjiao. He visited the Venerable Yuansou Duan. Upon entering, the Venerable Duan let out a thunderous shout, and the Master felt all his bonds were broken. He immediately bowed and paid his respects. He was then assigned to serve by his side and soon became in charge of the secretariat. After following the Venerable Yuansou Duan for a long time, he received his approval. The Master ** entered the capital, calmly asked questions, and withdrew after being given food by the Emperor. When the position of abbot at Lingyin Temple became vacant, various temples recommended him and earnestly invited him to take the position. The Master ascended the Dharma hall and said: 'Sound is not sound, it is the Samadhi of Avalokiteshvara (觀音); form is not form, it is the Dharma gate of Manjushri (文殊). Sound and form are unobstructed, it is the realm of Samantabhadra (普賢).' He picked up his staff and drew a line, saying: 'The roc spreads its wings and covers ten continents, while the sparrows by the fence chirp in vain.' The Master also ascended the Dharma hall and said: 'Immediate mind is Buddha, like the Jiazhou (嘉州) ox eating seedlings; no-mind is no-Buddha, like the Yizhou (益州) horse with a full belly. Neither mind nor Buddha, seeking doctors all over the world, cauterizing the pig's left shoulder.' After a long silence, he said: 'Crying until blood flows is useless, better to close your mouth and pass the remaining spring.' Not long after, the Master was arrested and exiled to Shaanxi. On the way, passing by Ningguo Temple in Baoying, he suddenly joined his palms, sat upright, and passed away (Jingshan Duansi).

Chan Master Xingzhong Zhiren of Wanshou Temple in Suzhou

The Chan Master's surname was Wu, and he was a native of Panyang (present-day Poyang, Jiangxi Province). His father, Wu Zhonghua, served as a Guangwen (學官) in Jiangzhou (present-day Jiujiang, Jiangxi Province). When the Master was five years old, he was sent to Bao'en Temple in Jiangzhou to study under Zhenmu Chun. At the age of seven, he was formally tonsured. After completing the precepts, he visited the Venerable Yuansou Duan. The Venerable Duan looked at the Master and laughed heartily. The Master was at a loss and became discouraged. He spread out his Nishidan (坐具, sitting cloth). The Venerable Duan scolded: 'Go to the meditation hall!'

一日端見師問何處人。師曰。番陽。端曰。番陽湖闊多少。師展手作量勢。端曰。不是不是。師曰。合取臭口。遂命侍香。尋掌記室。端嘗謂眾曰。仁書記虎而翼者也○上堂。禪性無生。離生禪想。禪性無住。離住禪寂。五臺山上云烝飯。佛殿階前狗尿天。剎竿頭上煎錘子。三個猢猻夜簸錢○洪武初。上以鬼神之事召師。師以佛旨撰書而對。上大悅○蒲圻魏公觀為蘇郡守。見萬壽廢址。慼然有意興復。聞師寓虎丘。遣使致書幣。凡三往返而應○洪武十五年三月望示疾。十九日同參如愚仲訊候曰。師行矣。諸子在旁。盍賜一言。為末後訓乎。師曰。十方薄伽梵。一路涅槃門。曰與師締交五十秋矣。此別直詣凈土相見。師厲聲曰。盡大千界是個凈土。何處不相見。良久素筆書偈。泊然而逝(徑山端嗣)。

像山瑞龍夢堂曇噩禪師

慈溪王氏子。祖父皆名宦。母周氏。師自幼有遠志。稍長博通經史。藻思浚發。年二十三。白母出家。往從雪庭于長蘆。遂剃髮受具。教相諸宗。靡不研究。久之雪庭遷住靈隱。師復往依侍。逾年雪庭示寂。寂照端禪師。來補其處。一見吻契○住象山瑞龍。上堂。豎拂子。只者個。在臨濟則大機大用。卷舒擒縱。殺活自由。在雲門則孤危聳峻。格外提持。言前定奪。在曹洞則家風綿密

【現代漢語翻譯】現代漢語譯本一日，逕山端嗣禪師見到夢堂曇噩禪師，問他是哪裡人。曇噩禪師說：『番陽（地名）。』端嗣禪師問：『番陽湖（指鄱陽湖）有多寬？』曇噩禪師張開手比劃。端嗣禪師說：『不是，不是。』曇噩禪師說：『合上你這張臭嘴！』於是命令侍者燒香，尋找掌管文書的記室。端嗣禪師曾對眾人說：『仁書記是長了翅膀的老虎啊。』上堂說法時，端嗣禪師說：『禪性本無生，若離無生則生禪想；禪性本無住，若離無住則生禪寂。五臺山上雲氣蒸飯，佛殿階前狗撒尿朝天。剎竿頭上煎錘子，三個猢猻夜裡簸錢。』洪武（1368-1398）初年，皇上因為鬼神之事召見曇噩禪師，曇噩禪師用佛理著書來回答。皇上非常高興。蒲圻魏觀擔任蘇州郡守時，看到萬壽寺的廢墟，心中悲傷，想要修復它。聽說曇噩禪師住在虎丘，便派使者帶著禮物去拜訪，往返三次才得到應允。洪武十五年（1382）三月十五日，曇噩禪師示現疾病。十九日，同參如愚仲訊前去探望，說：『師父要走了。弟子們都在旁邊，何不賜予一句遺訓？』曇噩禪師說：『十方薄伽梵（佛的稱號），一路涅槃門（通往涅槃的道路）。』如愚仲訊說：『我和師父結交五十年了，這次分別直接去凈土相見。』曇噩禪師厲聲說：『整個大千世界都是凈土，哪裡不能相見？』過了很久，曇噩禪師用素筆寫下偈語，安然去世（徑山端嗣）。

象山瑞龍夢堂曇噩禪師

是慈溪王氏的兒子。祖父和父親都是有名望的官員。母親是周氏。曇噩禪師從小就有遠大的志向，長大后博通經史，文思敏捷。二十三歲時，稟告母親要出家，前往長蘆拜雪庭禪師為師，於是剃髮受戒。對佛教的教相諸宗，沒有不研究的。很久以後，雪庭禪師遷居靈隱寺，曇噩禪師又去依侍他。過了一年，雪庭禪師去世。寂照端禪師來接替他的位置，兩人一見如故。住持象山瑞龍寺時，曇噩禪師上堂說法：『豎起拂塵。就是這個。在臨濟宗（佛教宗派）則是大機大用，卷舒擒縱，殺活自由。在雲門宗（佛教宗派）則是孤危聳峻，格外提持，言前定奪。在曹洞宗（佛教宗派）則是家風綿密……』

【English Translation】 English version One day, Zen Master Duansi of Jingshan saw Zen Master Tan'e of Mengtang and asked where he was from. Zen Master Tan'e said, 'Fanyang (place name).' Zen Master Duansi asked, 'How wide is Lake Fanyang (referring to Poyang Lake)?' Zen Master Tan'e opened his hand to gesture. Zen Master Duansi said, 'No, no.' Zen Master Tan'e said, 'Shut your stinky mouth!' Then he ordered the attendant to burn incense and find the secretary in charge of documents. Zen Master Duansi once said to the crowd, 'Secretary Ren is a tiger with wings.' When ascending the hall to preach, Zen Master Duansi said, 'Zen nature is originally unborn; if one departs from the unborn, then Zen thoughts arise. Zen nature is originally without dwelling; if one departs from the non-dwelling, then Zen stillness arises. On Mount Wutai, clouds steam rice; in front of the Buddha hall, a dog urinates towards the sky. A hammer is fried on the top of the flagpole; three monkeys winnow money at night.' In the early years of Hongwu (1368-1398), the emperor summoned Zen Master Tan'e because of matters of ghosts and gods. Zen Master Tan'e answered with a book written with Buddhist principles. The emperor was very pleased. When Wei Guan of Puqi was the governor of Suzhou, he saw the ruins of Wanshou Temple and was saddened, wanting to restore it. Hearing that Zen Master Tan'e was living in Tiger Hill, he sent messengers with gifts to visit, and it took three trips back and forth to get a response. On the fifteenth day of the third month of the fifteenth year of Hongwu (1382), Zen Master Tan'e manifested illness. On the nineteenth day, fellow practitioner Ruyu Zhongxun went to visit and said, 'Master is leaving. The disciples are all here, why not give a final instruction?' Zen Master Tan'e said, 'The Bhagavan (title of Buddha) of the ten directions, the one path to Nirvana (the path to Nirvana).' Ruyu Zhongxun said, 'I have been friends with Master for fifty years, this farewell will directly go to the Pure Land to meet.' Zen Master Tan'e sternly said, 'The entire great thousand world is the Pure Land, where can we not meet?' After a long time, Zen Master Tan'e wrote a verse with a plain pen and passed away peacefully (Duansi of Jingshan).

Zen Master Tan'e of Mengtang, Ruilong Temple, Xiangshan

Was the son of the Wang family of Cixi. His grandfather and father were both famous officials. His mother was Zhou. Zen Master Tan'e had great ambitions from a young age. When he grew up, he was well-versed in classics and history, and his writing was quick and inspired. At the age of twenty-three, he told his mother that he wanted to become a monk and went to Changlu to study under Zen Master Xueting, and then he shaved his head and received the precepts. He studied all the schools of Buddhist teachings. After a long time, Zen Master Xueting moved to Lingyin Temple, and Zen Master Tan'e went to serve him again. After a year, Zen Master Xueting passed away. Zen Master Jizhao Duanshi came to take his place, and the two hit it off at first sight. When he was the abbot of Ruilong Temple in Xiangshan, Zen Master Tan'e ascended the hall to preach: 'Raising the whisk. Just this. In the Linji school (a school of Buddhism), it is great function and great use, contraction and expansion, seizing and releasing, killing and giving life freely. In the Yunmen school (a school of Buddhism), it is solitary and steep, extraordinary upholding, deciding before words. In the Caodong school (a school of Buddhism), it is a close-knit family style...'

。金針玉線。明投暗合。在溈仰則父慈子孝。用劍刃事。施陷虎機。在法眼則箭鋒相拄。心空法了。情盡見除。五家提唱。雖則金聲玉振。邁古超今然而總是門庭施設。直截一句不曾道著。且道作么生是直截一句。高聲曰。看腳下○師日惟一食。終夜凝坐達旦。一日忽戒浴易衣。出器物分遺交友。集眾說偈曰。吾有一物。無背無面。要得分明。涅槃后看。言畢。危坐而逝。有重修歷代高僧傳行世(徑山端嗣)。

杭州徑山復原福報禪師

臺之寧海人。族姓方。母張氏。出家杭之梁渚崇福。時石湖美公主凈慈。師往見。湖器之。遂為祝髮受具。參徑山元叟端。問近離甚處。師曰。凈慈。端曰。來作什麼。師曰。久慕道風。特來禮拜。端曰。趙州見南泉作么生。師曰。頭頂天。腳踏地。端曰。見后如何。師曰。饑來吃飯。困來打眠。端曰。何處學得者虛頭來。師曰。今日親見和尚。端頷之○洪武初。聘召道行沙門。師赴京。館天界寺。屢入內庭。應對稱旨。留三年。仍賜還。后住徑山。上堂。一葉落。天下秋。一塵起。大地收。誰謂北郁單越。不是南贍部洲。剛自騎牛更覓牛○上堂。語是謗。默是誑。還有二俱不涉者么。拍禪床。洎合停囚長智○一日得疾甚篤。侍者請偈。師叱曰。吾世壽尚有三年。已而果然

【現代漢語翻譯】現代漢語譯本：金針玉線，明投暗合。在溈仰宗則父慈子孝，用劍刃之事，施設陷虎之機。在法眼宗則箭鋒相對，心空法了，情盡見除。五家宗派的提倡，雖然金聲玉振，超越古今，然而總是門庭的設施，直截了當的一句不曾道出。且說怎麼是直截了當的一句？高聲說：『看腳下！』禪師每日只吃一餐，終夜凝神靜坐直到天亮。一日忽然齋戒沐浴，更換衣服，拿出器物分贈給親朋好友，召集眾人說偈語道：『我有一物，無背無面，要能分得明白，涅槃后看。』說完，端正坐著圓寂了。有重修的《歷代高僧傳》流傳於世（徑山端嗣）。

杭州徑山復原福報禪師

是臺州寧海人，俗家姓方，母親姓張。在杭州梁渚崇福寺出家。當時石湖美公主在凈慈寺，禪師前去拜見，石湖公主很器重他，於是為他剃度授具足戒。參拜徑山元叟端禪師，元叟端禪師問：『最近從哪裡來？』禪師說：『凈慈寺。』元叟端禪師問：『來做什麼？』禪師說：『久慕您的道風，特來禮拜。』元叟端禪師問：『趙州和尚見南泉禪師怎麼樣？』禪師說：『頭頂天，腳踏地。』元叟端禪師問：『見后如何？』禪師說：『饑來吃飯，困來打眠。』元叟端禪師問：『從哪裡學得這些虛頭來？』禪師說：『今日親見和尚。』元叟端禪師點頭認可。洪武初年（1368年），朝廷聘請召見有道行的沙門，禪師前往京城，住在天界寺，多次進入內廷，應對稱旨，被挽留三年，仍然被賜還。後來住在徑山。上堂說法：『一葉落，天下秋，一塵起，大地收。誰說北郁單越（Uttara-kuru，北俱盧洲，四大部洲之一），不是南贍部洲（Jambudvipa，又稱南閻浮提，四大部洲之一）？』真是自己騎在牛上還要去找牛。上堂說法：『說是誹謗，默是不實，還有既不說也不默的嗎？』拍禪床。應該停囚長智。一日禪師得病非常嚴重，侍者請他留下偈語，禪師呵斥道：『我的世壽還有三年。』後來果然如此。

【English Translation】 English version: Golden needles and jade threads, secretly matching with open intentions. In the Weiyang (Igyang) school, it's like a loving father and filial son, employing the work of sword blades and setting up tiger traps. In the Fayan (Hogen) school, it's like arrowheads meeting, the mind emptied and the Dharma understood, emotions exhausted and seeing eliminated. The advocacy of the Five Houses, although resounding like gold and jade, surpassing the past and present, are still just arrangements within the gate, never directly stating the one sentence. Then, what is the one direct sentence? He shouted loudly: 'Look under your feet!' The Zen master only ate one meal a day, meditating in stillness throughout the night until dawn. One day, he suddenly fasted, bathed, changed clothes, took out his belongings and distributed them to friends, gathered the crowd and said a verse: 'I have a thing, without back or face, if you want to understand it clearly, look after Nirvana.' After speaking, he sat upright and passed away. There is a revised version of the Biographies of Eminent Monks circulating in the world (Duan Si of Jingshan).

Zen Master Fuyuan of Jingshan Mountain in Hangzhou

He was from Ninghai in Taizhou, with the surname Fang. His mother's surname was Zhang. He became a monk at Chongfu Temple in Liangzhu, Hangzhou. At that time, Princess Shihu Mei was at Jingci Temple. The master went to see her, and Princess Shihu appreciated him, so she shaved his head and gave him the full precepts. He visited Zen Master Yuansou Duan of Jingshan and asked where he had come from recently. The master said, 'Jingci Temple.' Duan asked, 'What are you here for?' The master said, 'I have long admired your way of life and have come to pay my respects.' Duan asked, 'How did Zhaozhou (Joshu) see Nanquan (Nansen)?' The master said, 'Head on the sky, feet on the ground.' Duan asked, 'What happened after seeing him?' The master said, 'When hungry, I eat; when sleepy, I sleep.' Duan asked, 'Where did you learn these empty words?' The master said, 'Today I have personally seen the abbot.' Duan nodded in agreement. In the early years of Hongwu (1368 AD), the court invited and summoned monks with virtuous conduct. The master went to the capital and stayed at Tianjie Temple. He entered the inner court many times and responded appropriately. He was retained for three years and then allowed to return. Later, he lived in Jingshan. He ascended the hall and said, 'One leaf falls, the world is autumn; one dust arises, the earth is gathered. Who says that Uttara-kuru (北俱盧洲, one of the four continents) is not Jambudvipa (南贍部洲, another of the four continents)?' It's truly riding a cow and still looking for a cow. Ascending the hall, he said, 'Speaking is slander, silence is falsehood. Is there anyone who is neither speaking nor silent?' He struck the Zen bed. It is appropriate to stop prisoners and increase wisdom. One day, the master became very ill. The attendant asked him for a verse. The master scolded, 'My lifespan still has three years.' And indeed, it was so.

。及化之日。忽拍手曰。阿呵呵。大眾是什麼看取。竟寂(徑山端嗣)。

杭州徑山古鼎祖銘禪師

奉化應氏子。元叟住靈隱。師往參。一日入室叩黃龍見慈明因緣。端詰曰。只如趙州道。臺山婆子。被我勘破。慈明笑曰。是罵耶。你道二老漢用處。是同是別。師曰。一對無孔鐵錘。端曰。黃龍直下悟去又如何。師曰。也是病眼見空華。端曰。不是不是。師擬進語。端便喝。師當下廓然。至正七年。元帝錫號慧性文敏宏覺普濟禪師○至正戊戌。將遷寂。遺書囑丞相外護。復書偈曰。生死純真。太虛純滿。七十九年。搖籃繩斷。擲筆而逝。茶毗舌根數珠皆不壞。舍利無算。于徑山隆教寶陀分建塔焉(徑山端嗣)。

杭州靈隱竹泉了幻法林禪師

族姓黃。臺之寧海人。因看睦州語有省。參元叟端和尚。端問何處來。師曰。天臺。叟曰。曾見寒山拾得么。師叉手向前曰。今日親見和尚。叟曰。脫空謾語漢。參堂去○一日看經次。端曰。看經那。師曰是。端曰。將甚麼看。師曰。將眼看。端豎起拳曰。何不道將者個看。師曰。放下拳頭。將什麼看。端微笑○師居凈慈蒙堂。不出戶者九年。行省左丞相脫歡公。請主萬壽。遷中竺。至佛殿曰。撥塵見佛。誰知佛亦是塵。罕逢穿耳客。多見刻舟人○上堂。

法是常法。道是常道。拶破面門。點即不到。雪峰朝夕。只輥三個木毬。趙州見人。只道喫茶去。中峰居常見兄弟相訪。只是敘通寒溫。燒香叉手。若是金毛師子子。三千里外定誵訛○遷靈隱上堂。舉僧問趙州萬法歸一話。師曰。趙州雖則善用太阿。截斷者僧舌頭。未免自揚家醜。靈隱則不然。忽有僧問萬法歸一。一歸何處。只向他道。今日熱如昨日○上堂。古杭管內。靈隱名山。肇建於東晉咸和。慧理法師為第一祖。今日上元令節。諸處放燈。知事直歲。各各照管風燭。便下座○至正十五年春。感微疾。二月二日。集眾。敘平生行指令碼末。且誡之曰。佛法下衰。無甚於今。宜各努力。索筆書偈曰。七十二年。虛空釘橛。末後一句。不說不說。遂化。葬全身於松源塔西。其時塔前古桂。當春吐華。清香滿路。見者嘆異(徑山端嗣)。

明州天寧歸庵仲猷祖闡禪師

族陳氏。鄞人也。從佛智匡禪師剃染。參寂照端于徑山。得旨。上堂。若論第一句。三世諸佛道不得。六代祖師道不得。天下老和尚道不得。山僧道不得。大眾道不得。拈拄杖。拄杖子道得么。道得也是第二句○上堂。即心即佛。非心非佛。不是心。不是佛。五臺山上云烝飯。佛殿階前狗尿天。剎竿頭上煎錘子。三個猢猻夜簸錢○元宵上堂。十五

【現代漢語翻譯】現代漢語譯本：法是永恒不變的法，道是永恒不變的道。如果想要強行突破，反而會找不到關鍵點。雪峰禪師每天只是玩弄三個木球。趙州禪師見到來訪者，只是說『喫茶去』。中峰禪師常見僧人來訪，只是簡單地問候寒暖，燒香合掌。如果是真正的金毛獅子，即使遠在三千里外也能辨別出真偽。遷靈隱禪師上堂說法時，引用僧人問趙州禪師『萬法歸一』的話。禪師說：『趙州禪師雖然善用太阿劍（比喻鋒利的智慧），斬斷了那僧人的舌頭，但未免有自曝家醜之嫌。如果靈隱禪師遇到這種情況，有僧人問『萬法歸一，一歸何處？』，只會對他說『今天熱得像昨天一樣』。』上堂說法時，禪師說：『在古杭州境內，靈隱寺是著名的山寺，始建於東晉咸和年間（公元326-公元334年），慧理法師是第一代祖師。今天是上元節，各處都在放燈。知事和值歲的人，要各自照看好燈燭。』說完便下座。至正十五年（公元1355年）春天，禪師感到身體不適，二月二日，召集眾人，講述自己一生的經歷，並告誡他們說：『佛法衰落，沒有比現在更嚴重的了。大家應該努力修行。』隨後拿起筆寫下偈語：『七十二年，如同在虛空中釘木樁。最後一句話，不說，不說。』說完便圓寂了。弟子們將他的全身葬在松源塔西。當時塔前的古桂樹，在春天開花，清香瀰漫道路，見到的人都驚歎稱奇（徑山端嗣）。明州天寧歸庵仲猷祖闡禪師，陳氏家族，是鄞縣人。他跟隨佛智匡禪師剃度出家，在徑山參拜寂照端禪師，領悟了禪宗的宗旨。禪師上堂說法時說：『如果談論第一句話，三世諸佛都說不出來，六代祖師也說不出來，天下的老和尚都說不出來，我這個山僧也說不出來，各位大眾也說不出來。』拿起拄杖，問道：『拄杖子說得出來嗎？』即使說得出來，也是第二句話。上堂說法時說：『即心即佛，非心非佛，不是心，不是佛。五臺山上云蒸飯，佛殿階前狗尿天。剎竿頭上煎錘子，三個猢猻夜裡簸錢。』元宵節上堂說法時說：『十五……』

【English Translation】 English version: The Dharma is the constant Dharma. The Tao is the constant Tao. If you try to force your way through, you won't find the key point. Zen Master Xuefeng only plays with three wooden balls every day. Zen Master Zhaozhou only says 'Have some tea' to visitors. Zen Master Zhongfeng often greets visiting monks with simple inquiries about their well-being, burning incense and putting their palms together. If it is a true golden-haired lion, it can distinguish truth from falsehood even from three thousand miles away. When Zen Master Qian Lingyin ascended the hall to preach, he quoted a monk's question to Zen Master Zhaozhou, 'All dharmas return to one.' The Zen Master said, 'Although Zen Master Zhaozhou is good at using the Tai'a sword (a metaphor for sharp wisdom) to cut off the tongue of that monk, he cannot avoid the suspicion of washing dirty linen in public. If Zen Master Lingyin encountered this situation, and a monk asked, 'All dharmas return to one, where does the one return to?', he would only say to him, 'Today is as hot as yesterday.' When ascending the hall to preach, the Zen Master said, 'Within the ancient Hangzhou area, Lingyin Temple is a famous mountain temple, founded in the Xianhe period of the Eastern Jin Dynasty (326-334 AD), and Dharma Master Huili was the first patriarch. Today is the Shangyuan Festival, and lanterns are being lit everywhere. The stewards and those on duty should take care of the candles.' After saying this, he descended from the seat. In the spring of the fifteenth year of the Zhizheng era (1355 AD), the Zen Master felt unwell. On the second day of the second month, he gathered the assembly, recounted his life's experiences, and warned them, 'The decline of the Buddha-dharma is more serious than it is now. Everyone should strive to cultivate diligently.' Then he picked up a pen and wrote a verse: 'Seventy-two years, like nailing wooden stakes in the void. The last sentence, do not say, do not say.' After saying this, he passed away peacefully. The disciples buried his whole body to the west of the Songyuan Pagoda. At that time, the ancient osmanthus tree in front of the pagoda blossomed in spring, and the fragrance filled the road, causing those who saw it to exclaim in amazement (Successor of Jingshan Duan). Zen Master Zhongyou Zuchan of Guian Temple in Mingzhou Tianning, from the Chen family, was a native of Yin County. He was tonsured by Zen Master Fozhi Kuang and visited Zen Master Jizhao Duan at Jingshan, where he understood the tenets of Zen Buddhism. When the Zen Master ascended the hall to preach, he said, 'If we talk about the first sentence, the Buddhas of the three worlds cannot say it, the six generations of patriarchs cannot say it, the old monks of the world cannot say it, this mountain monk cannot say it, and all of you cannot say it.' Picking up his staff, he asked, 'Can the staff say it?' Even if it can, it is the second sentence. When ascending the hall to preach, he said, 'The mind is the Buddha, the non-mind is the non-Buddha, it is neither mind nor Buddha. Clouds steam rice on Mount Wutai, dogs urinate at the front of the Buddha hall. Frying hammers on top of the flagpole, three monkeys winnowing money at night.' When ascending the hall to preach on the Lantern Festival, he said, 'The fifteenth...'

日已前。腳頭腳尾黃金蓮。十五日已后。白牯貍奴成隊走。正當十五日。樓臺上下火照火。車馬往來人看人。好大眾。且道好在什麼處。眾眼難謾(徑山端嗣)。

蘇州開元愚仲善如禪師

吳江人。上堂。佛身充滿於法界。普現一切群生前。為甚麼滬瀆居民黃老之流。迎之而風濤駭吐。像即沉沒。吳縣朱膺東。靈帛尼。請之而靈相峨峨雙泛。試就提捧。忽爾升舟。今開元寺所奉維衛迦葉二石像是也。豈非隨緣赴感靡不周。而恒處此菩提座。然雖如是。若作恁么會。大蟲看水磨。不作恁么會。真州望長蘆。恁么不恁么總拈卻。又作么生。清平世界。不用訛言○師晚年嘗居葑門直指庵。人稱曰直指和尚。將終。呼諸子訣別。趺坐泊然而逝(徑山端嗣)。

杭州上竺我庵本無法師

黃巖人。依寂照于中竺。掌綱維。有舅氏教庠老成。挽之更宗。於是參湛堂于演福。研精教部。寂照惜其去。作偈寄之曰。從教入禪今古有。從禪入教古今無。一心三觀門雖別。水滿千江月自孤。后出世既為湛堂嗣。仍爇一香報寂照。不以跡異而二其心。寂照示寂時。遺書囑其力弘教乘宗趣。余無他言○師于祭筵拈香曰。妙喜五傳最光𦦨。寂照一代甘露門。等閑觸著肝腦裂。冰霜忽作陽春溫。我思打失鼻孔日。是何氣息今

【現代漢語翻譯】現代漢語譯本：日已前（十五日之前）。腳頭腳尾黃金蓮（比喻珍貴）。十五日已后（十五日之後）。白牯貍奴成隊走（比喻數量眾多）。正當十五日（十五日當天）。樓臺上下火照火（燈火通明）。車馬往來人看人（熱鬧非凡）。好大眾（好熱鬧啊）。且道好在什麼處（要說這好在哪裡呢）。眾眼難謾（眾人的眼睛是難以欺騙的）（徑山端嗣）。

蘇州開元愚仲善如禪師

吳江人。上堂。佛身充滿於法界（宇宙），普現一切群生前（出現在所有眾生面前）。為什麼滬瀆（上海的古稱）居民黃老（信奉黃老之術的人）之流，迎之而風濤駭吐（迎接佛像卻遭遇風浪，驚濤駭浪），像即沉沒（佛像隨即沉沒）。吳縣朱膺東、靈帛尼，請之而靈相峨峨雙泛（請佛像時，佛像莊嚴地漂浮在水面）。試就提捧（嘗試著抬起佛像），忽爾升舟（佛像忽然自己上了船）。今開元寺所奉維衛（Vipassi，過去七佛之一）迦葉（Kassapa，過去七佛之一）二石像是也。豈非隨緣赴感靡不周（難道不是隨著因緣和感應無處不在），而恒處此菩提座（而永遠安住于菩提座）？然雖如是（雖然如此）。若作恁么會（如果這樣理解），大蟲看水磨（就像老虎看水磨一樣，毫無意義）。不作恁么會（如果不這樣理解），真州望長蘆（就像在真州遙望長蘆寺一樣，遙不可及）。恁么不恁么總拈卻（這樣理解不這樣理解都放下）。又作么生（又該如何是好）？清平世界（太平盛世），不用訛言（不需要虛假的言語）。師晚年嘗居葑門直指庵。人稱曰直指和尚。將終。呼諸子訣別。趺坐泊然而逝（徑山端嗣）。

杭州上竺我庵本無法師

黃巖人。依寂照于中竺。掌綱維。有舅氏教庠老成。挽之更宗。於是參湛堂于演福。研精教部。寂照惜其去。作偈寄之曰。從教入禪今古有。從禪入教古今無。一心三觀門雖別。水滿千江月自孤。后出世既為湛堂嗣。仍爇一香報寂照。不以跡異而二其心。寂照示寂時。遺書囑其力弘教乘宗趣。余無他言。師于祭筵拈香曰。妙喜（大慧宗杲）五傳最光𦦨。寂照一代甘露門。等閑觸著肝腦裂。冰霜忽作陽春溫。我思打失鼻孔日。是何氣息今

【English Translation】 English version: Before the fifteenth day. Golden lotuses at the head and foot (metaphor for preciousness). After the fifteenth day. White bull-like servants walk in droves (metaphor for large quantity). On the fifteenth day itself. Fire shines upon fire in the towers above and below (brightly lit). Carriages and horses come and go, people watch people (lively and bustling). Such a great crowd. But where is the goodness in all this? It is difficult to deceive the eyes of the masses (Jingshan Duansi).

Zen Master Yuzhong Shanru of Kaiyuan Temple in Suzhou

A native of Wujiang. Ascending the Dharma hall, he said: 'The Buddha's body fills the entire Dharma realm (universe), universally appearing before all sentient beings. Why is it that when the residents of Hudu (ancient name for Shanghai), followers of Huang-Lao (Taoism), welcomed it, gales and waves arose, and the image sank? When Zhu Yingdong and the nun Lingbo of Wuxian invited it, the sacred image floated majestically. Trying to lift and carry it, it suddenly ascended into a boat. These are the two stone images of Vipassi (one of the past seven Buddhas) and Kassapa (one of the past seven Buddhas) now enshrined in Kaiyuan Temple. Is it not that it responds to causes and conditions everywhere, yet constantly abides on this Bodhi seat? However, even so, if you understand it in this way, it is like a tiger watching a water mill (meaningless). If you do not understand it in this way, it is like gazing at Changlu Temple from Zhenzhou (distant and unattainable). Putting aside both this way and not this way, what then? A peaceful world does not need false words.' In his later years, the master resided at the Zhizhi Hermitage in Fengmen. People called him 'Zhizhi (Direct Pointing) Monk.' As he was about to pass away, he called his disciples to bid farewell. He sat in full lotus posture and passed away peacefully (Jingshan Duansi).

Dharma Master Woan Benwu of Shangzhu Temple in Hangzhou

A native of Huangyan. He relied on Jizhao at Zhongzhu Temple, managing affairs. An uncle, a seasoned teacher, tried to persuade him to change his sect. Thereupon, he visited Zhantang at Yanfu Temple, diligently studying the teachings. Jizhao regretted his departure and sent him a verse, saying: 'Entering Chan (Zen) from doctrine has existed since ancient times; entering doctrine from Chan has never existed. Although the doors of the One Mind and Three Contemplations are different, the moon is solitary as the water fills a thousand rivers.' Later, after emerging into the world as a successor of Zhantang, he still burned incense to repay Jizhao, not dividing his heart because of different paths. When Jizhao entered Nirvana, he left a letter instructing him to vigorously promote the teachings and tenets of the sect, with no other words. At a sacrificial feast, the master offered incense, saying: 'Five generations from Miaoxi (Dahui Zonggao) are most glorious. Jizhao's generation is a gate of sweet dew. Casually touching it, the liver and brain are shattered; ice and frost suddenly turn into warm spring. I think of the day I lost my nostrils. What breath is this now?'

猶存。天風北來歲云暮。掣電討甚空中痕。臨終無疾坐脫(徑山端嗣)。

蘇州萬壽佛初智淳禪師

送忠侍者偈曰。鳥窠吹起布毛。侍者當下悟去。一對無孔鐵錘。賣弄鬼家活計。若是靈利阿師。別有天然氣宇。恢張本地風光。顯出衲僧巴鼻。以大千攝入毫端。將須彌納向芥子。直踏毗盧頂上行。千手大悲攔不住(徑山端嗣共十三人)。

報恩無方智普禪師

桂陽人。族姓龍。上堂。六月行人口吐煙。區區只為利名牽。爭如林下無心客。一覺和衣到曉眠。拍禪床。乾明不惜口業。為你說破。臘月三十日到來。閻老子要問你索飯錢在(江心萬嗣)。

南康云居小隱師。大禪師

嘗有示信禪人偈曰。信是道元功德母。藥如有驗不消多。上人直下承當得。佛祖安能柰爾何(江心萬嗣已上二人)。

金陵集慶龍翔笑隱大欣禪師

九江義門陳氏子。參晦機。機一見器重。命掌記室。一日問曰。黃龍既得旨于泐潭。領徒遊方。及見慈明。氣索汗下。過在什麼處。師抗聲曰。千年桃核里。覓甚舊時仁。機一日舉百丈野狐話詰曰。不落因果。便墮野狐身。不昧因果。便脫野狐身。且道利害在什麼處。師擬答。機遽震威一喝。師當下渙然冰釋○天曆元年。文宗以潛邸為大龍翔集慶寺。

簡集名德開山。師首膺其選。賜號廣智全悟大禪師。復驛召赴闕。見上奎章閣。賜坐。咨問法要。及順帝御極。待遇益隆。后以老病求退。優詔不許。來外臺護視。使安居終老○上堂。安養國中。水鳥樹林。悉皆唸佛。知足天上。樹相撐觸。演說苦空。豎拂子。山僧拂子。穿卻汝諸鼻孔。諸人向甚處出氣○師一日問僧甚處來。僧曰。遊山來。師曰。笠子下拶破洛浦。遍參底作么生。僧曰。未入門時已呈似和尚了也。師曰。即今為什麼不拈出。僧擬議。師便打○至正四年甲申五月。示微疾。作手書別交遊。囑其徒以兩朝所賜金幣。作萬佛閣。上報國恩。二十二日。書偈趺坐而寂。黃文憲公溍撰塔銘。虞文靖公集著行道紀。師著有禪林清規。及四會語錄。蒲室集。行世(徑山熙嗣)。

嘉興祥符梅屋念常禪師

俗姓黃。華亭人。年十二出家。十四剃髮受具。佛智晦機自江西百丈。遷杭之凈慈。師往參承。值佛智上堂。舉太原孚上座。聞角聲悟道因緣。頌曰。琴生入滄海。太史游名山。從此揚州城外路。令嚴不許早開關。師于言下豁然有省。投丈室呈所解。佛智頷之。俾掌記室。迨智遷徑山。師職后版。表率一眾。后奉旨選召出世祥符。所著有佛祖通載二十二卷(徑山熙嗣)。

明州雪竇石室祖瑛祖師

【現代漢語翻譯】現代漢語譯本：簡集名德開山。念常禪師首先被推選出來。朝廷賜予他『廣智全悟大禪師』的稱號。再次用驛站的馬車召他入朝，在奎章閣覲見皇帝，皇帝賜座，並向他諮詢佛法要義。到順帝（1333年）即位后，對他的待遇更加優厚。後來念常禪師因年老多病請求告老還鄉，皇帝下詔不準，讓他留在外臺護視，使他能安居終老。念常禪師上堂說法時說：『安養國（極樂世界）中，水鳥樹林，都念佛。知足天（佛教欲界第四天）上，樹木互相撐觸，演說苦空（苦諦和空性）。』隨後豎起拂塵，說：『山僧的拂塵，要穿透你們的鼻孔，你們向哪裡出氣？』念常禪師有一天問一個僧人從哪裡來，僧人回答說：『遊山而來。』念常禪師說：『戴著笠子，走遍洛浦，到處參學，你到底是怎麼做的？』僧人回答說：『未入門時就已經呈給和尚您了。』念常禪師說：『既然如此，現在為什麼不拿出來？』僧人猶豫不決，念常禪師就打了他。至正四年（1344年）甲申五月，念常禪師略感不適，親筆寫信與朋友們告別，囑咐他的弟子們用兩朝皇帝賞賜的金幣，建造萬佛閣，用來報答國家的恩情。五月二十二日，寫下偈語，然後跏趺而坐，圓寂。黃文憲公溍撰寫了塔銘，虞文靖公集撰寫了行道紀。念常禪師著有《禪林清規》和《四會語錄》、《蒲室集》，流傳於世（徑山熙嗣）。

嘉興祥符梅屋念常禪師

念常禪師俗姓黃，是華亭人。十二歲出家，十四歲剃髮受具足戒。佛智晦機禪師從江西百丈寺，遷到杭州的凈慈寺，念常禪師前去參拜侍奉。恰逢佛智禪師上堂說法，引用太原孚上座聽聞角聲而悟道的因緣，並作頌說：『琴生進入滄海，太史游歷名山。從此揚州城外的道路，命令嚴厲，不許早開關。』念常禪師在聽聞此頌后，豁然開悟，前往丈室呈上自己的理解，佛智禪師點頭認可，讓他掌管記室。等到佛智禪師遷往徑山寺，念常禪師擔任后版，作為眾人的表率。後來奉旨選召，出任祥符寺住持。念常禪師著有《佛祖通載》二十二卷（徑山熙嗣）。

明州雪竇石室祖瑛祖師

【English Translation】 English version: Jianji Mingde opened the mountain. Zen Master Nianchang was the first to be selected. The court bestowed upon him the title of 'Great Zen Master Guangzhi Quanwu'. He was summoned to the court again by the postal carriage, met the emperor in the Kuizhang Pavilion, the emperor granted him a seat, and consulted him on the essentials of the Dharma. When Emperor Shun (1333 AD) ascended the throne, he was treated even more favorably. Later, Zen Master Nianchang requested to retire due to old age and illness, but the emperor issued an edict not to allow it, and asked him to stay in Waitai to protect and supervise, so that he could live in peace until his death. When Zen Master Nianchang ascended the hall to preach, he said: 'In the Land of Tranquil Nurturing (Sukhavati, the Pure Land), the water birds and trees all recite the Buddha's name. In the Tushita Heaven (the fourth heaven of the desire realm in Buddhism), the trees support and touch each other, expounding suffering and emptiness (dukkha and emptiness).' Then he raised the whisk and said: 'This mountain monk's whisk will pierce through your nostrils, where will you breathe?' One day, Zen Master Nianchang asked a monk where he came from, and the monk replied: 'From traveling in the mountains.' Zen Master Nianchang said: 'Wearing a hat, traveling all over Luopu, studying everywhere, what exactly did you do?' The monk replied: 'I have already presented it to you, Master, before entering the gate.' Zen Master Nianchang said: 'If so, why don't you take it out now?' The monk hesitated, and Zen Master Nianchang hit him. In May, the fourth year of Zhizheng (1344 AD), Zen Master Nianchang felt slightly unwell, wrote letters to his friends to say goodbye, and instructed his disciples to use the gold and coins bestowed by the emperors of the two dynasties to build the Wanfo Pavilion, to repay the country's kindness. On May 22nd, he wrote a verse, then sat in the lotus position and passed away. Huang Wenxian Gong Jin wrote the inscription for the pagoda, and Yu Wenjing Gong Ji wrote the record of his practice. Zen Master Nianchang wrote 'Zen Forest Rules of Purity', 'Sayings of the Four Assemblies', and 'Collection of Pu Room', which are circulated in the world (Jingshan Xisi).

Zen Master Nianchang of Meiwu, Xiangfu Temple, Jiaxing

Zen Master Nianchang's secular surname was Huang, and he was from Huating. He left home at the age of twelve, and was tonsured and received the full precepts at the age of fourteen. Zen Master Fozhi Huiji moved from Baizhang Temple in Jiangxi to Jingci Temple in Hangzhou, and Zen Master Nianchang went to pay homage and serve him. It happened that Zen Master Fozhi ascended the hall to preach, citing the cause and condition of the enlightenment of the Venerable Fuyu of Taiyuan upon hearing the sound of a horn, and composed a verse saying: 'Qin Sheng enters the vast sea, the historian travels to famous mountains. From then on, the roads outside Yangzhou City are strictly ordered and not allowed to open early.' After hearing this verse, Zen Master Nianchang suddenly became enlightened, went to the abbot's room to present his understanding, and Zen Master Fozhi nodded in approval, and asked him to take charge of the record room. When Zen Master Fozhi moved to Jingshan Temple, Zen Master Nianchang served as the rear edition, as a model for the people. Later, he was selected by imperial decree to serve as the abbot of Xiangfu Temple. Zen Master Nianchang wrote twenty-two volumes of 'General Records of Buddhas and Patriarchs' (Jingshan Xisi).

Zen Master Zuying of Shishi, Xuedou Temple, Mingzhou

吳江陳氏子。年十五祝髮受具。后即䇿杖遊方。初從虛谷陵于仰山。聞徑山晦機道望。亟往投之。一見契合。遂留掌記○謝天童平石砥問疾偈曰。是身無我病根深。慚愧文殊遠訪臨。自有巖華談不二。青燈相對笑吟吟。法身遍在一切處。噇飯噇空得自由。太白鄮峰煙雨里。筍輿來往亦風流○晚年得痿痹疾。造一龕曰。木裰。日坐其中。不涉世事。至正癸未三月。見一衰衣婦人。扣頭請師應身為國王。師曰。吾不願生天王家。逾十七日。趺坐而化。臨終偈曰。五十三年。弄巧成拙。踏破虛空赤腳行。萬象森羅笑不輟(徑山熙嗣)。

杭州中竺一關正逵禪師

番陽人。族方氏。參晦機于凈慈。機問甚處人。師曰。番陽。機曰。番陽湖水深多少。師曰。瞪目不見底。機曰。恁么則浸爛衲僧鼻孔也。師曰。終不借和尚鼻孔出氣。機曰。畢竟借誰鼻孔出氣。師曰。恭惟和尚萬福。機肯之。命充侍者。逾二年。參中峰于天目。復謁徑山元叟。時笑隱主中竺。俾師分座。出世金陵崇因。帝師授以佛日普照之號(徑山熙嗣)。

寧波佛巖仲方天倫禪師

像山張氏子。參晦機于凈慈。才入門。機曰。湖山靄靄。湖水漾漾。浸爛你鼻孔。塞破你眼睛。因甚不知。師曰。通身無影像。步步絕形蹤。機曰。未在

【現代漢語翻譯】現代漢語譯本

吳江陳氏之子，十五歲時剃度出家，受具足戒。之後便拄著枴杖四處遊歷。起初跟隨虛谷陵禪師在仰山修行，聽聞徑山晦機禪師的道行聲望，便立即前去拜訪。一見如故，非常契合，於是留下擔任書記。謝天童平石砥禪師的問疾偈說：『這身體本無我，病根卻很深。慚愧文殊菩薩遠道來探望。自有巖石上的花朵談論不二之法，青燈相對，笑著吟誦。法身遍在一切處，吃飯吃空，得到自由。太白山、鄮峰山煙雨之中，乘坐筍輿來往，也是一番風流。』晚年得了痿痹之癥，造了一個小龕，題名為『木裰』，每天坐在其中，不參與世事。至正癸未年（1343年）三月，看見一個穿著破舊衣服的婦人，叩頭請求禪師應身成為國王。禪師說：『我不願生在天王家。』過了十七天，禪師跏趺坐化。臨終偈說：『五十三年，弄巧成拙。踏破虛空，赤腳而行，萬象森羅，笑個不停。』(徑山熙嗣) 杭州中竺一關正逵禪師番陽人，俗姓方。在凈慈寺參拜晦機禪師。晦機禪師問：『哪裡人？』禪師說：『番陽。』晦機禪師說：『番陽湖水有多深？』禪師說：『瞪大眼睛也看不見底。』晦機禪師說：『這樣豈不是要浸爛衲僧的鼻孔？』禪師說：『終不借和尚鼻孔出氣。』晦機禪師說：『畢竟借誰的鼻孔出氣？』禪師說：『恭惟和尚萬福。』晦機禪師認可了他。命他擔任侍者。過了兩年，禪師在天目山參拜中峰禪師，又拜謁徑山元叟禪師。當時笑隱禪師主持中竺寺，讓禪師分座說法。後來在金陵崇因寺開法，元朝帝師授予他『佛日普照』的稱號。(徑山熙嗣) 寧波佛巖仲方天倫禪師象山人，俗姓張。在凈慈寺參拜晦機禪師。剛入門，晦機禪師便說：『湖山雲霧瀰漫，湖水盪漾，浸爛你的鼻孔，塞破你的眼睛，為什麼不知道？』禪師說：『通身沒有影像，步步絕無形蹤。』晦機禪師說：『還未到。』

【English Translation】 English version

The son of the Chen family of Wujiang, he shaved his head and received the complete precepts at the age of fifteen. Afterwards, he traveled around with a staff. Initially, he followed Zen Master Xugu Ling at Yangshan. Hearing of the virtuous reputation of Zen Master Huiji of Jingshan, he immediately went to visit him. They were kindred spirits at first sight, and he stayed to serve as a recorder. Zen Master Xie Tiantong Pingshi Zhi's verse on inquiring about illness says: 'This body has no self, but the root of illness is deep. Ashamed that Manjusri (Bodhisattva of wisdom) has come from afar to visit. Naturally, the flowers on the rocks discuss the non-dual dharma, facing the green lamp, smiling and chanting. The Dharmakaya (body of the Dharma) is everywhere, eating and emptying, attaining freedom. In the misty rain of Mount Taibai and Mount Mao, riding in a bamboo sedan chair is also a romantic scene.' In his later years, he suffered from paralysis and built a small hermitage called 'Wooden Kasaya,' where he sat daily, not involving himself in worldly affairs. In the third month of the Guimao year of the Zhizheng era (1343), he saw an old woman in tattered clothes, kowtowing and requesting the master to be reborn as a king. The master said, 'I do not wish to be born into a heavenly king's family.' Seventeen days later, the master sat in the lotus position and passed away. His death verse says: 'Fifty-three years, trying to be clever but becoming clumsy. Trampling through the empty space, walking barefoot, the myriad phenomena laugh without ceasing.' (Successor of Xishi of Jingshan) Zen Master Yiguan Zhengkui of Zhongzhu Temple in Hangzhou A native of Panyang, with the surname Fang. He visited Zen Master Huiji at Jingci Temple. Zen Master Huiji asked, 'Where are you from?' The master said, 'Panyang.' Zen Master Huiji said, 'How deep is the water of Panyang Lake?' The master said, 'Straining my eyes, I cannot see the bottom.' Zen Master Huiji said, 'In that case, it will soak the nostrils of the monks.' The master said, 'I will never borrow the abbot's nostrils to breathe.' Zen Master Huiji said, 'Whose nostrils will you borrow to breathe then?' The master said, 'Respectfully wishing the abbot ten thousand blessings.' Zen Master Huiji acknowledged him and appointed him as an attendant. After two years, the master visited Zen Master Zhongfeng at Tianmu Mountain and also paid respects to Zen Master Yuansou of Jingshan. At that time, Zen Master Xiaoyin was in charge of Zhongzhu Temple and allowed the master to share the seat and expound the Dharma. Later, he opened the Dharma at Chongyin Temple in Jinling, and the Imperial Preceptor of the Yuan Dynasty bestowed upon him the title 'Buddha's Sun Universally Illuminating.' (Successor of Xishi of Jingshan) Zen Master Zhongfang Tianlun of Foyan Temple in Ningbo A native of Xiangshan, with the surname Zhang. He visited Zen Master Huiji at Jingci Temple. As soon as he entered, Zen Master Huiji said, 'The lake and mountains are misty, the lake water is rippling, soaking your nostrils, blocking your eyes, why don't you know?' The master said, 'The whole body has no image, every step has no trace.' Zen Master Huiji said, 'Not yet.'

更道。師拂袖便出。機俾居侍司。復掌藏鑰。師憚其繁。嘆曰。世降道衰。人根浮薄。宿師碩德。具大知見。猶不為學者信服。無他。蓋表裡不純故也。自是必欲鏟蹤削跡。聞吳興桃花塢僻𨗉。乃往縛茆。一日灌園次。忽四山云瞑。驟雨疾風。摧折林木。霹靂一聲。胸中疑礙頓釋。乃頌曰。大奇大奇也大奇。掇轉虛空顛倒騎。蟭螟吞卻五須彌。曩于南屏室中。屢叩老和尚。終不肯為我說。使當時說破。安有今日耶○上堂。舉雲門因僧問久雨不晴時如何。門曰。劄。師曰。雲門一劄。猿啼巴峽。熊耳峰高。石頭路滑○師晚年卜築于鳳臺之西。曰新庵。將終。謂凈覺曇曰。欲以後事相浼。今日何日。覺曰。二十九日。師曰。月窮日。不宜去。明日五月一。吾行矣。至晨。召門人付囑。舉手作別。端坐而逝(徑山熙嗣)。

越州天衣業海子清禪師

年八十六。出住天衣。因同參至上堂。颯颯涼風景。同人訪寂寥。煮茶山下水。燒鼎洞中樵。古人將常住物。作自己人情。天衣則不然。供佛懶拈華。延賓不煮茶。莫嫌無禮數。冷淡是僧家(徑山熙嗣已上六人)。

杭州中竺一溪自如禪師

閩人。元兵下閩。遭游卒挾師至臨安。遺之而去。富民胡氏收養之。令伴子讀書。師隅立默識無所失。胡氏因子之。

【現代漢語翻譯】現代漢語譯本：更道。禪師拂袖便走。那人讓他在侍司處居住，又讓他掌管倉庫的鑰匙。禪師卻害怕這些繁瑣事務，感嘆道：『世道衰落，人心浮躁淺薄。即使是過去那些有高深道行和廣博見識的宿老，也不能讓學道之人信服，沒有其他原因，就是因為他們表裡不一啊。』從此以後，禪師必定要隱姓埋名，銷聲匿跡。聽說吳興（今浙江湖州）桃花塢這個地方偏僻荒涼，就前往那裡搭茅屋居住。有一天，禪師在菜園裡澆菜，忽然四面山上的雲霧昏暗下來，狂風暴雨驟然而至，摧毀折斷了樹木。隨著一聲霹靂巨響，禪師胸中的疑惑障礙頓時消解。於是作頌說道：『太奇妙了，太奇妙了，真是太奇妙了！竟然能把虛空翻轉過來騎在上面。小小的蚊子竟然能吞下五座須彌山（佛教宇宙觀中的中心山）！』以前在南屏山（位於杭州）的禪房中，多次請教老和尚，他始終不肯為我說明，如果當時就說破了，哪裡會有今天這樣的頓悟呢？上堂說法時，禪師舉雲門文偃禪師（雲門宗創始人）的例子，有僧人問：『連日下雨不停，什麼時候才能放晴呢？』雲門禪師回答：『劄（zhā，象聲詞）。』禪師說：『雲門禪師這一聲「劄」，就像猿猴在巴峽啼叫，熊耳峰（位於河南）高聳，石頭路面濕滑。』禪師晚年在鳳臺山（具體地點不詳）的西邊選擇地方建造房屋，命名為新庵。臨終時，對凈覺曇（人名）說：『想把後事託付給你，今天是什麼日子？』凈覺曇回答：『二十九日。』禪師說：『月窮日，不宜離去。明天五月初一，我就要走了。』到了早晨，召集門人進行囑咐，舉手作別，端坐而逝（徑山熙嗣）。

越州（今浙江紹興）天衣寺的業海子清禪師八十六歲時，出任天衣寺住持。因為與道友一同上堂說法，說道：『颯颯涼風景，同人訪寂寥。煮茶山下水，燒鼎洞中樵。古人將常住物，作自己人情。天衣則不然，供佛懶拈華，延賓不煮茶。莫嫌無禮數，冷淡是僧家。』（徑山熙嗣以上六人）。

杭州中竺寺的一溪自如禪師是福建人。元朝軍隊攻下福建時，被流動的士兵挾持到臨安（今浙江杭州），士兵丟下他離開了。富人胡氏收養了他，讓他陪伴自己的兒子讀書。禪師在一旁站著默默記憶，沒有遺漏。胡氏把他當作自己的兒子一樣看待。

English version: Further said. The master flicked his sleeve and left. The man had him reside in the service department and also put him in charge of the storehouse keys. The master feared these trivial matters and sighed, 'The world has declined, and people's roots are shallow and frivolous. Even the venerable masters of the past, with great virtue and vast knowledge, could not convince scholars. There is no other reason than that they are not pure inside and out.' From then on, the master was determined to conceal his name and disappear without a trace. Hearing that Peach Blossom Cove in Wuxing (present-day Huzhou, Zhejiang) was remote and desolate, he went there to build a thatched hut. One day, while watering the garden, suddenly the clouds darkened on all sides of the mountains, and a sudden rainstorm and windstorm broke and felled the trees. With a crash of thunder, the doubts and obstacles in the master's chest were instantly dispelled. So he composed a verse saying, 'Great wonder, great wonder, truly great wonder! To be able to turn the void upside down and ride upon it. A tiny mosquito swallows the five Mount Sumerus (the central mountain in Buddhist cosmology)!' Previously, in the meditation room on South Screen Mountain (located in Hangzhou), I repeatedly asked the old monk, but he was never willing to explain it to me. If he had explained it at that time, how could there be today's enlightenment? When ascending the hall to preach, the master cited the example of Zen Master Yunmen Wenyan (founder of the Yunmen School). A monk asked, 'When it rains continuously, when will it clear up?' Zen Master Yunmen replied, 'Zha (onomatopoeia).' The master said, 'Yunmen's 'Zha' is like a monkey crying in the Ba Gorge, the Bear Ear Peak (located in Henan) is towering, and the stone road is slippery.' In his later years, the master chose a place west of Phoenix Terrace Mountain (specific location unknown) to build a house, naming it New Hermitage. As he was dying, he said to Jingjue Tan (personal name), 'I want to entrust my affairs to you. What day is today?' Jingjue Tan replied, 'The twenty-ninth.' The master said, 'The day of the month's end is not suitable for leaving. Tomorrow, the first day of the fifth month, I will depart.' In the morning, he summoned his disciples to give instructions, waved goodbye, and passed away while sitting upright (Jingshan Xisi).

Zen Master Yehai Ziqing of Tianyi Temple in Yuezhou (present-day Shaoxing, Zhejiang) At the age of eighty-six, he became the abbot of Tianyi Temple. Because he ascended the hall to preach with his fellow practitioners, he said, 'The cool scenery rustles, companions visit in solitude. Boiling tea with water from the foot of the mountain, burning firewood in the cave. The ancients took the monastery's property as their own personal sentiment. Tianyi is not like that, lazy to pick flowers to offer to the Buddha, not boiling tea to entertain guests. Do not dislike the lack of etiquette, coldness is the way of a monk.' (Jingshan Xisi, the above six people).

Zen Master Yixi Ziru of Zhongzhu Temple in Hangzhou Was a native of Fujian. When the Yuan army conquered Fujian, he was abducted by wandering soldiers to Lin'an (present-day Hangzhou, Zhejiang), and the soldiers abandoned him. A wealthy man named Hu took him in and had him accompany his son in studying. The master stood aside and silently memorized everything without missing anything. Mr. Hu treated him like his own son.

【English Translation】 Further said. The master flicked his sleeve and left. The man had him reside in the service department and also put him in charge of the storehouse keys. The master feared these trivial matters and sighed, 'The world has declined, and people's roots are shallow and frivolous. Even the venerable masters of the past, with great virtue and vast knowledge, could not convince scholars. There is no other reason than that they are not pure inside and out.' From then on, the master was determined to conceal his name and disappear without a trace. Hearing that Peach Blossom Cove in Wuxing (present-day Huzhou, Zhejiang) was remote and desolate, he went there to build a thatched hut. One day, while watering the garden, suddenly the clouds darkened on all sides of the mountains, and a sudden rainstorm and windstorm broke and felled the trees. With a crash of thunder, the doubts and obstacles in the master's chest were instantly dispelled. So he composed a verse saying, 'Great wonder, great wonder, truly great wonder! To be able to turn the void upside down and ride upon it. A tiny mosquito swallows the five Mount Sumerus (the central mountain in Buddhist cosmology)!' Previously, in the meditation room on South Screen Mountain (located in Hangzhou), I repeatedly asked the old monk, but he was never willing to explain it to me. If he had explained it at that time, how could there be today's enlightenment? When ascending the hall to preach, the master cited the example of Zen Master Yunmen Wenyan (founder of the Yunmen School). A monk asked, 'When it rains continuously, when will it clear up?' Zen Master Yunmen replied, 'Zha (onomatopoeia).' The master said, 'Yunmen's 'Zha' is like a monkey crying in the Ba Gorge, the Bear Ear Peak (located in Henan) is towering, and the stone road is slippery.' In his later years, the master chose a place west of Phoenix Terrace Mountain (specific location unknown) to build a house, naming it New Hermitage. As he was dying, he said to Jingjue Tan (personal name), 'I want to entrust my affairs to you. What day is today?' Jingjue Tan replied, 'The twenty-ninth.' The master said, 'The day of the month's end is not suitable for leaving. Tomorrow, the first day of the fifth month, I will depart.' In the morning, he summoned his disciples to give instructions, waved goodbye, and passed away while sitting upright (Jingshan Xisi).

Zen Master Yehai Ziqing of Tianyi Temple in Yuezhou (present-day Shaoxing, Zhejiang) At the age of eighty-six, he became the abbot of Tianyi Temple. Because he ascended the hall to preach with his fellow practitioners, he said, 'The cool scenery rustles, companions visit in solitude. Boiling tea with water from the foot of the mountain, burning firewood in the cave. The ancients took the monastery's property as their own personal sentiment. Tianyi is not like that, lazy to pick flowers to offer to the Buddha, not boiling tea to entertain guests. Do not dislike the lack of etiquette, coldness is the way of a monk.' (Jingshan Xisi, the above six people).

Zen Master Yixi Ziru of Zhongzhu Temple in Hangzhou Was a native of Fujian. When the Yuan army conquered Fujian, he was abducted by wandering soldiers to Lin'an (present-day Hangzhou, Zhejiang), and the soldiers abandoned him. A wealthy man named Hu took him in and had him accompany his son in studying. The master stood aside and silently memorized everything without missing anything. Mr. Hu treated him like his own son.

既長。俾師隸里中無相寺為僧。參云峰高於徑山得法。天曆初。中竺笑隱欣奉詔開山。龍翔因舉代住者三人。御筆點師名。宣政院具疏請師居焉(徑山高嗣)。

江州東林古智喆禪師

都昌人。族巢氏。上堂。過去諸佛已說。未來諸佛當說。現在諸佛今說。且道畢竟說個甚麼。卓拄杖下座(徑山高嗣)。

明州天童怪石奇禪師

普說其略曰。參禪本無難易。只要具大信根。有決烈志。萬機休罷。千聖不攜。坐斷諸緣。不存一法。如大虛空。了無朕跡。如須彌盧。屹然不動。無上真乘。方可希冀。又曰。此事如人飢渴。說飲說食。豈能救療。直須自飲水。自吃飯。方有實效(徑山高嗣)。

杭州徑山本源善達禪師

仙居柴氏子。居常不設臥榻。夜則焚香燃燭。端坐達旦。率以為常。又體所稟與人異。遇嚴寒則衣絺絡。大熱則衣繒絮。嘗以缽資建大圓院于東路半山。接待云侶。一日自知時至。會眾敘平生行腳事畢端坐而寂(徑山高嗣)。

龍巖真首座

樂閑歌曰。即心是佛。無心是道。萬事但隨緣。自覺身心好。院子從來不要住。便是佛也不要做。律亦不曾持。戒亦不曾破。放行把住總由人。執法修行驢拽磨。要行便行。要坐便坐。也不精進。也不懶惰。一卷三字經。

【現代漢語翻譯】現代漢語譯本：既而長大后，讓師傅把他送到里中的無相寺出家為僧。他參學于云峰，在徑山得法。天曆初年（1328年），中竺笑隱欣奉詔開山。龍翔寺因為推舉代理住持的三個人，皇帝欽點這位禪師的名字。宣政院呈上奏疏，請求禪師來主持寺院（徑山高嗣）。江州東林古智喆禪師都昌人，姓巢。上堂說法：『過去諸佛已經說過，未來諸佛將要說，現在諸佛正在說。那麼，究竟要說什麼呢？』說完，拄著拄杖走下座位（徑山高嗣）。明州天童怪石奇禪師普說其要略說：『參禪本來沒有難易之分，只要具備大信心根基，有決絕的志向。萬種機巧停止，千位聖人也不依傍。截斷一切因緣，不存留任何一法。如同廣闊的虛空，沒有絲毫痕跡。如同須彌山，屹立不動。無上的真乘，才可以期望。』又說：『這件事如同人飢渴，說飲說食，怎麼能救治？必須自己喝水，自己吃飯，才有實際效果（徑山高嗣）。』杭州徑山本源善達禪師仙居柴氏之子。平時不設定臥榻，夜晚則焚香燃燭，端正坐著直到天亮，一直如此。而且他的身體稟賦與常人不同，遇到嚴寒就穿粗布衣裳，大熱天就穿絲綿衣裳。曾經用化緣所得的錢在東路半山建造大圓院，接待雲遊僧侶。一天，他自己知道時辰已到，召集眾人敘述平生行腳之事完畢，端坐而逝（徑山高嗣）。龍巖真首座樂閑歌唱道：『即心是佛，無心是道。萬事但隨緣，自覺身心好。院子從來不要住，便是佛也不要做。律亦不曾持，戒亦不曾破。放行把住總由人，執法修行驢拽磨。要行便行，要坐便坐。也不精進，也不懶惰。一卷三字經。

【English Translation】 English version: Having grown up, the master was sent to Wu Xiang Temple in the village to become a monk. He studied with Yunfeng and attained enlightenment at Jingshan. In the early years of Tianli (1328 AD), Zhongzhu Xiaoyin Xin received an imperial order to establish a mountain monastery. Longxiang Temple, due to the recommendation of three acting abbots, the emperor personally appointed this Chan master. The Xuanzheng Yuan (Bureau of State Affairs) submitted a memorial requesting the master to preside over the temple (Successor of Jingshan). Chan Master Gu Zhi Zhe of Donglin Temple in Jiangzhou A native of Duchang, surnamed Chao. He ascended the Dharma hall and said: 'The Buddhas of the past have already spoken, the Buddhas of the future will speak, and the Buddhas of the present are speaking now. Then, what exactly are they saying?' After saying this, he struck his staff and descended from the seat (Successor of Jingshan). Chan Master Guai Shi Qi of Tiantong Temple in Mingzhou He generally summarized: 'Practicing Chan is inherently neither difficult nor easy, it only requires possessing great faith and a resolute will. Cease all machinations, do not rely on any of the thousand sages. Cut off all karmic connections, do not retain a single dharma. Like the vast emptiness, without the slightest trace. Like Mount Sumeru (a mythical sacred mountain), standing firm and unmoving. The supreme true vehicle can then be hoped for.' He also said: 'This matter is like a person who is hungry and thirsty. Speaking of drinking and eating, how can it cure? One must drink water oneself and eat food oneself to have real effect (Successor of Jingshan).' Chan Master Ben Yuan Shan Da of Jingshan Temple in Hangzhou The son of the Chai family of Xianju. He usually did not set up a bed, and at night he would burn incense and light candles, sitting upright until dawn, always doing so. Moreover, his physical constitution was different from ordinary people. When it was severely cold, he would wear coarse cloth clothing, and when it was extremely hot, he would wear silk floss clothing. He once used alms to build the Dayuan Temple on Banshan (halfway up the mountain) on the eastern road, receiving wandering monks. One day, knowing that his time had come, he gathered the assembly, recounted his lifelong travels, and passed away while sitting upright (Successor of Jingshan). Chief Seat Zhen of Longyan Le Xian sang: 'The mind itself is Buddha, no-mind is the Tao. Let all things follow their course, and one will naturally feel good in body and mind. Never want to live in a monastery, and don't even want to be a Buddha. I have never upheld the precepts, nor have I broken them. Letting go and holding on are all up to the individual. Enforcing the Dharma and cultivating is like a donkey pulling a millstone. If you want to walk, then walk; if you want to sit, then sit. Neither diligent nor lazy. A volume of the Three Character Classic.'

逐日為工課。有時深深海底行。有時高高山頂臥。幾生修得做閑人。肯為虛名被羈鎖。我不輕汝等。從他當面唾。百年能得幾光陰。何必強分人與我。貧也不須憂。富也休裝大。閻王相請無親疏。盡付一堆紅焰火。自家作得主宰。終不隨風倒柁。補破遮寒暖即休。淡飯粗茶隨分過。我作樂閑歌。自歌還自和。不是閑人不肯閑。世上閑人能幾個(徑山高嗣已上五人)。

明州恭都寺

廉介自持。日誦法華。因聆鐵鏡上堂語。遂得心要。嘗夜坐有偈曰。點盡山窗一盞油。地爐無火冷啾啾。話頭留嚮明朝舉。道者敲鐘又上樓。鐵鏡因升堂特稱賞之。臨終無疾。更衣坐逝。阇維舌根不壞(何山明嗣)。

雪竇竺田汝霖禪師

昌國王氏子。從梅澗福公祝髮受具。聞天童鑒公道化。往參。命為侍者。一日室中舉趙州狗子無佛性話。師豁然有省。已而見悅堂訚于靈隱。堂器之。命典記室○后游百丈。謁晦機。遂命分座。出世雪竇。晚主萬壽。至元五年示微疾。更衣書偈而逝。茶毗設利五色(天童鑒嗣)。

湖州道場玉溪思珉禪師

像山張氏子。參靈隱訚和尚。即蒙印可。后出住大梅保福。帝師賜佛心明妙之號。至順三年。廣教府聘主雙林。元統二年。行省選住道場。示眾。此事如鐵壁銀山。如

【現代漢語翻譯】現代漢語譯本：每日以勞作作為功課。有時深深地在海底行走，有時高高地在山頂躺臥。要多少輩子才能修得做個閑人？卻又肯爲了虛名而被束縛。我不輕視你們這些人，任憑他當面唾棄。人生百年能有多少光陰？何必強行區分人與我。貧窮也不必憂愁，富裕也不要裝模作樣。閻王來請，不分親疏，最終都付給一堆紅色的火焰。自己能夠作得了主宰，終究不會隨風倒舵。補好破衣遮擋寒冷就足夠了，清淡的飯菜粗糙的茶，隨緣度日。我作快樂的閑歌，自己唱歌自己應和。不是閑人不願意閑，世上的閑人又能有幾個？（徑山高嗣已上五人）。

明州恭都寺

廉介以廉潔自持，每日誦讀《法華經》。因為聽了鐵鏡禪師上堂說法，於是領悟了心要。曾經夜晚靜坐時寫了一首偈：點盡山窗一盞油，地爐無火冷颼颼。話頭留嚮明朝舉，道者敲鐘又上樓。鐵鏡禪師因此在升座說法時特別稱讚他。臨終時沒有疾病，更換衣服坐著去世。火化后舌根沒有損壞（何山明嗣）。

雪竇竺田汝霖禪師

是昌國王姓人家的兒子。跟隨梅澗福公剃度出家，受具足戒。聽聞天童鑒公的道風教化，前去參拜。天童鑒公讓他擔任侍者。一天，在房間里舉趙州『狗子無佛性』的話頭，竺田汝霖禪師豁然開悟。之後在靈隱寺拜見悅堂訚禪師，悅堂訚禪師很器重他，讓他擔任書記室的職務。後來遊歷百丈山，拜謁晦機禪師，於是被任命分座說法。後來住持雪竇寺，晚年住持萬壽寺。至元五年（1268年）略微感到不適，更換衣服寫下偈頌而去世。火化后舍利呈現五種顏色（天童鑒嗣）。

湖州道場玉溪思珉禪師

是象山張家的兒子。參拜靈隱訚和尚，立即得到印可。後來出任住持大梅保福寺。帝師賜予『佛心明妙』的稱號。至順三年（1332年），廣教府聘請他住持雙林寺。元統二年（1334年），行省選派他住持道場寺。向大眾開示：這件事就像鐵壁銀山一樣。

【English Translation】 English version: Daily labor is my assigned task. Sometimes I walk deep in the sea, sometimes I lie high on the mountain top. How many lifetimes does it take to cultivate being a free person? Yet, I am willing to be bound by empty fame. I do not despise you all, let him spit in my face. How much time does a hundred years of life hold? Why must we forcibly distinguish between self and others? No need to worry about poverty, no need to pretend to be great in wealth. When Yama (the King of Hell) invites, there is no distinction between relatives and strangers, all are ultimately consigned to a pile of red flames. If one can be the master of oneself, one will never be a rudder that turns with the wind. Mending broken clothes to keep out the cold is enough, simple meals and coarse tea are enough to live by. I compose joyful idle songs, singing and harmonizing with myself. It's not that idle people don't want to be idle, how many idle people are there in the world? (Gao Siyi and the above five people from Jingshan).

Gongdu Temple in Mingzhou

Lianjie maintained himself with integrity, reciting the Lotus Sutra daily. Upon hearing Zen Master Tiejing's (Iron Mirror) Dharma talk, he attained the essence of mind. Once, while sitting in meditation at night, he wrote a verse: 'The oil in the mountain window lamp is exhausted, the fire in the earth stove is cold and desolate. The topic of conversation is left to be raised tomorrow, the monk strikes the bell and goes upstairs again.' Zen Master Tiejing praised him especially during his Dharma talks. He passed away without illness, changing clothes and sitting in meditation. After cremation, his tongue root remained intact (He Shanming's successor).

Zen Master Zhutian Rulin of Xuedou

He was the son of the Wang family of the Chang Kingdom. He was tonsured and received the full precepts under Mei Jianfu. Hearing of the virtuous teachings of Tiantong Jian, he went to pay homage. Tiantong Jian appointed him as an attendant. One day, in the room, he raised the topic of Zhaozhou's 'dog has no Buddha-nature', and Zen Master Zhutian Rulin suddenly became enlightened. Later, he met Yuetang Yin at Lingyin Temple, and Yuetang Yin valued him greatly, appointing him to the position of secretary. Later, he traveled to Baizhang Mountain and paid homage to Huiji, and was then appointed to share the seat and expound the Dharma. Later, he became the abbot of Xuedou Temple, and in his later years, he became the abbot of Wanshou Temple. In the fifth year of Zhiyuan (1268), he felt slightly unwell, changed his clothes, wrote a verse, and passed away. After cremation, the sarira (relics) were of five colors (Tiantong Jian's successor).

Zen Master Yuxi Simin of Daochang in Huzhou

He was the son of the Zhang family of Xiangshan. He paid homage to the Venerable Yin of Lingyin Temple and was immediately approved. Later, he became the abbot of Damei Baofu Temple. The Imperial Teacher bestowed upon him the title 'Buddha-mind Bright and Subtle'. In the third year of Zhishun (1332), the Guangjiao Prefecture invited him to be the abbot of Shuanglin Temple. In the second year of Yuantong (1334), the Provincial Administration selected him to be the abbot of Daochang Temple. He instructed the assembly: 'This matter is like an iron wall and a silver mountain.'

大火聚。湊泊不得。迴避不得。你輩合作么生。直饒腳不點地。別有通霄活路。也是不快漆桶○上堂。依經解義。三世佛冤。離經一字。即同魔說。拈拄杖。卓一下。六月不熱。五穀不結。遂下座(靈隱訚嗣)。

杭州徑山月江宗凈禪師

金華倪氏子。自幼聰慧絕倫。年十七。因誦楞嚴。如人以手指月。是人因指。應當見月。豁然開悟。遂謁悅堂。問黃檗打臨濟。你作么生會。師曰。按牛頭吃草。堂奇之。后出世徑山。玄風遠播。晚歲退居東堂。示眾曰。坐斷陵霄已十年。匡宗論道只隨緣。於今休去便休去。嘯月吟風樂自然○元統壬戌十月三日。示微疾。當午集眾說偈曰。祖師門下客。開口論無生。老我百不會。日午打三更。語畢。乃趺坐而逝(靈隱訚嗣)。

江州東林無外宗廓禪師

南昌人。魏姓。久依悅堂。一日室中舉溪聲儘是廣長舌因緣。機契。遂授記莂。出世云居。晚遷東林。送僧之東吳。偈曰。佛是西天老比丘。何緣臥倒在蘇州。憑君此去輕扶起。問取二千年話頭○臨終。集眾說偈曰。吾年七十一。世緣今已畢。挨倒五須彌。夜半日頭出。語畢而逝(靈隱訚嗣已上三人)。

嘉興石門真覺元翁信禪師

開山日上堂。向上一機。末後一訣。佛祖不傳。千聖結舌。莫有轉

【現代漢語翻譯】現代漢語譯本：大火聚集，無法靠近，無法迴避。你們這些人打算如何合作？就算腳步不停留于地面，另有通宵達旦的活路，也仍然是不痛快的漆桶。（禪師）上堂說法，依照經書解釋義理，是冤枉了過去、現在、未來三世諸佛；離開經書哪怕只一個字，就等同於魔的說法。拿起拄杖，用力一擊。六月天不再炎熱，五穀不再結實。於是走下禪座。（靈隱訚（líng yǐn yín）禪師的嗣法弟子）

杭州徑山月江宗凈（yuè jiāng zōng jìng）禪師

是金華倪氏之子，自幼就聰慧過人。十七歲時，因為誦讀《楞嚴經》，如同有人用手指指月亮，看月亮的人應該順著手指看到月亮一樣，豁然開悟。於是去拜見悅堂（yuè táng）禪師，問道：『黃檗（huáng bò）禪師棒打臨濟（lín jì）禪師，您怎麼理解？』宗凈禪師回答說：『按著牛頭讓它吃草。』悅堂禪師對此感到驚奇。之後宗凈禪師出世住持徑山（jìng shān），他的玄妙禪風遠播四方。晚年退居東堂，向大眾開示說：『坐斷陵霄已經十年，匡正宗門、論說道理只是隨緣。如今要休息就徹底休息，嘯詠明月、吟哦清風，享受自然的快樂。』元統壬戌年（1342年）十月初三，宗凈禪師略微示現疾病，中午時召集眾人說偈語：『祖師門下的弟子，開口就談論無生之理。老衲我什麼都不會，大白天卻說三更半夜。』說完，就結跏趺坐而逝。（靈隱訚禪師的嗣法弟子）

江州東林無外宗廓（dōng lín wú wài zōng kuò）禪師

是南昌人，姓魏。長久依止悅堂禪師。一天，在方丈室內，悅堂禪師舉『溪聲儘是廣長舌』的因緣，宗廓禪師因此機緣而領悟，於是悅堂禪師為他授記。之後宗廓禪師出世住持云居山（yún jū shān），晚年遷往東林寺（dōng lín sì）。宗廓禪師為送僧人前往東吳（dōng wú），作偈語說：『佛是西天的老比丘，為何倒臥在蘇州？請你此去輕輕扶起他，問他二千年前的話頭。』臨終時，宗廓禪師召集眾人說偈語：『我今年七十一歲，世間的緣分如今已經了結。推倒五座須彌山，半夜裡太陽出來。』說完就去世了。（以上三位都是靈隱訚禪師的嗣法弟子）

嘉興石門真覺元翁信（shí mén zhēn jué yuán wēng xìn）禪師

開山之日上堂說法：『向上的一機，末後的一訣，佛祖不傳授，千聖都閉口。難道有人能轉…

【English Translation】 English version: A great fire gathers, impossible to approach, impossible to avoid. What are you all going to do together? Even if your feet don't touch the ground, and there's a way to live through the night, it's still an unpleasant lacquered bucket. (The Zen master) ascends the hall to preach, explaining the meaning according to the scriptures, which is to wrong the Buddhas of the three times; departing from the scriptures by even a single word is the same as the words of a demon. He picks up his staff and strikes it down forcefully. June is no longer hot, and the five grains no longer ripen. Then he descends from the seat. (Successor of Zen Master Lingyin Yin)

Zen Master Yuejiang Zongjing of Jingshan, Hangzhou

He was the son of the Ni family of Jinhua, and was exceptionally intelligent from a young age. At the age of seventeen, because he recited the Shurangama Sutra, it was like someone pointing at the moon with their finger; the person looking at the moon should see the moon by following the finger, and he suddenly attained enlightenment. So he went to see Zen Master Yuetang and asked, 'Huangbo hitting Linji, how do you understand it?' The master said, 'Pressing the ox's head to make it eat grass.' Yuetang was amazed by this. Later, Zongjing came forth to reside at Jingshan, and his profound Zen style spread far and wide. In his later years, he retired to Dongtang and instructed the assembly, saying, 'Sitting astride Lingxiao for ten years, rectifying the sect and discussing the Way is only according to conditions. Now, if you want to rest, then rest completely; whistle at the moon and chant in the wind, enjoying the pleasure of nature.' In the tenth month of the Renxu year of the Yuantong era (1342), Zen Master Zongjing showed a slight illness. At noon, he gathered the assembly and said a verse: 'A disciple of the ancestral master's gate, opens his mouth to discuss the principle of non-birth. Old me, I don't understand anything, but in broad daylight, I speak of the third watch of the night.' After speaking, he sat in full lotus posture and passed away. (Successor of Zen Master Lingyin Yin)

Zen Master Wuwai Zongkuo of Donglin, Jiangzhou

He was a native of Nanchang, with the surname Wei. He had long relied on Zen Master Yuetang. One day, in the abbot's room, Yuetang raised the cause of 'the sound of the stream is entirely the long, broad tongue,' and Zongkuo attained enlightenment through this opportunity. So Yuetang gave him a prediction. Later, Zongkuo came forth to reside at Yunju Mountain, and in his later years, he moved to Donglin Temple. Zongkuo, sending a monk to Dongwu, composed a verse saying, 'The Buddha is an old Bhikkhu from the Western Heaven, why is he lying down in Suzhou? Please go there and gently lift him up, and ask him about the topic of two thousand years ago.' At the time of his death, Zongkuo gathered the assembly and said a verse: 'I am seventy-one years old this year, and my worldly connections are now complete. Pushing down the five Mount Sumerus, the sun comes out in the middle of the night.' After speaking, he passed away. (The above three are all successors of Zen Master Lingyin Yin)

Zen Master Yuanweng Xin of Shimen Zhenjue, Jiaxing

On the day of opening the mountain, he ascended the hall to preach: 'The upward mechanism, the final secret, the Buddhas and ancestors do not transmit, and the thousand sages close their mouths. Could someone turn...

身吐氣者么。出來通個訊息看○小參。建法幢。立宗旨。明明佛來曹溪是。大眾。建法幢則固然。如何是立宗旨。莫是三轉五轉。豎拳下喝么。莫是默然據座。拂袖便行么。莫是語言文字。確古論今么。莫是灰頭土面。長坐不臥么。切須仔細。若是正眼不明。盡墮偏邪執滯。所以道。醍醐上味。為世所珍。遇斯等人。翻成毒藥。據我祖師門下。盡十方世界。是個無縫鐵壁。達磨不識。盡十方世界。是個無孔鐵錘。迦葉不知。無汝擬議處。無汝承當處。旋天轉地。換斗移星。雙放雙收。透頂透底。還會么。龍袖拂開全體現。像王行處絕狐蹤(中竺有嗣)。

呂鐵船居士

母夢佑禪師至舍而生。弱冠時參空山。一日山問曰。曾見趙州么。士厲聲曰。無。山休去。每稱於人曰。再來人也。士嘗任江淮都總管。于蘇州嘉定建永壽寺以延雲水。達磨忌日。拈香曰。西來不稱梁王旨。西去空𢹂一隻履。若言妙用與神通。真正衲僧誰數你。九年面壁尋出場。接得一人又無臂。衣盂連累到盧能。從此葛藤生不已。罪過有彌天。源流無滴水。今朝七百八十六年逢忌辰。那個兒孫不痛徹骨髓。一爐香篆一甌茶。報恩卻是孤恩底。欲把拳頭舉似伊。憐渠已沒當門齒(風幡中嗣)。

蘇州陽山金芝嶺鐵㭰念庵主

頌舍

利弗入城。月上女出城話曰。出城入廓兩相逢。來去誰雲路不同。回首涅槃臺上望。九州四海一家風(華藏見嗣)。

松江澱山德異禪師

高安盧氏子。謁虛舟。舟問雪覆千山。為甚麼孤峰不白。師曰。別是一乾坤。舟大稱賞。勸謁皖山凝和尚。凝問光明寂照遍河沙。豈不是張拙秀才語。師擬答。凝震威一喝。師當下釋然。一日凝舉臥云深處不朝天。因甚到者里。師曰。邦有道則見。凝深肯之○出世澱山。上堂。昨日十四。今日十五。靈利衲僧。吞卻佛祖。從教謝三郎。月下自搖櫓。阿呵呵。莫莽鹵。甜瓜徹蒂甜。苦瓠連根苦(皖山凝嗣)。

舒州太湖普明無用寬禪師

結夏上堂。諸方結制。有甚巴鼻。太湖梁山。冷冰冰地。二百個鐵額銅頭無用。分作兩處。提起放下。吞聲飲氣。擬議之間。頂門著地。卓拄杖下座○中峰和尚至。上堂。明明百草頭。明明祖師意。天目山古佛。輝天並鑒地。虎咬大蟲。蛇吞鱉鼻。擲拄杖曰。直下來也。急著眼覷。大眾懷香。拜請幻住大和尚慈悲開示。便下座(金牛真嗣)。

無為天寧無能教禪師

于門首懸一牌云。謹防惡犬。竺源盛參。才跨門便曰。老和尚為我趕狗。師便入去。智首座出迎。同坐須臾。師從面前過。智起白曰。此上人得得來見

【現代漢語翻譯】現代漢語譯本利弗進入城中。月上女出城說道：『出城入廓，兩人相逢，來去之間，誰說道路不同？回頭望向涅槃臺，九州四海，都是一家人的風貌。』（華藏見嗣）

松江澱山德異禪師

高安盧氏之子。拜見虛舟禪師。虛舟問：『雪覆蓋千山，為什麼孤峰不白？』禪師回答：『別是一番乾坤。』虛舟非常讚賞，勸他去拜見皖山凝和尚。凝和尚問：『光明寂照遍河沙，這豈不是張拙秀才的話？』禪師剛要回答，凝和尚大喝一聲，禪師當下釋然。一日，凝和尚舉起『臥云深處不朝天』的話頭，問：『因什麼到這裡？』禪師說：『邦有道則見。』凝和尚深深認可他。出世住持澱山。上堂開示：『昨日十四，今日十五，靈利的衲僧，吞卻佛祖。任憑謝三郎，月下獨自搖櫓。阿呵呵，不要莽撞。甜瓜徹蒂甜，苦瓠連根苦。』（皖山凝嗣）

舒州太湖普明無用寬禪師

結夏安居上堂開示：『諸方叢林結夏安居，有什麼特別的？太湖梁山，冷冰冰地。兩百個鐵額銅頭的無用之人，分成兩處。提起放下，吞聲飲氣。擬議之間，頂門著地。』說完，拄著禪杖下座。中峰和尚來到。上堂開示：『明明百草頭，明明祖師意。天目山古佛，輝天並鑒地。虎咬大蟲，蛇吞鱉鼻。』擲下禪杖說：『直下來也，急著眼看！』大眾懷著敬意，拜請幻住大和尚慈悲開示，隨即下座。（金牛真嗣）

無為天寧無能教禪師

在門首懸掛一個牌子，上面寫著：『謹防惡犬。』竺源盛前來參拜，剛跨進門就說：『老和尚為我趕狗。』禪師便走進去。智首座出來迎接，一同坐了一會兒。禪師從他面前走過，智首座起身稟告說：『這位上人得得來見。』

【English Translation】 English version Lifer entered the city. The Moon Maiden came out of the city and said: 'Coming out of the city and entering the suburbs, the two meet. In coming and going, who says the roads are different? Looking back at the Nirvana platform, the nine provinces and four seas share the same family spirit.' (Hua Zang saw the succession).

Zen Master Deyi of Dianshan, Songjiang

A son of the Lu family from Gao'an. He visited Xu Zhou (Zen master's name). Xu Zhou asked, 'Snow covers a thousand mountains, why is the solitary peak not white?' The master replied, 'It is a different Qiankun (universe).' Xu Zhou greatly praised him and advised him to visit Abbot Ning of Wanshan. Ning asked, 'The light of stillness shines throughout the Ganges sands, isn't this the saying of Scholar Zhang Zhuo?' As the master was about to answer, Ning let out a thunderous shout, and the master was immediately enlightened. One day, Ning raised the topic of 'Deep in the clouds, one does not face the heavens,' and asked, 'Why come here?' The master said, 'When the country is righteous, one appears.' Ning deeply acknowledged him. He emerged to preside over Dianshan. In his sermon, he said, 'Yesterday was the fourteenth, today is the fifteenth. The clever monks swallow the Buddhas and Patriarchs. Let Xie Sanlang (a common name) row his boat alone under the moon. Ah ha ha, don't be reckless. The sweet melon is sweet to the core, the bitter gourd is bitter to the root.' (Ning of Wanshan succeeded him).

Zen Master Wuyong Kuan of Puming, Taihu, Shuzhou

At the beginning of the summer retreat, he gave a sermon: 'The various monasteries are observing the summer retreat, what is so special about it? Taihu and Liangshan are cold and icy. Two hundred useless people with iron foreheads and copper heads are divided into two places. Raising and lowering, swallowing voices and holding breaths. In the midst of deliberation, the crown of the head touches the ground.' He then struck his staff and descended from the seat. Abbot Zhongfeng arrived. He gave a sermon: 'Clearly, the tip of every blade of grass, clearly, the intention of the Patriarch. The ancient Buddha of Tianmu Mountain shines upon the heavens and illuminates the earth. The tiger bites the big worm, the snake swallows the turtle's nose.' He threw down his staff and said, 'Coming straight down, look closely!' The assembly, with incense in their hearts, requested the compassionate guidance of the illusory Abbot, and then he descended from the seat. (Zhen of Jinniu succeeded him).

Zen Master Wuneng Jiao of Tianning, Wuwei

He hung a sign at the entrance that read: 'Beware of vicious dogs.' Zhu Yuan Sheng came to visit. As soon as he crossed the threshold, he said, 'Old Abbot, chase the dog away for me.' The master then went inside. The chief monk Zhi came out to greet him, and they sat together for a while. The master passed in front of him, and Zhi rose and reported, 'This monk has come to see you.'

和尚。師曰。已相見了也(真翁圓嗣)。

北京慶壽海云印簡禪師

寧遠宋氏子。生而神悟。七歲。父授讀孝經。開宗明義章。師曰。開者何宗。明者何義。父驚異。於是俾從中觀沼禪師受業。納具戒。一日侍沼行。沼曰。法燈禪師道。看他家事忙。且道承誰力。汝作么生會。師將沼手一掣。沼曰。者野狐精。師喏喏。沼曰。更須別參始得。年十八。元兵破寧遠。四眾逃散。師侍沼如故。沼曰。吾迫桑榆。汝方富有春秋。何當玉石俱焚。宜自遠遁。師泣曰。因果有差。死生有命。安可離師茍免乎。沼察其誠。囑曰。子向去朔漠。有大因緣。吾將與子北渡。經年至赤城。書偈曰。七十三年如掣電。臨行為君通一線。泥牛飛過海東來。天上人間尋不見。偈畢。忽無疾而逝。阇維收頂骨舍利。師為乞緣造塔供奉。一夕聞空中呼師名。師瞥然有省。復聞人告曰。大事將成。毋滯於此。黎明遂䇿杖之燕。過鬆鋪。值雨。宿崖下。因擊火乃悟曰。今日始知眉橫鼻直。通道天下老和尚不寐語。明日至景州。見本無玄。玄問從何所來。師曰。云收幽谷。玄曰。何處去。師曰。月照長松。玄曰。孟八郎漢便恁么去也。師諾諾趨出。初沼臨終。師問某甲當依何人。了此大事。沼曰。賀八十去。迨入燕。至大慶壽寺。乃省前讖。

【現代漢語翻譯】現代漢語譯本：和尚問：『什麼是佛法？』真翁圓嗣禪師說：『已經（與佛法）相見了。』（真翁圓嗣）

北京慶壽海云印簡禪師

印簡禪師是寧遠宋氏之子，生來就很有靈性。七歲時，父親教他讀《孝經》。當讀到『開宗明義』章時，印簡禪師問道：『開的是什麼宗？明的是什麼義？』他的父親感到非常驚異，於是讓他跟隨中觀沼禪師學習，並受了具足戒（佛教中的正式出家戒律）。一天，印簡禪師侍奉沼禪師出行，沼禪師說：『法燈禪師說，看他家事忙，且道承誰力？你作何理解？』印簡禪師一把拉過沼禪師的手。沼禪師說：『你這野狐精！』印簡禪師連聲應是。沼禪師說：『你還需要另外參學才行。』十八歲時，元朝軍隊攻破寧遠，僧眾四處逃散。印簡禪師仍然侍奉沼禪師。沼禪師說：『我已年老體衰，你正值青春年華，為何要像玉石一樣一同焚燬？你應該自己遠走避難。』印簡禪師哭著說：『因果報應各有不同，生死存亡自有天命，怎麼可以離開師父茍且偷生呢？』沼禪師察覺到他的誠意，囑咐他說：『你將來去朔漠（北方邊遠地區），有很大的因緣。我將和你一起北渡。』經過一年到達赤城，沼禪師寫下偈語說：『七十三年如閃電，臨終為你打通一線。泥牛飛過海東來，天上人間尋不見。』寫完偈語，忽然無疾而終。荼毗（火葬）后，收集到頂骨舍利（佛教聖物）。印簡禪師四處乞討化緣，建造佛塔供奉舍利。一天晚上，印簡禪師聽到空中有人呼喚他的名字。印簡禪師忽然有所領悟。又聽到有人告訴他說：『大事將成，不要滯留在這裡。』黎明時分，印簡禪師就拄著枴杖前往燕京（今北京）。經過鬆鋪時，遇到下雨，在山崖下過夜。因為擊石取火而悟道，說：『今天才知道眉橫鼻直（指事物的本來面目），相信天下老和尚沒有說夢話。』第二天到達景州，見到本無玄禪師。玄禪師問他從哪裡來。印簡禪師說：『云收幽谷。』玄禪師問：『要到哪裡去？』印簡禪師說：『月照長松。』玄禪師說：『孟八郎漢便恁么去也（孟八郎就這樣去了）。』印簡禪師連聲應是，快步走了出去。當初沼禪師臨終時，印簡禪師問他應該依止何人才能了卻這件大事。沼禪師說：『賀八十去。』等到進入燕京，到達大慶壽寺，才明白了之前的預言。

【English Translation】 English version: A monk asked: 'What is the Buddha-dharma?' Zen Master Zhenweng Yuansi said: 'You have already met it.' (Zhenweng Yuansi)

Zen Master Haiyun Yinjian of Qingshou Temple in Beijing

Zen Master Yinjian was the son of the Song family of Ningyuan, born with spiritual wisdom. At the age of seven, his father taught him the Classic of Filial Piety. When he read the chapter 'Opening the Doctrine and Clarifying the Meaning,' Zen Master Yinjian asked: 'What doctrine is being opened? What meaning is being clarified?' His father was very surprised, so he had him study with Zen Master Zhongguan Zhao and receive the complete precepts (formal monastic vows in Buddhism). One day, Zen Master Yinjian was attending Zen Master Zhao on a trip. Zen Master Zhao said: 'Zen Master Fadeng said, 'Seeing him busy with family affairs, may I ask whose strength he relies on?' How do you understand this?' Zen Master Yinjian grabbed Zen Master Zhao's hand. Zen Master Zhao said: 'You wild fox spirit!' Zen Master Yinjian repeatedly said yes. Zen Master Zhao said: 'You still need to study with another teacher.' At the age of eighteen, the Yuan army broke through Ningyuan, and the monastic community scattered. Zen Master Yinjian still attended Zen Master Zhao. Zen Master Zhao said: 'I am old and weak, and you are in the prime of your life. Why should we be burned together like jade and stone? You should flee far away.' Zen Master Yinjian cried and said: 'Causal retribution is different for everyone, and life and death are determined by fate. How can I abandon my teacher and seek temporary safety?' Zen Master Zhao perceived his sincerity and instructed him: 'You will go to the Northern Desert (remote northern region) in the future, where you will have great karmic connections. I will cross north with you.' After a year, they arrived at Chicheng. Zen Master Zhao wrote a verse saying: 'Seventy-three years like lightning, on the verge of death, I open a line for you. A mud ox flies over the sea from the east, and cannot be found in heaven or on earth.' After writing the verse, he suddenly died without illness. After cremation, the skull relics (Buddhist sacred objects) were collected. Zen Master Yinjian begged for alms everywhere to build a pagoda to enshrine the relics. One night, Zen Master Yinjian heard someone calling his name in the air. Zen Master Yinjian suddenly had some understanding. He also heard someone say: 'Great things are about to be accomplished, do not stay here.' At dawn, Zen Master Yinjian set off for Yanjing (now Beijing) with his staff. Passing through Songpu, he encountered rain and spent the night under a cliff. Because of striking a stone to make fire, he attained enlightenment and said: 'Today I know that eyebrows are horizontal and the nose is vertical (referring to the original face of things), I believe that the old monks in the world are not talking in their sleep.' The next day, he arrived at Jingzhou and met Zen Master Benwu Xuan. Zen Master Xuan asked him where he came from. Zen Master Yinjian said: 'The clouds clear in the secluded valley.' Zen Master Xuan asked: 'Where are you going?' Zen Master Yinjian said: 'The moon shines on the tall pines.' Zen Master Xuan said: 'Meng Balang Han went like this (Meng Balang went like this).' Zen Master Yinjian repeatedly said yes and quickly walked out. Initially, when Zen Master Zhao was dying, Zen Master Yinjian asked him who he should rely on to complete this great matter. Zen Master Zhao said: 'He Bashe (賀八十) is going.' When he entered Yanjing and arrived at Daqingshou Temple, he understood the previous prophecy.

於是謁璋。璋先一夕夢異僧策杖。徑趨方丈踞座。天明璋謂知客曰。今日但有僧過。當令來見老僧。及晚師至。璋笑曰。此夜來所夢者。師問不來而來。作么生相見。璋曰。參須實參。悟須實悟。莫打野榸。(音齋)師曰。某甲因擊火迸散。乃知眉橫鼻直。璋曰。吾此處別。師曰。如何表信。璋曰。牙是一口骨。耳是兩片皮。師曰。將謂別有。璋曰。錯。師喝曰。草賊大敗。璋休去。次日璋舉臨濟兩堂首座齊下喝。僧問還有賓主也無。濟曰。賓主歷然。汝作么生會。師曰。打破秦時鏡。磨尖上古錐。龍飛霄漢外。何勞更下槌。璋曰。途路之樂。終未到家。師曰。精靈千載野狐魅。看破如今不值錢。璋曰。如是如是。師拂袖便出。遂命掌記。一日璋謂師曰。汝今已到大安樂田地。宜善護持。吾有如來正法眼藏。涅槃妙心。密付于汝。毋令湮沒。師掩耳而出(師住慶壽孔子之後元措者渡河謁師請復曲阜廟祀師微言之乃復襲封)○師兩主慶壽。年五十六。忽患風癥。呼侍者囑後事。乃集眾說偈畢。遂泊然而逝。茶毗獲舍利無算。謚佛日圓明大師(慶壽璋嗣)。

曹洞宗

太原王山體禪師

初參大明寶為侍者。偶于出生臺見雀舍食。雀見手飛去。寶在師背上打一掌。師驚顧。寶曰。還是雀子孤負你。你孤負

【現代漢語翻譯】現代漢語譯本於是，他去拜見了璋（人名）。璋（人名）在前一天晚上夢見一位奇異的僧人拄著枴杖，直接走向方丈室並佔據了座位。天亮后，璋（人名）告訴知客僧說：『今天如果有僧人來訪，一定要讓他來見我。』到了晚上，這位禪師到了。璋（人名）笑著說：『這正是我昨晚夢見的人。』禪師問道：『不來而來，要如何相見？』璋（人名）說：『參禪要真參，悟道要真悟，不要打野榸（音齋，指虛假的禪修）。』禪師說：『我因為擊火迸散，才知道眉橫鼻直。』璋（人名）說：『我這裡不同。』禪師說：『如何表明？』璋（人名）說：『牙是一口骨，耳是兩片皮。』禪師說：『我以為有什麼特別的。』璋（人名）說：『錯。』禪師喝道：『草賊大敗！』璋（人名）就此作罷。第二天，璋（人名）舉起臨濟宗兩堂首座一起喝問的公案，有僧人問：『還有賓主之分嗎？』臨濟（人名）說：『賓主歷然。你如何理解？』禪師說：『打破秦時鏡（秦朝，公元前221年-公元前207年），磨尖上古錐。龍飛霄漢外，何勞更下槌。』璋（人名）說：『途路之樂，終未到家。』禪師說：『精靈千載野狐魅，看破如今不值錢。』璋（人名）說：『如是如是。』禪師拂袖便出。於是命令掌記記錄此事。一天，璋（人名）對禪師說：『你現在已經到達大安樂田地，應該好好守護。我有如來正法眼藏，涅槃妙心，秘密地傳付給你，不要讓它湮沒。』禪師掩耳而出。（禪師住在慶壽寺，孔子後裔元措渡河拜見禪師，請求恢復曲阜孔廟的祭祀，禪師稍微提點，於是恢復了世襲封號。）禪師先後主持慶壽寺。五十六歲時，忽然得了風病，呼喚侍者囑咐後事，於是召集眾人說完偈語，就安然去世了。火化后得到無數舍利。謚號佛日圓明大師（慶壽璋的繼承人）。曹洞宗太原王山體禪師最初參拜大明寶禪師，作為侍者。偶然在出生臺看見麻雀覓食，麻雀看見手就飛走了。寶禪師在禪師背上打了一掌。禪師驚恐地回頭看。寶禪師說：『還是麻雀辜負了你，你辜負了麻雀？』

【English Translation】 English version Then, he went to visit Zhang (person's name). The night before, Zhang (person's name) dreamed of a strange monk with a staff, heading straight to the abbot's room and taking the seat. At dawn, Zhang (person's name) told the guest monk, 'If any monk comes to visit today, be sure to have him see me.' In the evening, the Zen master arrived. Zhang (person's name) smiled and said, 'This is the person I dreamed of last night.' The Zen master asked, 'Coming without coming, how should we meet?' Zhang (person's name) said, 'Practice Zen with sincerity, realize enlightenment with sincerity, do not engage in false practices.' The Zen master said, 'Because of striking fire, I realized that eyebrows are horizontal and the nose is vertical.' Zhang (person's name) said, 'It is different here.' The Zen master said, 'How to show it?' Zhang (person's name) said, 'Teeth are a mouthful of bone, ears are two pieces of skin.' The Zen master said, 'I thought there was something special.' Zhang (person's name) said, 'Wrong.' The Zen master shouted, 'The bandit army is utterly defeated!' Zhang (person's name) stopped there. The next day, Zhang (person's name) raised the case of the two chief monks of the Linji (person's name) sect shouting together. A monk asked, 'Is there still a distinction between guest and host?' Linji (person's name) said, 'The distinction between guest and host is clear. How do you understand it?' The Zen master said, 'Break the Qin Dynasty mirror (Qin Dynasty, 221 BC - 207 BC), sharpen the ancient awl. The dragon flies beyond the heavens, why bother to strike it again?' Zhang (person's name) said, 'The joy of the journey is not yet home.' The Zen master said, 'A thousand-year-old fox spirit, seeing through it is now worthless.' Zhang (person's name) said, 'So it is, so it is.' The Zen master flicked his sleeves and left. Then he ordered the recorder to record this matter. One day, Zhang (person's name) said to the Zen master, 'You have now reached the land of great bliss, you should protect it well. I have the Tathagata's true Dharma eye treasury, the wonderful mind of Nirvana, secretly entrusted to you, do not let it be buried.' The Zen master covered his ears and left. (The Zen master lived in Qingshou Temple. Yuan Cuo, a descendant of Confucius, crossed the river to visit the Zen master, requesting the restoration of the sacrificial rites at the Confucius Temple in Qufu. The Zen master gave a slight hint, and the hereditary title was restored.) The Zen master presided over Qingshou Temple twice. At the age of fifty-six, he suddenly suffered from wind disease, called the attendant to entrust the aftermath, and then gathered the crowd to finish the verse, and then passed away peacefully. After cremation, countless relics were obtained. Posthumous title: Buddha Sun Perfect Illumination Great Master (successor of Qingshou Zhang). Caodong Sect Zen Master Wangshan Ti of Taiyuan Initially, he visited Zen Master Daming Bao as an attendant. He happened to see a sparrow foraging for food at the birth platform. The sparrow saw the hand and flew away. Zen Master Bao slapped the Zen master on the back. The Zen master looked back in surprise. Zen Master Bao said, 'Did the sparrow fail you, or did you fail the sparrow?'

我。師罔措。寶曰。自可憐生。卻乃互相孤負去。師豁然有省。從此執侍十年。秘重深嚴。不見參學。一旦抽單。罔不疑怪。或問寶云。侍者何往。寶曰。諸方來。諸方去。何介意哉。又問參學何似。寶曰。道有參學。栽他頭角。道無參學。減他威光。一眾方知已蒙印記○師久隱太原西山。當道請住王山。建立禪席。嘗曰。師子有三種。第一超宗異目。第二齊肩共躅。第三影響不真。若超宗異目者。見過於師。堪為種草。若齊肩共躅者。減師半德。落在今時。若影響不真者。狐犴猥勢。羊質虎皮○師嘗發明洞上宗旨。曰既有尊貴之位。須明尊貴底人。須知尊貴底人。不處尊貴之位。方明尊貴。不落階級(寶壽方拈云太原與么提持要明尊貴一路尚欠在為什麼不見道方外誰敢論量○愚庵孟拈云如何黑漆屏風上更寫盧同月蝕詩)○五位頌曰。正中偏。夜深古殿鎖輕煙。寂寂苔封臣不立。密密光輝未兆前○偏中正。玉人不睹臨臺鏡。子夜星河霧氣濃。依舊青山不露頂○正中來。木人𢹂杖火中回。趁起泥牛耕練色。放教石馬步蒼苔○兼中至。轉側相逢全意氣。交輝終不犯鋒铓。大用縱橫無變異○兼中到。明暗盡時光不照。石女有智妙難窮。解栽絕頂無根草○上堂。還有沖流度刃者么。僧從東過西。從西過東。師曰。未得一場榮。

先刖兩脛足。曰也知和尚慣用此機。師曰。罪不重科。僧擬議。師便打。僧吐舌。師曰。棺材裡瞠眼。僧珍重便出。師曰。似這等行腳。有甚麼交涉。乃曰。同安老祖道。孤峰迥秀。不掛煙蘿。片月行空。白雲自異。衲僧家到者里。劍甲未施。賊身已敗。豈不屈辱先宗。山僧今日若不捉敗此僧。則我達磨一宗。幾至掃地。喝一喝曰。逢人不得錯舉(大明寶嗣)。

仁山恒禪師

久侍大明寶和尚。深入堂奧。寶付以衣法。師曰。某甲不是恁么人。寶曰。不是恁么人。自不殃及伊。師以法乳情深。俯仰而受。寶囑曰。汝既如是。第一不得容易出世。若躁進輕脫。中間必有坎坷。晚住仁山。僧問洞山邈云巖真。因甚到睹影始悟。師曰。不是深心人不知。曰如何是深心人。師曰。十八女兒不繫裙。(破山明舉示呂大器器曰全體畢露○法音𣽘頌云滿江風雨夜行船鮮血淋淋濺碧天二十四莖生鐵肋和衣脫出淚潛然)復示頌云。柳底黃鶯送好音。輕輕喚著愈傷心。欄桿倚遍無聊賴。夢裡如何許我尋。無路尋。怨殺月明花下影。依稀拂斷枕頭琴(大明寶嗣已上二人)。

燕京慶壽虛明教亨禪師

濟川任城王氏子。先是汴京慈濟寺僧福安者。山居任城有年。一日于芒山村倚樹而化。夢求托宿。師果生焉。拳右拇指

【現代漢語翻譯】現代漢語譯本：先用腳踢他的小腿和腳。說：『你也知道和尚我慣用這種手段。』師父說：『罪不重罰。』僧人猶豫不決。師父就打他。僧人吐舌頭。師父說：『都躺在棺材裡了還瞪眼。』僧人道珍重就出去了。師父說：『像這種遊方僧，有什麼相干？』於是說：『同安老祖說，孤峰高聳挺拔，不掛一絲煙霧藤蘿。一片月亮在空中執行，白雲也顯得不同尋常。參禪的人到了這裡，刀槍盔甲還沒用上，就已經失敗了。豈不是委屈了先輩宗師。我今天如果不制服這個僧人，那麼我達摩一宗，幾乎就要被掃地出門了。』喝一聲說：『逢人不得隨便亂說（大明寶嗣(1399-1402)）。』

仁山恒禪師

長久侍奉大明寶和尚，深入他的堂奧。大明寶和尚把衣缽傳給他。禪師說：『我不是那樣的人。』大明寶和尚說：『不是那樣的人，自然不會連累到他。』禪師因為師父的法乳深情，接受了衣缽。大明寶和尚囑咐說：『你既然這樣，第一件事就是不要輕易出世。如果急躁冒進，輕率浮躁，中間必定會有坎坷。』後來住在仁山。有僧人問：『洞山(807-869)和云巖(782-841)是真的，為什麼到了睹影才開悟？』禪師說：『不是有深心的人不知道。』僧人說：『如何是有深心的人？』禪師說：『十八歲的女兒不繫裙子。（破山明(1597-1666)舉例給呂大器看，呂大器說：『全體畢露。』法音𣽘頌說：『滿江風雨夜行船，鮮血淋淋濺碧天，二十四莖生鐵肋，和衣脫出淚潛然。』）』又作偈頌說：『柳底黃鶯送好音，輕輕喚著愈傷心。欄桿倚遍無聊賴，夢裡如何許我尋。無路尋，怨殺月明花下影，依稀拂斷枕頭琴（大明寶嗣(1399-1402)以上二人）。』

燕京慶壽虛明教亨禪師

是濟川任城王氏的兒子。先前是汴京慈濟寺的僧人福安，在任城山中住了很多年。有一天在芒山村靠著樹圓寂了，夢中請求投胎。禪師果然就出生了。出生時右手的拇指是握著的。

【English Translation】 English version: First, he kicked his shins and feet. He said, 'You also know that I, the monk, am accustomed to using this trick.' The master said, 'The crime is not severely punished.' The monk hesitated. The master then struck him. The monk stuck out his tongue. The master said, 'Even in the coffin, you're still staring.' The monk said 'Take care' and left. The master said, 'What's the point of this kind of wandering monk?' Then he said, 'Old Ancestor Tong'an said, 'A solitary peak stands tall and aloof, unburdened by mist or vines. A sliver of moon travels the sky, and the white clouds appear extraordinary. When a monk arrives here, before armor is even donned, the enemy is already defeated. Isn't this humiliating to the ancestral masters? If I don't subdue this monk today, then my Dharma lineage of Bodhidharma will almost be swept away.' He shouted, 'Do not speak carelessly to anyone (Daming Baosi (1399-1402)).'

Zen Master Renshan Heng

He served Great Ming Bao (Da Ming Bao) for a long time, deeply entering his inner chambers. Great Ming Bao (Da Ming Bao) entrusted him with the robe and Dharma. The master said, 'I am not that kind of person.' Great Ming Bao (Da Ming Bao) said, 'If you are not that kind of person, you will naturally not be implicated.' The master, because of the deep affection of the master's Dharma milk, accepted the robe and Dharma. Great Ming Bao (Da Ming Bao) instructed him, 'Since you are like this, the first thing is not to easily enter the world. If you are impatient and frivolous, there will inevitably be setbacks in the middle.' Later, he lived in Renshan. A monk asked, 'Dongshan (807-869) and Yunyan (782-841) are true, why did they only realize enlightenment when they saw their reflection?' The master said, 'Those without a deep heart do not know.' The monk said, 'What is a person with a deep heart?' The master said, 'An eighteen-year-old girl does not tie her skirt. (Poshan Ming (1597-1666) showed it to Lü Daqi, and Lü Daqi said, 'The whole body is exposed.' Fayin 𣽘's verse says, 'The wind and rain fill the river, and the boat travels at night, fresh blood dripping and splashing on the green sky, twenty-four iron ribs, taking off clothes and secretly shedding tears.')' He also composed a verse saying, 'The oriole under the willow sends good news, gently calling it makes it even more sad. Leaning on the railing, I am bored and helpless, how can you allow me to find it in my dreams? No way to find it, resenting the shadow of the moon and flowers, vaguely brushing the pillow and zither (Daming Baosi (1399-1402) above two people).'

Zen Master Yan Jing Qingshou Xuming Jiaoheng

He was the son of the Wang family of Jichuan Rencheng. Previously, he was a monk named Fu'an of Ciji Temple in Bianjing, who lived in the mountains of Rencheng for many years. One day, he passed away leaning against a tree in Mangshan Village, and in a dream, he asked to be born. The master was indeed born. At birth, the thumb of his right hand was clenched.

。同住僧往問曰。安公無恙。師熟視良久。伸指而笑。七歲出家。十五遊方。聞鄭州普照寶禪師。法席之勝。遂往謁。朝夕參叩。未有所入。他日以事往睢陽。宿趙渡。忽于馬上憶擊板因緣有省。疑情不散。將抵河津。同行警曰。師兄。此河津也。師下馬。悲喜交集。至於隕涕。歸以語寶。寶曰。如僵臥人似欲轉動。示以日面佛公案。師笑曰。兒時已見得也。寶曰。我只教人蔘諸方掉下底禪。但再參去。后聞板聲。霍然親證。呈頌曰。日面月面。星流電轉。若更遲疑。面門著箭。咄。寶遂印可曰。吾瞞汝不得也○師五坐道場。復駐錫濟州之普照。方丈后叢樹蓊鬱中。有一株高丈餘。群鴉以次來巢。上下一十二級。如浮屠狀。見者賀曰。和尚佛法。將大振矣。不數日奉章廟旨。主慶壽○興定己卯七月十日。索筆書頌。其末句曰。咦。一二三四五六七。堅坐不動而逝。茶毗𦦨如蓮花開合。牙齒目睛不壞。舍利無算(普照寶嗣)。

續指月錄卷五卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷六

六祖下二十二世

臨濟宗

杭州天目高峰原妙禪師

蘇之吳江人。姓徐氏。母夢僧乘舟投宿而生。離襁褓。輒喜趺坐。遇僧入門。輒愛戀欲從之。年十五。懇請父母出

【現代漢語翻譯】同住的僧人前去問候說：『安公身體安好嗎？』禪師仔細看了他很久，伸出手指笑了笑。七歲出家，十五歲開始遊歷四方，聽說鄭州普照寶禪師的道場非常興盛，於是前去拜訪，早晚參拜請教，但一直沒有領悟。有一天因為有事前往睢陽，住在趙渡。忽然在馬背上回憶起擊板的因緣，有所領悟，但疑慮沒有完全消除。將要到達河津時，同伴提醒說：『師兄，這裡是河津了。』禪師下馬，悲喜交加，甚至流下了眼淚。回去后把這件事告訴普照寶禪師，寶禪師說：『就像僵臥的人想要轉動一樣。』於是用『日面佛』的公案來開示他，禪師笑著說：『我小時候就已經明白了。』寶禪師說：『我只是教人蔘究各處禪師掉下來的禪語，你再參究去吧。』後來聽到板聲，忽然徹底證悟，呈上頌詞說：『日面月面，星流電轉，如果再遲疑，面門就要中箭。咄！』寶禪師於是印可說：『我瞞不了你啊。』禪師五次主持道場，又駐錫在濟州的普照寺。方丈後面的茂盛樹叢中，有一株高一丈多，群鴉依次來築巢，從上到下有十二層，像浮屠（佛塔）的形狀。看見的人祝賀說：『和尚的佛法，將要大興了。』不幾天，奉章宗（1190-1208）的旨意，主持慶壽寺。興定己卯年（1219）七月十日，索要筆墨寫下頌詞，最後一句說：『咦，一二三四五六七。』禪師安然端坐不動而逝。火化后，火焰如蓮花開合，牙齒和眼睛沒有損壞，舍利無數。（普照寶嗣）

《續指月錄》卷五卍新續藏第 84 冊 No. 1579 《續指月錄》

《續指月錄》卷六

六祖下第二十二世

臨濟宗

杭州天目高峰原妙禪師

是蘇州吳江人，姓徐氏。他的母親夢見一位僧人乘船來投宿，然後生下了他。離開襁褓后，他就喜歡跏趺坐。遇到僧人進門，他就很喜歡，想要跟隨他們。十五歲時，懇求父母允許他出家。

【English Translation】 A fellow monk went to inquire, saying, 'Is Abbot An well?' The Chan master gazed at him for a long time, extended his finger and smiled. He left home at the age of seven and traveled around at fifteen. Hearing of the flourishing Dharma assembly of Chan Master Puzhao Bao in Zhengzhou, he went to visit, paying respects and seeking instruction morning and evening, but without any entry. One day, he went to Suiyang for some business and stayed overnight at Zhaodu. Suddenly, on horseback, he recalled the circumstances of striking the board and had some understanding, but his doubts were not completely dispelled. As he was about to reach Hejin, a companion warned, 'Brother, this is Hejin.' The Chan master dismounted, overcome with sorrow and joy, even shedding tears. Upon returning, he told Bao about this. Bao said, 'It's like a person lying stiffly wanting to move.' He then used the 'Sun-faced Buddha' case to instruct him. The Chan master smiled and said, 'I already understood it when I was a child.' Bao said, 'I only teach people to investigate the Chan phrases dropped by various Chan masters; go and investigate further.' Later, upon hearing the sound of the board, he suddenly had a personal realization. He presented a verse saying, 'Sun-face, moon-face, stars stream, lightning flashes. If you still hesitate, an arrow will strike your face. Hah!' Bao then approved, saying, 'I cannot hide it from you.' The Chan master presided over Dharma assemblies five times and also resided at Puzhao Temple in Jizhou. Behind the abbot's room, in the dense trees, there was a tree more than ten feet tall, where crows came to nest in sequence, with twelve levels from top to bottom, like the shape of a stupa (Buddhist pagoda). Those who saw it congratulated him, saying, 'The abbot's Buddha-dharma will greatly flourish.' Not many days later, he received an imperial decree from Emperor Zhangzong (1190-1208) to preside over Qingshou Temple. On the tenth day of the seventh month of the year Jimao (1219) of the Xingding era, he requested brush and ink to write a verse, the last line of which said, 'Alas, one, two, three, four, five, six, seven.' The Chan master passed away peacefully while sitting upright and motionless. After cremation, the flames resembled the opening and closing of a lotus flower, his teeth and eyes were undamaged, and there were countless sariras (relics). (Successor of Puzhao Bao)

Continuation of Zhi Yue Lu, Volume 5 卍 New Continued Collection, Volume 84, No. 1579, Continuation of Zhi Yue Lu

Continuation of Zhi Yue Lu, Volume 6

Twenty-second Generation from the Sixth Ancestor

Linji School

Chan Master Gaofeng Yuanmiao of Tianmu Mountain, Hangzhou

Was a native of Wujiang, Suzhou, with the surname Xu. His mother dreamed of a monk arriving by boat to lodge, and then she gave birth to him. After leaving the swaddling clothes, he liked to sit in the lotus position. When he encountered a monk entering the door, he liked them very much and wanted to follow them. At the age of fifteen, he earnestly requested his parents to allow him to leave home.

家嘉禾密印寺。十六剃髮。十七受具。十八習天臺教。二十入凈慈立三年死限學禪。二十五請益斷橋倫和尚。令參生從何來。死從何去話。於是脅不至席。口體俱忘。雪巖欽和尚寓北澗。師懷香往謁。方問訊。即被打出。閉卻門。再往。始得親近。令看無字。自此參叩無虛日。后凡入門。欽便問阿誰與你拖個死屍來。聲未絕便打。如是者不知其幾。后值欽赴南明。師上雙徑。參堂方半月。偶夢中忽憶斷橋室中所舉。萬法歸一。一歸何處話。疑情頓發。三晝夜目不交睫。值少林忌。隨眾詣三塔。諷經次。抬頭忽睹五祖和尚真贊曰。百年三萬六千朝。返覆元來是這漢。驀然打破拖死屍之疑。時年二十四矣。解夏。詣南明。欽一見。便問阿誰與你拖個死屍到者里。師便喝。欽拈棒。師把住曰。今日打某甲不得。曰為甚打不得。師拂袖便出。翌日欽問萬法歸一。一歸何處。師曰。狗䑛熱油鐺。欽曰。你那裡學者虛頭來。師曰。正要和尚疑著。欽休去。自是機鋒不讓。次年江心度夏。過雪竇見希叟曇。問那裡來。師拖下蒲團。曇曰。狗子無佛性。上座作么生。師曰。拖出大家看。曇乃自送歸堂。暨欽掛牌于道場。開法于天寧。師皆隨侍服勞。一日欽問日間浩浩時。還作得主么。師曰。作得主。又問睡夢中作得主么。師曰。作得主

【現代漢語翻譯】現代漢語譯本：在嘉禾（今浙江嘉興）密印寺出家。十六歲剃度，十七歲受具足戒，十八歲學習天臺宗教義。二十歲進入凈慈寺，立下三年死限專心學禪。二十五歲向斷橋倫和尚請教，倫和尚讓他參『生從何來，死往何去』的話頭。於是脅不沾席，口體俱忘。雪巖欽和尚住在北澗，他懷著虔誠的心前去拜謁。剛一問訊，就被打出門外，並被關上門。再次前往，才得以親近，欽和尚讓他看『無』字。從此，他參究叩問沒有一天懈怠。後來每次入門，欽和尚便問：『是誰與你拖著這具死屍來的？』話音未落便打。像這樣不知有多少次。後來適逢欽和尚前往南明，他便前往雙徑，在禪堂參禪半個月。偶然在夢中忽然憶起斷橋和尚所舉的『萬法歸一，一歸何處』的話頭，疑情頓發，三晝夜沒有閤眼。適逢少林寺舉行忌日法會，他跟隨眾人前往三塔，誦經時，抬頭忽然看到五祖和尚的真贊說：『百年三萬六千朝，返覆元來是這漢。』驀然打破了拖死屍的疑惑，當時他二十四歲。解夏后，前往南明，欽和尚一見他，便問：『是誰與你拖著這具死屍到這裡來的？』他便大喝一聲。欽和尚拿起棒子，他一把抓住說：『今天打不得我。』欽和尚說：『為什麼打不得？』他拂袖便走。第二天，欽和尚問：『萬法歸一，一歸何處？』他說：『狗舔熱油鐺。』欽和尚說：『你從哪裡學來的這些虛頭？』他說：『正要和尚您疑惑。』欽和尚便作罷。從此，他的機鋒毫不退讓。第二年在江心寺度夏，路過雪竇寺，見到希叟曇，希叟曇問：『從哪裡來？』他拖下蒲團。曇說：『狗子無佛性，上座作么生？』他說：『拖出來給大家看。』曇便親自送他回禪堂。等到欽和尚在道場掛牌，在天寧寺開法，他都跟隨侍奉。一天，欽和尚問：『白天熙熙攘攘的時候，還能作得了主嗎？』他說：『作得了主。』又問：『睡夢中作得了主嗎？』他說：『作得了主。』

【English Translation】 English version: He left home at Jiahe (present-day Jiaxing, Zhejiang) Miyin Temple. At the age of sixteen, he had his head shaved; at seventeen, he received the full precepts; and at eighteen, he studied the teachings of the Tiantai school. At the age of twenty, he entered Jingci Temple and set a three-year deadline to focus on Chan practice. At twenty-five, he sought instruction from Abbot Duanqiao Lun, who instructed him to contemplate the question of 'Where does life come from, and where does death go?' Thereupon, he did not rest his side on the mat, and both his mouth and body forgot themselves. When Chan Master Xueyan Qin resided in Beijian, he went to pay homage with incense. As soon as he made his inquiry, he was beaten out the door and the door was closed. He went again and was finally allowed to approach. Chan Master Qin told him to contemplate the word 'Wu' (無, meaning 'no' or 'nothingness'). From then on, he inquired and sought guidance without a day's懈怠. Later, every time he entered, Chan Master Qin would ask: 'Who is dragging this corpse for you?' Before the words were finished, he would be struck. This happened countless times. Later, when Chan Master Qin went to Nanming, he went to Shuangjing and practiced Chan in the meditation hall for half a month. One day, in a dream, he suddenly recalled Abbot Duanqiao's question, 'All things return to one, where does the one return?' Doubt arose instantly, and he did not close his eyes for three days and nights. It happened to be the anniversary of Shaolin Temple, and he followed the crowd to the Three Pagodas. While chanting sutras, he looked up and suddenly saw the true praise of the Fifth Patriarch, which said: 'A hundred years, thirty-six thousand mornings, turning back and forth, it is originally this fellow.' Suddenly, he broke through the doubt of dragging the corpse. He was twenty-four years old at the time. After the summer retreat, he went to Nanming. As soon as Chan Master Qin saw him, he asked: 'Who is dragging this corpse for you to come here?' He shouted loudly. Chan Master Qin picked up the stick, and he grabbed it, saying: 'You cannot hit me today.' Chan Master Qin said: 'Why can't I hit you?' He flicked his sleeve and left. The next day, Chan Master Qin asked: 'All things return to one, where does the one return?' He said: 'A dog licks a hot oil pan.' Chan Master Qin said: 'Where did you learn these empty tricks?' He said: 'I just want the Abbot to doubt.' Chan Master Qin gave up. From then on, his sharp wit did not yield. The following year, he spent the summer at Jiangxin Temple. Passing by Xuetou Temple, he saw Xisou Tan. Xisou Tan asked: 'Where are you coming from?' He dragged down the futon. Tan said: 'A dog has no Buddha-nature, what is the senior monk doing?' He said: 'Drag it out for everyone to see.' Tan personally sent him back to the meditation hall. When Chan Master Qin hung up the signboard at the monastery and opened the Dharma at Tianning Temple, he followed and served him. One day, Chan Master Qin asked: 'During the bustling daytime, can you still be the master?' He said: 'I can be the master.' He also asked: 'Can you be the master in your dreams?' He said: 'I can be the master.'

。復問正睡著時。無夢無想。無見無聞。主在甚麼處。師無語。欽囑曰。從今日去。也不要你學佛學法。也不要你窮古窮今。但只饑來吃飯。困來打眠。才眠覺來。卻抖擻精神。我者一覺。主人公。畢竟在甚麼處安身立命。師遂奮志入臨安龍鬚。自誓曰。拌一生做個癡呆漢。決要者一著子明白。越五載。因同宿道友推枕墮地作聲。廓然大徹。自謂如往泗州見大聖。遠客還故鄉。元來只是舊時人。不改舊時行履處(雪嶠信頌雲南北無門路不通分毫有主賊來攻直饒主客都星散大似楊花逐曉風○朝宗忍頌云月落霜天夜正寒錦鱗透網潑天瀾枕頭落地何時悟遮覺從前被悟瞞)○住龍鬚九年。縛柴為龕。風穿日炙。冬夏一衲。不扇不爐。日搗松和糜。延息而已○德祐丙子春。大兵至雙髻。師掩關危坐自若。事定。戶履紛至。師腰包宵遁。直入西天目之師子巖。巖拔地千仞。崖石林立。師即洞營小室丈許。榜曰死關。悉屏給侍服用。破甕為鐺。並日一食。洞梯山以升。雖弟子亦罕得見。共筑師子院請師開堂。適雪巖欽于大仰。寄師竹篦拂子。遂拈香上堂。僧問十方同聚會。個個學無為。此是選佛場。心空及第歸。龐居士恁么道。還有為人處也無。師曰。有。曰畢竟在那一句。師曰。從頭問將來。曰如何是十方同聚會。師曰。龍蛇混雜

【現代漢語翻譯】現代漢語譯本：又問：『正在熟睡的時候，沒有夢，沒有雜念，沒有看見，沒有聽見，主人翁身在何處？』欽禪師沒有回答。欽禪師囑咐道：『從今天開始，我不要你學佛學法，也不要你窮究古今。只要餓了就吃飯，困了就睡覺。剛睡醒的時候，就要抖擻精神。我這一覺，主人公，到底在什麼地方安身立命呢？』於是，這位禪師立下決心前往臨安（今浙江杭州）的龍鬚寺，發誓說：『寧願一生做個癡呆的人，也一定要把這件事弄明白。』過了五年，因為同住的道友推枕頭落地發出聲響，他突然徹底覺悟。他自認為就像去泗州（今江蘇盱眙）拜見僧伽大聖（觀音菩薩的化身）一樣，像遠方的客人回到故鄉，原來還是以前的人，沒有改變以前的行事處所。（雪嶠信禪師的頌詞說：『南北沒有門路可以通行，哪怕只有一絲一毫的主見，賊人就會來攻打。即使主客雙方都像星辰一樣消散，也像楊花一樣隨著清晨的風飄散。』朝宗忍禪師的頌詞說：『月亮落下，霜滿天空，夜晚正寒冷，錦鯉穿透漁網，掀起滔天巨浪。枕頭落地何時才能醒悟？遮蔽覺悟的，是從前就被矇蔽。』）在龍鬚寺住了九年，用柴火捆紮成小屋，風吹日曬，冬夏只穿一件僧衣，不用扇子，也不用火爐。每天只是舂搗松樹和米，勉強維持生命。德祐丙子年（1276年）春天，元朝軍隊到達雙髻山，這位禪師關起門來，危坐自如。事情平定后，來拜訪的人絡繹不絕。禪師連夜逃走，直接進入西天目山的師子巖。師子巖拔地千仞，懸崖峭壁林立。禪師就在巖洞里建造了一間丈許的小室，題名為『死關』，完全屏棄了侍從和日用品，打破瓦罐當鍋用，隔一天才吃一頓飯。鑿石為梯才能上去，即使是弟子也很難見到他。大家共同建造了師子院，請禪師開堂說法。恰好雪巖欽禪師在大仰山，寄給禪師竹篦和拂子。於是禪師拈香上堂，有僧人問道：『十方大眾聚集在一起，個個學習無為之法。這裡是選佛的場所，心空才能及第歸來。』龐居士是這麼說的，還有為人處世的道理嗎？禪師說：『有。』僧人說：『到底在哪一句？』禪師說：『從頭問將來。』僧人說：『如何是十方同聚會？』禪師說：『龍蛇混雜。』

【English Translation】 English version: Again, [someone] asked: 'When one is sound asleep, without dreams, without thoughts, without seeing, without hearing, where is the master?' The master was speechless. [Zen Master] Qin instructed: 'From today onwards, I don't want you to study Buddhism or the Dharma, nor do I want you to exhaust the past and present. Just eat when you are hungry and sleep when you are tired. When you wake up from sleep, you must rouse your spirit. This one sleep of mine, where exactly does the protagonist settle down and establish life?' Thereupon, this Zen master resolved to go to Longxu Temple in Lin'an (present-day Hangzhou, Zhejiang), vowing: 'I would rather be a foolish person for the rest of my life, but I must understand this matter.' After five years, because a fellow practitioner pushed a pillow to the ground, making a sound, he suddenly had a thorough awakening. He considered himself as if he had gone to Sizhou (present-day Xuyi, Jiangsu) to see the Great Sage (an incarnation of Avalokiteśvara), like a traveler returning to his hometown, originally still the same person, not changing his former way of doing things. (Zen Master Xueqiao Xin's verse says: 'There are no roads to the north and south, not even a bit can pass, if there is a master, thieves will come to attack. Even if both master and guest are scattered like stars, it is like catkins chasing the morning wind.' Zen Master Chaozong Ren's verse says: 'The moon falls, frost fills the sky, the night is cold, the brocade carp pierces the net, stirring up a monstrous wave. When will one awaken when the pillow falls to the ground? What obscures awakening is what has been obscured from the past.') He lived in Longxu Temple for nine years, using firewood to tie up a small hut, exposed to wind and sun, wearing only one robe in winter and summer, without a fan or stove. Every day, he only pounded pine and rice to barely sustain his life. In the spring of the year Bingzi of the Deyou era (1276), the Yuan army arrived at Shuangji Mountain. This Zen master closed the door and sat upright as usual. After things settled down, people came to visit in droves. The Zen master fled overnight, going directly to Shizi Rock on West Tianmu Mountain. Shizi Rock rises thousands of feet, with cliffs standing tall. The Zen master built a small room of about ten feet in the cave, naming it 'Death Retreat,' completely abandoning attendants and daily necessities, breaking a clay pot to use as a pot, eating only one meal every other day. He chiseled stone to make a ladder to go up, and even disciples rarely saw him. Everyone jointly built Shizi Monastery and invited the Zen master to open the hall and preach. Coincidentally, Zen Master Xueyan Qin was at Dayang Mountain and sent the Zen master a bamboo whisk and a duster. Thereupon, the Zen master offered incense and ascended the hall. A monk asked: 'The ten directions gather together, everyone learning the unconditioned Dharma. This is the place to select Buddhas, only with an empty mind can one return with honors.' Layman Pang said so, is there still a way to deal with people and affairs? The Zen master said: 'Yes.' The monk said: 'Where exactly is it in which sentence?' The Zen master said: 'Ask from the beginning.' The monk said: 'What is the gathering of the ten directions?' The Zen master said: 'Dragons and snakes are mixed together.'

。凡聖交參。曰如何是個個學無為。師曰。口吞佛祖。眼蓋乾坤。曰如何是選佛場。師曰。東西十萬。南北八千。曰如何是心空及第歸。曰動容揚古路。不墮悄然機。曰恁么則言言見諦。句句朝宗。師曰。你甚處見得。僧喝。師曰。也是掉棒打月。曰此事且止。只如西峰今日十方聚會。選佛場開。畢竟有何祥瑞。師曰。山河大地。萬象森然。情與無情。悉皆成佛。曰既皆成佛。因甚學人不成佛。師曰。你若成佛。爭教大地成佛。曰畢竟學人過在甚麼處。師曰。湘之南。潭之北。曰還許學人懺悔也無。師曰。禮拜著。僧禮拜。師曰。師子咬人。韓獹逐塊○上堂。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。只如山僧每日在張公洞里。橫眠豎眠。或歌或詠。諸人還知么。諸人每日在選佛場中。東行西行。或瞋或喜。山僧還知么。若也彼此知得。不免分身碓搗。㧞舌犁耕。若也彼此不知。管取釋迦拱手。彌勒歸依。因甚如此。不見道。知之一字。眾禍之門○上堂。盡十方世界。是個缽盂。汝等諸人。吃粥吃飯。也在里許。屙屎放尿。也在里許。行住坐臥。乃至一動一靜。總在里許。若也識得。達磨大師。只與你做得個洗腳奴子。若也不識。二時粥飯。將甚麼吃。參○示眾。海底泥牛銜月走。巖前石虎抱兒眠。鐵

【現代漢語翻譯】現代漢語譯本：凡聖交織混雜，（學人）問道：『如何是人人學習的無為之法？』（西峰）禪師回答：『口吞佛祖，眼蓋乾坤。』（學人）問道：『如何是選佛的場所？』（西峰）禪師回答：『東西十萬（里），南北八千（里）。』（學人）問道：『如何是心空及第歸？』（西峰）禪師回答：『動容揚古路，不墮悄然機。』（學人）說道：『既然如此，那麼言語都見真諦，句句都歸本源。』（西峰）禪師回答：『你從哪裡見到的？』僧人一聲喝。（西峰）禪師回答：『也是掉棒打月。』（學人）說道：『此事暫且放下。只是西峰今日十方聚會，選佛場開啟，到底有什麼祥瑞？』（西峰）禪師回答：『山河大地，萬象森然，有情與無情，都可成佛。』（學人）問道：『既然都可成佛，為什麼學人不能成佛？』（西峰）禪師回答：『你若成佛，怎教大地成佛？』（學人）問道：『到底學人錯在什麼地方？』（西峰）禪師回答：『湘之南，潭之北。』（學人）問道：『還允許學人懺悔嗎？』（西峰）禪師回答：『禮拜著。』僧人禮拜。（西峰）禪師回答：『獅子咬人，韓獹逐塊。』

（西峰禪師）上堂說法：無邊剎土，自他（自己與他人）不隔于毫端；十世古今，始終不離於當念。只是山僧每日在張公洞里，橫眠豎眠，或歌或詠，諸位還知道嗎？諸位每日在選佛場中，東行西行，或嗔或喜，山僧還知道嗎？如果彼此都知道，免不了分身碓搗，拔舌犁耕。如果彼此都不知道，管取釋迦（釋迦牟尼）拱手，彌勒（彌勒菩薩）歸依。因為什麼如此？不見道：『知之一字，眾禍之門。』

（西峰禪師）上堂說法：盡十方世界，是個缽盂。你們這些人，吃粥吃飯，也在這裡面；屙屎撒尿，也在這裡面；行住坐臥，乃至一動一靜，總在這裡面。如果認識到這一點，達磨（菩提達摩）大師，只與你做得個洗腳奴子。如果認識不到，二時粥飯，將什麼來吃？參！

（西峰禪師）開示大眾：海底泥牛銜月走，巖前石虎抱兒眠。鐵（樹）...

【English Translation】 English version: The mundane and the sacred intermingle. (A student) asked: 'What is the non-action that everyone learns?' The Master (Xifeng) replied: 'Mouth swallows Buddhas and Patriarchs, eyes cover the universe.' (A student) asked: 'What is the field for selecting Buddhas?' The Master (Xifeng) replied: 'Ten thousand (li) east and west, eight thousand (li) north and south.' (A student) asked: 'What is it to return home after achieving enlightenment with an empty mind?' The Master (Xifeng) replied: 'Moving appearances proclaim the ancient path, not falling into silent mechanisms.' (A student) said: 'If so, then every word reveals truth, every phrase returns to the source.' The Master (Xifeng) replied: 'Where did you see that?' The monk gave a shout. The Master (Xifeng) replied: 'It's also like knocking the moon with a stick.' (A student) said: 'Let's put this matter aside for now. But today, Xifeng has a gathering from all directions, and the field for selecting Buddhas is open. What auspicious signs are there?' The Master (Xifeng) replied: 'Mountains, rivers, and the great earth, all phenomena are lush and vibrant. Sentient and non-sentient beings can all become Buddhas.' (A student) asked: 'Since everyone can become a Buddha, why can't students become Buddhas?' The Master (Xifeng) replied: 'If you become a Buddha, how can you teach the great earth to become a Buddha?' (A student) asked: 'Where exactly is the student's fault?' The Master (Xifeng) replied: 'South of Xiang, north of Tan.' (A student) asked: 'Is the student allowed to repent?' The Master (Xifeng) replied: 'Bow down.' The monk bowed. The Master (Xifeng) replied: 'The lion bites people, the cur chases after clods.'

(Zen Master Xifeng) ascended the Dharma hall and said: In boundless Buddha-lands, self and other are not separated by a hair's breadth; the past, present, and future of the ten ages are never apart from the present moment. But this mountain monk, every day in Zhanggong Cave, sleeps horizontally and vertically, sometimes singing and sometimes chanting. Do you all know this? Every day, you all are in the field for selecting Buddhas, walking east and west, sometimes angry and sometimes happy. Does this mountain monk know this? If we know each other, we cannot avoid being ground in a mortar with our bodies split, and having our tongues plowed. If we do not know each other, then Shakyamuni (Shakyamuni Buddha) will surely fold his hands, and Maitreya (Maitreya Bodhisattva) will take refuge. Why is this so? Don't you see it said: 'The word 'knowing' is the gate of all misfortunes.'

(Zen Master Xifeng) ascended the Dharma hall and said: The entire ten directions of the world is a begging bowl. You all, eating porridge and rice, are also inside it; shitting and pissing are also inside it; walking, standing, sitting, lying down, even every movement and stillness, are all inside it. If you recognize this, then the Great Master Bodhidharma (Bodhidharma), will only let you be a foot-washing servant. If you do not recognize it, what will you eat for the two daily meals of porridge and rice? Investigate!

(Zen Master Xifeng) instructed the assembly: A clay ox from the bottom of the sea runs with the moon in its mouth, a stone tiger in front of the cliff embraces its cub. Iron (tree)...

蛇鉆入金剛眼。崑崙騎象鷺鶿牽。此四句內。有一句能縱能奪。能殺能活。若人檢辨得出。一生參學事畢(古南門云。山僧亦有四句。五更撞鐘腳落地。三更接板狗子吠。二時粥飯濕匙箸。半夜放參霜點被。此四句中。有一句全用。有一句全體。有一句全體即用。有一句全用即體。有一句體用雙忘。騰騰任運。任運騰騰。若人檢點得出。便請歸家穩坐)○示眾。百千諸佛。歷代祖師。乃至天下老和尚。以拂子擊禪床一下。總向這裡墮坑落塹。還有跳得出底么。又擊一下。三生六十劫○師嘗示室中垂問六則。一曰。大徹底人。本脫生死。因甚命根不斷。二曰。佛祖公案。只是一個道理。因甚有明與不明。三曰。大修行人。當遵佛行。因甚不守毗尼。四曰。杲日當空。無所不照。因甚被片云遮卻。五曰。人人有個影子。寸步不離。因甚踏不著。六曰。盡大地是火坑。得何三昧。不被燒卻。倘下語不契。閉門弗接。自非具透關眼者。鮮不望崖而退○鶴沙瞿提舉到山瞻禮。施巨莊贍眾。師固辭不受。瞿請于官。乃于蓮華峰。別營禪剎。曰大覺。議以歲入給常住。請嗣法祖雍領寺事○師患胃疾已久。適雍來省。師囑以後事。元貞乙未十二月朔。黎明升座辭眾曰。西峰三十年。妄談般若。罪犯彌天。末後有一句子。不敢累及諸人。

【現代漢語翻譯】現代漢語譯本蛇鉆入金剛眼（比喻非常困難或不可能的事情）。崑崙（山名）騎象，鷺鶿（一種水鳥）牽。這四句裡面，有一句能夠縱也能奪，能殺也能活。如果有人能夠辨別出來，一生的參學就結束了。（古南門說，山僧也有四句：五更撞鐘腳落地，三更接板狗子吠，二時粥飯濕匙箸，半夜放參霜點被。這四句中，有一句是全用，有一句是全體，有一句是全體即用，有一句是全用即體，有一句是體用雙忘，騰騰任運，任運騰騰。如果有人能夠檢點出來，就請回家穩坐。）開示大眾。百千諸佛，歷代祖師，乃至天下老和尚，用拂子擊禪床一下，都向這裡墮入坑裡。還有跳得出來的嗎？又擊一下。三生六十劫（極長的時間）。老師曾經在室內垂問六個問題。一是，大徹大悟的人，本來脫離生死，為什麼命根不斷？二是，佛祖公案，只是一個道理，為什麼有明白與不明白？三是，大修行人，應當遵從佛的言行，為什麼不遵守毗尼（戒律）？四是，杲日當空，無所不照，為什麼被一片云遮住？五是，人人有個影子，寸步不離，為什麼踩不著？六是，盡大地是火坑，得到什麼三昧（禪定），不被燒卻？如果回答不契合，就閉門不見。如果不是具有透徹關隘眼力的人，很少不望崖而退。鶴沙瞿提舉到山瞻仰禮拜，捐獻巨額錢財供養大眾，老師堅決推辭不受。瞿提舉向官府請求，於是在蓮華峰，另外營建禪寺，叫做大覺。商議用每年的收入供給常住，請嗣法祖雍領寺事。老師患胃病很久了，恰好雍前來探望，老師囑託以後事。元貞（元成宗年號，1295-1297）乙未十二月初一，黎明升座辭別大眾說，西峰三十年，妄談般若（智慧），罪犯彌天，最後有一句話，不敢連累諸人。

【English Translation】 English version A snake drills into the vajra eye (an analogy for something extremely difficult or impossible). Kunlun (mountain name) rides an elephant, an egret pulls. Within these four lines, there is one line that can release and seize, can kill and give life. If someone can discern it, their lifelong study will be complete. (Gu Nanmen said, 'This mountain monk also has four lines: At the fifth watch, the bell strikes and feet land on the ground; at the third watch, the board is struck and the dog barks; at the two meal times, the spoon and chopsticks are wet; in the middle of the night, the retreat is announced and frost dots the bedding. Among these four lines, there is one that is entirely use, one that is entirely substance, one that is entirely substance and use, one that is entirely use and substance, and one where substance and use are both forgotten, freely flowing, flowing freely. If someone can examine them, please return home and sit securely.') Instructing the assembly. Hundreds of thousands of Buddhas, successive generations of patriarchs, and even all the old monks in the world, strike the Zen bed once with a whisk, and all fall into the pit here. Is there anyone who can jump out? Strikes again. Three lives and sixty kalpas (an extremely long time). The teacher once asked six questions in the room. First, a person who is greatly enlightened, originally free from birth and death, why is the root of life not severed? Second, the public cases of the Buddhas and patriarchs are just one principle, why is there understanding and non-understanding? Third, a great practitioner should follow the conduct of the Buddha, why not observe the Vinaya (precepts)? Fourth, the bright sun is in the sky, illuminating everything, why is it covered by a piece of cloud? Fifth, everyone has a shadow, inseparable, why can't it be stepped on? Sixth, the entire earth is a fire pit, what Samadhi (meditative state) is attained that prevents being burned? If the answer does not match, the door will be closed and no one will be received. If one does not have the eye to see through the barrier, few will retreat from the cliff. He Sha Qu Ti Ju came to the mountain to pay homage, donating a huge sum of money to support the assembly, the teacher firmly declined to accept it. Qu Ti Ju requested the government, and then at Lotus Peak, another Zen temple was built, called Dajue. It was discussed to use the annual income to supply the permanent residence, and to invite the successor Zu Yong to lead the temple affairs. The teacher had been suffering from stomach illness for a long time. Just as Yong came to visit, the teacher entrusted the future affairs. On the first day of the twelfth month of the Yuanzhen (Yuan Emperor Chengzong's reign, 1295-1297) year of Yiwu, at dawn, he ascended the seat to bid farewell to the assembly, saying, 'For thirty years in Xifeng, I have recklessly talked about Prajna (wisdom), and the sin is immense. At the end, there is a sentence that I dare not implicate you all.'

自領去也。眾中還有知落處者么。良久曰。毫𨤲有差。天地懸隔。辰巳間復說偈曰。來不入死關。去不出死關。鐵蛇鉆入海。撞倒須彌山。泊然而寂(仰山欽嗣)。

徑山虛谷希陵禪師

字西白。義烏何氏子。家貧而苦學。志求仕進。一夕夢入凈慈羅漢堂。至東南隅。忽尊者指楣梁間詩示師曰。一室寥寥絕頂開。數峰如畫碧于苔。等閑翻罷貝多葉。百衲袈裟自翦裁。由是有出俗志。年十九落髮。后參徑山云峰高禪師。機語契合。高甚敬之。命掌藏鑰。尋命分座說法。出世歷遷至仰山。元世祖召見。說法稱旨。賜號佛鑒○成宗加號大圓。詔住徑山。仁宗又加號慧照。轉藏經上堂。僧問過去心不可得。現在心不可得。未來心不可得。是如何。師曰。親不相贈。僧禮拜。師曰。過去諸如來。斯門已成就。現在諸菩薩。今各入圓明。未來修學人。當依如是法。只如過去心不可得。現在心不可得。未來心不可得。三世既不可得。作么生依。若向這裡知歸。出息不涉眾緣。入息不居陰界。常轉如是經。百千萬億卷。祇如今日檀越請徑山一千七百大眾。所轉者還在百千萬億卷中也無。若在其中。即取法相。若不在其中。即取非法相。故經云。若取法相。即著我人眾生壽者。若取非法相。即著我人眾生壽者。正當甚麼時。

【現代漢語翻譯】現代漢語譯本自己領悟去了。大眾中還有知道落腳之處的嗎？（停頓良久）說，稍微有一點點差錯，就如同天地般遙遠隔絕。在辰時和巳時之間又說偈語：『來不入死關，去不出死關，鐵蛇鉆入海，撞倒須彌山。』說完便寂然不動（仰山欽嗣）。

徑山虛谷希陵禪師

字西白，是義烏人何氏之子。家境貧寒卻勤奮好學，立志追求仕途。一天晚上夢見進入凈慈羅漢堂，走到東南角，忽然一位尊者指著屋檐下的詩給他看，詩曰：『一室寥寥絕頂開，數峰如畫碧于苔。等閑翻罷貝多葉，百衲袈裟自翦裁。』因此有了出家修行的志向。十九歲時剃度出家，後來參拜徑山云峰高禪師，彼此的機鋒話語非常契合。云峰高禪師非常敬重他，讓他掌管藏經的鑰匙，不久又命他分座說法。出世后歷任多處寺院，最後來到仰山。元世祖（1271年-1368年）召見他，說法很合元世祖的心意，賜號『佛鑒』。成宗（1294年-1307年）加號『大圓』，下詔讓他住持徑山。仁宗（1311年-1320年）又加號『慧照』。在轉藏經時上堂說法，有僧人問：『過去心不可得，現在心不可得，未來心不可得，這是怎麼回事？』禪師說：『親切的東西不互相贈送。』僧人禮拜。禪師說：『過去諸如來，從此門已經成就；現在諸菩薩，如今各自進入圓明；未來修學的人，應當依照這樣的法。』就像過去心不可得，現在心不可得，未來心不可得，既然過去、現在、未來三世都不可得，那麼依靠什麼呢？如果在這裡知道歸宿，出息不涉及各種因緣，入息不滯留于陰界，常常轉動這樣的經，百千萬億卷。就像今天施主們邀請徑山一千七百大眾，所轉動的經還在百千萬億卷之中嗎？如果在其中，就是執取法相；如果不在其中，就是執取非法相。所以經上說：『如果執取法相，就是執著於我、人、眾生、壽者；如果執取非法相，就是執著於我、人、眾生、壽者。』正當是什麼時候呢？』

【English Translation】 English version He went to realize it himself. Among the assembly, is there anyone who knows where he ended up? (After a long pause) He said, 'A slight difference is as vast as the separation between heaven and earth.' Between the hours of Chen (7-9 am) and Si (9-11 am), he further spoke in verse: 'Coming does not enter the gate of death, going does not exit the gate of death. An iron snake drills into the sea, knocking down Mount Sumeru (Sumeru Mountain).' Then he became silent (Yangshan Qinzi).

Chan Master Xugu Xiling of Jingshan

His courtesy name was Xibai, and he was the son of the He family of Yiwu. His family was poor, but he studied diligently, aspiring to a career in government. One night, he dreamed of entering the Arhat Hall of Jingci Monastery. Reaching the southeast corner, suddenly a venerable one pointed to a poem on the beam, saying: 'A solitary room opens at the summit, several peaks like paintings, greener than moss. Casually finishing the palm-leaf scriptures, a patchwork robe is self-tailored.' From this, he developed the aspiration to leave the secular world. At the age of nineteen, he had his head shaved and became a monk. Later, he visited Chan Master Yunfeng Gao of Jingshan, and their exchanges were perfectly aligned. Chan Master Gao greatly respected him, entrusting him with the key to the Sutra Repository, and soon after, ordered him to share the Dharma seat and preach. After entering the world, he successively moved to various monasteries, eventually arriving at Yangshan. Emperor Shizu of the Yuan Dynasty (1271-1368) summoned him, and his Dharma preaching pleased the Emperor, who bestowed upon him the title 'Buddha Mirror'. Emperor Chengzong (1294-1307) added the title 'Great Perfection', and issued an edict for him to reside at Jingshan. Emperor Renzong (1311-1320) further added the title 'Wisdom Illumination'. During the turning of the Sutra Repository, he ascended the Dharma hall and preached. A monk asked, 'The past mind is unattainable, the present mind is unattainable, the future mind is unattainable. What is this?' The Chan Master said, 'Intimate things are not given to each other.' The monk bowed. The Chan Master said, 'The past Buddhas have already achieved enlightenment through this gate; the present Bodhisattvas are now each entering perfect clarity; future practitioners should rely on this Dharma.' Just like the past mind is unattainable, the present mind is unattainable, the future mind is unattainable, since the three times (past, present, future) are all unattainable, what do we rely on? If you know where to return here, the outgoing breath does not involve various conditions, the incoming breath does not dwell in the realms of the skandhas, constantly turning such a Sutra, hundreds of thousands of millions of volumes. Just like today, the patrons have invited the 1,700 members of the Jingshan assembly, is the turning of the Sutra still within those hundreds of thousands of millions of volumes? If it is within them, then you are grasping at the characteristic of Dharma; if it is not within them, then you are grasping at the characteristic of non-Dharma. Therefore, the Sutra says: 'If you grasp at the characteristic of Dharma, you are attached to self, person, sentient beings, and life-span; if you grasp at the characteristic of non-Dharma, you are attached to self, person, sentient beings, and life-span.' What is the correct time?'

還有定奪得出者么。若定奪不出。明日來向汝說○至正壬戌四月十二日。手書付囑說偈而逝。謚大辨。塔曰寶華。有瀑巖集。及語錄行世(仰山欽嗣)。

衡州靈云鐵牛持定禪師

太和磻溪王氏子。故宋尚書贄九世孫也。自幼清苦剛介。有塵外志。年三十。謁西峰肯庵翦發。得聞別傳之旨。尋依雪巖欽。居槽廠。服杜多行。一日欽示眾曰。兄弟家做工夫。若也七晝夜一念無間。無個入處。斫取老僧頭做陷屎杓。師默領。勵精奮發。因患痢。藥石漿飲皆禁絕。單持正念。目不交睫者七日。至夜半。忽覺山河大地遍界如雪。堂堂一身。乾坤包不得。有頃聞擊木聲。豁然開悟。遍體汗流。其疾亦愈。旦詣方丈舉似欽。反覆詰之。遂命為僧○一日欽上堂。舉亡僧死了燒了。向甚麼處去。自代曰。山河及大地。全露法王身。師于言下疑情蕩盡。即出衆作禮曰。適來和尚舉揚般若。驚得法堂前石獅子笑舞不已。欽曰。試道看。師曰。劫外春回萬物枯。山河大地一塵無。法身超出如何舉。笑倒西天碧眼胡。欽敲卓子曰。山河大地一塵無。者個是什麼。師作掀倒勢。欽笑曰。一彩兩賽○欽巡堂次。師以楮被裹身而臥。欽召至方丈。厲聲曰。我巡堂。汝打睡。若道得。即放過。道不得。即趁下山。師隨口答曰。鐵牛無力懶耕

【現代漢語翻譯】現代漢語譯本：還有能夠決斷得出的人嗎？如果不能決斷得出，明天我來告訴你們。至正壬戌年（1342年）四月十二日，手書遺囑並說了偈語後去世，謚號為『大辨』，塔名為『寶華』。有《瀑巖集》及語錄流傳於世（仰山欽的嗣法弟子）。

衡州靈云鐵牛持定禪師

是太和磻溪王氏的兒子，是故宋朝尚書贄的第九世孫。自幼生活清貧刻苦，剛正不阿，有超脫世俗的志向。三十歲時，拜謁西峰肯庵剃度出家，聽聞了特別傳授的宗旨。之後依止雪巖欽，住在槽廠，奉行頭陀苦行。一天，欽對大眾開示說：『各位同修做功夫，如果能夠七天七夜一念不間斷，沒有一個入處，就砍下老僧的頭當做陷屎杓。』禪師默默領會，奮發努力。因患痢疾，藥和飲料都禁絕，只是持守正念，眼睛不眨地堅持了七天。到了半夜，忽然覺得山河大地遍佈世界如同白雪一般，堂堂正正的自身，乾坤都包容不下。不久聽到擊木的聲音，豁然開悟，全身汗流浹背，疾病也痊癒了。第二天到方丈室向欽彙報，欽反覆詰問他，於是命他擔任僧職。一天，欽上堂說法，舉例說：『亡僧死了燒了，向什麼地方去呢？』自己回答說：『山河及大地，全露法王身。』禪師在言語之下疑情全部消失，立即走出人群作禮說：『剛才和尚您舉揚般若智慧，驚得法堂前的石獅子笑舞不已。』欽說：『試著說看。』禪師說：『劫外春回萬物枯，山河大地一塵無。法身超出如何舉，笑倒西天碧眼胡。』欽敲擊禪床說：『山河大地一塵無，這個是什麼？』禪師做出掀翻的姿勢。欽笑著說：『一彩兩賽。』欽巡視禪堂時，禪師用粗紙被裹著身體睡覺。欽召他到方丈室，厲聲說：『我巡視禪堂，你卻睡覺。如果說得對，就放過你，說不對，就趕下山。』禪師隨口回答說：『鐵牛無力懶耕田。』

【English Translation】 English version: Is there anyone who can make a definitive judgment? If not, I will tell you tomorrow. On the twelfth day of the fourth month of the Renxu year of the Zhizheng reign (1342), he wrote his last instructions and passed away after reciting a verse. He was posthumously named 'Da Bian' (Great Discernment), and his pagoda was named 'Bao Hua' (Treasure Flower). His works, 'Baoyan Collection' and his recorded sayings, are circulated in the world (a Dharma heir of Yangshan Qin).

Zen Master Chi Ding of Lingyun Iron Ox in Hengzhou

He was the son of the Wang family of Panxi in Taihe, and the ninth-generation descendant of Wang Zhi, a former Shangshu (Minister) of the Song Dynasty. From a young age, he lived a simple and austere life, was upright and unyielding, and had aspirations beyond the mundane world. At the age of thirty, he visited Xifeng Ken'an and had his head shaved to become a monk, hearing the essence of a special transmission. Later, he relied on Xueyan Qin, residing in the mill, practicing the dhuta (ascetic) practices. One day, Qin instructed the assembly, saying, 'Brothers, if you do kung fu (spiritual practice), if you can maintain a single thought without interruption for seven days and seven nights, without any place to enter, then chop off this old monk's head and use it as a privy bucket.' The Zen master silently understood, striving diligently. Due to suffering from dysentery, medicine and drinks were all forbidden, and he only maintained right mindfulness, keeping his eyes unblinking for seven days. At midnight, he suddenly felt that the mountains, rivers, and the great earth throughout the world were like snow, and his dignified self could not be contained by heaven and earth. Soon after, he heard the sound of striking wood, and he suddenly awakened, his whole body covered in sweat, and his illness also healed. The next morning, he went to the abbot's room to report to Qin, who repeatedly questioned him, and then ordered him to take on the duties of a monk. One day, Qin ascended the Dharma hall and gave an example, saying, 'When a deceased monk dies and is cremated, where does he go?' He answered himself, 'The mountains, rivers, and the great earth, all reveal the Dharma King's body.' The Zen master's doubts were completely dispelled by these words, and he immediately stepped out of the crowd, made a bow, and said, 'Just now, the abbot praised prajna (wisdom), startling the stone lions in front of the Dharma hall, causing them to laugh and dance incessantly.' Qin said, 'Try to say it.' The Zen master said, 'Beyond the kalpa (eon), spring returns and all things wither, the mountains, rivers, and the great earth are without a speck of dust. How can the Dharmakaya (Dharma body) that transcends be expressed? It makes the blue-eyed barbarian of the Western Heaven laugh and fall over.' Qin struck the meditation platform and said, 'The mountains, rivers, and the great earth are without a speck of dust, what is this?' The Zen master made a gesture of overturning. Qin laughed and said, 'One stake, two bets.' When Qin was patrolling the meditation hall, the Zen master was wrapped in coarse paper bedding, sleeping. Qin summoned him to the abbot's room and said sternly, 'I am patrolling the meditation hall, and you are sleeping. If you can say it correctly, I will let you go, if you cannot, I will chase you down the mountain.' The Zen master replied casually, 'The iron ox is weak and lazy to plow the field.'

田。帶索和犁就雪眠。大地白銀都蓋覆。德山無處下金鞭。欽曰。好個鐵牛也。因以為號。一時行輩。靡不推服○大德壬寅將寂。侍僧求別語。師曰。吾別久矣。恬然坐逝。龕全身於陶具。越三年顏貌如生。爪發俱長。后塔于寺北沙潭(仰山欽嗣○其徒別流涇走浙江謁虞文靖公集求師塔銘虞問先有鐵耶先有牛耶涇曰先師親見仰山來虞點首笑曰吾試為汝模畫之天如和尚頌曰鐵牛誰后復誰先口永開時欠一拳好本弄成模畫去牽犁拽耙錯流傳)。

袁州慈化鐵山瓊禪師

十八出家。首參雪巖欽和尚。一日室中舉那吒太子。析骨還父。析肉還母因緣。有省。述偈曰。一莖草上現瓊樓。識破古今閑話頭。拈起集云峰頂月。人前拋作百華毬。欽深然之○謁東巖。東問心不是佛。智不是道。上座作么生會。師曰。抱贓叫屈。東曰。不是心。不是佛。不是物。是甚麼。師曰。眉間迸出遼天鶻○上堂。冬在月頭。賣被買牛。冬在月尾。賣牛買被。卓拄杖。者里無尾無頭。中道齊休。行也休休。坐也休休。住也休休。臥也休休。睡眼豁開。五云現瑞。光風霽月。無處不周。梅綻枯枝古渡頭。風前時復暗香浮。雖然到此。向上一路。萬里崖州。何以見得。靠拄杖。休休。后示寂。塔于觀音閣后(仰山欽嗣)。

建昌能仁天隱

【現代漢語翻譯】現代漢語譯本：田地裡，帶著繩索和犁都安然入睡，大地被白色的雪覆蓋，像白銀一樣。德山（地名）也無處可用金鞭來驅趕耕牛了。雪巖欽禪師（人名）說：『真是好一頭鐵牛啊！』因此就用『鐵牛』作為他的稱號。一時之間，同輩之人都非常推崇佩服他。大德（元成宗年號，1297-1307年）壬寅年將要圓寂的時候，侍奉的僧人請求他留下遺言。雪巖欽禪師說：『我早就已經告別了。』然後安詳地坐著圓寂了。僧人將他的全身放入陶製的容器中。過了三年，他的容貌還像活著的時候一樣，指甲和頭髮都長長了。後來，僧人在寺廟北邊的沙潭為他建塔。（他是仰山欽禪師的弟子。）他的徒弟別流涇去浙江拜見虞文靖公，請求為雪巖欽禪師寫塔銘。虞文靖公問：『是先有鐵牛，還是先有牛？』別流涇回答說：『先師親自拜見了仰山禪師。』虞文靖公點頭笑著說：『我試著為你描繪一下。』天如和尚（人名）作頌說：『鐵牛，誰先誰后？口永遠張開時，還欠一拳。好端端地弄成描繪，牽犁拽耙，錯誤地流傳。』

袁州（今江西宜春）慈化鐵山瓊禪師

十八歲出家。最初參拜雪巖欽和尚。有一天，在禪房裡，雪巖欽和尚舉出那吒太子（佛教護法神）析骨還父，析肉還母的因緣，鐵山瓊禪師因此有所領悟。於是作偈說：『一棵小草上顯現出瓊樓玉宇，識破了古往今來的閑話頭。拈起集云峰頂的月亮，在人前拋作百花彩球。』雪巖欽禪師深深地讚賞他。鐵山瓊禪師又去拜見東巖禪師。東巖禪師問：『心不是佛，智不是道，上座你如何理解？』鐵山瓊禪師回答說：『抱贓叫屈。』東巖禪師說：『不是心，不是佛，不是物，是什麼？』鐵山瓊禪師回答說：『眉間迸出遼天的海東青。』鐵山瓊禪師上堂說法時說：『冬天在月初，賣掉棉被買牛。冬天在月末，賣掉牛買棉被。』說完，拄了一下拄杖，說：『這裡沒有頭沒有尾，中道齊休。行也休休，坐也休休，住也休休，臥也休休。睡眼豁然睜開，五彩祥雲顯現瑞兆，清風明月，無處不周遍。梅花在枯枝上綻放，在古老的渡口邊，風前時時散發著淡淡的香味。雖然到了這裡，向上的一條路，還在萬里之外的崖州（今海南）。』要如何才能見到呢？靠著拄杖，休休。』後來圓寂，塔在觀音閣後面。（他是仰山欽禪師的弟子。）

建昌能仁天隱（寺廟名）

【English Translation】 English version: In the fields, with ropes and plows, they sleep peacefully, the earth covered in white snow, like silver. Even Deshan (place name) has no use for a golden whip to drive the oxen. Zen Master Xueyan Qin (person name) said, 'What a fine iron ox!' Thus, 'Iron Ox' became his title. For a time, his peers all greatly admired and respected him. In the Renyin year of the Dade era (Yuan Dynasty, 1297-1307), as he was about to pass away, the attending monk asked him to leave parting words. Zen Master Xueyan Qin said, 'I have already bid farewell long ago.' Then he peacefully sat and passed away. The monks placed his entire body in a ceramic container. After three years, his appearance was still as if he were alive, and his nails and hair had grown long. Later, the monks built a pagoda for him at the sandy pool north of the temple. (He was a disciple of Zen Master Yangshan Qin.) His disciple Bie Liujing went to Zhejiang to visit Duke Yu Wenjing, requesting him to write an inscription for Zen Master Xueyan Qin's pagoda. Duke Yu Wenjing asked, 'Which came first, the iron ox or the ox?' Bie Liujing replied, 'My late teacher personally visited Zen Master Yangshan.' Duke Yu Wenjing nodded and smiled, saying, 'I will try to depict it for you.' Monk Tianru (person name) composed a verse, saying, 'Iron ox, who comes first, who comes after? When the mouth is always open, it still lacks a fist. A good thing turned into a depiction, pulling plows and dragging harrows, mistakenly passed down.'

Zen Master Tieshan Qiong of Cihua in Yuanzhou (present-day Yichun, Jiangxi)

He became a monk at the age of eighteen. He initially studied with Zen Master Xueyan Qin. One day, in the meditation room, Zen Master Xueyan Qin brought up the story of Prince Nezha (Buddhist protector deity) dismembering his bones to return them to his father and his flesh to return them to his mother. Zen Master Tieshan Qiong had an awakening because of this. So he composed a verse, saying, 'A jade palace appears on a single blade of grass, recognizing the idle talk of ancient and modern times. Picking up the moon from the peak of Jiyun Mountain, throwing it in front of people as a hundred-flower ball.' Zen Master Xueyan Qin deeply admired him. Zen Master Tieshan Qiong then went to visit Zen Master Dongyan. Zen Master Dongyan asked, 'The mind is not the Buddha, wisdom is not the Dao, how does the senior monk understand this?' Zen Master Tieshan Qiong replied, 'Accusing oneself while holding stolen goods.' Zen Master Dongyan said, 'It is not the mind, not the Buddha, not a thing, what is it?' Zen Master Tieshan Qiong replied, 'A Liaotian falcon bursts forth from between the eyebrows.' When Zen Master Tieshan Qiong ascended the hall to preach, he said, 'Winter is at the beginning of the month, sell the quilt to buy an ox. Winter is at the end of the month, sell the ox to buy a quilt.' After speaking, he struck his staff and said, 'Here there is no beginning and no end, the middle way is all rest. Walking is rest, sitting is rest, dwelling is rest, lying is rest. The sleeping eyes suddenly open wide, five-colored auspicious clouds appear as an auspicious sign, gentle breeze and bright moon, everywhere is pervaded. Plum blossoms bloom on withered branches, by the ancient ferry crossing, the faint fragrance floats in the wind from time to time. Although you have arrived here, the path upwards is still ten thousand miles away in Yazhou (present-day Hainan).' How can one see it? Leaning on the staff, rest, rest.' Later, he passed away, and his pagoda is behind the Guanyin Pavilion. (He was a disciple of Zen Master Yangshan Qin.)

Nengren Tianyin Temple in Jianchang (temple name)

牧潛圓至禪師

高安人。姚姓。父兄皆名進士。師志慕空宗。十九芟染。元貞間。出住能仁。與高峰妙同秉仰山記莂。所著有牧潛集。其送妙智上人入浙序略曰。昔龍安悅公。既首眾于洞山。猶以己道。為未至。更匿其名。潛出求之於食飲笑談之間。聞素公一言之異。則虛己自降。踽踽為諮詢禮。不以貶名為嫌。卒能于立談之頃。獲其終身之所欲。豈獨云庵之道。恃以不墜。使素公不賴悅以見於世。世亦不識其為何如人矣。蓋名者道之表也。古之人。有其表。則求其實以應之。而今之士。反以表害實。一居其名。則崇高之勢。傲然不可復屈。雖內揆其不慊。亦安肯降心以求其所未至耶。噫。此古今所以異。道之所以衰歟○大德三年戊戌。示寂于廬山(仰山欽嗣已上五人)。

竹屋簡禪師

舉孚上座聖箭因緣頌曰。青絲雙勒玉驄嘶。淡白春衫綠帶圍。夜半歸來華底月。金鞭敲落亂紅飛○又曰。九重城裡本非遙。射折重重箭倍饒。忽遇三軍圍繞處。分明有路直通霄。舉臨濟訪平田公案。頌曰。目前條路平如砥。何不堂堂掉臂行。撩撥老婆牛性發。赤身挨棒可憐生(斷橋倫嗣)。

絕象鑒禪師

示眾。舉洞山不安。令沙彌到云居處傳語。乃囑曰。他若問和尚安樂否。汝但道云巖路相次絕也。

【現代漢語翻譯】現代漢語譯本牧潛圓至禪師

高安人，姓姚。他的父親和哥哥都是進士。禪師立志仰慕佛法空宗，十九歲剃度出家。元貞年間（1295-1297）住持能仁寺，與高峰妙禪師一同秉承仰山宗的宗旨。他的著作有《牧潛集》。其中《送妙智上人入浙序》略述：『從前龍安悅公，已經在洞山寺領導僧眾，還認為自己的道行沒有達到最高境界，於是隱姓埋名，暗中在日常的飲食笑談中尋求真理。聽到素公一句話的不同見解，就虛心請教，不顧降低身份，親自去諮詢請教。不以降低身份為恥，最終能夠在談話之間，獲得他一生所追求的真理。豈止云庵的道統，依靠他才得以不墜。假使素公不依靠悅公而顯揚於世，世人也不會知道他是什麼樣的人。名聲是道的表象。古人有了名聲，就追求實際的道行來與之相符。而現在的讀書人，反而用名聲來損害實際的道行。一旦佔據了名位，就擺出崇高傲慢的姿態，不可屈服。即使內心知道自己有所不足，又怎麼肯虛心去尋求自己沒有達到的境界呢？唉！這就是古今不同的地方，也是道統衰落的原因啊。』大德三年戊戌（1299），在廬山圓寂（仰山欽的嗣法弟子以上共五人）。

竹屋簡禪師

舉孚上座聖箭因緣頌：『青絲雙勒玉驄嘶，淡白春衫綠帶圍。夜半歸來華底月，金鞭敲落亂紅飛。』又說：『九重城裡本非遙，射折重重箭倍饒。忽遇三軍圍繞處，分明有路直通霄。』舉臨濟禪師拜訪平田居士公案，頌曰：『目前條路平如砥，何不堂堂掉臂行。撩撥老婆牛性發，赤身挨棒可憐生。』（斷橋倫的嗣法弟子）。

絕象鑒禪師

開示大眾，舉洞山禪師不安，讓沙彌到云居山傳話的事情，於是囑咐說：『他如果問和尚安樂嗎？你只說云巖的路漸漸斷絕了。』

【English Translation】 English version Zen Master Muqian Yuanzhi

A native of Gao'an, with the surname Yao. His father and elder brother were both Jinshi (successful candidates in the highest imperial examinations). The Master aspired to the emptiness doctrine of Buddhism and was tonsured at the age of nineteen. During the Yuanzhen period (1295-1297), he resided at Nengren Temple, sharing the teachings of the Yangshan school with Zen Master Gaofeng Miao. His writings include the 'Muqian Collection'. His preface to 'Sending Upādhyāya Miaozhi to Zhejiang' briefly states: 'In the past, Venerable Yue of Long'an, after leading the Sangha at Dongshan Temple, still felt that his own Dao had not reached the ultimate. Therefore, he concealed his name and secretly sought it in daily eating, drinking, laughing, and talking. Upon hearing a different view from Su Gong, he humbly lowered himself and personally sought advice. He did not consider it demeaning to lower his status and was eventually able to obtain what he sought throughout his life in a moment of conversation. It was not only that the lineage of Yun'an was preserved because of him, but also that if Su Gong had not been revealed to the world through Yue, the world would not have known what kind of person he was. Fame is the outward manifestation of the Dao. The ancients, having fame, sought the actual Dao to match it. But scholars today, on the contrary, use fame to harm the actual Dao. Once they occupy a position of fame, they assume a lofty and arrogant posture, impossible to subdue. Even if they know in their hearts that they are lacking, how would they be willing to humble themselves to seek what they have not yet attained? Alas! This is why the past and present are different, and why the Dao is declining.' In the year Wuxu of the Dade era (1299), he passed away at Mount Lu (five people including the Dharma heirs of Yangshan Qin).

Zen Master Zhuwu Jian

He composed a verse on the story of Upādhyāya Fu's Holy Arrow: 'Green silk reins tightly bind the jade-white horse, a light white spring robe with a green belt encircles. Returning at midnight beneath the flowering moon, a golden whip knocks down flying chaotic reds.' He also said: 'The city of nine layers is not far away, shooting down layers of arrows doubles the abundance. Suddenly encountering a place surrounded by armies, there is clearly a road leading straight to the sky.' He cited the case of Zen Master Linji visiting Layman Pingtian, composing a verse: 'The road before you is as flat as a whetstone, why not walk along it freely? Stirring up the old woman's ox-like temper, stripped bare and beaten, a pitiful sight.' (Dharma heir of Duanqiao Lun).

Zen Master Juexiang Jian

Addressing the assembly, he cited the story of Zen Master Dongshan's unease, asking a novice to convey a message to Yunju Mountain, and then instructed: 'If he asks whether the abbot is at peace, you should simply say that the road of Yunyan is gradually being cut off.'

汝下此語。須遠避立。恐他打汝。沙彌領旨去。傳語聲未絕。早被云居打一棒。頌曰。洞山有路透云巖。絕處教通到者難。拄杖頭邊開活眼。方知不隔一毫端○示眾。舉投子和尚。問僧連日好雨。且道雨從何處來。僧無對。后閱華嚴經有省。頌曰。陌路遊人競采芳。不知眼底度春光。夜來一陣落花雨。一百十城流水香(斷橋倫嗣)。

臺州瑞巖方山寶禪師

一日為眾掛牌入室。垂語曰。南泉斬卻貓兒時如何。眾下語皆不吃適有一仆在旁曰。老鼠做大。師笑曰。好一轉語。只是不合從你口裡出○針工丁生者。久依座下。冀明本分。一日剔琉璃燈有省。述偈呈師曰。提起提起。放下放下。者點光明。照天照地。師喜其行業淳素。乃印許之○示無見偈曰。道人得得出山來。盡把胸襟對我開。坦坦平平如鏡面。澄澄湛湛絕纖埃。忽然得個轉身句。衲卷寒云便歸去。萬八千丈華頂峰。一笑裂開鐵面具。家山到后絕思惟。拗折枯藤拄竹扉。糞土埋中訊息好。芋香便是道香時(斷橋倫嗣)。

永宗本禪師

上堂。舉夾山參船子和尚公案。頌曰。笑中棄卻竹林寺。將謂華亭有許多。窮性命于橈下喪。看來成敗自蕭何(斷橋倫嗣已上四人)。

金陵蔣山月庭忠禪師

舉僧問白雲。舊歲已去。新歲到

【現代漢語翻譯】現代漢語譯本你說了這樣的話，必須遠遠躲開，恐怕他打你。沙彌領命去了。傳話的聲音還沒停止，早就被云居禪師打了一棒。頌詞說：洞山有路通向云巖，在絕境中教人通達實在困難。在拄杖頭上打開活眼，才知道並不隔著一絲一毫。 (○示眾。舉投子和尚問僧人，連日下好雨，且說這雨從哪裡來？僧人無言以對。後來閱讀《華嚴經》有所領悟。頌詞說：陌生的遊人爭相採摘花草，不知道美好的春光就在眼前流逝。夜裡一陣落花雨，一百一十座城池都瀰漫著流水般的香氣。(斷橋倫嗣))

臺州瑞巖方山寶禪師

有一天，方山寶禪師為大眾掛牌入室，開示說：南泉禪師斬貓的時候，你們怎麼看？眾人的回答都不合他的意，恰好有個僕人在旁邊說：『老鼠做大了。』禪師笑著說：『好一句轉語，只是不該從你口裡說出來。』(○有個叫丁生的針工，長久依止在方山寶禪師座下，希望明白自己的本來面目。有一天，他擦拭琉璃燈時有所領悟，寫了一首偈呈給禪師說：『提起提起，放下放下，這點光明，照天照地。』禪師喜歡他行為的淳樸和素養，於是印可了他。(○示無見偈說：得道的修行人能夠走出山來，完全敞開胸懷讓我看。坦坦蕩蕩平平整整像鏡面一樣，清澈明凈沒有一絲塵埃。忽然得到一個轉身的句子，捲起寒冷的雲彩就歸去了。萬八千丈高的華頂峰，一笑裂開鐵面具。回到家鄉后斷絕一切思慮，折斷枯藤當門閂。在糞土埋沒中訊息最好，芋頭的香味就是道的香味。(斷橋倫嗣))

永宗本禪師

上堂說法。舉夾山禪師參拜船子和尚的公案。頌詞說：在笑談中拋棄了竹林寺，還以為華亭有多少好處。窮盡性命在船槳下喪生，看來成敗都是蕭何造成的。(斷橋倫嗣已上四人)

金陵蔣山月庭忠禪師

舉僧人問白雲禪師：舊的一年已經過去，新的一年到來

【English Translation】 English version You speak such words, you must stay far away, lest he strike you. The novice took the order and left. Before the sound of the message had ceased, he had already been struck a blow by Yunju. A verse says: Dongshan has a road leading to Yunyan, it is difficult to teach people to reach it in desperate situations. Open the living eye at the head of the staff, and you will know that there is not a hair's breadth between them. (○Instructing the assembly. Quoting Zen Master Touzi asking a monk, 'It has been raining well for days, tell me, where does the rain come from?' The monk had no answer. Later, he gained insight from reading the Avatamsaka Sutra. A verse says: 'Unfamiliar travelers compete to pick fragrant flowers, unaware that the beautiful spring scenery is passing before their eyes. Last night a shower of falling flowers, a hundred and ten cities are filled with the fragrance of flowing water.' (Duanqiao Lunsi))

Zen Master Fangshan Bao of Ruiyan, Taizhou

One day, Zen Master Fangshan Bao hung a sign for entering the room for the assembly, and said: 'What about when Nanquan cut the cat?' The responses of the assembly were not satisfactory. A servant happened to be nearby and said, 'The mouse has grown big.' The Zen master smiled and said, 'A good turning phrase, but it shouldn't have come from your mouth.' (○A needle worker named Dingsheng had long relied on Zen Master Fangshan Bao, hoping to understand his original nature. One day, he gained insight while wiping a crystal lamp, and presented a verse to the Zen master saying, 'Raise it, raise it, put it down, put it down, this point of light, illuminates heaven and earth.' The Zen master liked his pure and simple conduct, and thus approved of him. (○Showing the verse of no-seeing says: 'The Taoist who has attained can come out of the mountain, and completely open his heart to me. Open and flat like a mirror, clear and pure without a trace of dust. Suddenly getting a turning sentence, roll up the cold clouds and return. The 18,000-foot-high Huading Peak, a smile cracks the iron mask. After returning home, cut off all thoughts, break the dry vine as a door bolt. The news is best buried in the dung, the fragrance of taro is the fragrance of the Tao.' (Duanqiao Lunsi))

Zen Master Yongzong Ben

Ascending the hall to preach. Quoting the case of Zen Master Jiashan visiting Zen Master Chuanzi. A verse says: 'Abandoning the Bamboo Grove Temple in laughter, thinking that Huating has many benefits. Exhausting life and dying under the oar, it seems that success or failure is caused by Xiao He.' (Duanqiao Lunsi, the above four people)

Zen Master Yueting Zhong of Jiangshan, Jinling

Quoting a monk asking Zen Master Baiyun: 'The old year has passed, the new year has arrived.'

來。如何是不遷義。云曰。眉毛在眼上。頌曰。罷釣歸來不繫船。江村月落正堪眠。縱饒一夜風吹去。只在蘆花淺水邊。落葉已隨流水去。春風未放百花開。青山面目依然在。盡日橫陳對落暉(無學元嗣)。

蘇州崑山薦嚴竺元妙道禪師

寧海陳氏子。幼患右目。母𢹂禱于觀音像。師仰見像之右目。有小蛛窠。乃為揭去。目患遂愈。父母以為于佛有緣。俾投杭之六和正嚴得度。嚴令學百法論。師曰。一法不學。學百法乎。謁育王珙和尚。聞舉乾屎橛話。豁然大悟。即說偈曰。雲門乾屎橛。光明照十方。鄮峰才發足。五日到錢塘。珙驚異。顧謂眾曰。此子再來人也○至元乙丑。出主邑之慈源。遷崑山薦嚴。一晚與眾會茶。舉東坡居士訪蔣山泉禪師。山問大儒高姓。士曰。姓秤。山曰。是甚麼秤。士曰。稱天下長老舌頭底秤。泉便喝一喝曰。且道者一喝重多少。士無語。師命眾代語。時別源遽起翦燭。師笑曰。源藏主翦燭。一侍者咳𠻳。一僧請師自代。師曰。洎不過此○仁宗詔住黃巖鴻福。賜號定慧圓明。凈慈靈隱兩剎爭欲致之。俱不就。年逾七十。懷紫籜之幽絕。乃往終焉(育王珙嗣)。

金陵保寧古林清茂禪師

年十三為大僧。聆老宿舉高庵和尚勵僧語。不覺涕淚交下。乃知有出生死。超聖

【現代漢語翻譯】現代漢語譯本：來。什麼是『不遷義』（不改變的真理）？回答說：眉毛長在眼睛上面。頌詞說：停止垂釣歸來不再系船，江邊村落月亮落下正是安睡的好時候。縱然一夜被風吹走，也只會在蘆葦花和淺水邊。飄落的樹葉已經隨著流水流逝，春風還沒有吹開百花。青山的容貌依然存在，整天橫陳著面對落日的餘暉（無學元嗣）。

蘇州崑山薦嚴竺元妙道禪師寧海陳氏之子。小時候患有右眼疾病。母親帶著他到觀音像前祈禱。禪師抬頭看見觀音像的右眼上，有一個小蜘蛛網，於是就為觀音像揭去蜘蛛網。他的眼疾就痊癒了。父母認為他與佛有緣，讓他到杭州的六和正嚴寺出家。正嚴令他學習《百法論》。禪師說：『一法』（真理）都不學，學『百法』（一百種法）嗎？於是去拜見育王珙和尚。聽到珙和尚講『乾屎橛』（擦屁股的木棒）的話，豁然大悟。隨即說偈語：雲門（宗）的『乾屎橛』，光明照耀十方。鄮峰（育王山）才出發，五天就到了錢塘（杭州）。珙和尚感到驚異，回頭對眾人說：『這個孩子是再來人啊！』元朝至元乙丑年（1285年），出任崑山慈源寺住持，后遷往薦嚴寺。一天晚上與眾人一起喝茶，舉東坡居士拜訪蔣山泉禪師的故事。泉禪師問大學士高姓大名。居士說：『姓秤』。泉禪師問：『是什麼秤？』居士說：『稱天下長老舌頭底秤』。泉禪師便大喝一聲說：『且說這一喝有多重？』居士無話可說。禪師命眾人代為回答。當時別源立刻起身剪燭。禪師笑著說：『源藏主剪燭。』一個侍者咳嗽。一個僧人請禪師親自回答。禪師說：『也不過如此。』仁宗皇帝下詔讓他住持黃巖鴻福寺，賜號『定慧圓明』。凈慈寺和靈隱寺兩座寺廟都爭著要請他去住持，他都沒有答應。年過七十，懷念紫籜山的幽靜絕俗，於是前往那裡終老（育王珙嗣）。

金陵保寧古林清茂禪師十三歲時成為僧人。聽到老僧講述高庵和尚勉勵僧人的話，不禁涕淚交加，才知道有出生死、超越聖凡的事情。

【English Translation】 English version: Come. What is the 'unmoving meaning' (unchanging truth)? He replied: Eyebrows are above the eyes. The verse says: Having finished fishing, he returns without mooring the boat; the moon sets over the riverside village, a perfect time for sleep. Even if the wind blows it away overnight, it will only be by the reeds and shallow water. Fallen leaves have already gone with the flowing water, the spring breeze has not yet released the blooming of a hundred flowers. The face of the green mountain remains as it was, lying horizontally all day facing the setting sun (Wu Xue Yuan Si).

Zen Master Zhu Yuan Miaodao of Jianyan Temple, Kunshan, Suzhou A son of the Chen family of Ninghai. As a child, he suffered from a disease in his right eye. His mother took him to pray before a Guanyin (Avalokiteśvara) statue. The master looked up and saw a small spider web on the right eye of the statue, so he removed it. His eye disease was cured. His parents believed that he had a connection with the Buddha, and allowed him to become a monk at Liuhe Zhengyan Temple in Hangzhou. Zhengyan ordered him to study the 'Hundred Dharmas Treatise' (Yogācārabhūmi-śāstra). The master said: 'I will not study even one dharma (truth), how can I study a hundred dharmas (hundred kinds of dharmas)?' He then went to visit Abbot Gong of Yuwang Temple. Upon hearing the story of the 'dried shit stick', he had a sudden enlightenment. He immediately spoke a verse: Yunmen's (school) 'dried shit stick' shines brightly in all directions. Having just set off from Mount Mao (Yuwang Mountain), he arrived in Qiantang (Hangzhou) in five days. Gong was astonished and turned to the crowd and said: 'This child is a reincarnated person!' In the year Yichou of the Zhiyuan era of the Yuan Dynasty (1285 AD), he became the abbot of Ciyuan Temple in Kunshan, and later moved to Jianyan Temple. One evening, while having tea with the crowd, he brought up the story of Dongpo Jushi (Su Shi) visiting Zen Master Quan of Jiangshan Temple. Zen Master Quan asked the great scholar his name. The Jushi said: 'My surname is Scale.' Zen Master Quan asked: 'What kind of scale?' The Jushi said: 'A scale to weigh the tongues of all the elders in the world.' Zen Master Quan then shouted loudly and said: 'Tell me, how much does this shout weigh?' The Jushi was speechless. The Zen master ordered the crowd to answer on his behalf. At that time, Bieyuan immediately got up to trim the candle. The Zen master smiled and said: 'The treasurer Bieyuan is trimming the candle.' An attendant coughed. A monk asked the Zen master to answer himself. The Zen master said: 'It's nothing more than this.' Emperor Renzong issued an edict for him to reside at Hongfu Temple in Huangyan, bestowing upon him the title 'Samadhi Wisdom Perfect Illumination'. Jingci Temple and Lingyin Temple both competed to invite him to reside there, but he declined both. After the age of seventy, cherishing the secluded beauty of Mount Zisuo, he went there to spend his final years (Successor of Gong of Yuwang).

Zen Master Qingmao of Gulin Baoning Temple, Jinling At the age of thirteen, he became a monk. Upon hearing an old monk recount Abbot Gao'an's words of encouragement to the monks, he couldn't help but shed tears, and realized that there was such a thing as being born from death and transcending the holy and the mundane.

凡一著子。淬志參訪。遍歷門庭。橫川居育王。師往叩。得法。住金陵保寧。上堂。僧問毛吞巨海。芥納須彌。是衲僧分上事。不是衲僧分上事。師曰。拈卻門前大案山。曰鯨吞海水盡。露出珊瑚枝。師曰。金剛腦後鐵蒺藜。曰只如教中道。我得無諍三昧。人中最為第一。如何是無諍三昧。師曰。放你三十棒。僧曰。仁義盡從貧處斷。世情偏向有錢家。師曰。知恩者少。負恩者多○上堂。若說佛法供養大眾。未免鬚眉墮落。若說世法供養大眾。入地獄如箭射。去此二途。畢竟說個什麼。三寸頭舌無用處。一雙空手不成拳○上堂。舉洞山冬夜吃果子次。問泰首座曰。有一物。上拄天。下拄地。黑似漆。常在動用中。動用中收不得。過在什麼處。泰曰。過在動用中。山遂喚侍者。掇退果桌。師曰。者個說話。在今諸方。每至冬夜。未嘗不拈出注解一上。然于正文。未曾道著一句。有底道。洞山只見錐頭利。不見鑿頭方。抑屈人作么。有底道。泰首座不得果子吃。要且在大地人。皆不得吃。成人者少。敗人者多。殊不知洞山有偏正回互。不犯底手腳。直饒泰首座道。不在動用中。也不得他果子吃在。良久。水流黃葉來何處。牛帶寒鴉過別村○除夕小參。今夜年盡月盡日盡。世事悠悠。何時是盡。明朝年新月新日新。千變萬化

【現代漢語翻譯】現代漢語譯本有一個修行人，立定志向四處參訪，走遍各大寺院。橫川禪師在育王寺居住時，這位修行人前去拜訪，得到他的教誨，之後住在金陵的保寧寺。上堂說法時，有僧人問道：『毛髮吞下大海，芥子容納須彌山（佛教宇宙觀中的中心大山），這是修行人的本分事，還是不是修行人的本分事？』橫川禪師說：『把門前的大案山（比喻阻礙）移開。』僧人說：『鯨魚吞盡海水，露出珊瑚枝。』橫川禪師說：『金剛（佛教護法神）腦後有鐵蒺藜（比喻難以接近）。』僧人說：『經中說，我得到無諍三昧（一種禪定狀態），在人群中最為第一。什麼是無諍三昧？』橫川禪師說：『打你三十棒。』僧人說：『仁義道德都在貧困時斷絕，世俗人情偏向有錢人家。』橫川禪師說：『知恩的人少，忘恩的人多。』上堂說法時，禪師說：『如果說佛法供養大眾，難免鬚眉脫落（比喻落入俗套）；如果說世俗之法供養大眾，下地獄就像箭一樣快。』拋開這兩條路，到底該說什麼呢？三寸長的舌頭沒有用處，一雙空手握不成拳頭。上堂說法時，禪師舉洞山禪師在冬夜吃果子的例子，問泰首座說：『有一物，上頂天，下拄地，黑如漆，常在動用之中，動用之中卻把握不住。過失在哪裡？』泰首座說：『過失在動用之中。』洞山禪師於是叫侍者把果桌撤走。禪師說：『這個說法，如今各處寺院，每到冬夜，沒有不拿出來註解一番的。然而對於正文，卻未曾說中一句。有人說，洞山禪師只見錐子尖的鋒利，不見鑿子頭的方正，這是冤枉人。有人說，泰首座沒吃到果子，而且讓大地上的所有人都沒得吃，成全人的人少，敗壞人的人多。殊不知洞山禪師有偏正回互（佛教用語，指從不同角度看待事物）的不犯底手腳（比喻高超的手段）。』即使泰首座說『不在動用之中』，也得不到果子吃。』良久，禪師說：『流水帶著黃葉從哪裡來？牛帶著寒鴉經過別的村莊。』除夕小參時，禪師說：『今夜年盡、月盡、日盡，世事悠悠，什麼時候是個盡頭？明朝年新、月新、日新，千變萬化。』

【English Translation】 English version A certain practitioner, determined to visit and learn, traveled to various monasteries. When Zen Master Hengchuan resided at Yuwang Temple (Temple of King Ashoka), the practitioner went to visit him, received his teachings, and later lived at Baoning Temple in Jinling. During an Dharma talk, a monk asked: 'A hair swallowing the vast ocean, a mustard seed containing Mount Sumeru (the central mountain in Buddhist cosmology), is this a matter of a monk's duty, or is it not a monk's duty?' The Zen Master said: 'Remove the great Anshan (metaphor for obstacle) in front of the gate.' The monk said: 'The whale swallows all the seawater, revealing the coral branches.' The Zen Master said: 'The vajra (Buddhist protector deity) has iron caltrops behind his head (metaphor for being unapproachable).' The monk said: 'The scripture says, I have attained the Samadhi of Non-Contention (a state of meditative absorption), and I am the foremost among people. What is the Samadhi of Non-Contention?' The Zen Master said: 'Give you thirty blows.' The monk said: 'Benevolence and righteousness are cut off in poverty, worldly affections lean towards the wealthy.' The Zen Master said: 'Few are those who are grateful, many are those who are ungrateful.' During an Dharma talk, the Zen Master said: 'If you speak of the Dharma to support the assembly, you cannot avoid the falling of eyebrows (metaphor for falling into clichés); if you speak of worldly matters to support the assembly, going to hell is as fast as an arrow.' Leaving these two paths, what should be said after all? A three-inch tongue is useless, a pair of empty hands cannot form a fist. During an Dharma talk, the Zen Master cited the example of Zen Master Dongshan eating fruit on a winter night, asking Chief Seat Tai: 'There is a thing, above it props up the sky, below it supports the earth, black as lacquer, constantly in motion, yet cannot be grasped in motion. Where is the fault?' Chief Seat Tai said: 'The fault is in the motion.' Zen Master Dongshan then asked the attendant to remove the fruit table. The Zen Master said: 'This saying, in various monasteries today, every winter night, is invariably taken out and annotated. However, regarding the main text, not a single sentence has been spoken correctly. Some say that Zen Master Dongshan only saw the sharpness of the awl's tip, but did not see the squareness of the chisel's head, which is wronging people. Some say that Chief Seat Tai did not get to eat the fruit, and moreover, everyone on earth was unable to eat it, few are those who accomplish, many are those who ruin. Little do they know that Zen Master Dongshan has the non-offending means (metaphor for skillful means) of partiality and correctness interchanging (Buddhist term, referring to viewing things from different angles).' Even if Chief Seat Tai said 'not in motion', he would still not get to eat the fruit.' After a long while, the Zen Master said: 'Where does the flowing water bring the yellow leaves from? The ox leads the cold crows past another village.' During the New Year's Eve minor Dharma talk, the Zen Master said: 'Tonight, the year ends, the month ends, the day ends, worldly affairs are drifting, when will there be an end? Tomorrow, the year is new, the month is new, the day is new, a myriad of changes.'

。又見重新。所以道。窮則變。變則通。垂鉤四海。只釣獰龍。三千威儀。八萬細行。諸人固是不知。若得聲和響順。各守祖父田園。知道飯是米做。免向瞎驢邊滅卻吾宗。卓拄杖。從前汗馬無人識。只要重論蓋代功○師著有續宗門統要行世。后示寂于保寧(育王珙嗣)。

越州天衣斷江覺恩禪師

族慈溪顧氏。幼依雲門廣孝祝髮。從延慶聞法師習四教儀。七日貫通。聞驚訝嘆異。往參育王。室中機契○一日室中眾侍立次。忽扶杖而言曰。老僧嵌空倚杖藜。分明畫出須菩提。顧左右曰。會么。良久。擲下拄杖。倚蒲團而逝(育王珙嗣已上四人)。

杭州靈隱東嶼德海禪師

臺州臨海陳氏子。年十四出家。參石林鞏于承天。鞏問如何是汝自己。師擬議。鞏便推出。師即懷疑。一日入室次。鞏問盡大地是金剛正體。何處著上座。師擬對。鞏便打。從此徹證。鞏遷凈慈。命居侍司。一日室中舉國師三喚侍者話。師曰。不是失卻貓兒。定是失卻狗子。鞏曰。是孤負。是不孤負。師曰。瞞人自瞞。鞏以竹篦擊之曰。亢吾宗者。海子也○至元二十七年。出世天臺寒巖。遷姑蘇寒山。崑山東禪。來賜金襕法衣○延祐二年。詔主凈慈。至山門曰。清凈慈門。一湖秋水。入得入不得。虎咬大蟲。蛇吞鱉鼻。喝云

【現代漢語翻譯】現代漢語譯本：又看見重新開始。所以說，窮困就會發生改變，改變就能通達。像姜太公在四海垂釣，只爲了釣起兇猛的龍。三千種威儀，八萬種細微的行為。各位大概是不明白，如果能夠聲音和諧，響應順暢，各自守護祖先留下的田地家園，明白飯是由米做成的道理，就可以避免在瞎驢旁邊滅絕我們的宗派。說完，卓拄杖一下。從前汗馬功勞無人知曉，只要重新評論蓋世功勞。師父著有《續宗門統要》流傳於世。之後在保寧（育王珙嗣）圓寂。

越州天衣斷江覺恩禪師

是慈溪顧氏家族的人。年幼時依從雲門廣孝剃髮出家。跟隨延慶聞法師學習《四教儀》，七天就完全貫通。聞法師驚訝地讚歎他的才能。前往參拜育王禪師，在禪房中機緣相合。一天，在禪房中，眾僧侍立在旁，禪師忽然扶著枴杖說：『老僧孤零零地拄著藜杖，分明畫出了須菩提（佛陀的十大弟子之一，解空第一）。』顧視左右問道：『明白嗎？』良久，擲下拄杖，靠著蒲團圓寂（育王珙嗣以上四人）。

杭州靈隱東嶼德海禪師

是臺州臨海陳氏的兒子。十四歲出家。參拜石林鞏禪師于承天寺。鞏禪師問：『什麼是你自己的本來面目？』德海禪師猶豫不決。鞏禪師便將他推出。德海禪師因此心生疑惑。一天進入禪房時，鞏禪師問：『整個大地都是金剛正體，在哪裡安放上座？』德海禪師想要回答，鞏禪師便打了他。從此徹底證悟。鞏禪師遷往凈慈寺，命德海禪師擔任侍司。一天在禪房中，鞏禪師舉國師三喚侍者的話頭。德海禪師說：『不是丟失了貓，一定是丟失了狗。』鞏禪師說：『是辜負了，還是沒有辜負？』德海禪師說：『瞞人就是自欺。』鞏禪師用竹篦打他說：『敗壞我宗門的人，就是海子你啊！』至元二十七年（1290年），在天臺寒巖寺開法傳道，后遷往姑蘇寒山寺、崑山東禪寺。朝廷賜予金襕法衣。延祐二年（1315年），奉詔主持凈慈寺。到達山門時說：『清凈的慈門，一湖秋水。進得去，進不去？老虎咬大蟲，蛇吞鱉鼻。』說完，大喝一聲

【English Translation】 English version: Again, seeing a fresh start. Therefore, it is said, 'When impoverished, there will be change; with change, there will be passage.' Casting a line in the four seas, only to fish for fierce dragons. Three thousand forms of dignified conduct, eighty thousand subtle practices. You all surely do not know; if one can attain harmonious sounds and compliant responses, each guarding the ancestral fields and gardens, knowing that rice is the ingredient for food, one can avoid extinguishing our lineage beside a blind donkey. Striking the staff, 'Former meritorious service in battle is unrecognized; only a renewed discussion of unparalleled achievements is needed.' The master authored 'Supplement to the Essentials of the Lineage,' which circulates in the world. Later, he passed away at Baoning (succeeded by Yuwang Gong).

Zen Master Duanjiang Jue'en of Tianyi Temple in Yuezhou

Belonged to the Gu family of Cixi. As a child, he followed Guangxiao of Yunmen to have his head shaved and become a monk. He studied the 'Four Teachings' with Dharma Master Wen of Yanqing Temple, mastering them in seven days. Dharma Master Wen was astonished and praised his talent. He went to pay respects to Zen Master Yuwang, and they were in accord in the abbot's room. One day, while the monks were standing in attendance in the abbot's room, he suddenly supported himself with his staff and said, 'The old monk leans alone on a thorny staff, clearly depicting Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness).' He looked to the left and right and asked, 'Do you understand?' After a long silence, he threw down his staff and passed away leaning on his cushion (the above four were successors of Yuwang Gong).

Zen Master Dongyu Dehai of Lingyin Temple in Hangzhou

Was the son of the Chen family of Linhai in Taizhou. He became a monk at the age of fourteen. He visited Zen Master Shilin Gong at Chengtian Temple. Gong asked, 'What is your own self?' The master hesitated. Gong then pushed him out. The master immediately became doubtful. One day, while entering the abbot's room, Gong asked, 'The entire earth is the Vajra essence; where do you place the high seat?' The master attempted to answer, but Gong struck him. From this, he thoroughly awakened. Gong moved to Jingci Temple and appointed the master as attendant. One day in the abbot's room, he raised the story of the National Teacher calling the attendant three times. The master said, 'It's not that the cat is lost; it must be that the dog is lost.' Gong said, 'Is it a betrayal, or is it not a betrayal?' The master said, 'Deceiving others is self-deception.' Gong struck him with a bamboo staff, saying, 'The one who ruins my lineage is you, Hai!' In the twenty-seventh year of Zhiyuan (1290 AD), he began preaching at Hanyan Temple in Tiantai, and later moved to Hanshan Temple in Gusu and Dongchan Temple in Kunshan. The court bestowed upon him a gold-embroidered kasaya. In the second year of Yanyou (1315 AD), he was ordered to preside over Jingci Temple. Upon arriving at the mountain gate, he said, 'The pure gate of compassion, a lake of autumn water. Can one enter, or can one not enter? A tiger bites a large insect, a snake swallows a turtle's nose.' After saying this, he shouted

。咄○室中垂語曰。手握利刃劍。因甚胡猻子不死。嚙破鐵酸餡。因甚路上有饑人。波斯去帽。蔗咬甜頭。魚以水為命。因甚死在水中。眾答皆不契○泰定二年。復遷靈隱。四年丁卯。九月示微疾。召弟子付囑訖。跏趺而化。賜號明宗慧忍禪師。有六會語錄。塔于育王后山之麓(凈慈鞏嗣)。

嘉興天寧竺雲景曇禪師

浦江嚴氏子。久依石林。后住婺之治平。蘇之北禪。禾之天寧。上堂。金烏東上。玉兔西沈。伶俐衲子。東討西尋。忽然撞破虛空。曠劫只在如今。卓拄杖下座(凈慈鞏嗣)。

蘇州虎丘東山壽永禪師

送僧偈曰。動靜何曾涉蓋纏。何須更透未生前。故園千里今歸去。陸有徵途水有船○約齋居士張镃入道話頌曰。一棒鐘聲到耳根。三千剎海一時昏。賊從赤肉團邊去。明日依然不離門(凈慈鞏嗣已上三人)。

枕州徑山虎巖凈伏禪師

淮安人。至元間。嘗召見。有偈進上。其略曰。過去諸如來。安住秘密藏。現在十方佛。成道轉法輪。未來諸世尊。一切眾生是。由妄相執著。結煩惱蓋纏。迷成六道身。枉受三途苦。惟念過現佛。不敬未來尊。與佛結冤仇。或烹宰殺害。不了眾生相。全是法性身。昔有常不輕。禮拜於一切。言我不輕汝。汝等當作佛。若能念自他。同是

【現代漢語翻譯】現代漢語譯本：。咄，室中垂語說：『手握利刃劍，因甚胡猻子不死？』（意思是：為什麼猴子沒死？）嚙破鐵酸餡，因甚路上有饑人？（意思是：為什麼路上還有飢餓的人？）波斯去帽，蔗咬甜頭，魚以水為命，因甚死在水中？（意思是：為什麼魚會死在水裡？）』眾人回答都不契合。泰定二年（1325年），又遷居靈隱寺。泰定四年（1327年）九月，略微感到不適，召集弟子囑咐完畢，結跏趺坐而逝。朝廷賜號明宗慧忍禪師，有《六會語錄》傳世，塔位於育王寺後山的山腳下（凈慈鞏嗣）。嘉興天寧竺雲景曇禪師浦江嚴氏之子，長期依止石林禪師。后住持婺州的治平寺、蘇州的北禪寺、嘉興的天寧寺。上堂說法：『金烏東上，玉兔西沉，伶俐衲子，東討西尋，忽然撞破虛空，曠劫只在如今。』說完卓拄杖下座（凈慈鞏嗣）。蘇州虎丘東山壽永禪師送僧偈說：『動靜何曾涉蓋纏，何須更透未生前。故園千里今歸去，陸有徵途水有船。』約齋居士張镃入道話頌說：『一棒鐘聲到耳根，三千剎海一時昏。賊從赤肉團邊去，明日依然不離門。』（凈慈鞏嗣以上三人）。枕州徑山虎巖凈伏禪師淮安人。至元（1264-1294）年間，曾經被召見。有偈語進獻，其大略是：『過去諸如來，安住秘密藏。現在十方佛，成道轉法輪。未來諸世尊，一切眾生是。由妄相執著，結煩惱蓋纏。迷成六道身，枉受三途苦。惟念過現佛，不敬未來尊。與佛結冤仇，或烹宰殺害。不了眾生相，全是法性身。昔有常不輕（Sadāparibhūta），禮拜於一切。言我不輕汝，汝等當作佛。若能念自他，同是』

【English Translation】 English version: 。Suddenly, in the room, he said: 'Holding a sharp sword, why doesn't the monkey die?' (Meaning: Why didn't the monkey die?) 'Biting through the iron sour filling, why are there still hungry people on the road?' (Meaning: Why are there still hungry people on the road?) 'The Persian takes off his hat, the sugarcane is chewed for its sweetness, fish depend on water for life, why do they die in the water?' (Meaning: Why do fish die in the water?)' None of the answers given by the crowd were satisfactory. In the second year of the Taiding era (1325), he moved to Lingyin Temple again. In the ninth month of the fourth year of the Taiding era (1327), he felt slightly unwell, summoned his disciples, gave his final instructions, and passed away in the lotus position. He was posthumously awarded the title of Chan Master Huiren of Mingzong, and his 'Six Assemblies Records' were passed down. His stupa is located at the foot of the mountain behind Yuwang Temple (Jingci Gongsi). Chan Master Zhuyun Jingtan of Tianning Temple in Jiaxing A son of the Yan family in Pujiang, he long relied on Chan Master Shilin. Later, he resided at Zhiping Temple in Wuzhou, Beichan Temple in Suzhou, and Tianning Temple in Jiaxing. Ascending the hall, he said: 'The golden crow rises in the east, the jade rabbit sinks in the west, clever monks, search east and seek west, suddenly break through the void, the vast kalpas are just now.' After speaking, he struck the ground with his staff and descended from the seat (Jingci Gongsi). Chan Master Shouyong of Dongshan, Huqiu, Suzhou A verse for sending off a monk says: 'Movement and stillness have never involved entanglement, why bother to penetrate before birth? Returning to the old garden after a thousand miles, there are roads on land and boats on water.' Layman Yuezhai, Zhang Zi's verse on entering the Tao says: 'The sound of a bell reaches the ear, three thousand worlds are momentarily darkened. The thief leaves from the red flesh mass, but tomorrow he will still not leave the gate.' (Jingci Gongsi, the above three people). Chan Master Jingfu of Huyan, Jingshan, Chenzhou A native of Huaian. During the Zhiyuan period (1264-1294), he was once summoned to an audience. He presented a verse, the gist of which is: 'The past Tathagatas, abide in the secret treasury. The present Buddhas of the ten directions, accomplish the Tao and turn the Dharma wheel. The future Buddhas, are all sentient beings. Due to delusional attachments, knots of afflictions entangle. Deluded into the six realms of existence, suffering in vain in the three evil paths. Only mindful of the past and present Buddhas, disrespecting the future Buddhas. Forming enmity with the Buddhas, or cooking, slaughtering, and harming. Not understanding the nature of sentient beings, all are the Dharma nature body. In the past, there was Sadāparibhūta (常不輕), who bowed to all. Saying, 'I do not despise you, you will all become Buddhas.' If one can be mindful of self and others, being the same'

未來佛。現世增福壽。生生生佛國。上覽畢大悅。問從上帝皇。有戒殺者否。師曰。昔宋仁宗。一日語群臣曰。朕夜來饑甚。思欲燒羊。因慮後來。遂為常例。寧耐一時之饑。不忍啟無窮之殺。群臣皆呼萬歲。上嘉納。即受帝師戒(徑山度嗣)。

寧波天童竺西坦禪師

僧參。師問從何方來。曰金鵝。師曰。金鵝山高多少。僧曰。不見頂。師呵斥之。一日昇座。舉世尊拈華公案。其僧言下有省(徑山度嗣已上二人)。

越州定水寶葉源禪師

上堂。舉張拙秀才參石霜。霜問高姓。曰弟子張拙。霜曰。者里覓巧。了不可得。拙自何來。拙言下大悟。頌曰。進前峭壁三千丈。退後懸崖十萬重。珍重大唐張拙老。鐵錘無縫舞春風(徑山愚嗣)。

蘇州虎丘閑極云禪師

久依虛堂于徑山。居第一座。一日寶葉源問虛堂愚。德山末後句。若謂之有。德山焉得不會。若謂之無。巖頭又道德山未會。乞和尚慈悲指示。愚曰。我不會。汝去問首座。源詣師。值師遊山歸。索水濯足。源亟進水。復委身為師摩捋。因仰面舉前話叩之。師乃掇水澆潑曰。有甚麼末後句。源不契。覆上見愚。愚曰。首座如何向汝道。源舉似前話。愚曰。那那。我向你道。他會得。源乃釋然領旨○舉興化和尚與唐莊宗酬價

【現代漢語翻譯】現代漢語譯本未來佛。現世增福壽。生生生佛國。皇上看了非常高興。問從前的皇帝中，有沒有禁止殺生的。禪師說，從前宋仁宗（1022年-1063年）有一天對群臣說：『我昨夜非常飢餓，想燒羊肉吃，但考慮到如果開了這個頭，以後就會成為慣例，寧願忍耐一時的飢餓，也不忍心開啟無窮的殺戮。』群臣都高呼萬歲。皇上嘉獎並採納了他的建議，隨即接受了帝師的戒律（徑山度嗣）。

寧波天童竺西坦禪師

有僧人前來參拜。禪師問：『從哪裡來？』僧人回答：『金鵝。』禪師問：『金鵝山有多高？』僧人回答：『看不見頂。』禪師呵斥了他。有一天禪師升座說法，舉了世尊拈花微笑的公案。那位僧人當場有所領悟（徑山度嗣，以上二人）。

越州定水寶葉源禪師

禪師上堂說法，舉了張拙秀才參拜石霜的例子。石霜問：『高姓大名？』張拙回答：『弟子名叫張拙。』石霜說：『這裡尋找巧辦法，是絕對找不到的。你從哪裡來？』張拙當場大悟，並作頌說：『進前是三千丈的峭壁，退後是十萬重的懸崖。珍重啊，大唐（618年-907年）的張拙老，揮舞著沒有縫隙的鐵錘，在春風中起舞。』（徑山愚嗣）。

蘇州虎丘閑極云禪師

長久以來依止虛堂于徑山，擔任第一座。有一天，寶葉源問虛堂愚：『德山末後句，如果說是「有」，德山怎麼會不明白？如果說是「無」，巖頭又說德山沒有明白。請和尚慈悲指示。』虛堂愚說：『我不會。你去問首座。』寶葉源去拜訪閑極云禪師，正趕上禪師遊山歸來，要水洗腳。寶葉源趕緊遞上水，又委身服侍禪師按摩。於是仰面舉起之前的話請教。禪師於是潑水說：『有什麼末後句？』寶葉源沒有領悟。又去拜見虛堂愚。虛堂愚問：『首座怎麼跟你說的？』寶葉源說了之前的話。虛堂愚說：『那那，我跟你說，他會得。』寶葉源於是釋然領會了旨意。舉興化和尚與唐莊宗（885年-926年）酬價的例子。

【English Translation】 English version Future Buddha. In this life, increase blessings and longevity. Rebirth after rebirth in the Buddha-land. The Emperor was very pleased upon reading this. He asked if any of the previous emperors had prohibited killing. The Master said, 'In the past, Emperor Renzong of the Song Dynasty (1022-1063) once said to his ministers, 'I was very hungry last night and thought of roasting a sheep. However, I worried that if I started this, it would become a common practice. I would rather endure temporary hunger than initiate endless killing.' The ministers all shouted 'Long live the Emperor!' The Emperor praised and adopted his suggestion, and then received the precepts from the Imperial Teacher (transmitted by Dusi of Jing Mountain).'

Chan Master Zhuxi Tan of Tiantong Temple in Ningbo

A monk came to visit. The Master asked, 'Where do you come from?' The monk replied, 'Golden Goose.' The Master asked, 'How high is Golden Goose Mountain?' The monk replied, 'I cannot see the top.' The Master scolded him. One day, the Master ascended the seat and cited the case of Shakyamuni Buddha holding up a flower. That monk had an awakening upon hearing this (transmitted by Dusi of Jing Mountain, the above two).

Chan Master Baoye Yuan of Dingshui in Yuezhou

The Master ascended the hall and cited the example of Scholar Zhang Zhuo visiting Shishuang. Shishuang asked, 'What is your honorable name?' Zhang replied, 'This disciple is named Zhang Zhuo.' Shishuang said, 'Seeking cleverness here is absolutely impossible. Where do you come from?' Zhang had a great awakening upon hearing this and composed a verse saying, 'Advancing is a cliff of three thousand feet, retreating is a precipice of ten thousand layers. Cherish the old Zhang Zhuo of the Great Tang Dynasty (618-907), wielding a seamless iron hammer, dancing in the spring breeze.' (Transmitted by Yu of Jing Mountain).

Chan Master Xianji Yun of Tiger Hill in Suzhou

He long relied on Xutang at Jing Mountain, serving as the first seat. One day, Baoye Yuan asked Xutang Yu, 'The last phrase of Deshan, if it is said to be 'existent,' how could Deshan not understand? If it is said to be 'non-existent,' Yantou said that Deshan did not understand. I beg the Abbot to compassionately instruct me.' Xutang Yu said, 'I do not know. Go ask the First Seat.' Yuan visited the Master, and it happened that the Master was returning from a mountain tour and asked for water to wash his feet. Yuan quickly offered water and devoted himself to massaging the Master. Then, looking up, he raised the previous question. The Master then splashed water and said, 'What last phrase is there?' Yuan did not understand. He went to see Xutang Yu again. Xutang Yu asked, 'How did the First Seat speak to you?' Yuan recounted the previous conversation. Xutang Yu said, 'That's it, that's it, I tell you, he understands.' Yuan then clearly understood the meaning. Citing the example of Monk Xinghua and Tang Zhuangzong (885-926) bargaining.

因緣頌曰。君王寶自難酬價。興化何曾敢借看。天地既無私蓋載。至今留得鎮中原(徑山愚嗣已上二人)。

南叟茂禪師

嘗舉巖頭和尚。于鄂渚湖邊作渡子。兩岸各掛一板。有人過渡。打板一下。巖問誰。或曰。要過那邊。巖便舞棹迎之。一日有婆子抱一孩兒。乃曰。呈橈舞棹即不問。且道婆手中兒。甚處得來。巖便打。婆曰。婆生七子。六個不遇知音。只者一個。也不消得。便拋向水中。頌曰。鄂渚渡邊窮鬼子。全機錯在扣舷時。何如別下一轉語。救取婆婆第七兒○舉夾山參船子和尚話頌曰。無相無瑕便倒戈。只因輕信智頭陀。若還不到華亭上。鐵鑄船橈柰汝何○舉龐居士賣捷籬。下橋吃撲。靈照見。亦去爺邊倒。士曰。作甚麼。女曰。見爺倒地。某甲相扶。士曰。賴是無人見。頌曰。孝順藏忤逆。人前丑莫遮。今生親骨肉。宿世惡冤家(徑山月嗣)。

寧波育王東生德明禪師

甬東劉氏子。十六祝髮受具。參頑極彌。彌舉文殊是七佛之師。因甚出女子定不得。罔明因甚出得。師曰。春色無高下。華枝自短長。彌器之。命掌藏鑰。出世育王。錫號佛日普光○頌船子公案曰。清世悠悠據要津。一橈活計重千鈞。朱涇路上行人少。滄海難同方寸深。后示寂。瘞洞云塔(育王彌嗣)。

【現代漢語翻譯】現代漢語譯本：因緣頌說：君王的寶物自身就難以估價，興化禪師怎麼敢借來看呢？天地既然沒有私心，普遍覆蓋承載萬物，至今還能留下寶物鎮守中原。（徑山愚嗣、已上二人所作）

南叟茂禪師

曾經舉巖頭和尚在鄂渚（今湖北鄂州）湖邊做擺渡人的事。兩岸各掛一塊木板，有人要渡河，就敲一下木板。巖頭禪師會問：『誰呀？』有人回答：『要到那邊去。』巖頭禪師就搖船迎接。一天，有個老婦抱著一個小孩，說道：『搖船迎接暫且不問，且說老婦手中的孩子，是從哪裡來的？』巖頭禪師就打她。老婦說：『我生了七個孩子，六個沒遇到知音，只有這一個，也不值得要。』說完就把孩子扔到水裡。頌曰：鄂渚渡口的可憐人，全部的機鋒都錯在敲船舷的時候。不如另外說一句，救下老婦的第七個孩子。○舉夾山（？-841）參拜船子和尚（生卒年不詳）的話，頌曰：沒有表象沒有瑕疵就倒戈，只因爲輕易相信了智頭陀（指夾山）。如果不到華亭（今上海松江），鐵鑄的船槳又能把你怎麼樣呢？○舉龐居士（740-808）賣竹籬笆，下橋時跌倒，靈照（龐居士之女）看見了，也跑到父親身邊跌倒。龐居士說：『做什麼？』靈照說：『看見父親跌倒，我來扶您。』龐居士說：『幸虧沒人看見。』頌曰：孝順中藏著忤逆，人前的醜事不要遮掩。今生是親生骨肉，前世是惡毒的冤家。（徑山月嗣所作）

寧波育王東生德明禪師

是寧波東錢湖劉氏的兒子，十六歲剃度受具足戒。參拜頑極彌禪師。頑極彌禪師舉文殊菩薩（智慧的象徵）是七佛之師（過去七佛的老師）的公案，問道：『為什麼文殊菩薩從女子定中出不來，罔明菩薩為什麼能出來？』德明禪師回答：『春天的景色沒有高下之分，花枝自然有長短。』頑極彌禪師很器重他，命他掌管藏經的鑰匙。後來在育王寺開法傳道，被賜予『佛日普光』的稱號。○頌船子和尚的公案說：清平世界悠然自得地佔據要津，一根船槳的生計重如千鈞。朱涇（今上海金山）路上行人稀少，滄海難以與方寸之心相比。』後來圓寂，埋葬在洞云塔。（育王彌嗣）

【English Translation】 English version: A Verse on Conditions says: A king's treasure is inherently priceless; how dare Xinghua (Zen master's name) presume to borrow it for a glance? Since Heaven and Earth impartially cover and sustain all, to this day, the treasure remains to safeguard the Central Plains. (Composed by Yusi and Yishang of Jingshan)

Zen Master Nan Soumao

Once cited the story of Zen Master Yantou working as a ferryman by the Ezhou (modern-day Ezhou, Hubei) lakeside. A plank was hung on each bank. When someone wanted to cross, they would strike the plank. Yantou would ask, 'Who is it?' If the person replied, 'I want to cross to the other side,' Yantou would row to meet them. One day, an old woman carrying a child said, 'I won't ask about rowing to meet me, but tell me, where did the child in the old woman's arms come from?' Yantou struck her. The old woman said, 'I bore seven children, six of whom did not meet a kindred spirit; this one is also worthless.' Then she threw the child into the water. A verse says: The poor wretch by the Ezhou ferry, his entire mechanism was wrong when he knocked on the hull. How about uttering another phrase to save the old woman's seventh child? ○ Citing the story of Jiashan (?-841) visiting Zen Master Chuanzi (dates unknown), a verse says: Without form or flaw, he immediately turned his spear around, only because he lightly trusted the wise ascetic (referring to Jiashan). If he hadn't reached Huating (modern-day Songjiang, Shanghai), what could a boat oar made of iron do to you? ○ Citing the story of Layman Pang (740-808) selling bamboo fences and falling down when crossing a bridge, Lingzhao (Layman Pang's daughter) saw it and also fell down beside her father. Layman Pang said, 'What are you doing?' Lingzhao said, 'Seeing you fall, I came to help you up.' Layman Pang said, 'Luckily, no one saw.' A verse says: Filial piety hides disobedience; don't cover up ugly things in front of people. In this life, they are close flesh and blood; in past lives, they were vicious enemies. (Composed by Yuesi of Jingshan)

Zen Master Dongsheng Deming of Ningbo Yuwang Temple

He was a son of the Liu family of Dongqian Lake in Ningbo. At sixteen, he shaved his head and received full ordination. He visited Zen Master Wanji Mi. Zen Master Wanji Mi cited the story of Manjusri Bodhisattva (symbol of wisdom) being the teacher of the Seven Buddhas (teachers of the past seven Buddhas), asking, 'Why couldn't Manjusri Bodhisattva emerge from the female samadhi, and why could Wangming Bodhisattva emerge?' Zen Master Deming replied, 'The spring scenery has no high or low, the flower branches naturally have short and long.' Zen Master Wanji Mi valued him greatly and ordered him to manage the key to the sutra collection. Later, he opened the Dharma and preached at Yuwang Temple and was bestowed the title 'Buddha Sun Universal Light.' ○ A verse on the story of Zen Master Chuanzi says: In a peaceful world, leisurely occupying a vital position, the livelihood of a single oar weighs a thousand jun (ancient unit of weight). Few travelers are on the Zhujing (modern-day Jinshan, Shanghai) road; the vast sea cannot be compared to the depth of an inch of the heart.' Later, he passed away and was buried in the Dongyun Pagoda. (Successor of Yuwang Mi)

杭州靈隱空叟忻悟禪師

蘇之吳縣鈕氏子。九歲。入郡城龍興寺祝髮。后參愚庵及和尚。及詰曰。如何是永明旨。師曰。某甲新到。只見一湖水。及可之。遂容入室○臨終。書偈曰。我年五十五。踏斷死生關。夜半日卓午。茶毗。舌根數珠不壞。建塔靈隱東岡(徑山及嗣)。

長洲廣孝斯道道衍禪師

蘇之相城人。族姓姚。乳名天禧。年十四。出家于里之妙智庵。參徑山愚庵及和尚。咨叩禪要。盡得心髓。掌內記三年。出世普慶。遷天龍。嘗自題肖像曰。看破芭蕉拄杖子。等閑徹骨露風流。有時搖動龜毛拂。直得虛空笑點頭○洪武中。宗泐禪師薦于朝。侍文皇于燕邸○永樂中。以佐命功。上官之。不可。一日召見。上潛令人以冠服被體。進爵太子少師。亟命宣謝。不得已拜命。終不肯蓄髮。嘗賜二宮人。不能辭。逾月。猶處子也。乃召還之。不復強。蓄一大雞。每雞一號。即起朗然誦經○后師復以使事出還。于道得疾。抵城門不入。命其下為幄曰。上將來視已。而駕果至。撫勞備至。賜金唾盂。且問有何言。師以手加額曰。出家人復何所道。遂示寂。封榮國公。謚恭靖。后配享太宗廟庭。遷供大興隆寺。世壽八十五。所著有道余錄行世(徑山及嗣已上二人)。

杭州徑山南石文琇禪師

【現代漢語翻譯】現代漢語譯本杭州靈隱空叟忻悟禪師

蘇州吳縣人鈕氏之子。九歲時，在郡城龍興寺剃度出家。後來參訪愚庵及和尚。及和尚問：『如何是永明（指延壽禪師，904-975）的宗旨？』禪師回答：『某甲（出家人自稱）新來乍到，只見一湖水。』及和尚認可了他，於是允許他進入內室。臨終時，寫下偈語說：『我年五十五，踏斷死生關。夜半日卓午，茶毗（焚燒遺體）。』火化后，舌根和數珠沒有燒壞。建塔于靈隱東岡（屬於徑山及和尚的嗣法弟子）。

長洲廣孝斯道道衍禪師

蘇州相城人，俗姓姚，乳名天禧。十四歲時，在里巷的妙智庵出家。參訪徑山愚庵及和尚，請教禪的要旨，盡得其心髓。掌管內記三年。後來住持普慶寺，升座天龍寺。曾經自己題寫畫像說：『看破芭蕉拄杖子，等閑徹骨露風流。有時搖動龜毛拂，直得虛空笑點頭。』洪武年間（1368-1398），宗泐禪師向朝廷推薦他，侍奉文皇（朱棣）于燕王府邸。永樂年間（1403-1424），因為輔佐有功，皇上要授予他官職，道衍推辭不受。一天，皇上召見他，暗中讓人給他穿上官服，晉升爲太子少師，立即命令他宣旨謝恩。道衍不得已拜命，但始終不肯蓄髮。皇上曾經賜給他兩位宮女，他無法推辭。過了一個多月，兩位宮女仍然是處女之身。於是皇上召回了她們，不再勉強。道衍養了一隻大公雞，每次雞一叫，他就起身朗聲誦經。後來，道衍禪師再次奉命出使，在路上得了疾病。到達城門時，他不肯進去，命令手下搭起帳篷說：『皇上將要來看我了。』果然皇上的車駕到了，慰問關懷備至，賜給他金唾盂。皇上問他有什麼話要說，道衍用手加額說：『出家人還有什麼可說的呢？』於是圓寂。被封為榮國公，謚號恭靖。後來配享太宗（朱棣）廟庭，遷供奉于大興隆寺。世壽八十五歲。所著有《道余錄》流傳於世（屬於徑山及和尚的嗣法弟子，以上二人）。

杭州徑山南石文琇禪師

【English Translation】 English version Hangzhou Lingyin Kongsou Xinwu Chan Master

He was the son of the Niu family of Wuxian, Suzhou. At the age of nine, he entered Longxing Temple in the prefectural city to have his head shaved. Later, he visited YU'an and the Abbot. The Abbot asked, 'What is the essence of Yongming (referring to Zen Master Yanshou, 904-975)?' The Master replied, 'This humble monk has just arrived and only sees a lake of water.' The Abbot approved of him and allowed him to enter the inner chamber. On his deathbed, he wrote a verse saying, 'I am fifty-five years old, I have broken the barrier of life and death. Midnight is like midday, cremation.' After cremation, his tongue root and rosary remained intact. A pagoda was built on the eastern hill of Lingyin (belonging to the Dharma heirs of Jingshan and the Abbot).

Changzhou Guangxiao Sidao Daoyan Chan Master

He was a native of Xiangcheng, Suzhou, with the surname Yao and the childhood name Tianxi. At the age of fourteen, he became a monk at Miaozhi Hermitage in his neighborhood. He visited YU'an and the Abbot of Jingshan, seeking the essence of Chan, and fully grasped its marrow. He was in charge of internal records for three years. Later, he presided over Puqing Temple and ascended to Tianlong Temple. He once inscribed his own portrait, saying, 'Seeing through the plantain staff, casually revealing uninhibited elegance. Sometimes shaking the tortoise-hair whisk, making the void laugh and nod.' During the Hongwu period (1368-1398), Zen Master Zongle recommended him to the court, and he served Emperor Wenzong (Zhu Di) at the Prince of Yan's residence. During the Yongle period (1403-1424), because of his meritorious service in assisting the emperor, the emperor wanted to grant him an official position, but Daoyan declined. One day, the emperor summoned him and secretly had someone dress him in official robes, promoting him to Junior Preceptor of the Crown Prince, and immediately ordered him to express his gratitude. Daoyan had no choice but to accept the order, but he never agreed to grow his hair. The emperor once bestowed two palace women upon him, but he could not refuse. After more than a month, the two palace women were still virgins. So the emperor summoned them back and did not force the issue. Daoyan raised a large rooster, and every time the rooster crowed, he would get up and loudly recite scriptures. Later, Chan Master Daoyan was again sent on a mission and fell ill on the way. When he reached the city gate, he refused to enter and ordered his subordinates to set up a tent, saying, 'The emperor is coming to see me.' Sure enough, the emperor's carriage arrived, and he offered his condolences and care, bestowing a golden spittoon upon him. The emperor asked him if he had anything to say, and Daoyan put his hand to his forehead and said, 'What else can a monk say?' Then he passed away. He was posthumously named Duke Rong, with the posthumous title Gongjing. Later, he was enshrined in the temple of Emperor Taizong (Zhu Di) and moved to Daxinglong Temple for worship. He lived to the age of eighty-five. His work Daoyulu is circulated in the world (belonging to the Dharma heirs of Jingshan and the Abbot, the above two people).

Hangzhou Jingshan Nanshi Wenshou Chan Master

崑山李氏子。出家于紹隆庵。行中仁住雲頂。師往從之。針芥相契。初住蘇州普門。次遷靈巖。后住徑山。上堂。十方無異路。為甚麼南尋天臺。北尋五臺。目前無異草。為甚麼桃花紅。李花白。良久。打破祖師關。都是自家底○靈巖上堂。盡大地是自己。森羅萬象。從何而有。會不得底三十拄杖。會得底亦與三十拄杖。諸方儘是。粥罷上堂。靈巖寺里。參退喫茶○上堂。今朝七月初一。門前金風淅淅。特地打鼓升堂。一字也道不出。露柱禮拜釋迦。燈籠問訊智積。獨有無事衲僧。依然眼橫鼻直。敢問大眾。那個是無事衲僧。良久曰。長三尺○上堂。馬大師道。自從胡亂后。三十年不少鹽醬。此地無金二兩。俗人沽酒三升○居士問如何是衲僧門下事。師曰。你俗人。如何曉得衲僧門下事。又問如何是宗門下事。師曰。今日忙。無暇與汝說宗門下事。士擬議。師喝出○師才見僧入門。便曰。你者踏州縣漢。腳跟下好與三十棒。僧曰。某甲話也未問。便蒙賜棒。師曰。待你開口。堪作甚麼。僧擬議。師便喝出○僧參。展坐具。師曰。我者里無殘羹餿飯。不用使破炊巾。僧曰。和尚慈悲。師曰。笑倒門前青石幢○師七十餘示寂。門人建窣堵波于寂照塔左。著有增集續傳燈四卷行世(萬壽仁嗣)。

嘉興天寧西白力金

【現代漢語翻譯】現代漢語譯本：崑山的李氏子弟，在紹隆庵出家。行中仁住在雲頂，他前去跟隨學習，兩人非常投緣。起初住在蘇州普門寺，後來遷到靈巖寺，最後住在徑山寺。上堂說法時說：『十方沒有不同的道路，為什麼還要南去天臺山，北去五臺山？眼前沒有不同的草，為什麼桃花是紅色的，李花是白色的？』停頓片刻，又說：『打破祖師的關卡，一切都是自己的。』在靈巖寺上堂說法時說：『整個大地都是自己，森羅萬象，從何而來？領會不了的打三十拄杖，領會了的也打三十拄杖。』各處寺院都是這樣，吃完粥後上堂說法。靈巖寺里，參禪完畢后喝茶。上堂說法時說：『今天七月初一，門前金風瑟瑟。特意打鼓升座，卻一個字也說不出。露柱向釋迦（Sakyamuni）禮拜，燈籠向智積（智積菩薩，智慧的積累）問訊。只有無事的僧人，依然眼橫鼻直。』敢問各位，哪個是無事的僧人？停頓片刻說：『長三尺。』上堂說法時說：『馬祖大師（馬祖道一，唐代禪宗大師）說，自從胡亂之後，三十年不少鹽醬。此地沒有金二兩，俗人買酒三升。』有居士問：『如何是衲僧（指僧人）門下的事？』師父說：『你是個俗人，怎麼會懂得衲僧門下的事？』又問：『如何是宗門下的事？』師父說：『今天忙，沒空和你講宗門下的事。』居士猶豫不決，師父便喝斥他。師父剛看到僧人入門，便說：『你這個到處遊走的傢伙，腳跟下該打三十棒。』僧人說：『我話還沒問，就捱了打。』師父說：『等你開口，又能做什麼？』僧人猶豫不決，師父便喝斥他。有僧人前來參拜，展開坐具。師父說：『我這裡沒有殘羹剩飯，不用你用破舊的炊巾。』僧人說：『和尚慈悲。』師父說：『笑倒門前的青石幢。』師父七十多歲時圓寂。弟子們在寂照塔左邊建造了窣堵波（Stupa，佛塔）。著有《增集續傳燈》四卷流傳於世（萬壽仁嗣，僧人法號）。嘉興天寧寺的西白力金（僧人法號）。

【English Translation】 English version: A son of the Li family from Kunshan became a monk at Shaolong Hermitage. Xingzhong Ren resided at Yunding. The master went to follow him, and they were perfectly compatible. Initially, he resided at Pumen Temple in Suzhou, then moved to Lingyan Temple, and later to Jingshan Temple. During the Dharma talk, he said, 'The ten directions have no different paths, so why seek Tiantai in the south and Wutai in the north? There are no different grasses before your eyes, so why are peach blossoms red and plum blossoms white?' After a moment of silence, he said, 'Break through the ancestral master's barrier, and everything is your own.' During the Dharma talk at Lingyan Temple, he said, 'The entire earth is oneself. Where do the myriad phenomena come from? Those who do not understand will receive thirty blows of the staff, and those who do understand will also receive thirty blows of the staff.' All monasteries are like this, giving Dharma talks after the porridge meal. At Lingyan Temple, they drink tea after Chan practice. During the Dharma talk, he said, 'Today is the first day of the seventh month, and the golden wind rustles before the door. I specially beat the drum to ascend the seat, but I cannot utter a single word. The dew pillar bows to Sakyamuni (釋迦), and the lantern inquires after Zhiji (智積菩薩, accumulation of wisdom). Only the carefree monks remain with their eyes horizontal and noses straight.' I dare to ask everyone, who is the carefree monk? After a moment of silence, he said, 'Three feet long.' During the Dharma talk, he said, 'Master Ma (馬祖道一, Mazu Daoyi, a Zen master of the Tang Dynasty) said, since the chaos, thirty years have not lacked salt and soy sauce. This place has no two taels of gold, and common people buy three liters of wine.' A layman asked, 'What are the affairs under the gate of a monk (衲僧)?' The master said, 'You are a layman, how would you understand the affairs under the gate of a monk?' He also asked, 'What are the affairs under the Zen school?' The master said, 'I am busy today and have no time to talk to you about the affairs under the Zen school.' The layman hesitated, and the master scolded him. As soon as the master saw a monk enter the door, he said, 'You wanderer, you deserve thirty blows under your feet.' The monk said, 'I haven't even asked a question, and I've already been beaten.' The master said, 'What can you do when you open your mouth?' The monk hesitated, and the master scolded him. A monk came to pay respects and spread out his sitting mat. The master said, 'I have no leftovers here, so you don't need to use a worn-out cooking cloth.' The monk said, 'The abbot is compassionate.' The master said, 'The blue stone pillar in front of the door is laughing.' The master passed away at the age of seventy. His disciples built a stupa (窣堵波, Buddhist pagoda) to the left of the Jizhao Pagoda. He authored four volumes of 'Zengji Xu Chuandeng' (增集續傳燈), which are circulated in the world (Wanshou Rensi, 萬壽仁嗣, monk's Dharma name). Xibai Lijing (西白力金, monk's Dharma name) of Tianning Temple in Jiaxing.

禪師

蘇之姚氏子。參古鼎銘和尚。舉德山見龍潭因緣示師。久而有契。出世瑞光。帝師授圓通普濟號。師幼孤。母老無依。築室城東奉養焉。一日忽謂侍僧曰。我有宿因未了。當償之。遂示疾而逝。塔于嘉興城西(徑山銘嗣)。

杭州徑山象源仁淑禪師

臺州人。一日趨入門大叫曰。殺來了。殺來了。作么生迴避。遂坐脫(徑山銘嗣已上二人)。

金陵天界覺源慧曇禪師

天臺人。族楊氏。年十六為僧。受具。聞笑隱欣和尚主中竺。師往參叩。備陳求道之切。欣斥曰。從門入者。即非家珍。道在自己。奚向人求耶。師退而有省。一日聞舉百丈野狐話。豁然大悟曰。佛法落吾手矣。只為分明極翻令所得遲。欣曰。汝見何道理。師展兩手曰。不值半文錢。欣頷之○一日師入門。欣問何處來。師曰。遊山來。欣曰。笠子下拶破洛浦。遍參底作么生。師曰。未入門時。呈似和尚了也。欣曰。即今因甚不拈出。師擬議。欣便喝。師從此脫然○又一日欣展兩手示師曰。八字打開了也。因甚不肯承當。師曰。休來鈍置。欣曰。近前來。為汝說。師掩耳而出○住牛首祖堂。上堂。一句子。墨漆黑。無把柄。有準則。良久曰。會么。碓搗東南。磨推西北○上堂。經有經師。論有論師。龍河今日放一線道

【現代漢語翻譯】禪師

蘇（江蘇）地的姚氏之子，參拜古鼎銘和尚，銘和尚用德山（人名）見龍潭（地名）的因緣來開示他，很久之後他有所領悟。後來在瑞光寺開法傳道。皇帝賜號圓通普濟。禪師幼年喪父，母親年老無依，便在城東建造房屋供養母親。有一天，他忽然對侍奉他的僧人說：『我還有前世的因果沒有了結，應當償還。』於是示現生病而去世，塔在嘉興城西（徑山銘嗣）。

杭州徑山象源仁淑禪師

臺州人。有一天跑進門大叫道：『殺來了！殺來了！怎麼迴避？』於是坐化圓寂。（徑山銘嗣，以上二人）。

金陵（今南京）天界覺源慧曇禪師

天臺（地名）人，姓楊。十六歲出家為僧，受具足戒。聽說笑隱欣和尚主持中竺寺，禪師前去參拜請教，詳細陳述自己求道的迫切心情。欣和尚斥責他說：『從門進入的，就不是家裡的珍寶。道在自己心中，為何向別人求取呢？』禪師退下後有所領悟。有一天，聽到百丈（人名）野狐的故事，豁然大悟說：『佛法落入我的手中了！只因爲太分明，反而導致領悟得遲。』欣和尚問：『你見到了什麼道理？』禪師張開雙手說：『不值半文錢。』欣和尚點頭認可。有一天，禪師入門，欣和尚問：『從哪裡來？』禪師說：『遊山而來。』欣和尚說：『戴著笠子走遍各地參學的人，是怎麼做的？』禪師說：『未入門時，就已經呈給和尚您了。』欣和尚說：『既然如此，現在為什麼不拿出來？』禪師猶豫不決，欣和尚便喝斥一聲，禪師從此解脫。又有一天，欣和尚張開雙手給禪師看，說：『八字已經打開了，為什麼不肯承擔？』禪師說：『不要來愚弄我。』欣和尚說：『靠近前來，我為你說明。』禪師捂著耳朵跑了出去。後來住持牛首祖堂，上堂說法：『一句話，墨黑一片，沒有把柄，卻有準則。』停頓良久說：『明白嗎？碓在東南舂米，磨在西北推磨。』上堂說法：『經有經師講解，論有論師講解，龍河今天放一線生機。』

【English Translation】 Zen Master

A son of the Yao family from Su (Jiangsu), he visited the Venerable Gu Dingming and was shown the story of Deshan (name of a person) meeting Longtan (name of a place) by Ming, which led to his enlightenment after a long time. Later, he propagated the Dharma at Ruiguang Temple. The emperor bestowed upon him the title 'Perfectly Understanding and Universally Benefiting'. The Zen master lost his father in his early years, and his mother was old and helpless, so he built a house in the east of the city to support her. One day, he suddenly said to the monk serving him, 'I have karmic debts from a previous life that have not been settled, and I should repay them.' Then he manifested illness and passed away. His stupa is located in the west of Jiaxing (succeeded Mingsi of Jingshan).

Zen Master Ren Shu of Xiangyuan, Jingshan, Hangzhou

A person from Taizhou. One day, he rushed into the door and shouted, 'The killing is coming! The killing is coming! How to avoid it?' Then he sat down and passed away peacefully. (Succeeded Mingsi of Jingshan, the above two people).

Zen Master Jueyuan Huitan of Tianjie, Jinling (now Nanjing)

A person from Tiantai (name of a place), surnamed Yang. He became a monk at the age of sixteen and received the full precepts. Hearing that Zen Master Xiaoyin Xin was in charge of Zhongzhu Temple, the Zen master went to pay his respects and earnestly expressed his eagerness to seek the Way. Zen Master Xin rebuked him, saying, 'What enters through the door is not a family treasure. The Way is in yourself, why seek it from others?' The Zen master retreated and had some understanding. One day, upon hearing the story of Baizhang's (name of a person) wild fox, he suddenly realized, 'The Buddha-dharma has fallen into my hands! It is only because it is too clear that the realization is delayed.' Zen Master Xin asked, 'What principle have you seen?' The Zen master spread out his hands and said, 'Not worth half a penny.' Zen Master Xin nodded in agreement. One day, the Zen master entered the door, and Zen Master Xin asked, 'Where do you come from?' The Zen master said, 'From a mountain tour.' Zen Master Xin said, 'What do those who wear hats and travel everywhere to study do?' The Zen master said, 'Before entering the door, I have already presented it to you, Venerable.' Zen Master Xin said, 'If so, why don't you take it out now?' The Zen master hesitated, and Zen Master Xin shouted, and the Zen master was liberated from then on. Another day, Zen Master Xin showed his hands to the Zen master and said, 'The eight characters have been opened, why are you unwilling to accept it?' The Zen master said, 'Don't come and make a fool of me.' Zen Master Xin said, 'Come closer, and I will explain it to you.' The Zen master covered his ears and ran out. Later, he resided in the Niushou Ancestral Hall and gave a Dharma talk: 'A sentence, as black as ink, without a handle, but with a standard.' After a long pause, he said, 'Do you understand? The pestle pounds rice in the southeast, and the mill grinds in the northwest.' Giving a Dharma talk: 'The sutras have sutra masters to explain them, and the treatises have treatise masters to explain them. Today, Longhe releases a line of life.'

。分科列段去也。拈拄杖卓一下。且道是何章句○上堂。者個現成公案。眾中領解者極多。錯會者亦不少。所以金鍮不辨。玉石不分。龍河者里直下分辨去也。張上座。李上座。一個手臂長。一個眼睛大。總似今日達磨一宗。教甚麼人擔荷。良久噓一聲。下座○洪武初。師謁上于轅門。上一見。嘆曰。真福德僧也命主蔣山。逾年。改龍翔為大天界寺。詔師主之。設廣薦法會。命師升座說法。車駕幸臨。恩數優洽。御書天下第一禪林○洪武元年。賜紫衣。及金襕方袍。御製誥命。授演梵善世利國崇教大禪師號。住持大天界寺。統諸山釋教事○三年夏。廷議西域未臣伏。上以彼國敦尚佛乘。特詔師往。師承命。即日登途。自閩之洋。凡歷國邑。莫不聞風來歸○四年。秋七月。至合剌國。布宣天子威德。館于佛山寺。其王待以師禮。寅夜參承。合國士民。悉皆瞻仰。九月師示微疾。王臣咸來相慰。須臾沐浴更衣。謂左右曰。某幻緣已盡。不能覆命矣。跏趺而逝。逾五日。顏色如生。王大敬嘆。斫香為龕。築壇而茶毗之。王與百僚親送壇下。薪火滅盡。舍利無算。舌根齒牙不壞。收舍利靈骨。及不壞者。祔葬其國之世尊舍利塔中。七年九月。同行還奏。上嗟悼之。來天界蔣山。二寺住持宗泐等。奉師衣缽。建塔于雨花臺之左。

【現代漢語翻譯】現代漢語譯本：分科列段結束了。拈起拄杖，卓地一下。且說這是什麼章句？上堂說法。這個現成的公案（佛教用語，指已成立的事實或公認的道理），眾人中領悟理解的人極多，錯誤理解的人也不少。所以真金和黃銅不能分辨，美玉和石頭不能區分。龍河這裡直接分辨清楚。張上座，李上座，一個手臂長，一個眼睛大，總好像今日的達摩（Bodhidharma，禪宗始祖）一宗。教什麼人來承擔？良久噓嘆一聲，下座。洪武（1368-1398）初年，師父在轅門拜見皇上，皇上一見，讚歎說：『真是個有福德的僧人啊！』命他主持蔣山（地名，在今南京附近）的寺廟。過了一年，改龍翔寺為大天界寺，詔令師父主持。設定廣薦法會，命師父升座說法，皇上親自駕臨，恩遇優厚。御筆親書『天下第一禪林』。洪武元年（1368），賜予紫衣，以及金襕方袍，皇上親自撰寫誥命，授予演梵善世利國崇教大禪師的稱號，住持大天界寺，統管各山的佛教事務。洪武三年（1370）夏天，朝廷商議西域沒有臣服。皇上認為那個國家崇尚佛教，特地詔令師父前往。師父接受命令，當天就啟程，從福建出海，凡是經過的國家和城邑，沒有不聞風歸順的。洪武四年（1371）秋天七月，到達合剌國（具體位置待考）。宣揚天子的威德，住在佛山寺。國王以對待老師的禮節對待他，每天晚上前來參拜。全國的士人和百姓，都瞻仰他。九月，師父顯示出輕微的疾病，國王和大臣都來慰問。不久，沐浴更衣，對身邊的人說：『我的幻化因緣已經到頭，不能再活下去了。』然後跏趺而逝。過了五天，臉色如生。國王非常敬佩讚歎，用香木做成龕，築起壇來火化他。國王和百官親自送到壇下。柴火燒盡，舍利（佛教聖物，指高僧火化后的遺物）無數，舌根和牙齒沒有損壞。收起舍利靈骨，以及沒有損壞的部分，附葬在那個國家的世尊舍利塔中。洪武七年（1374）九月，同行的僧人回來稟告。皇上嗟嘆哀悼。來天界寺和蔣山寺，兩寺的住持宗泐等人，奉著師父的衣缽，在雨花臺的左邊建造了塔。

【English Translation】 English version: The division into sections is complete. He picks up his staff and strikes the ground once. What chapter and verse is this? He ascends the hall to preach. This ready-made case (a Buddhist term referring to an established fact or a recognized principle) has many who understand it in the assembly, but also not a few who misunderstand it. Therefore, gold and brass cannot be distinguished, nor can jade and stone. Here at Longhe, we directly distinguish them clearly. Elder Zhang, Elder Li, one has long arms, the other has big eyes, both seem like today's lineage of Bodhidharma (the founder of Zen Buddhism). Who will bear the burden? After a long silence, he sighs and descends from the seat. In the early years of Hongwu (1368-1398), the master visited the Emperor at the gate of the camp. Upon seeing him, the Emperor exclaimed, 'Truly a monk of great merit!' He ordered him to preside over the temple at Jiangshan (a place name, near present-day Nanjing). A year later, Longxiang Temple was renamed Great Tianjie Temple, and the master was ordered to preside over it. A grand Dharma assembly was held, and the master was ordered to ascend the seat to preach. The Emperor himself graced the occasion with his presence, and the favor was immense. The Emperor personally wrote 'The Number One Zen Forest in the World'. In the first year of Hongwu (1368), he was granted a purple robe and a kasaya (a patchwork outer garment worn by Buddhist monks) of gold brocade. The Emperor personally wrote an edict, bestowing upon him the title of Great Zen Master Yanfan Shanshi Liguo Chongjiao, and appointed him to preside over Great Tianjie Temple, overseeing the Buddhist affairs of all the mountains. In the summer of the third year of Hongwu (1370), the court discussed the fact that the Western Regions had not submitted. The Emperor believed that that country revered Buddhism, so he specially ordered the master to go there. The master accepted the order and set off that very day, sailing from Fujian. Every country and city he passed through, none failed to submit upon hearing of him. In the seventh month of autumn in the fourth year of Hongwu (1371), he arrived at the country of Hala (location to be determined). He proclaimed the Emperor's majesty and virtue, and resided at Buddha Mountain Temple. The king treated him with the respect due to a teacher, and came to pay his respects every evening. All the scholars and people of the country looked up to him. In the ninth month, the master showed signs of a slight illness, and the king and ministers came to comfort him. Soon after, he bathed and changed his clothes, and said to those around him, 'My illusory karmic connection has come to an end, and I cannot live any longer.' Then he sat in the lotus position and passed away. After five days, his complexion was as if he were alive. The king greatly admired and praised him, and made a coffin of fragrant wood and built an altar to cremate him. The king and all the officials personally escorted him to the altar. When the firewood was exhausted, there were countless sharira (Buddhist relics, referring to the remains of eminent monks after cremation), and the root of his tongue and teeth were not damaged. The sharira and spiritual bones, as well as the undamaged parts, were collected and buried in the World Honored One's Sharira Pagoda in that country. In the ninth month of the seventh year of Hongwu (1374), the accompanying monks returned to report. The Emperor sighed and mourned. Zongle and others, the abbots of Tianjie Temple and Jiangshan Temple, took the master's robe and bowl and built a pagoda to the left of Yuhuatai.

有五會法語行世(龍翔欣嗣)。

金陵天界善世全室宗泐禪師

臺之臨海周氏子。十四剃髮。二十具戒。依中竺欣。一日欣問。國師三喚侍者。侍者三應。汝意如何。師曰。何得剜肉作瘡。欣曰。將謂汝奇特。元來無所得。師喝一喝。欣擬拈棒。師拂袖便出○上堂。金剛王劍橫揮千妖屏跡爍迦羅眼洞照。萬物潛形。到者里卷舒在我。殺活臨時。直得千歲巖中天𨁝跳。錢塘水東海逆流。諸人還知有也無。舉拂子庭前石筍抽條也會見高枝宿鳳凰○詔徴江南有道十人。詣京。就太平興國寺。建廣薦法會。列師居首。上齋戒。御製章疏。車駕親臨。用皮弁服。搢玉圭。北面禮佛。群臣各衣法服以從。先是上命師撰獻佛樂曲。進呈御署。曲凡八章。曰善世。昭信。延慈。法喜。禪悅。遍應。妙濟。善成。來太常歌舞以節奏之。覆命師升座說法。窮理盡性。徹果法因。顯密淺深。無機不被。上大悅。命師主天界。嘗欲命師蓄鬚發以官之。師再懇得免○師以胡黨坐罪。遣鳳陽槎峰建寺。三年召還。上賜詩。有泐翁去此問誰禪。朝夕常思在目前之句。高皇后薨。臨葬。忽風雨雷電暴作。帝不樂。召師問曰。今太后將就壙。為朕宣偈送之。師應聲曰。雨落天垂淚。雷鳴地舉哀。西天諸佛子。同送馬如來。上意稍解。賜白金百

【現代漢語翻譯】現代漢語譯本：有五會法語在龍翔欣嗣年間流傳於世（龍翔欣嗣年間為宋太宗淳化年間）。

金陵天界寺的善世全室宗泐禪師

是臺州臨海人周氏之子。十四歲剃度出家，二十歲受具足戒。依止中竺寺的欣禪師。一天，欣禪師問：『國師慧忠三次呼喚侍者，侍者三次應答，你認為如何？』宗泐禪師說：『何必剜肉作瘡呢？』欣禪師說：『還以為你有什麼奇特的見解，原來還是沒有什麼領悟。』宗泐禪師大喝一聲。欣禪師想要拿棒打他，宗泐禪師拂袖便走。

上堂說法時說：『金剛王的寶劍橫掃，千妖百怪都消失了軌跡；爍迦羅（Śakra，帝釋天）的眼睛洞察一切，萬物都隱藏了形體。到了這裡，捲起或舒展都在於我，殺或活都在於當下。』直使得千歲巖中的天𨁝（一種神獸）跳躍，錢塘江水倒流，東海也逆流。各位還知道有這個境界嗎？舉起拂塵說：『庭前的石筍抽出了新條，也會見到高枝上棲息著鳳凰。』

皇帝下詔徵召江南有道的十位僧人，前往京城，在太平興國寺（宋太宗太平興國年間）建立廣薦法會。宗泐禪師位列首位。皇帝齋戒沐浴，親自撰寫章疏。皇帝的車駕親自來到寺廟，穿著皮弁服，手持玉圭，面向北方禮拜佛陀，群臣都穿著法服跟隨。先前，皇帝命令宗泐禪師創作佛樂曲獻上，皇帝親自署名。樂曲共有八章，分別是善世、昭信、延慈、法喜、禪悅、遍應、妙濟、善成。後來太常寺用歌舞來配合樂曲的節奏。皇帝又命令宗泐禪師升座說法，窮究義理，徹悟本性，闡明果報和因緣，顯教和密教，淺顯的和深奧的，沒有不能被接引的。皇帝非常高興，命令宗泐禪師主持天界寺。曾經想要讓宗泐禪師蓄鬚發做官，宗泐禪師再三懇求才得以免除。

後來宗泐禪師因為胡黨一案受到牽連，被流放到鳳陽的槎峰，在那裡建造寺廟。三年後被召回。皇帝賜詩，有『泐翁離開這裡，問誰來參禪？朝夕都在思念』的句子。高皇后去世，臨近安葬時，忽然風雨雷電交加，皇帝很不高興，召見宗泐禪師問道：『現在太后將要入土為安，你為朕宣讀偈語送她一程。』宗泐禪師應聲說道：『雨落如天垂淚，雷鳴似地舉哀。西方諸佛子，同送馬如來。』皇帝的心情稍微好轉，賜予白銀一百兩。

【English Translation】 English version: The Five Assemblies Dharma Language circulated during the Longxiang Xin Si period (Chunhua reign of Emperor Taizong of Song Dynasty, 992 AD).

Zen Master Shanshi Quanshi Zongle of Tianjie Temple in Jinling

Was Zhou's son from Linhai, Taizhou. He shaved his head at the age of fourteen and received full ordination at the age of twenty. He relied on Zen Master Xin of Zhongzhu Temple. One day, Zen Master Xin asked: 'The National Teacher Huizhong called the attendant three times, and the attendant responded three times. What do you think?' Zen Master Zongle said: 'Why make a sore by cutting flesh?' Zen Master Xin said: 'I thought you had some unique insights, but it turns out you still have no understanding.' Zen Master Zongle shouted loudly. Zen Master Xin wanted to take a stick to hit him, but Zen Master Zongle flicked his sleeves and left.

When ascending the hall to preach, he said: 'The Vajra King's sword sweeps across, and thousands of demons and monsters disappear without a trace; Śakra's (Śakra, the lord of the devas) eyes perceive everything, and all things hide their forms. When you get here, rolling up or unfolding is up to me, killing or living is up to the moment.' It makes the Tian𨁝 (a kind of mythical beast) in the Thousand-Year Rock jump, the Qiantang River flow backwards, and the East Sea also flow backwards. Do you all know that there is such a realm? Raising the whisk, he said: 'The stone bamboo shoots in front of the court have sprouted new branches, and you will also see phoenixes perched on high branches.'

The emperor issued an edict to summon ten eminent monks from Jiangnan to go to the capital to establish a Guangjian Dharma Assembly at Taiping Xingguo Temple (Taiping Xingguo reign of Emperor Taizong of Song Dynasty). Zen Master Zongle was ranked first. The emperor fasted and bathed, and personally wrote the memorial. The emperor's carriage personally came to the temple, wearing a Pienfu (ancient Chinese ceremonial cap), holding a jade Gui (jade tablet), and worshiping the Buddha facing north, and the ministers all wore Dharma robes to follow. Previously, the emperor ordered Zen Master Zongle to compose Buddhist music to present, and the emperor personally signed it. There were eight chapters of music, namely Shanshi, Zhaoxin, Yanci, Faxi, Chanyue, Bianying, Miaoji, and Shancheng. Later, the Taichang Temple used singing and dancing to match the rhythm of the music. The emperor also ordered Zen Master Zongle to ascend the seat to preach the Dharma, to explore the meaning of the truth, to thoroughly understand the nature, to explain the retribution and causes, the exoteric and esoteric teachings, the shallow and the profound, and there was nothing that could not be received. The emperor was very happy and ordered Zen Master Zongle to preside over Tianjie Temple. He once wanted to let Zen Master Zongle grow his hair and become an official, but Zen Master Zongle repeatedly pleaded to be exempted.

Later, Zen Master Zongle was implicated in the Hu Dang case and was exiled to Chafeng in Fengyang, where he built a temple. He was recalled three years later. The emperor gave a poem, with the sentence 'When Le Weng leaves here, who will ask about Zen? I miss you day and night.' When Empress Gao died, near the time of burial, suddenly there was wind, rain, thunder and lightning, and the emperor was very unhappy. He summoned Zen Master Zongle and asked: 'Now that the Empress Dowager is about to be buried, you recite a verse for me to send her off.' Zen Master Zongle responded: 'Rain falls like tears from the sky, thunder roars like the earth wailing. All the Buddhas of the West, together send off the Tathagata.' The emperor's mood improved slightly and he gave one hundred taels of silver.

兩。后以老求退。賜歸槎峰。渡江示寂于江浦石佛寺謂左右曰。人之生滅。如水一漚。漚生漚滅。復歸於水。何處非寂滅之地耶。言訖。復顧侍者曰。者個聻。者茫然。師曰。苦。遂寂。阇維舍利無算。塔于笑隱欣窣堵波之右(龍翔欣嗣)。

杭州中竺用彰懶翁廷俊禪師

據室。拈拄杖。室中若無棒頭取證底。我拄杖子誓不喚作拄杖子。有么。來點飛龍馬。跛鱉出頭來○佛涅槃日上堂。古德道。涅槃後有大人相。釋迦老子涅槃了也。大人相在什麼處。以拂子打圓相曰。還見么。容顏甚奇妙。光明照十方。我適曾供養。今復還親覲○上堂。近來眾中兄弟。聰敏者多。徹到者亦不少。莫不自謂得之於心。應之於手。臨機見境。踢將出來。活潑潑地。不費纖毫氣力。到龍峰門下。正好從頭按過。拈拄杖卓一下。譬如油蠟作燈燭。不以火點終不明○洪武建元。寓鐘山。端坐而逝。茶毗舍利無數。塔于杭之南屏(龍翔欣嗣)。

杭州靈隱介庵用真輔良禪師

蘇之吳縣人。范文正公十葉孫也。示眾。達磨一宗。陵夷殆盡。汝等努力。如救頭然。百千法門。無量妙義。於一毫端。可以周知。如知之。變大地為黃金。受之當無所讓。否則素餐之愧。咎將誰歸。歲月流電。向上事請各急著眼○洪武四年。正月十

【現代漢語翻譯】現代漢語譯本二。後來因為年老請求告老還鄉，被賜歸槎峰。在江浦石佛寺渡江圓寂，對身邊的人說：『人的生滅，就像水中的一個水泡。水泡產生又破滅，最終迴歸於水。哪裡不是寂滅之地呢？』說完，又看著侍者說：『這個呢？』侍者茫然不知所措。禪師說：『苦啊。』於是圓寂。火化后得到無數舍利，建塔于笑隱欣窣堵波的右邊（龍翔欣的嗣法弟子）。

杭州中竺用彰懶翁廷俊禪師

據法座，拿起拄杖說：『如果禪堂里沒有能用棒頭來取證的人，我的這根拄杖就發誓不叫作拄杖。』有這樣的人嗎？來點飛龍馬，跛腳的鱉也探出頭來。在佛涅槃日上堂說法，古德說：『涅槃後有大人相。』釋迦老子（釋迦牟尼佛）涅槃了，大人相在哪裡呢？用拂子打個圓圈說：『還看見嗎？容顏非常奇妙，光明照耀十方。我曾經供養過他，現在再次親近他。』上堂說法：『近來禪堂里的兄弟，聰明的人很多，徹悟的人也不少。沒有誰不自認為是從心裡領悟，用手表達出來。面臨機緣，見到境界，就踢將出來，非常活潑，不費一點力氣。到了龍峰門下，正好從頭到尾重新審查一遍。』拿起拄杖敲一下，說：『譬如用油蠟做成燈燭，不點火終究不會明亮。』洪武元年（1368年），住在鐘山，端坐而逝。火化后得到無數舍利，建塔于杭州的南屏山（龍翔欣的嗣法弟子）。

杭州靈隱介庵用真輔良禪師

蘇州吳縣人，范文正公（范仲淹）的十世孫。開示大眾說：『達磨（菩提達摩）一宗，衰落殆盡。你們要努力，就像救頭一樣。百千法門，無量妙義，在一根毫毛的末端，可以全部瞭解。如果瞭解了，就能把大地變成黃金，接受它的時候不要推讓。否則，白吃飯感到慚愧，罪過將歸於誰呢？歲月像流水一樣飛逝，向上之事請各自抓緊。』洪武四年（1371年）正月十

【English Translation】 English version Two. Later, he requested retirement due to old age and was granted permission to return to Chafeng. He passed away while crossing the river at Shifo Temple in Jiangpu, saying to those around him, 'The birth and death of a person are like a bubble in the water. The bubble arises and disappears, returning to the water. Where is not a place of stillness and extinction?' After speaking, he looked at the attendant and said, 'This?' The attendant was at a loss. The master said, 'Suffering.' Then he passed away. Countless śarīra (relics) were obtained from the cremation, and a stūpa (pagoda) was built to the right of Xiaoyin Xin's stūpa (Successor of Longxiang Xin).

Chan Master Yongzhang Tingjun of Zhongzhu Lanweng Temple in Hangzhou

Taking his seat, he picked up his staff and said, 'If there is no one in the meditation hall who can use the staff to verify the truth, I vow that this staff will not be called a staff.' Is there such a person? Come and light the flying dragon horse, and even a lame turtle will stick its head out. On the day of Buddha's Nirvana (the death of Buddha), he ascended the hall and said, 'An ancient worthy said, "After Nirvana (the death of Buddha) there is the appearance of a great person." Shakyamuni Buddha (Śākyamuni, the historical Buddha) has entered Nirvana (the death of Buddha), where is the appearance of a great person?' He struck a circle with his whisk and said, 'Do you see it? His countenance is very wondrous, his light shines in all directions. I once made offerings to him, and now I pay homage to him again.' Ascending the hall, he said, 'Recently, among the brothers in the assembly, many are intelligent, and not a few are thoroughly enlightened. None of them do not consider themselves to have attained it in their hearts and expressed it with their hands. Facing opportunities and seeing realms, they kick it out, lively and without expending the slightest effort. When they arrive at Longfeng's gate, it is good to review them from beginning to end.' He picked up his staff and struck it once, saying, 'It is like a candle made of oil wax, it will not be bright if it is not lit with fire.' In the first year of Hongwu (1368), he resided in Zhongshan and passed away while sitting upright. Countless śarīra (relics) were obtained from the cremation, and a stūpa (pagoda) was built on Nanping Mountain in Hangzhou (Successor of Longxiang Xin).

Chan Master Yongzhen Fulang of Jie'an Temple in Lingyin, Hangzhou

He was from Wuxian, Suzhou, and a tenth-generation descendant of Fan Wenzheng Gong (Fan Zhongyan). He instructed the assembly, saying, 'The Dharma (teachings) of Bodhidharma (the founder of Zen Buddhism) is declining and almost exhausted. You must strive like saving your own head. The hundred thousand Dharma (teachings) gates and the immeasurable wonderful meanings can all be understood at the tip of a single hair. If you understand it, you can transform the great earth into gold, and when you receive it, you should not decline. Otherwise, you will be ashamed of eating for free, and who will bear the blame? Time flows like electricity, please each of you seize the upward matter urgently.' On the tenth day of the first month of the fourth year of Hongwu (1371),

五日。親理後事。謂左右曰。翌日巳時吾逝矣。及期。澡浴端坐。書偈而寂。阇維齒牙舌根不壞。設剎無算。瘞歸云塔中(龍翔欣嗣)。

廬山圓通約之崇裕禪師

毗陵陳氏子。參笑隱。舉無位真人話詰之。師不覺釋然下拜。欣曰。汝何所見而作禮。師曰。更無第二人。欣曰。從門入者。不是家珍。師曰。和尚慎毋壓良為賤○后住南禪。次遷圓通育王。洪武五年秋。召高僧建大會於鐘山。師應詔。至便殿。上問佛法大意。師以偈酬之。上大悅。賜食上前。師或假寐。鼻息作聲。鄰坐引踞覺之。上笑曰。此老人無機心。真善知識也。后示寂。塔于石耳峰(龍翔欣嗣已上五人)。

杭州凈慈孤峰明德禪師

族朱氏。年十七。得度為大僧。杖錫遊方。首謁竺西坦。聆上堂語有省。復造凈慈見晦機。機問什麼物。恁么來。師曰。胡張三。黑李四。機拈棒。師拂袖竟出。復抵雙林。見明極俊。會日本遣使迎俊。師送至海濵。適晤竺田霖和尚于明州。霖挽師歸雪竇。處以第一座○一日霖上堂。舉隱山泥牛入海公案。音聲如雷。師不覺群疑頓釋。述偈呈方丈。霖曰。人天眼目。儼然猶在○后師示微疾。戒飭其徒曰。汝等一真圓性。與如來等。世相起滅無異。石火電光。晝夜勤行。毋生退轉。吾沒後當遵佛制

【現代漢語翻譯】現代漢語譯本五日後，他親自料理後事，對身邊的人說：『明天巳時（上午九點到十一點）我就要走了。』到了那天，他沐浴後端坐，寫下偈語后圓寂。火化后，牙齒、舌根沒有損壞。建造了無數的佛塔，將他的舍利安葬在歸云塔中（由龍翔欣嗣主持）。

廬山圓通約之崇裕禪師

他是毗陵陳氏之子，參拜笑隱禪師，用『無位真人』的話詰問他。崇裕禪師不知不覺地釋然，下拜。笑隱禪師高興地說：『你看到了什麼而行此大禮？』崇裕禪師說：『更無第二人。』笑隱禪師說：『從門入者，不是家珍。』崇裕禪師說：『和尚您可要小心，不要把良善之人當作低賤之人啊。』後來他住在南禪寺，之後遷往圓通育王寺。洪武五年（1372年）秋天，皇帝召集高僧在鐘山舉辦大法會，崇裕禪師應詔前往。到達便殿後，皇帝詢問佛法大意，崇裕禪師用偈語回答。皇帝非常高興，賜給他食物讓他上前享用。崇裕禪師有時假裝睡覺，鼻息發出聲音，鄰座的人拉他的衣襟叫醒他。皇帝笑著說：『這位老禪師沒有機心，真是善知識啊。』後來他圓寂，塔建在石耳峰（以上五人都是龍翔欣嗣的弟子）。

杭州凈慈孤峰明德禪師

他是朱氏家族的人。十七歲時，剃度成為大僧。拄著錫杖遊歷四方，首先拜訪竺西坦禪師，聽了他的上堂說法後有所領悟。又到凈慈寺拜見晦機禪師，晦機禪師問：『什麼東西，這樣來？』明德禪師說：『胡張三，黑李四。』晦機禪師拿起棒子，明德禪師拂袖而去。之後到達雙林寺，拜見明極俊禪師。適逢日本派遣使者來迎接明極俊禪師，明德禪師送他到海邊。恰好在明州遇到竺田霖和尚，竺田霖和尚邀請明德禪師回到雪竇寺，讓他擔任第一座的位置。一天，竺田霖和尚上堂說法，舉了隱山泥牛入海的公案，聲音如雷。明德禪師不知不覺地所有疑惑都消除了，寫了偈語呈給方丈。竺田霖和尚說：『人天眼目，儼然還在啊。』後來明德禪師示現輕微的疾病，告誡他的弟子們說：『你們的一真圓性，與如來相等。世間萬物的生滅都一樣，如同石火電光。晝夜勤奮修行，不要產生退轉之心。我圓寂后應當遵照佛制。』

【English Translation】 English version On the fifth day, he personally arranged his affairs, saying to those around him, 'Tomorrow at the hour of the Serpent (9-11 AM), I shall depart.' When the time came, he bathed and sat upright, wrote a verse, and passed away peacefully. After cremation, his teeth and tongue remained intact. Countless stupas were erected, and his relics were enshrined in the Guiyun Pagoda (overseen by Longxiang Xin Si).

Zen Master Chongyu of Yuantong Temple on Mount Lu

He was a son of the Chen family of Piling. He visited Zen Master Xiaoyin and challenged him with the words of the 'True Person Without Rank'. Zen Master Chongyu unknowingly felt enlightened and bowed. Zen Master Xiaoyin happily said, 'What did you see that made you bow?' Zen Master Chongyu said, 'There is no second person.' Zen Master Xiaoyin said, 'Those who enter through the gate are not family treasures.' Zen Master Chongyu said, 'Venerable Master, be careful not to treat the good as the lowly.' Later, he resided at N禪 Temple, and then moved to Yuantong Yuwang Temple. In the autumn of the fifth year of Hongwu (1372 AD), the emperor summoned eminent monks to hold a grand assembly at Zhongshan. Zen Master Chongyu responded to the summons and went to the side hall. The emperor asked about the general meaning of the Buddha-dharma, and Zen Master Chongyu responded with a verse. The emperor was very pleased and offered him food to eat in front of him. Zen Master Chongyu sometimes pretended to sleep, and his snoring could be heard. The person sitting next to him pulled his sleeve to wake him up. The emperor smiled and said, 'This old monk has no scheming mind; he is truly a good teacher.' Later, he passed away peacefully, and his stupa was built on Stone Ear Peak (the above five people were all disciples of Longxiang Xin Si).

Zen Master Mingde of Gufeng at Jingci Temple in Hangzhou

He was from the Zhu family. At the age of seventeen, he was ordained as a monk. He traveled around with his staff, first visiting Zen Master Zhuxi Tan, and gained insight after listening to his Dharma talk. He then went to Jingci Temple to see Zen Master Huiji, who asked, 'What is it that comes in this way?' Zen Master Mingde said, 'Hu Zhangsan, Hei Lisi.' Zen Master Huiji raised his staff, and Zen Master Mingde brushed his sleeve and left. Later, he arrived at Shuanglin Temple and met Zen Master Mingji Jun. It happened that the Japanese sent envoys to welcome Zen Master Mingji Jun, and Zen Master Mingde saw him off at the seaside. He happened to meet Venerable Zhutian Lin in Mingzhou, who invited Zen Master Mingde back to Xuedou Temple and appointed him as the first seat. One day, Venerable Zhutian Lin gave a Dharma talk, citing the case of Yinshan's Mud Ox Entering the Sea, and his voice was like thunder. Zen Master Mingde unknowingly had all his doubts resolved and presented a verse to the abbot. Venerable Zhutian Lin said, 'The eyes of humans and devas are still clearly present.' Later, Zen Master Mingde showed slight illness and admonished his disciples, saying, 'Your one true perfect nature is equal to the Tathagata. The arising and ceasing of worldly phenomena are all the same, like sparks from a stone or flashes of lightning. Diligently practice day and night, and do not give rise to thoughts of regression. After my passing, you should follow the Buddha's precepts.'

。依法茶毗。勿令衣麻而哭也。言畢書偈。泊然而逝(雪竇霖嗣)。

福州天寶鐵關法樞禪師

溫之平陽林氏子。聞元翁主秀之石門。造而咨叩。翁示以南泉三不是話。經三年。一日大悟。述頌曰。不是心佛物。拶出虛空骨。金毛獅子兒。豈戀野狐窟。喝一喝。咄咄咄。即詣方丈。翁問作甚麼。師曰。南泉被我捉敗了也。翁曰。不是心。不是佛。不是物。是個什麼。師曰。牙齒一具骨。耳朵兩片皮。翁曰。不是不是。別道將來。師曰。鶯啼燕語。鵲噪鴉鳴。翁曰。錯。師亦曰。錯。翁曰。南泉即今在什麼處。師便喝。翁曰。離卻者一喝。南泉畢竟在什麼處。師拂袖便出○見虛谷陵于大仰。不契。謁海印如於饒之薦福。才上方丈。印問誰。師曰。暫到相看。印曰。什麼處來。師曰。江西。印曰。江西近日有甚麼事。師曰。集云峰下藤條。被人拗摺子也。印曰。莫亂統。師曰。不因亂統。爭得到者里。印曰。且道者里事作么生。師叉手進前曰。即日恭惟堂頭和尚。尊候起居萬福。印曰。不沙泥水一句作么生。師喝一喝曰。風從虎。云從龍。印曰。一喝不作一喝用。是如何。師曰。兩個泥牛斗入海。直至如今無訊息。印曰。錯。師亦曰。錯。印喚侍者點茶來。師曰。不受供養。印曰。不受者供養。受那個供養。

【現代漢語翻譯】現代漢語譯本依法進行火化（茶毗）。不要讓人穿孝服哭泣。說完，寫下偈語，安詳地去世了（雪竇霖嗣）。

福州天寶鐵關法樞禪師

是溫州平陽林氏的兒子。聽說元翁主秀在石門，前去請教。元翁主秀用南泉普愿禪師的『不是心，不是佛，不是物』的話來開示他。經過三年，有一天他大悟，寫了一首頌：『不是心佛物，拶出虛空骨。金毛獅子兒，豈戀野狐窟。喝一喝。咄咄咄。』隨即前往方丈室。元翁主秀問：『作甚麼？』禪師說：『南泉普愿禪師被我捉敗了也。』元翁主秀說：『不是心，不是佛，不是物，是個什麼？』禪師說：『牙齒一具骨，耳朵兩片皮。』元翁主秀說：『不是，不是。別說出來。』禪師說：『鶯啼燕語，鵲噪鴉鳴。』元翁主秀說：『錯。』禪師也說：『錯。』元翁主秀說：『南泉普愿禪師如今在什麼地方？』禪師便喝一聲。元翁主秀說：『離開這一喝，南泉普愿禪師到底在什麼地方？』禪師拂袖便走。禪師在大仰山拜見虛谷陵禪師，但不投機。於是去饒州薦福寺拜見海印如禪師。剛到方丈室，海印如禪師問：『誰？』禪師說：『暫到相看。』海印如禪師說：『什麼地方來？』禪師說：『江西。』海印如禪師說：『江西近日有什麼事？』禪師說：『集云峰下的藤條，被人拗斷了。』海印如禪師說：『莫亂說。』禪師說：『不因亂說，怎能到這裡？』海印如禪師說：『且道這裡的事怎麼做？』禪師叉手向前說：『即日恭惟堂頭和尚，尊候起居萬福。』海印如禪師說：『不帶泥水一句怎麼說？』禪師喝一聲說：『風從虎，云從龍。』海印如禪師說：『一喝不作一喝用，是如何？』禪師說：『兩個泥牛斗入海，直至如今無訊息。』海印如禪師說：『錯。』禪師也說：『錯。』海印如禪師叫侍者點茶來。禪師說：『不受供養。』海印如禪師說：『不受這個供養，受哪個供養？』

【English Translation】 English version Cremate (依法茶毗) him according to the law. Do not allow anyone to wear mourning clothes and weep. After speaking, he wrote a verse and passed away peacefully (雪竇霖嗣, Xuedou Linsi).

Zen Master Fashu of Tieguan Temple in Fuzhou Tianbao (天寶) [Tang Dynasty (742-756 CE)]

He was a son of the Lin family of Pingyang in Wenzhou. Hearing that Yuanweng Zhuxiu (元翁主秀) was at Shimen, he went to consult him. Yuanweng showed him Nanquan's (南泉, Nanquan Puyuan) 'not mind, not Buddha, not thing' saying. After three years, he had a great enlightenment one day and composed a verse: 'Not mind, Buddha, or thing, squeeze out the bones of emptiness. A golden-haired lion cub, how could it be attached to a wild fox's den. A shout! Tut, tut, tut.' Then he went to the abbot's room. Yuanweng asked, 'What are you doing?' The master said, 'I have captured Nanquan!' Yuanweng said, 'Not mind, not Buddha, not thing, what is it?' The master said, 'A set of teeth, two pieces of skin for ears.' Yuanweng said, 'Not, not. Say something else.' The master said, 'Orioles sing, swallows speak, magpies chatter, crows caw.' Yuanweng said, 'Wrong.' The master also said, 'Wrong.' Yuanweng said, 'Where is Nanquan now?' The master then shouted. Yuanweng said, 'Apart from this shout, where exactly is Nanquan?' The master flicked his sleeves and left. He saw Xugu Ling (虛谷陵) at Dayang, but they did not agree. He then visited Haiyin Ru (海印如) at Jianfu Temple in Raozhou. As soon as he entered the abbot's room, Haiyin asked, 'Who?' The master said, 'Just visiting.' Haiyin said, 'Where are you from?' The master said, 'Jiangxi.' Haiyin said, 'What's been happening in Jiangxi recently?' The master said, 'The rattan under Jiyun Peak has been broken.' Haiyin said, 'Don't talk nonsense.' The master said, 'If not for talking nonsense, how could I get here?' Haiyin said, 'Then how do you do things here?' The master clasped his hands and stepped forward, saying, 'Today, I respectfully wish the abbot of the hall good health and well-being.' Haiyin said, 'How do you say a sentence without mud or water?' The master shouted, 'Wind follows the tiger, clouds follow the dragon.' Haiyin said, 'How is it that a shout is not used as a shout?' The master said, 'Two mud cows fight into the sea, and there has been no news until now.' Haiyin said, 'Wrong.' The master also said, 'Wrong.' Haiyin called the attendant to bring tea. The master said, 'I do not accept offerings.' Haiyin said, 'If you do not accept this offering, which offering do you accept?'

師曰。謝和尚供養。印曰。曾見甚麼人來。師曰。不曾見人。印曰。既不曾見人。那裡得者個訊息來。師曰。若見人。即無者個訊息。於是服勤為凈頭。印嘗謂眾曰。永嘉樞侍者。是煅了底金○復游東林。參澤山咸。值開室。為眾舉竹篦因緣。聲未絕。師奪卻竹篦。過左邊立。曰喚作甚麼即得。咸曰。掠虛漢。師以竹篦打一下。拗折而出。次日咸復開室。舉泗洲大聖。因甚在揚州出現。曰南山起云。北山下雨。師又捉住竹篦曰。南山起云。北山下雨。意旨如何。咸喝一喝。師曰。者是鬼窟里活計。畢竟意旨如何。咸曰。掠虛漢。師以竹篦一送曰。見說洛陽花似錦。拂袖而出○后復歸石門。信才見。便曰。南泉向什麼處去也。師曰。說甚南泉。釋迦老子來也。翁曰。不是心。不是佛。不是物。是什麼。師曰。劍去久矣。信曰。趙州無聻。師曰。龍生金鳳子。衝破碧琉璃。信曰。古人與么。道道道。師喝一喝。信曰。錯。師又喝。信曰。錯錯。師遂禮拜。信曰。放汝三十棒。乃囑曰。善自護持。師又潛眾十五年。至延祐戊午。出世閩之天寶。帝師錫寺額。加號妙覺真空大師○至元六年八月示微疾。作手書。邀諸所與游者入山。期而畢至。求法施者。隨其所欲。了無倦色。正午。沐浴端坐。書偈曰。本無來去。一句全提。紅

【現代漢語翻譯】現代漢語譯本：師父說：『感謝和尚的供養。』印和尚說：『你曾見到什麼人來嗎？』師父說：『不曾見到人。』印和尚說：『既然不曾見到人，從哪裡得到這個訊息呢？』師父說：『如果見到人，就沒有這個訊息了。』於是慇勤地為印和尚做凈頭（指剃頭）。印和尚曾經對眾人說：『永嘉樞侍者（指玄覺禪師），是經過鍛鍊的真金。』後來遊歷到東林寺，參訪澤山咸禪師，正趕上澤山咸禪師開堂說法，為大眾舉竹篦（一種竹製的拂塵）的因緣。聲音還沒停止，師父奪過竹篦，走到左邊站立，說：『叫作什麼才可以呢？』澤山咸禪師說：『掠虛漢（指喜歡虛張聲勢的人）。』師父用竹篦打了他一下，拗斷竹篦而出。第二天，澤山咸禪師再次開堂說法，舉泗洲大聖（指僧伽大師）因何在揚州出現。澤山咸禪師說：『南山起云，北山下雨。』師父又抓住竹篦說：『南山起云，北山下雨，意旨如何？』澤山咸禪師喝了一聲。師父說：『這是鬼窟里的活計，到底意旨如何？』澤山咸禪師說：『掠虛漢。』師父用竹篦一送，說：『聽說洛陽花似錦。』拂袖而去。後來又回到石門寺，信才禪師見到他，便說：『南泉禪師向什麼地方去了？』師父說：『說什麼南泉禪師，釋迦老子來了也一樣。』信才禪師說：『不是心，不是佛，不是物，是什麼？』師父說：『劍去久矣。』信才禪師說：『趙州禪師沒有嗎？』師父說：『龍生金鳳子，衝破碧琉璃。』信才禪師說：『古人是這麼說的，道道道。』師父喝了一聲。信才禪師說：『錯。』師父又喝了一聲。信才禪師說：『錯錯。』師父於是禮拜。信才禪師說：『放你三十棒。』於是囑咐說：『好好護持自己。』師父又潛藏於眾人之中十五年，到延祐戊午年（1318年），在閩地的天寶寺出世。元朝帝師賜予寺廟匾額，加封號為妙覺真空大師。至元六年（1340年）八月，師父略微感到不適，寫下手書，邀請所有與他交往的人入山，如期全部到達。對於求法佈施的人，隨他們的意願，沒有絲毫厭倦之色。正午時分，沐浴後端坐，寫下偈語說：『本無來去，一句全提，紅』

【English Translation】 English version: The Master said, 'Thank you, venerable monk, for your offering.' Yin said, 'Have you seen anyone come?' The Master said, 'I have not seen anyone.' Yin said, 'Since you have not seen anyone, where did you get this news from?' The Master said, 'If I had seen someone, there would be no such news.' Then he diligently served as the barber (凈頭, meaning barber) for Yin. Yin once said to the assembly, 'Attendant Yongjia Shu (永嘉樞, referring to Zen Master Xuanjue) is refined gold.' Later, he traveled to Donglin Temple and visited Zen Master Zeshan Xian, just in time for Zeshan Xian to open the hall and explain the cause and condition of the bamboo whisk (竹篦, a bamboo duster) to the public. Before the sound stopped, the Master snatched the bamboo whisk, stood on the left side, and said, 'What should it be called?' Zen Master Zeshan Xian said, 'A pretender (掠虛漢, someone who likes to bluff).' The Master hit him once with the bamboo whisk, broke the bamboo whisk, and left. The next day, Zen Master Zeshan Xian opened the hall again and cited the Great Sage of Sizhou (泗洲大聖, referring to Monk Sangha): Why did he appear in Yangzhou? Zen Master Zeshan Xian said, 'Clouds rise in the southern mountains, and rain falls in the northern mountains.' The Master grabbed the bamboo whisk again and said, 'Clouds rise in the southern mountains, and rain falls in the northern mountains. What is the meaning?' Zen Master Zeshan Xian shouted. The Master said, 'This is the business of a ghost cave. What is the ultimate meaning?' Zen Master Zeshan Xian said, 'A pretender.' The Master sent the bamboo whisk forward and said, 'It is said that the flowers in Luoyang are like brocade.' He flicked his sleeves and left. Later, he returned to Shimen Temple. When Zen Master Xincai saw him, he said, 'Where did Zen Master Nanquan go?' The Master said, 'What are you talking about Nanquan? Even if Shakyamuni Buddha came, it would be the same.' Zen Master Xincai said, 'Not mind, not Buddha, not thing, what is it?' The Master said, 'The sword has been gone for a long time.' Zen Master Xincai said, 'Doesn't Zen Master Zhao Zhou have it?' The Master said, 'The dragon gives birth to a golden phoenix, breaking through the blue glass.' Zen Master Xincai said, 'The ancients said so, say, say, say.' The Master shouted. Zen Master Xincai said, 'Wrong.' The Master shouted again. Zen Master Xincai said, 'Wrong, wrong.' The Master then bowed. Zen Master Xincai said, 'Release you with thirty blows.' Then he instructed, 'Take good care of yourself.' The Master hid among the people for another fifteen years, until the year of Wuwu in the Yanyou era (延祐戊午, 1318 AD), when he emerged at Tianbao Temple in Min. The Yuan Dynasty Imperial Teacher bestowed a plaque on the temple and added the title 'Wonderful Enlightenment Vacuum Great Master (妙覺真空大師)'. In August of the sixth year of Zhiyuan (至元六年, 1340 AD), the Master felt slightly unwell, wrote a letter, and invited all those who associated with him to enter the mountain. They all arrived as scheduled. For those who sought Dharma and offerings, he fulfilled their wishes without the slightest hint of weariness. At noon, he bathed and sat upright, writing a verse saying, 'Originally there is no coming or going, the whole sentence is raised, red'

霞穿碧落。白日繞須彌。擲筆而逝(天池信嗣)。

孤舟濟禪師

月庭忠公居蔣山。師為第一座。時竺源參月庭。至首座寮。師問源曰。蒙山嘗言栽松道者。不具二緣而生。達磨葬熊耳。后只履西歸。為復是神通妙用。是法爾如然。源曰。形神俱妙。師叱之曰。不然。子他日當自知之。源后參無能。舉師語。能曰。為汝不解故也。源釋然大悟(蒙山異嗣)。

宜興龍池一源永寧禪師

別號虛幻子。族姓朱。淮東通州人。至淮西太湖。謁無用寬。寬門庭嚴峻。師方入門。厲聲叱之。師作禮于門外。久之乃許入見。問曰。何處人。師曰。通州。曰淮海近日盈虛若何。師曰。沃日滔天。不存涓滴。用便喝出。師退徹夜不寐。一日聞寬舉雲門須彌山話。聲未絕而有省。急趨前。寬便打曰。趙州無字作么生。師遽曰。趙州狗子無佛性。萬象森羅齊乞命。無底籃兒盛死蛇。多添少減無虛剩。寬嗒然。由是執侍左右者三年。寬始以斷崖義所贊己像。親署書授師曰。汝緣在南。逢龍即住。遇池便居。師遂受命南還。至治癸亥。宜興龍池疏請。師以名符懸記。欣然赴之。先是山巔有池。其深叵測。龍出每大水。居民苦之。師授龍三皈戒。遂不復出。居久。復至絕巘築室。壁立如削。斫木為棧。棲板空中。足不越

【現代漢語翻譯】現代漢語譯本：霞光穿透碧藍的天空。太陽環繞著須彌山（佛教宇宙觀中的中心山）。（天池信嗣）擲筆而逝。

孤舟濟禪師

月庭忠公禪師住在蔣山。孤舟濟禪師是他的第一座（寺院中的高級僧職）。當時，竺源禪師參訪月庭禪師，來到首座的寮房。孤舟濟禪師問竺源禪師：『蒙山禪師曾經說過，栽松道的修行者，不具足二緣也能生長。達摩祖師葬在熊耳山（位於今河南省），後來只穿著一隻鞋子西歸。這到底是神通妙用，還是本來就該這樣？』竺源禪師回答說：『形神俱妙。』孤舟濟禪師呵斥他說：『不對。你將來自然會明白的。』竺源禪師後來參訪無能禪師，提起孤舟濟禪師的這段話。無能禪師說：『這是因為你不理解的緣故。』竺源禪師因此豁然大悟。（蒙山異嗣）

宜興龍池一源永寧禪師

別號虛幻子。俗家姓朱，是淮東通州人。他到淮西太湖，拜訪無用寬禪師。無用寬禪師的門庭非常嚴厲。一源永寧禪師剛入門，無用寬禪師就厲聲呵斥他。一源永寧禪師在門外行禮。過了很久，才被允許進去拜見。無用寬禪師問：『你是哪裡人？』一源永寧禪師回答說：『通州人。』無用寬禪師問：『淮海一帶最近的情況怎麼樣？』一源永寧禪師回答說：『水勢滔天，不留下一滴。』無用寬禪師便把他喝斥出去。一源永寧禪師退下後徹夜難眠。一天，他聽到無用寬禪師講雲門禪師的須彌山的話，話音未落，他便有所領悟。急忙跑到無用寬禪師面前。無用寬禪師便打他說：『趙州禪師的「無」字該怎麼理解？』一源永寧禪師立刻回答說：『趙州禪師說狗子沒有佛性，萬象森羅都在乞求生命。用沒有底的籃子盛死蛇，多一點少一點都沒有虛假。』無用寬禪師聽后默然。從此，一源永寧禪師在無用寬禪師左右侍奉了三年。無用寬禪師才把斷崖義所讚美自己的畫像，親自署名贈送給一源永寧禪師，並說：『你的緣分在南方。遇到「龍」就住下，遇到「池」就居住。』一源永寧禪師於是接受命令南下。至治癸亥年（元順帝至治三年，1323年），宜興龍池寺的僧人懇請一源永寧禪師前去住持。一源永寧禪師認為這與之前的懸記相符，便欣然前往。此前，山頂有一個池塘，深不可測。龍經常出現，導致洪水氾濫，居民深受其苦。一源永寧禪師為龍授了三皈戒，龍便不再出現。住持很久之後，一源永寧禪師又到陡峭的山崖上建造房屋，山壁像刀削一樣。他砍伐樹木做成棧道，住在空中的木板上，腳不越過棧道一步。

【English Translation】 English version: The rosy clouds pierce the azure sky. The sun revolves around Mount Sumeru (the central mountain in Buddhist cosmology). (Tianchi Xin Si) Threw down his pen and passed away.

Chan Master Gu Zhou Ji

Chan Master Yue Ting Zhong Gong resided at Jiang Mountain. Chan Master Gu Zhou Ji was his first seat (a high-ranking monastic position). At that time, Chan Master Zhu Yuan visited Chan Master Yue Ting, arriving at the head seat's quarters. Chan Master Gu Zhou Ji asked Chan Master Zhu Yuan: 'Chan Master Meng Shan once said that the Daoist who plants pine trees can grow without possessing two conditions. Bodhidharma was buried at Xiong'er Mountain (located in present-day Henan Province), and later only a single shoe returned westward. Is this due to miraculous spiritual powers, or is it naturally so?' Chan Master Zhu Yuan replied: 'Form and spirit are both wondrous.' Chan Master Gu Zhou Ji scolded him, saying: 'Incorrect. You will naturally understand this in the future.' Later, Chan Master Zhu Yuan visited Chan Master Wu Neng, mentioning this conversation with Chan Master Gu Zhou Ji. Chan Master Wu Neng said: 'This is because you did not understand.' Chan Master Zhu Yuan then experienced a great enlightenment. (Mengshan Yi Si)

Chan Master Yi Yuan Yong Ning of Longchi, Yixing

His alias was Xuhuanzi. His family name was Zhu, and he was from Tongzhou, Huai Dong. He went to Taihu in Huai Xi to visit Chan Master Wuyong Kuan. Chan Master Wuyong Kuan's monastery was very strict. As soon as Chan Master Yi Yuan Yong Ning entered, Chan Master Wuyong Kuan sternly rebuked him. Chan Master Yi Yuan Yong Ning bowed outside the gate. After a long time, he was allowed to enter and pay his respects. Chan Master Wuyong Kuan asked: 'Where are you from?' Chan Master Yi Yuan Yong Ning replied: 'Tongzhou.' Chan Master Wuyong Kuan asked: 'How is the Huaihai area recently?' Chan Master Yi Yuan Yong Ning replied: 'The floodwaters are overwhelming, leaving not a single drop.' Chan Master Wuyong Kuan then drove him out. Chan Master Yi Yuan Yong Ning retreated and could not sleep all night. One day, he heard Chan Master Wuyong Kuan speaking about Yunmen's discourse on Mount Sumeru, and before the words were finished, he had an awakening. He rushed to Chan Master Wuyong Kuan's presence. Chan Master Wuyong Kuan then struck him, saying: 'How should one understand Chan Master Zhaozhou's "Wu" (no)?' Chan Master Yi Yuan Yong Ning immediately replied: 'Chan Master Zhaozhou said that a dog has no Buddha-nature, and all phenomena are begging for life. Using a bottomless basket to hold dead snakes, adding or subtracting, there is no falseness.' Chan Master Wuyong Kuan was silent. From then on, Chan Master Yi Yuan Yong Ning served Chan Master Wuyong Kuan for three years. Chan Master Wuyong Kuan then personally signed and presented to Chan Master Yi Yuan Yong Ning the portrait that Duan Ya Yi praised of himself, saying: 'Your affinity is in the South. When you encounter "Dragon," stay there; when you encounter "Pond," reside there.' Chan Master Yi Yuan Yong Ning then accepted the order and went south. In the year Guihai of the Zhizhi era (Yuan Dynasty, Emperor Zhizhi 3rd year, 1323 AD), the monks of Longchi Temple in Yixing earnestly requested Chan Master Yi Yuan Yong Ning to come and preside over the temple. Chan Master Yi Yuan Yong Ning believed that this matched the previous prediction, and he gladly went. Previously, there was a pond on the top of the mountain, which was unfathomably deep. Dragons often appeared, causing floods, and the residents suffered greatly. Chan Master Yi Yuan Yong Ning gave the Three Refuges precepts to the dragon, and the dragon no longer appeared. After residing there for a long time, Chan Master Yi Yuan Yong Ning built a house on a steep cliff, the mountain wall being like a knife cut. He cut down trees to make a plank road, living on the wooden planks in the air, his feet never stepping beyond the plank road.

限者三年○帝師稔師道行。降號弘教普濟禪師。尋召入京。宣命龍光殿升座說法。上大悅。賜金襕法衣。加號佛心了悟。庚子出領善權○洪武己酉。夏六月示微疾。囑弟子裁紙製內外衣。且曰。吾將逝矣。命移龕至絕巘。索筆書偈曰。七十八年守拙。明明一場敗闕。泥牛海底翻身。六月炎天飛雪。書畢吉祥而逝。先一月池水忽竭。及師順寂。噴涌異常。時黑白戀慕。至有然頂灼臂以供養者。茶毗現五色光。齒牙舌輪皆不壞。設利無算。門人分余骨與不壞者。就龍池太平齊山紫雲麻蕻五所。建塔藏焉(太湖寬嗣)。

杭州妙果竺源水盛禪師

饒之樂平人。范姓。謁無能。盡脫玄妙知解。歷觀從前所悟。宛如一夢。能撫師背曰。子后當大弘吾宗也。辭能東遊。隱居南巢○天曆己巳。出世西湖之妙果。嘗示眾曰。凡學道人。當洞明諸佛心宗。行解相應。歲久月深。具大無畏。如透水月華。萬浪千波。觸之不散。方始不被生死陰魔所惑。故槌拂之下。懸崖壁立。務期實證實悟而後已。未幾復還南巢○至正丁亥。戒飭徒眾。且曰。世尊有言。我今背痛。將入涅槃。吾其時矣。師揮叱曰。何以偈為。端坐而逝(無能教嗣)。

曹洞宗

磁州大明雪巖滿禪師

初參普照寶。照曰。兄弟年俊正宜叩參老

【現代漢語翻譯】現代漢語譯本：限者三年（時間待考）○帝師稔師的道行很高。朝廷降旨，賜號為弘教普濟禪師。不久，又被召入京城，奉旨于龍光殿升座說法。皇上聽后非常高興，賜予金襕法衣，並加封號為佛心了悟。庚子年，出任善權寺住持○洪武己酉年（1369年），夏天六月，禪師略感不適，囑咐弟子用紙裁製內外衣。並說：『我將要離世了。』命人將禪床移至絕巘。索要筆墨，寫下偈語：『七十八年守拙，明明一場敗闕。泥牛海底翻身，六月炎天飛雪。』寫完后，吉祥圓寂。此前一個月，池水忽然乾涸。等到禪師圓寂時，池水又噴涌而出，景象異常。當時信徒們非常悲痛，甚至有人燃頂灼臂來供養。火化后，出現五色光芒，牙齒、舌頭和輪骨都完好無損，舍利子數量極多。門人將剩餘的骨灰和不壞之物，分別在龍池、太平、齊山、紫雲、麻蕻五處，建造佛塔安葬（太湖寬嗣）。

杭州妙果寺竺源水盛禪師

饒州樂平人，俗姓范。拜訪無能禪師，徹底擺脫了玄妙的知解。回顧從前所悟，宛如一場夢。無能禪師撫摸著他的背說：『你以後必定能大大弘揚我的宗派。』水盛禪師辭別無能禪師，東遊，隱居於南巢○天曆己巳年（1329年），出任西湖妙果寺住持。曾開示大眾說：『凡是學道之人，應當洞明諸佛的心宗，做到知行合一。經過長年累月的修行，具備大無畏的精神。如同穿透水中的月亮，任憑萬浪千波衝擊，也不會散開。這樣才不會被生死陰魔所迷惑。所以在棒喝之下，要像懸崖一樣壁立千仞，務必做到真實證悟。』不久，又回到南巢○至正丁亥年（1347年），告誡徒眾，並說：『世尊曾說，我如今背痛，將要進入涅槃。我的時辰也到了。』水盛禪師揮斥道：『還要什麼偈語！』說完端坐而逝（無能教嗣）。

曹洞宗

磁州大明寺雪巖滿禪師

最初參拜普照寶禪師，普照禪師說：『兄弟你年紀輕輕，正應該虛心求教。』

【English Translation】 English version: In the third year of Xian (year to be determined) ○ The Imperial Teacher, Master Ren's, practice was profound. An imperial decree was issued, bestowing the title 'Zen Master of Expounding Teachings and Universal Salvation'. Soon after, he was summoned to the capital, where he was ordered to ascend the seat in the Longguang Hall to expound the Dharma. The Emperor was greatly pleased and bestowed upon him a kasaya (robe) of gold brocade, adding the title 'Buddha-Heart Realization'. In the year of Gengzi, he took charge of Shanquan Temple ○ In the summer of the sixth month of the Hongwu year of Jiyou (1369), he showed slight illness, instructing his disciples to cut paper to make inner and outer garments. And said, 'I am about to depart.' He ordered the relocation of his meditation seat to Jueyan. He requested brush and ink and wrote a verse, saying, 'Seventy-eight years of guarding clumsiness, clearly a complete failure. A mud ox turns over at the bottom of the sea, in the sixth month, fiery sky, flying snow.' After writing, he passed away auspiciously. A month prior, the pond water suddenly dried up. When the Master peacefully passed away, the pond water gushed forth extraordinarily. At that time, black and white (lay and monastic) followers were filled with longing, even to the point of burning their heads and searing their arms as offerings. After cremation, five-colored lights appeared. His teeth, tongue, and wheel bones remained intact. Countless sharira (relics) were found. The disciples divided the remaining bones and the imperishable parts, building pagodas to enshrine them in five places: Longchi, Taiping, Qishan, Ziyun, and Mahong (Successor: Kuan of Taihu).

Zen Master Zhuyuan Shuisheng of Miaoguo Temple in Hangzhou

He was a native of Leping, Raozhou, with the surname Fan. He visited Zen Master Wuneng, completely shedding the knowledge and understanding of the profound and subtle. Looking back on his previous enlightenment, it was like a dream. Wuneng stroked his back and said, 'You will surely greatly propagate my school in the future.' Shuisheng bid farewell to Wuneng and traveled east, living in seclusion in Nanchao ○ In the year of Jisi during the Tianli era (1329), he took charge of Miaoguo Temple in West Lake. He once instructed the assembly, saying, 'All those who study the Way should thoroughly understand the mind-essence of all Buddhas, aligning practice with understanding. Over the years and months, cultivate great fearlessness. Like penetrating the moon in water, amidst myriad waves and thousands of ripples, it does not scatter. Only then will you not be deluded by the yin demons of birth and death. Therefore, under the blows of the staff and the whisk, stand firm like a cliff, striving for genuine realization and enlightenment before stopping.' Not long after, he returned to Nanchao ○ In the year of Dinghai during the Zhizheng era (1347), he admonished the assembly, saying, 'The World-Honored One said, 'I now have a backache and will enter Nirvana.' My time has come.' Master Shuisheng waved his hand and said, 'What need is there for a verse!' He then sat upright and passed away (Successor: Wuneng).

Caodong School

Zen Master Xuanyan Man of Daming Temple in Cizhou

He initially visited Zen Master Puzhao Bao. Puzhao said, 'Brother, you are young and should diligently seek instruction from the elders.'

僧。當年唸唸常以佛法為事。師避席進曰。和尚而今如何。照曰。如生冤家相似。師曰。若不得此語。幾乎枉行千里。照下禪床。握師手曰。作家那(伴我侶頌云作家相見事紛拏佛法何如眼裡沙藥病頓忘無一物踏翻云月復何家○位中符頌云拶得磁州立地尿铦铦牙爪羨年少倒握王山夢裡符熨斗煎茶別有銚)○師與勝默同參。嘗跪受呵斥。或問其故。師曰。今諸方師資法屬。諍訟招譏。師蟲自食身中肉也。某雖不肖。敢復蹈覆轍耶。后造王山體舉洞山睹影因緣。師大疑。體曰。不疑言句。是為大病。子今既疑。則病發也。子知此病。即子藥么。師一日讀五位頌。至摺合終歸炭里坐。忽然悟曰。今日方知病是藥也。去呈體。體曰。料掉沒交涉。師曰。老和尚這回瞞我不得也(天界盛云草頭方子撞辨醫得一個也拈拄杖云還有要識者草頭方子者么卓一卓云料掉沒交涉)○上堂。舉洞山解夏云。夏末秋初。兄弟或東去西去。直須向萬里無寸草處。良久曰。祇如萬里無寸草處。又作么生去。石霜曰。出門便是草。太陽曰。直饒不出門。亦是草漫漫地。師曰。三個老漢。雖然異口同音。未免撞頭磕腦。何也。一人大開口了合不得。一人高抬腳了放不下。一人緊閉門了出不去王山即不然。遍十方界非外。全在一微塵。在一微塵非內。遍十

【現代漢語翻譯】現代漢語譯本：僧人說：『當年念念不忘常以佛法為事。』師父避開座位上前說道：『和尚現在如何？』照禪師說：『如遇到前世的冤家一般。』師父說：『如果得不到這句話，幾乎是白跑千里路。』照禪師走下禪床，握著師父的手說：『真是個行家啊！』（伴我侶頌唱道：行家相見，事情紛紛擾擾，佛法又算得了什麼，不過是眼裡的沙子。藥和病頓時都忘了，一無所有，踏翻云月又能回到哪裡呢？位中符頌唱道：逼得磁州的人當場撒尿，鋒利的牙爪讓人羨慕年少。倒握王山，夢裡畫符，用熨斗煎茶，別有一番風味。）師父和勝默一同參學，曾經跪著接受呵斥。有人問他緣故，師父說：『現在各方的師父和弟子，因為法統的歸屬而爭訟，招來譏諷，這是師蟲自己吃自己身上的肉啊。我雖然不才，怎敢再蹈覆轍呢？』後來到了王山，體會了體舉洞山睹影的因緣，師父大為疑惑。體禪師說：『不懷疑言語，這是大病。你現在既然懷疑，就是病發了。你知道這個病，就是你的藥嗎？』師父有一天讀五位頌，讀到『摺合終歸炭里坐』，忽然領悟說：『今天才知道病就是藥啊！』於是去向體禪師呈報，體禪師說：『料掉沒交涉。』師父說：『老和尚這次瞞不了我了！』（天界盛禪師說：草頭方子撞辨醫，得一個也。拈起拄杖說：還有要認識草頭方子的人嗎？卓了一下說：料掉沒交涉。）師父上堂說法，舉洞山解夏的例子說：『夏末秋初，各位兄弟或者向東去向西去，必須到萬里無寸草的地方。』良久后說：『就像這萬里無寸草的地方，又該怎麼去呢？』石霜禪師說：『出門便是草。』太陽禪師說：『即使不出門，也是草漫漫地。』師父說：『三個老漢，雖然異口同聲，免不了撞頭磕腦。為什麼呢？一個人大開口了合不攏，一個人高抬腳了放不下，一個人緊閉門了出不去。王山就不是這樣，遍十方界非外，全在一微塵。在一微塵非內，遍十』

【English Translation】 English version: A monk said, 'In the past, I constantly focused on Buddhist teachings.' The master stepped forward from his seat and said, 'How is the venerable monk now?' Zhaozhou (Zen master) said, 'Like encountering an enemy from a past life.' The master said, 'If I hadn't heard this, I would have traveled a thousand miles in vain.' Zhaozhou (Zen master) stepped down from the Zen platform, grasped the master's hand, and said, 'Truly a master!' (The song of 'Accompanying My Companion' chants: When masters meet, affairs are chaotic, what is Buddhism then? Merely sand in the eyes. Medicine and illness are instantly forgotten, nothing remains, overturning clouds and the moon, where can one return? The song of 'Symbol in Position' chants: Forcing the people of Cizhou to urinate on the spot, sharp teeth and claws are envied in youth. Holding Wang Mountain upside down, drawing talismans in dreams, brewing tea with an iron, there is a unique flavor.) The master and Shengmo (name of a monk) studied together, and he once knelt to receive scolding. Someone asked him the reason, and the master said, 'Now, the masters and disciples of various places are arguing over the lineage of the Dharma, inviting ridicule. This is like a master insect eating its own flesh. Although I am not talented, how dare I repeat the same mistake?' Later, upon arriving at Wang Mountain, he experienced the cause and effect of Ti Ju (name of a monk) and Dongshan Dujian (name of a monk). The master was greatly puzzled. Ti (name of a monk) said, 'Not doubting words is a great illness. Now that you doubt, the illness has manifested. Do you know that this illness is your medicine?' One day, the master was reading the 'Song of the Five Ranks' and when he reached 'Folding and combining, ultimately sitting in the charcoal,' he suddenly realized, 'Today I know that illness is medicine!' He then went to report to Ti (name of a monk), who said, 'Liao diao mei jiao she (idiom, meaning irrelevant).' The master said, 'Old monk, you can't hide it from me this time!' (Zen Master Tianjie Sheng (name of a monk) said: 'A prescription from the grass head collides with a skilled doctor, obtaining one. He raised his staff and said: Is there anyone who wants to recognize the prescription from the grass head? He struck it once and said: Liao diao mei jiao she.') The master ascended the hall to preach, citing Dongshan's (Zen master) explanation of the summer retreat, saying, 'At the end of summer and the beginning of autumn, brothers may go east or west, but they must go to a place where there is not an inch of grass for ten thousand miles.' After a long pause, he said, 'Like this place where there is not an inch of grass for ten thousand miles, how should one go?' Zen Master Shishuang (name of a monk) said, 'Going out is grass.' Zen Master Taiyang (name of a monk) said, 'Even if you don't go out, it is still grass everywhere.' The master said, 'Although the three old men speak with one voice, they inevitably bump their heads. Why? One opens his mouth wide and cannot close it, one raises his foot high and cannot put it down, one closes the door tightly and cannot go out. Wang Mountain is not like this, pervading the ten directions is not external, it is entirely within a single mote of dust. Within a single mote of dust is not internal, pervading the ten'

方界祇者一微塵許也。須極盡不可得。向那裡安門。甚處入草。還會么。休侵洞口初秋草。請看疏山臘月蓮○僧問高郵定和尚。透網金鱗。以何為食。定曰。乾屎橛。師聞之曰。謝供養(法音𣽘拈云是什麼人草草坐地)○五位頌曰。正中偏。邃洞沉沉鎖翠煙。午夜碧空清似鏡。一輪明月上層巔。偏中正。欲曉云濃封野景。雪屋靈明夢未醒。冥然又若寒宵永。正中來。木人𢹂錫下崔嵬。縱橫不履今時地。石徑祥蓮襯足開。兼中至。懶提妙印無真偽。碧莎叢里恣情眠。一任巖前花雨墜。兼中到。突兀三光曾未照。夢手敲空聽者稀。迥然不墮宮商調(王山體嗣)。

勝默光禪師

上堂。僧問如何是祖意教意。師曰。針頭削鐵。佛面剝金。曰此與雞寒上樹。鴨寒下水。是同是別。師曰。傳言送語過猶輕。曰恁么謝師賞罰分明也。師曰。亂統漢。乃曰。我宗無語句。亦無實法與人。德山老齒不關風。作這敗闕。欲識綱宗。須先識句。巖頭老腦後見腮。莫與往來。此是他父子提唱。我石頭和尚明暗相對處。且如何是回互不回互的意。今日尋思去。靈龜夜裡來○嘗舉九峰不肯公案。頌曰。元座徒亡一炷煙。九峰不是抑高賢。若將一色為承紹。辜負先師不借緣○示眾。舉麻谷振錫話曰。是無可是。非無可非。是非無主。萬

【現代漢語翻譯】現代漢語譯本：方界祇（最小的微塵）小到一個微塵那麼大。想要窮盡它是不可能的。從哪裡安門呢？從哪裡進入草叢呢？你們會理解嗎？不要侵擾洞口初秋的草。請看疏山的臘月蓮花。（法音𣽘評論說：是什麼人如此草率地坐在地上？）有僧人問高郵定和尚：『透網金鱗（比喻突破束縛，獲得自由的人），以什麼為食物？』定和尚說：『乾屎橛（干糞塊）。』師父聽了說：『謝謝供養。』（法音𣽘評論說：是什麼人草率地坐在地上？）五位頌說：正中偏。幽深的洞穴沉沉地鎖著翠綠的煙霧。午夜碧空清澈如鏡，一輪明月升上最高的山巔。偏中正。想要破曉，濃厚的雲層封鎖著郊野的景色。雪屋裡靈明的心夢還沒有醒來，昏暗得又好像寒冷的夜晚一樣漫長。正中來。木人（木偶人）拄著錫杖走下高山。縱橫行走不踏今時的土地，石徑上吉祥的蓮花襯托著他的腳步開放。兼中至。懶得提起微妙的印記，沒有真假可言。碧綠的莎草叢裡，隨心所欲地安睡，任憑巖石前花瓣如雨般墜落。兼中到。突兀的三光（日、月、星）從未照耀過的地方。夢中敲擊虛空，聽者稀少，迥然不同於世俗的宮商音調。（王山體嗣）勝默光禪師上堂說法。有僧人問：『什麼是祖意（禪宗的宗旨）和教意（佛教的教義）？』禪師說：『針頭上削鐵，佛面上剝金（比喻不可能的事情）。』僧人說：『這和雞寒冷了就上樹，鴨寒冷了就下水，是相同還是不同？』禪師說：『傳話送語都顯得太輕了。』僧人說：『既然這樣，謝謝師父賞罰分明。』禪師說：『胡說八道。』於是說：『我宗門沒有語句，也沒有實際的法可以給人。德山老和尚的牙齒都掉光了，不關風的事，做了這失敗的事情。想要認識綱宗，必須先認識語句。巖頭老和尚腦後長著腮，不要和他來往。』這是他父子倆的提倡。我石頭和尚說明暗相對的地方，且說如何是回互不回互的意義？今日尋思去。靈龜夜裡來。曾經舉九峰不肯的公案。頌說：元座徒勞地燒了一炷香菸，九峰不是壓制賢能。如果將一種顏色作為繼承，就辜負了先師不借外緣的教誨。』開示大眾。舉麻谷振錫杖的話說：『是無可，非無可，非。是非沒有主宰，萬

【English Translation】 English version: The Fangjieqi (smallest particle) is as small as a single weichen (dust mote). It is impossible to exhaust it. Where to place the gate? Where to enter the grass? Do you understand? Do not disturb the autumn grass at the mouth of the cave. Please look at the lotus in the twelfth month of Shushan. (Fayin𣽘 commented: What kind of person is sitting on the ground so carelessly?) A monk asked the Venerable Ding of Gaoyou: 'The touwang jinlin (golden carp that has broken through the net, metaphor for someone who has broken free from constraints), what does it eat?' Venerable Ding said, 'Dried shit stick.' The master heard this and said, 'Thank you for the offering.' (Fayin𣽘 commented: What kind of person is sitting on the ground so carelessly?) The Song of the Five Ranks says: The Correct within the Partial. Deep caves are heavily locked with emerald mist. At midnight, the azure sky is as clear as a mirror, and a bright moon rises to the highest peak. The Partial within the Correct. Desiring dawn, thick clouds seal off the scenery of the wilderness. In the snow house, the spirit's dream has not yet awakened, and it is as dark and long as a cold night. Coming from the Correct. A wooden man carries a staff down the towering mountain. Walking horizontally and vertically, he does not tread on the land of this time, and auspicious lotuses on the stone path open to set off his feet. Reaching the Combined. Too lazy to mention the subtle seal, there is no true or false. In the green sha grass, sleep as you please, letting the flower rain fall before the rock. Arriving at the Combined. The abrupt three lights (sun, moon, and stars) have never shone. Knocking on emptiness in a dream, few listen, completely different from the worldly gongshang (musical scales). (Successor of Wang Shanti) Chan Master Shengmo Guang Ascending the hall. A monk asked, 'What is the zuyi (the intent of the patriarchs, the essence of Zen) and the jiaoyi (the teaching intent, the doctrines of Buddhism)?' The master said, 'Shaving iron on the tip of a needle, peeling gold from the face of the Buddha (metaphors for impossible tasks).' The monk said, 'Is this the same or different from chickens going up trees when cold and ducks going down into the water when cold?' The master said, 'Passing on words and sending messages seems too light.' The monk said, 'In that case, thank you, Master, for clearly distinguishing rewards and punishments.' The master said, 'Nonsense.' Then he said, 'My school has no words, nor any real Dharma to give to people. Old Master Deshan's teeth have all fallen out, it's not about the wind, doing this failed thing. If you want to know the gangzong (essential principle), you must first know the words. Old Master Yantou has jowls behind his head, do not associate with him.' This is the advocacy of his father and son. I, Venerable Shitou, explain the place where light and darkness are relative, and what is the meaning of mutual reciprocity and non-reciprocity? Think about it today. The spirit turtle comes at night. Once he cited the case of Jiufeng not agreeing. The verse says: 'The chief seat vainly burned a stick of incense, Jiufeng is not suppressing the worthy. If one color is taken as inheritance, one would betray the teacher's teaching of not borrowing external conditions.' Instructing the assembly. Citing Magu shaking his staff, he said: 'It is not possible to affirm, it is not possible to deny, it is not possible to deny. Right and wrong have no master, ten thousand'

善同歸。梟雞晝夜。徒自支離。我無三寸。鱉得喚龜。迦葉不肯。一任攢眉○五位頌。正中偏。沉沉秘殿瑞雲攢。夜央秋水群囂息。碧月寥寥朗照寒。偏中正。江堧曉霽煙籠景。蘆花深處白頭翁。紅日三竿眠未醒。正中來。玉龍初躍一聲雷。十方齊和無私化。石筍穿開古路苔。兼中至。邊方無令清平世。耕夫釣叟恣謳歌。溪月豅云同意氣。兼中到。無功轉盡通身妙。華冠拈卻異中行。消落太虛不得號(王山體嗣已上二人)。

磁州大明詮禪師

久參仁山恒和尚。而性好詼諧談笑。山囑定侍者常拘撿之。師曰。人生一夢。快樂一世。是好夢。拘撿一世。是惡夢。我寧作好夢。次日侍者抽單去。住后徒單二。駙馬赴南京任。道過磁州大明。入堂見僧面壁而坐。駙馬曰。一個好淡漢。師曰。淡中有味。曰恁么味。師曰。今日被公著鹽醬也(仁山恒嗣)。

鄭州大覺西溪弘相禪師

欣州王氏子。參慶壽亨。十年乃佩其印記。初住大覺。晚住清涼。一日雪後路峻石滑。師年已老。力不持足。一跌翻墜巨壑中。同行者失聲。莫能救。直下數十尺。礙大樹而止。眾驚問。師神色不變。徐曰。學禪四十年。腳跟乃為石頭所勘。聞者皆驚笑。有文集語錄傳世(慶壽亨嗣)。

續指月錄卷六卍新續藏第

【現代漢語翻譯】現代漢語譯本善同歸。梟雞晝夜。徒自支離。我無三寸。鱉得喚龜。迦葉（佛陀十大弟子之一）不肯。一任攢眉○五位頌。正中偏。沉沉秘殿瑞雲攢。夜央秋水群囂息。碧月寥寥朗照寒。偏中正。江堧曉霽煙籠景。蘆花深處白頭翁。紅日三竿眠未醒。正中來。玉龍初躍一聲雷。十方齊和無私化。石筍穿開古路苔。兼中至。邊方無令清平世。耕夫釣叟恣謳歌。溪月豅云同意氣。兼中到。無功轉盡通身妙。華冠拈卻異中行。消落太虛不得號(王山體嗣已上二人)。

磁州大明詮禪師

久參仁山恒和尚。而性好詼諧談笑。山囑定侍者常拘撿之。師曰。人生一夢。快樂一世。是好夢。拘撿一世。是惡夢。我寧作好夢。次日侍者抽單去。住后徒單二。駙馬赴南京任。道過磁州大明。入堂見僧面壁而坐。駙馬曰。一個好淡漢。師曰。淡中有味。曰恁么味。師曰。今日被公著鹽醬也(仁山恒嗣)。

鄭州大覺西溪弘相禪師

欣州王氏子。參慶壽亨。十年乃佩其印記。初住大覺。晚住清涼。一日雪後路峻石滑。師年已老。力不持足。一跌翻墜巨壑中。同行者失聲。莫能救。直下數十尺。礙大樹而止。眾驚問。師神色不變。徐曰。學禪四十年。腳跟乃為石頭所勘。聞者皆驚笑。有文集語錄傳世(慶壽亨嗣)。

續指月錄卷六卍新續藏第

【English Translation】 English version Returning to the Good Together. The owl and the rooster, day and night, are merely fragmented. I have no three inches. The turtle can summon the tortoise. Kāśyapa (one of the ten great disciples of the Buddha) refuses, letting his brow furrow ○ Five Positions Song. The Center within the Right. In the deep, silent secret palace, auspicious clouds gather. In the middle of the night, the autumn waters quiet down. The clear moon shines brightly and coldly. The Right within the Center. At the riverbank, after the dawn clears, the scenery is shrouded in mist. In the depths of the reed flowers, an old man with white hair sleeps, not yet awake even when the red sun is three poles high. The Center Arriving. A jade dragon leaps forth with a thunderous roar. The ten directions harmonize with selfless transformation. Stone shoots pierce through the ancient path's moss. The Concurrent Arrival. The borderlands are without orders, a peaceful world. Farmers and fishermen freely sing. The stream, the moon, and the clouds share the same spirit. The Concurrent Arrival. Without merit, transformation is complete, the whole body is wondrous. The ornate crown is cast aside, walking differently among others. Dissolving into the great void, unable to be named (Wang Shan Ti Si, the above two people).

Chan Master Quan of Daming Temple in Cizhou

He had long studied with Abbot Heng of Renshan, and his nature was fond of humor and laughter. The abbot instructed the attendant Ding to constantly restrain him. The master said, 'Life is a dream. A lifetime of joy is a good dream. A lifetime of restraint is a bad dream. I would rather have a good dream.' The next day, the attendant left. Later, only two disciples remained. A prince consort was going to Nanjing for his post and passed by Daming Temple in Cizhou. He entered the hall and saw a monk sitting facing the wall. The prince consort said, 'A fine, bland fellow.' The master said, 'There is flavor in blandness.' The prince consort asked, 'What kind of flavor?' The master said, 'Today, you have added salt and sauce to it.' (Successor of Renshan Heng).

Chan Master Hongxiang of Xixi at Dajue Temple in Zhengzhou

A son of the Wang family from Xinzhou. He studied with Qingshou Heng for ten years and then received his seal. He first resided at Dajue and later at Qingliang. One day, after a snowfall, the road was steep and the stones were slippery. The master was old and could not support his feet. He fell into a deep ravine. His companions cried out, unable to save him. He fell dozens of feet and was stopped by a large tree. The crowd asked in surprise. The master's expression did not change. He slowly said, 'After forty years of studying Chan, my heels have been tested by stones.' Those who heard this were all surprised and laughed. He has a collection of literary works and recorded sayings that have been passed down (Successor of Qingshou Heng).

Continued Records of Pointing at the Moon, Volume Six 卍 New Continued Collection, Volume

84 冊 No. 1579 續指月錄

續指月錄卷七

六祖下二十三世

臨濟宗

杭州天目中峰明本禪師

錢塘孫氏子。母夢無門開老人。持燈籠至家而生。才離襁褓。便跏趺坐。能言即歌贊梵唄。凡嬉戲必為佛事。九歲喪母。年十五。求出家。閱傳燈錄。至庵摩羅女問曼殊。明知生是不生之理。為甚麼卻被生死之所流轉。有疑。往參高峰妙和尚。妙孤峻嚴冷。不假人辭色。一見師歡然。許為祝髮。誦金剛經至荷擔如來處。恍然開發。后觀流泉有省。詣妙求證。妙為打趁出。既而民間偽傳選童男女。師問忽有人來要和尚討童男女時如何。妙曰。我但度竹篦子與他師于言下洞徹法源。妙乃自題真贊付師曰。我相不思議。佛祖莫能識。獨許不肖兒。得見半邊鼻。(牧雲門頌云訛言日出古風沈一問當前意自深卻笑作家無眼力真鍮換去好黃金)○或問妙諸弟子優劣。妙曰。如義首座。固是莖老竹。其如七曲八曲。惟本維那。卻是竿上林新篁。他日成材未易量也○師居無定所。或船或庵。咸名幻住。僧俗爭相瞻禮。稱江南古佛○仁宗聘召不至。賜金襕袈裟。並佛慈圓照廣慧禪師號○師每斥學者但尚言說。不求實悟。乃曰。今之參禪。不靈驗者。第一無古人真實志氣。第二不把生死無常。當

【現代漢語翻譯】現代漢語譯本

84冊 No. 1579 續指月錄

續指月錄卷七

六祖下二十三世

臨濟宗

杭州天目中峰明本禪師

錢塘孫氏之子。母親夢見無門開老人（指禪宗公案中的人物）。手持燈籠來到家中而生下他。剛離開襁褓，便能跏趺而坐。能說話時，就歌唱讚美梵唄。凡是嬉戲玩耍，必定做成佛事。九歲時喪母。十五歲時，請求出家。閱讀《傳燈錄》，讀到庵摩羅女問文殊（曼殊室利菩薩的簡稱），『明明知道生是不生之理，為什麼卻被生死所流轉？』心中產生疑問。前往參拜高峰妙和尚。高峰妙和尚孤傲嚴峻冷漠，不以好臉色待人。一見到明本禪師，卻非常高興，答應為他剃度。誦讀《金剛經》至『荷擔如來』處，忽然有所領悟。後來觀看流水，又有所省悟，前往高峰妙和尚處請求印證。高峰妙和尚卻將他打發出來。不久，民間謠傳要挑選童男童女。明本禪師問高峰妙和尚：『如果有人來向和尚討要童男童女時，該怎麼辦？』高峰妙和尚說：『我只把竹篦子給他。』明本禪師在言下徹底洞徹法源。高峰妙和尚於是親自題寫真贊贈予明本禪師說：『我相不可思議，佛祖都不能認識。唯獨允許不肖的兒子，得見半邊鼻。（牧雲門頌云：謠言日出古風沉，一問當前意自深，卻笑作家無眼力，真鍮換去好黃金。）』或者有人問高峰妙和尚諸位弟子的優劣。高峰妙和尚說：『如義首座，固然是根老竹子，只是太過彎曲。只有明本維那，卻是竹竿上新生的竹筍，他日成材不可限量啊。』明本禪師居住沒有定所，或在船上，或在庵中，都名為幻住。僧人和俗人爭相瞻仰禮拜，稱他為江南古佛。仁宗皇帝聘請召見，明本禪師沒有前往，仁宗皇帝賜予他金襕袈裟，並賜予佛慈圓照廣慧禪師的稱號。明本禪師常常斥責學者只崇尚言語，不求實際的領悟，於是說：『如今參禪不靈驗的原因，第一是沒有古人真實的志氣，第二是不把生死無常當作一回事。

【English Translation】 English version

Volume 84 No. 1579 Continued Records of Pointing at the Moon

Continued Records of Pointing at the Moon, Volume 7

23rd Generation after the Sixth Ancestor

Linji School

Zen Master Mingben of Zhongfeng, Tianmu Mountain, Hangzhou

He was the son of the Sun family of Qiantang. His mother dreamed of Old Man Wumen (a figure in Zen koans) holding a lantern and coming to her house, and then he was born. As soon as he was out of his swaddling clothes, he sat in the lotus position. As soon as he could speak, he sang praises and Sanskrit chants. Whenever he played, he would always make it into a Buddhist ceremony. He lost his mother at the age of nine. At the age of fifteen, he sought to leave home. Reading the Transmission of the Lamp, when he came to the part where the Amara woman asked Manjusri (short for Manjusri Bodhisattva), 'Clearly knowing that birth is the principle of non-birth, why are you still subject to the cycle of birth and death?' he had doubts. He went to visit the Venerable Gaofeng Miao. Venerable Miao was solitary, stern, and cold, and did not treat people with pleasant expressions. However, upon seeing the Master, he was delighted and agreed to shave his head. When reciting the Diamond Sutra to the part about 'bearing the burden of the Tathagata', he suddenly had an awakening. Later, watching the flowing spring, he had another realization and went to Venerable Miao to seek confirmation. Venerable Miao drove him out. Soon after, there were rumors in the folk that children were being selected. The Master asked Venerable Miao, 'If someone comes to the Venerable to ask for children, what should be done?' Venerable Miao said, 'I will just give him the bamboo stick.' The Master thoroughly understood the source of the Dharma upon hearing these words. Venerable Miao then personally wrote a true eulogy and gave it to the Master, saying, 'My appearance is inconceivable, even the Buddhas and Ancestors cannot recognize it. Only the unworthy son is allowed to see half a nose. (Mùyún's verse says: Rumors rise daily, the ancient ways sink, one question before you, the meaning is profound, yet laugh at the writers' lack of vision, exchanging good gold for base metal.)' Someone asked Venerable Miao about the merits of his disciples. Venerable Miao said, 'The chief seat, Ru Yi, is indeed an old bamboo stalk, but it is too crooked. Only the director, Mingben, is like a new bamboo shoot on the stalk, his future potential is immeasurable.' Master Mingben lived in no fixed place, sometimes on a boat, sometimes in a hermitage, all named Illusion Dwelling. Monks and laypeople vied to pay homage and called him the Ancient Buddha of Jiangnan. Emperor Renzong invited him, but Master Mingben did not go. Emperor Renzong bestowed upon him a golden kasaya and the title of Zen Master Foci Yuanzhao Guanghui. Master Mingben often rebuked scholars for only valuing words and not seeking true enlightenment, and said, 'The reason why Zen practice is not effective today is, first, the lack of the true aspiration of the ancients, and second, not treating birth and death as impermanent.'

做一件大事。第三拌舍積劫以來積習不下。又不具久遠不退轉身心。畢竟病在於何。其實不識生死根本故也。凡見學者輒問曰。汝喚甚麼作生死。或者茫然無對。或者謂生不知來。死不知去。是生死。師曰。直饒知得亦生死。所知亦生死。又或指一念忽起是生。一念忽滅是死。師曰。離一念起滅。亦生死也。是說皆枝葉耳。非根本也。夫根本者。性真圓明。本無生滅去來之相。良由不覺。瞥起妄心。迷失本源。虛受輪轉。以故道迷之則生死始。悟之則輪迴息。當知山河大地。明暗色空。五陰四大。至於動不動法。皆是生死根本。若不曾向真實法中。脫然超悟。更于悟外別立生涯。不存窠臼。豈堪向生死岸畔劄腳。或纖毫不盡。未免復為勝妙境緣。惑在那邊。起諸異想。雖曰曉了。其實未然。惟有痛以生死大事為己重任者。死盡偷心。方堪湊泊直下。儻存毫髮許善惡取捨愛憎斷續之見。則枝葉生矣。可不慎乎○示眾。慧劍單提日用中。天然元不犯磨礱。神號鬼哭喪魂膽。遍野橫屍不露鋒。古人與么說話。已是自傷己命了也。殊不知我王庫內。無如是刀○佛成道日示眾。玄玄絕待。妙妙無依。獨露真常。全彰至體。名不得。狀不得。雪老冰枯。理無礙。事無礙。天荒地迥。萬里云收午夜。四方星燦長空。揭開威音那畔腦門

【現代漢語翻譯】現代漢語譯本：做一件大事。第三拌舍（指第三次捨棄）積劫（無數劫）以來積累的習氣難以去除，又不具備長久不退轉的真心。歸根結底，病在哪裡呢？實際上是不認識生死的根本緣故。凡是見到來學習的人，總是問：『你把什麼叫做生死？』有的人茫然不知如何回答，有的人說：『生不知道從哪裡來，死不知道往哪裡去，這就是生死。』我說：『即使知道這些，也是生死，所知道的也是生死。』又有人說，『一念忽然生起是生，一念忽然滅去是死。』我說：『離開一念的生滅，也是生死。』這些說法都是枝葉，不是根本。根本是什麼呢？是自性真如圓滿光明，本來沒有生滅去來的現象。只因爲不覺悟，忽然生起妄心，迷失了本源，虛妄地承受輪迴。因此，道迷失了，生死就開始；道覺悟了，輪迴就停止。應當知道，山河大地、明暗色空、五陰四大，乃至動與不動的法，都是生死的根本。如果未曾在真實的法中，徹底地超脫覺悟，又在覺悟之外另立生活，不存任何固定的模式，怎麼能到生死的岸邊立足呢？如果稍微有一點沒有窮盡，難免又被殊勝美妙的境緣所迷惑，在那邊生起各種不同的想法。雖然說已經明白了，其實還沒有明白。只有痛切地把生死大事作為自己的重任的人，才能徹底消除投機取巧的心，才能真正地契入。如果還存留絲毫善惡取捨、愛憎斷續的見解，那麼枝葉就又生長出來了。能不謹慎嗎？開示大眾：慧劍單獨提起，在日常運用中，天然本自如此，不用磨礪。神號鬼哭，嚇破膽，遍地橫屍，卻不露鋒芒。古人這樣說話，已經是自傷性命了。殊不知我王庫內，沒有這樣的刀。佛陀成道日開示大眾：玄妙到了極點，沒有任何依賴，獨自顯露出真常，完全彰顯了至高的本體。無法命名，無法描述，像雪一樣老去，像冰一樣枯萎。理上沒有障礙，事上沒有障礙，天地荒蕪，萬里云收，午夜時分，四方星辰燦爛在長空。揭開威音王佛（過去佛名）那邊的腦門。

【English Translation】 English version: To accomplish a great matter. The accumulated habits from countless kalpas (aeons) since the third Bhava-nikshepa (third abandonment) are difficult to remove, and one does not possess a long-lasting, non-regressing true mind. Ultimately, what is the illness? It is actually not recognizing the root of birth and death. Whenever I see students, I always ask: 'What do you call birth and death?' Some are at a loss for an answer, and some say: 'In birth, one does not know where one comes from; in death, one does not know where one goes to. This is birth and death.' I say: 'Even if you know this, it is still birth and death; what is known is also birth and death.' Others say: 'A thought suddenly arising is birth; a thought suddenly ceasing is death.' I say: 'Apart from the arising and ceasing of a thought, it is also birth and death.' These explanations are all branches and leaves, not the root. What is the root? It is the true nature, perfectly round and bright, originally without the appearance of birth, death, coming, or going. Because of non-awakening, a false mind suddenly arises, losing the original source, and vainly undergoing transmigration. Therefore, when the path is lost, birth and death begin; when the path is awakened, reincarnation ceases. One should know that mountains, rivers, the great earth, light and darkness, form and emptiness, the five skandhas (aggregates) and the four great elements, and even the moving and unmoving dharmas (phenomena), are all the root of birth and death. If one has not completely transcended and awakened in the true dharma, and establishes a separate life outside of awakening, without adhering to any fixed patterns, how can one establish a foothold on the shore of birth and death? If even a little is not exhausted, one will inevitably be deluded again by superior and wonderful circumstances, giving rise to various different thoughts. Although one says one understands, in reality, one does not. Only those who keenly regard the great matter of birth and death as their own heavy responsibility can completely eliminate the mind of opportunism and truly merge with it. If one still retains the slightest views of good and evil, acceptance and rejection, love and hate, continuity and discontinuity, then branches and leaves will grow again. Can one not be cautious? Instructing the assembly: The wisdom sword is raised alone, in daily use, naturally and originally so, without needing to be sharpened. Gods wail and ghosts cry, their courage shattered, corpses lie across the fields, yet the blade does not reveal its edge. The ancients speaking in this way have already injured their own lives. Little do they know that in my king's treasury, there is no such sword. Instructing the assembly on the day of Buddha's enlightenment: Profound beyond compare, wonderfully without reliance, the true constant is revealed alone, the supreme essence is fully manifested. It cannot be named, it cannot be described, like snow growing old, like ice withering. There is no obstruction in principle, no obstruction in phenomena, heaven and earth desolate, ten thousand miles of clouds cleared, at midnight, the stars shine brightly in the vast sky. Unveiling the forehead of Vipashyin Buddha (name of a past Buddha).

。圓陀陀。光爍爍。擉瞎髑髏背後眼光。凈裸裸。赤條條。勒回三萬劫。風飛雷厲之威機。突出五千軸。海涌云屯之䆿語。大眾。釋迦老子來也。即今在諸人眼睛裡仰見明星。頂𩕳上成等正覺。你諸人還覺眉毛動也無。如其未委。各請歸堂○與大覺長老書曰。古人於法嗣嫡傳。所以深明宗系者。大法原委。不可誣也。世漓俗薄。奉金請拂。以院易嗣者有之。某嘗痛心於此。夫大覺雖先師開山。然十方叢林。盡有尊宿。舍彼不取。而必欲某尸之。何識量之不廣也。某非畏住持。實畏嗣法于開山也。故退避力辭而舉足下。以足下自師一山禪師。豈可徇世俗而易其所師哉。或欲徇俗易嗣。則某斷然不敢與足下一日相聚也(大覺泰定叟也皇慶間請師住大覺師力辭舉定叟應命叟嘗印證於一山萬和尚后復參師乃拈香欲嗣師師以是書卻之令嗣一山)○至治癸亥八月十五。說偈辭眾曰。我有一句。分付大眾。更問如何。無本可據。置筆安坐而逝。建塔于本山之西岡○天曆二年。來謚智覺。塔曰法雲。來虞文靖公集為之銘○元統二年。賜廣錄三十卷入藏。號普應國師(高峰妙嗣)。

杭州天目斷崖了義禪師

德清湯氏子。年十七。聞禪者誦高峰妙上堂。舉欲窮千里目。更上一層樓語。乃曰。此大善知識。必能為人拔釘去楔。

【現代漢語翻譯】現代漢語譯本：圓陀陀，光閃閃，一下子戳瞎髑髏（skull）背後的眼睛。乾乾淨淨，赤裸裸，勒令返回三萬劫（kalpa，佛教時間單位）。風馳電掣般的威猛氣勢，突出五千軸（scrolls）的，如海涌云屯般的玄妙話語。各位，釋迦老子（Sakyamuni Buddha）來了！現在就在你們的眼睛裡仰望明星，頭頂上成就等正覺（Anuttara-samyak-sambodhi，無上正等正覺）。你們各位還覺得眉毛動了嗎？如果還不明白，請各自回禪堂去。

與大覺長老的書信中說：古人對於法嗣（Dharma heir）的嫡傳，所以要深深地闡明宗系，是因為大法（Great Dharma）的根源和委曲，是不可欺騙的。世風日下，習俗淺薄，有人奉上金錢，請求給予拂塵（塵拂，拂去灰塵的用具），用寺院來交換法嗣的地位。我曾經為此感到痛心。大覺寺（Dajue Temple）雖然是先師開山建立的，但是十方叢林（ten directions of sangha），到處都有德高望重的僧人。捨棄他們不選擇，而一定要我來主持，這是什麼見識不夠廣闊啊！我不是害怕住持的職位，實在害怕繼承開山祖師的法統。所以退避推辭，而舉薦您。因為您是從師於一山禪師（Yishan Chanshi），怎麼可以順應世俗而改變您的老師呢？如果想要順應世俗而更換法嗣，那麼我斷然不敢和您相處一天。（大覺泰定叟，皇慶年間（1312-1313）請師父住持大覺寺，師父極力推辭，舉薦定叟應命。定叟曾經在一山萬和尚處得到印證，後來又參拜師父，於是拈香想要繼承師父的法統，師父用這封信拒絕了他，讓他繼承一山禪師的法統。）

至治癸亥年（1323）八月十五，說偈辭別大眾說：我有一句話，分付給大家，再問如何，沒有根本可以依據。放下筆安然坐化而逝。在寺院的西岡建造塔。

天曆二年（1329），追諡為智覺禪師，塔名為法雲。來虞文靖公（Lai Yu, Duke Wenjing）撰寫了銘文。

元統二年（1334），賜予廣錄三十卷收入藏經，號為普應國師（Puying National Teacher）。（高峰妙（Gaofeng Miaoshi）的法嗣）。

杭州天目斷崖了義禪師（Hangzhou Tianmu Duanya Liaoyi Chanshi）

德清湯氏之子。十七歲時，聽到禪者誦讀高峰妙（Gaofeng Miaoshi）的上堂開示，舉出『欲窮千里目，更上一層樓』這句話，於是說：『這位是大善知識，必定能為人拔釘去楔。』

【English Translation】 English version: Round and bright, instantly piercing the eyes behind the skull (skull). Pure and naked, ordering the return of thirty thousand kalpas (kalpa, a unit of time in Buddhism). The majestic power of wind and lightning highlights the profound words of five thousand scrolls (scrolls), like the surging sea and gathering clouds. Everyone, Sakyamuni Buddha (Sakyamuni Buddha) is here! Now, in your eyes, look up at the bright star, and on the top of your head, achieve Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Do you all still feel your eyebrows moving? If you still don't understand, please return to the meditation hall.

In a letter to Elder Dajue: The ancients deeply clarified the lineage of Dharma heirs (Dharma heir) because the origin and details of the Great Dharma (Great Dharma) cannot be deceived. As the world declines and customs become shallow, some people offer money and request the giving of a whisk (dust whisk, a tool for removing dust), exchanging the position of Dharma heir for a temple. I have been saddened by this. Although Dajue Temple (Dajue Temple) was founded by the late master, there are venerable monks everywhere in the ten directions of sangha (ten directions of sangha). Abandoning them and not choosing them, but insisting that I preside over it, what a lack of broad knowledge! I am not afraid of the position of abbot, but I am truly afraid of inheriting the Dharma lineage of the founding master. Therefore, I retreat and decline, and recommend you. Because you are a disciple of Zen Master Yishan (Yishan Chanshi), how can you conform to worldly customs and change your teacher? If you want to conform to worldly customs and change the Dharma heir, then I would definitely not dare to be with you for a day. (Dajue Taiding Sou, during the Huangqing period (1312-1313), invited the master to preside over Dajue Temple, but the master strongly declined and recommended Ding Sou to accept the order. Ding Sou had been certified by Monk Yishan Wan, and later visited the master again, so he lit incense and wanted to inherit the master's Dharma lineage. The master used this letter to reject him, asking him to inherit the Dharma lineage of Zen Master Yishan.)

On August 15th of the Zhizhi Guihai year (1323), he said a verse to bid farewell to the assembly: I have a sentence to entrust to everyone, and if you ask how, there is no basis to rely on. He put down his pen and passed away peacefully. A pagoda was built on the west hill of the temple.

In the second year of Tianli (1329), he was posthumously named Zen Master Zhijue, and the pagoda was named Fayun. Lai Yu, Duke Wenjing (Lai Yu, Duke Wenjing), wrote the inscription.

In the second year of Yuantong (1334), thirty volumes of Guanglu were bestowed and included in the Tripitaka, with the title National Teacher Puying (Puying National Teacher). (Dharma heir of Gaofeng Miaoshi (Gaofeng Miaoshi)).

Zen Master Liaoyi of Duanya, Tianmu Mountain, Hangzhou (Hangzhou Tianmu Duanya Liaoyi Chanshi)

Son of the Tang family of Deqing. At the age of seventeen, he heard a Zen practitioner reciting Gaofeng Miaoshi's (Gaofeng Miaoshi) sermon, citing the phrase 'To exhaust a thousand miles of sight, ascend another level,' and said, 'This is a great virtuous teacher, who will surely be able to remove nails and wedges for people.'

遂往參謁。侍妙于死關。妙令看萬法歸一話。因名從一。他日妙為眾舉牛過窗欞話。師聞益疑。日夕體究。偶過缽盂塘。見松枝墜雪有省。詣妙呈頌曰。不問南北與東西。大地山河一片雪。聲未絕。妙痛棒打出。不覺隕身崖下。崖懸壁立。人意其必死。同學捫蘿接磴以救之。師若不知。乃立誓七日取證。未至期。豁然大悟。復馳至死關。大呼曰。老和尚今日瞞我不得也。復說偈曰。大地山河一片雪。太陽一照便無蹤。自此不疑諸佛祖。更無南北與西東。妙乃上堂曰。山僧二十餘年。布縵天網子。打鳳羅龍。不曾遇得一蝦一蟹。今日有個蟭螟蟲。撞入網中。固是不堪上眼。三十年後。向孤峰絕頂。揚聲大叫。且道叫個甚麼。舉拂子曰。大地山河一片雪○師謂同學曰。盡大地有一人。發真歸元。從一皆知之。妙聞。嘆其俊快○尋回省親。乃奉母入武康上柏。結茅以居。人見其混俗。罔測其意。后還山見妙。妙曰。大有人見你拖泥帶水。師曰。兩眼對兩眼。遂為剃落。改名了義。妙既示寂。師益韜晦。頹然居下版。四眾累請。勉住師子正宗禪寺○元統元年歲除日。謂侍者曰。有一件事天來大。你還委悉么。良久曰。明日是年朝。正月六日。詣法雲塔西。指空地曰。更好立個無縫塔。其夕與禪者談笑如平時。至夜分。乃曰。老

【現代漢語翻譯】現代漢語譯本於是前往參拜謁見。在死關侍奉妙禪師。妙禪師讓他參看『萬法歸一』的話頭。因此取名為『從一』。有一天，妙禪師為大眾舉出『牛過窗欞』的話頭。他聽了更加疑惑，日夜體悟研究。偶然經過缽盂塘，看到松樹枝上掉落積雪而有所領悟。前往妙禪師處呈上頌詞說：『不問南北與東西，大地山河一片雪。』話音未落，妙禪師就用棒痛打他出去，不覺跌落山崖下。山崖懸空壁立，人們認為他必定死了。同學們攀援藤蘿，接連踩著石磴去救他。他卻像什麼都不知道一樣。於是立誓七日內取得證悟。不到七日，就豁然大悟。又飛奔到死關，大喊道：『老和尚今天瞞不了我了。』又說偈語道：『大地山河一片雪，太陽一照便無蹤。從此不疑諸佛祖，更無南北與西東。』妙禪師於是上堂說法道：『老僧二十多年，佈下瀰漫天空的網，用來擒拿鳳凰蛟龍，不曾遇到一隻蝦或一隻螃蟹。今天有個蟭螟蟲，撞入網中，本來是不堪入眼的。三十年後，向孤峰絕頂，揚聲大叫，且說叫個什麼？』舉起拂塵說：『大地山河一片雪。』他告訴同學說：『盡大地有一人，發起真性，迴歸本元，從一都知道這件事。』妙禪師聽了，讚歎他俊拔敏捷。不久后，他回到家鄉探親，於是奉養母親到武康上柏，結茅屋居住。人們見他混同於世俗，無法測度他的用意。後來回到山中拜見妙禪師，妙禪師說：『大有人見你拖泥帶水。』他說：『兩眼對兩眼。』於是為他剃度，改名為『了義』。妙禪師圓寂后，他更加韜光養晦，頹廢地住在下版。四眾弟子多次懇請，才勉強住持師子正宗禪寺。元統元年（1333年）除夕日，他告訴侍者說：『有一件事天來大，你還知道嗎？』過了很久說：『明天是新年朝。』正月六日，到法雲塔西，指著空地說：『更好在這裡立個無縫塔。』當晚與禪者談笑如平時。到了夜裡，就說：『老 English version Then he went to visit. He attended Chan Master Miao at the Death Pass. Chan Master Miao instructed him to contemplate the 'Ten thousand dharmas return to one' topic. Hence, he was named 'Cong Yi' (Following One) (meaning: Following the One). One day, Chan Master Miao raised the topic of 'A cow passing through a window' to the assembly. Upon hearing this, he became even more doubtful and investigated it day and night. By chance, he passed by Boyu Pond and had an insight upon seeing snow falling from a pine branch. He went to Chan Master Miao and presented a verse, saying, 'Not asking about north, south, east, or west, the entire earth and mountains are a sheet of snow.' Before the sound of his voice ceased, Chan Master Miao struck him out with a painful blow, and he unknowingly fell off the cliff. The cliff was steep and precipitous, and people thought he would surely die. His fellow students climbed down the cliff using vines and ledges to rescue him. He seemed unaware of what had happened. Then he vowed to attain enlightenment within seven days. Before the seven days were up, he suddenly had a great enlightenment. He rushed back to the Death Pass and shouted, 'Old monk, you can't hide it from me today!' He also spoke a verse, saying, 'The entire earth and mountains are a sheet of snow, once the sun shines, it disappears without a trace. From now on, I no longer doubt all the Buddhas and Patriarchs, there is no more north, south, east, or west.' Chan Master Miao then ascended the Dharma hall and said, 'This old monk has spent more than twenty years casting a net that covers the sky, to capture phoenixes and dragons, but I have never encountered even a shrimp or a crab. Today, a midge has flown into the net, which is originally not worth looking at. Thirty years later, on the solitary peak, I will shout loudly. What will I shout?' He raised his whisk and said, 'The entire earth and mountains are a sheet of snow.' He told his fellow students, 'Throughout the entire earth, there is one person who awakens to their true nature and returns to the origin, and Cong Yi (Following One) (meaning: Following the One) knows this.' Chan Master Miao heard this and praised him for his brilliance and quickness. Soon after, he returned to his hometown to visit his family, and then supported his mother to Shangbai in Wukang, where they built a thatched hut to live in. People saw him mingling with the world and could not fathom his intentions. Later, he returned to the mountain to see Chan Master Miao, who said, 'Many people see you as being mired in the mud and water.' He said, 'Eyes to eyes.' Then he shaved his head and changed his name to 'Liao Yi' (Understanding the Meaning) (meaning: Understanding the Meaning). After Chan Master Miao passed away, he became even more reclusive, living in a dilapidated state in the lower section. The four assemblies repeatedly requested him to preside over the Shizi Zhengzong Chan Temple. On New Year's Eve of the first year of the Yuantong era (1333), he told his attendant, 'There is something as big as the sky, do you know about it?' After a long time, he said, 'Tomorrow is New Year's Day.' On the sixth day of the first month, he went to the west of Fayun Pagoda and pointed to the open space, saying, 'It would be better to build a seamless pagoda here.' That night, he talked and laughed with the Chan practitioners as usual. In the middle of the night, he said, 'Old

【English Translation】 Then he went to pay respects. He attended Miao at the Death Pass. Miao instructed him to contemplate the saying 'All dharmas return to one.' Hence, he was named 'Cong Yi' (Following One). One day, Miao raised the saying 'A cow passes through a window' for the assembly. Upon hearing this, the Master became even more doubtful and investigated it day and night. By chance, while passing by Boyu Pond, he had an awakening upon seeing snow falling from a pine branch. He went to Miao and presented a verse, saying, 'Not asking about north, south, east, or west, the entire earth and mountains are a sheet of snow.' Before the sound of his voice ceased, Miao struck him out with a painful blow, and he unknowingly fell off the cliff. The cliff was steep and precipitous, and people thought he would surely die. His fellow students climbed down the cliff using vines and ledges to rescue him. The Master seemed unaware of what had happened. Then he vowed to attain enlightenment within seven days. Before the seven days were up, he suddenly had a great enlightenment. He rushed back to the Death Pass and shouted, 'Old monk, you can't hide it from me today!' He also spoke a verse, saying, 'The entire earth and mountains are a sheet of snow, once the sun shines, it disappears without a trace. From now on, I no longer doubt all the Buddhas and Patriarchs, there is no more north, south, east, or west.' Miao then ascended the Dharma hall and said, 'This old monk has spent more than twenty years casting a net that covers the sky, to capture phoenixes and dragons, but I have never encountered even a shrimp or a crab. Today, a midge has flown into the net, which is originally not worth looking at. Thirty years later, on the solitary peak, I will shout loudly. What will I shout?' He raised his whisk and said, 'The entire earth and mountains are a sheet of snow.' The Master told his fellow students, 'Throughout the entire earth, there is one person who awakens to their true nature and returns to the origin, and Cong Yi (Following One) knows this.' Miao heard this and praised him for his brilliance and quickness. Soon after, the Master returned to his hometown to visit his family, and then supported his mother to Shangbai in Wukang, where they built a thatched hut to live in. People saw him mingling with the world and could not fathom his intentions. Later, the Master returned to the mountain to see Miao, who said, 'Many people see you as being mired in the mud and water.' The Master said, 'Eyes to eyes.' Then Miao shaved his head and changed his name to 'Liao Yi' (Understanding the Meaning). After Miao passed away, the Master became even more reclusive, living in a dilapidated state in the lower section. The four assemblies repeatedly requested him to preside over the Shizi Zhengzong Chan Temple. On New Year's Eve of the first year of the Yuantong era (1333 AD), the Master told his attendant, 'There is something as big as the sky, do you know about it?' After a long time, the Master said, 'Tomorrow is New Year's Day.' On the sixth day of the first month, the Master went to the west of Fayun Pagoda and pointed to the open space, saying, 'It would be better to build a seamless pagoda here.' That night, the Master talked and laughed with the Chan practitioners as usual. In the middle of the night, the Master said, 'Old'

僧明日天臺去也。者曰。某甲隨師去。師曰。你走馬也趁我不及。翌旦跏趺而化。化之日。雷砰雨射。白晝晦冥。及葬。雪華繽紛。林木縞素。送葬者數千人。悲動山谷。初中峰示寂。會葬齋次。師謂眾曰。后十二年。更為老僧一會。眾未深信。至是始驗○來謚佛慧圓明正覺普度禪師(天目妙嗣)。

大覺布衲祖雍禪師

寧海人。侍高峰妙最久。躬自舂㸑。貌甚黑瘠。戇而少文。後首眾。提唱超卓。迨妙遷化。眾請中峰本居大覺。本力辭。推師主之○山居偈曰。就樹縛茅成屋住。拾荊編戶傍溪開。是他懶瓚無靈驗。惹得天書三度來。後於中竺桂子堂書偈。跏趺而逝(天目妙嗣)。

處州白雲空中假禪師

得法高峰。棲白雲山。四方禪衲聞風來赴。屨滿戶外。至元丙子夏。一日援筆書偈曰。地水火風先佛記。掘地深埋第一義。既免檀那幾片柴。又省人言無舍利。書畢坐化(天目妙嗣已上四人)。

般若絕學世誠禪師

示眾曰。有志之士。趁眾中柴干水便。僧堂溫暖。發願三年不出門。決定有大受用。有等才作工夫。覺得胸次輕安。目前清凈。便一時放下。作偈作頌口快舌便。將謂是大了當。誤了一生。可惜前來許多心機。中途而廢。三寸氣斷。將何保任。眾兄弟。若欲出離生死。

【現代漢語翻譯】現代漢語譯本：僧人明日將前往天臺山。一人說：『我某甲（人名，此處指跟隨僧人的人）跟隨師父去。』師父說：『你即使騎馬也趕不上我。』第二天早上，僧人結跏趺坐而圓寂。圓寂之日，雷聲轟鳴，暴雨傾瀉，白晝變得昏暗不明。等到安葬時，雪花紛紛飄落，樹林一片銀白。送葬的人有數千人，悲傷之聲震動山谷。當初中峰禪師圓寂時，舉行葬禮齋飯期間，這位僧人對眾人說：『十二年後，再為老僧舉辦一次法會。』眾人不太相信，到這時才應驗。』後來朝廷賜謚號為佛慧圓明正覺普度禪師（天目妙嗣）。

大覺布衲祖雍禪師

祖雍禪師是寧海人，侍奉高峰妙禪師很久。親自舂米做飯，外貌非常黑瘦，憨厚而少文采。後來主持寺院，說法非常卓越。等到高峰妙禪師圓寂后，眾人請他回到中峰禪師原來的住處大覺寺。祖雍禪師極力推辭，推舉祖雍禪師主持寺院。』山居偈語說：『砍樹縛茅草建成房屋居住，拾取荊棘編成籬笆在溪邊打開。是那懶瓚（唐代禪僧）沒有靈驗，惹得皇帝三次下詔書來。』後來在中竺桂子堂寫下偈語，結跏趺坐而逝世（天目妙嗣）。

處州白雲空中假禪師

空中假禪師得法于高峰禪師，居住在白雲山。四方禪僧聽聞他的名聲前來拜訪，鞋子擺滿了門外。至元（元朝皇帝年號）丙子年（1276年）夏天，一天，空中假禪師拿起筆寫下偈語說：『地水火風（佛教用語，指構成世界的四大元素）先佛已經記述，掘地深埋第一義（佛教用語，指最高的真理）。既免去施主幾片柴火，又省去人們說沒有舍利（佛教用語，指僧人火化后留下的結晶體）。』寫完後坐化（天目妙嗣，以上四人）。

般若絕學世誠禪師

世誠禪師向大眾開示說：『有志向的人，趁著寺院裡柴火充足，用水方便，僧堂溫暖的時候，發願三年不出門，一定會有很大的收穫。有些人剛開始用功，覺得胸懷舒暢，眼前清凈，就一下子放下，寫偈作頌，口齒伶俐，以為自己已經大徹大悟，耽誤了一生。可惜了之前那麼多的心血，半途而廢。一旦三寸氣斷，拿什麼來保證自己呢？各位同修，如果想要脫離生死輪迴，』

【English Translation】 English version: A monk was to go to Tiantai Mountain tomorrow. Someone said, 'I, Moujia (a person's name, here referring to the person following the monk), will follow the master.' The master said, 'Even if you ride a horse, you won't be able to catch up with me.' The next morning, the monk sat in the lotus position and passed away. On the day of his passing, thunder roared, rain poured down, and the daytime became dark and gloomy. When he was buried, snowflakes fluttered down, and the trees were covered in white. Thousands of people attended the funeral, and their sorrowful cries echoed through the mountains. Initially, when Zen Master Zhongfeng passed away, during the funeral feast, this monk said to the assembly, 'Twelve years later, hold another Dharma assembly for this old monk.' The assembly did not quite believe it, but it came to pass. Later, the court bestowed the posthumous title of Buddha Wisdom Perfect Enlightenment Right Awakening Universal Salvation Zen Master (Tianmu Miaosi lineage).

Zen Master Zuyong, the Patch-robed Monk of Dajue

Zen Master Zuyong was from Ninghai. He served Zen Master Gaofeng Miao for a long time, personally husking rice and cooking. He was very dark and thin in appearance, simple and lacking in literary talent. Later, he led the monastery and his teachings were outstanding. When Zen Master Miao passed away, the assembly requested him to return to Dajue Temple, Zen Master Zhongfeng's original residence. Zen Master Zuyong strongly declined, recommending Zen Master Zuyong to lead the monastery. His mountain dwelling verse says: 'Cutting trees and binding thatch to build a house to live in, picking thorns and weaving a fence to open beside the stream. It is that Lazy Zan (a Chan monk of the Tang Dynasty) has no spiritual efficacy, attracting the emperor to issue edicts three times.' Later, he wrote a verse in the Osmanthus Hall of Zhongzhu Temple and passed away while sitting in the lotus position (Tianmu Miaosi lineage).

Zen Master Kongzhong Jia of Baiyun Mountain in Chuzhou

Zen Master Kongzhong Jia received the Dharma from Zen Master Gaofeng and resided on Baiyun Mountain. Zen monks from all directions came to visit upon hearing of him, and their shoes filled the doorway. In the summer of Bingzi year (1276 AD) of the Zhiyuan era (Yuan Dynasty emperor's reign), one day, Zen Master Kongzhong Jia took up a brush and wrote a verse saying: 'Earth, water, fire, and wind (Buddhist terms, referring to the four elements that constitute the world) have already been recorded by the Buddhas. Burying the First Meaning (Buddhist term, referring to the highest truth) deep in the ground. It saves the donors a few pieces of firewood and saves people from saying there are no relics (Buddhist term, referring to the crystalline remains left after a monk's cremation).' After writing, he passed away while sitting (Tianmu Miaosi lineage, the above four people).

Zen Master Shicheng of Prajna's Unique Learning

Zen Master Shicheng instructed the assembly, saying: 'Those with aspirations, while the monastery has ample firewood and convenient water, and the monks' hall is warm, make a vow not to leave for three years, and you will surely have great benefits. Some people, as soon as they start practicing, feel their minds are light and peaceful, and their vision is clear, and they immediately give up, writing verses and poems, speaking eloquently, thinking they have achieved great enlightenment, wasting their entire lives. It is a pity for all the effort they put in before, only to give up halfway. Once the last breath is cut off, what will you rely on to guarantee yourself? Fellow practitioners, if you want to escape the cycle of birth and death,'

參須實參。悟須實悟始得(靈云定嗣)。

杭州徑山竺遠正源禪師

毆陽文忠公之裔。世居南康。年二十七。剃染受具參方。首謁虛谷陵。陵舉龍潭吹滅紙燭話。師曰。焦石可破層冰。陵曰。破后如何。師曰。探索乃知。陵曰。所知者何事。師擬對。陵劈脊便打。師悚然喻旨。住徑山。賜號佛慧慈照普應禪師(徑山陵嗣)。

婺州寶林桐江紹大禪師

嚴州吳氏子。世居桐江。因以為號。參虛谷于徑山。佩服心印。遍游江湖。一日慨然嘆曰。吾今而後。乃知法無異味也。遂罷參。手翻大藏凡三過。內外學咸通其旨○至順壬申。出住郡之烏龍。后遷云黃寶林。一時法會。號稱極盛。一日示疾。鳴鐘集眾敘謝眾請偈。師接筆擲地曰。縱書到彌勒下生。寧復離此。翛然坐化。阇維舍利如紺珠。齒牙不壞(徑山陵嗣已上二人)。

汝州香巖無聞思聰禪師

香山人。初參獨峰。次見淮西無能教。示無字話。一日晤同參敬上座。敬問你六七年來。有甚見處。師曰。每日只是目前無一物。敬曰。你者一絡索。從甚處來。師惘然。問曰。畢竟明此大事應作么生敬曰不見道要知端的意。北斗面南看。說了便去。師被一拶。直得行不知行。坐不知坐。五七日間。不提無字。倒只看要知端的意。北斗面南

【現代漢語翻譯】現代漢語譯本：參禪要參透真切的道理。領悟要真正領悟才能有所得（靈云定嗣）。

杭州徑山竺遠正源禪師

是歐陽文忠公的後代，世代居住在南康。二十七歲時，剃度出家，受具足戒后開始參訪各地。首先拜訪虛谷陵禪師。虛谷陵禪師舉龍潭吹滅紙燭的話頭來開示他。正源禪師說：『焦石可以破開厚厚的冰層。』虛谷陵禪師問：『破開之後如何？』正源禪師說：『探索之後才能知道。』虛谷陵禪師問：『所知道的是什麼事？』正源禪師剛要回答，虛谷陵禪師就劈頭蓋臉地打了他。正源禪師悚然領悟了其中的旨意。後來住持徑山寺，被賜予『佛慧慈照普應禪師』的稱號（徑山陵嗣）。

婺州寶林桐江紹大禪師

是嚴州吳氏之子，世代居住在桐江，因此以桐江為號。在徑山參訪虛谷禪師，佩服並領會了他的心印。之後遍游各地。一天，他感慨地說：『我從今以後，才知道佛法沒有不同的味道啊。』於是閉關修行，親手翻閱大藏經三遍，內外學都通曉其旨。元朝至順年間（1330年），出任婺州烏龍寺住持，後來遷往云黃寶林寺。一時之間，法會盛況空前。一天，他示現疾病，鳴鐘召集大眾，敘述感謝之意。大眾請求他留下偈語。紹大禪師拿起筆，寫完后擲在地上，說：『縱然寫到彌勒下生，終究離不開這個。』說完就安詳坐化了。火化后，舍利如紺青色的寶珠，牙齒沒有損壞（徑山陵嗣，以上二人）。

汝州香巖無聞思聰禪師

是香山人。最初參訪獨峰禪師，後來拜見淮西無能教禪師，無能教禪師用『無』字話頭來開示他。一天，思聰禪師遇到同參敬上座。敬上座問他：『你六七年來，有什麼見地？』思聰禪師說：『每日只是目前無一物。』敬上座說：『你這一堆葛藤，從哪裡來的？』思聰禪師茫然不知所措，問道：『到底要明白這件事，應該怎麼做？』敬上座說：『沒聽過嗎？要知端的意，北斗面南看。』說完就走了。思聰禪師被這一逼問，直弄得行走不知行走，坐臥不知坐臥。五七天里，不再提起『無』字，反而只是想著『要知端的意，北斗面南看』。

【English Translation】 English version: To truly participate in Chan (參禪), one must penetrate the genuine principles. To truly comprehend (悟), one must genuinely comprehend to gain something (Lingyun Dingsi).

Zen Master Zhuyuan Zheng Yuan of Jingshan Temple in Hangzhou

He was a descendant of Ouyang Wenzhong Gong (歐陽文忠公), and his family had lived in Nankang for generations. At the age of twenty-seven, he was tonsured and received the full precepts, and began to visit various places to study. He first visited Zen Master Xugu Ling (虛谷陵). Zen Master Ling used the story of Longtan (龍潭) blowing out the candle to enlighten him. Zen Master Zheng Yuan said, 'A scorched stone can break through thick ice.' Zen Master Ling asked, 'What about after breaking through?' Zen Master Zheng Yuan said, 'One can only know after exploring.' Zen Master Ling asked, 'What is it that one knows?' As Zen Master Zheng Yuan was about to answer, Zen Master Ling struck him head-on. Zen Master Zheng Yuan was startled and understood the meaning. Later, he became the abbot of Jingshan Temple (徑山寺) and was given the title 'Buddha Wisdom Compassionate Illumination Universal Response Zen Master' (Jingshan Ling's successor).

Zen Master Shaoda of Tongjiang Baolin Temple in Wuzhou

He was a son of the Wu family of Yanzhou, and his family had lived in Tongjiang for generations, hence the name Tongjiang. He visited Zen Master Xugu at Jingshan Temple, admiring and understanding his mind-seal. Afterwards, he traveled extensively. One day, he exclaimed with emotion, 'Only now do I know that the Dharma has no different flavors.' Thereupon, he entered seclusion, personally reading the entire Tripitaka three times, understanding the meaning of both internal and external studies. In the Renshen year of the Zhishun era of the Yuan Dynasty (1330 AD), he became the abbot of Wulong Temple in Wuzhou, and later moved to Yunhuang Baolin Temple. For a time, the Dharma assembly was extremely prosperous. One day, he manifested illness, rang the bell to gather the assembly, and expressed his gratitude. The assembly requested him to leave a verse. Zen Master Shaoda picked up the brush, wrote, and threw it to the ground, saying, 'Even if I write until Maitreya descends, I will never leave this.' After saying that, he passed away peacefully in a seated posture. After cremation, the relics were like dark blue jewels, and his teeth remained intact (Jingshan Ling's successor, the above two).

Zen Master Si Cong Wuwen of Xiangyan Temple in Ruzhou

He was a native of Xiangshan. He first visited Zen Master Dufeng, and later met Zen Master Wuneng Jiao of Huaixi, who used the 'Mu' (無) character koan to enlighten him. One day, Zen Master Si Cong met fellow practitioner Venerable Jing. Venerable Jing asked him, 'What insights have you had in the past six or seven years?' Zen Master Si Cong said, 'Every day, there is simply nothing before my eyes.' Venerable Jing said, 'Where does this tangle of yours come from?' Zen Master Si Cong was at a loss and asked, 'How should one ultimately understand this great matter?' Venerable Jing said, 'Haven't you heard? To know the true meaning, look at the Big Dipper facing south.' After saying that, he left. Zen Master Si Cong was so pressed by this question that he didn't know whether he was walking or sitting. For five or seven days, he stopped mentioning the 'Mu' character, and instead only thought about 'To know the true meaning, look at the Big Dipper facing south.'

看。偶到凈頭寮。與眾同坐。疑情不解。有飯食頃。頓覺胸次輕清。情想破裂。目前人物。一切不見。省來通身汗流。遂見敬。敬舉扇曰。速道速道。師遽曰。舉起分明也妙哉。清風匝匝透人懷。箇中消息無多子。直得通身歡喜來。自此下語作頌。都無滯礙。及至向上一路。又不得灑落。乃入香巖山過夏。單提無字。一日不覺身心如一座屋。倒卻四壁一般。無一法可當情。值鐵山瓊和尚。從高麗回至石霜。師往見。瓊問何處人。師曰。汝州。山曰。風穴祖師面目如何。師將二十年工夫。通說一遍。瓊把定咽喉問如何是無字。師曰。近從潭州來。不得湖北信。瓊曰。未在。更道。師曰。和尚幾時離高麗。瓊曰。未在。更道。師喝一喝。拂袖便出。瓊曰。者兄弟都好。只一件大病。我發明了。師聞而感激。因求抉擇。復入光州山中。前後十七年。方得穎脫○示眾。法無定相。遇緣即宗。秉金剛劍。吞栗棘蓬。截斷衲僧舌頭。坐卻毗盧頂𩕳。豎一莖草。作丈六金身。將丈六金身。作一莖草。直教寸絲不掛。月冷秋空。寒灰髮𦦨。到者里喚作佛法。入地獄如箭射。不喚作佛法。亦入地獄如箭射。諸仁者。畢竟作么生會。不見船子和尚道。藏身處沒軌跡。沒軌跡處莫藏身。雖然恁么。正眼觀來。儘是閑傢俱。衲僧分上。料掉沒交

涉(鐵山瓊嗣)。

湖州福源天湖石屋清珙禪師

蘇州常熟人。族姓溫。首參高峰。示萬法歸一話。服勤三年。無所發明。因至建陽庵。參信和尚。問何來。師曰。天目。信曰。有何指示。師曰。參萬法歸一話。信曰。汝作么生會。師無語。信曰。此是死句。什麼害熱病底。教汝與么。師拜求指的。信曰。有佛處不得住。無佛處急走過。意旨如何。師不契。信曰。者也是死句。師不覺悚慄汗下○一日入室。信再理前話。師曰。上馬見路。信呵曰。汝在此幾多時。猶作者個見解。師發憤而去。中途忽舉首見風亭。豁然有省。遂返。語信曰。某甲今日會得活句也。信曰。汝作么生會。師曰。清明時節雨初晴。黃鶯枝上語分明。庵頷之。后辭去。信門送之曰。他日與汝同龕○廣教府馳檄請住當湖福源。師堅臥不起。往返至再。師勉就。入院上堂。把住也鋒𨦵不露。放行也十字縱橫。水云深處相逢。卻在千峰頂上。千峰頂上相逢。卻在水云深處。今朝福源寺里。開堂演法。昨日天湖庵畔。墾土耕煙。所以道法無定相。遇緣即宗。可傳真寂之風。仰助無為之化。正與么時如何。拈拄杖卓一下。九萬里鵬才展翼。十千年鶴便翱翔○上堂。一身清凈。則多身清凈。一世界清凈。則多世界清凈。東司頭臭氣。佛殿里篷塵。

【現代漢語翻譯】現代漢語譯本：（涉，為鐵山瓊嗣禪師的法嗣。）

湖州福源天湖石屋清珙禪師：

是蘇州常熟人，俗家姓溫。最初參訪高峰禪師，被指示參『萬法歸一』的話頭。他勤奮修行三年，卻毫無領悟。於是前往建陽庵，參訪信和尚。信和尚問他從哪裡來，清珙禪師回答說：『天目山。』信和尚問：『有什麼指示嗎？』清珙禪師說：『參『萬法歸一』的話頭。』信和尚問：『你是怎麼理解的？』清珙禪師無言以對。信和尚說：『這是死句，像得了熱病一樣。是誰教你這樣說的？』清珙禪師拜求指點。信和尚說：『有佛處不得住，無佛處急走過，』這是什麼意思？清珙禪師不領會。信和尚說：『這也是死句。』清珙禪師不禁驚恐流汗。有一天入室，信和尚再次提起之前的話頭。清珙禪師說：『上馬見路。』信和尚呵斥道：『你在這裡這麼久了，還是這種見解！』清珙禪師憤然離去。途中忽然抬頭看見風亭，豁然開悟，於是返回。告訴信和尚說：『我今天領會了活句了。』信和尚問：『你是怎麼領會的？』清珙禪師說：『清明時節雨初晴，黃鶯枝上語分明。』信和尚點頭認可。後來清珙禪師告辭離去，信和尚送他出門，說：『將來與你同龕。』

廣教府發文書請清珙禪師住持當湖福源寺，清珙禪師堅決推辭。往返多次，清珙禪師勉強答應。入院上堂說法時說：『把住時鋒芒不露，放開時縱橫交錯。在水云深處相逢，卻在千峰頂上。在千峰頂上相逢，卻在水云深處。』今天在福源寺里，開堂演法，昨天還在天湖庵旁，墾荒種田。所以說道法沒有固定的形式，遇到機緣就是宗旨。可以傳揚真寂禪師的風範，仰仗無為的教化。正在這個時候該怎麼辦呢？』拈起拄杖敲擊一下，說：『九萬里的鵬鳥才展開翅膀，一千年的仙鶴便自由翱翔。』

上堂說法時說：『一身清凈，則多身清凈；一世界清凈，則多世界清凈。』東司（廁所）頭的臭氣，佛殿里的灰塵。

【English Translation】 English version: (She, is a Dharma successor of Zen Master Tieshan Qiongsi.)

Zen Master Qinggong Shiwu of Tianhu Fuyuan Temple in Huzhou:

Was a native of Changshu, Suzhou, with the surname Wen. He initially visited Zen Master Gaofeng and was instructed to contemplate the 'ten thousand dharmas return to one' koan. He diligently practiced for three years without any enlightenment. He then went to Jianyang Hermitage to visit Monk Xin. Monk Xin asked him where he came from, and Zen Master Qinggong replied, 'Tianmu Mountain.' Monk Xin asked, 'What instructions do you have?' Zen Master Qinggong said, 'I am contemplating the 'ten thousand dharmas return to one' koan.' Monk Xin asked, 'How do you understand it?' Zen Master Qinggong was speechless. Monk Xin said, 'This is a dead phrase, like having a fever. Who taught you to say this?' Zen Master Qinggong bowed and asked for guidance. Monk Xin said, 'Do not abide where there is Buddha, and quickly pass by where there is no Buddha.' What is the meaning of this? Zen Master Qinggong did not understand. Monk Xin said, 'This is also a dead phrase.' Zen Master Qinggong was startled and sweated profusely. One day, during a private interview, Monk Xin brought up the previous koan again. Zen Master Qinggong said, 'Seeing the road upon mounting the horse.' Monk Xin scolded, 'You have been here for so long, and you still have this kind of understanding!' Zen Master Qinggong left in anger. On the way, he suddenly looked up and saw a wind pavilion, and he suddenly became enlightened. He then returned and told Monk Xin, 'Today I have understood the living phrase.' Monk Xin asked, 'How did you understand it?' Zen Master Qinggong said, 'The weather is clear after the rain in Qingming (Qingming Festival), and the orioles sing clearly on the branches.' The monk nodded in approval. Later, Zen Master Qinggong bid farewell and left. Monk Xin saw him off and said, 'One day, we will share the same niche.'

The Guangjiao Prefecture sent an official document inviting Zen Master Qinggong to reside at Fuyuan Temple in Danghu, but Zen Master Qinggong firmly declined. After repeated requests, Zen Master Qinggong reluctantly agreed. When he entered the temple and gave a Dharma talk, he said, 'When holding on, the sharp edge is not revealed; when letting go, it is crisscrossed in all directions. Meeting in the depths of the water and clouds, yet it is on the summit of a thousand peaks. Meeting on the summit of a thousand peaks, yet it is in the depths of the water and clouds.' Today, in Fuyuan Temple, I am opening the Dharma hall and expounding the Dharma. Yesterday, I was still reclaiming land and farming by Tianhu Hermitage. Therefore, the Dharma has no fixed form, and encountering conditions is the principle. It can transmit the style of Zen Master Zhenji and rely on the transformation of non-action. What should be done at this very moment?' He picked up his staff and struck it once, saying, 'The Peng bird with ninety thousand miles of wings has just spread its wings, and the crane with ten thousand years of life soars freely.'

During an Dharma talk, he said, 'If one body is pure, then many bodies are pure; if one world is pure, then many worlds are pure.' The stench from the toilet and the dust in the Buddha hall.

且道從什麼處得來。以手掩鼻曰。又是一點也○上堂。所聞不可聞所見不可見。昨夜五更風。吹落桃華片。蒼苔面上生紅霞。百鳥不來春爛熳○至正間。朝廷降香幣。皇后賜金襕法衣。有聞天湖之風。吟天湖之詩者。莫不心爽神慕。以為真得古先德遺型○一日示微疾。遂集眾訣。眾請後事。師索筆書偈曰。青山不著臭屍骸。死了何須掘土埋。顧我也無三昧火。光前絕後一堆柴。書畢。擲筆而逝。阇維舍利五色。塔于天湖之源。及庵塔右麓。果符同龕之讖○高麗國師大古愚公。嘗侍師得旨。王聞欽渴。表達朝廷。敕謚佛慈慧照禪師。仍乞移文浙江。請師舍利歸國供養(道場信嗣)。

杭州凈慈平山處林禪師

本郡仁和王氏子。十七受具。辭母參方。母為治裝。越數日復還。母誡之曰。大凡學道。當持不退轉心。何趑趄乃爾耶。師遂痛自警䇿。溯濤江。謁及庵信于金華。信一見器之。留居侍司。一夕。信捻紙沁膏以代燭。舉示師曰。龍潭吹滅。汝作么生。師方擬答。信遽以手掩其口。從此悟入。信遷道場。命典藏鑰。未幾秉拂升座。機如瓶瀉。眾咸懾伏○洎信示寂。往依虛谷陵于仰山。居第二座○臨終。更衣沐浴。集眾說偈而化。來謚普慧性悟禪師(道場信嗣)。

婺州羅山正覺石門至剛禪師

【現代漢語翻譯】現代漢語譯本：又說道是從什麼地方得來的呢？（信禪師）用手摀住鼻子說：『又是一點啊。』（信禪師）上堂說法：『所聽到的不一定是真的，所看到的也不一定是真的。昨夜五更時分，一陣風吹落了桃花片，蒼苔的表面上生出了紅色的光彩，百鳥不來，春天顯得過於爛漫。』至正年間（1341-1368），朝廷降下香幣，皇后賜予金襕法衣。凡是聽到天湖的傳說，吟詠天湖的詩歌的人，沒有不感到心曠神怡，神思嚮往的，認為（信禪師）真正得到了古代賢德之人的遺風。有一天，（信禪師）略微示現疾病，於是召集眾人訣別。眾人請求（信禪師）安排後事。（信禪師）索要筆墨書寫偈語說：『青山不留存這具臭皮囊，死了又何必挖掘泥土埋葬？顧及我也沒什麼三昧真火，光前絕後只剩下一堆柴。』寫完，扔掉筆就去世了。荼毗后得到五色舍利，建塔于天湖的源頭以及庵塔的右邊山麓，果然應驗了同龕的預言。高麗國師大古愚公，曾經侍奉（信禪師）得到教誨，國王聽說后非常欽佩渴慕，上達于朝廷，朝廷敕封（信禪師）為佛慈慧照禪師，並且請求移文浙江，請（信禪師）的舍利歸國供養（道場信嗣）。

杭州凈慈平山處林禪師

是本郡仁和縣王氏之子。十七歲受具足戒，告別母親外出參學。母親為他準備行裝，過了幾天他又回來了。母親告誡他說：『凡是學道，應當持有不退轉的決心，為何猶豫不決如此呢？』（處林禪師）於是痛下決心自我警策，沿著濤江而上，在金華拜見了及庵信禪師。信禪師一見到他就很器重他，留他在身邊侍奉。一天晚上，信禪師捻紙浸油代替蠟燭，舉起來給（處林禪師）看，說：『龍潭吹滅了蠟燭，你怎麼辦？』（處林禪師）剛要回答，信禪師立刻用手摀住他的嘴。從此（處林禪師）領悟入門。信禪師遷往道場，命令（處林禪師）掌管藏經的鑰匙。沒過多久，（處林禪師）就手持拂塵升座說法，機鋒如瓶中之水傾瀉而出，眾人都感到敬畏順服。等到信禪師示寂，（處林禪師）前往仰山依止虛谷陵禪師，擔任第二座。臨終時，（處林禪師）更換衣服沐浴，召集眾人說了偈語后圓寂。後來謚號為普慧性悟禪師（道場信嗣）。

婺州羅山正覺石門至剛禪師

【English Translation】 English version: And asked, from where did it come? (Chan Master Xin) covered his nose with his hand and said, 'It's just a little bit more.' (Chan Master Xin) ascended the hall and said: 'What is heard may not be true, and what is seen may not be true. Last night, at the fifth watch, a gust of wind blew down peach blossoms, and red clouds grew on the surface of the green moss. A hundred birds do not come, and spring seems too luxuriant.' During the Zhi Zheng period (1341-1368), the court sent down incense coins, and the empress bestowed a gold-embroidered kasaya. Those who heard the legend of Tianhu and recited the poems of Tianhu could not help but feel refreshed and yearn for it, believing that (Chan Master Xin) had truly obtained the legacy of ancient virtuous people. One day, (Chan Master Xin) slightly manifested illness, so he gathered everyone to bid farewell. The crowd asked (Chan Master Xin) to arrange the funeral affairs. (Chan Master Xin) asked for pen and ink and wrote a verse saying: 'The green mountain does not keep this stinking corpse, why bother digging up the soil to bury it after death? Considering that I have no samadhi fire, only a pile of firewood remains after me.' After writing, he threw away the pen and passed away. After cremation, five-colored sariras were obtained, and a pagoda was built at the source of Tianhu and at the foot of the right side of the hermitage pagoda, which indeed fulfilled the prophecy of the same niche. The Great Ancient Master Yugong, the national preceptor of Goryeo, once served (Chan Master Xin) and received teachings. The king was very admired and yearned for it after hearing about it, and reported it to the court. The court posthumously conferred (Chan Master Xin) the title of Chan Master Foci Huizhao, and requested to transfer the document to Zhejiang to request (Chan Master Xin)'s sariras to be enshrined in his country (Daocheng Xin descendant).

Chan Master Chulin of Pingshan, Jingci Temple, Hangzhou

He was the son of the Wang family of Renhe County in this prefecture. At the age of seventeen, he received the full precepts, bid farewell to his mother, and went out to study. His mother prepared his luggage for him, and after a few days he returned. His mother admonished him, saying: 'In general, when studying the Way, one should have a non-retrogressive determination. Why are you hesitating so much?' (Chan Master Chulin) then made a firm determination to warn himself, went up the Tao River, and visited Chan Master Ji'an Xin in Jinhua. Chan Master Xin valued him at first sight and kept him by his side to serve him. One night, Chan Master Xin twisted paper and soaked it in oil to replace the candle, held it up to show (Chan Master Chulin), and said: 'Longtan blew out the candle, what will you do?' (Chan Master Chulin) was about to answer when Chan Master Xin immediately covered his mouth with his hand. From then on, (Chan Master Chulin) realized and entered the path. Chan Master Xin moved to the Daocheng Temple and ordered (Chan Master Chulin) to take charge of the keys to the sutra collection. Before long, (Chan Master Chulin) held the whisk and ascended the seat to preach, and his eloquence was like water pouring out of a bottle, and everyone felt awe and submission. When Chan Master Xin passed away, (Chan Master Chulin) went to Yangshan to rely on Chan Master Xugu Ling and served as the second seat. At the time of his death, (Chan Master Chulin) changed his clothes, bathed, and gathered the crowd to say a verse before passing away. Later, he was posthumously named Chan Master Puhui Xingwu (Daocheng Xin descendant).

Chan Master Zhigang of Shimen, Zhengjue Temple, Luoshan, Wuzhou

世居山麓。得法于及庵信和尚。遊歷罷歸里。里人即其地營建寶坊。文其楣曰。正覺○小參。踏翻生死海。涓滴不留。推倒涅槃城。纖塵不立。且是不勞餘力。如壯士揮戈。鋒铓不犯。如人善射。毫髮無差。自然處處逢源。頭頭合轍。不假修證。本自圓成。盡大地是勝妙覺場。遍法界是真如實地。悟取人人有分。了知個個無虧。一念不生。入三摩地。一塵不動。轉大法輪。自利利他。俱登彼岸。全身放下。總得自由。到者里說甚涅槃生死。真如佛性。了無一法當情。直得十方坐斷。擊拂子。見徹本來無隱蔽。紛紛桂子散天香○臨終訣眾偈曰。七十六年。瞭然寬廓。拶破虛空。須彌倒卓(道場信嗣已上三人)。

杭州海門天真惟則禪師

吳興費氏子。謁楚石千巖無見無聞諸大尊宿。因緣不契。后之匡廬。遇無極源和尚。親炙之。源終日不語。無所啓發。一日值源如廁。師急趨前問曰。如何是祖師西來意。源擒住曰。道道。師豁然頓悟○洪武初。詔徴天下高僧赴京。天界住持西白金公。首以師名薦。俄以足疾請歸。一日侵晨告眾。瞑目而逝。茶毗獲舍利無數。頂骨牙齒舌根不壞(匡廬源嗣)。

臺州華頂無見先睹禪師

本郡仙居葉氏子。因白雲度問西來密意。未審如何。師云。待娑羅峰點頭。即

向汝道。(介庵進頌曰小姑臨嫁索根由嫂對歸時向汝酬待到歸來問端的半含笑語半含羞)示眾。風冷冷。日杲杲。薝蔔華開滿路香。池塘一夜生春草。堪悲堪笑老瞿曇四十九年說不到。阿呵呵。拍禪床下座○示眾。若論此事。一大藏教。詮註不及。天下老和尚。拈提不起。直饒有傾湫之辯。倒岳之機。到者里一點也用不著。諸仁者。饑則吃飯。困則打眠。熱則乘涼。寒則向火。一一天真。一一明妙。何得踏步向前。論禪論道。將魚目為珠。認橘皮作火。不見道大機須透徹。大用須直截。不識東家孔丘翁。卻向他邦尋禮樂。卓拄杖下座○元統甲戌五月望日。遺書謝道侶。說偈跏趺而逝。阇維白乳如注。舍利凝結。成五色彩。瘞于所居之西。來號真覺。塔曰寂光(瑞巖寶嗣)。

慶元松巖秋江元湛禪師(傳燈正宗誤入未詳卷)

久從龍象游。后參瑞巖寶和尚得旨。后游松巖。愛其清勝。不忍去。遂趺坐石上。俄有二虎踞坐其側。若護衛狀。師命之伏。枕其背熟睡。山民異之。即其處創精藍以居之○將化別眾。就龕說偈曰。洗浴著衣生祭了。跏趺晏坐入龕藏。華開鐵樹泥牛吼。一月長輝天地光○復謂眾曰。十五年後寺當火。啟龕則火可止。至期果然。眾亟開龕。師神色如生。爪發俱長(瑞巖寶嗣○恕中和尚禮塔

【現代漢語翻譯】現代漢語譯本向你說道。（介庵進頌說：『小姑出嫁索要根由，嫂子回答說等她回來時再告訴你。等到她回來問個究竟，半含笑容半含羞澀』）開示大眾。風冷冷的，陽光明亮。薝蔔華（zhan bu hua, 一種香花）盛開，滿路飄香。池塘一夜之間長滿了春草。可悲又可笑啊，老瞿曇（Gautama，釋迦牟尼佛）四十九年也說不透徹。阿呵呵。拍禪床下座。開示大眾。如果論這件事，全部的佛經都詮釋不及，天下的老和尚都提不起。縱然有像傾倒深淵一樣的辯才，像推倒山嶽一樣的機鋒，到這裡一點也用不著。各位仁者，餓了就吃飯，困了就睡覺，熱了就乘涼，冷了就烤火。一切都是天真自然，一切都是明瞭玄妙。為何還要踏步向前，論禪論道，將魚眼睛當珍珠，把橘子皮當火把？不見道『大機須透徹，大用須直截。』不認識自家的孔丘（Kong Qiu，孔子），卻到別的國家去尋找禮樂。卓拄杖下座。元統甲戌（1334年）五月十五日，留下遺書告別道友，說完偈語后結跏趺坐而逝。荼毗（火化）后，白色的乳汁像水一樣流出，舍利凝結，呈現五種顏色。埋葬在所居住的西邊，後人稱他為真覺，塔叫做寂光（瑞巖寶嗣）。

慶元松巖秋江元湛禪師（《傳燈正宗》誤入，未詳卷）

很久以來跟隨著龍象（比喻高僧）遊歷，後來參拜瑞巖寶和尚得到旨意。之後遊歷松巖，喜愛這裡的清凈優美，不忍離去，於是趺坐石上。不久有兩隻老虎蹲坐在他旁邊，像護衛一樣。禪師命令它們趴下，枕著它們的背熟睡。山民對此感到驚異，就在那裡建立精藍（寺廟）來供他居住。將要圓寂時告別大眾，就著龕說偈語：『洗浴穿衣，生前祭奠完畢，跏趺晏坐，進入龕中安藏。鐵樹開花，泥牛吼叫，一輪明月，長久照耀天地』。又對大眾說：『十五年後寺廟當發生火災，開啟我的龕就可以止住火。』到了那一天果然如此。大眾急忙打開龕，禪師神色如生，指甲和頭髮都長長了（瑞巖寶嗣。恕中和尚禮塔）。

【English Translation】 English version I say to you. (Jie'an presented a verse saying, 'The young lady asks for the reason when she gets married, the sister-in-law replies that she will repay you when she returns. When she comes back to ask the truth, half smiling and half shy') Instructing the assembly. The wind is cold. The sun is bright. Champak (zhan bu hua, a fragrant flower) flowers bloom, filling the road with fragrance. Spring grass grows overnight in the pond. How sad and laughable, old Gautama (釋迦牟尼佛) couldn't explain it thoroughly in forty-nine years. Aha ha. Slap the Zen bed and step down. Instructing the assembly. If we talk about this matter, the entire Tripitaka (Buddhist scriptures) cannot explain it, and the old monks in the world cannot bring it up. Even if there is eloquence like pouring out of a deep pool, and the opportunity to overturn mountains, it is useless here. Dear friends, eat when you are hungry, sleep when you are sleepy, enjoy the cool when it is hot, and warm yourself by the fire when it is cold. Everything is natural and pure, everything is clear and wonderful. Why do you step forward to discuss Zen and Tao, taking fish eyes as pearls and orange peels as torches? Don't you see that 'Great opportunity must be thorough, great use must be straightforward.' Not knowing Confucius (Kong Qiu, 孔子) of your own family, but seeking etiquette and music in other countries. Strike the staff and step down. On the fifteenth day of the fifth month of the Yuan Dynasty Jiaxu year (1334 AD), he left a will to bid farewell to his fellow practitioners, and after saying the verse, he passed away in a lotus position. After cremation, white milk flowed out like water, and the relics solidified, showing five colors. Buried in the west of where he lived, later generations called him Zhenjue, and the pagoda was called Jiguang (Ruiyan Baosi).

Zen Master Qiujiang Yuanzhan of Songyan, Qingyuan (wrongly included in the Transmission of the Lamp, details unknown)

He traveled with the dragon elephants (a metaphor for eminent monks) for a long time, and later visited the monk Baohua of Ruiyan and obtained his meaning. Later, he traveled to Songyan, loved its purity and beauty, and couldn't bear to leave, so he sat in the lotus position on a stone. Soon, two tigers squatted beside him, like guards. The Zen master ordered them to lie down and fell asleep with their backs as pillows. The mountain people were amazed by this, and built a Jinglan (temple) there for him to live in. When he was about to pass away, he bid farewell to the public and said the verse in the niche: 'Washing and dressing, the pre-mortem sacrifice is completed, sitting in the lotus position, entering the niche for burial. Iron trees bloom, mud cows roar, a round of bright moon, shines on the world for a long time.' He also said to the public: 'Fifteen years later, the temple will catch fire, and opening my niche can stop the fire.' It happened as he said on that day. The public hurriedly opened the niche, and the Zen master's expression was lifelike, and his nails and hair had grown long (Ruiyan Baosi. Monk Shuzhong pays homage to the pagoda).

偈曰活葬松巖二十年眼睛鼻孔尚依然我來欲起那伽定石火光中話別傳)。

杭州鳳山一源靈禪師

寧海人。參瑞巖充堂司。一日入室請益趙州勘婆話。山曰。維那你試下一語看。師曰。盡大地人無柰者婆子何。山曰。山僧則不然。盡大地人無柰趙州何。師當下如病得汗○住鳳山上堂。舉昔世尊升座文殊白椎公案。師曰。世尊已是錯說。文殊已是錯傳。新鳳山已是錯舉。會么。字經三寫。烏焉成馬(瑞巖寶嗣已上三人)。

明州天童平石砥禪師

送慍藏主。省徑山元叟和尚偈曰。山頭老漢八十一。如此東南大法城。雙𩯭又添新歲白。片言能使古風清。為人不用擊虎術。養子寧忘䑛犢情。明月堂前坐深夜。餘光分得到長庚(東巖日嗣)。

日本夢窗智曤國師

姓源氏。本國勢州人。宇多天王九世孫也。九歲出家。十八歲為大僧。每夢遊中國。乃決志參方。初見一山寧。備陳求法之誠。山曰。我宗無語句。亦無一法與人。師曰。豈無方便乎。山曰。本來廓然。是大方便。師疑悶不輟。復謁高峰日和尚。日曰。一山有何指示。師述前語。日厲聲喝曰。何不道和尚漏逗不少。師于言下有省。益自奮勵。一夕坐久。忽倚壁身踣。豁然大悟。作偈有等閑擊破虛空骨之句。呈似日。日為印可。乃

【現代漢語翻譯】現代漢語譯本：偈語說：『活埋在松樹巖石下二十年，眼睛鼻孔依然存在。我來想要喚醒那伽（龍），在石火光中道別。』

杭州鳳山一源靈禪師

是寧海人。參學于瑞巖禪師處，擔任充堂司的職務。一天，進入方丈室請求開示趙州勘婆（趙州禪師考驗老婦）的話頭。瑞巖禪師說：『維那，你試著下一轉語看看。』一源靈禪師說：『整個大地的人都奈何不了這個老婦，這是為什麼呢？』瑞巖禪師說：『我則不這樣認為，整個大地的人都奈何不了趙州禪師啊。』一源靈禪師當下如同久病得汗一般豁然開朗。後來住持鳳山，上堂說法時，舉了過去世尊（釋迦牟尼佛）升座，文殊（文殊菩薩）白椎（敲椎）的公案。一源靈禪師說：『世尊已經是錯說了，文殊已經是錯傳了，新鳳山已經是錯舉了。明白嗎？文字經過多次抄寫，烏字也會變成馬字（指以訛傳訛）。』（瑞巖寶嗣及以上三人）。

明州天童平石砥禪師

送別慍藏主時，引用徑山元叟和尚的偈語說：『山頭老漢八十一歲，是東南大法城的棟樑。鬢髮又增添了新年的白色，片言隻語也能使古風清正。教導人不用擊虎的手段，養育孩子難道能忘記舔犢之情嗎？明月堂前深夜靜坐，餘光也能分照到長庚星（金星）。』（東巖日嗣）。

日本夢窗智曤國師

姓源氏，是日本勢州人，宇多天皇的九世孫。九歲出家，十八歲成為大僧。經常夢見遊歷中國，於是下定決心前往參學。最初拜見一山寧禪師，詳細陳述求法的誠意。一山寧禪師說：『我的宗門沒有語句，也沒有一法可以給人。』夢窗智曤國師說：『難道沒有方便法門嗎？』一山寧禪師說：『本來就廓然空寂，這就是最大的方便。』夢窗智曤國師疑惑不解，沒有停止。又去拜見高峰日和尚。高峰日和尚問：『一山禪師有什麼指示？』夢窗智曤國師敘述了之前的話。高峰日和尚厲聲呵斥道：『為什麼不說一山和尚泄露了不少？』夢窗智曤國師在言下有所領悟，更加奮發努力。一天晚上坐禪很久，忽然靠著墻壁身體倒下，豁然大悟，作偈語有『等閑擊破虛空骨』的句子，呈給高峰日和尚，高峰日和尚為他印可。

【English Translation】 English version: The verse says: 'Buried alive under the pine rock for twenty years, eyes and nostrils still remain. I come wanting to awaken the Naga (dragon), to bid farewell in the spark of flint.'

Zen Master Yiyuan Ling of Fengshan Mountain, Hangzhou

He was from Ninghai. He studied under Zen Master Ruiyan, serving as the chief officer. One day, he entered the abbot's room to request instruction on the topic of Zhaozhou's test of the old woman (Zen Master Zhaozhou's examination of an old woman). Zen Master Ruiyan said, 'Vina, try to offer a turning word on it.' Zen Master Yiyuan Ling said, 'The people of the entire earth can do nothing about this old woman, why is that?' Zen Master Ruiyan said, 'I don't think so. The people of the entire earth can do nothing about Zen Master Zhaozhou.' Zen Master Yiyuan Ling suddenly had a great realization, like sweating after a long illness. Later, he resided at Fengshan Mountain, and when he ascended the hall to give a Dharma talk, he cited the case of the World Honored One (Sakyamuni Buddha) ascending the seat and Manjusri (Manjusri Bodhisattva) striking the gavel. Zen Master Yiyuan Ling said, 'The World Honored One was already wrong to speak, Manjusri was already wrong to transmit, and New Fengshan is already wrong to cite. Do you understand? After a word is copied many times, 'wu' (crow) can become 'ma' (horse) (referring to transmission errors).' (Ruiyan Baosi and the three above).

Zen Master Pingshi Zhi of Tiantong Mountain, Mingzhou

When sending off the monk Yun Zangzhu, he quoted the verse of Zen Master Yuansou of Jingshan Mountain, saying: 'The old man on the mountain is eighty-one years old, the pillar of the great Dharma city in the southeast. The temples have added new white hairs with the new year, a few words can make the ancient customs upright. Teaching people does not require the means of striking a tiger, how can raising children forget the love of licking calves? Sitting late at night in front of the Bright Moon Hall, the remaining light can also be shared with Venus (the evening star).' (Dongyan Riri).

National Teacher Musō Soseki of Japan

His surname was Minamoto, and he was from Ise Province in Japan, a ninth-generation descendant of Emperor Uda (866-931). He left home at the age of nine and became a senior monk at the age of eighteen. He often dreamed of traveling in China, so he resolved to go and study. He first met Zen Master Yishan Ning, and explained in detail his sincerity in seeking the Dharma. Zen Master Yishan Ning said, 'My school has no words, nor does it have a Dharma to give to people.' National Teacher Musō Soseki said, 'Is there no expedient means?' Zen Master Yishan Ning said, 'Originally it is vast and empty, this is the greatest expedient.' National Teacher Musō Soseki was puzzled and did not stop. He went to see Zen Master Gaofeng Rihe. Zen Master Gaofeng Rihe asked, 'What instructions did Zen Master Yishan give?' National Teacher Musō Soseki recounted the previous words. Zen Master Gaofeng Rihe scolded loudly, 'Why don't you say that Zen Master Yishan leaked a lot?' National Teacher Musō Soseki had some understanding in his words, and worked even harder. One night, after sitting in meditation for a long time, he suddenly leaned against the wall and fell down, and had a great realization. He composed a verse with the line 'Casually breaking the bones of empty space', and presented it to Zen Master Gaofeng Rihe, who approved it for him.

出無學元公淵源以𢌿之。後於本國大弘宗教。賜號普濟國師(徑山范下無學元元下高峰日嗣)。

臺州瑞巖空室恕中無慍禪師

本郡臨海陳氏子。從徑山寂照剃落參方。首謁靈石于凈慈。后參竺元道。才擬開口問無字話。被道一喝。師豁然大悟。直得通身汗下。遂呈頌曰。狗子佛性無。春色滿皇都。趙州東院裡。壁上掛葫蘆。道笑曰。恁么會又爭得。師拂袖便出。由茲感激語同參曰。此事如人飲水。冷暖自知。決不在言語文字上。我輩若不遇者老和尚。幾被知解埋沒一生。他日設有把茅蓋頭。當不忘所自○初住象山之靈巖。復主黃巖之瑞巖。時夢堂噩居瑞龍。覬師為寂照嗣師曰。素志有在。不可奪也。開堂日拈香曰。古人出世拈香。酬法乳也。今人出世拈香。酬世恩也。慍上座總不然。昔年行腳到紫籜山中。參個老布衲。彼亦無法可授。我亦無法可受。只向無授受中。拈出供養。前住崑山薦嚴禪寺。竺元道和尚。不圖報德酬恩。只要大家知委○上堂。心如工伎兒。意如和伎者。五識為伴侶。妄相觀眾伎。大眾還識得心也未。若識得心。便識得意。識得意。便識得諸識。識得諸識。便識得妄想。妄想滅則諸識滅。諸識滅則意滅。意滅則心滅。心滅則一切滅。所以道。心生種種法生。心滅種種法滅。喝一喝。

【現代漢語翻譯】以無學元翁的淵源來印證他。後來在本國大力弘揚佛法。朝廷賜號普濟國師（徑山范下是無學元，無學元下是高峰日）。

臺州瑞巖空室恕中無慍禪師

是本郡臨海陳氏的兒子。從徑山寂照處剃度出家，四處參訪。先在凈慈拜訪靈石，后參訪竺元道。剛想開口問『無』字話，就被竺元道呵斥一聲。禪師豁然大悟，全身汗如雨下。於是呈上頌詞說：『狗子佛性無，春色滿皇都。趙州東院裡，壁上掛葫蘆。』竺元道笑著說：『你這樣理解又有什麼用呢？』禪師拂袖而去。從此感激地說：『這件事就像人喝水，冷暖自知。絕對不在言語文字上。我們這些人如果不是遇到老和尚，幾乎就被知解埋沒一生。他日如果搭個茅棚居住，當不忘本源。』當初住在象山的靈巖，後來主持黃巖的瑞巖。當時夢堂噩住在瑞龍，希望禪師作為寂照的嗣法弟子說：『我早有志向，不可強奪。』開堂時拈香說：『古人出世拈香，是爲了報答佛法的乳哺之恩。今人出世拈香，是爲了報答世間的恩情。慍上座我卻不是這樣。往年行腳到紫籜山中，參訪一位老布衲。他也沒有什麼法可以傳授，我也沒有什麼法可以接受。只是在這無授受之中，拈出供養。前住崑山薦嚴禪寺的竺元道和尚。不圖報德酬恩，只要大家知道這件事。』上堂說法：『心如工伎兒，意如和伎者，五識為伴侶，妄相觀眾伎。』大眾還認識這個心嗎？如果認識了這個心，便認識了意。認識了意，便認識了諸識。認識了諸識，便認識了妄想。妄想滅則諸識滅。諸識滅則意滅。意滅則心滅。心滅則一切滅。所以說：『心生種種法生，心滅種種法滅。』喝一喝。

【English Translation】 He was verified by the lineage of Wuxue Yuanweng (無學元翁). Later, he greatly promoted Buddhism in his country. The court bestowed upon him the title of National Teacher Puji (普濟國師) (From Jing Shan Fan (徑山范) came Wuxue Yuan (無學元), and from Wuxue Yuan (無學元) came Gaofeng Ri (高峰日)).

Zen Master Shuzhong Wu Yun (恕中無慍) of Kongshi (空室) Ruiyan (瑞巖) in Taizhou (臺州)

He was a son of the Chen (陳) family of Linhai (臨海) in this prefecture. He was tonsured at Jing Shan Jizhao (徑山寂照) and went on pilgrimage. He first visited Lingshi (靈石) at Jingci (凈慈), and later visited Zhu Yuandao (竺元道). As soon as he tried to ask about the 'Wu (無)' word, he was shouted at by Dao (道). The Zen master suddenly had a great enlightenment, and his whole body was covered in sweat. So he presented a verse saying: 'The dog has no Buddha-nature, the spring is full of the imperial capital. In the east courtyard of Zhao Zhou (趙州), a gourd hangs on the wall.' Dao (道) smiled and said, 'What's the use of understanding it like this?' The Zen master flicked his sleeves and left. From then on, he said gratefully to his fellow practitioners: 'This matter is like a person drinking water, knowing whether it is cold or warm for oneself. It is definitely not in words and letters. If we had not met the old monk, we would have been buried by knowledge and understanding for the rest of our lives. If I build a thatched hut to live in one day, I will not forget where I came from.' He first lived in Lingyan (靈巖) of Xiangshan (象山), and later presided over Ruiyan (瑞巖) of Huangyan (黃巖). At that time, Mengtang E (夢堂噩) lived in Ruilong (瑞龍), hoping that the Zen master would be a successor of Jizhao (寂照), saying: 'I have had my ambition for a long time, and it cannot be taken away.' On the day of the opening ceremony, he picked up incense and said: 'The ancients picked up incense when they entered the world to repay the grace of the Dharma. Today's people pick up incense when they enter the world to repay the kindness of the world. I, the Venerable Yun (慍), am not like this. In the past, I traveled to Zizhuo Mountain (紫籜山) and visited an old cloth-clad monk. He had no Dharma to impart, and I had no Dharma to receive. Only in this non-imparting and non-receiving, I offer it up. I used to live in Jianyansi (薦嚴禪寺) in Kunshan (崑山), the Venerable Zhu Yuandao (竺元道). I don't seek to repay virtue and gratitude, I just want everyone to know about it.' He ascended the hall and said: 'The mind is like a craftsman, the intention is like a musician, the five senses are companions, and they falsely watch the performance. Do you all recognize this mind? If you recognize this mind, you will recognize the intention. If you recognize the intention, you will recognize the senses. If you recognize the senses, you will recognize the delusion. If delusion ceases, then the senses cease. If the senses cease, then the intention ceases. If the intention ceases, then the mind ceases. If the mind ceases, then everything ceases. Therefore, it is said: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.' He shouted once.

山河大地。日月星辰。有什麼過。下座○上堂。趙州與文遠。斗劣不鬥勝。老大不識羞。相席還打令。致使明眼人。無由辯邪正。邪正既不辯。展轉成毛病。瑞巖百不能。愛用無星秤。稱起太虛空。錙銖無欠剩。以此為瑞為祥。以此為坑為阱。斷衲僧之咽喉。續佛祖之慧命○室中垂語曰。穩坐家堂。主人翁因甚不識。掀翻大海。摑碎須彌。平地上因甚抬腳不起。眼光爍破四天下。自家眉毛落盡。因甚不見前後。下語多不契。其機鋒峻拔。學者莫能擬議。一日謝事。入松巖。巖為秋江湛公隱處。萬山之巔。人跡罕至。師悉遣徒御。嶄然獨處。眾涕泣哀請。堅拒不出○洪武七年夏。日本國遣使入貢。向師道風。奏請師化其國。以水晶數珠。峨山石硯為贄。上召至闕。師以老病辭。上憫而不遣。留處天界。全室泐公。延致丈室。時宋景濂方在翰林。詣師劇談道妙。是年冬。奉詔東還。住鄞之翠山。四方叩謁者無虛日。金齒大理僧至京。特入翠山。五十餘人拜床下。各求偈語而去○洪武丙寅七月示微疾。諄諄勉眾。以祖道自重。索筆書偈曰。七十八年。無法可說。末後一句。露柱饒舌。咄。書畢。端坐而逝。遺命阇維煅骨。散水竹間。弟子居頂等不敢遵。乃于唐嶴之原。奉骨瘞焉。著有二會語錄。並山庵雜錄。凈土詩。行世(

【現代漢語翻譯】山河大地（宇宙萬物），日月星辰（太陽、月亮和星星）。有什麼過錯？下座（結束禪修）○上堂（開始講法）。趙州（趙州從諗禪師）與文遠（人名）。爭鬥低劣不爭鬥勝過。老人家不識羞恥。互相敬酒還行酒令。導致明眼人（有智慧的人）。無法分辨邪正。邪正既然不能分辨。輾轉成為毛病。瑞巖（瑞巖師彥禪師）什麼都不擅長。喜歡用沒有星的秤。稱量起太虛空（整個宇宙）。一銖一兩都沒有欠缺剩餘。用這個作為吉祥的徵兆。用這個作為坑害人的陷阱。斷絕衲僧（僧人）的咽喉。延續佛祖的慧命○室中垂語說：穩穩當當坐在家裡。主人翁為什麼不認識自己？掀翻大海。擊碎須彌山（佛教中的聖山）。平地上為什麼抬不起腳？眼光能夠照破整個世界。自己的眉毛都掉光了。為什麼看不見前後？說的話大多不契合實際。他的機鋒非常峻峭挺拔。學者們不能夠效仿議論。有一天告別事務。進入松巖。松巖是秋江湛公隱居的地方。在萬山之巔。人跡罕至。禪師全部遣散了侍從。獨自一人居住。眾人哭泣哀求。禪師堅決拒絕不出來○洪武七年（1374年）夏天。日本國派遣使者來進貢。仰慕禪師的道風。奏請皇上請禪師去教化他們的國家。用水晶數珠（水晶念珠），峨山石硯作為禮物。皇上召見禪師到皇宮。禪師以年老多病推辭。皇上憐憫而不勉強。讓禪師留在天界寺。全室泐公。邀請禪師到丈室居住。當時宋景濂（明朝大學士）正在翰林院。拜訪禪師深入談論佛法精妙之處。這年冬天。奉皇帝的詔令返回東方。住在鄞縣的翠山。四方來拜訪的人每天都有。金齒（古代地名，在今雲南）大理（古代國名，在今雲南）的僧人來到京城。特地到翠山。五十多個人在禪床下拜見。各自請求偈語而去○洪武丙寅年（1386年）七月禪師略微感到不適。諄諄教誨眾人。用祖師的道統自重。索要筆墨寫下偈語說：七十八年。沒有什麼法可以說。最後一句話。露柱（寺廟中的柱子）多嘴。咄。寫完。端正坐著去世。遺囑火化后將骨灰。撒在水邊竹林間。弟子居頂等人不敢遵從。於是在唐嶴的原野。安葬了骨灰。著有二會語錄。以及山庵雜錄。凈土詩。流傳於世現代漢語譯本 English version The mountains and rivers, the great earth (universe and all things), the sun, moon, and stars (sun, moon, and stars). What faults do they have? End of meditation ○ Ascend the hall (start preaching). Zhao Zhou (Zen Master Zhao Zhou Congshen) and Wen Yuan (person's name). Contend in inferiority, not in superiority. The old man is not ashamed. They toast each other and play drinking games. This leads the clear-eyed people (wise people) to be unable to distinguish between right and wrong. Since right and wrong cannot be distinguished, it turns into a problem. Rui Yan (Zen Master Ruiyan Shiyan) is not good at anything. He likes to use a scale without stars. He weighs the entire void (the entire universe). Not a single ounce or tael is missing. He uses this as an auspicious sign. He uses this as a trap to harm people. He cuts off the throats of monks (monks). He continues the wisdom life of the Buddha ○ Speaking in the room: Sitting firmly at home. Why doesn't the master recognize himself? He overturns the sea. He smashes Mount Sumeru (the holy mountain in Buddhism). Why can't he lift his feet on flat ground? His eyes can illuminate the entire world. His own eyebrows have fallen out. Why can't he see the front and back? His words are mostly inconsistent with reality. His wit is very steep and outstanding. Scholars cannot imitate and discuss it. One day, he bid farewell to affairs. He entered Songyan. Songyan is where Qiujiang Zhan Gong lived in seclusion. It is at the top of ten thousand mountains. Human traces are rare. The Zen master dismissed all the attendants. He lived alone. The people cried and begged. The Zen master resolutely refused to come out ○ In the summer of the seventh year of Hongwu (1374 AD). The country of Japan sent envoys to pay tribute. They admired the Zen master's Taoist style. They requested the emperor to invite the Zen master to teach their country. They used crystal rosary beads (crystal rosary beads) and Emei stone inkstones as gifts. The emperor summoned the Zen master to the palace. The Zen master declined due to old age and illness. The emperor felt pity and did not force him. He allowed the Zen master to stay at Tianjie Temple. Quan Shi Le Gong invited the Zen master to live in the abbot's room. At that time, Song Lian (Grand Secretary of the Ming Dynasty) was in the Hanlin Academy. He visited the Zen master and discussed the subtleties of Buddhism in depth. In the winter of this year. He returned to the east by imperial decree. He lived in Cuishan in Yin County. People from all directions came to visit every day. Monks from Jinchi (ancient place name, now Yunnan) and Dali (ancient country name, now Yunnan) came to the capital. They went to Cuishan specifically. More than fifty people bowed under the Zen bed. They each asked for a verse and left ○ In the seventh month of Bingyin year of Hongwu (1386 AD), the Zen master felt slightly unwell. He earnestly exhorted the people. He valued himself with the Taoism of the ancestors. He asked for pen and ink and wrote a verse saying: Seventy-eight years. There is no Dharma to say. The last sentence. The pillar (the pillar in the temple) is talkative. Tut. After writing. He passed away sitting upright. He left a will to cremate the bones. Scatter the ashes by the water and bamboo forest. The disciples Ju Ding and others did not dare to comply. So, in the wilderness of Tang'ao. They buried the ashes. He wrote the "Erhui Quotations". And "Shan'an Miscellany". "Pure Land Poems". Circulated in the world

【English Translation】 Mountains, rivers, and the great earth (universe and all things), the sun, moon, and stars (sun, moon, and stars). What faults do they have? End of meditation ○ Ascend the hall (start preaching). Zhao Zhou (Zen Master Zhao Zhou Congshen) and Wen Yuan (person's name). Contend in inferiority, not in superiority. The old man is not ashamed. They toast each other and play drinking games. This leads the clear-eyed people (wise people) to be unable to distinguish between right and wrong. Since right and wrong cannot be distinguished, it turns into a problem. Rui Yan (Zen Master Ruiyan Shiyan) is not good at anything. He likes to use a scale without stars. He weighs the entire void (the entire universe). Not a single ounce or tael is missing. He uses this as an auspicious sign. He uses this as a trap to harm people. He cuts off the throats of monks (monks). He continues the wisdom life of the Buddha ○ Speaking in the room: Sitting firmly at home. Why doesn't the master recognize himself? He overturns the sea. He smashes Mount Sumeru (the holy mountain in Buddhism). Why can't he lift his feet on flat ground? His eyes can illuminate the entire world. His own eyebrows have fallen out. Why can't he see the front and back? His words are mostly inconsistent with reality. His wit is very steep and outstanding. Scholars cannot imitate and discuss it. One day, he bid farewell to affairs. He entered Songyan. Songyan is where Qiujiang Zhan Gong lived in seclusion. It is at the top of ten thousand mountains. Human traces are rare. The Zen master dismissed all the attendants. He lived alone. The people cried and begged. The Zen master resolutely refused to come out ○ In the summer of the seventh year of Hongwu (1374 AD). The country of Japan sent envoys to pay tribute. They admired the Zen master's Taoist style. They requested the emperor to invite the Zen master to teach their country. They used crystal rosary beads (crystal rosary beads) and Emei stone inkstones as gifts. The emperor summoned the Zen master to the palace. The Zen master declined due to old age and illness. The emperor felt pity and did not force him. He allowed the Zen master to stay at Tianjie Temple. Quan Shi Le Gong invited the Zen master to live in the abbot's room. At that time, Song Lian (Grand Secretary of the Ming Dynasty) was in the Hanlin Academy. He visited the Zen master and discussed the subtleties of Buddhism in depth. In the winter of this year. He returned to the east by imperial decree. He lived in Cuishan in Yin County. People from all directions came to visit every day. Monks from Jinchi (ancient place name, now Yunnan) and Dali (ancient country name, now Yunnan) came to the capital. They went to Cuishan specifically. More than fifty people bowed under the Zen bed. They each asked for a verse and left ○ In the seventh month of Bingyin year of Hongwu (1386 AD), the Zen master felt slightly unwell. He earnestly exhorted the people. He valued himself with the Taoism of the ancestors. He asked for pen and ink and wrote a verse saying: 'Seventy-eight years. There is no Dharma to say. The last sentence. The pillar (the pillar in the temple) is talkative.' Tut. After writing. He passed away sitting upright. He left a will to cremate the bones. Scatter the ashes by the water and bamboo forest. The disciples Ju Ding and others did not dare to comply. So, in the wilderness of Tang'ao. They buried the ashes. He wrote the 'Erhui Quotations'. And 'Shan'an Miscellany'. 'Pure Land Poems'. Circulated in the world

薦巖道嗣)。

明州天童了堂一禪師

至正二年住臺之紫籜。次遷天童。上堂。最初一句。末後一機。直下覯得。燈籠露柱。動地放光。其或未然。竹山今日失利○示眾。樵歌來疊嶂。帆影落汀洲。猢猻戴席帽。直上樹稍頭。七星劍。五云樓。毬打人兮人打毬。萬事難把玩。魚吞水面漚○上堂。長㭰鳥。芳樹不棲。摩斯迦。滄溟不入。龍泉與鈯斧同鐵。利鈍懸殊。良驥與駑駘同途。遲速有異。以拂子畫一畫。花須連夜發。莫待曉風吹(薦嚴道嗣)。

徑山大宗興禪師

臺州人。嘗與恕中木庵三人結伴參方罷。游紫籜。累歷名剎。后遷徑山。臨終。忽嘆曰。夫三十。婦六齡。畢竟偶不成。遂坐脫去(薦嚴道嗣已上三人)。

蘇州靈巖南堂了庵清欲禪師

族朱氏。臺州臨海人。得法于古林。初出世中山之開福。繼遷本覺。三主靈巖。上堂。釋迦老子道。一人發真歸元。十方虛空。悉皆消殞。五祖和尚道。一人發真歸元。十方虛空。筑著磕著。若向筑著磕著處會得。只會得祖師禪。不會如來禪。若向悉皆消殞處會得。只會得如來禪。要且未會祖師禪。山僧道。一人發真歸元。十方虛空。性相平等。且道是如來禪。是祖師禪。喝一喝。一釋迦。二元和。三佛陀。其餘是什麼○上堂。一大

【現代漢語翻譯】現代漢語譯本：（薦巖道嗣）。

明州天童了堂一禪師

至正二年（1342年）住臺州的紫籜。之後遷往天童。上堂說法：『最初一句，末後一機，直接領悟，燈籠露柱，動地放光。如果未能如此，竹山今日就失利了。』開示眾人：『樵夫的歌聲迴盪在重重山巒，船帆的影子落在水邊的沙洲。猴子戴著席帽，逕直爬上樹梢頭。七星劍，五云樓，球打人啊人打球，萬事難以把玩，魚吞水面的泡沫。』上堂說法：『長㭰鳥，不在芳香的樹上棲息。摩斯迦（Mosijia），不進入滄茫的大海。龍泉劍和鈯斧都是鐵，鋒利和遲鈍卻有很大差別。良馬和劣馬同路，遲緩和快速各有不同。』用拂子畫了一下，『花須連夜開放，不要等待曉風吹拂。』（薦嚴道嗣）。

徑山大宗興禪師

臺州人。曾經與恕中木庵三人結伴參訪各地。遊歷紫籜，歷任多座名寺。之後遷往徑山。臨終時，忽然嘆息說：『丈夫三十，妻子六歲，終究不能結合。』於是坐化而去（薦嚴道嗣，以上三人）。

蘇州靈巖南堂了庵清欲禪師

俗家姓朱，臺州臨海人。從古林處得法。最初在中山的開福寺出世，之後遷往本覺寺，三次主持靈巖寺。上堂說法：『釋迦老子說，一人發真歸元，十方虛空，全部消殞。五祖和尚說，一人發真歸元，十方虛空，筑著磕著。如果向筑著磕著處領會，只會領會祖師禪，不會如來禪。如果向全部消殞處領會，只會領會如來禪，終究不會祖師禪。』山僧說，『一人發真歸元，十方虛空，性相平等。』且說這是如來禪，還是祖師禪？喝一聲。『一釋迦（Sakyamuni），二元和（Yuanhe），三佛陀（Buddha），其餘是什麼？』上堂說法：『一大

【English Translation】 English version: (Recommended by Yan Daosi).

Zen Master Liaotang Yi of Tiantong Temple in Mingzhou

In the second year of the Zhizheng era (1342), he resided at Zizhuo in Tai. Later, he moved to Tiantong. He ascended the hall and said, 'The very first sentence, the very last opportunity. Directly encountering it, the lanterns and pillars emit light that shakes the earth. If not so, Zhushan loses today.' He instructed the assembly, 'The woodcutter's song echoes through layered peaks, the sail's shadow falls on the shore. The monkey wears a straw hat, climbing straight to the treetop. The Seven Stars Sword, the Five Clouds Pavilion. The ball hits people, and people hit the ball. All things are difficult to grasp. The fish swallows the water's surface foam.' Ascending the hall, he said, 'The Chang㭰 bird does not perch on fragrant trees. Mosijia (Mosijia) does not enter the vast ocean. The Longquan sword and the hammer are both iron, but their sharpness and dullness differ greatly. A fine steed and a poor horse travel the same road, but their speed varies.' He drew a line with the whisk, 'Flower stamens bloom overnight; do not wait for the morning breeze to blow.' (Recommended by Yan Daosi).

Zen Master Dazong Xing of Jingshan

A native of Taizhou. He once traveled with Shuzhong and Mu'an as companions. He visited Zizhuo and served in many famous temples. Later, he moved to Jingshan. On his deathbed, he suddenly sighed and said, 'The husband is thirty, the wife is six; they cannot be matched after all.' Then he passed away while sitting (Recommended by Yan Daosi, the above three).

Zen Master Liaoan Qingyu of Nantang Lingyan Temple in Suzhou

His family name was Zhu, a native of Linhai in Taizhou. He obtained the Dharma from Gulin. He first appeared in the world at Kaifu Temple in Zhongshan, then moved to Benjue Temple, and served as abbot of Lingyan Temple three times. Ascending the hall, he said, 'Sakyamuni (Sakyamuni) Buddha said, 'When one awakens to the true source, all the emptiness of the ten directions vanishes.' The Fifth Patriarch said, 'When one awakens to the true source, all the emptiness of the ten directions is bumped and knocked.' If you understand at the point of bumping and knocking, you will only understand Patriarchal Zen, not Tathagata Zen. If you understand at the point of complete vanishing, you will only understand Tathagata Zen, and ultimately not Patriarchal Zen.' This mountain monk says, 'When one awakens to the true source, all the emptiness of the ten directions is equal in nature and appearance.' Tell me, is this Tathagata Zen or Patriarchal Zen?' He shouted, 'One Sakyamuni (Sakyamuni), two Yuanhe (Yuanhe), three Buddha (Buddha), what are the rest?' Ascending the hall, he said, 'A great'

藏教。束之高閣。長期短期。無繩自縛。莫更紛紛紜紜。直須灑灑落落。楊岐一頭驢。只有三隻腳。潘閬倒騎歸。攧殺黃番綽。五味拈來饡秤錘。別有香風滿寥廓。喝(保寧茂嗣)。

蘇州定慧大方禪師

住定慧日。因兵佔住佛屋。緇徒慼慼。師曰。何不休去歇去。語默跌宕。不可測識。一日忽謝院事。僑居靈巖華首座寮。盛稱總管周侯義卿之賢。且曰。我將火化。須侯作證明。十八年九月八日。侯以郡事登靈巖。師聞欣然出迎。陪侯夜話曰。某將此月十四日。即此山火化。侯其為我證明。兼吾教下衰。幸唸佛法。付囑國王大臣。為法外護。慎無忘此言。至十三日。復以偈寄侯曰。昨日巖前拾得薪。今朝幻質化為塵。慇勤寄語賢侯道。碧落云收月一痕。侯未深信。師復以偈別眾。是夜與華乞燥薪。疊高棚。仍借一龕坐去。華謂薪當從命。龕則無有。師指其床曰。此亦足矣。翌晨登殿。與眾僧別。乃升柴棚。得火即烈𦦨熾然。于大火聚中祝香曰。靈苗不屬陰陽種。根本元從劫外來。不是休居親說破。如何移向火中栽。于烈熾中度數珠與華曰。聊當記憶。於是四眾始驚信拜禮。煙𦦨所至。多得舍利。且聞異香。薪盡火滅。不壞者二。舌根。齒牙。侯聞驚怛不已。復為建塔于靈巖。別眾偈曰。前身元是石橋僧。

【現代漢語翻譯】現代漢語譯本藏教（佛教的一個分支）。束之高閣（比喻棄置不用）。長期短期（時間的長短）。無繩自縛（比喻自己給自己找麻煩）。莫更紛紛紜紜（不要再爭論不休）。直須灑灑落落（應該灑脫自在）。楊岐（楊岐方會禪師）一頭驢，只有三隻腳。潘閬（北宋隱士）倒騎歸。攧殺黃番綽（摔死了黃番綽）。五味拈來饡秤錘（把各種味道混在一起做成秤錘）。別有香風滿寥廓（另有一番清香充滿天空）。喝（保寧茂嗣禪師）。

蘇州定慧大方禪師

住在定慧寺的日子裡，因為軍隊佔用了佛寺的房屋，僧人們憂心忡忡。禪師說：『為什麼不放下，休息一下呢？』他的言語和沉默都變化莫測，難以捉摸。有一天，他忽然辭去了寺院的事務，寄居在靈巖寺華首座的住所。他極力稱讚總管周侯義卿的賢能，並且說：『我將要火化，需要侯爺來作證明。』十八年九月八日（公元），周侯因為郡里的事務登上靈巖山。禪師聽說后，高興地出來迎接，陪同周侯夜談，說：『我將在本月十四日，就在這座山火化。希望侯爺為我證明，並且我教派衰落，希望您能顧念佛法，囑託國王大臣，作為佛法的護法，千萬不要忘記這些話。』到了十三日，他又寫了一首偈頌寄給周侯，說：『昨日巖前拾得薪，今朝幻質化為塵。慇勤寄語賢侯道，碧落云收月一痕。』周侯不太相信。禪師又寫了一首偈頌與眾人告別。當晚，他和華首座要來乾燥的柴火，堆成高臺，又借了一個龕來坐。華首座說柴火可以照辦，龕卻沒有。禪師指著他的床說：『這個也足夠了。』第二天早晨，他登上大殿，與眾僧告別，然後登上柴棚。火一點燃就猛烈燃燒起來，他在大火中祝香說：『靈苗不屬陰陽種，根本元從劫外來。不是休居親說破，如何移向火中栽。』在猛烈的火焰中，他撥動念珠交給華首座說：『姑且作為紀念。』這時，四眾弟子才驚奇地相信，跪拜行禮。煙霧所到之處，大多得到舍利，並且聞到奇異的香味。柴火燒盡熄滅后，沒有燒壞的有兩樣東西：舌根和牙齒。周侯聽說后，驚恐悲傷不已，又在靈巖山為他建造了塔。告別眾人的偈頌說：『前身元是石橋僧。』

【English Translation】 English version The Tibetan teachings (a branch of Buddhism). Put on a high shelf (a metaphor for being discarded and unused). Long-term and short-term (the length of time). Self-bound without ropes (a metaphor for creating trouble for oneself). Let there be no more endless disputes. One should be free and unrestrained. Yangqi's (Zen Master Yangqi Fanghui) donkey has only three legs. Pan Lang (a recluse of the Northern Song Dynasty) rides it backwards home, tripping and killing Huang Fancho. Taking the five flavors and mixing them into a weight. There is a unique fragrance filling the vastness. A shout (Zen Master Baoning Maosi).

Zen Master Dafang of Dinghui Temple in Suzhou

During his time at Dinghui Temple, because the army occupied the temple's buildings, the monks were worried. The Zen master said, 'Why not let go and rest?' His words and silence were unpredictable and difficult to grasp. One day, he suddenly resigned from the temple's affairs and resided in the residence of Chief Seat Hua of Lingyan Temple. He praised the virtue of Chief Administrator Zhou Hou Yiqing and said, 'I am going to be cremated, and I need Lord Zhou to be a witness.' On the eighth day of the ninth month of the eighteenth year (of an era) (CE), Lord Zhou ascended Lingyan Mountain due to affairs in the prefecture. The Zen master, upon hearing this, happily came out to greet him and accompanied Lord Zhou in a night conversation, saying, 'I will be cremated on this mountain on the fourteenth of this month. I hope Lord Zhou will be my witness, and since my sect is declining, I hope you will consider the Buddhist Dharma and instruct the king and ministers to be protectors of the Dharma. Do not forget these words.' On the thirteenth, he wrote a verse and sent it to Lord Zhou, saying, 'Yesterday, I gathered firewood in front of the rock; today, this illusory body turns to dust. I earnestly say to the virtuous Lord Zhou, the blue sky clears, leaving a trace of the moon.' Lord Zhou did not quite believe it. The Zen master wrote another verse to bid farewell to the assembly. That night, he and Chief Seat Hua asked for dry firewood, piled it into a high platform, and borrowed a niche to sit in. Chief Seat Hua said that the firewood could be arranged, but there was no niche. The Zen master pointed to his bed and said, 'This is enough.' The next morning, he ascended the main hall, bid farewell to the monks, and then ascended the firewood platform. As soon as the fire was lit, it burned fiercely. He offered incense in the fire and said, 'The spiritual seedling does not belong to the seeds of yin and yang; its roots originally come from beyond the kalpa. If Xiuju (his name) did not personally reveal it, how could it be moved and planted in the fire?' In the fierce flames, he moved the prayer beads and handed them to Chief Seat Hua, saying, 'Let this be a memento.' At this time, the fourfold assembly was surprised and believed, kneeling and bowing in reverence. Wherever the smoke reached, many relics were obtained, and a strange fragrance was smelled. After the firewood was burned and extinguished, two things were not burned: the root of the tongue and the teeth. Lord Zhou, upon hearing this, was shocked and grieved, and built a pagoda for him on Lingyan Mountain. The verse of farewell to the assembly said, 'My previous life was a monk of the Stone Bridge.'

故向人間供愛憎。憎愛盡時全體現。鐵蛇火里嚼寒冰(保寧茂嗣)。

明州瑞雲清涼實庵松隱茂禪師

族鄭氏。奉化人。自幼喜習禪。趺坐輒達旦。年十八出家。奮志參方。謁古林茂于保寧。茂問來作什麼。師曰。生死事大。特求出離。茂曰。明知四大五蘊。是生死根本。何緣入此革囊。師擬對。茂便打。師豁然悟入。茂器之。逾年回浙中。月江印延師分座說法。一日有僧問答未竟。以手拍地而笑。師曰。滯貨。何煩拈出。僧噓一聲。師厲聲便喝。一住十五年。後退隱東堂○一日示微疾。集眾訣別。眾請偈。師舉手自指曰。此中廓然。何偈之為。端坐憑幾。握右手為拳。枕額而逝。火葬有天華之祥。舍利無數。塔于瑞雲西岡。世壽八十五(保寧茂嗣)。

溫州仙巖仲謀猷禪師

謝藏主侍者上堂。一默相酬。雷轟電激。三呼領旨。玉轉珠回。七十三。八十四。筑著磕著。礙塞煞人。拈拄杖。昨夜西風枕簟秋。無數蟬聲噪高樹(保寧茂嗣)。

越州龍華會翁海禪師

臺之臨海人。年十三。棄家投徑山虎巖祝髮。初詣旃檀林掛搭。或見其舉止山野。譏誚之。師發憤即往天目。參中峰求開示。於是寢食皆廢。久之無所入。時東州居虎丘。古林居開元。東嶼居寒山。師出入三老之門有年。

【現代漢語翻譯】現代漢語譯本因此向人間供奉愛和憎恨。當憎恨和愛都消失時，整體的真性就會顯現。就像鐵蛇在火焰中咀嚼寒冰一樣（保寧茂嗣）。

明州瑞雲清涼實庵松隱茂禪師

俗姓鄭，是奉化人。從小就喜歡習禪，經常整夜趺坐。十八歲時出家，立志參訪各地。拜見保寧的古林茂禪師。茂禪師問：『你來做什麼？』禪師回答：『生死事大，特來尋求出離。』茂禪師說：『明明知道四大五蘊是生死的根本，為何還要進入這個革囊（指肉身）？』禪師正要回答，茂禪師就打了他。禪師豁然開悟。茂禪師很器重他。過了一年，禪師回到浙中。月江印延禪師正在分座說法，一天，有僧人問答沒有結束，就用手拍地而笑。禪師說：『滯貨（指沒有開悟的人），何必再拿出來說。』僧人噓了一口氣。禪師厲聲呵斥。禪師在此住了十五年。後來退隱到東堂。一天，禪師示現輕微的疾病，召集眾人訣別。眾人請求禪師留下偈語。禪師舉起手，指著自己說：『此中廓然（指內心空曠），要什麼偈語呢？』然後端坐著靠在幾案上，握著右手成拳，枕著額頭去世。火葬後有天華的祥瑞，舍利無數，建塔于瑞雲西岡。世壽八十五歲（保寧茂嗣）。

溫州仙巖仲謀猷禪師

謝藏主侍者上堂說法。一默相酬，如雷霆轟鳴，閃電激射。三呼領會旨意，如玉珠旋轉。七十三，八十四，筑著磕著，阻礙煞人。拿起拄杖說：『昨夜西風枕簟秋，無數蟬聲噪高樹』（保寧茂嗣）。

越州龍華會翁海禪師

是臺州臨海人。十三歲時，離家投奔徑山虎巖剃髮。最初到旃檀林掛單，有人見他舉止粗野，譏笑他。禪師發憤前往天目山，參訪中峰禪師請求開示。於是廢寢忘食。很久都沒有領悟。當時東州禪師住在虎丘，古林禪師住在開元寺，東嶼禪師住在寒山寺。禪師出入于這三位老禪師門下多年。

【English Translation】 English version Therefore, offerings of love and hate are made to the human world. When hate and love are exhausted, the whole truth manifests. Like an iron snake chewing on cold ice in a fire (Baoning Maosi).

Chan Master Songyin Mao of Ruiyun Qingliang Temple in Mingzhou

His lay surname was Zheng, and he was a native of Fenghua. From a young age, he loved to practice Chan meditation, often sitting in the lotus position until dawn. At the age of eighteen, he left home to become a monk, determined to visit and learn from various teachers. He visited the Chan Master Gulin Mao of Baoning. Master Mao asked, 'What have you come to do?' The Master replied, 'The matter of birth and death is of great importance, and I have come specifically to seek liberation.' Master Mao said, 'Clearly knowing that the four elements and five aggregates are the root of birth and death, why enter this leather bag (referring to the physical body)?' As the Master was about to answer, Master Mao struck him. The Master suddenly awakened. Master Mao valued him greatly. A year later, the Master returned to Zhejiang. Chan Master Yuejiang Yinyan was giving a Dharma talk, and one day, a monk, unable to finish a question and answer, clapped the ground and laughed. The Master said, 'Stagnant goods (referring to someone who has not awakened), why bother bringing it up?' The monk sighed. The Master sternly shouted. The Master stayed there for fifteen years. Later, he retired to Dongtang. One day, the Master showed slight illness and gathered the assembly to bid farewell. The assembly requested a verse. The Master raised his hand, pointing to himself, and said, 'This within is vast and empty, what verse is needed?' Then he sat upright, leaning on the desk, holding his right hand in a fist, and passed away with his head resting on it. After cremation, there were auspicious signs of heavenly flowers and countless sariras (relics), and a pagoda was built on the west hill of Ruiyun. He lived to the age of eighty-five (Baoning Maosi).

Chan Master Zhongmou You of Xianyan Temple in Wenzhou

The attendant Xie Zangzhu ascended the hall to give a Dharma talk. A silent exchange, like thunder roaring and lightning flashing. Three calls to understand the meaning, like jade beads turning. Seventy-three, eighty-four, bumping and stumbling, obstructing and killing people. Picking up the staff, he said, 'Last night, the west wind brought autumn to the pillow and mat, countless cicada sounds chirping in the tall trees' (Baoning Maosi).

Chan Master Huiweng Hai of Longhua Temple in Yuezhou

He was a native of Linhai in Taizhou. At the age of thirteen, he left home and went to Jing Shan (Jing Mountain) to shave his head at Huyan. Initially, he stayed at the Chandan Grove, where some people ridiculed him for his rustic manners. The Master, in his indignation, went to Tianmu Mountain to visit Chan Master Zhongfeng and request guidance. Thereupon, he neglected sleep and food. For a long time, he had no insight. At that time, Chan Master Dongzhou lived in Huqiu, Chan Master Gulin lived in Kaiyuan Temple, and Chan Master Dongyu lived in Hanshan Temple. The Master frequented the doors of these three old Chan Masters for many years.

后住龍華。法嗣古林。年九十三。住育王。守橫川祖塔。偶損左足。艱于步履。日床坐。每至清夜。朗吟古人偈語。其徒文渙曰。和尚一生參學。至此不能受用。托吟詠自遣。師笑而言曰。不見大慧和尚。因病呻吟。左右曰。生平呵佛罵祖。今乃爾。大慧曰。癡子。呻吟便不是耶。渙便禮拜(保寧茂嗣已上五人)。

慶元育王大千慧照禪師

永嘉麻氏子。初謁晦機于凈慈。一日閱真凈語。頭陀石被莓苔裹。擲筆峰遭薜荔纏。默識懸解。遂謁東嶼于薦嚴。嶼問東奔西走。將欲何為。師曰。特來參禮。嶼曰。天無四壁。地絕八荒。汝向什麼處措足。師拍案而退。嶼復召至。返覆勘辨。遂留執侍。得法后出住樂清之明慶。嘗示眾曰。佛法欲得現前。莫存知解。參禪看教。皆為障礙。何如一法不立。而起居自在乎。德山棒。臨濟喝。亦有大不得已爾○洪武六年。沐浴更衣。索紙書偈。恬然坐逝。茶毗牙齒目睛不壞。舍利五色。塔于夢庵之後(靈隱海嗣)。

杭州徑山悅堂顏禪師

出家于婺之寶林。得法東嶼。初住崑山之東禪。次遷萬壽。升凈慈。後主徑山。上堂。世尊不說說。迦葉不聞聞。今日人天眾前。山僧舉揚個事。汝等聞么。若是聞。山僧畢竟不曾說。若是說。汝等畢竟不曾聞。各自參取。毋

【現代漢語翻譯】現代漢語譯本：後來住在龍華。是古林的法嗣。九十三歲。住在育王寺，守護橫川祖塔。偶然左腳受傷，難以行走，便整日坐在床上。每到深夜，便高聲吟誦古人的偈語。他的弟子文渙說：『和尚一生參學，到如今卻不能受用，只能靠吟詠來排遣。』禪師笑著說：『你沒見過大慧和尚，因病呻吟，左右的人說：『平生呵佛罵祖，如今卻這樣。』大慧說：『癡子，呻吟便不是我了嗎？』文渙便禮拜。（保寧茂嗣以上五人）』慶元育王大千慧照禪師永嘉麻氏之子。起初在凈慈寺拜見晦機禪師。一日閱讀真凈禪師的語錄，『頭陀石被莓苔裹，擲筆峰遭薜荔纏』，心中默默領會，豁然開解。於是到薦嚴寺拜見東嶼禪師。東嶼禪師問：『東奔西走，將要幹什麼？』禪師說：『特來參禮。』東嶼禪師說：『天無四壁，地絕八荒，你向什麼地方落腳？』禪師拍案而退。東嶼禪師又召他回來，反覆考察辯論，於是留他在身邊侍奉。得法后，出任樂清明慶寺住持。曾經對大眾開示說：『佛法想要現前，不要存有知解。參禪看教，都是障礙。不如一法不立，而起居自在呢。德山棒，臨濟喝，也有不得已的時候。』洪武六年（1373年），沐浴更衣，索要紙筆寫下偈語，安詳坐化逝世。火化后，牙齒、眼睛沒有損壞，舍利五色，建塔于夢庵之後。（靈隱海嗣）杭州徑山悅堂顏禪師在婺州寶林寺出家，得法于東嶼禪師。起初住在崑山東禪寺，後來遷到萬壽寺，升座凈慈寺，最後主持徑山寺。上堂說法：『世尊不說說，迦葉不聞聞。今天在人天大眾面前，山僧我舉揚這件事，你們聽見了嗎？如果聽見了，山僧我畢竟不曾說。如果說了，你們畢竟不曾聽見。各自參悟去吧，不要……』

【English Translation】 English version: Later, he resided at Longhua. He was a Dharma successor of Gulin. At the age of ninety-three, he lived at Yüwang Temple, guarding the ancestral pagoda of Hengchuan. He accidentally injured his left foot, making it difficult to walk, so he sat on the bed all day. Every late night, he would loudly recite the verses of ancient masters. His disciple Wen Huan said, 'Venerable Master has studied throughout his life, but now he cannot benefit from it and can only use recitation to relieve himself.' The Chan master smiled and said, 'Have you not seen the Great Hui (Dahui, meaning great wisdom) monk, who groaned in pain due to illness, and those around him said, 'In his life, he scolded the Buddha and reviled the patriarchs, but now he is like this.' Dahui said, 'Fool, is groaning not me?' Wen Huan then bowed. (Bao Ning Mao Si and the five people above).' Chan Master Daqian Huizhao of Yüwang Temple in Qingyuan He was a son of the Ma family in Yongjia. He first visited Huiji at Jingci Temple. One day, he read the words of Chan Master Zhenjing, 'The stone of the ascetic is covered with moss, and the peak of throwing the pen is entangled with creeping plants.' He silently understood and suddenly comprehended. Then he visited Dongyu at Jianyan Temple. Chan Master Dongyu asked, 'Running east and west, what do you want to do?' The Chan master said, 'I have come especially to pay my respects.' Chan Master Dongyu said, 'Heaven has no four walls, and the earth has no eight wildernesses. Where will you set foot?' The Chan master slapped the table and retreated. Chan Master Dongyu summoned him back and repeatedly examined and debated, and then kept him by his side to serve. After obtaining the Dharma, he went out to serve as the abbot of Mingqing Temple in Yueqing. He once instructed the assembly, 'If you want the Buddha-dharma to appear before you, do not have knowledge and understanding. Participating in Chan and studying the teachings are all obstacles. How about not establishing a single dharma and being free in your daily life? Deshan's stick and Linji's shout also have their unavoidable reasons.' In the sixth year of Hongwu (1373), he bathed and changed his clothes, asked for paper and pen to write a verse, and passed away peacefully in a seated posture. After cremation, his teeth and eyes were not damaged, and the relics were five colors. A pagoda was built behind Meng'an. (Lingyin Hai Si) Chan Master Yuetang Yan of Jingshan Temple in Hangzhou He became a monk at Baolin Temple in Wuzhou and obtained the Dharma from Chan Master Dongyu. He first lived at Dongchan Temple in Kunshan, then moved to Wanshou Temple, ascended to Jingci Temple, and finally presided over Jingshan Temple. Ascending the hall, he said, 'The World-Honored One does not speak of speaking, and Kashyapa does not hear of hearing. Today, in front of the assembly of humans and devas, this mountain monk raises this matter. Have you heard it? If you have heard it, this mountain monk has not spoken after all. If it has been spoken, you have not heard it after all. Go and contemplate it yourselves, do not...'

勞耳目。璽書錫金襕法衣(靈隱海嗣)。

明州育王雪窗悟光禪師

姓楊氏。蜀人也。虞文靖公集。嘗問道至山中。師曰。老僧這裡。無道可談。若欲求道。須自往參取。公退而嘆曰。佛果一枝。師其鳳毛麟角乎○宋文憲公濂。敘師四會語錄行世(靈隱海嗣)。

杭州徑山月林鏡禪師

本郡人。因參本來人有省。述偈曰。本來人。本來人。無腦無頭作么尋。驀然揪著個鼻孔。試勘元來是白丁。時有老宿睨視曰。可是。師與一摑。由是名振叢林(靈隱海嗣)。

建寧斗峰大圭正璋禪師

福州福清人。參東嶼海。聞海頌俱胝豎指話。言下頓悟。遂上方丈。呈所得。海曰。作么。師曰。古今現成事。何必涉思惟。海曰。既不涉思惟。汝來者里作么。師曰。請和尚證明。海曰。證明個什麼。師便喝。海俾頌狗子無佛性話。師遽曰。狗子佛性無。覷者眼睛枯。瞥爾翻身轉。唵悉哩蘇嚧。海撫而印之○臨終偈曰。生本不生。滅亦無滅。幻化去來。何用分別。大眾珍重。不在言說。合掌而逝(靈隱海嗣)。

椔塘明因天淵湛禪師

得法于東嶼。嘗依鳳山一源。分座說法。一日呈秉拂語曰。翔鳳山前。行看白雲。乍舒乍卷。禺泉亭畔。坐聽流水。或抑或揚。眼處作耳處佛事。耳處作

【現代漢語翻譯】現代漢語譯本：勞煩您費心。皇帝的詔書賞賜金襕法衣（靈隱寺海嗣）。

明州育王寺雪窗悟光禪師

姓楊，是四川人。虞文靖公集曾經問道于山中。禪師說：『老僧我這裡，沒有什麼道可以談論。如果想要尋求道，必須自己前去參訪。』虞文靖公退下後感嘆道：『佛果寺的一枝，這位禪師大概是鳳毛麟角般的人物吧。』宋文憲公濂撰寫了禪師的《四會語錄》流傳於世（靈隱寺海嗣）。

杭州徑山月林鏡禪師

是本郡人。因為參究『本來人』而有所領悟，作偈說：『本來人，本來人，無腦無頭找什麼？猛然抓住他的鼻孔，一試探原來是個白丁。』當時有位老修行斜眼看著他說：『是嗎？』禪師就打了他一巴掌。因此名聲震動叢林（靈隱寺海嗣）。

建寧斗峰大圭正璋禪師

是福州福清人。參訪東嶼海禪師，聽聞東嶼海禪師頌俱胝（梵文：Cundi，觀音菩薩的化身）豎指的話，當即頓悟。於是前往方丈室，呈上自己的所得。東嶼海禪師問：『作么？』禪師說：『古今現成的事實，何必涉及思惟？』東嶼海禪師說：『既然不涉及思惟，你來這裡做什麼？』禪師說：『請和尚證明。』東嶼海禪師說：『證明什麼？』禪師便喝了一聲。東嶼海禪師讓他頌狗子無佛性的話，禪師立刻說：『狗子佛性無，覷者眼睛枯。瞥爾翻身轉，唵悉哩蘇嚧（梵文：Om sri suru，一種咒語）。』東嶼海禪師撫摸著他並印可了他。臨終偈說：『生本不生，滅亦無滅。幻化去來，何用分別。大眾珍重，不在言說。』合掌而逝（靈隱寺海嗣）。

椔塘明因天淵湛禪師

從東嶼海禪師處得法。曾經依止鳳山一源禪師，分座說法。一天，呈上秉拂語說：『翔鳳山前，行看白雲，乍舒乍卷。禺泉亭畔，坐聽流水，或抑或揚。眼處作耳處佛事，耳處作』

【English Translation】 English version: Please take the trouble. The imperial decree bestows a gold-embroidered kasaya (Lingyin Hai Si).

Zen Master Xuechu Wuguang of Yuwang Temple in Mingzhou

His surname was Yang, and he was from Sichuan. Yu Wenjing Gong Ji once inquired about the Dao in the mountains. The Zen master said, 'This old monk has no Dao to discuss here. If you want to seek the Dao, you must go and inquire yourself.' Yu Wenjing Gong retired and sighed, 'Of the branches of Foguo Temple, this Zen master is probably a rare and precious person.' Song Wenxian Gong Lian wrote the Zen master's 'Sihui Yulu' which was circulated in the world (Lingyin Hai Si).

Zen Master Yuelin Jing of Jingshan Temple in Hangzhou

He was a native of this prefecture. He had an awakening through contemplating 'the original person' and composed a verse saying, 'The original person, the original person, what are you looking for without a brain or head? Suddenly grabbing his nose, trying to examine him, it turns out he is a commoner.' At that time, an old practitioner glanced at him and said, 'Is that so?' The Zen master slapped him. Therefore, his name shook the monasteries (Lingyin Hai Si).

Zen Master Daufeng Dahui Zhengzhang of Jianning

He was from Fuqing, Fuzhou. He visited Zen Master Dongyu Hai and, upon hearing Zen Master Dongyu Hai's verse on Juzhi (Sanskrit: Cundi, a manifestation of Avalokiteśvara) raising a finger, he had a sudden awakening. Thereupon, he went to the abbot's room and presented what he had attained. Zen Master Dongyu Hai asked, 'What?' The Zen master said, 'Facts that are present from ancient times to now, why involve thought?' Zen Master Dongyu Hai said, 'Since it does not involve thought, what are you doing here?' The Zen master said, 'Please certify me, Abbot.' Zen Master Dongyu Hai said, 'Certify what?' The Zen master then shouted. Zen Master Dongyu Hai had him compose a verse on the topic of 'a dog has no Buddha-nature'. The Zen master immediately said, 'A dog has no Buddha-nature, the eyes of the gazer wither. In a flash, he turns around, Om sri suru (Sanskrit: Om sri suru, a mantra).' Zen Master Dongyu Hai stroked him and affirmed him. His death verse said, 'Birth is fundamentally not birth, extinction is also without extinction. Illusory comings and goings, why differentiate? Dear assembly, cherish this, it is not in words.' He passed away with his palms together (Lingyin Hai Si).

Zen Master Mingyin Tianyuan Zhan of Zitang

He obtained the Dharma from Zen Master Dongyu Hai. He once relied on Zen Master Yiyuan of Fengshan and gave Dharma talks from a separate seat. One day, he presented a talk on holding the whisk, saying, 'In front of Xiangfeng Mountain, walking and watching the white clouds, sometimes stretching, sometimes curling. Beside Yuquan Pavilion, sitting and listening to the flowing water, sometimes suppressed, sometimes raised. The eyes do the Buddha-work of the ears, the ears do'

眼處佛事。便見非唯觀世音。我亦從中證。鳳山指便見兩字曰。有此二字。便是別人說話。師不覺解顏點首。禮謝而退。出語人曰。還丹一粒。點鐵成金。堂頭老漢之謂也(靈隱海嗣已上六人)。

三空道人

自幼具丈夫志。不為富貴所奪。見竺云曇禪師。示趙州無字話。閱數年。一日復見曇。問曰。生死到來時如何。曇曰。生是誰耶。死是誰耶。空乃低頭問訊。曇覺其異於常時。再以前話徴之。空又低頭問訊。曇呵之曰。切忌死在者里。空拈起槵子曰。數珠一百八。不數日示微疾。說偈而化(天寧曇嗣)。

金陵天界孚中懷信禪師

奉化人。姓姜氏。年十五出家。參天童坦和尚。一日室中舉興化打克賓因緣。師曰。俊哉獅子兒。坦頷之。俾掌維那。后出世補陀。詔賜廣慧妙悟智寶弘教禪師○至正間。住天童。御史臺奉疏命主大龍翔集慶寺。及明兵下金陵。僧徒竄散。師宴坐一室。高皇帝親倖嘉之。來龍翔為大天界寺。一日晨興。沐浴更衣趺坐。謂左右曰。吾歸去矣。遂瞑目。侍僧撼之。請說偈。師瞋目叱之。復哀請。遂握筆書曰。平生為人列挈。七十八年漏泄。今朝撒手便行。萬里晴空片雪。書畢復瞑。時帝統兵江陰。夢師謁見。問師來作為。對曰將西歸告別耳。帝還。聞師遷化。與夢符

異。詔出內府帛幣助喪。且命卜藏龕之地於伏牛。舉龕之日。帝親致奠。送出都門。茶毗舍利如菽。貯以寶瓶。光發瓶外(天童坦嗣)。

天童舜田明牧禪師

臺之黃巖人。聞天童竺西坦公道望。往見之。坦問達磨不來東土。二祖不往西天。意旨如何。師曰。金不博金。水不洗水。坦異之。謂左右曰。此法門爪牙也(天童坦嗣已上二人)。

金陵蔣山曇芳忠禪師

南康人。寺災。翌日梁王登山。謂師曰。興復若何。師曰。賴有大檀越在。王曰。寺既毀矣。佛依何住。師曰。古佛過去。今佛再來。王大喜。復笑而言曰。衲子所謂蔣薄粥者何也。師曰。將謂殿下忘卻了也(玉山珍嗣)。

寧波育王月江正印禪師

郡之慈水劉氏子。年十三。體月溪受業。后參虎巖伏。機緣相契。蒙印可。赴育王。上堂。拖犁拽耙幾經年。鼻孔撩天不受穿。業債依然逃不得。又吹鐵笛過鄞川○臘八上堂。我觀大地眾生。具有如來智慧德相。但以妄想執著而不能證得。釋迦老子與么道。大似蟭螟蟲。向蚊子眼睫上作窠。向十字街頭揚聲大叫道。土曠人稀。相逢者少。簡點將來。也是噇酒糟漢○結夏小參。瑯玡點出五病。西院商量兩錯。井蛙不足以語東海。夏蟲不可以語冰霜。若是捎空俊鶻。便合乘時止濼

【現代漢語翻譯】現代漢語譯本：不同尋常。皇帝下詔從內府拿出絲綢和錢幣資助喪事，並且命令選擇安放骨灰龕的地方在伏牛山。舉行安放骨灰龕儀式的那天，皇帝親自前去祭奠，送出都城城門。火化后的舍利像豆子一樣大小，用寶瓶盛放，光芒從瓶外散發出來（天童坦嗣）。天童舜田明牧禪師臺州黃巖人。聽說天童竺西坦公（天童竺西坦公）的道行和聲望，前去拜見他。坦公問：『達磨（菩提達摩）不來東土，二祖（慧可）不往西天，意旨如何？』禪師回答說：『金子不用來博金子，水不用來洗水。』坦公認為他與衆不同，對身邊的人說：『這是佛法門中的得力助手啊！』（天童坦嗣以上二人）。金陵蔣山曇芳忠禪師南康人。寺廟發生火災。第二天梁王登山，對禪師說：『（寺廟的）興復怎麼樣？』禪師說：『幸虧有您這樣的大施主在。』梁王說：『寺廟既然已經毀了，佛依什麼而住呢？』禪師說：『古佛已經過去，今佛還會再來。』梁王非常高興，又笑著說：『僧人所說的蔣山稀粥是什麼意思呢？』禪師說：『還以為殿下您忘記了呢。』（玉山珍嗣）。寧波育王月江正印禪師明州慈水劉氏的兒子。十三歲時，在體月溪處接受佛法。後來參拜虎巖伏禪師，機緣相合，得到印可。前往育王寺。上堂說法：『拖著犁，拉著耙，已經過了好幾年，鼻孔朝天，不接受穿鼻子的繩子。業債依然逃脫不了，又吹著鐵笛經過鄞川。』臘八上堂說法：『我觀察大地眾生，都具有如來智慧德相（如來本具的智慧和功德），只是因為妄想執著而不能證得。釋迦老子（釋迦牟尼佛）這樣說，很像蟭螟蟲，在蚊子的眼睫毛上築巢，在十字街頭大聲叫喊道：地廣人稀，相逢的人少。仔細檢查將來，也是個吃酒糟的漢子。』結夏小參說法：『瑯玡禪師點出五病，西院禪師商量兩錯。井底之蛙不足以談論東海，夏天的蟲子不可以談論冰霜。如果是能夠直衝雲霄的俊鳥，就應該乘時停止在水邊。』

【English Translation】 English version: It was extraordinary. The emperor issued an edict to take out silk and coins from the inner treasury to assist with the funeral, and ordered the selection of a place to enshrine the ashes at Mount Funiu. On the day of the enshrinement ceremony, the emperor personally went to offer sacrifices and sent it out of the capital city gate. The cremated relics were the size of beans, stored in a precious bottle, and light emanated from outside the bottle (Tian Tong Tan Si). Zen Master Shuntian Mingmu of Tiantong He was from Huangyan in Taizhou. Hearing of the virtuous conduct and reputation of Abbot Tan of Zhuxi, Tiantong (Tian Tong Zhu Xi Tan Gong), he went to see him. Tan asked: 'Bodhidharma (達磨) did not come to the Eastern Land, and the Second Patriarch (慧可) did not go to the Western Heaven. What is the meaning of this?' The master replied: 'Gold is not used to gamble for gold, and water is not used to wash water.' Tan considered him extraordinary and said to those around him: 'This is a capable assistant in the Buddhist Dharma!' (The above two are successors of Tiantong Tan). Zen Master Tanfang Zhong of Jiangshan, Jinling He was from Nankang. The temple was destroyed by fire. The next day, King Liang climbed the mountain and said to the master: 'How will the restoration (of the temple) be?' The master said: 'Fortunately, there is a great benefactor like you.' The king said: 'Since the temple has been destroyed, what does the Buddha rely on to dwell?' The master said: 'The ancient Buddha has passed, and the present Buddha will come again.' The king was very happy and said with a smile: 'What is the meaning of the thin congee of Jiangshan that the monks speak of?' The master said: 'I thought Your Highness had forgotten.' (Successor of Yushan Zhen). Zen Master Yuejiang Zhengyin of Yuwang, Ningbo He was the son of the Liu family of Cishui in Mingzhou. At the age of thirteen, he received teachings from Tiyuexi. Later, he visited Zen Master Huyan Fu, and their affinities matched, and he received approval. He went to Yuwang Temple. Ascending the hall, he said: 'Dragging the plow and pulling the rake for several years, with nostrils facing the sky, refusing to be pierced by a nose rope. Karmic debts still cannot be escaped, and playing the iron flute while passing through Yinchuan.' On the Laba Festival, he said: 'I observe that all sentient beings on earth possess the wisdom and virtuous appearance of the Tathagata (如來本具的智慧和功德), but they cannot attain it due to delusional thoughts and attachments. Shakyamuni Buddha (釋迦牟尼佛) said this, much like a gnat building a nest on the eyelashes of a mosquito, shouting loudly at the crossroads: The land is vast and people are scarce, and few meet. Examining them in the future, they are also drunkards who eat wine dregs.' At the end of the summer retreat, he said: 'Zen Master Langye pointed out five faults, and Zen Master Xiyuan discussed two mistakes. A frog in a well is not enough to talk about the Eastern Sea, and a summer insect cannot talk about ice and frost. If it is a swift falcon that can soar into the sky, it should take the opportunity to stop by the water.'

。困魚徒勞激浪。是故從上若佛若祖。天下老和尚。莫不向刀山劍樹上。鑊湯爐炭中。成等正覺。拔濟有情。若約山僧看來。也是秤錘蘸酢。喝一喝。下座○至正間。奉旨金山建水陸大會。命師升座說法。特降御香綵緞。晚年庵居。榜曰松月。自號松月翁(徑山伏嗣)。

杭州徑山南楚悅禪師

隆興人。上堂。聞聲悟道。見色明心。驀拈拄杖。者個是色。卓一下。者個是聲。諸人總見總聞。且道那個是明底心。那個是悟底道。喝一喝。貪他一粒米。失卻半年糧○師將寂。上疏辭世。如期坐逝。來謚佛慈法喜禪師(徑山伏嗣已上二人)。

杭州徑山月江宗凈禪師

蘭溪倪氏子。誦楞嚴至如標月指。豁然有省。參雙林正庵訚。訚問黃檗打臨濟。你作么生會。師曰。按羊頭吃草。后出住徑山。臨示寂。書偈曰。祖師門下客。開口論無生。老我百不會。日午打三更。泊然而逝(雙林訚嗣)。

金陵保寧敏機覺慧禪師

吳興人。看無字話。得法西白金公。出世嘉禾之祥符。復分座于天界。尋主保寧。與宋濂友善。著彌勒頌曰。彌勒真彌勒。人人苦不識。倒轉布袋來。有無一時悉(西白金嗣)。

杭州凈慈佛鑒簡庵希古師顧禪師

嘉禾李氏子。參時庵敷和尚。敷問那裡來。師曰

【現代漢語翻譯】現代漢語譯本：困在水裡的魚徒勞地拍打水浪。因此，從上到下，無論是佛還是祖師，天下的老和尚們，無不是在刀山劍樹上，在鑊湯爐炭中，成就正等正覺，救拔有情眾生。如果按照山僧我來看，這就像秤錘蘸醋一樣。喝一喝。下座。至正年間（1341-1368），奉旨于金山寺舉辦水陸法會，命禪師升座說法，特賜御香綵緞。晚年隱居庵中，匾額題為松月，自號松月翁（徑山伏嗣）。

杭州徑山南楚悅禪師

隆興人。上堂說法：聽聞聲音而悟道，見到顏色而明心。隨即拿起拄杖，說：『這個是色（rupa，物質現象）。』敲一下，說：『這個是聲（shabda，聲音）。』各位都見到了，都聽到了。那麼，哪個是明的心，哪個是悟的道？』喝一喝。『貪圖他一粒米，失去半年糧。』禪師將要圓寂時，上疏辭世，如期坐化。朝廷謚號為佛慈法喜禪師（徑山伏嗣，以上二人）。

杭州徑山月江宗凈禪師

蘭溪倪氏之子。誦讀《楞嚴經》至『如標月指』時，豁然開悟。參訪雙林正庵訚禪師，訚禪師問：『黃檗打臨濟，你作何理解？』禪師回答：『按著羊頭吃草。』後來出任徑山住持。臨近圓寂時，書寫偈語說：『祖師門下客，開口論無生。老我百不會，日午打三更。』安然圓寂（雙林訚嗣）。

金陵保寧敏機覺慧禪師

吳興人。參看『無』字話頭，得法于西白金公。出世于嘉禾的祥符寺，又在天界寺分座說法，之後主持保寧寺。與宋濂交好，著有《彌勒頌》說：『彌勒真彌勒（Maitreya, future Buddha），人人苦不識。倒轉布袋來，有無一時悉。』（西白金嗣）。

杭州凈慈佛鑒簡庵希古師顧禪師

嘉禾李氏之子。參訪時庵敷和尚，敷和尚問：『從哪裡來？』禪師說：

【English Translation】 English version: A fish trapped in the water struggles in vain, stirring up waves. Therefore, from the highest Buddha to the ancestral teachers, all the old monks in the world attain perfect enlightenment and liberate sentient beings amidst mountains of knives, trees of swords, cauldrons of boiling water, and burning charcoal. In my humble opinion, it's like dipping a steelyard weight in vinegar. Katsu! (a shout). He descends from the seat. During the Zhizheng era (1341-1368), he was ordered to establish a Water and Land Dharma Assembly at Jinshan Temple, and the master was ordered to ascend the seat to preach the Dharma, and was specially given imperial incense and colored silk. In his later years, he lived in a hermitage, which he named Songyue (Pine Moon), and called himself Songyue Weng (Pine Moon Elder) (Successor of Jingshan).

Zen Master Yue of Nanchu, Jingshan Temple, Hangzhou

A native of Longxing. He ascended the Dharma hall and said: 'Hearing sound, one awakens to the Dao; seeing form, one understands the mind.' He then picked up his staff and said: 'This is form (rupa, material phenomenon).' He struck it once and said: 'This is sound (shabda, sound).' All of you have seen and heard. Now, tell me, which is the mind that understands, and which is the Dao that awakens?' Katsu! 'Greedy for a single grain of rice, one loses half a year's harvest.' As the master was about to pass away, he submitted a memorial to resign from the world, and he passed away peacefully while sitting in meditation as scheduled. He was posthumously given the title Zen Master Foci Faxi (Buddha's Compassion, Dharma Joy) (Successor of Jingshan, the above two).

Zen Master Yuejiang Zongjing of Jingshan Temple, Hangzhou

The son of the Ni family of Lanxi. While reciting the Surangama Sutra to 'like pointing at the moon with a finger,' he suddenly had an awakening. He visited Zen Master Zheng'an Yin of Shuanglin. Zen Master Yin asked: 'Huangbo beat Linji, how do you understand it?' The master replied: 'Holding down a sheep's head to make it eat grass.' Later, he became the abbot of Jingshan Temple. As he approached his passing, he wrote a verse saying: 'A guest under the ancestral teacher's gate, opens his mouth to discuss non-birth. This old me understands nothing, at noon, strikes the third watch.' He passed away peacefully (Successor of Shuanglin Yin).

Zen Master Minji Juehui of Baoning Temple, Jinling

A native of Wuxing. He contemplated the 'Wu' (無, Mu) character koan and received the Dharma from Jin Gong of Xibai. He appeared in the world at Xiangfu Temple in Jiahe, and then lectured at Tianjie Temple, and later presided over Baoning Temple. He was friends with Song Lian and wrote the 'Ode to Maitreya' saying: 'Maitreya (Maitreya, future Buddha) is the true Maitreya, everyone suffers from not recognizing him. Turning the cloth bag upside down, existence and non-existence are all known at once.' (Successor of Xibai Jin).

Zen Master Fojian Jian'an Xigu Shigu of Jingci Temple, Hangzhou

The son of the Li family of Jiahe. He visited the monk Shi'an Fu. Monk Fu asked, 'Where do you come from?' The master said:

。江西。敷曰。曾見馬大師頂相否。師曰。千年桃核里。覓甚舊時仁。敷頷之。后因狗子無佛性話有疑。請益。敷曰。待冷泉逆流。即向汝道。忽一日有省。詣方丈曰。冷泉逆流也。敷曰。見什麼來。師曰。千峰勢倒岳邊止。萬派聲歸海上消。敷喝曰。脫空謾語漢。三十年後落節去在。師拂袖便出。永樂中。徴修大典。師應詔。事竣。來主凈慈。宣德壬子。忽語眾曰。吾行矣。命浴更衣。書偈曰。須彌一拳。大海一口。海竭山崩。烏飛兔走。危坐而寂(時庵敷嗣)。

金陵靈谷定巖凈戒禪師

吳興人。參覺原於天界。原舉桶箍爆因緣問之。師擬議。原厲聲曰。早遲八刻了也。師言下大悟○洪武初。詔住靈谷。示眾。舉長慶道。總似今日老胡有望。保福道。總似今日老胡絕望。師頌曰。平展機籌不用夸。抑揚元屬當行家。曹溪波浪如相似。那得兒孫若稻麻。有續刻聯珠頌古。行於叢林(天界曇嗣)。

明州天童佛朗湛然自性禪師

雲陽韓氏子。出家禮慧海為師。一日海問父母未生前。那個是你本來面目。自此懷疑。蘊襟七年。時與草菴一幻生福友善。切磨激發。往謁天界全室泐和尚。師曰。某昔年曾問一師友。祖意教意。是同是別。他道秋樹飄黃葉。寒天掘地爐。今日請和尚決斷。室曰。病翁

【現代漢語翻譯】現代漢語譯本：江西。敷禪師問：『你曾見過馬祖道一（Mazu Daoyi，唐代禪宗大師）的頂相嗎？』禪師回答：『在千年的桃核里，尋找什麼舊時的仁義？』敷禪師點頭認可。後來因為『狗子無佛性』的話語有所疑惑，向敷禪師請教。敷禪師說：『等待冷泉倒流，我就告訴你。』忽然有一天禪師有所領悟，前往方丈室說：『冷泉倒流了！』敷禪師問：『你見到了什麼？』禪師回答：『千峰的形勢倒向山嶽邊停止，萬條河流的聲音歸向大海而消逝。』敷禪師呵斥道：『空口說大話的傢伙！三十年後會失落節操的。』禪師拂袖便離開。永樂年間（1403-1424），被徵召去修訂大典。事情完畢后，來主持凈慈寺。宣德壬子年（1432），忽然對眾人說：『我要走了。』命人沐浴更衣，寫下偈語說：『須彌山如一拳，大海如一口。海枯山崩，烏飛兔走。』危坐而圓寂。（時庵敷禪師的嗣法弟子）金陵靈谷定巖凈戒禪師吳興人。在天界寺參拜覺原禪師。覺原禪師舉起桶箍爆裂的因緣來問他。禪師想要思量作答，覺原禪師厲聲說：『已經遲了八刻了！』禪師當下大悟。洪武初年（1368），奉詔住持靈谷寺。向大眾開示，舉長慶禪師的話說：『總像今天這樣，老胡還有希望。』保福禪師說：『總像今天這樣，老胡就絕望了。』禪師作頌說：『平鋪直敘地施展機謀不用誇耀，抑揚頓挫原本就屬於內行。如果曹溪的波浪都相似，哪裡能得到子孫像稻麻一樣多呢？』有續刻聯珠頌古流傳於叢林。（天界曇禪師的嗣法弟子）明州天童佛朗湛然自性禪師雲陽韓氏之子。出家后拜慧海為師。一天，慧海問：『父母未生你之前，哪個是你的本來面目？』從此禪師心生懷疑，困惑了七年。當時與草菴一幻、生福友善，互相切磋激發。前往拜謁天界全室泐和尚。禪師說：『我過去曾問一位師友，祖意和教意，是相同還是不同？他回答說：『秋天的樹飄落黃葉，寒冷的天氣挖掘地爐。』今天請和尚為我決斷。』室禪師說：『病翁

【English Translation】 English version: Jiangxi. Master Fu asked: 'Have you ever seen the top image of Mazu Daoyi (a Zen master of the Tang Dynasty)?' The Zen master replied: 'In a thousand-year-old peach pit, what old benevolence are you seeking?' Master Fu nodded in agreement. Later, he had doubts about the saying 'A dog has no Buddha-nature' and asked Master Fu for guidance. Master Fu said: 'Wait for the Cold Spring to flow backward, and then I will tell you.' Suddenly one day, the Zen master had an epiphany and went to the abbot's room, saying: 'The Cold Spring is flowing backward!' Master Fu asked: 'What have you seen?' The Zen master replied: 'The shape of a thousand peaks stops at the edge of the mountains, and the sound of ten thousand rivers returns to the sea and disappears.' Master Fu scolded: 'Empty-talking fellow! After thirty years, you will lose your integrity.' The Zen master flicked his sleeves and left. During the Yongle period (1403-1424), he was summoned to revise the Great Canon. After the matter was completed, he came to preside over Jingci Temple. In the Renzi year of the Xuande period (1432), he suddenly said to the crowd: 'I am leaving.' He ordered people to bathe and change clothes, and wrote a verse saying: 'Mount Sumeru is like a fist, the great sea is like a mouthful. The sea dries up and the mountains collapse, the crow flies and the rabbit runs.' He sat upright and passed away peacefully. (A Dharma heir of Master Shi'an Fu). Zen Master Jingjie Dingyan of Linggu Temple in Jinling A native of Wuxing. He visited Zen Master Jueyuan at Tianjie Temple. Zen Master Jueyuan raised the cause of the bursting of the bucket hoop to ask him. The Zen master wanted to ponder an answer, but Zen Master Jueyuan sternly said: 'It is already eight quarters late!' The Zen master had a great enlightenment on the spot. In the early Hongwu period (1368), he was ordered to reside at Linggu Temple. He gave a lecture to the public, citing the words of Zen Master Changqing: 'If it is always like today, the old barbarian still has hope.' Zen Master Baofu said: 'If it is always like today, the old barbarian is hopeless.' The Zen master composed a verse saying: 'It is not necessary to boast about laying out plans plainly, the ups and downs originally belong to the experts. If the waves of Caoxi are all similar, how can we get descendants as numerous as rice and hemp?' There is a continued engraving of linked pearls praising the ancients, which is circulated in the monasteries. (A Dharma heir of Zen Master Tianjie Tan). Zen Master Zixing Zhanran Fulang of Tiantong Temple in Mingzhou The son of the Han family in Yunyang. After becoming a monk, he worshiped Huineng as his teacher. One day, Huineng asked: 'Before your parents gave birth to you, what was your original face?' From then on, the Zen master became suspicious and was troubled for seven years. At that time, he was friendly with Cao'an Yihuan and Shengfu, and they stimulated each other. He went to visit Zen Master Quanshi Le of Tianjie Temple. The Zen master said: 'I once asked a teacher and friend in the past, are the ancestral meaning and the teaching meaning the same or different? He replied: 'The autumn tree sheds yellow leaves, and the cold weather digs a ground stove.' Today, please ask the master to decide for me.' Zen Master Shi said: 'Sick old man

年來腕無力。拄杖床頭且靠壁。師曰。有人不肯。和尚與么道。泐拈拄杖打曰。待他露柱眼自開。鐵蒺藜槌當面擲。師便禮拜。后出住里之普光。覆被旨遷天童。上堂。去年今日居楞伽山。彼四眾喜此處少一人。今年此日居佛國山。此四眾喜彼處少一人。擊拂子。一身為無量身。無量身為一身。行則普天普地行。坐則一切坐。說甚麼東西南北。他方此界。檢點將來。猶在化城。且道寶所一句。作么生。便下座○上堂。貪瞋癡。戒定慧。戒定慧。貪瞋癡。無明解脫知見。解脫知見無明。一切眾生諸佛諸佛一切眾生。月落山無影。風來樹有聲。大千無對待。露柱鬧縱橫。喝一喝。下座(天界泐嗣)。

杭州靈隱無文字褧禪師

四明定海人。姓謝氏。一日示微疾。蒙室范堂洪候問。值師氣喘。洪曰。趙州道諸人被十二時唇使。老僧使得十二時辰。和尚作么生。師竦身曰。喚甚麼作十二時辰。洪曰。爭柰氣急乎。師震聲一喝。問左右今朝是幾。曰。二月二十七日。乃索筆書偈曰。吾年七十有五。涅槃生死不墮。虛空背上翻身。靠倒飛來小朵。擲筆泊然而化(凈慈德嗣)。

衢州烏石杰峰世愚禪師

郡之西安余氏子。謁古崖石門斷崖中峰諸大老。佩受法訓。棲止南屏。三年不逾戶限。時止巖成和尚。倡

道大慈。師復往謁。成舉南泉不是心。不是佛。不是物。是甚麼。師茫然。於是仍返南屏。一夕聞鄰僧誦證道歌。至不除妄想不求真。豁然如釋重負。乃曰。佛法元在目前。人自遠之耳。即述偈曰。時時覿面不相逢。吃盡娘生氣力窮。夜半忽然忘月指。虛空迸出日輪紅。走謁成。入方丈。成才見便喝曰。何處見神見鬼來。師曰。今日捉了賊也。成曰。贓在何處。師便喝。成曰。開口合口。都不是。向上道將一句來。師曰。遍界明明不覆藏。成拈竹篦。師便掀倒禪床。成曰。敢來者里捋虎鬚。連打三下。即命為侍者○后出世里之烏石。遷廣德石溪。開堂日。僧問遠離烏石嶺。來赴石溪山。開示人天路。如何透祖關。師曰。龍生金鳳子。衝破碧琉璃。曰與么則覿面不相識。千里可同風。師曰。重疊關山路。曰達磨西來。不立文字。直指人心。見性成佛。既然不立文字。何得流傳至今。師曰。官不容針。私通車馬。曰直指人心。指那個心。師曰。開口不在舌頭上。曰見性成佛。性在甚麼處。師曰。太湖三萬六千頃。夜夜波心月色明。曰記得傅大士道。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。此意如何。師曰。切忌當面蹉過。曰與么則有意氣時添意氣。不風流處也風流。師曰。毫𨤲有差。天地懸隔。曰此事且止。

【現代漢語翻譯】現代漢語譯本道大慈禪師再次去拜訪成禪師。成禪師舉起南泉禪師的『不是心，不是佛，不是物』的話頭來問他，道大慈禪師茫然不知所措。於是又返回南屏。一天晚上，聽到鄰寺的僧人誦讀《證道歌》，當聽到『不除妄想不求真』時，忽然如同卸下了重擔。於是說：『佛法原來就在眼前，是人們自己遠離了它啊。』隨即作偈說：『時時覿面不相逢，吃盡娘生氣力窮。夜半忽然忘月指，虛空迸出日輪紅。』他前去拜見成禪師，進入方丈室。成禪師一見到他就呵斥道：『從哪裡見到鬼神回來了？』道大慈禪師說：『今天捉到賊了。』成禪師說：『贓物在哪裡？』道大慈禪師便是一聲呵斥。成禪師說：『開口閉口，都不是。向上說一句來。』道大慈禪師說：『遍界明明不覆藏。』成禪師拿起竹篦，道大慈禪師便掀翻了禪床。成禪師說：『竟敢在這裡捋虎鬚。』連續打了三下，就命他做了侍者。後來道大慈禪師在里之烏石出世，遷往廣德石溪。開堂那天，有僧人問道：『遠離烏石嶺，來赴石溪山，開示人天之路，如何透徹祖師關？』道大慈禪師說：『龍生金鳳子，衝破碧琉璃。』僧人說：『這樣說來，就是覿面不相識，千里可同風了。』道大慈禪師說：『重疊關山路。』僧人說：『達磨（Bodhidharma）西來，不立文字，直指人心，見性成佛。既然不立文字，為何流傳至今？』道大慈禪師說：『官不容針，私通車馬。』僧人說：『直指人心，指的哪個心？』道大慈禪師說：『開口不在舌頭上。』僧人說：『見性成佛，性在什麼地方？』道大慈禪師說：『太湖三萬六千頃，夜夜波心月色明。』僧人說：『記得傅大士（Fu Daishi）說：空手把鋤頭，步行騎水牛。人從橋上過，橋流水不流。此意如何？』道大慈禪師說：『切忌當面錯過。』僧人說：『這樣說來，就是有意氣時添意氣，不風流處也風流。』道大慈禪師說：『毫釐有差，天地懸隔。』僧人說：『此事且止。』

【English Translation】 English version Great Compassion Daoci. The master visited again. Cheng raised Nanquan's 'It is not mind, not Buddha, not a thing.' What is it? The master was at a loss. So he returned to Nanping. One night, he heard a neighboring monk reciting the Song of Enlightenment, and when he reached 'Neither eliminate delusion nor seek truth,' he suddenly felt as if a heavy burden had been lifted. Then he said, 'The Buddha-dharma is originally right before our eyes, but people distance themselves from it.' Then he composed a verse: 'Always face to face, yet never meet, Exhausting the mother's breath and strength. In the middle of the night, suddenly forgetting the finger pointing at the moon, From the void bursts forth the red sun wheel.' He went to visit Cheng, entering the abbot's room. As soon as Cheng saw him, he shouted, 'Where have you been seeing ghosts and spirits?' The master said, 'Today I have caught a thief.' Cheng said, 'Where is the stolen goods?' The master then shouted. Cheng said, 'Opening and closing your mouth, neither is it. Bring forth a phrase from above.' The master said, 'The entire realm is clearly manifest, not concealed.' Cheng picked up a bamboo staff, and the master overturned the Zen bed. Cheng said, 'Daring to stroke the tiger's whiskers here.' He struck him three times and then appointed him as an attendant. Later, the master emerged in Lizhi's Wushi, and moved to Shixi in Guangde. On the day of the opening of the hall, a monk asked, 'Leaving Wushi Ridge, coming to Shixi Mountain, revealing the path for humans and gods, how to penetrate the ancestral barrier?' The master said, 'The dragon gives birth to a golden phoenix, breaking through the blue glass.' The monk said, 'In that case, we are face to face yet do not recognize each other, a thousand miles can share the same wind.' The master said, 'Layers upon layers of mountain passes.' The monk said, 'Bodhidharma (達磨) came from the West, not establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha. Since he did not establish words, how has it been transmitted to this day?' The master said, 'The government does not allow a needle, but private traffic allows carriages and horses.' The monk said, 'Directly pointing to the human mind, which mind is being pointed to?' The master said, 'Opening the mouth is not on the tongue.' The monk said, 'Seeing one's nature and becoming a Buddha, where is the nature?' The master said, 'Taihu (太湖) is thirty-six thousand acres, every night the moon's color is bright in the heart of the waves.' The monk said, 'I remember Fu Daishi (傅大士) saying: Empty-handed holding a hoe, walking on foot riding a water buffalo. People pass over the bridge, the bridge flows and the water does not flow. What is the meaning of this?' The master said, 'Be careful not to miss it when it is right in front of you.' The monk said, 'In that case, when there is spirit, add spirit, even in places without elegance, there is elegance.' The master said, 'A hair's breadth of difference, heaven and earth are separated.' The monk said, 'Let's stop this matter here.'

記得經中道。大富長者。即是如來。為復是累劫中來。為復是今生契證。師曰。澗深華落遠。山高樹影長。曰今日直心居士。捐貲營建石溪道場。請和尚居住。是同耶。是別耶。師曰。師子吼時芳草綠。像王行處百花紅。曰既然如是。得何果報。師曰。生生歸佛地。世世樂人天○洪武三年十二月。示微疾。書偈曰。生本不生。滅本不滅。撒手便行。一天明月。擲筆而逝(止巖成嗣)。

杭州凈慈逆川智順禪師

溫之瑞安陳氏子。入閩參天寶鐵關樞和尚。究參逾月。因如廁睹園中匏瓜觸發。頓覺大地平沉。見樞求證。樞曰。此才入門耳。向上一著。則千里萬里。又逾半載。一日忽勵聲告樞曰。南泉敗闕。今已見矣。樞曰。不是心。不是佛。不是物。是甚麼。師曰。地上磚鋪。屋上瓦覆。樞曰。南泉即今在甚麼處。師曰。鷂子過新羅。樞曰。錯。師亦曰。錯。樞曰。錯錯。師禮拜而退。樞趨寂。師繼領院事。未幾棄去。朝廷賜金襕袈裟。號佛性圓辨禪師○洪武初。詔徴有道高僧十人。于鐘山建會。師應詔。命升座說法。上幸臨。慰勞備至。南還升主凈慈。六年復召入京。俄示微疾。沐浴說偈坐逝(天寶樞嗣)。

五臺壁峰寶金禪師

世稱金壁峰。乾州永壽人。族姓石。六歲出家剃染。后遍歷講肆

【現代漢語翻譯】現代漢語譯本：記得經中之道。大富長者（指有大智慧的人），即是如來（指覺悟者）。（請問）這是累劫（無數世代）中修來的，還是今生才證悟的？師（禪師）說：『澗深花落遠，山高樹影長。』（居士）問：『今日直心居士捐資營建石溪道場，請和尚居住，這（和和尚以前的修行）是相同呢，還是不同呢？』師（禪師）說：『師子吼時芳草綠，像王行處百花紅。』（居士）問：『既然如此，得什麼果報？』師（禪師）說：『生生歸佛地，世世樂人天。』洪武三年（1370年）十二月，（禪師）示現輕微疾病，書寫偈語說：『生本不生，滅本不滅，撒手便行，一天明月。』寫完擲筆而逝。（止巖成嗣）

杭州凈慈逆川智順禪師

（智順禪師是）溫州瑞安陳氏之子。入閩地參拜天寶鐵關樞和尚。深入參究一個多月，因為上廁所時看到園中的匏瓜而觸發，頓時覺得大地平沉（形容開悟），去見樞和尚請求印證。樞和尚說：『這才是入門而已，向上的一著，則千里萬里。』又過了半年多，一日忽然大聲告訴樞和尚說：『南泉（指南泉普愿禪師）敗闕（指公案），如今我已經見到了。』樞和尚說：『不是心，不是佛，不是物，是什麼？』師（智順禪師）說：『地上磚鋪，屋上瓦覆。』樞和尚說：『南泉即今在什麼處？』師（智順禪師）說：『鷂子過新羅（指事情毫無關聯）。』樞和尚說：『錯。』師（智順禪師）也說：『錯。』樞和尚說：『錯錯。』師（智順禪師）禮拜而退。樞和尚圓寂，師（智順禪師）繼續領管院中事務。不久后離去。朝廷賜予金襕袈裟，號為佛性圓辨禪師。洪武初年（1368年左右），朝廷詔令徵召有道高僧十人，在鐘山建立法會，師（智順禪師）應詔前往，被命升座說法，皇上親自駕臨，慰勞非常周到。南還后升爲主持凈慈寺。洪武六年（1373年）再次被召入京，不久示現輕微疾病，沐浴后說偈語坐化圓寂。（天寶樞嗣）

五臺壁峰寶金禪師

世人稱（他為）金壁峰。（寶金禪師是）乾州永壽人，族姓石。六歲出家剃度，後來遍訪各處講經場所。

【English Translation】 English version: Remember the Way within the Sutras. A wealthy elder (referring to someone with great wisdom) is none other than the Tathagata (the enlightened one). Is this (wisdom) accumulated over countless kalpas (eons), or is it realized in this very lifetime? The Master (Zen Master) said, 'The ravine is deep, the fallen flowers are far away; the mountain is high, the shadows of the trees are long.' The (layman) asked, 'Today, a layman with a sincere heart donates funds to build the Shixi (Stone Creek) Dojo, inviting the Abbot to reside there. Is this (the Abbot's previous practice) the same, or is it different?' The Master (Zen Master) said, 'When the lion roars, the fragrant grass turns green; where the elephant king walks, a hundred flowers bloom.' The (layman) asked, 'Since this is the case, what karmic reward will be obtained?' The Master (Zen Master) said, 'In every life, return to the Buddha-land; in every generation, find joy in the human and heavenly realms.' In the twelfth month of Hongwu 3 (1370), (the Zen Master) showed a minor illness and wrote a verse saying, 'Birth is fundamentally unborn, extinction is fundamentally unextinguished; letting go, I depart, a bright moon in the sky.' After writing, he threw down the pen and passed away. (Successor: Zhiyan Cheng)

Zen Master Zhishun of Nichuan, Jingci Temple, Hangzhou

(Zen Master Zhishun) was the son of the Chen family of Ruian, Wenzhou. He entered Min (Fujian province) to visit Zen Master Tianguan Shu of Tianbao Temple. After deeply investigating for more than a month, he was triggered by seeing a bottle gourd in the garden while going to the toilet, and suddenly felt the earth sink (describing enlightenment). He went to see Zen Master Shu to request confirmation. Zen Master Shu said, 'This is just the entrance; the next step is thousands of miles away.' After another half year, one day he suddenly loudly told Zen Master Shu, 'Nanquan (referring to Zen Master Nanquan Puyuan)'s defeat (referring to the koan), I have now seen it.' Zen Master Shu said, 'Not mind, not Buddha, not object, what is it?' The Master (Zen Master Zhishun) said, 'Bricks paved on the ground, tiles covering the roof.' Zen Master Shu said, 'Where is Nanquan now?' The Master (Zen Master Zhishun) said, 'A hawk flies over Silla (referring to things being completely unrelated).' Zen Master Shu said, 'Wrong.' The Master (Zen Master Zhishun) also said, 'Wrong.' Zen Master Shu said, 'Wrong, wrong.' The Master (Zen Master Zhishun) bowed and retreated. Zen Master Shu passed away, and the Master (Zen Master Zhishun) continued to manage the affairs of the temple. Not long after, he left. The imperial court bestowed a golden kasaya and named him Zen Master Foxing Yuanbian. In the early years of Hongwu (around 1368), the imperial court issued an edict to summon ten eminent monks, and a Dharma assembly was established at Zhongshan. The Master (Zen Master Zhishun) responded to the edict and was ordered to ascend the seat to preach the Dharma. The Emperor personally arrived and offered very thorough condolences. After returning south, he was promoted to abbot of Jingci Temple. In the sixth year of Hongwu (1373), he was summoned to the capital again, and soon showed a minor illness. After bathing, he spoke a verse and passed away in meditation. (Successor: Tianbao Shu)

Zen Master Baojin of Bifeng, Wutai Mountain

People called (him) Jin Bifeng. (Zen Master Baojin) was a native of Yongshou, Ganzhou, with the surname Shi. He left home at the age of six and was tonsured. Later, he visited various places where sutras were lectured.

。忽嘆曰。三藏之學。皆標月指耳。遂更衣謁如海真公于縉雲。晝夜精勤。偶𢹂筐擷蔬。忽凝坐不動。歷三時方寤。真曰。入定耶。師曰。然。真曰。何所見。師曰。有所悟。真曰。悟處如何。師舉筐示之。真曰。不是。師置筐于地。拱手而立。真又曰。不是。師便喝。真攔胸擒住曰。道道。師捏拳便筑。真曰。未在。此塵勞暫息耳。必使心路絕。祖關透。然後大法可明。師由是脅不沾席者三年。一日聞伐木聲。汗下如雨。乃曰。古人道大悟一十八遍。小悟無數。豈欺我哉。未生前事。今日方知。亟見真求證。真不諾。師掀倒禪床而出。翌日復見真。真于地上畫一圓相。師以袖拂去。真復畫一圓相。師于圓相中畫一畫。又拂去。真再畫一圓相師于圓相中畫十字又拂去真復畫如前。師於十字隅。作卍字。又拂去。真總畫三十圓相。師一一具答。真大笑曰。參學悟者。世豈無之。能明大機用。寧復幾人。遂授記莂。命往朔方。道當大行。先是師于定中。見一山秀麗。重樓杰閣。金碧絢爛。諸菩薩行道其中。有招師者曰。此秘魔巖也。爾修道其中。何遽忘之。后師游臺山。道逢蓬首女子。身被五彩弊衣。赤足徐行。一黑獒隨後。師問何之。答曰。入山。師曰。入山何為。答曰。一切不為。言訖而沒。叩同行者。皆不見。或為

文殊化身云。師因就山建靈鷲庵。以待方來。僧俗聞風。千里趨赴。常至萬指○至正間。召入內廷。值大雪夜。有紅光自師室中直透霄漢。上驚歎。賜金襕伽黎。明年禱雨輒應。來賜寂照圓明大禪師號。詔住海印寺○洪武初。詔師至京。住大天界寺。問法稱旨。御翰賜詩。寵賚優渥○壬子六月。沐浴更衣。集眾言別。弟子請偈。師曰。三藏十二部。尚為故紙。吾言何為端坐而逝。茶毗舍利成五色。齒舌不壞(縉雲真嗣)。

曹洞宗

中都順天報恩萬松行秀禪師

姓蔡氏。古河內之解人也。年十有五。懇求出家。父母不能奪其志。禮邢臺凈土赟公為師。后受具戒。挑囊抵燕。歷潭柘。過慶壽。次謁萬壽。參勝默光禪師。教看長沙轉自己。歸山河大地話。半載全無入由。光曰。我願你遲會。師一日有省。復看玄沙未徹語。請益雪巖滿於磁之大明。才廿七日。不覺伎倆已盡。滿曰。你但行里坐里。心念未起時。猛提起覷見即便見。不見且卻拈放一邊。恁么做工夫。休歇也不礙參學。參學也不礙休歇。遂留記室○潭柘亨和尚過大明。師夜扣其門。告侍者燒香請益。亨便放相見。師問如何是活句。如何是死句。亨曰。書記若會。死句也是活句。若不會。活句也是死句。師自此參究益力。一日見雞飛。乃大悟曰

【現代漢語翻譯】現代漢語譯本文殊菩薩的化身說，禪師因此在山中建造靈鷲庵，以等待有緣人前來。僧人和俗人聽聞禪師的聲名，從千里之外趕來，常有上萬人之多。至正年間（1341年-1368年），禪師被召入內廷。適逢大雪之夜，有紅光從禪師的房間中直衝雲霄。皇上驚歎不已，賜予金襕袈裟。第二年祈雨便應驗，皇上賜予寂照圓明大禪師的稱號，並下詔讓禪師住持海印寺。洪武初年（1368年），皇上下詔讓禪師到京城，住在天界寺。皇上問法后非常滿意，親自用御筆題詩，賞賜優厚。壬子年六月，禪師沐浴更衣，召集眾人告別。弟子們請求禪師留下偈語，禪師說：『三藏十二部（佛教經典），尚且是廢紙，我的話又有什麼用呢？』說完端坐而逝。火化后舍利呈現五種顏色，牙齒和舌頭沒有損壞（縉雲真嗣）。曹洞宗中都順天報恩萬松行秀禪師禪師姓蔡，是古河內（今河南省黃河以北地區）的解人。十五歲時，懇求出家，父母無法改變他的志向，於是拜邢臺凈土赟公為師。後來受了具足戒。挑著行囊前往燕地（今北京一帶），先後遊歷了潭柘寺、慶壽寺，最後拜謁萬壽寺，參拜勝默光禪師。禪師教他參看長沙（人名）『轉自己，歸山河大地』的話頭。半年時間，毫無頭緒。光禪師說：『我希望你晚點開悟。』禪師有一天有所領悟。又參看玄沙（人名）的未徹之語，向雪巖滿於磁之大明禪師請教。才過了二十七天，感覺自己的伎倆已經用盡。滿禪師說：『你只要在行走坐臥中，當心念還未生起時，猛然提起，覷見（看清楚）當下，便能見到真性。如果見不到，就先放在一邊。就這樣用功，休息也不妨礙參學，參學也不妨礙休息。』於是禪師留下來擔任書記。潭柘寺的亨和尚來到大明寺，禪師在晚上敲他的門，告訴侍者燒香請益。亨和尚便放他進去見面。禪師問：『什麼是活句？什麼是死句？』亨和尚說：『書記如果領會了，死句也是活句；如果不能領會，活句也是死句。』禪師從此更加努力參究，有一天看到雞飛，於是大悟，說：

【English Translation】 English version The incarnation of Manjusri said that the Chan master built Lingjiu Hermitage in the mountains to await those with affinity. Monks and laypeople, hearing of the master's reputation, flocked from thousands of miles away, often numbering in the tens of thousands. During the Zhizheng era (1341-1368), the Chan master was summoned to the inner court. On a snowy night, a red light shot straight from the master's room into the sky. The emperor was amazed and bestowed upon him a gold-embroidered kasaya (robe). The following year, prayers for rain were answered, and the emperor bestowed the title of 'Great Chan Master of Serene Illumination and Perfect Enlightenment,' and ordered the Chan master to reside at Haiyin Temple. In the early Hongwu era (1368), the emperor summoned the Chan master to the capital, residing at Tianjie Temple. The emperor was very pleased with the Chan master's Dharma teachings and personally wrote a poem with his imperial brush, bestowing generous rewards. In the sixth month of the Renzi year, the Chan master bathed and changed clothes, gathering the assembly to bid farewell. The disciples requested a verse, and the Chan master said, 'The Tripitaka (three collections of Buddhist texts) and the twelve divisions (of Buddhist scriptures) are still just waste paper, what use are my words?' After saying this, he passed away in a seated posture. After cremation, the sarira (relics) appeared in five colors, and the teeth and tongue remained intact (Successor of Jinyun). Caodong School Chan Master Wansong Xingxiu of Bao'en Temple in Shuntian, Zhongdu The Chan master's surname was Cai, and he was a native of Gu Henan (area north of the Yellow River in present-day Henan Province). At the age of fifteen, he earnestly requested to leave home, and his parents could not change his will, so he took Jingtu Yun Gong of Xingtai as his teacher. Later, he received the complete precepts. Carrying his bag, he went to Yan (area around present-day Beijing), visiting Tan Zhe Temple, Qingshou Temple, and finally paying homage to Wanshou Temple, where he visited Chan Master Shengmo Guang. The Chan master taught him to contemplate the saying of Changsha (a person's name): 'Turn yourself around, return to the mountains, rivers, and earth.' For half a year, he had no clue. Chan Master Guang said, 'I wish you would realize it later.' One day, the Chan master had some understanding. He also contemplated Xuansha's (a person's name) unpenetrated words and asked Great Master Daming of Xueyan Manyu Ci for instruction. After only twenty-seven days, he felt that his skills were exhausted. Chan Master Man said, 'You only need to, in walking, sitting, lying down, when the thought has not yet arisen, suddenly raise it, look clearly at the present moment, and you will see the true nature. If you don't see it, put it aside for now. Practice like this, rest does not hinder study, and study does not hinder rest.' So the Chan master stayed to serve as a secretary. Abbot Heng of Tan Zhe Temple came to Daming Temple, and the Chan master knocked on his door at night, telling the attendant to burn incense and ask for instruction. Abbot Heng let him in to meet. The Chan master asked, 'What is a living phrase? What is a dead phrase?' Abbot Heng said, 'If the secretary understands, a dead phrase is also a living phrase; if he doesn't understand, a living phrase is also a dead phrase.' From then on, the Chan master worked even harder to investigate, and one day he saw a chicken flying, and then he had a great enlightenment, saying:

。今日不惟捉敗沙老虎。亦乃捉敗岑大蟲也。走見滿。滿可之。乃付衣偈。自是兩河三晉。皆欽師名。構萬松庵以自適。耆宿敦請開法。師應之。次住中都萬壽○金章宗皇帝詔入禁庭升座。帝躬自迎禮。聞法感悟。賜錦綺大僧伽衣。承安丁巳。詔往大都仰山棲隱寺。次移錫報恩洪濟○元太宗二年庚寅。復奉來主中都之萬壽。晚年退居從容庵。數遷巨剎。大振洞上安風。上堂。蓮宮特作梵宮修。聖鏡還須聖駕游。雨過水澄禽泛子。霞明山靜錦矇頭。成湯也展恢天網。呂望稀垂釣月鉤。試問風光甚時節。黃金世界桂花秋○小參。昔有跨驢人。問眾僧何往。僧曰。道場去。人曰。何處不是道場。僧以拳驅之。曰這漢沒道理。向道場里跨驢不下。其人無語。師曰。人人盡道這漢有頭無尾。能做不能當。殊不知卻是這僧前言不副后語。汝既知舉足下足。皆是道場。何不悟騎驢跨馬。無非佛事。萬松要斷這不平公案。更與花判曰。吃拳沒興漢。茆廣杜禪和。早是不克己。那堪錯怪他。道場惟有一。佛法本無多。留與阇黎道。戶唵薩哩嚩○閏四月旦日上堂。所謂道人者。不知月之大小。不知歲之餘閏。野僧即不然。今年三百八十四日。前月大盡。此月小盡。即今閏四月一日。辰末巳初。忽有個出來道。通疏伶俐。知時按節。要且無道

【現代漢語翻譯】現代漢語譯本今天不僅僅是捉住了被打敗的沙老虎，也是捉住了被打敗的岑大蟲。走去見滿（人名，此處指某位官員），滿同意了。於是交付了衣和偈（佛教用語，指袈裟和頌詞）。從此，兩河（黃河下游地區）和三晉（山西一帶）都欽佩老師的名聲，建造萬松庵來安度晚年。年長的僧人懇請他開壇講法，老師應允了。之後住在中都萬壽寺。金章宗皇帝（1189年-1208年）下詔讓他進入皇宮升座講法，皇帝親自迎接並施禮。聽聞佛法后深受感悟，賜予錦綺大僧伽衣（佛教用語，指華麗的袈裟）。承安丁巳年（1197年），下詔前往大都（今北京）仰山棲隱寺。之後移居報恩洪濟寺。元太宗二年庚寅年（1230年），再次奉命主持中都的萬壽寺。晚年退居從容庵，多次遷往大寺，大力振興洞上安風宗（佛教禪宗流派）。上堂說法：蓮花宮殿特別建造梵天宮殿修繕，聖潔的鏡子還需聖駕巡遊。雨後水清，禽鳥在水中嬉戲；彩霞滿天，山色靜謐，如錦緞矇頭。成湯（商朝開國君主）也曾展現恢弘的天網，呂望（姜太公）也曾稀疏地垂下釣月的魚鉤。試問這美好的風光是什麼時節？正是黃金世界桂花飄香的秋天。小參（佛教用語，指禪宗的一種參禪方式）：從前有個騎驢的人，問眾僧要去哪裡。僧人說：『去道場。』那人說：『哪裡不是道場？』僧人就用拳頭驅趕他，說：『這人沒道理，在道場里騎驢不下。』那人無話可說。老師說：『人人都說這人有頭無尾，能說不能做，卻不知道是這僧人前言不搭后語。你既然知道舉足下足，都是道場，為何不領悟騎驢跨馬，無非佛事。』萬松要斷這不公平的公案，再用花判（佛教用語，指用花來判決）說：『吃拳頭沒興致的漢，茆廣杜禪和，早就不剋制自己，哪裡能怪他錯怪別人。道場只有一個，佛法本來就不多。』留給各位阇黎（佛教用語，指弟子）說道：『戶唵薩哩嚩（佛教咒語）。』閏四月初一上堂說法：所謂的道人，不知道月亮的大小，不知道歲月的盈餘和閏月。野僧我就不一樣，今年三百八十四天，前一個月是大盡（三十天），這個月是小盡（二十九天），現在是閏四月初一，辰時末巳時初。忽然有個人出來說：『通曉疏通，伶俐，知道時節，按時按節。』但要說他沒有道。

【English Translation】 English version Today, it's not just about capturing the defeated Sand Tiger, but also capturing the defeated Cen Great Worm. Go to see Man (a personal name, referring to an official here), and Man agrees. Then he hands over the robe and verse (Buddhist terms, referring to the kasaya and hymn). From then on, both the He River (the lower reaches of the Yellow River) and the Three Jin (the area around Shanxi) admire the teacher's name, building the Wansong Hermitage to enjoy their later years. Elderly monks earnestly request him to open the altar and preach the Dharma, and the teacher agrees. Later, he lived in the Longevity Temple in Zhongdu. Emperor Zhangzong of the Jin Dynasty (1189-1208) issued an edict to allow him to enter the palace to ascend the seat and preach the Dharma, and the emperor personally welcomed and saluted him. After hearing the Dharma, he was deeply moved and bestowed a brocade great Sangha robe (a Buddhist term, referring to a gorgeous kasaya). In the year of Ding Si in Cheng'an (1197), an edict was issued to go to Yangshan Qiyin Temple in Dadu (now Beijing). Later, he moved to Baoen Hongji Temple. In the second year of Emperor Taizong of the Yuan Dynasty, Gengyin (1230), he was again ordered to preside over the Longevity Temple in Zhongdu. In his later years, he retired to Congrong Hermitage and moved to several large temples, vigorously revitalizing the Dongshang Anfeng Sect (a Buddhist Zen sect). Ascending the hall to preach: The lotus palace is specially built, and the Brahma palace is repaired. The sacred mirror still needs the holy chariot to tour. After the rain, the water is clear, and birds play in the water; the colorful clouds fill the sky, and the mountain scenery is quiet, like brocade covering the head. Cheng Tang (the founding monarch of the Shang Dynasty) also showed a magnificent heavenly net, and Lu Wang (Jiang Taigong) also sparsely lowered the fishing hook for fishing the moon. May I ask what season is this beautiful scenery? It is the golden world of osmanthus fragrance in autumn. Small Chan (a Buddhist term, referring to a type of Chan practice in Zen Buddhism): Once upon a time, there was a man riding a donkey who asked the monks where they were going. The monks said, 'To the Dojo.' The man said, 'Where is not a Dojo?' The monks then drove him away with their fists, saying, 'This man is unreasonable, riding a donkey in the Dojo without getting off.' The man had nothing to say. The teacher said, 'Everyone says that this man has a head but no tail, can talk but can't do, but they don't know that it is the monk who contradicts himself. Since you know that raising your feet and lowering your feet are all Dojos, why don't you realize that riding a donkey and riding a horse are nothing but Buddhist affairs.' Wansong wants to break this unfair case, and then use the flower judgment (a Buddhist term, referring to using flowers to judge) to say: 'A Han who is not interested in eating fists, Mao Guangdu Chan and, has long been unable to restrain himself, how can he blame him for wrongly blaming others. There is only one Dojo, and the Dharma is not much in the first place.' Leave it to you, the disciples (a Buddhist term, referring to disciples), to say: 'Om Sarva (Buddhist mantra).' Ascending the hall to preach on the first day of the leap April: The so-called Taoist does not know the size of the moon, nor does he know the surplus of the years and the leap month. The wild monk is different. This year has three hundred and eighty-four days. The previous month was a big end (thirty days), and this month is a small end (twenty-nine days). Now it is the first day of the leap April, at the end of Chen time and the beginning of Si time. Suddenly someone comes out and says: 'Understands dredging, is clever, knows the seasons, and follows the seasons.' But to say that he has no Tao.

人氣息。野僧以手掩鼻道。退後退後。為什麼聻。道人氣息。太殺燻人○問洞山道。龍吟枯木。異響難聞。如何是異響。曰不會。師曰。善解龍吟。瞎○全真問某甲三十年來。打疊妄心不下。乞師方便。師曰。汝妄心有來多少時也。未審本來有妄心否。祇如妄心作么生斷。只者妄心斷即是。不斷即是。真聞廓然。作禮而去○問諸佛不出世。為甚麼卻向王宮生。師答曰。青山常舉足。問亦無有涅槃。為甚麼卻向雙林滅。師答曰。白日不移輪○問撒手那邊底人。為甚麼不居正位。師答曰。大功不宰。問回頭這畔底人。為甚麼不墮偏方。師答曰。至化無為(白巖符云芳花叢里不措一足萬年床上懶去安眠獨許萬松個漢盡大地人無敢論量雖然你若作正偏回互會墮㧞舌犁耕地獄有日在)○問明與無明。其性無二。如何是無二之性。師答曰。天曉不露○問向道莫去歸來背父。如何得不背父去。師答曰。切忌回頭○問心心放下難。如何是放下底人。師答曰。擔取去○問是處是慈氏。無門無善財。為甚麼道琉璃殿上無知識。師答曰。折殿了相見○晚住報恩。退居從容庵。示眾。機輪轉處。智眼猶迷。寶鏡開時。纖塵不度。開拳不落地。應物善知時。兩刃相逢時。如何回互(愚庵盂云遍身綺羅者不是養蠶人)○示眾。去即留住。住即遣去。

【現代漢語翻譯】現代漢語譯本人氣息。野僧用手摀住鼻子說：『退後，退後。』為什麼呢？『道人氣息，太殺燻人。』問洞山：『龍吟枯木，異響難聞，如何是異響？』洞山說：『不會。』師父說：『善解龍吟，瞎。』全真問：『某甲三十年來，打疊妄心不下，乞師方便。』師父說：『汝妄心有來多少時也？未審本來有妄心否？祇如妄心作么生斷？只者妄心斷即是，不斷即是，真聞廓然。』作禮而去。問：『諸佛不出世，為什麼卻向王宮生？』師父答：『青山常舉足。』問：『亦無有涅槃，為什麼卻向雙林滅？』師父答：『白日不移輪。』問：『撒手那邊底人，為什麼不居正位？』師父答：『大功不宰。』問：『回頭這畔底人，為什麼不墮偏方？』師父答：『至化無為。』(白巖符云芳：花叢里不措一足，萬年床上懶去安眠，獨許萬松個漢，盡大地人無敢論量，雖然你若作正偏回互，會墮㧞舌犁耕地獄有日在) 問：『明與無明，其性無二，如何是無二之性？』師父答：『天曉不露。』問：『向道莫去歸來背父，如何得不背父去？』師父答：『切忌回頭。』問：『心心放下難，如何是放下底人？』師父答：『擔取去。』問：『是處是慈氏（Maitreya，彌勒），無門無善財（Sudhana，善財童子），為什麼道琉璃殿上無知識？』師父答：『折殿了相見。』晚住報恩，退居從容庵，示眾：『機輪轉處，智眼猶迷，寶鏡開時，纖塵不度。開拳不落地，應物善知時。兩刃相逢時，如何回互？』(愚庵盂云：遍身綺羅者，不是養蠶人) 示眾：『去即留住，住即遣去。』

【English Translation】 English version The air smells of humans.' A wild monk covered his nose with his hand and said, 'Step back, step back.' 'Why?' 'The air of a Daoist is too pungent and overwhelming.' Asked Dongshan, 'The dragon's roar in a withered tree, the strange sound is hard to hear. What is the strange sound?' Dongshan said, 'I don't know.' The master said, 'Good at understanding the dragon's roar, blind.' Quan Zhen asked, 'For thirty years, I have been unable to subdue my deluded mind. I beg the master for a convenient method.' The master said, 'How long has your deluded mind been around? I don't know if you originally had a deluded mind. How do you cut off the deluded mind? Cutting off this deluded mind is it, not cutting it off is it, true hearing is vast.' He bowed and left. Asked, 'The Buddhas do not appear in the world, why are they born in the royal palace?' The master answered, 'The green mountains often raise their feet.' Asked, 'There is also no Nirvana (Nirvana, 涅槃), why do they pass away in the Shuanglin (Sala Grove, 雙林)?' The master answered, 'The white sun does not move its wheel.' Asked, 'The person who lets go on that side, why does he not reside in the proper position?' The master answered, 'Great merit does not govern.' Asked, 'The person who turns his head on this side, why does he not fall into a biased direction?' The master answered, 'Ultimate transformation is non-action.' (Baiyan Fuyunfang: 'Do not set foot in the flower bushes, lazily sleep on a ten-thousand-year bed, only allow the Han of Wan Song, no one in the whole earth dares to discuss and measure. Although if you make correct and biased mutual returns, you will fall into the hell of pulling out your tongue and plowing the fields, there will be a day.') Asked, 'Brightness and ignorance, their nature is not two, what is the nature of not two?' The master answered, 'Dawn does not reveal.' Asked, 'It is said that going away is not returning to betray the father, how can one not betray the father by going?' The master answered, 'Be sure not to turn your head.' Asked, 'It is difficult to let go of the mind, who is the person who lets go?' The master answered, 'Take it away.' Asked, 'Everywhere is Maitreya (Maitreya, 彌勒), there is no gate and no Sudhana (Sudhana, 善財童子), why do you say there is no knowledge in the lapis lazuli palace?' The master answered, 'Tear down the palace and meet each other.' In the evening, he stayed at Baoen, retired to Congrong Hermitage, and addressed the assembly: 'Where the machine wheel turns, the eye of wisdom is still confused. When the precious mirror opens, not a speck of dust passes through. Opening the fist does not fall to the ground, responding to things and knowing the time well. When two blades meet, how do they interact?' (Yu'an Yu Yun: 'Those who are covered in brocade are not silkworm farmers.') Addressed the assembly: 'Going is staying, staying is sending away.'

不去不住。渠無國土。何處逢渠。在在處處。且道是甚麼物。得恁么奇特(愚庵盂云秤錘醮醋)○示眾。動則埋身千丈。不動則當處生苗。直須兩頭撒開。中間放下。更買草鞋行腳始得(愚庵孟云曾經三峽猿啼處不是愁人也斷腸)○示眾。踢翻滄海。大地塵飛。喝散白雲。虛空粉碎。嚴行正令。猶是半提。大用全彰。如何施設(愚庵孟云琉璃殿上無知識)○示眾。向上一機。鶴衝霄漢。當陽一路。鷂過新羅。直饒眼似流星。未免口如匾擔。且道是何宗旨(愚庵孟云閉眼食蝸牛一場酸澀苦○龍唐柱云措大漢子隨人語脈里去不識轉身一路待云祇考個更別有便縮卻指頭不惟與俱胝相見亦乃使天下人摸索不著○崇先奇云報恩老人雖別音響怎柰欠一著在者僧善解龍吟只是不知時節仔細看來也是別寶遇著瞎波斯)○師于孔老莊周百家之學。無不俱通。三閱藏教。恒業華嚴。得法者一百二十人。束髮奉拜。執弟子禮者。不可勝紀。編祖燈錄六十二卷。又撰凈土。仰山。洪濟。萬壽。從容。請益等錄。及文集偈頌。釋氏新聞。鳴道集。辨宗說。心經風鳴。禪悅。法喜集。並行於世。丙師於四月五日示疾。七日書偈曰。八十一年。只此一語。珍重諸人。切莫錯舉。侍者驚報大眾。足甫及門。已圓寂矣。壽八十一。茶毗于通玄門外。舍利無

【現代漢語翻譯】現代漢語譯本不去不住：他沒有固定的國土，在哪裡才能遇到他呢？其實他無處不在。那麼，這到底是什麼東西，竟然如此奇特？（愚庵孟的評語是：像秤錘蘸醋一樣，讓人捉摸不透）開示：一動就如同埋身於千丈深淵，一靜就如同在原地生出新苗。必須兩頭都放開，中間也放下，更要穿上草鞋去四處參訪才行。（愚庵孟的評語是：曾經在三峽聽到猿猴啼叫的地方，即使不是愁人也會肝腸寸斷）開示：一腳踢翻滄海，大地塵土飛揚；一聲喝散白雲，虛空粉碎。嚴厲地執行正令，也還只是提出了一半；全部的作用都彰顯出來，又該如何設施呢？（愚庵孟的評語是：琉璃殿上的人沒有知識）開示：向上的一機，如同鶴衝向霄漢；當陽的道路，如同鷂鷹飛過新羅。即使眼睛像流星一樣銳利，也免不了像扁擔一樣說話不中聽。那麼，這到底是什麼宗旨呢？（愚庵孟的評語是：閉著眼睛吃蝸牛，一場酸澀苦楚。龍唐柱的評語是：讀書人跟著別人的話語走，不識得轉身的道路，等到要考校的時候就說不出話來。如果能這樣，不僅能與俱胝（Kudati，印度僧人，以一指禪聞名）相見，也能讓天下人都摸不著頭腦。崇先奇的評語是：報恩老人雖然聲音不同，但終究欠缺一著。這位僧人善於模仿龍吟，只是不知道時節。仔細看來，也是明珠暗投，被瞎眼的波斯人遇到了）師父對於孔老莊周等百家之學，沒有不精通的。三次閱讀藏經，恒常研習《華嚴經》（Avatamsaka Sutra）。得法的弟子有一百二十人，束髮奉拜，執弟子禮的人，數不勝數。編纂《祖燈錄》六十二卷，又撰寫《凈土》（Pure Land）、《仰山》（Yangshan）、《洪濟》（Hongji）、《萬壽》（Wanshou）、《從容》（Congrong）、《請益》等語錄，以及文集偈頌、《釋氏新聞》、《鳴道集》、《辨宗說》、《心經風鳴》、《禪悅》、《法喜集》等，都並行於世。丙戌年（1046年）四月五日，師父示現疾病，七日書寫偈語說：『八十一年，只此一語，珍重諸位，切莫錯舉。』侍者驚慌地報告大眾，師父的腳剛一邁出門檻，就已經圓寂了。享年八十一歲。在通玄門外火化，舍利（Sarira，佛教中的遺骨或遺物）無數。

【English Translation】 English version 'Neither going nor staying.' He has no fixed country. Where can you meet him? He is everywhere. Now, what is this thing that is so unique? (Yu'an Meng's comment: Like a weight dipping in vinegar, making it difficult to grasp.) Instruction: With one movement, it's like burying oneself in a thousand-foot abyss; with stillness, it's like a new sprout growing on the spot. You must release both ends and let go of the middle. Only then can you wear straw sandals and travel everywhere to seek guidance. (Yu'an Meng's comment: The place where you once heard the monkeys cry in the Three Gorges, even if you are not a sorrowful person, your heart will be broken.) Instruction: Kicking over the sea, the earth flies with dust; scattering the white clouds with a shout, the void shatters. Strictly enforcing the correct order is still only half the story; how should the full effect be manifested? (Yu'an Meng's comment: Those in the crystal palace have no knowledge.) Instruction: The upward mechanism is like a crane soaring into the sky; the path of Dangyang is like a hawk flying over Silla. Even if your eyes are as sharp as shooting stars, you cannot avoid speaking like a flat carrying pole. So, what is this principle? (Yu'an Meng's comment: Eating snails with your eyes closed is a sour and bitter experience. Long Tangzhu's comment: Scholars follow the words of others, not knowing the path of turning around. When it comes time to examine them, they cannot speak. If you can do this, you can not only meet Kudati (an Indian monk famous for his one-finger Zen), but also make everyone in the world unable to figure you out. Chongxian Qi's comment: Although the old man of Baoen has a different voice, he is still lacking one move. This monk is good at imitating the dragon's roar, but he does not know the season. On closer inspection, it is also like a pearl being cast before blind Persians.) The master was proficient in all the schools of thought, including those of Confucius, Laozi, Zhuangzi, and the Hundred Schools. He read the Tripitaka (Buddhist canon) three times and constantly studied the Avatamsaka Sutra. One hundred and twenty disciples attained the Dharma, bound their hair and paid homage, and those who performed the disciple's rites were countless. He compiled sixty-two volumes of the 'Records of the Patriarchal Lamp' and also wrote the records of 'Pure Land', 'Yangshan', 'Hongji', 'Wanshou', 'Congrong', and 'Qingyi', as well as collections of essays and verses, 'Shi's News', 'Mingdao Collection', 'Distinguishing Sectarian Sayings', 'Heart Sutra Wind Sounds', 'Chan Joy', and 'Collection of Dharma Joy', all of which circulated in the world. On the fifth day of the fourth month of the Bingxu year (1046 AD), the master manifested illness. On the seventh day, he wrote a verse saying: 'Eighty-one years, just this one word, cherish everyone, do not misunderstand.' The attendant hurriedly reported to the assembly that the master had just stepped out the door and had already passed away. He lived to be eighty-one years old. He was cremated outside Tongxuan Gate, and there were countless Sarira (relics).

數。諸方門人。各分建塔(雪巖滿嗣)。

竹林巨川海禪師

頌風鈴曰。銅唇鐵舌太尖新。樓角懸來不記春。言外百千三昧法。因風說與箇中人。陳秀玉學士。嘗問萬松。彌勒菩薩。為甚麼不修禪定。不斷煩惱。萬松道。真心本靜。故不修禪定。妄想本空。故不斷煩惱。士復問香山大潤和尚。潤曰。禪心已定。不須更修。斷盡煩惱。不須更斷。復問師。師曰。本無禪定煩惱。士曰。惟此為快耳(雪巖滿嗣已上二人)。

續指月錄卷七卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷八

六祖下二十四世

臨濟宗

婺州烏傷伏龍無明千巖元長禪師

蕭山人。族姓董。年十九。剃髮受具。會行丞相府飯僧。師隨眾入。中峰本和尚適在座。遙見師呼而問曰。汝日用若何。師曰。唸佛。本曰。佛今何在。師擬議。本厲聲叱之。師作禮求示法要。本以狗子無佛性話授之。縛茅靈隱。脅不沾席者三年。一日聞雀聲有省。亟往見本。具陳悟由。本復叱之。師憤然歸。中夜忽鼠翻食貓器。墮地作聲。恍然開悟。即往質本。本曰。趙州何故云無。師曰。鼠餐貓食。本曰。未也。師曰。飯器破矣。本曰。破后如何。師曰。筑碎方甓。本乃微笑。囑曰。善自護持。時

【現代漢語翻譯】現代漢語譯本數。各方寺院的門人，各自建造佛塔（雪巖滿嗣）。

竹林巨川海禪師

題詠風鈴說：『銅製的嘴唇鐵做的舌頭，非常尖利嶄新，懸掛在樓角，不知經歷了多少個春秋。言語之外蘊含著百千種三昧的佛法，通過風聲傳達給能夠領悟其中的人。』陳秀玉學士曾經問萬松禪師，『彌勒菩薩（未來佛）為什麼不修習禪定，不斷除煩惱？』萬松禪師回答說：『真心本來就是寂靜的，所以不需要修習禪定；妄想本來就是空虛的，所以不需要斷除煩惱。』陳秀玉又問香山大潤和尚，大潤和尚說：『禪心已經安定，不需要再修習；煩惱已經斷盡，不需要再斷除。』陳秀玉又問巨川海禪師，巨川海禪師說：『本來就沒有禪定和煩惱。』陳秀玉說：『只有這種說法才讓我感到暢快啊！（雪巖滿嗣以上二人）』

《續指月錄》卷七

《續指月錄》卷八

六祖慧能（唐朝禪宗六祖）下第二十四世

臨濟宗

婺州烏傷伏龍無明千巖元長禪師

是蕭山人，俗家姓董。十九歲時剃度出家，受具足戒。一次，在行丞相府齋僧時，千巖元長禪師跟隨眾人進入。中峰本和尚恰好在座，遠遠地看見千巖元長禪師，呼喚他並問道：『你每天的功課如何？』千巖元長禪師回答說：『唸佛。』中峰本和尚說：『佛現在在哪裡？』千巖元長禪師猶豫不決。中峰本和尚厲聲呵斥他。千巖元長禪師作禮，請求開示佛法要義。中峰本和尚便以『狗子無佛性』的話頭來教導他。千巖元長禪師在靈隱寺結茅為庵，三年時間脅不沾席。一天，聽到雀鳥的叫聲，有所領悟。急忙去見中峰本和尚，詳細陳述了自己領悟的緣由。中峰本和尚再次呵斥他。千巖元長禪師憤然離開。半夜，忽然老鼠翻動食器，貓的食具掉在地上發出聲響。千巖元長禪師恍然大悟，立即去見中峰本和尚。中峰本和尚問：『趙州禪師為什麼說「無」？』千巖元長禪師回答說：『老鼠吃了貓的食物。』中峰本和尚說：『還沒有。』千巖元長禪師說：『飯器已經破了。』中峰本和尚說：『破了之後又如何？』千巖元長禪師回答說：『把它打碎成磚瓦。』中峰本和尚於是微笑，囑咐他說：『好好地守護保持。』當時

【English Translation】 English version Numbers. Disciples from various monasteries each built pagodas (Xueyan Mansi).

Zen Master Zhulin Juchuanhai

Composed on a Wind Chime: 'Copper lips and an iron tongue, so sharp and new, hanging from the corner of the building, not remembering how many springs have passed. Beyond words, it contains hundreds of thousands of Samadhi dharmas, conveyed by the wind to those who can understand.' Scholar Chen Xiuyu once asked Zen Master Wansong, 'Why doesn't Bodhisattva Maitreya (the future Buddha) practice Zen meditation and cease afflictions?' Zen Master Wansong replied, 'The true mind is inherently tranquil, so there is no need to practice Zen meditation; delusions are inherently empty, so there is no need to cease afflictions.' Chen Xiuyu then asked the Venerable Xiangshan Darun, who said, 'The Zen mind is already settled, no need to cultivate further; afflictions are already exhausted, no need to cease further.' Chen Xiuyu then asked Zen Master Juchuanhai, who said, 'Originally, there is neither Zen meditation nor affliction.' Chen Xiuyu said, 'Only this kind of statement makes me feel delighted! (Xueyan Mansi and the two above).'

Continuation of the Record of Pointing at the Moon, Volume Seven

Continuation of the Record of Pointing at the Moon, Volume Eight

Twenty-fourth Generation from the Sixth Ancestor Huineng (the Sixth Patriarch of Chan Buddhism in the Tang Dynasty (618-907))

Linji School

Zen Master Qianyan Yuanchang of Wushang Fulong, Wuzhou

He was from Xiaoshan, with the surname Dong. At the age of nineteen, he shaved his head and received the full precepts. Once, during a monastic meal at the Prime Minister Xing's residence, Zen Master Qianyan Yuanchang followed the assembly in. Venerable Zhongfeng Ben happened to be present, and seeing Zen Master Qianyan Yuanchang from afar, he called out to him and asked, 'How is your daily practice?' Zen Master Qianyan Yuanchang replied, 'Reciting the Buddha's name.' Venerable Zhongfeng Ben said, 'Where is the Buddha now?' Zen Master Qianyan Yuanchang hesitated. Venerable Zhongfeng Ben sternly rebuked him. Zen Master Qianyan Yuanchang bowed and requested instruction on the essential meaning of the Dharma. Venerable Zhongfeng Ben then used the topic of 'A dog has no Buddha-nature' to instruct him. Zen Master Qianyan Yuanchang built a thatched hut at Lingyin Temple, and for three years, his side did not touch the mat. One day, hearing the sound of sparrows, he had an awakening. He hurried to see Venerable Zhongfeng Ben and explained in detail the reasons for his awakening. Venerable Zhongfeng Ben rebuked him again. Zen Master Qianyan Yuanchang left in anger. In the middle of the night, suddenly a rat overturned the food container, and the cat's food utensil fell to the ground, making a sound. Zen Master Qianyan Yuanchang suddenly realized, and immediately went to see Venerable Zhongfeng Ben. Venerable Zhongfeng Ben asked, 'Why did Zen Master Zhaozhou say "no"?' Zen Master Qianyan Yuanchang replied, 'The rat ate the cat's food.' Venerable Zhongfeng Ben said, 'Not yet.' Zen Master Qianyan Yuanchang said, 'The food container is broken.' Venerable Zhongfeng Ben said, 'What about after it's broken?' Zen Master Qianyan Yuanchang replied, 'Smash it into bricks and tiles.' Venerable Zhongfeng Ben then smiled and instructed him, 'Take good care and maintain it.' At that time,

節若至。其理自彰。師受囑。隱天龍之東庵。諸山爭相勸請。師逸至烏傷之伏龍山。卓錫巖際。誓曰。山有水。吾將止焉。俄山泉溢出。作白乳色。師遂依大樹以居。初山有禪寺。名聖壽。荒廢已久。當師入山。鄉民咸獲夢異。遂相率披蒙茸以訪。見師晏坐不動。各獻飲食。共營起建。尋因舊號。成大伽藍。朝廷三遣重臣降香。錫號佛慧圓鑒普濟大禪師。並錫金襕法衣○上堂。僧問如何是第一句。師曰。有口如啞。曰如何是第二句。師曰。有眼如盲。曰如何是第三句。師曰。棒折也未放你在。乃擲下拂子曰。此是老僧第二句。如何是第一句。便下座○上堂。僧問如何是奪人不奪境。師曰。日照山河影動搖。曰如何是奪境不奪人。師曰。背水陣圓增勇健。曰如何是人境俱奪。師曰。任是鋒刃常坦坦。假饒毒樂也閑閑。曰如何是人境俱不奪。師曰。野老不知堯舜力。鼕鼕打鼓祭江神。僧禮拜。師曰。有麝自然香。何用當風立○示眾。舉德山拓缽因緣。拈曰。末後句子。德山巖頭雪峰。總跳不出。乃喝一喝。大丈夫當爲真王。何以假為○示眾。良久曰。大眾會么。會則事同一家。不會則萬別千差。臨濟和尚道。我在黃檗吃六十痛棒。如蒿枝拂相似。如今更思量一頓吃。不知誰為下手。時有僧出曰。某甲下手。濟度杖與僧。僧

擬接。濟便打。看他的的顯示者些子。無你諸人近傍處。豈常情之所能測。老僧尋常痛口罵你。痛棒打你。你不作無明會。便作佛法會。又何曾夢見我先祖門風。所以古人云。臨濟之道。將墜于地。痛哉。正與么時。合作么生。超群須是英靈漢。敵勝還他師子兒○示眾。今年臘月二十五。雲門一曲曾無譜。爭似無明調轉高。等閑唱出千山舞。大地為琴。虛空為鼓。拍拍相隨。聲聲相助。汝諸人須聽取。白雪陽春何足數。箇中端的孰知音寥寥永夜松風度○示眾。舉瑯玡覺禪師曰。有句無句。如藤倚樹。樹倒藤枯。好一堆爛柴。大慧和尚拈曰。作賊人心虛。雖然如是。恩大難酬。師曰。一人作佛法商量。一人作世諦流佈。簡點將來。總欠悟在。無明見處。也要諸人共知有句無句。如藤倚樹枝。樹倒藤枯響○示眾。舉文殊普賢起佛見法見。還免得貶向二鐵圍山么。世尊也是憐兒不覺丑○示眾。江月照。松風吹。面面青山展笑眉。經有經師。論有論師。莫怪老僧無法說。勞汝諸人立片時○示眾。舉調達謗佛。生身陷入地獄。佛令阿難傳旨。汝在獄中安否。達曰。我雖在獄中。如受三禪天樂。阿難曰。汝還求出否。達曰。我待世尊來便出。阿難曰。世尊是三界大師。豈有入地獄分。達曰。我豈有出地獄分。師曰。臨危不悚。真大

【現代漢語翻譯】現代漢語譯本：擬議接近。方便打量。看看他的顯示，那些細微之處。沒有你們這些人靠近的地方，哪裡是常理所能揣測的？老僧我經常痛罵你們，狠狠地打你們，你們不理解這是爲了破除無明，反而當成佛法來理解。又哪裡夢見過我先祖的家風？所以古人說：『臨濟（指臨濟宗）的道，將要墜落於地。』多麼可悲啊！正在這個時候，應該怎麼做？超越眾人必須是英勇有靈氣的人，戰勝敵人還需是獅子般的勇士。開示大眾：今年臘月二十五，雲門（指雲門宗）的一曲沒有固定的曲譜，怎比得上將無明調轉得更高，隨意唱出千山萬壑都在舞動。大地作為琴，虛空作為鼓，每一拍都相互跟隨，每一聲都相互幫助。你們各位必須聽清楚，白雪陽春又算得了什麼？這其中的真諦有誰能知曉？只有空曠長夜裡松風在吹拂。開示大眾：引用瑯玡覺禪師的話說：『有句無句，如藤倚樹，樹倒藤枯，好一堆爛柴。』大慧禪師評論說：『作賊人心虛。』雖然如此，恩情太大難以報答。』老師說：『一個人作佛法商量，一個人作世俗道理流佈，仔細檢查起來，總欠缺一個『悟』字。』在無明顯現的地方，也要各位共同知曉『有句無句，如藤倚樹枝，樹倒藤枯響』。開示大眾：引用文殊（文殊菩薩）普賢（普賢菩薩）生起佛見法見，還能免於被貶到二鐵圍山嗎？世尊（釋迦牟尼佛）也是憐愛孩子而不覺得醜陋。開示大眾：江上的月亮照耀著，松樹的清風吹拂著，面面的青山都展開了笑顏。經書有講解經書的老師，論著有講解論著的老師，不要怪老僧我沒有佛法可說，只是勞煩你們各位站立片刻。開示大眾：引用提婆達多（釋迦牟尼佛的堂弟）誹謗佛陀，活著的時候就墮入了地獄。佛陀讓阿難（釋迦牟尼佛的十大弟子之一）傳話，問他在地獄中是否安樂。提婆達多回答說：『我雖然在地獄中，卻像在三禪天享受快樂。』阿難問：『你還想出來嗎？』提婆達多回答說：『我等待世尊來就出來。』阿難說：『世尊是三界的大師，怎麼會有墮入地獄的道理？』提婆達多回答說：『我怎麼會有脫離地獄的道理？』老師說：『面臨危難而不恐懼，真是大丈夫。』

【English Translation】 English version: Intend to approach. Convenient to observe. Look at his displays, those subtle details. Where there is no proximity of you all, how can it be measured by common sense? This old monk often scolds you severely, and beats you hard. You do not understand this as breaking through ignorance, but instead understand it as the Buddha-dharma. How could you have dreamed of my ancestors' family style? Therefore, the ancients said: 'The way of Linji (referring to the Linji school) is about to fall to the ground.' How sad! At this very moment, what should be done? To surpass the crowd, one must be a heroic and intelligent person; to defeat the enemy, one must be a lion-like warrior. Instructing the assembly: This year, on the twenty-fifth day of the twelfth lunar month, a tune from Yunmen (referring to the Yunmen school) has no fixed score. How can it compare to turning ignorance even higher, casually singing out that thousands of mountains and valleys are dancing? The earth is the zither, the void is the drum, each beat follows each other, each sound helps each other. You all must listen carefully, what is White Snow Yangchun (a famous Chinese melody)? Who can know the true meaning within this? Only the pine wind blows in the empty long night. Instructing the assembly: Quoting Zen Master Langya Jue, he said: 'With or without a phrase, like a vine relying on a tree; when the tree falls and the vine withers, it's just a pile of rotten firewood.' Great Master Dahui commented: 'The heart of a thief is timid.' Even so, the kindness is too great to repay.' The teacher said: 'One person discusses the Buddha-dharma, one person spreads worldly principles; upon careful examination, they all lack the word 'enlightenment'.' In the place where ignorance appears, everyone should also know 'with or without a phrase, like a vine relying on a tree branch; when the tree falls and the vine withers, there is a sound'. Instructing the assembly: Quoting Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva) giving rise to Buddha-views and Dharma-views, can they still avoid being demoted to the two Iron Ring Mountains? The World Honored One (Sakyamuni Buddha) also loves his children and does not find them ugly. Instructing the assembly: The river moon shines, the pine wind blows, and the green mountains on all sides unfold smiling faces. Sutras have teachers who explain the sutras, and treatises have teachers who explain the treatises. Don't blame this old monk for having no Dharma to speak of, but just trouble you all to stand for a moment. Instructing the assembly: Quoting Devadatta (Sakyamuni Buddha's cousin) slandering the Buddha, he fell into hell while still alive. The Buddha asked Ananda (one of Sakyamuni Buddha's ten major disciples) to convey a message, asking if he was at peace in hell. Devadatta replied: 'Although I am in hell, I am enjoying happiness like in the Third Dhyana Heaven.' Ananda asked: 'Do you still want to come out?' Devadatta replied: 'I will come out when the World Honored One comes.' Ananda said: 'The World Honored One is the master of the Three Realms, how could there be a reason to fall into hell?' Devadatta replied: 'How could I have a reason to escape from hell?' The teacher said: 'Facing danger without fear is truly a great man.'

丈夫○日本國請法衣上堂。舉石門聰曰。西天二十八祖。盡得傳衣付法。東土六祖之後。得道者多。只傳其法。不傳其衣。無明則不然。衣以表法。故謂之法衣。人能弘道。故謂之法身。無處不遍。無處不明。故謂之法眼。高峰老祖。法衣一頂。今春對眾。請與高麗國金剛山供養去也。幻住先師法衣一頂。我得來三十年矣。如今大拙首座。又要請歸供養。雖然如是。從上諸祖。各各有三十棒分。無明亦有三十棒分。眾中莫有下得者般毒手者么。有則出來下手看。如無。他時後日。不得向背地裡叫苦叫屈。擊拂子下座○僧參。師問甚處來。僧曰。浙西。師曰。此間無飯吃。來作什麼。僧曰。求和尚佛法。師喚僧近前。乃打一拳云。會么。僧云。不會。師曰。呆子拳頭也不識(石車乘拈曰若是個伶俐衲僧撥著便知來處既然不會累千巖老漢更打一拳我當時若見擬議連棒趁去何故不入虎穴爭得虎子○法音𣽘曰青山孤月近趺坐意如何要會拳頭旨千山盡懡㦬)○學士宋景濂謁次。師問。聞公閱盡一大藏教。有諸。士曰。然。師曰。公耳閱乎。目觀也。士曰。亦目觀爾。師曰。使目之能觀者。公為誰耶。士揚眉向之。師於是相視一笑(山茨際頌曰林下尋師叩板扉揚眉相向頗依稀作家手眼天然別笑殺全韜殺活機)○至正丁酉六月十四日

【現代漢語翻譯】現代漢語譯本丈夫○日本國請法衣上堂。舉石門聰說：『西天（古印度）二十八祖，都得到了傳衣付法。東土（中國）六祖之後，得道的人很多，只是傳其法，不傳其衣。無明則不然，衣以表法，所以稱之為法衣。人能弘揚佛道，所以稱之為法身。無處不遍，無處不明，所以稱之為法眼。高峰老祖的法衣一件，今年春天當著大家的面，請去高麗國（朝鮮）金剛山供養去了。幻住先師的法衣一件，我得到它已經三十年了。如今大拙首座，又要請回去供養。雖然如此，從上諸祖，各各有三十棒的份。無明也有三十棒的份。大眾中莫有能下得了這種毒手的人嗎？有就出來下手看看。如沒有，他時後日，不得在背後叫苦叫屈。』說完擊拂子下座。 ○僧人蔘拜。師父問：『從哪裡來？』僧人說：『浙西。』師父說：『這裡沒飯吃，來做什麼？』僧人說：『求和尚佛法。』師父喚僧人近前，乃打一拳說：『會么？』僧人說：『不會。』師父說：『呆子，拳頭也不識。』（石車乘拈曰：若是個伶俐的衲僧，撥著便知來處，既然不會，累千巖老漢更打一拳。我當時若見，擬議連棒趁去。何故不入虎穴，爭得虎子。○法音𣽘曰：青山孤月近，趺坐意如何？要會拳頭旨，千山盡懡㦬。） ○學士宋景濂拜見。師父問：『聽說您閱盡了一大藏教，有這回事嗎？』宋景濂說：『是的。』師父問：『您是用耳朵聽的，還是用眼睛看的？』宋景濂說：『也是用眼睛看的。』師父說：『使眼睛能看東西的，您認為是哪個？』宋景濂揚眉看著師父。師父於是相視一笑。（山茨際頌曰：林下尋師叩板扉，揚眉相向頗依稀。作家手眼天然別，笑殺全韜殺活機。） ○至正丁酉（1357年）六月十四日

【English Translation】 English version The monk ○ from Japan requested to ascend the Dharma seat with the Dharma robe. Shimen Cong cited: 'The twenty-eight ancestors of the Western Heaven (ancient India) all received the transmission of the robe and the Dharma. After the Sixth Ancestor of the Eastern Land (China), many attained enlightenment, but only the Dharma was transmitted, not the robe. Wuming is not like that; the robe represents the Dharma, so it is called the Dharma robe. People can propagate the Buddhist path, so it is called the Dharma body. It is everywhere and illuminates everything, so it is called the Dharma eye. The Dharma robe of Old Ancestor Gaofeng, one piece, was requested this spring in front of everyone to be offered at Mount Kumgang in Goryeo (Korea). The Dharma robe of the late teacher Huanzhu, one piece, I have had it for thirty years. Now, Chief Seat Dazhuo wants to request it back for offering. Even so, each of the ancestral masters has thirty blows to give. Wuming also has thirty blows to give. Is there anyone among you who can deliver such a ruthless blow? If so, come out and try. If not, in the future, do not complain and cry in secret.' After speaking, he struck the whisk and descended from the seat. ○A monk came to pay respects. The master asked, 'Where do you come from?' The monk said, 'From Western Zhejiang.' The master said, 'There is no food here; what are you doing here?' The monk said, 'Seeking the Buddha-dharma from the venerable.' The master called the monk closer and struck him with a fist, saying, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'Fool, you don't even recognize a fist!' (Shiche Cheng commented: 'If he were a clever monk, he would know where he came from with a touch. Since he doesn't understand, he troubles old man Qianyan to give another punch. If I had seen it then, I would have chased him away with a series of blows. Why not enter the tiger's den to get the tiger's cub?' ○ Fayin𣽘 said: 'Green mountains and a solitary moon are near; what is the meaning of sitting in meditation? To understand the meaning of the fist, all the mountains are bewildered.') ○Scholar Song Jinglian paid a visit. The master asked, 'I heard that you have read through the entire Great Treasury of Scriptures; is that so?' Song Jinglian said, 'Yes.' The master asked, 'Did you read it with your ears or with your eyes?' Song Jinglian said, 'Also with my eyes.' The master said, 'Who do you consider to be the one who enables the eyes to see?' Song Jinglian raised his eyebrows and looked at the master. The master then smiled at each other. (Shan Ci Ji praised: 'Seeking a teacher under the forest, knocking on the door; raising eyebrows and looking at each other, quite similar. The hand and eye of a master are naturally different, laughing at the complete concealment and the killing of the living machine.') ○June 14th, Zhi Zheng Ding You year (1357 AD)

。示微疾。沐浴更衣。集眾說偈曰。平生饒舌。今日敗闕。一句轟天。正法眼滅。投筆而逝。弟子用陶龕奉全身瘞于青松庵(中峰本嗣)。

蘇州師子林天如惟則禪師

吉安廬陵人。族譚氏。受業禾山。得法中峰。僧問佛佛授手。祖祖相傳。畢竟傳個甚麼。師曰。腳未跨門。與你三十棒了也○僧問如來一音說法。眾生隨類各解。未審和尚如何為人。師曰。蝦蟆𨁝跳上天。蚯蚓驀過東海。曰恁么則超佛越祖去也。師曰。你向那裡見得。曰今古應無墜。分明在目前。師曰。杜撰禪和○華嚴會僧問。無邊剎境。自他不隔于毫端。既有自他。如何不隔。師曰。懷州牛吃禾。益州馬腹脹。曰十世古今。始終不離於當念。既有始終。如何不離。師曰。天下覓醫人。灸豬左膊上。曰此會翻宣教典。毋勞說禪。且望和尚直譚教文。師曰。山僧無兩個舌頭。曰一真法界。十種玄門。還有自他終始也無。師喝曰。那得許多骨董來。曰既無許多骨董。畢竟華嚴所說何義。師曰。說華嚴。曰離卻法界玄門。華嚴經在甚處。師曰。在你諸人手裡。曰與么則信。受奉行去也。師曰。贈你三文買草鞋○問德山小參不答話。問話者三十棒。意作么生。師曰。我者里不行。有問即答。曰無法可說。是名說法。又作么生。師拈棒。僧便走。師曰

【現代漢語翻譯】現代漢語譯本：示現輕微疾病，沐浴更衣，召集眾人說偈語：『平生饒舌，今日敗闕，一句轟天，正法眼滅。』說完投筆去世。弟子們用陶龕安放他的全身，埋葬在青松庵（中峰本嗣）。

蘇州師子林天如惟則禪師

吉安廬陵人，姓譚。在禾山受業，得法于中峰。有僧人問：『佛佛授手（諸佛相傳心印），祖祖相傳（歷代祖師相傳），到底傳的是什麼？』師父說：『腳還沒跨進門，就給你三十棒了！』有僧人問：『如來一音說法（佛以一音說法），眾生隨類各解（眾生根據各自的根器理解）。不知道和尚您是如何教導人的？』師父說：『蛤蟆跳上天，蚯蚓橫過東海。』僧人說：『這樣就是超越佛祖了。』師父說：『你從哪裡看出來的？』僧人說：『自古至今都應如此，分明就在眼前。』師父說：『胡說八道的禪和子！』華嚴會上，有僧人問：『無邊剎境（無邊佛土），自他不隔于毫端（自己與他人不隔一絲一毫）。既然有自他，如何不隔？』師父說：『懷州的牛吃禾，益州的馬肚子脹。』僧人說：『十世古今（過去、現在、未來），始終不離於當念（從開始到結束都不離當下這一念）。既然有始終，如何不離？』師父說：『天下尋找醫生，卻在豬的左肩上施灸。』僧人說：『這次法會是宣講教典，不必勞煩說禪。希望和尚您直接談論教文。』師父說：『山僧沒有兩張嘴。』僧人說：『一真法界（真實不虛的法界），十種玄門（華嚴宗的十玄門），還有自他終始嗎？』師父喝道：『哪裡來的這麼多破爛貨！』僧人說：『既然沒有這麼多破爛貨，那麼華嚴經所說的到底是什麼意思？』師父說：『說華嚴。』僧人說：『離開法界玄門，華嚴經在哪裡？』師父說：『在你們諸位手裡。』僧人說：『既然如此，我就信受奉行了。』師父說：『送你三文錢買草鞋。』有人問：『德山小參（德山禪師的開示）不回答問題，問話的人就打三十棒，是什麼意思？』師父說：『我這裡不行這一套，有問題就回答。』僧人說：『無法可說，是名說法（沒有固定的法可以說，這才是真正的說法），又是什麼意思？』師父拿起棒子，僧人就跑了。師父說：

【English Translation】 English version: Showing slight illness, he bathed and changed clothes, gathered the assembly and said in a verse: 'All my life I've been talkative, today I've failed. One sentence shakes the heavens, the eye of the true Dharma is extinguished.' Having finished, he dropped his pen and passed away. His disciples used a ceramic urn to enshrine his whole body, burying it at Qing Song Hermitage (Successor of Zhongfeng).

Zen Master Tianru Weize of Shizilin (Lion Grove Monastery) in Suzhou

He was a native of Luling, Ji'an, with the family name Tan. He received instruction at Heshan and obtained the Dharma from Zhongfeng. A monk asked: 'Buddhas transmit hand to hand (Buddhas transmit the mind-seal), patriarchs pass it down from generation to generation (patriarchs transmit from generation to generation). What exactly is being transmitted?' The Master said: 'Before your foot crosses the threshold, you'll receive thirty blows!' A monk asked: 'The Tathagata speaks the Dharma with one sound (Buddha speaks the Dharma with one sound), and sentient beings understand it according to their own categories (sentient beings understand according to their own capacities). I wonder how the Master teaches people?' The Master said: 'A toad jumps to the sky, an earthworm crosses the Eastern Sea.' The monk said: 'In that case, one surpasses the Buddhas and transcends the Patriarchs.' The Master said: 'Where did you see that?' The monk said: 'From ancient times to the present, it should be so, it's clearly right before my eyes.' The Master said: 'A Zen practitioner talking nonsense!' At the Huayan assembly, a monk asked: 'Boundless Buddha-lands (boundless Buddha-lands), self and other are not separated by a hair's breadth (self and other are not separated by a hair's breadth). Since there is self and other, how are they not separated?' The Master said: 'The cows of Huaizhou eat the grain, the horses of Yizhou have bloated bellies.' The monk said: 'The ten ages, past and present (past, present, and future), from beginning to end are not apart from the present moment (from beginning to end are not apart from the present moment). Since there is beginning and end, how are they not apart?' The Master said: 'Searching for a doctor throughout the world, yet applying moxa to the left shoulder of a pig.' The monk said: 'This assembly is expounding the scriptures, no need to trouble with talking about Zen. I hope the Master will directly discuss the scriptural texts.' The Master said: 'This mountain monk does not have two tongues.' The monk said: 'The One True Dharma Realm (the true and unconditioned realm), the Ten Profound Gates (the ten profound gates of the Huayan school), are there still self, other, beginning, and end?' The Master shouted: 'Where did all these antiques come from!' The monk said: 'Since there are not so many antiques, what exactly is the meaning of what the Huayan Sutra says?' The Master said: 'Speaking of the Huayan.' The monk said: 'Apart from the Dharma Realm and the Profound Gates, where is the Huayan Sutra?' The Master said: 'In the hands of all of you.' The monk said: 'Since that's the case, I will believe, accept, and practice it.' The Master said: 'I'll give you three coins to buy straw sandals.' Someone asked: 'Deshan's small assembly (Deshan's teaching) does not answer questions, and those who ask questions receive thirty blows. What is the meaning of this?' The Master said: 'I don't do that here, I answer questions when they are asked.' The monk said: 'There is no Dharma that can be spoken, this is called speaking the Dharma (there is no fixed Dharma that can be spoken, this is called speaking the Dharma), what does that mean?' The Master raised his staff, and the monk ran away. The Master said:

。作賊人心虛○問禪門一派。分為五宗。其間還有優劣也無。師曰。五五二十五。曰臨濟一宗。兒孫遍地。他有何長處。師曰。細魚咬斷鸕鶿腳。白鷺驚飛上樹梢。曰涅槃心易曉。差別智難明。五宗異同。請師開示。師曰。退身三步○師不住山。居恒隨機開導。行省平章。咸稽顙執弟子禮。屢起江浙諸名山。堅卻不赴。遁跡吳淞間。弟子就吳中構地結屋。名師子林○至正十四年。帝師錫以佛心普濟文慧大辯禪師號。兼賜金襕法衣。示寂后。塔於水西源(中峰本嗣)。

日本建長古先印原禪師

國之相州人。姓藤氏。藤為日本貴族。師生有異徴。年十三。父母頓捨出家。剃染受具。慨然航海南詢。初謁無見於天臺。見指往天目。參本和尚。本命給侍。師屢呈見解。本呵之曰。根塵不斷。如纏縛何。師退而悲泣。食寢俱廢。本憐其誠。因語之曰。此心包羅萬象。迷則生死。悟則涅槃。生死之迷。固是未易驅斥。涅槃之悟。猶是入眼金塵。當知般若如大火聚。近之則焦首爛額。惟存不退轉一念。生與同生。死與同死。自然與道相符。脫使未悟之際。千釋迦。萬慈氏。傾出四大海水。入汝耳根。總是虛妄塵勞。皆非究竟。師聞不覺悚然汗下。一日有省。趨告本。曰印原撞入銀山鐵壁去也。本曰。既入銀山鐵壁。來

【現代漢語翻譯】現代漢語譯本：『作賊人心虛』。有人問：『禪門一派，分為五宗（指臨濟宗、曹洞宗、溈仰宗、雲門宗、法眼宗），這其中還有優劣之分嗎？』師父說：『五五二十五。』那人說：『臨濟宗（禪宗五家之一）的兒孫遍地，他有什麼長處？』師父說：『細魚咬斷鸕鶿腳，白鷺驚飛上樹梢。』那人說：『《涅槃經》的心要容易理解，差別智難以明白。五宗（指臨濟宗、曹洞宗、溈仰宗、雲門宗、法眼宗）的異同，請師父開示。』師父說：『退身三步。』師父不住在寺廟裡，經常隨機開導。行省平章（官名）都向他叩頭，執弟子之禮。多次被邀請去江浙一帶的名山住持，堅決推辭不赴任，隱居在吳淞一帶。弟子們在吳中建造房屋，名為獅子林。至正十四年（1354年），帝師賜予他佛心普濟文慧大辯禪師的稱號，並賜予金襕法衣。圓寂后，塔建在水西源（中峰明本的嗣法弟子）。

日本建長古先印原禪師

是國之相州人，姓藤氏。藤氏是日本貴族。禪師出生時有奇異的徵兆。十三歲時，父母讓他出家，剃度受戒。慨然乘船到南方尋訪。起初在天臺拜見無見禪師，無見禪師指示他去天目山，參拜本和尚。本和尚命他做侍者。禪師多次呈述自己的見解，本和尚呵斥他說：『根塵不斷，如同被纏縛一樣。』禪師退下後悲傷哭泣，廢寢忘食。本和尚憐憫他的誠心，於是告訴他說：『此心包羅萬象，迷惑就會生死輪迴，覺悟就是涅槃。生死輪迴的迷惑，固然不容易驅除，涅槃的覺悟，仍然像是進入眼中的金粉。應當知道般若如同大火聚，靠近就會燒焦頭顱，燒爛額頭。唯有保持不退轉的一念，生與它同生，死與它同死，自然與道相符。即使在未覺悟的時候，千個釋迦（釋迦牟尼佛），萬個慈氏（彌勒菩薩），傾出四大海水，進入你的耳根，也都是虛妄的塵勞，都不是究竟。』禪師聽了不覺悚然汗下。一天有所領悟，跑去告訴本和尚，說：『印原撞入銀山鐵壁去了。』本和尚說：『既然進入銀山鐵壁，來』

【English Translation】 English version: 'A guilty conscience needs no accuser.' Someone asked: 'The Chan school is divided into five houses (Linji, Caodong, Weiyang, Yunmen, and Fayan), are there any superior or inferior among them?' The master said: 'Five times five is twenty-five.' The person said: 'The Linji (one of the five houses of Chan) lineage has descendants everywhere, what are its strengths?' The master said: 'Small fish bite off the cormorant's feet, white herons fly up to the treetops in fright.' The person said: 'The heart of the Nirvana Sutra is easy to understand, but the wisdom of differentiation is difficult to grasp. Please explain the similarities and differences of the five houses (Linji, Caodong, Weiyang, Yunmen, and Fayan).' The master said: 'Step back three steps.' The master did not live in temples, but often gave impromptu guidance. Even the provincial governor paid respects and treated him as a disciple. He was repeatedly invited to preside over famous mountains in Jiangsu and Zhejiang, but he firmly declined and remained in seclusion near Wusong. His disciples built houses for him in Wuzhong, naming it Lion Grove. In the fourteenth year of the Zhizheng era (1354 AD), the Imperial Teacher bestowed upon him the title of 'Buddha-Heart Universally Saving, Learned and Eloquent Chan Master,' and also bestowed a golden kasaya. After his death, his stupa was built at the source of the West River (a Dharma heir of Zhongfeng Ben).

Zen Master Yin Yuan Gu Xian of Kencho-ji Temple, Japan

He was a native of Sagami Province in Japan, with the surname Fuji. The Fuji clan was a noble family in Japan. The Zen master was born with unusual signs. At the age of thirteen, his parents allowed him to leave home, be tonsured, and receive the precepts. He resolutely sailed south in search of the Dharma. He first visited Wu Jian at Tiantai, who directed him to Tianmu Mountain to visit Abbot Ben. Abbot Ben ordered him to be an attendant. The Zen master repeatedly presented his views, but Abbot Ben scolded him, saying: 'If the roots and dusts are not severed, how can you escape entanglement?' The Zen master retreated and wept bitterly, neglecting food and sleep. Abbot Ben took pity on his sincerity and said to him: 'This mind encompasses all phenomena. Deluded, it is birth and death; enlightened, it is nirvana. The delusion of birth and death is certainly not easy to dispel, but the enlightenment of nirvana is still like gold dust in the eye. You should know that prajna is like a great fire; approach it and you will burn your head and scorch your forehead. Only by maintaining a single thought of non-retrogression, living with it in life and dying with it in death, will you naturally be in accord with the Tao. Even if, in a state of non-enlightenment, a thousand Shakyas (Shakyamuni Buddha) and ten thousand Maitreyas (Maitreya Bodhisattva) poured out the four great oceans into your ears, it would all be false dust and labor, and not the ultimate.' The Zen master was startled and broke into a sweat. One day, he had an awakening and ran to tell Abbot Ben, saying: 'Yin Yuan has crashed into a silver mountain and iron wall.' Abbot Ben said: 'Since you have entered the silver mountain and iron wall, come'

此何為。師釋然領解。本因囑曰。善自護持○一日示疾。謂侍者曰。時至矣。可持觚翰來。乃曰吾塔已成。未書額耳。大書心印二字。端坐而逝。初門人慾畫師像。預索讚語。師作一圓相。題其上曰。妙相圓明。如如不動。觸處相逢。是何面孔(中峰本嗣已上三人)。

建寧仰山古梅正友禪師

貴溪丁氏子。參絕學誠。發明宗旨。流寓江淮。垂三十年。思得佳山水結茅歸隱。慕武夷幽勝。遂入閩。建陽簿蔣德懋。洎長者陳益宗。舍園作庵。迎師開山。來額大覺妙智。室中每舉狗子無佛性話。鉗錘勘驗。不少假借○結制上堂。仰山結制。尋常活計。眼裡放光。鼻孔斢(他口切)氣。遇饑而餐。遇困即睡。諸方撒土揚沙。仰山心空及第○上堂。九旬禁足。又過一半。心地未明。如牽火鉆。光陰莫虛度。了卻閑公案。平地無端捉得賊。老僧出來為汝斷○解夏上堂。九旬禁足。特地成錯。三月安居。無繩自縛。布袋解開。乾坤寥廓。放去若龜毛。收來懸兔角。試將兩眼掛虛空。一陣涼風生殿角○小參。日落山頭慘。云橫谷口陰。欲明生死事。直見本來人。還有會得本來人底么。良久曰。夜靜不勞重借月。玉蟾常掛太虛中(般若誡嗣)。

杭州凈慈德隱普仁禪師

婺之蘭溪趙氏子。十四祝髮。二十參方

【現代漢語翻譯】現代漢語譯本：這是什麼？（此何為）師父釋然領悟。（師釋然領解）本因禪師囑咐說：『好好地守護保持。』（本因囑曰。善自護持）有一天，師父示現疾病，告訴侍者說：『時間到了，可以拿筆墨來。』（一日示疾。謂侍者曰。時至矣。可持觚翰來）於是寫道：『我的塔已經建成，只是沒有題寫匾額罷了。』（乃曰吾塔已成。未書額耳）然後大書『心印』二字，端正地坐著去世了。（大書心印二字。端坐而逝）起初，門人想要畫師父的畫像，預先索取讚語。師父畫了一個圓相，在上面題寫道：『妙相圓明，如如不動，到處相逢，是什麼面孔？』（妙相圓明。如如不動。觸處相逢。是何面孔）(中峰本嗣已上三人)。

建寧仰山古梅正友禪師

貴溪丁氏之子。參訪絕學誠禪師，開悟了宗旨。（貴溪丁氏子。參絕學誠。發明宗旨）流落在江淮一帶，有三十年。（流寓江淮。垂三十年）想要找個好山水結廬隱居，仰慕武夷山的幽靜秀美，於是進入福建。（思得佳山水結茅歸隱。慕武夷幽勝。遂入閩）建陽縣的縣令蔣德懋，以及長者陳益宗，捨棄園林作為庵寺，迎接師父開山。（建陽簿蔣德懋。洎長者陳益宗。舍園作庵。迎師開山）題額為『大覺妙智』。（來額大覺妙智）在禪房中，常常舉『狗子無佛性』的話頭，嚴格考察驗證，不容許絲毫虛假。（室中每舉狗子無佛性話。鉗錘勘驗。不少假借）結制上堂時說：『仰山結制，是尋常的活計，眼裡放光，鼻孔出氣，遇到飢餓就吃飯，遇到睏倦就睡覺。』（結制上堂。仰山結制。尋常活計。眼裡放光。鼻孔斢氣。遇饑而餐。遇困即睡）『各處禪林撒土揚沙，仰山這裡心空及第。』（諸方撒土揚沙。仰山心空及第）上堂說法：『九旬禁足，又過了一半，心地沒有開明，如同牽引火鉆。』（上堂。九旬禁足。又過一半。心地未明。如牽火鉆）『光陰不要虛度，了結這樁閑公案，平地上無端捉到賊，老僧出來為你們判斷。』（光陰莫虛度。了卻閑公案。平地無端捉得賊。老僧出來為汝斷）解夏上堂時說：『九旬禁足，特地造成錯誤，三個月安居，無繩自縛。』（解夏上堂。九旬禁足。特地成錯。三月安居。無繩自縛）『布袋解開，乾坤寥廓，放出去如同龜毛，收回來懸掛兔角。』（布袋解開。乾坤寥廓。放去若龜毛。收來懸兔角）『試著將兩眼掛在虛空中，一陣涼風吹生在殿角。』（試將兩眼掛虛空。一陣涼風生殿角）小參時說：『日落山頭，一片悽慘，云橫在山谷口，一片陰暗。』（小參。日落山頭慘。云橫谷口陰。欲明生死事。直見本來人）『想要明白生死大事，就要直見本來面目。還有領會本來面目的人嗎？』（欲明生死事。直見本來人。還有會得本來人底么）良久后說：『夜靜不需再借月光，玉蟾（月亮的別稱）常掛在太虛空中。』（良久曰。夜靜不勞重借月。玉蟾常掛太虛中）(般若誡嗣)。

杭州凈慈德隱普仁禪師

婺州蘭溪趙氏之子，十四歲剃度出家，二十歲開始參訪各地。（婺之蘭溪趙氏子。十四祝髮。二十參方）

【English Translation】 English version: What is this?' The Master understood with clarity. (此何為。師釋然領解) Benyin instructed, 'Take good care and protect it.' (本因囑曰。善自護持) One day, he showed signs of illness and said to his attendant, 'The time has come. Bring the writing tools.' (一日示疾。謂侍者曰。時至矣。可持觚翰來) Then he wrote, 'My stupa is already built, only the inscription is missing.' (乃曰吾塔已成。未書額耳) He then wrote the two characters 'Mind Seal' in large letters, and passed away sitting upright. (大書心印二字。端坐而逝) Initially, the disciples wanted to paint a portrait of the Master and requested a eulogy in advance. The Master drew a circle and wrote on it, 'The wonderful form is perfectly clear, unmoving as Thusness. Meeting everywhere, what face is this?' (妙相圓明。如如不動。觸處相逢。是何面孔) (Zhongfeng Benshi and the above three people).

Zen Master Gumei Zhengyou of Yangshan, Jianning

A son of the Ding family of Guixi. He visited the Zen master Juexue Cheng and awakened to the essence of the school. (貴溪丁氏子。參絕學誠。發明宗旨) He wandered in the Jianghuai area for thirty years. (流寓江淮。垂三十年) Desiring to find a beautiful landscape to build a hut and live in seclusion, he admired the serenity of Mount Wuyi and thus entered Fujian. (思得佳山水結茅歸隱。慕武夷幽勝。遂入閩) Jiang Demao, the magistrate of Jianyang, and the elder Chen Yizong, donated their gardens to build a monastery and welcomed the Master to open the mountain. (建陽簿蔣德懋。洎長者陳益宗。舍園作庵。迎師開山) The plaque was inscribed 'Great Enlightenment, Wonderful Wisdom'. (來額大覺妙智) In the room, he often raised the topic of 'Does a dog have Buddha-nature?', rigorously examining and verifying, not allowing any falsehood. (室中每舉狗子無佛性話。鉗錘勘驗。不少假借) When the monastic retreat began, he said in the Dharma hall, 'The Yangshan retreat is an ordinary affair, eyes shining, nostrils breathing. (結制上堂。仰山結制。尋常活計。眼裡放光。鼻孔斢氣) When hungry, eat; when tired, sleep.' (遇饑而餐。遇困即睡) 'The other places are throwing dirt and scattering sand, but Yangshan is empty and comes first.' (諸方撒土揚沙。仰山心空及第) In the Dharma hall, he said, 'The ninety-day retreat, more than half has passed, the mind-ground is not yet clear, like pulling a fire drill.' (上堂。九旬禁足。又過一半。心地未明。如牽火鉆) 'Do not waste time, settle this idle case, catch the thief for no reason on flat ground, and the old monk will come out to judge for you.' (光陰莫虛度。了卻閑公案。平地無端捉得賊。老僧出來為汝斷) When the summer retreat ended, he said in the Dharma hall, 'The ninety-day retreat has specially created mistakes, three months of dwelling in peace, bound by no rope.' (解夏上堂。九旬禁足。特地成錯。三月安居。無繩自縛) 'The bag is untied, the universe is vast, letting go is like turtle hair, collecting it is like hanging rabbit horns.' (布袋解開。乾坤寥廓。放去若龜毛。收來懸兔角) 'Try hanging your eyes in the void, and a cool breeze will arise in the corner of the hall.' (試將兩眼掛虛空。一陣涼風生殿角) During the small Dharma talk, he said, 'The sun sets on the mountain, a miserable scene, clouds lie across the valley entrance, a dark shade.' (小參。日落山頭慘。云橫谷口陰) 'If you want to understand the matter of life and death, directly see the original person. Is there anyone who understands the original person?' (欲明生死事。直見本來人。還有會得本來人底么) After a long silence, he said, 'The night is quiet, no need to borrow the moonlight again, the jade toad (another name for the moon) always hangs in the great void.' (良久曰。夜靜不勞重借月。玉蟾常掛太虛中) (Successor of Prajna Precepts).

Zen Master Puren De Yin of Jingci, Hangzhou

A son of the Zhao family of Lanxi, Wuzhou. He shaved his head at the age of fourteen and began visiting various places at the age of twenty. (婺之蘭溪趙氏子。十四祝髮。二十參方)

。時瞭然義禪師。弘大辨之道于智者寺。師往叩。機鋒觸發。遂受記莂○洪武初。高帝親帥六師至婺州。幸智者寺。詔師主之。后遷凈慈○一日示微疾。屈指計曰。今夏五月矣。左右曰。然。師曰。八月八日最良。吾將逝矣。至期。整衣端坐而逝(智者義嗣)。

杭州止庵德祥禪師

本郡人。與同庵俱為平山嗣。德業風雅。為時賢所重。一日將涅槃。眾請說偈。師忽倚座曰。者一隊噇酒糟漢。我爭如你何。竟趨寂(凈慈林嗣)。

金陵天界同庵易道夷簡禪師

主南屏凈慈。福緣日甚。來主天界。進院日上堂。毗盧遮那佛。願力周沙界。一切國土中。恒轉無上輪。者無上輪。如何轉去。卓拄杖云。轉也。轉也。遂下座(凈慈林嗣已上二人)。

湖州弁山白蓮南極懶云智安禪師

嘉興沈氏子。示眾。萬法歸一。無孔鐵錘當面擲。一歸何處。抹過西天並此土。青州布衫重七斤。寒巖古木璚華春。仁者勤殷問端的。娘生鼻孔從來直。倘然言下解知歸。九九方明八十一(海門則嗣)。

處州福林白雲智度禪師

郡之麗水人。族吳氏。聞無見睹和尚說法華頂。往叩之曰。西來密意。未審何如。睹曰。待娑羅峰點頭。卻與你道。師擬進語。睹便喝。師曰。娑羅峰頂。白浪滔天。花

【現代漢語翻譯】現代漢語譯本：當時瞭然義禪師在智者寺弘揚大辨的佛法。禪師前去請教，機鋒相對，言語交鋒，於是瞭然義禪師得到了（智者寺）的印可和授記。洪武初年（1368年），明太祖親自率領軍隊到達婺州，駕臨智者寺，下詔讓禪師主持寺務，後來遷往凈慈寺。一天，禪師略感不適，屈指計算說：『現在是夏季五月了。』左右回答：『是的。』禪師說：『八月八日最好，我將要離世了。』到了那天，禪師整理好衣物，端坐而逝（智者義嗣）。杭州止庵德祥禪師本郡人，與同庵禪師都是平山禪師的弟子。德行和文采都很出衆，被當時的名士所器重。一天，禪師將要涅槃，眾人請求他說偈。禪師忽然靠著座位說：『你們這群吃酒糟的傢伙，我能拿你們怎麼樣？』說完就去世了（凈慈林嗣）。金陵天界同庵易道夷簡禪師禪師先後主持南屏凈慈寺和天界寺，福緣日益深厚。來到天界寺，進院上堂時說：『毗盧遮那佛（Vairocana，宇宙根本佛）的願力周遍沙界，在一切國土中，恒常運轉無上法輪。』這無上法輪，如何運轉呢？』禪師拄著拄杖說：『轉也，轉也。』於是下座（凈慈林嗣以上二人）。湖州弁山白蓮南極懶云智安禪師嘉興沈氏之子。禪師開示大眾：『萬法歸一，無孔鐵錘當面擲來。一歸何處？抹過西天並此土。青州布衫重七斤，寒巖古木璚華春。仁者勤殷問端的，娘生鼻孔從來直。倘然言下解知歸，九九方明八十一。』（海門則嗣）。處州福林白雲智度禪師麗水郡人，姓吳。聽說無見睹和尚在華頂說法，前去請教說：『西來密意，不知如何？』睹和尚說：『等娑羅峰點頭，再告訴你。』禪師想要說話，睹和尚便喝斥。禪師說：『娑羅峰頂，白浪滔天，花

【English Translation】 English version: At that time, Chan Master Liaoran Yi was propagating the Great Discernment of Dharma at the Zhizhe Temple. The Master went to consult him, and with sharp exchanges, he received the approval and prediction from (Zhizhe Temple). In the early years of Hongwu (1368), Emperor Taizu of Ming personally led his army to Wuzhou and visited Zhizhe Temple, ordering the Master to preside over the temple affairs. Later, he moved to Jingci Temple. One day, the Master felt slightly unwell and counted with his fingers, saying, 'It is now the fifth month of summer.' Those around him replied, 'Yes.' The Master said, 'The eighth day of the eighth month is the most auspicious; I shall pass away.' When the day arrived, the Master arranged his robes, sat upright, and passed away (Successor of Zhizhe Yi). Chan Master Zhi'an Dexiang of Zhi'an Temple in Hangzhou A native of this prefecture, he and Chan Master Tong'an were both disciples of Chan Master Pingshan. His virtue and elegance were highly regarded by the scholars of the time. One day, as he was about to enter Nirvana, the assembly requested him to speak a verse. The Master suddenly leaned against his seat and said, 'You bunch of wine-dreg-eating fellows, what can I do with you?' Then he passed away (Successor of Lin of Jingci Temple). Chan Master Tong'an Yidao Yijian of Tianjie Temple in Jinling The Master presided over Nanping Jingci Temple and Tianjie Temple, and his blessings grew daily. Arriving at Tianjie Temple, he ascended the hall on the day of entering the monastery and said, 'The vows of Vairocana Buddha (the fundamental Buddha of the universe) pervade the realms of sand, and in all lands, the unsurpassed Dharma wheel is constantly turning.' How does this unsurpassed Dharma wheel turn? Striking his staff, the Master said, 'It turns, it turns.' Then he descended from the seat (The above two are successors of Lin of Jingci Temple). Chan Master Zhi'an Lanyun of Bailian Nanji Temple on Mount Bian in Huzhou A son of the Shen family of Jiaxing. The Master instructed the assembly: 'The myriad dharmas return to one; an iron hammer without holes is thrown in your face. Where does the one return? It wipes out the Western Heaven and this land. The blue cloth robe of Qingzhou weighs seven pounds; in the cold cliff, ancient trees bloom with jade flowers in spring. The benevolent ones diligently and earnestly ask for the ultimate truth; the nose you were born with has always been straight. If you understand the return upon hearing these words, you will fully understand eighty-one at ninety-nine.' (Successor of Ze of Haimen). Chan Master Zhidu Baiyun of Fulin Temple in Chuzhou A native of Lishui County, with the surname Wu. Hearing that Monk Wujian Du was expounding the Dharma at Huading, he went to inquire, saying, 'The secret intention from the West, what is it like?' Monk Du said, 'Wait until Mount Suoluo nods its head, and then I will tell you.' As the Master was about to speak, Monk Du shouted. The Master said, 'At the peak of Mount Suoluo, white waves surge to the sky, and flowers'

開芒種后。葉落立秋前。睹曰。我這裡無殘羹餿飯。師曰。此非殘羹餿飯而何。睹頷之。遂服勤數載。辭去日睹囑曰。昔南嶽受太鑒記莂。后得馬祖授以心法。針芥相契。不在多言。勿掉三寸舌誑人。須真正見解。著於行履。方為報佛深恩耳○洪武己酉。詔徴天下高僧。建法會於蔣山。師應詔后。還至杭。杭人奉居虎跑。秋趨華頂。明年春示微疾。仍回福林。沐浴更衣。索筆書偈曰。無世可辭。有眾可別。太虛空中。何必釘橛。擲筆而逝。阇維舍利五色。齒牙數珠皆不壞。建塔瘞于院西(華頂睹嗣)。

明州天童元明原良禪師

寧海周氏子。掃洞宗宏智禪師塔曰。嗚呼。山不讓塵。故能成其高。海不讓流。故能成其深。師非宿備六度萬行之愿輪。則曷由樹大法于古今(壽昌源嗣)。

杭州徑山呆庵敬中普莊禪師

臺之仙居袁氏子。參了堂于天寧。堂問何來。師曰。天童。堂曰。冒雨沖寒。著甚死急。師曰。正為生死事急。堂曰。如何是生死事。師以坐具作撼勢。堂曰。敢來者里捋虎鬚。參堂去。一日室中舉庭前柏樹子話。師擬開口。堂劈口便掌。從此悟入。初出世撫州北禪。后遷云居徑山。洪武初。師應詔說法稱旨。后銜命祀廬山禮成○上堂。老僧開荒時。於法堂基上。掘得一個鈯斧子。久

【現代漢語翻譯】現代漢語譯本芒種過後，立秋之前葉子凋落。睹（人名，不詳）說：『我這裡沒有殘羹餿飯。』禪師說：『這不是殘羹餿飯又是什麼？』睹（人名，不詳）點頭認可。於是勤勞服侍數年。辭別時，睹（人名，不詳）囑咐說：『過去南嶽懷讓（人名）接受了慧能（六祖慧能）的記莂（印可），後來又得到馬祖道一（人名）傳授心法，針鋒相對，芥子相合，不必多說。不要胡亂用三寸不爛之舌欺騙人。必須要有真正的見解，落實到行動上，才算是報答佛的深恩啊。』洪武己酉年（1369年），朝廷下詔徵召天下高僧，在蔣山建立法會。禪師應詔后，返回杭州，杭州人請他住在虎跑寺。秋天前往華頂寺。第二年春天略微生病，又回到福林寺，沐浴更衣，拿起筆寫下偈語說：『沒有世間可以辭別，有大眾可以告別。太虛空中，何必釘木樁。』寫完后扔掉筆就去世了。火化后，舍利呈現五種顏色，牙齒、數珠都沒有損壞。建塔埋葬在寺院西邊（華頂睹（人名，不詳）的繼承人）。明州天童寺元明原良禪師寧海周氏之子。掃墓時祭拜洞宗宏智禪師的塔說：『唉！山不拒絕塵土，所以能夠成就它的高大；海不拒絕細流，所以能夠成就它的深邃。禪師如果不是宿世具備六度萬行的願力，又怎麼能在古今樹立大法呢？』（壽昌源的繼承人）。杭州徑山呆庵敬中普莊禪師臺州仙居袁氏之子。在天寧寺參拜了堂（人名，不詳）禪師。堂（人名，不詳）禪師問他從哪裡來。禪師說：『天童寺。』堂（人名，不詳）禪師說：『冒著雨雪嚴寒，這麼著急趕路做什麼？』禪師說：『正是爲了生死大事著急。』堂（人名，不詳）禪師說：『什麼是生死大事？』禪師用坐具做出搖撼的姿勢。堂（人名，不詳）禪師說：『竟敢在這裡捋虎鬚。去參堂吧。』一天，禪堂里舉庭前柏樹子的話頭。禪師剛要開口，堂（人名，不詳）禪師劈頭就是一掌。禪師從此開悟。最初在撫州北禪寺出世，後來遷到云居山徑山寺。洪武初年（1368年左右），禪師應詔說法，非常合旨。後來奉命祭祀廬山，禮成。上堂開示說：『老僧開荒的時候，在法堂的地基上，挖到一個鈯斧子，很久了。』

【English Translation】 English version After the Grain in Ear season, before the leaves fall in the Beginning of Autumn. Du (person name, unknown) said, 'I have no leftover scraps here.' The Master said, 'If this is not leftover scraps, then what is it?' Du (person name, unknown) nodded in agreement. Thereupon, he diligently served for several years. When he bid farewell, Du (person name, unknown) instructed, 'In the past, Nanyue Huairang (person name) received Huineng's (the Sixth Patriarch Huineng) endorsement, and later received the mind-seal transmission from Mazu Daoyi (person name), like needle and mustard seed fitting together, no need for much talk. Do not idly use your three-inch tongue to deceive people. You must have genuine insight, put it into practice, and only then can you repay the Buddha's profound kindness.' In the year of JiYou during the Hongwu reign (1369), the imperial court issued an edict summoning eminent monks from across the land to establish a Dharma assembly at Jiangshan. After responding to the edict, the Master returned to Hangzhou, where the people of Hangzhou invited him to reside at Hupao Temple. In autumn, he went to Huading Temple. The following spring, he showed slight illness and returned to Fulin Temple, bathed and changed clothes, and took up a brush to write a verse, saying, 'There is no world to bid farewell to, there are beings to say goodbye to. In the vast emptiness, why nail a stake?' After writing, he threw down the brush and passed away. After cremation, the relics appeared in five colors, and the teeth and prayer beads remained intact. A pagoda was built to bury them west of the temple (Du's (person name, unknown) successor at Huading). Zen Master Yuanming Yuanliang of Tiantong Temple in Mingzhou A son of the Zhou family of Ninghai. While sweeping the tomb, he paid respects to the pagoda of Dongzong Hongzhi Zen Master, saying, 'Alas! The mountain does not reject dust, therefore it can achieve its height; the sea does not reject streams, therefore it can achieve its depth. If the Master had not possessed the vows of the Six Paramitas and myriad practices from past lives, how could he have established the Great Dharma in ancient and modern times?' (Successor of Shouchang Yuan). Zen Master Pu Zhuang of Daian Jingzhong of Jingshan Temple in Hangzhou A son of the Yuan family of Xianju in Taizhou. He visited Letang (person name, unknown) Zen Master at Tianning Temple. Letang (person name, unknown) Zen Master asked him where he came from. The Zen Master said, 'Tiantong Temple.' Letang (person name, unknown) Zen Master said, 'Braving the rain and cold, what's the great hurry?' The Zen Master said, 'Precisely because the matter of birth and death is urgent.' Letang (person name, unknown) Zen Master said, 'What is the matter of birth and death?' The Zen Master made a shaking gesture with his sitting mat. Letang (person name, unknown) Zen Master said, 'You dare to stroke the tiger's whiskers here. Go to the meditation hall.' One day, in the meditation hall, the topic of the cypress tree in front of the courtyard was raised. As the Zen Master was about to speak, Letang (person name, unknown) Zen Master slapped him across the face. From this, the Zen Master attained enlightenment. He first appeared in the world at Beichan Temple in Fuzhou, and later moved to Jingshan Temple in Yunju Mountain. In the early years of the Hongwu reign (around 1368), the Zen Master responded to the imperial edict and gave a Dharma talk that was very pleasing to the emperor. Later, he was ordered to offer sacrifices at Mount Lu, and the ceremony was completed. In an ascending-the-hall discourse, he said, 'When the old monk was reclaiming the wilderness, he dug up a hatchet on the foundation of the Dharma hall, a long time ago.'

聚兄弟。若有用得著者。兩手分付。若是荷負不去。老僧收得來。著甚死急。不如飏向擸𢶍堆里。從他日炙風吹去也。驀拈拄杖卓一下。鞭起鐵牛耕大地。誰能井底種林檎○冬至上堂。舉洞山冬夜與泰首座吃果子次。問曰。有一物明如日。黑如漆。常在動用中。動用中收不得。過在甚麼處。座曰。過在動用中。洞山令侍者掇退果桌。師曰。當斷不斷。反招其亂。若是徑山見他道過在甚麼處。便與掀翻果桌。亦使洞山知有宗門向上爪牙。今日兒孫不致寂寥。雖然。也須腳踏實地始得。拈拄杖。不向藍田射石虎。何人知是李將軍。卓拄杖下座○浴佛日上堂。舉藥山因遵布衲作殿主浴佛次。乃問曰。汝只浴得者個。還浴得那個么。遵曰。把將那個來。山休去。師曰。藥山能縱不能奪。布衲能奪不能縱。總未具超宗眼在。黃龍南禪師曰。二尊宿一出一入。未見輸嬴。三十年後不得錯舉。早是錯下名言。徑山見處。也要諸人共知。今日殿中普請浴佛。者個那個。不得動著。杓柄到手。更莫顢頇。擊拂子。將此深心奉塵剎。是則名為報佛恩○僧問如何是云居境。師曰。路轉溪回空院靜。曰如何是鏡中人。師曰。大平時代自由身。曰人境已蒙師指示。愿聞一句接初機。師曰。無毛鷂子貼天食○僧問路逢達道人。不將語默對時如何。師

【現代漢語翻譯】現代漢語譯本聚集兄弟們。如果有人可用，就雙手交付給他。如果他承擔不了，老僧我收回來。有什麼好著急的？不如揚到垃圾堆里，任憑日曬風吹去吧。隨即拿起拄杖敲了一下，『鞭起鐵牛耕大地，誰能井底種林檎』。冬至上堂。舉洞山（人名，禪宗大師）冬夜與泰首座（人名，寺院中的職位）吃果子時，洞山問道：『有一物，明亮如太陽，黑暗如漆，常在動用之中，但動用之中卻把握不住，過失在哪裡？』泰首座回答說：『過失在動用之中。』洞山讓侍者撤走果桌。我說：『當斷不斷，反受其亂。』如果是徑山（山名，寺院名）見到他回答『過失在哪裡』，便會掀翻果桌，也讓洞山知道宗門向上還有厲害的手段。今天我的子孫不至於寂寞。雖然如此，也必須腳踏實地才行。』拿起拄杖，『不向藍田射石虎，何人知是李將軍』。敲拄杖下座。浴佛日上堂。舉藥山（人名，禪宗大師）因為遵布衲（人名）作為殿主浴佛時，藥山問道：『你只能浴得了這個（指佛像），還能浴得了那個（指佛性）嗎？』遵布衲說：『把那個拿來。』藥山便作罷了。我說：『藥山能放不能收，布衲能收不能放，總沒有具備超脫宗門的眼光。』黃龍南禪師（人名，禪宗大師）說：『二位尊宿一出一入，未見輸贏，三十年後不得錯舉。』早就是錯下的名言。徑山的見解，也要諸位共同知曉。今天殿中普請浴佛，這個那個，不得觸動。勺柄到手，更不要糊里糊塗。』擊拂子，『將此深心奉塵剎，是則名為報佛恩』。僧人問：『如何是云居境（云居山，地名）？』我說：『路轉溪回空院靜。』僧人問：『如何是鏡中人？』我說：『大平時代自由身。』僧人說：『人境已經蒙受老師指示，愿聞一句接引初學者。』我說：『無毛鷂子貼天食。』僧人問：『路逢達道人，不將語默對時如何？』

【English Translation】 English version Gather the brothers. If there is someone useful, hand him over with both hands. If he cannot bear the burden, this old monk will take him back. What's the rush? It's better to throw it into the garbage heap and let the sun and wind blow it away. Then, he struck the staff once, 'The iron ox is whipped to plow the earth, who can plant crabapple trees at the bottom of the well?' Winter Solstice Dharma Talk. Quoting Dongshan (name of a Zen master) eating fruit with Chief Monk Tai (name of a position in a monastery) on a winter night, Dongshan asked: 'There is a thing, as bright as the sun, as dark as lacquer, constantly in motion, but cannot be grasped in motion. Where is the fault?' Chief Monk Tai replied: 'The fault is in the motion.' Dongshan asked the attendant to remove the fruit table. I say: 'Hesitation leads to chaos.' If Jingshan (name of a mountain, name of a monastery) had seen him answer 'Where is the fault?', he would have overturned the fruit table, also letting Dongshan know that the Zen school still has powerful means. Today, my descendants will not be lonely. Even so, one must be grounded in reality.' Picking up the staff, 'Not shooting the stone tiger in Lantian, who would know he is General Li?' He struck the staff and descended from the seat. Bathing the Buddha Day Dharma Talk. Quoting Yaoshan (name of a Zen master) because Zun, a common monk (name of a person), was the hall master bathing the Buddha, Yaoshan asked: 'You can only bathe this one (referring to the Buddha statue), can you also bathe that one (referring to Buddha-nature)?' Zun, a common monk, said: 'Bring that one here.' Yaoshan then stopped. I say: 'Yaoshan can release but cannot retract, Zun, a common monk, can retract but cannot release, neither of them possesses the vision to transcend the school.' Zen Master Huanglongnan (name of a Zen master) said: 'The two venerable monks, one in and one out, no winner or loser is seen, do not misquote after thirty years.' It was already a wrong statement. Jingshan's view, I also want everyone to know together. Today, everyone in the hall is invited to bathe the Buddha, this one and that one, must not be touched. With the ladle in hand, do not be muddleheaded.' He struck the whisk, 'Dedicate this deep heart to the dust and realms, this is called repaying the Buddha's kindness.' A monk asked: 'What is the realm of Yunju (Yunju Mountain, place name)?' I said: 'The road turns, the stream winds, the empty courtyard is quiet.' The monk asked: 'What is the person in the mirror?' I said: 'A free body in a peaceful era.' The monk said: 'The human realm has already received the teacher's instruction, I wish to hear a sentence to guide beginners.' I said: 'A featherless falcon eats in the sky.' A monk asked: 'Meeting a person who has attained the Tao on the road, how should one respond without using speech or silence?'

曰。達道者方知。曰和尚何得干戈相待。師曰。捉賊不如嚇賊。曰明眼人瞞他一點不得。師曰。情知你不是好心○師剷草次。僧問者片田地。幾時刬得乾淨。師舉起鋤頭曰。未審上座喚作甚麼。僧無語。師拋下鋤頭曰。者片田地。幾時刬得乾淨○僧問騎虎頭。收虎尾。中間事作么生。師曰。渠儂得自由。曰只如古人道。我也弄不出。意旨如何。師曰。入水見長人○示眾。夫為宗師者。不得已垂示一言半句。無非為學者抽釘拔楔。解粘去縛。譬如善舞太阿。自然不傷其手。近代據師位。訓學徒。記持文字。崇飾語言。誇耀後來。增長惡習。不知有自己出身之路。如衣壞絮。行棘林中。不能自由。少林直指之宗。於此墜地。良可痛傷。汝輩行腳。各須帶眼。莫教墮他網中。出頭不得。只如古人道。入此門來。莫存知解。若納山僧見處。直饒知解頓忘。猶是門外漢。到者里須辨緇素始得。珍重○永樂元年十月二十三日。示寂于不動軒。阇維煙𦦨所至。舍利如貫珠。塔于凌霄之陽(天童一嗣)。

溫州江心覺初慧恩禪師

久依孚中信分座說法。凡見人蔘叩。便高聲示之曰。休去歇去有再問。則以棒趁出(天界信嗣)。

慈溪定水見心來複禪師

南昌豐城人。姓王氏。謁南楚于雙徑。久之乃得證入。命

【現代漢語翻譯】現代漢語譯本：僧人問道：『通達真理的人才知道。』（慧開禪師）問道：『和尚為何要用干戈相待？』慧開禪師說：『捉賊不如嚇賊。』僧人說：『明眼人一點也瞞不過。』慧開禪師說：『我早就知道你不是好心。』慧開禪師正在剷草，僧人問道：『這片田地，什麼時候才能鏟乾淨？』慧開禪師舉起鋤頭說：『不知上座稱它作什麼？』僧人無語。慧開禪師放下鋤頭說：『這片田地，什麼時候才能鏟乾淨？』僧人問道：『騎在虎頭上，要收虎尾，中間的事情該怎麼辦？』慧開禪師說：『他自然得到自由。』僧人說：『如果像古人說的，『我也弄不出來』，是什麼意思？』慧開禪師說：『入水才能見到高人。』慧開禪師向大眾開示：作為宗師，不得已才垂示一言半句，無非是爲了學者抽釘拔楔，解開束縛。譬如善於舞動太阿劍，自然不會傷到自己的手。近代的那些佔據師位，訓導學徒的人，只是記誦文字，崇尚華麗的語言，向後人誇耀，增長惡習，不知道有自己出身之路。就像穿著破爛的衣服，行走在荊棘林中，不能自由。少林直指的宗旨，因此墜落，實在令人痛心。你們這些行腳僧，各自都要擦亮眼睛，不要掉進他們的網中，無法出頭。就像古人說的，『入此門來，莫存知解。』如果接受山僧我的見解，即使立刻忘掉所有的知解，仍然是門外漢。到了這裡，必須辨別清楚緇素（僧人和俗人）才行。珍重。』永樂元年（1403年）十月二十三日，慧開禪師在不動軒圓寂。荼毗（火化）后，煙霧所到之處，舍利如貫珠一般。塔建在凌霄之陽（天童寺一脈）。

溫州江心覺初慧恩禪師長久依止孚中信禪師分座說法。凡是見到有人前來參拜請教，便高聲開示說：『休去歇去，有再問的，就用棒子趕出去。』（天界信禪師的嗣法弟子）。

慈溪定水見心來複禪師南昌豐城人，姓王。在雙徑拜見南楚禪師，很久之後才得以證悟。被命...

【English Translation】 English version: A monk asked, 'Only those who attain the Dao (the Way, the Truth) truly know.' (Huikai Zen Master) asked, 'Why does the abbot treat others with hostility?' Huikai Zen Master said, 'It's better to scare a thief than to catch one.' The monk said, 'A clear-eyed person cannot be deceived in the slightest.' Huikai Zen Master said, 'I knew from the start that you were not well-intentioned.' Huikai Zen Master was weeding when a monk asked, 'When will this field be completely weeded?' Huikai Zen Master raised his hoe and said, 'I wonder what the venerable one calls this?' The monk was speechless. Huikai Zen Master put down his hoe and said, 'When will this field be completely weeded?' A monk asked, 'Riding on a tiger's head, how does one control the tiger's tail? What happens in between?' Huikai Zen Master said, 'He naturally gains freedom.' The monk said, 'If, as the ancients said, 'I cannot manage it,' what does that mean?' Huikai Zen Master said, 'One must enter the water to see a great person.' Huikai Zen Master addressed the assembly: 'A Zen master only speaks when necessary, to help students remove obstacles and untie bonds. Like a skilled swordsman wielding the Tai'a sword, he naturally does not injure his own hand. Modern masters who occupy positions of authority, training students, merely memorize texts, admire flowery language, boast to later generations, and increase bad habits, not knowing the path of their own origin. Like wearing tattered clothes and walking through a thorny forest, they cannot be free. The direct pointing of Shaolin has fallen to the ground because of this, which is truly regrettable. You wandering monks must each keep your eyes open and not fall into their nets, unable to escape. As the ancients said, 'Entering this gate, do not retain knowledge or understanding.' If you accept my view, even if you immediately forget all knowledge and understanding, you are still an outsider. Here, you must distinguish between the sangha (monks) and the laity (laypeople) to succeed. Treasure this.' On the 23rd day of the tenth month of the first year of Yongle (1403 AD), Huikai Zen Master passed away in the Immovable Pavilion. After cremation, the relics were like strings of pearls wherever the smoke reached. The stupa was built on the yang (sunny) side of Lingxiao (a place, referring to Tiantong Temple lineage).

Zen Master Huien Juechu of Jiangxin, Wenzhou He long relied on Zen Master Fuzhong Xin to share the Dharma seat and expound the Dharma. Whenever he saw someone coming to pay respects and ask for guidance, he would loudly proclaim: 'Rest and cease! If you ask again, I will chase you out with a stick!' (Successor of Zen Master Tianjie Xin).

Zen Master Laifu Jianxin of Dingshui, Cixi He was a native of Fengcheng, Nanchang, with the surname Wang. He visited Zen Master Nanchu at Shuangjing, and after a long time, he attained enlightenment. He was ordered...

掌內記。無何避兵會稽。遂住慈溪定水○示眾。舉文殊維摩。各說不二法門。頌曰。妙喜文中問疾過。機先勘破老維摩。剎塵常說虛空聽。一默相酬早是多○文殊令善財採藥。頌曰。是。藥拈來會得么。神方不必問耆婆。若言殺活全工巧。大地群生病轉多○百丈侍馬祖遊山。野鴨子飛過。頌曰。野鴨群飛過去忙。馬師見處只尋常。直饒忸得鼻頭破。也是喪車后藥囊○洪武元年。以高僧徴召至京。賜食內庭慰勞優渥。適建鐘山大會。來師升座說法。覆命蜀王椿從師問道。師答蜀王問參禪法要曰。禪宗正脈。以心傳心。單提徑示。直接上根。不涉言詮。不存知解。如擊石火。似閃電光。見即便見。了即便了。得即永得。一聞千悟。獲大總持。用而無盡。體不可窮。若乃展轉思量。取捨分別。悉屬邪禪邪道。非菩提智。生死到來。總用不著。是則參須實參。悟須實悟良由自證。匪假他求。昔閩王請羅山閑禪師開堂。閑升座。方收斂僧伽黎。乃曰珍重。便下座。閩王近前執閑手曰。靈山一會。何異今日。看他羅山作家。不假言說。而閩王天鑒。自出常情。後來洞山聰曰。羅山忍俊不能禁。大展家風吼一音。紙墨如山書莫盡。衲僧休向義中尋。此古人直捷指示處。宗眼明白。與衆不同。貧僧恁么忉怛。早是畫蛇添足。冒瀆睿聰。

【現代漢語翻譯】現代漢語譯本掌內記。無何避兵會稽（今浙江紹興）。遂住慈溪定水，開示大眾。舉文殊菩薩和維摩詰菩薩，各自闡述不二法門（超越二元對立的真理）。頌詞說：妙喜國（東方凈琉璃世界）的文殊菩薩前來看望維摩詰的病情，他的機鋒迅猛，一下子就勘破了老維摩詰的心思。在剎土微塵中，他們經常說法，但只有虛空能夠聽見，一次沉默的相對，勝過千言萬語。文殊菩薩讓善財童子去採藥。頌詞說：這藥拿來了，你領會了嗎？真正的神方，不必去問耆婆（古代名醫）。如果說殺活全憑工巧，那麼大地上的眾生，病痛就會更加嚴重。百丈禪師陪伴馬祖禪師遊山，有野鴨子飛過。頌詞說：野鴨成群結隊地飛過去，馬祖禪師的見地卻很平常。即使你努力到頭破血流，也只是喪車後面的藥囊，毫無用處。洪武元年（1368年），因為是高僧而被徵召到京城，皇帝在內廷賜宴，慰勞非常優厚。恰逢要建造鐘山大會，來師升座說法。又命令蜀王朱椿跟從來師問道。來師回答蜀王關於參禪法要的提問說：禪宗的正脈，是以心傳心，直接提持，直接開示，只接引上根利器之人。不涉及言語詮釋，不存留知解分別，如同擊石取火，如同閃電般的光芒。見到就立刻見到，了悟就立刻了悟，得到就永遠得到。一聞千悟，獲得大總持（總攝一切法門）。用之不盡，其體不可窮盡。如果輾轉思量，取捨分別，都屬於邪禪邪道，不是菩提智慧。生死到來時，完全用不上。所以參禪必須實參，悟道必須實悟，良由自己證得，不能假借外求。過去閩王請羅山閑禪師開堂說法。閑禪師升座，剛剛收好僧伽黎（袈裟），就說：珍重。便下座。閩王走上前握住閑禪師的手說：靈山一會（釋迦牟尼佛在靈鷲山說法），和今天有什麼不同？看他羅山閑禪師的作為，不假借言語，而閩王的天才鑑賞，自然超出常情。後來洞山聰禪師說：羅山閑禪師忍不住笑了出來，充分展現家風，發出獅子吼。紙墨堆積如山也寫不盡，各位衲僧不要在言語義理中尋求。這就是古人直接指示的地方，宗門眼目明白，與衆不同。貧僧這樣啰嗦，早就是畫蛇添足，冒犯了您的睿智。

【English Translation】 English version Record in the Palm. For no reason, he avoided the soldiers in Kuaiji (present-day Shaoxing, Zhejiang). Then he stayed in Cixi Dingshui to instruct the public. He cited Manjusri Bodhisattva and Vimalakirti Bodhisattva, each explaining the non-dual Dharma (the truth beyond duality). The verse says: Manjusri of the Land of Wonderful Joy (Eastern Pure Land of Lapis Lazuli) came to visit Vimalakirti's illness, his sharp wit immediately discerned the old Vimalakirti's mind. In the dust of the Buddha-lands, they often preach the Dharma, but only the void can hear it; a moment of silent exchange is better than a thousand words. Manjusri Bodhisattva asked Sudhana to gather herbs. The verse says: This medicine has been taken, have you understood it? The true divine prescription need not be asked of Jivaka (ancient famous doctor). If it is said that killing and saving depend entirely on skill, then the suffering of beings on earth will be even greater. Baizhang Zen Master accompanied Mazu Zen Master on a mountain tour, and wild ducks flew by. The verse says: Wild ducks fly past busily, but Mazu Zen Master's view is ordinary. Even if you work hard until your head is broken, it is just a medicine bag behind a hearse, useless. In the first year of Hongwu (1368 AD), he was summoned to the capital as a high monk, and the emperor gave a banquet in the inner court, with generous consolation. Coincidentally, the Zhongshan Assembly was to be built, and Master Lai ascended the seat to preach the Dharma. He also ordered Prince Chun of Shu to ask Master Lai about the essentials of Chan practice. Master Lai answered Prince Shu's question about the essentials of Chan practice, saying: The true lineage of Chan Buddhism is the transmission of mind to mind, direct pointing, and direct instruction, only receiving those with superior roots and sharp faculties. It does not involve verbal interpretation, nor does it retain intellectual understanding; it is like striking a stone to get fire, like a flash of lightning. Seeing is seeing immediately, understanding is understanding immediately, and obtaining is obtaining forever. One hearing leads to a thousand understandings, obtaining the Great Dharani (encompassing all Dharmas). Its use is inexhaustible, and its essence cannot be exhausted. If you turn around and think, choose and discriminate, you belong to heretical Chan and heretical paths, not Bodhi wisdom. When life and death arrive, it is completely useless. Therefore, Chan practice must be real practice, and enlightenment must be real enlightenment, because it is self-realized and cannot be borrowed from external sources. In the past, the King of Min invited Zen Master Luoshan Xian to open a Dharma hall. Zen Master Xian ascended the seat, just finished putting away his Sanghati (robe), and said: Take care. Then he descended the seat. The King of Min stepped forward and held Zen Master Xian's hand, saying: The assembly on Vulture Peak (where Shakyamuni Buddha preached on Vulture Peak), what is different from today? Look at Zen Master Luoshan Xian's actions, without borrowing words, and the King of Min's genius appreciation naturally exceeds ordinary sentiment. Later, Zen Master Dongshan Cong said: Zen Master Luoshan Xian couldn't help but laugh, fully displaying the family style and roaring like a lion. Paper and ink piled up like mountains cannot be written exhaustively; you monks should not seek in words and meanings. This is where the ancients directly pointed, the eyes of the Zen school are clear and different from others. This poor monk is so verbose, it is already adding legs to a snake, offending your wisdom.

然蒙賜問。不容緘默。冀國政之暇。少加垂覽○復答晉王問禪要曰。殿下以菩薩應身。乘愿再來。弘護佛法。善世利生。于統理國務之暇。常切究竟佛祖一大事因緣。此實不忘本願故也。但于日用放舍諸緣。休息萬念。念起即覺。常覺不昧。行住坐臥。飲食起居。應事接物。看得力不得力。勿隨事物轉。涉他機境。蓋世間萬事萬理。皆出於心。心若了時。無法不了。所以曰。心生則種種法生。心滅則種種法滅。故知心無自性。緣起即空。不用多工。最為省要。法華經曰。治世語言資生業等。皆與實相不相違背。華嚴經曰。不壞世間相。而成出世間法。先德曰。一切善惡。都莫思量。自然得入清凈心體。此乃佛祖直指示人處。若日用工夫。目前事物。莫管他是善是惡。是逆是順。是凈是穢。譬如寶鑑當臺。洞照妍丑。物來即應。物去不留。不要起一念分別揀擇心。亦不要問他靜時鬧時苦時。樂時盡與盡力真實做去。若到無理會處。卻是好訊息。便與一時放下。忽然知解兩忘。人法雙泯。即是大休歇大自在大安樂時節也。昔有國王問波羅提尊者曰。何者是佛。尊者曰。見性是佛。王曰。師見性否。尊者曰。我見佛性。王曰。性在何所。尊者曰。性在作用。王曰。若當用時。幾處出現。尊者曰。若出現時。當有其八。王曰。

【現代漢語翻譯】現代漢語譯本：既然您垂詢，我不敢沉默。希望您在處理國家政事之餘，稍加閱覽。回覆晉王（可能是指某個封建王朝的王，具體待考）問禪要旨說：殿下您以菩薩的身份應世，乘著往昔的願力再次降生，弘揚護持佛法，致力於利益世人。在統理國家事務的閑暇，常常關切探究佛祖所說的『一大事因緣』（指眾生開悟成佛的根本原因）。這實在是不忘您最初的誓願啊。只要在日常生活中放下各種牽絆，停止一切雜念，念頭一生起就覺察，保持覺察而不迷昧。無論行走、站立、坐臥，還是飲食、起居，應對事務、接觸事物，都要觀察自己是否得力，不要被事物所左右，捲入其他的境界。因為世間的一切事物和道理，都源於內心。內心如果明白了，就沒有什麼法不能明白。所以說：『心生則種種法生，心滅則種種法滅。』因此可知心沒有自性，因緣和合而生起的事物其本質就是空。不用費太多功夫，這是最簡要的方法。《法華經》說：『治理世事的言語和維持生計的行業等等，都與實相併不相違背。』《華嚴經》說：『不破壞世間的表象，而成就出世間的佛法。』過去的賢者說：『一切善與惡，都不要去思量，自然就能進入清凈的心體。』這正是佛祖直接指示人的地方。如果在日常用功中，對於眼前的事物，不要管它是善是惡，是順境還是逆境，是清凈還是污穢。譬如明亮的鏡子當面，清晰地照見美與醜。事物來了就應，事物去了不留。不要生起一絲分別揀擇的心，也不要問它是靜時還是鬧時，是苦時還是樂時，都盡心盡力地真實去做。如果到了無從理會之處，反而是好訊息。就應該一時放下，忽然知與解都消失，人與法都泯滅，那就是大休息、大自在、大安樂的時候了。過去有國王問波羅提尊者（Bodhidharma，菩提達摩的音譯）說：『什麼是佛？』尊者說：『見性就是佛。』國王問：『老師您見性了嗎？』尊者說：『我見到了佛性。』國王問：『佛性在哪裡？』尊者說：『佛性在於作用。』國王問：『如果作用時，會在哪些地方顯現？』尊者說：『如果顯現時，會有八種。』國王問：

【English Translation】 English version: Since you have bestowed the question, I dare not remain silent. I hope that amidst your handling of state affairs, you might spare a moment to peruse this. In reply to King Jin's (possibly referring to a king of a feudal dynasty, further research needed) inquiry on the essentials of Chan (Zen) practice, I say: Your Highness, you are an emanation of a Bodhisattva, returning with the vows of the past, to propagate and protect the Buddha's Dharma, and to benefit sentient beings. Amidst the management of state affairs, you are constantly concerned with investigating the 'one great cause and condition' (referring to the fundamental reason for sentient beings to awaken and become Buddhas) spoken of by the Buddha. This is truly not forgetting your original vows. Simply in daily life, let go of all entanglements, cease all distracting thoughts, and be aware as soon as a thought arises, maintaining awareness without delusion. Whether walking, standing, sitting, or lying down, whether eating, living, responding to affairs, or encountering things, observe whether you are effective, and do not be swayed by things, or get involved in other realms. Because all things and principles in the world originate from the mind. If the mind is understood, there is no Dharma that cannot be understood. Therefore, it is said: 'When the mind arises, all kinds of Dharmas arise; when the mind ceases, all kinds of Dharmas cease.' Thus, it is known that the mind has no inherent nature, and things that arise from conditions are empty in essence. No need for much effort, this is the most concise method. The Lotus Sutra says: 'The language of governing the world and the occupations for sustaining life, etc., are not contrary to the true reality.' The Avatamsaka Sutra says: 'Without destroying the appearances of the world, one accomplishes the Dharma of transcending the world.' A past sage said: 'All good and evil, do not think about them, and naturally you will enter the pure mind-essence.' This is precisely where the Buddhas and Patriarchs directly point people to. In daily practice, regarding the things before your eyes, do not concern yourself with whether they are good or evil, whether they are favorable or adverse, whether they are pure or impure. Like a bright mirror facing you, clearly reflecting beauty and ugliness. Respond when things come, and do not retain them when they go. Do not give rise to a single thought of discrimination and selection, and do not ask whether it is a time of quiet or noise, a time of suffering or joy, just do your best to act truthfully. If you reach a point where there is nothing to be concerned about, that is good news. Then you should let go at once, and suddenly both knowledge and understanding disappear, and both person and Dharma are extinguished, that is the time of great rest, great freedom, and great peace and joy. In the past, a king asked Bodhidharma (Bodhidharma) , 'What is Buddha?' The Venerable replied, 'Seeing one's nature is Buddha.' The king asked, 'Teacher, have you seen your nature?' The Venerable replied, 'I have seen Buddha-nature.' The king asked, 'Where is Buddha-nature?' The Venerable replied, 'Buddha-nature is in function.' The king asked, 'If it is functioning, where will it appear?' The Venerable replied, 'If it appears, there will be eight.'

其八出現。當爲我說。尊者即曰。在胎曰身。處世名人。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在手執捉。在足運奔。遍現俱該沙界。收攝在一微塵。識者知是佛性。不識喚作精魂。此便是究明自性底榜樣。殿下宿具般若種智。必能照了。奚俟鄙言○師年七十餘。因坐胡黨被逮。臨刑時怡然自適。所著有蒲庵集行世(徑山悅嗣)。

杭州凈慈休庵無旨可授禪師

臺之臨海李氏子。參普覺于靈隱。問答之頃。疑情頓釋。住中竺將辭。凈慈諸勤舊爭迎。屢卻不聽。強居二載。撾鼓告退○一日示疾。召左右曰。吾逝矣。左右進觚翰。師麾去曰。吾宗本無言說。泊然而寂。火浴齒牙貫珠不壞。設利光瑩。色如金晶。其徒斂諸不壞並遺骼。歸龍華塔而藏焉(靈隱明嗣)。

杭州普明立中成禪師

郡之錢塘人。姓孫氏。年十三。投慈光若山出家。首謁祖芳聯禪師。一日室中舉臘月火燒山話。師呈頌曰。白雲迷卻舊行蹤。臘月燒山火正紅。忽地慈風來扇發。冷冰冰處暖烘烘。聯器之。後於北郭建普明寺。以接方來○正統辛未。六月十三日。上堂說偈曰。今年八十一。老病隨緣且遣日。今年記著後年事。後年記著今年日。至癸酉。如期坐化。壽八十三。茶毗舍利無算。建塔于普明(祖芳聯嗣)。

【現代漢語翻譯】現代漢語譯本：其八出現。當爲我說。尊者即曰：『在胎曰身，處世名人，在眼曰見，在耳曰聞，在鼻嗅香，在舌談論，在手執捉，在足運奔，遍現俱該沙界，收攝在一微塵。識者知是佛性，不識喚作精魂。』此便是究明自性底榜樣。殿下宿具般若種智，必能照了，奚俟鄙言。○師年七十餘，因坐胡黨被逮，臨刑時怡然自適，所著有蒲庵集行世（徑山悅嗣）。

杭州凈慈休庵無旨可授禪師

臺州臨海李氏之子。參普覺于靈隱，問答之頃，疑情頓釋。住中竺將辭，凈慈諸勤舊爭迎，屢卻不聽，強居二載，撾鼓告退。○一日示疾，召左右曰：『吾逝矣。』左右進觚翰，師麾去曰：『吾宗本無言說。』泊然而寂。火浴齒牙貫珠不壞，設利光瑩，色如金晶。其徒斂諸不壞並遺骼，歸龍華塔而藏焉（靈隱明嗣）。

杭州普明立中成禪師

郡之錢塘人，姓孫氏。年十三，投慈光若山出家。首謁祖芳聯禪師。一日室中舉臘月火燒山話，師呈頌曰：『白雲迷卻舊行蹤，臘月燒山火正紅。忽地慈風來扇發，冷冰冰處暖烘烘。』聯器之。後於北郭建普明寺，以接方來。○正統辛未（1451年）六月十三日，上堂說偈曰：『今年八十一，老病隨緣且遣日。今年記著後年事，後年記著今年日。』至癸酉（1453年），如期坐化。壽八十三。茶毗舍利無算，建塔于普明（祖芳聯嗣）。

【English Translation】 English version: The eighth appearance. When it appears, speak for me. The Venerable said: 'In the womb it is called the body, in the world it is known as a person. In the eye it is called seeing, in the ear it is called hearing, in the nose it is called smelling fragrance, in the tongue it is called speaking, in the hand it is called grasping, in the foot it is called running. It appears everywhere, encompassing the realms of dust, and is contained within a single mote of dust. Those who recognize it know it is the Buddha-nature, those who do not recognize it call it the vital spirit.' This is the model for thoroughly understanding one's own nature. Your Highness possesses the seed of prajna-wisdom, and will surely be able to illuminate it, so why wait for my humble words? ○ The Master was over seventy years old, and was arrested for being involved with the Hu party. At the time of execution, he was calm and content. He authored the Pu'an Collection, which is circulated in the world (Successor of Yue of Jingshan).

Zen Master Wu Zhi Ke Shou of Xiu'an Temple, Jingci, Hangzhou

A son of the Li family of Linhai, Taizhou. He visited Pujue at Lingyin Temple. During their question and answer session, his doubts were immediately resolved. When he was about to leave Zhongzhu Temple, the diligent elders of Jingci Temple vied to welcome him. He repeatedly declined, but they would not listen, so he reluctantly stayed for two years before beating the drum to announce his departure. ○ One day, he showed signs of illness and summoned his attendants, saying: 'I am about to depart.' The attendants offered him writing instruments, but the Master waved them away, saying: 'My school fundamentally has no words to speak.' He passed away peacefully. After cremation, his teeth and tongue remained intact, strung together like pearls, and his sarira (relics) were radiant, with colors like golden crystal. His disciples collected the intact remains and relics, and returned them to the Longhua Pagoda for burial (Successor of Ming of Lingyin).

Zen Master Li Zhong Cheng of Puming Temple, Hangzhou

A native of Qiantang in the prefecture, with the surname Sun. At the age of thirteen, he entered the monastic life at Ciguang Ruoshan Temple. He first visited Zen Master Zufang Lian. One day, in the abbot's room, the story of 'burning the mountain in the twelfth month' was brought up. The Master presented a verse, saying: 'White clouds obscure the old path, the fire burns the mountain red in the twelfth month. Suddenly, a gentle breeze arises, making the cold and icy place warm and cozy.' Lian recognized his talent. Later, he built Puming Temple in the northern suburbs to receive those coming from afar. ○ On the thirteenth day of the sixth month of the Xinyou year of the Zhengtong reign (1451), he ascended the platform and spoke a verse, saying: 'This year I am eighty-one, I let the days pass as they come with old age and sickness. This year I remember the affairs of the year after next, and the year after next I remember the affairs of this year.' In the Guiyou year (1453), he passed away peacefully as scheduled. He lived to be eighty-three. After cremation, countless sarira (relics) were found, and a pagoda was built at Puming Temple (Successor of Lian of Zufang).

杭州凈慈照庵宗靜禪師

郡之高氏子。自幼剃落本山。適祖芳聯領院事。師依之。久乃得旨。旋典藏鑰○永樂中應選。出主護國。尋遷雪竇。后凈慈虛席。舉師補之。朝廷頒賜大藏。師詣闕謝恩。止於彌陀寺。示微疾。謂左右曰。吾緣止矣。沐浴更衣。危坐而寂。塔于藕華之祖丘。有三會語錄(祖芳聯嗣已上二人)。

溫州瑞安護龍太初啟原禪師

日本國人。姓源氏。九歲入建長寺出家。十八請告南詢。歷三年。抵福州時。吳元之丙午二月進京。貢上表物。受齋襯畢。來見季潭泐公。指令遍參。后謁烏石愚禪師。一日愚上堂曰。雪覆千山。因甚麼孤峰不白。師示眾曰。雷聲隱隱。雨點全無。峰曰。草菴上蓋琉璃瓦。石室中藏瑪瑙瓶。師曰。大蟲騎卻南山虎。愚曰。虎生七子。阿那個無尾巴。師曰。第七個。愚曰。且放汝三十棒。由是許師入室○后結茅廬阜。復移石龍。出世廣度。遷羅陽三峰。再遷護龍。嘗垂三關語。舜若多神。因甚麼向平地上拖泥帶水。金翅鳥王劈海取龍吞。因甚麼被泥鰍吞卻。三世諸佛說不得。因甚麼貍奴白牯念摩訶○一日集眾說偈曰。生也鐵面皮。死也鐵面皮。一擊百雜碎。白日繞圍。擲筆坐逝(烏石愚嗣)。

金陵靈谷非幻無涯永禪師

衡之西安人。年十二

【現代漢語翻譯】現代漢語譯本杭州凈慈照庵宗靜禪師

是杭州郡高氏的兒子。從小在本寺剃度出家。適逢祖芳聯主持寺院事務，宗靜禪師依止於他，很久之後才領會禪宗的旨意。之後掌管藏經的鑰匙。永樂年間（1403-1424）應選，出任護國寺住持，不久遷往雪竇寺。後來凈慈寺住持的位置空缺，大家推舉宗靜禪師補上。朝廷頒賜大藏經，宗靜禪師前往京城謝恩，住在彌陀寺。略微示現疾病，對身邊的人說：『我的緣分到此為止了。』沐浴更衣后，端坐而逝。塔建在藕華的祖丘。有《三會語錄》傳世（祖芳聯的嗣法弟子以上二人）。

溫州瑞安護龍太初啟原禪師

是日本國人，姓源氏。九歲時在建長寺出家。十八歲請求允許到南方參學，歷時三年，到達福州。當時吳元之在丙午年二月進京，進貢表章和物品，接受齋飯完畢后，來拜見季潭泐公，季潭泐公命令他普遍參訪。後來拜謁烏石愚禪師。一天，烏石愚禪師上堂說法：『雪覆蓋千山，為什麼孤峰不白？』啟原禪師向大眾開示說：『雷聲隱隱，雨點全無。』烏石愚禪師說：『草菴上蓋著琉璃瓦，石室中藏著瑪瑙瓶。』啟原禪師說：『大蟲騎著南山的虎。』烏石愚禪師說：『虎生七子，哪個沒有尾巴？』啟原禪師說：『第七個。』烏石愚禪師說：『且放你三十棒。』因此認可啟原禪師入室。後來在廬阜結茅居住，又移居石龍，出世廣度眾生，遷往羅陽三峰，再次遷往護龍。曾經垂示三關語：舜若多神（意為空性之神），為什麼在平地上拖泥帶水？金翅鳥王劈開大海取龍吞，為什麼被泥鰍吞掉？三世諸佛說不得，為什麼貍奴白牯念摩訶（指唸誦佛法）？一天，召集大眾說偈語：生也是鐵面皮，死也是鐵面皮，一擊百雜碎，白日繞圍。』說完擲筆坐化。（烏石愚的嗣法弟子）。

金陵靈谷非幻無涯永禪師

是衡州西安人，十二歲 English version Hangzhou Jingci Zhao'an Zongjing Zen Master

He was a son of the Gao family in Hangzhou Prefecture. He was tonsured at his local temple from a young age. It happened that Zufang Lian was in charge of the temple affairs, and Zen Master Zongjing relied on him. After a long time, he finally understood the essence of Zen. Later, he was in charge of the key to the Sutra Collection. During the Yongle period (1403-1424), he was selected to serve as the abbot of Huguo Temple, and soon after moved to Xuetou Temple. Later, when the position of abbot of Jingci Temple became vacant, everyone recommended Zen Master Zongjing to fill it. The imperial court bestowed the Great Treasury of Scriptures, and Zen Master Zongjing went to the capital to express his gratitude, staying at the Amitabha Temple. He showed a slight illness and said to those around him, 'My karma ends here.' After bathing and changing clothes, he sat upright and passed away. His stupa was built on the ancestral hill of Ouhua. The 'Three Assemblies Sayings' are passed down (two people above Zufang Lian's Dharma heirs).

Wenzhou Ruian Hulong Taichu Qiyuan Zen Master

He was a Japanese, with the surname Minamoto. At the age of nine, he became a monk at Kenchoji Temple. At the age of eighteen, he requested permission to study in the South, which took three years, arriving in Fuzhou. At that time, Wu Yuanzhi entered the capital in February of the Bingwu year, offering tributes and items, and after receiving the vegetarian meal, he came to visit Jitan Le Gong, who ordered him to visit widely. Later, he visited Zen Master Wushi Yu. One day, Zen Master Yu ascended the hall and said, 'Snow covers a thousand mountains, why is the solitary peak not white?' Zen Master Qiyuan instructed the assembly, 'Thunder rumbles faintly, but there are no raindrops.' Zen Master Wushi Yu said, 'The thatched hut is covered with glazed tiles, and a agate bottle is hidden in the stone chamber.' Zen Master Qiyuan said, 'A large insect rides the tiger of Nanshan.' Zen Master Wushi Yu said, 'The tiger gives birth to seven cubs, which one has no tail?' Zen Master Qiyuan said, 'The seventh one.' Zen Master Wushi Yu said, 'I'll give you thirty blows for now.' Therefore, he allowed Zen Master Qiyuan to enter the room. Later, he built a thatched hut in Lufu, and then moved to Shilong, going forth to widely liberate sentient beings, moving to Luoyang Sanfeng, and then moving to Hulong. He once gave three key phrases: 'Shun Ruo Duo Shen (Deity of Emptiness), why drag mud and water on flat ground? The Garuda King splits the sea to take the dragon and swallow it, why is it swallowed by a loach? The Buddhas of the three worlds cannot speak of it, why does the tabby cat and white cow recite Mahā (referring to reciting the Dharma)?' One day, he gathered the assembly and said in a verse: 'Living is an iron face, dying is an iron face, one strike shatters into a hundred pieces, the white sun surrounds.' After speaking, he threw down his pen and passed away while sitting. (Dharma heir of Wushi Yu).

Jinling Linggu Feihuan Wuya Yong Zen Master

He was from Xi'an, Hengzhou, and was twelve years old.

【English Translation】 English version Hangzhou Jingci Zhao'an Zongjing Zen Master

He was a son of the Gao family in Hangzhou Prefecture. He was tonsured at his local temple from a young age. It happened that Zufang Lian was in charge of the temple affairs, and Zen Master Zongjing relied on him. After a long time, he finally understood the essence of Zen. Later, he was in charge of the key to the Sutra Collection. During the Yongle period (1403-1424), he was selected to serve as the abbot of Huguo Temple, and soon after moved to Xuetou Temple. Later, when the position of abbot of Jingci Temple became vacant, everyone recommended Zen Master Zongjing to fill it. The imperial court bestowed the Great Treasury of Scriptures, and Zen Master Zongjing went to the capital to express his gratitude, staying at the Amitabha Temple. He showed a slight illness and said to those around him, 'My karma ends here.' After bathing and changing clothes, he sat upright and passed away. His stupa was built on the ancestral hill of Ouhua. The 'Three Assemblies Sayings' are passed down (two people above Zufang Lian's Dharma heirs).

Wenzhou Ruian Hulong Taichu Qiyuan Zen Master

He was a Japanese, with the surname Minamoto. At the age of nine, he became a monk at Kenchoji Temple. At the age of eighteen, he requested permission to study in the South, which took three years, arriving in Fuzhou. At that time, Wu Yuanzhi entered the capital in February of the Bingwu year, offering tributes and items, and after receiving the vegetarian meal, he came to visit Jitan Le Gong, who ordered him to visit widely. Later, he visited Zen Master Wushi Yu. One day, Zen Master Yu ascended the hall and said, 'Snow covers a thousand mountains, why is the solitary peak not white?' Zen Master Qiyuan instructed the assembly, 'Thunder rumbles faintly, but there are no raindrops.' Zen Master Wushi Yu said, 'The thatched hut is covered with glazed tiles, and a agate bottle is hidden in the stone chamber.' Zen Master Qiyuan said, 'A large insect rides the tiger of Nanshan.' Zen Master Wushi Yu said, 'The tiger gives birth to seven cubs, which one has no tail?' Zen Master Qiyuan said, 'The seventh one.' Zen Master Wushi Yu said, 'I'll give you thirty blows for now.' Therefore, he allowed Zen Master Qiyuan to enter the room. Later, he built a thatched hut in Lufu, and then moved to Shilong, going forth to widely liberate sentient beings, moving to Luoyang Sanfeng, and then moving to Hulong. He once gave three key phrases: 'Shun Ruo Duo Shen (Deity of Emptiness), why drag mud and water on flat ground? The Garuda King splits the sea to take the dragon and swallow it, why is it swallowed by a loach? The Buddhas of the three worlds cannot speak of it, why does the tabby cat and white cow recite Mahā (referring to reciting the Dharma)?' One day, he gathered the assembly and said in a verse: 'Living is an iron face, dying is an iron face, one strike shatters into a hundred pieces, the white sun surrounds.' After speaking, he threw down his pen and passed away while sitting. (Dharma heir of Wushi Yu).

Jinling Linggu Feihuan Wuya Yong Zen Master

He was from Xi'an, Hengzhou, and was twelve years old.

。投烏石杰峰愚和尚出家。愚問何處來。師應聲曰。虛空無向背。愚指鐘示師。師信口成頌曰。百鍊爐中滾出來。虛空元不惹塵埃。如今掛在人頭上。觸著洪音遍九垓。愚奇之。旋為祝髮。居下版。服勤積久。疑滯盡釋。得無礙辯。愚為印可○永樂間。擢為僧錄右闡教。來住靈谷。會朝廷建大齋壇。禮官董事甚嚴。師若不經意者。左右怪問之。師曰。自家有一大事甚緊。無暇他及。沐浴更衣。趺坐書偈曰。生死悠悠絕世緣。蒙恩永樂太平年。者回撒手歸空去。雪霽云消月正圓。投筆而逝。上聞。遣中官致祭。茶毗舍利遍佈(烏石愚嗣已上二人)。

曹洞宗

西京萬壽雪庭福裕禪師

太原文水張氏子。師五齡解語。日了千言。九歲入學。一目十行。遭亂喪家。道逢老僧。令師出家。曰汝能誦得法華經。則一生事畢。師曰。佛法止此乎。莫更有向上訊息否。老僧異之。遂偕謁休林古佛于仙巖曰。此子龍象種也。得奉巾瓶。他日必成大器。林欣納之。乃為祝髮受具。遂與雙溪廣公同參者七年。次參萬松秀禪師。一見便許入室。問子從何得個訊息。便恁么來。師曰。老老大大。向學人納敗闕作么。秀曰。老僧過在何處。師曰。學人且禮拜。暫為和尚蓋覆卻。秀大喜。遂為印可(法音𣽘曰且道蓋覆個什麼咄千

【現代漢語翻譯】投奔烏石杰峰愚和尚出家。愚和尚問他從哪裡來，禪師應聲說：『虛空沒有方向。』愚和尚指著鐘給禪師看，禪師隨口成頌說：『百鍊爐中滾出來，虛空原本不惹塵埃。如今掛在人頭上，觸著洪音遍九垓。』愚和尚覺得他很奇特，於是為他剃度。禪師住在下版，勤勞服侍很久，疑慮和滯礙全部消除，得到了無礙辯才。愚和尚為他印可。永樂（1403-1424）年間，禪師被提拔為僧錄右闡教，來住在靈谷寺。適逢朝廷建立盛大的齋壇，禮官督辦事務非常嚴格，禪師好像不經意一樣。左右的人奇怪地問他，禪師說：『我自己有一件大事非常緊急，沒有空閑顧及其他。』於是沐浴更衣，跏趺而坐，寫下偈語說：『生死悠悠絕世緣，蒙恩永樂太平年。者回撒手歸空去，雪霽云消月正圓。』寫完后投筆而逝。皇上聽說了這件事，派遣中官致祭，火化后舍利遍佈。（烏石愚的嗣法弟子以上二人）。

曹洞宗

西京萬壽雪庭福裕禪師

太原府文水縣張氏之子。禪師五歲就能說話，一天能記住一千個字。九歲入學，看書一目十行。遭遇戰亂失去了家。在路上遇到一位老和尚，讓禪師出家，說：『你如果能背誦《法華經》，那麼一生就沒事了。』禪師說：『佛法只有這些嗎？難道沒有更進一步的訊息嗎？』老和尚覺得他很奇異，於是和他一起去仙巖拜見休林古佛，說：『這個孩子是龍象之種啊，如果能侍奉他，將來必定能成大器。』休林古佛高興地接納了他，於是為他剃度受具足戒。禪師於是和雙溪廣公一起參禪七年。後來參拜萬松秀禪師，一見面就被允許進入內室。萬松秀禪師問：『你從哪裡得到的訊息，就這樣來了？』禪師說：『老老大大，向學人認輸做什麼？』萬松秀禪師說：『老僧哪裡錯了？』禪師說：『學人暫且禮拜，暫時為和尚遮蓋過去。』萬松秀禪師非常高興，於是為他印可。（法音𣽘說：且說遮蓋了什麼？咄！千』

【English Translation】 English version: He went to Tou Wushi Jiefeng Yu (Wushi Jiefeng Yu: name of a monk) to become a monk. Yu asked him where he came from. The Zen master replied, 'Emptiness has no direction.' Yu pointed to the bell and showed it to the Zen master. The Zen master spontaneously composed a verse, saying, 'Rolled out from the furnace of a hundred refinements, emptiness originally does not attract dust. Now it hangs on people's heads, touching the great sound that spreads throughout the nine realms.' Yu found him remarkable and shaved his head. He lived in the lower section, diligently serving for a long time. Doubts and hindrances were completely eliminated, and he obtained unobstructed eloquence. Yu certified him. During the Yongle (1403-1424) period, he was promoted to Right Explicator of the Sangha Registry and came to live in Linggu Temple. Coincidentally, the imperial court established a grand fasting altar, and the officials in charge were very strict. The Zen master seemed indifferent. The people around him asked him strangely. The Zen master said, 'I have a very urgent matter of my own, and I have no time to attend to other things.' He bathed and changed clothes, sat in the lotus position, and wrote a verse, saying, 'The cycle of birth and death is a worldly affair, blessed by the Yongle (1403-1424) years of peace. This time, I let go and return to emptiness, the snow clears, the clouds dissipate, and the moon is perfectly round.' After writing, he threw down his pen and passed away. The emperor heard about this and sent a eunuch to offer sacrifices. After cremation, the relics were scattered everywhere. (The above two are the Dharma heirs of Wushi Yu).

Caodong School

Zen Master Xueting Fuyu of Wanshou Temple in Xijing

He was the son of the Zhang family in Wenshui, Taiyuan Prefecture. The Zen master could speak at the age of five and could remember a thousand words a day. He entered school at the age of nine and could read ten lines at a glance. He lost his home due to the war. He met an old monk on the road who told him to become a monk, saying, 'If you can recite the Lotus Sutra (Lotus Sutra: a famous Buddhist scripture), then your life will be complete.' The Zen master said, 'Is that all there is to the Buddha Dharma? Is there no further news?' The old monk found him extraordinary and went with him to Xiyan to see the ancient Buddha Xiulin, saying, 'This child is a dragon-elephant seed. If he can serve him, he will surely become a great vessel in the future.' The ancient Buddha Lin happily accepted him and shaved his head and gave him the full precepts. The Zen master then practiced Zen with Guang Gong of Shuangxi for seven years. Later, he visited Zen Master Wansong Xiu, and he was allowed to enter the inner chamber upon their first meeting. Zen Master Wansong Xiu asked, 'Where did you get the news from, and you came like this?' The Zen master said, 'Old, old, big, big, what are you doing admitting defeat to a student?' Zen Master Wansong Xiu said, 'Where did the old monk go wrong?' The Zen master said, 'The student will bow for now and temporarily cover it up for the abbot.' Zen Master Wansong Xiu was very happy and certified him. (Fayin𣽘 said: Let's talk about what is covered up? Tut! Thousand'

年田八百主)○從此親炙十年。值壬辰之變。祖剎荒蕪。朝命以師補之。尋承萬松海云。重以尺牘相招。遂應朝命。世祖潛邸。命師作資戒會○憲宗詔詣帳殿。奏對稱旨。俾總領釋教○世祖即祚。因論辨偽經。馳驛以聞。火其書。賜光宗正法之號。命師故里建立精舍。曰報恩。給田若物以飯眾。時萬壽祖席乏人。眾請師主之。師姿穎悟。三閱藏教而成誦。透掖後學無倦色。通群書。善翰墨吟詠。其上堂普說。幾十萬言。播在叢林。門人請梓之。師聞而叱之曰。此吾一時遊戲所發。安可以形跡為哉。既老倦于接納。歸棲嵩陽○僧問如何是西來意。師曰。待乳峰點頭。即向汝道(龍唐柱云有問如何是西來意即向他道直待乳峰點頭亦不向汝道)○問如何是向上尊貴一路。師曰。漁歌驚起沙汀鷺。飛出蘆花不見蹤(三宜盂公一字入公門九牛㧞不出)○問九年面壁時如何。師曰。官不容針。曰一花五葉時如何。曰私通車馬。曰恁么新豐一曲。因師唱出也。師曰。誰買黃金鑄子期○至元乙亥秋。示微疾。書偈告終。塔于寺之西隅(報恩秀嗣)。

燕京報恩林泉從倫禪師

參萬松見阿那律。得聞天眼因緣。忽有省曰。設使五眼俱瞎。又能開我向上眼矣。因舉似萬松秀。秀問如何是向上眼。師曰。瞎秀曰。真個瞎。師復曰

【現代漢語翻譯】現代漢語譯本：年田八百主)○從此親近學習十年。正值壬辰之變（1232年）。祖師的寺廟荒廢。朝廷下令讓禪師您來修補。不久繼承了萬松海云的衣缽。又多次用書信邀請您。於是您應朝廷的命令。在世祖（忽必烈）還是藩王的時候，命令禪師您舉辦資戒會○憲宗（蒙哥）下詔讓您到帳殿。您的奏對很合旨意。讓您總領佛教事務○世祖（忽必烈）即位。因為辯論偽經的事情。用快馬傳遞訊息上報朝廷。焚燒了那些偽經書籍。賜予您光宗正法的稱號。命令在禪師您的故鄉建立精舍。叫做報恩寺。供給田地財物來供養僧眾。當時萬壽寺的住持之位空缺。大家請求禪師您來主持。禪師您天資聰穎。三次閱讀藏經就能背誦。教導後輩學人不知疲倦。通曉各種書籍。擅長書法吟詠。您上堂普說佛法。有幾十萬字。流傳在各個寺廟。門人請求刊印。禪師您聽了呵斥他們說。『這些是我一時遊戲所發的言論。怎麼可以用文字來束縛呢。』年老疲倦于接待訪客。歸隱到嵩陽○有僧人問：『如何是西來意？』禪師說：『等待乳峰點頭。就向你說道。』（龍唐柱說：『有人問如何是西來意，就向他說道，直到乳峰點頭，也不向你說道。』）○問：『如何是向上尊貴的一條路？』禪師說：『漁歌驚起沙汀鷺，飛出蘆花不見蹤。』（三宜盂公說：『一字進入公門，九頭牛也拉不出來。』）○問：『九年面壁時如何？』禪師說：『官不容針。』問：『一花五葉時如何？』禪師說：『私通車馬。』問：『這樣說來，新豐一曲，是因為禪師您唱出來的啊。』禪師說：『誰買黃金來鑄造子期？』○至元乙亥年（1275年）秋天。禪師您略微感到不適。寫下偈語告別。塔葬在寺廟的西邊（報恩秀嗣）。

燕京報恩林泉從倫禪師

參拜萬松，見到阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）。得以聽聞天眼的因緣。忽然有所領悟說：『即使五眼都瞎了。也能開啟我的向上之眼啊。』因此向萬松秀禪師舉出此事。萬松秀問：『如何是向上之眼？』禪師說：『瞎。』秀禪師說：『真的瞎了嗎？』禪師又說：『是。』

【English Translation】 English version: Niantian Eight Hundred Master) ○ From then on, he closely studied for ten years. He encountered the Ren Chen Rebellion (1232 AD). The ancestral temple was desolate. The court ordered the master to repair it. Soon, he inherited the mantle of Wan Song Haiyun. He was repeatedly invited by letters. Thus, he responded to the court's order. When Emperor Shizu (Kublai Khan) was still a prince, he ordered the master to conduct the Zikai Assembly. ○ Emperor Xianzong (Mongke Khan) summoned him to the tent palace. His responses were well-received. He was appointed to oversee Buddhist affairs. ○ When Emperor Shizu (Kublai Khan) ascended the throne, due to the debate over false scriptures, he sent a message via express mail to report it. The false scriptures were burned. He was bestowed the title of 'Guangzong Zhengfa' (Promoting the Righteous Dharma). He was ordered to build a hermitage in the master's hometown, named Bao'en Temple (Repaying Gratitude), and provided land and resources to support the monks. At that time, the position of abbot at Wanshou Temple was vacant. The community requested the master to preside over it. The master was intelligent and insightful. He recited the entire Tripitaka after reading it three times. He tirelessly taught younger students. He was knowledgeable in various books and skilled in calligraphy and poetry. His Dharma talks in the hall amounted to hundreds of thousands of words, spreading throughout the monasteries. His disciples requested to have them printed. The master, upon hearing this, scolded them, saying, 'These are just words spoken in a moment of playfulness. How can they be confined by written form?' Growing old and weary of receiving guests, he retired to Songyang. ○ A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Wait for Mount Ru to nod, and then I will tell you.' (Long Tangzhu said, 'If someone asks what is the meaning of the Patriarch's coming from the West, tell him to wait until Mount Ru nods, and even then, I won't tell you.') ○ Asked, 'What is the path of upward nobility?' The master said, 'The fisherman's song startles the egrets on the sandy beach, flying out of the reeds and disappearing without a trace.' (San Yi Meng Gong said, 'One word enters the public gate, and nine oxen cannot pull it out.') ○ Asked, 'What was it like during the nine years of facing the wall?' The master said, 'The government does not allow a needle.' Asked, 'What is it like when one flower blooms with five petals?' The master said, 'Illicit traffic of carriages and horses.' Asked, 'So, the song of Xin Feng was sung because of the master?' The master said, 'Who buys gold to cast Ziqi?' ○ In the autumn of the Yi Hai year of the Zhiyuan era (1275 AD), the master showed slight illness. He wrote a verse to bid farewell. His stupa was built in the west corner of the temple (Bao'en Xiusi).

Zen Master Conglun of Bao'en Linquan in Yanjing

He visited Wan Song and saw Aniruddha (one of the ten great disciples of the Buddha, known for his divine eye). He was able to hear the causes and conditions of the divine eye. Suddenly, he had an insight, saying, 'Even if all five eyes are blind, I can still open my upward eye.' Therefore, he mentioned this to Zen Master Wan Song Xiu. Wan Song Xiu asked, 'What is the upward eye?' The master said, 'Blind.' Zen Master Xiu said, 'Really blind?' The master replied, 'Yes.'

。瞎瞎。秀頷之。初住萬壽。上堂。禪禪禪。非正非偏。無意路。有玄淵。超今返古。絕後光先。但能忘影跡。何必守蹄筌。直指人心見性。須憑祖意通玄。九年面壁真訊息。端的其中有秘傳○元世祖至元九年。詔入內殿。從容問辨。薄暮將退。帝曰。在先有問。皆言無說。今何卻有說耶。師曰。理本無說。今且約事而言。帝曰。何故理無言說。師曰。理與神會。如人食蜜。中邊皆甜。若問蜜之色相。紫白可言。若論味之形容。實難訴說○示眾。北斗似杓。南斗似瓢。任伊斟酌。暖日涼飆。冬至寒食一百五。須知氣節不相饒。到此莫有解吞吐者么○僧問法眼道。我二十年只作境會。既不作境會。合作么生會。師曰。猿抱子歸青嶂后。鳥啼花落碧巖前○示眾。若論此事。如丹鳳衝霄。不留其跡。良由性空寥廓。慧日精明。照五蘊之皆空。使萬緣之俱泯。直得星攢碧落。月浸丹墀。翡翠簾垂。燭香人靜。當此之際。那容喘息。寧許窺窬。密室不通風。玄門難措足。雖然如是。一點靈明通宇宙。那拘西竺與曹溪○示眾。妙用縱橫。智體不動。子雖依倚。父全不知。撒干蓋而本自無心。踞坤輿而端然有力。此亦寂而不動。感而遂通之朕兆也。於此半遮半露。似晦似明。菉竹猗猗。有裴君子。孰能於是了別心佛之根莖枝葉者耶。

【現代漢語翻譯】現代漢語譯本瞎瞎（禪師法號）。秀頷之（禪師法號）。初住萬壽（寺廟名）。上堂（禪宗術語，指禪師登上法座說法）。禪禪禪（禪宗術語，強調禪修）。非正非偏（禪宗術語，指不落兩邊）。無意路（禪宗術語，指超越思維的道路）。有玄淵（禪宗術語，指深奧的境界）。超今返古（超越現在，迴歸本源）。絕後光先（斷絕後念，顯現本性之光）。但能忘影跡（只要能夠忘記外在的形跡）。何必守蹄筌（又何必執著于捕兔的工具）。直指人心見性（禪宗術語，直接指向人的本心，使人見到自性）。須憑祖意通玄（必須憑藉祖師的意旨才能通達玄妙）。九年面壁真訊息（達摩祖師面壁九年的真實訊息）。端的其中有秘傳（確實其中有秘密的傳承）。元世祖至元九年（1272年）。詔入內殿（奉詔進入皇宮內殿）。從容問辨（從容地問答辯論）。薄暮將退（傍晚將要退朝）。帝曰（皇帝說）。在先有問（之前有所提問）。皆言無說（都說沒有什麼可說的）。今何卻有說耶（現在為什麼卻又說了呢）。師曰（禪師說）。理本無說（真理本來是無法用語言表達的）。今且約事而言（現在只是就事論事而言）。帝曰（皇帝說）。何故理無言說（為什麼真理無法用語言表達呢）。師曰（禪師說）。理與神會（真理只能用心領會）。如人食蜜（就像人吃蜂蜜）。中邊皆甜（中間和邊緣都是甜的）。若問蜜之色相（如果問蜂蜜的顏色和形狀）。紫白可言（紫色和白色可以描述）。若論味之形容（如果論及味道的形容）。實難訴說（實在難以用語言表達）。示眾（禪宗術語，指禪師向大眾開示）。北斗似杓（北斗星像勺子）。南斗似瓢（南斗星像水瓢）。任伊斟酌（任憑你們斟酌）。暖日涼飆（溫暖的陽光和涼爽的疾風）。冬至寒食一百五（冬至到寒食節一百零五天）。須知氣節不相饒（要知道時節氣象不會互相饒讓）。到此莫有解吞吐者么（到這裡有沒有能夠理解其中奧妙的人呢）。僧問法眼道（僧人問法眼禪師）。我二十年只作境會（我二十年來只是在境界上體會）。既不作境會（既然不作境界上的體會）。合作么生會（那應該如何體會呢）。師曰（禪師說）。猿抱子歸青嶂后（猿猴抱著幼崽回到青色的山峰之後）。鳥啼花落碧巖前（鳥兒啼叫，花朵凋落在碧綠的巖石前）。示眾（禪宗術語，指禪師向大眾開示）。若論此事（如果談論這件事）。如丹鳳衝霄（就像紅色的鳳凰衝向天空）。不留其跡（不留下任何痕跡）。良由性空寥廓（這是因為自性空寂而廣闊）。慧日精明（智慧之光精純而明亮）。照五蘊之皆空（照見五蘊皆空）。使萬緣之俱泯（使一切因緣都消失）。直得星攢碧落（直到星星聚集在碧藍的天空中）。月浸丹墀（月光浸潤著紅色的臺階）。翡翠簾垂（翡翠色的簾子垂下）。燭香人靜（燭光搖曳，人們安靜下來）。當此之際（在這個時候）。那容喘息（哪裡容得下喘息）。寧許窺窬（哪裡允許窺視）。密室不通風（密室不通風）。玄門難措足（玄妙的門徑難以立足）。雖然如是（雖然是這樣）。一點靈明通宇宙（一點靈明的覺性貫通宇宙）。那拘西竺與曹溪（哪裡侷限於西竺（古印度）和曹溪（六祖慧能的道場））。示眾（禪宗術語，指禪師向大眾開示）。妙用縱橫（妙用縱橫無礙）。智體不動（智慧的本體不動搖）。子雖依倚（兒子雖然依靠著父親）。父全不知（父親完全不知道）。撒干蓋而本自無心（撐開傘蓋本來是無心的）。踞坤輿而端然有力（立足於大地而端正有力）。此亦寂而不動（這也是寂靜而不動）。感而遂通之朕兆也（感應而通達的徵兆）。於此半遮半露（在這裡半遮半露）。似晦似明（似暗非暗，似明非明）。菉竹猗猗（綠竹茂盛的樣子）。有裴君子（有裴姓的君子）。孰能於是了別心佛之根莖枝葉者耶（誰能夠在這裡明白心和佛的根莖枝葉呢）。

【English Translation】 English version Xia Xia (Dharma name of the Chan master). Xiu Han Zhi (Dharma name of the Chan master). Initially resided at Wanshou (name of a temple). Ascending the Hall (Chan term, referring to the Chan master ascending the Dharma seat to give a sermon). Chan Chan Chan (Chan term, emphasizing Chan practice). Neither correct nor biased (Chan term, referring to not falling into extremes). No intentional path (Chan term, referring to a path beyond thinking). There is a profound abyss (Chan term, referring to a deep state). Transcending the present and returning to the ancient (transcending the present and returning to the origin). Cutting off the later light and manifesting the former (cutting off later thoughts and manifesting the light of original nature). Only by forgetting traces (only by forgetting external forms). Why cling to traps (why cling to tools for catching rabbits). Directly pointing to the human mind to see the nature (Chan term, directly pointing to the human mind, enabling one to see one's own nature). Must rely on the ancestral intention to understand the profound (must rely on the intention of the patriarchs to understand the profound). Nine years of facing the wall, the true message (the true message of Bodhidharma facing the wall for nine years). Indeed, there is a secret transmission within (indeed, there is a secret transmission within). In the ninth year of Zhiyuan during the reign of Yuan Shizu (1272 AD). Summoned to the inner palace (summoned to the inner palace). Calmly questioned and debated (calmly questioned and debated). As dusk approached, about to withdraw (as dusk approached, about to withdraw from the court). The Emperor said (the Emperor said). Previously, there were questions (previously, there were questions). All said there was nothing to say (all said there was nothing to say). Why is there now something to say (why is there now something to say). The Master said (the Chan master said). The principle inherently has nothing to say (the principle inherently cannot be expressed in words). Now, let's speak about matters (now, let's speak about matters). The Emperor said (the Emperor said). Why is it that the principle cannot be expressed in words (why is it that the principle cannot be expressed in words). The Master said (the Chan master said). The principle is understood spiritually (the principle is understood spiritually). Like a person eating honey (like a person eating honey). The middle and edges are all sweet (the middle and edges are all sweet). If asked about the color and appearance of honey (if asked about the color and appearance of honey). Purple and white can be described (purple and white can be described). If discussing the description of the taste (if discussing the description of the taste). It is difficult to express (it is difficult to express). Showing the assembly (Chan term, referring to the Chan master giving a sermon to the assembly). The Big Dipper resembles a ladle (the Big Dipper resembles a ladle). The Southern Dipper resembles a gourd (the Southern Dipper resembles a gourd). Let you pour as you wish (let you pour as you wish). Warm sun and cool gusts (warm sun and cool gusts). Winter Solstice and Hanshi, one hundred and five days (from Winter Solstice to the Hanshi Festival, one hundred and five days). Know that the seasons do not yield to each other (know that the seasons do not yield to each other). Is there anyone here who understands how to swallow and spit (is there anyone here who understands how to swallow and spit). A monk asked Fayan (a monk asked Chan Master Fayan). For twenty years, I have only worked on the realm of experience (for twenty years, I have only worked on the realm of experience). Since I do not work on the realm of experience (since I do not work on the realm of experience). How should I experience it (how should I experience it). The Master said (the Chan master said). After the ape carries its cub back to the green peaks (after the ape carries its cub back to the green peaks). Birds sing and flowers fall before the green cliffs (birds sing and flowers fall before the green cliffs). Showing the assembly (Chan term, referring to the Chan master giving a sermon to the assembly). If discussing this matter (if discussing this matter). Like a red phoenix soaring into the sky (like a red phoenix soaring into the sky). Leaving no trace (leaving no trace). Because the nature is empty and vast (because the nature is empty and vast). The sun of wisdom is pure and bright (the sun of wisdom is pure and bright). Illuminating that the five aggregates are all empty (illuminating that the five aggregates are all empty). Causing all conditions to disappear (causing all conditions to disappear). Until the stars gather in the blue sky (until the stars gather in the blue sky). The moon soaks the red steps (the moon soaks the red steps). Emerald curtains hang down (emerald curtains hang down). Candlelight and quiet people (candlelight and quiet people). At this moment (at this moment). There is no room for breathing (there is no room for breathing). Not even allowing peeking (not even allowing peeking). The secret room is not ventilated (the secret room is not ventilated). The mysterious gate is difficult to set foot in (the mysterious gate is difficult to set foot in). Although it is like this (although it is like this). A point of spiritual brightness penetrates the universe (a point of spiritual brightness penetrates the universe). Not limited to West India and Caoxi (not limited to West India (ancient India) and Caoxi (the site of the Sixth Patriarch Huineng)). Showing the assembly (Chan term, referring to the Chan master giving a sermon to the assembly). Wonderful function is free and unhindered (wonderful function is free and unhindered). The body of wisdom does not move (the body of wisdom does not move). Although the son relies on the father (although the son relies on the father). The father does not know at all (the father does not know at all). Spreading the canopy is originally unintentional (spreading the canopy is originally unintentional). Standing on the earth is upright and powerful (standing on the earth is upright and powerful). This is also stillness without movement (this is also stillness without movement). The omen of feeling and thus penetrating (the omen of feeling and thus penetrating). Here, half-covered and half-revealed (here, half-covered and half-revealed). Seemingly dark and seemingly bright (seemingly dark and seemingly bright). Green bamboo is lush (green bamboo is lush). There is a gentleman named Pei (there is a gentleman named Pei). Who can understand the roots, stems, branches, and leaves of the mind and Buddha here (who can understand the roots, stems, branches, and leaves of the mind and Buddha here).

雖倚蒲危坐。虛室生白。心月孤圓。秋天獨迥。猶須轉身不居一色。直得雁回北塞。聲噎南樓。木女初聞。石人遙聽。祇知日午是三更。那信天明方半夜。何也。月滿猶虧半。烏沈始是圓○示眾。黃河九曲。誰能直下承當。白浪千尋。孰解其間薦得。透與不透。儘自瀾翻。將心用心。休教蹉過。直須知有云外立千峰。不可言無巖前分萬壑。靈松帶露。怪柏欺霜。傲四時而莫可彫零。超萬象而敢為主宰。憑何道理。便乃如斯。天得一清。地得一寧。衲僧得一。鼻直眼橫。怕汝不信。試摸索看○示眾。語忌十成。正雖正而不應居正。機貴回互。偏雖偏而莫滯于偏。所以道澄源湛水。尚棹孤舟。古佛道場。猶乘車子。爭肯教伊向死水裡作活計。到此地面。活潑潑。轉轆轆。方有少分相應。雖則水澄月滿。一念萬年。正是道人可愁慮處。何也。有德非為德。無功始是功。直得妙盡無依。功成不處。萬類千般。莫能收管。有時橫身劫外。有時垂手廛中。正去偏來。無非兼帶。這邊那畔。不滯有無。祇此建化玄門。便是抄直要路。若也於斯灑灑落落。了了明明。不枉不向響山中。善通音耗。未萌枝上。能辨春秋。咦。還達此意么。若解無中能唱出。方知元不住宮商○至元辛巳。十月二十日。奉旨就大都憫忠寺。焚燒道藏偽經。除道

【現代漢語翻譯】雖倚蒲團危坐，但覺虛室生白，心如孤月般圓滿，如秋天般澄澈高遠。然而，即使如此，仍需轉身，不執著于單一的境界。唯有如此，才能像大雁迴歸北方邊塞，聲聲哀鳴迴盪在南方的樓閣；才能像木女初聞妙法，石人遙遙傾聽。如果只知道中午時分才是三更（古代計時，三更指半夜），卻不相信天亮時分才是半夜，那又是為什麼呢？因為月亮即使圓滿，仍有虧缺的時候；烏鴉沉沒，才是真正的圓滿。○ 告誡大眾：黃河九曲，誰能直接承擔？白浪千尋，誰能從中推薦？透徹與否，全憑各自的翻騰。以心用心，不要錯過。要知道云外有千峰聳立，不可說巖前沒有萬壑縱橫。靈松帶著露珠，怪柏傲視寒霜，傲然於四季而不凋零，超越萬象而敢於做主宰。憑藉什麼道理，才能如此呢？天得到清明，地得到安寧，衲僧（僧人的自稱）得到真我，鼻直眼橫。怕你們不相信，可以試著摸索看看。○ 告誡大眾：言語忌諱說滿十分，正固然是正，但不應執著于正。機鋒貴在回互，偏頗固然是偏，但不要滯留在偏頗。所以說，澄澈的源頭，湛藍的水面，尚且要劃動孤舟；古佛的道場，還要乘坐車子。怎肯教人向死水中做活計？到了這片地面，活潑潑，轉轆轆，方才有少分相應。即使水澄月滿，一念萬年，也正是修行人應該愁慮的地方。為什麼呢？有德並非真德，無功才是真功。唯有妙到無所依，功成而不居，萬類千般，都不能收管。有時橫身於劫外，有時垂手于塵世之中。正去偏來，無非是兼帶。這邊那畔，不滯于有無。這建化玄門，便是抄直的要路。如果能在此灑灑落落，了了明明，就不枉在響山中，善於傳遞音訊，在未萌的枝頭上，能辨別春秋。咦，還明白這個意思嗎？如果懂得從無中能唱出，方知原本不住在宮商（音律）。○ 至元辛巳年（1281年）十月二十日，奉旨在大都憫忠寺，焚燒道藏偽經，去除道教。

【English Translation】 Though I sit precariously on a cattail mat, a white light is born in the empty room. My heart is like a solitary, perfect moon, unique and far-reaching in the autumn sky. Yet, I must still turn around and not dwell on a single aspect. Only then can I be like the wild geese returning to the northern border, their cries echoing in the southern pavilions; like the wooden maiden hearing the wonderful Dharma for the first time, and the stone man listening from afar. If one only knows that noon is the third watch (ancient timekeeping, the third watch refers to midnight), and does not believe that dawn is halfway through the night, then why is that? Because even when the moon is full, it still has a waning phase; only when the crow sinks is there true completeness. ○ Admonishing the assembly: The Yellow River has nine bends, who can directly undertake it? The white waves are a thousand fathoms deep, who can recommend it from within? Whether it is penetrating or not, it all depends on one's own churning. Use the mind with the mind, do not miss it. You must know that there are a thousand peaks standing beyond the clouds, and you cannot say that there are no ten thousand valleys in front of the cliffs. The spiritual pine carries dew, the strange cypress defies frost, proud of the four seasons and not withering, surpassing all phenomena and daring to be the master. By what principle can this be so? When the sky is clear, the earth is peaceful, and the monk (a self-reference for monks) attains the true self, the nose is straight and the eyes are horizontal. Afraid you don't believe it, try to feel around. ○ Admonishing the assembly: Words should not be spoken to the fullest extent, correctness is correct, but should not be attached to correctness. The key lies in reciprocity, bias is bias, but do not dwell on bias. Therefore, it is said that in the clear source and the blue water, one still needs to row a solitary boat; in the ancient Buddha's monastery, one still needs to ride a cart. How could one teach people to make a living in stagnant water? Arriving at this ground, lively and turning, there is only a small portion of correspondence. Even if the water is clear and the moon is full, one thought is ten thousand years, it is precisely where the practitioner should worry. Why? Having virtue is not true virtue, having no merit is true merit. Only when the subtlety is exhausted and there is nothing to rely on, and when the merit is accomplished and one does not dwell on it, can the myriad things not be managed. Sometimes one lies outside the kalpa (aeon), sometimes one lends a hand in the world. Right goes and wrong comes, it is nothing more than being inclusive. This side and that side, not dwelling on existence or non-existence. This gate of creation and transformation is the shortcut. If one can be free and clear here, then one will not have wasted one's time in the echoing mountain, being good at conveying messages, and being able to distinguish spring and autumn on the unsprouted branches. Eh, do you understand this meaning? If you understand that you can sing from nothing, then you know that you originally do not dwell in musical scales. ○ On the twentieth day of the tenth month of the Xin Si year of the Zhiyuan reign (1281), by imperial decree, at the Minzhong Temple in Dadu (Beijing), the false scriptures of the Daoist canon were burned, and Daoism was removed.

德經外。盡行燒燬。命師下火。師升座。以火炬打一圓相曰。諸仁者。祇如三洞靈文。還能證此火光三昧也無。若也於斯會得。家有北斗經。人口保安寧。其或未然。從此灰飛煙滅盡。任伊到處覓天尊。急著眼看(報恩秀嗣)。

吾舍從寬禪師

臨終。問其次兄曰。佛祖父母。我今一箭射殺。二哥以為何如。隨整襟坐脫(報恩秀嗣)。

上都華嚴全一至溫禪師

邢州郝氏子。幼聰慧異常兒。六歲祝髮。參萬松秀和尚。秀命為侍者。凡秀偈頌法語。一聞輒了。遂得法焉。常以侍者代應對。機鋒不可犯。太保文貞公劉秉忠。薦師有經世才。世祖召見。與語大悅。留內庭三載。多有贊益。將授以官。堅辭還山。錫號曰。佛國普安大禪師○至元丁卯五月示疾。右脅而逝。異香三日。茶毗舍利無數(報恩秀嗣)。

丞相耶律楚材居士

遼人也。別號湛然居士。因金滅遼。公歸金。改稱移剌。時京師禪伯甚多。公獨重聖安澄和尚。常訪以祖道。屢舉古尊宿語錄中所得叩之。澄間有許可。公自以為得。及遭憂患。求道愈亟。遂再以前所得訪澄。澄為大翻前案。不然所見。公甚惑焉。問其故。澄從容謂公曰。昔公居要地。又儒者多不諦信佛書。惟搜摘語錄。以資譚柄。故予不敢苦加鉗錘耳。今揣

【現代漢語翻譯】現代漢語譯本：燒燬《德經》以外的所有東西。命令僧人點火。僧人登上法座，用火炬畫了一個圓相說：『各位仁者，像三洞的靈文，還能證得這火光三昧嗎？如果能領會，家裡有《北斗經》，人口就保安寧。如果不能領會，從此灰飛煙滅，任你到處尋找天尊。』急著眼看（報恩秀嗣）。

吾舍從寬禪師

臨終時，問他的二哥說：『佛祖父母，我現在一箭射殺，二哥你覺得怎麼樣？』隨即整理衣襟坐化（報恩秀嗣）。

上都華嚴全一至溫禪師

是邢州郝氏的兒子，從小就聰明過人。六歲剃度出家，參拜萬松秀和尚。秀和尚讓他做侍者。凡是秀和尚的偈頌法語，他一聽就明白，於是得到了真傳。常常讓侍者代替自己應對，他的機鋒銳不可當。太保文貞公劉秉忠推薦禪師有經世之才，元世祖召見他，和他談話非常高興，留在內廷三年，多有幫助和益處。準備授予他官職，他堅決辭謝，返回山中。皇帝賜予他稱號，叫做『佛國普安大禪師』。至元丁卯年（1287年）五月示疾，右脅而逝，異香持續了三天，火化后得到無數舍利（報恩秀嗣）。

丞相耶律楚材居士

是遼國人。別號湛然居士。因為金朝滅亡遼國，耶律楚材歸順金朝，改姓移剌。當時京師的禪師很多，耶律楚材唯獨尊重聖安澄和尚。常常向他請教祖師的道法，屢次舉出古尊宿語錄中自己所得的見解來請教。澄和尚有時認可。耶律楚材自己認為得道了。等到遭遇憂患，求道的願望更加迫切。於是再次用以前所得的見解請教澄和尚，澄和尚完全推翻了以前的說法，認為他的見解不對。耶律楚材非常迷惑，問他原因。澄和尚從容地對他說：『以前你身居要職，而且儒生大多不真誠地相信佛書，只是搜尋語錄，用來作為談話的資料，所以我不敢嚴厲地加以鉗制。現在我估計

【English Translation】 English version: Burn all except the De Jing (Tao Te Ching). Order the monks to light the fire. The master ascends the seat, and draws a circle with the torch, saying: 'Dear friends, can the sacred texts of the Three Caverns still prove this Samadhi of Fiery Light? If you can understand this, having the Beidou Jing (The Northern Dipper Scripture) at home will ensure the peace and safety of your family. If not, from here, everything will turn to ashes and smoke, and you can search for the Celestial Worthy everywhere.' Keep your eyes open (Baoen Xiusi).

Zen Master Congkuan of Wushe

On his deathbed, he asked his second elder brother: 'Buddha, Patriarch, and parents, I will shoot them all down with one arrow. What do you think, my brother?' Then he straightened his robes and passed away while sitting (Baoen Xiusi).

Zen Master Quan Yi Zhiwen of Huayan Temple in Shangdu

He was a son of the Hao family in Xingzhou, exceptionally intelligent since childhood. He was tonsured at the age of six and studied under the Venerable Wansong Xiu. Xiu ordered him to be an attendant. He understood all of Xiu's verses and Dharma talks as soon as he heard them, and thus attained the Dharma. He often had the attendant respond on his behalf, and his sharp wit was unassailable. Grand Protector and Duke Wenzhen, Liu Bingzhong, recommended the master for his talent in managing the world. Emperor Shizu summoned him and was greatly pleased after speaking with him, keeping him in the inner court for three years, where he provided much assistance and benefit. When he was about to be granted an official position, he firmly declined and returned to the mountains. The emperor bestowed upon him the title 'Great Zen Master Puan of the Buddha Country'. In the fifth month of the Zhiyuan Dingmao year (1287), he showed signs of illness and passed away lying on his right side. A strange fragrance lasted for three days, and countless sarira (relics) were found after cremation (Baoen Xiusi).

Layman Yelu Chucai, Prime Minister

He was a Liao person. His alias was Layman Zhanran. Because the Jin dynasty destroyed the Liao dynasty, he submitted to the Jin and changed his surname to Yila. At that time, there were many Zen masters in the capital, but he only respected the Venerable Shengan Cheng. He often consulted him about the ancestral Dharma, repeatedly raising his insights from the sayings of ancient venerable masters. Cheng sometimes approved. Yelu Chucai thought he had attained enlightenment. When he encountered troubles, his desire for the Dharma became more urgent. So he again consulted Cheng with his previous insights, but Cheng completely overturned his previous statements, saying that his insights were wrong. Yelu Chucai was very confused and asked him why. Cheng calmly said to him: 'In the past, you held an important position, and most Confucian scholars did not sincerely believe in Buddhist books, only searching for sayings to use as material for conversation, so I dared not strictly restrain you. Now I estimate'

公心。果為本分事。子豈得不為苦口。然予老矣。有萬松老人者。宗說精通。宗門大匠。公能見之。自當了公大事。公唯唯。往謁萬松。甚有契合。杜絕人跡。苦心力究者三年。乃獲印證。先是元世祖將西征。有司奏五臺等處僧徒。有能咒術武略。及有膂力者。為部兵扈從西征。公言于上曰。釋氏之高行者。必守不殺戒。奉慈忍行。故有危身不證鵝珠。守死不拔生草者。法王法令。拳拳奉行。雖死不犯。用之從兵。豈其宜哉。其不循法律者。必無志行。在彼既違佛旨。在此豈忠王事。故皆不可以從王師也。帝從之(報恩秀嗣)。

屏山李純甫居士

初恃文譽。好排釋老。偶遇萬松秀和尚于邢臺。一言之下。遂獲契證。乃盡翻內典。遍究禪宗。注金剛楞嚴等經。序輔教原教等論。嘗著少室面壁庵記略曰。達磨大師西來。孤唱教外別傳之旨。豈吾佛教外。復有所傳乎。特不泥於名相耳。真傳教者。非別傳也。自師之至。其子孫遍天下。漸于義學沙門。以及學士大夫。潛符密契。不可勝數。其著而完成的書者。清涼得之以疏華嚴。圭峰得之以鈔圓覺。無盡得之以解法華。穎濵得之以釋老子。吉甫得之以論周易。伊川兄弟得之以訓詩書。東萊得之以議左氏。無垢得之以說語孟。使聖人之道。不墮于寂滅。不死於虛無。

【現代漢語翻譯】現代漢語譯本：（報恩秀嗣）以公正之心。如果確實是你的本分之事，我怎麼能不苦口婆心地勸說呢？然而我已經老了。有一位萬松老人（萬松行秀，金代高僧），他對宗門理論和實修都非常精通，是宗門裡的大師。你如果能去見他，自然能了結你的大事。』報恩秀嗣回答『是』。於是前往拜見萬松老人，兩人非常契合。他杜絕一切人際交往，苦心鉆研三年，終於獲得印證。在這之前，元世祖（忽必烈，1215年-1294年）將要西征，有關部門上奏說五臺山等地的僧人，有會咒術、懂武略，以及有膂力的人，可以編為部隊士兵，護從西征。報恩秀嗣對皇上說：『佛教中修行高尚的人，必定遵守不殺生的戒律，奉行慈悲忍辱的行為。所以有爲了保護身體不傷害鵝珠，寧願守死也不拔掉生長的草的人。佛王的法令，都小心謹慎地奉行，即使是死也不會違犯。如果讓他們去當兵，這怎麼可以呢？那些不遵守法律的人，必定沒有志向和操行。他們在佛門已經違背了佛的旨意，在這裡又怎麼能忠於王事呢？所以這些人都不可以跟隨王師。』元世祖聽從了他的建議。

屏山李純甫居士起初仗恃自己的文才名聲，喜歡排斥佛教和道教。偶然在邢臺遇到萬松秀和尚，聽了他的話后，就獲得了契合和印證。於是他廣泛地翻閱佛教經典，深入研究禪宗。註釋《金剛經》、《楞嚴經》等經典，撰寫《輔教論》、《原教論》等論著。曾經寫過一篇《少室面壁庵記略》，其中說：『達磨大師（菩提達摩，南印度僧人）西來，獨自唱導教外別傳的宗旨，難道在我們佛教之外，還有什麼可以傳授的嗎？只不過是不拘泥於名相罷了。真正傳授佛教的人，不是別傳。』自從達磨祖師來到中國，他的子孫遍佈天下，漸漸地在義學沙門，以及學士大夫中，暗中契合，秘密印證，數不勝數。他們著書立說的，有清涼澄觀（唐代華嚴宗高僧）用以疏解《華嚴經》，圭峰宗密（唐代華嚴宗高僧）用以鈔解《圓覺經》，無盡居士（張商英，北宋宰相）用以解釋《法華經》，穎濵（李之儀，北宋詞人）用以解釋《老子》，吉甫（鄭樵，南宋史學家）用以論述《周易》，伊川兄弟（程顥、程頤，北宋理學家）用以訓釋《詩經》、《尚書》，東萊（呂祖謙，南宋理學家）用以議論《左傳》，無垢（張栻，南宋理學家）用以解說《論語》、《孟子》，使得聖人的道統，不至於墮入寂滅，不至於死於虛無。

【English Translation】 English version: (Baoen Xiusi) With a fair mind, if it is truly your duty, how could I not advise you earnestly? However, I am old. There is an old man named Wansong (Wansong Xingxiu, a prominent monk of the Jin Dynasty), who is proficient in both the theory and practice of the Chan school, a master of the school. If you can see him, he will naturally resolve your great matter.' Baoen Xiusi replied 'Yes.' So he went to visit Wansong, and they were very compatible. He cut off all social interactions and devoted himself to studying diligently for three years, finally obtaining confirmation. Before this, Emperor Shizu of Yuan (Kublai Khan, 1215-1294) was about to launch a western expedition, and the relevant departments reported that monks in places like Mount Wutai, who knew incantations, understood martial arts, and had strength, could be compiled into troops to escort the western expedition. Baoen Xiusi said to the emperor: 'Those who practice high conduct in Buddhism must abide by the precept of not killing, and practice compassion and forbearance. Therefore, there are those who would rather protect their bodies than harm a goose pearl, and would rather die than pull out a growing blade of grass. The decrees of the Buddha King are carefully followed, and even death will not violate them. If they are made soldiers, how can this be? Those who do not abide by the law must have no ambition or conduct. They have already violated the Buddha's will in Buddhism, so how can they be loyal to the king's affairs here? Therefore, none of these people can follow the royal army.' Emperor Shizu followed his advice.

Layman Li Chunfu of Pingshan Initially, he relied on his literary reputation and liked to reject Buddhism and Taoism. He happened to meet the monk Wansong Xiu in Xingtai, and after hearing his words, he obtained agreement and confirmation. So he extensively read Buddhist scriptures and deeply studied Chan Buddhism. He annotated scriptures such as the 'Diamond Sutra' and the 'Shurangama Sutra', and wrote treatises such as the 'Treatise on Assisting the Teachings' and the 'Treatise on the Origin of the Teachings'. He once wrote a 'Brief Account of the Wall-Facing Hermitage on Mount Shaoshi', which said: 'The Great Master Damo (Bodhidharma, a South Indian monk) came from the West, and uniquely advocated the principle of a special transmission outside the teachings. Is there anything else to transmit outside of our Buddhism? It is just not being attached to names and forms. Those who truly transmit Buddhism are not transmitting something separate.' Since the arrival of the Patriarch Damo in China, his descendants have spread throughout the world, gradually secretly agreeing and confirming with scholars and monks, and scholar-officials, in countless numbers. Those who wrote books include Qingliang Chengguan (a prominent Huayan monk of the Tang Dynasty), who used it to comment on the 'Huayan Sutra', Guifeng Zongmi (a prominent Huayan monk of the Tang Dynasty), who used it to annotate the 'Yuanjue Sutra', Layman Wujin (Zhang Shangying, a prime minister of the Northern Song Dynasty), who used it to explain the 'Lotus Sutra', Yingbin (Li Zhiyi, a poet of the Northern Song Dynasty), who used it to explain 'Laozi', Jifu (Zheng Qiao, a historian of the Southern Song Dynasty), who used it to discuss the 'Book of Changes', the Yichuan brothers (Cheng Hao and Cheng Yi, Neo-Confucian scholars of the Northern Song Dynasty), who used it to interpret the 'Book of Poetry' and the 'Book of Documents', Donglai (Lü Zuqian, a Neo-Confucian scholar of the Southern Song Dynasty), who used it to discuss the 'Zuo Commentary', and Wugou (Zhang Shi, a Neo-Confucian scholar of the Southern Song Dynasty), who used it to explain the 'Analects' and the 'Mencius', so that the lineage of the sages would not fall into extinction, and would not die in emptiness.

不縛于形器。相爲表裡。如符倦然。雖狂夫愚婦。可以立悟于便旋顧盼之間。如分余燈。以燭冥室。顧不快哉。士著述甚多。開發後學。大有功于宗乘。臨終無疾。趺坐合掌面西而逝(報恩秀嗣已上六人)。

順德天寧弘明虛照禪師

遼州申氏子。參仙巖。因默坐聞磬聲。豁然有省。乃振錫燕之歸義。值太保劉文正公向道有契。付囑畢。乃沐浴更衣。索筆書偈云。四大無常。名為幻身擺手便行。入無生滅。汝當善自珍重。趺坐而逝。茶毗得舍利百顆。劉文正公入奏。塔舍利于天寧。嗣法門人子顏子淇等。二十有八人。皆堅苦特立之士。洞上一宗。斯為盛焉(仙巖德嗣)。

續指月錄卷八卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷九

六祖下二十五世

臨濟宗

蘇州鄧尉萬峰時蔚禪師

溫州樂清金氏子。襁褓中見僧輒微笑合掌。年十三。從演慶升法師受業。便知向上宗乘。至杭受具戒。參虎跑止巖。示不是心不是佛不是物話。遂往明州達蓬山。佛趾寺側卓庵。晝夜力參。一日聞寺主舉溈山踢倒凈瓶公案。驀地觸發。說偈曰。顛顛倒倒老南泉。累我工夫卻半年。當下若還親薦得。如何不進劈胸拳。聞伏龍千巖長禪師直造丈室。長曰。將甚麼

【現代漢語翻譯】現代漢語譯本：不被形體和器具所束縛，（事物的）現象和本質互為表裡，就像符契一樣自然。即使是瘋狂的人和愚笨的婦人，也能在轉眼顧盼之間立刻領悟。如同分出剩餘的燈火，照亮黑暗的房間，難道不痛快嗎？這位禪師的著作很多，對後學的啓發很大，對禪宗的貢獻很大。臨終時沒有疾病，跏趺而坐，合掌面向西方而逝世（報恩秀嗣以上六人）。順德天寧弘明虛照禪師遼州申氏之子，參訪仙巖禪師，因為靜坐時聽到磬的聲音，豁然開悟。於是搖著錫杖前往燕地的歸義。正趕上太保劉文正公信奉佛道，與他意氣相投。交代完後事，就沐浴更衣，拿起筆寫下偈語說：『四大（地、水、火、風）無常，名為幻身，擺手便行，進入無生滅的境界。你們應當好好珍惜。』然後跏趺而坐逝世。火化后得到舍利一百顆。劉文正公上奏朝廷，在天寧寺建塔供奉舍利。嗣法的門人子顏子淇等二十八人，都是堅韌刻苦、卓爾不群的人。洞山宗（禪宗五家之一）因此而興盛（仙巖德嗣）。續指月錄卷八卍新續藏第 84 冊 No. 1579 續指月錄續指月錄卷九六祖下二十五世臨濟宗蘇州鄧尉萬峰時蔚禪師溫州樂清金氏之子，還在襁褓中時，見到僧人就微笑合掌。十三歲時，跟隨演慶升法師學習，便知道向上的宗乘。到杭州受具足戒。參訪虎跑止巖禪師，被指示『不是心，不是佛，不是物』的話頭。於是前往明州達蓬山佛趾寺旁邊的庵中，日夜努力參禪。一天，聽到寺主舉溈山（唐代禪師）踢倒凈瓶的公案，猛然觸發，說偈語道：『顛顛倒倒老南泉（唐代禪師），累我工夫卻半年。當下若還親薦得，如何不進劈胸拳。』聽說伏龍千巖長禪師，直接前往丈室。千巖長禪師說：『將什麼（來見我）？』

【English Translation】 English version: Not bound by form or instrument. Appearance and essence are mutually related, like a tally naturally fitting together. Even a madman or a foolish woman can instantly awaken in the blink of an eye. Like sharing the remaining light to illuminate a dark room, is it not delightful? This Chan master has many writings, greatly enlightening later learners and contributing significantly to the Chan sect. He passed away without illness, sitting in the lotus position, with palms together, facing west (Bao'en Xiusi and the six above). Chan Master Hongming Xuzhao of Tianning Temple in Shunde A son of the Shen family in Liaozhou, he visited Chan Master Xianyan and attained enlightenment upon hearing the sound of a chime during meditation. He then traveled to Guiyi in Yan with his staff. He encountered Grand Protector Liu Wenzheng, who was devoted to Buddhism and shared his aspirations. After entrusting his affairs, he bathed, changed clothes, and wrote a verse, saying: 'The Four Great Elements (earth, water, fire, wind) are impermanent, called an illusory body; I wave my hand and depart, entering the realm of no birth and no death. You should cherish yourselves.' Then he passed away in the lotus position. After cremation, he obtained a hundred pieces of sharira (relics). Grand Protector Liu Wenzheng reported this to the court, and a pagoda was built at Tianning Temple to enshrine the sharira. His Dharma heirs, including Ziyan Ziqi and twenty-seven others, were all steadfast and outstanding individuals. The Caodong (Tung-shan) sect (one of the five houses of Chan) flourished because of them (Dharma heir of Xianyan). Continuation of the Record of Pointing at the Moon, Volume 8 Supplement to the New Tripitaka, Volume 84, No. 1579, Continuation of the Record of Pointing at the Moon Continuation of the Record of Pointing at the Moon, Volume 9 Twenty-fifth Generation from the Sixth Patriarch Linji (Rinzai) School Chan Master Wanfeng Shiwei of Dengwei, Suzhou A son of the Jin family in Yueqing, Wenzhou, he would smile and put his palms together whenever he saw a monk, even as an infant. At the age of thirteen, he studied with Dharma Master Yanqing Sheng and understood the upward path of the sect. He received the full precepts in Hangzhou. He visited Chan Master Zhiyan of Hupao and was shown the topic of 'not mind, not Buddha, not thing'. He then went to a hermitage next to the Buddha Footprint Temple on Mount Dapeng in Mingzhou, where he diligently practiced Chan day and night. One day, he heard the abbot of the temple cite the case of Master Guishan (Tang Dynasty Chan master) kicking over a clean vase, and he suddenly triggered enlightenment, saying in a verse: 'Upside down, old Nanquan (Tang Dynasty Chan master), wasted half a year of my effort. If I can personally recommend it right now, how can I not deliver a chest-splitting punch?' Hearing of Chan Master Qianyan Chang of Fulong, he went directly to the abbot's room. Qianyan Chang said: 'What (do you bring to see me)?'

來與老僧相見。師豎起拳曰。者里與和尚相見。長曰。死了燒了。向何處安身立命。師曰。漚生漚滅水還在。風息波平月印潭。長曰。莫要請益受戒么。師掩耳而出。明日普請砍松次。師拈圓石作獻珠狀曰。請和尚酬價。長曰。不值半文錢。師曰。瞎長曰。我也瞎。你也瞎。師曰。瞎瞎。即呈偈曰。龍宮女子將珠獻。價值三千與大千。卻被旁觀人決破。誰知不值半文錢。長謂左右曰。蔚山主頗有衲僧氣息。遂命居第一座○一日長升座。舉無風荷葉動。決定有魚行。師出衆震聲一喝。拂袖便出。遂卓庵于蘭溪之嵩山。凡九載。長嘗寄偈曰。鬱鬱黃華滿目秋。白雲端坐碧峰頭。無賓主句輕拈出。一喝千江水逆流。三為手書招之。愛重彌至。旋付以法衣頂相○上堂。僧問如何是嵩山境。師曰。四面好山擎日月。一湖秋水浸青天。曰如何是境中人。師曰。三仙描不就。終不與君傳。問如何是目前事。師曰。眉毛眼上橫。曰。莫是他安身立命處也無。師曰。錯認定盤星(石車乘拈曰此僧乘虛接響但見錐頭利不見鑿頭方)○開堂拈香畢。乃曰。千聖難明不了因。遞代相傳古到今。今日嵩山重舉似。鐵樹華開別是春。向無影樹下打眠。宏開飯店于虛空背上經行。大闡宗乘。塵塵剎剎全彰。物物頭頭合徹。斷送衲子命根。不作奇特商量

。不作玄妙解會。直得凈名杜口。共贊昇平。巖頭密啟。咸宣至化。正與么時。祝聖報恩一句。作么生道。一片定光輝宇宙。直教萬國奉君恩○上堂。舒兩手曰。大開方便門。便從者里入。復握拳曰。閉卻牢關。說家裡話。且道不開不閉一句。又作么生。良久。斂僧伽黎下座○上堂。三世諸佛如是說。歷代祖師如是說。天下老和尚如是說。嵩山亦如是說。若有不如是說者。與他三十棒。若有如是說者。亦與他三十棒。何故。卓拄杖。嵩山門下。令不虛行○上堂。月頭是初一。光明漸漸出。月尾是三十。光明何處覓。假饒老釋迦。也道拈不出。拈道出。萬事畢。有人道得。出來道看。如無嵩山與諸人露個訊息。我見燈明佛。本光瑞如此○解制上堂云。一葉落。天下秋。一塵起。大地收。解開布袋口。衲僧得自由。腳頭腳底風雲起。撒土揚沙輥入流。逼塞虛空無影像。啼鶯元在柳梢頭。畢竟作么生取用。喝○示眾。舉古德云。溪聲便是廣長舌。山色無非凈法身。堪笑古人猶在聲色里作活計。要見清凈法身太遠在。既不在聲色里。畢竟在甚麼處。會么。良久云。須知更在青山外○中夏示眾云。達磨的的西來。直指人心。見性成佛。且道性作么生。一喝。於此直下死團百雜碎。便見青青翠竹顯真如。柳綠花紅明皎潔。風生虎嘯

【現代漢語翻譯】現代漢語譯本不對那些玄妙的解釋進行揣測，（因為）即使是維摩詰（Vimalakirti，一位著名的在家菩薩）也會沉默不語，共同讚頌這太平盛世。巖頭禪師（Yantou，唐代禪師）秘密地啓發，大家都宣揚至高的教化。正在這個時候，祝願聖上安康、報答恩情這句話，又該怎麼說呢？（答：）一片禪定的光明照耀整個宇宙，直接讓萬國都來尊奉君王的恩德。（禪師）上堂說法，張開雙手說：『大開方便之門，就從這裡進入。』又握緊拳頭說：『閉上牢固的關隘，說家裡的（禪宗）話。』那麼，（這）不打開也不關閉這句話，又該怎麼說呢？』良久，整理好僧伽梨（Samghati，僧侶的袈裟）走下法座。（禪師）上堂說法，『過去、現在、未來三世諸佛都是這麼說的，歷代的祖師也是這麼說的，天下的老和尚都是這麼說的，嵩山（Songshan，山名，此處指嵩山少林寺）也是這麼說的。如果有人不是這麼說的，就給他三十棒。如果有人是這麼說的，也給他三十棒。』為什麼呢？』（禪師）用拄杖敲地，『嵩山門下，規矩不是虛設的。』（禪師）上堂說法，『月初是初一，光明漸漸顯現；月末是三十，光明在哪裡尋找？』假如是老釋迦（Sakyamuni，釋迦牟尼佛），也會說拿不出來。』（如果）能拿出來，萬事就都了結了。有人能說出來嗎？出來說看。如果沒有，嵩山就給大家透露個訊息：『我見燈明佛（Dipamkara Buddha，過去佛之一），（他的）本來的光瑞就是這樣。』解制上堂時說，『一片樹葉落下，天下就知道秋天來了；一粒塵埃升起，大地就被它籠罩。解開布袋口，衲僧（指僧人）就得到了自由。』腳頭腳底風雲涌起，撒土揚沙翻滾奔流。』堵塞虛空沒有影像，啼叫的黃鶯原來就在柳樹梢頭。』到底要怎麼取用呢？』（禪師）喝（一聲）。（禪師）開示大眾，引用古德的話說：『溪流的聲音就是廣長舌（佛的特徵之一），山色無非是清凈法身（Dharmakaya，佛的法身）。』可笑古人還在聲色里做活計，要見清凈法身就太遠了。』既然不在聲色里，到底在什麼地方呢？』明白嗎？』良久說，『要知道（清凈法身）更在青山之外。』中夏（指夏季）開示大眾說，『達磨（Bodhidharma，菩提達摩，禪宗初祖）的的確確從西方（印度）而來，直指人心，見性成佛。』那麼，（這個）『性』是什麼樣的呢？』（禪師）喝（一聲）。『於此（一喝）直下死盡，（一切）團塊百雜粉碎，便會見到青青翠竹顯現真如（Tathata，事物的本性），柳綠花紅明白皎潔，風生虎嘯（般的力量）。』

【English Translation】 English version Do not speculate on those abstruse interpretations, (because) even Vimalakirti (a famous lay bodhisattva) would remain silent, jointly praising this prosperous and peaceful era. Zen Master Yantou (a Tang Dynasty Zen master) secretly enlightened, and everyone proclaimed the supreme teachings. At this very moment, how should one express the phrase 'Wishing the Emperor peace and repaying his kindness'? (Answer:) A single piece of samadhi light illuminates the entire universe, directly causing all nations to revere the Emperor's grace. (The Zen master) ascended the Dharma hall and said, 'Wide open the gate of expedient means, enter from here.' Then, clenching his fist, he said, 'Close the firm barrier, speak the words of the (Zen) family.' So, what about the phrase 'Neither opening nor closing'? After a long pause, he adjusted his Samghati (a monk's robe) and descended from the Dharma seat. (The Zen master) ascended the Dharma hall and said, 'The Buddhas of the past, present, and future all say this, the ancestral teachers of all generations also say this, the old monks of the world all say this, and Songshan (a mountain, here referring to the Shaolin Temple of Songshan) also says this. If anyone does not say this, give him thirty blows. If anyone says this, also give him thirty blows.' Why? (The Zen master) struck the ground with his staff, 'The rules under the gate of Songshan are not set up in vain.' (The Zen master) ascended the Dharma hall and said, 'The beginning of the month is the first day, the light gradually appears; the end of the month is the thirtieth, where is the light to be found?' Even old Sakyamuni (Shakyamuni Buddha) would say it cannot be taken out. (If) it can be taken out, all matters are concluded. Can anyone say it? Come out and say it. If not, Songshan will reveal a message to everyone: 'I saw Dipamkara Buddha (one of the past Buddhas), (his) original auspicious light is like this.' At the end of the retreat, ascending the Dharma hall, he said, 'One leaf falls, and the world knows autumn has arrived; one speck of dust rises, and the earth is enveloped. Open the mouth of the bag, and the monks gain freedom.' The wind and clouds rise from the soles of the feet, scattering dust and sand, rolling into the stream. Blocking the void, there is no image; the singing oriole is originally on the willow branch. After all, how should one take and use it?' (The Zen master) shouts (once). (The Zen master) instructed the assembly, quoting the words of an ancient worthy: 'The sound of the stream is the broad and long tongue (one of the characteristics of the Buddha), the mountain colors are none other than the pure Dharma body (Dharmakaya, the Buddha's Dharma body).' It is laughable that the ancients still make a living in sounds and forms; to see the pure Dharma body is too far away. Since it is not in sounds and forms, where is it after all?' Do you understand?' After a long pause, he said, 'Know that (the pure Dharma body) is even beyond the green mountains.' In mid-summer (referring to summer), instructing the assembly, he said, 'Bodhidharma (the first patriarch of Zen) truly came from the West (India), directly pointing to the human mind, seeing one's nature and becoming a Buddha.' So, what is this 'nature' like?' (The Zen master) shouts (once). 'Here (in this shout), die completely, and all lumps and confusions are shattered to pieces, then you will see the green bamboo manifesting Suchness (Tathata, the nature of things), the green willows and red flowers clearly bright, the wind arising and the tiger roaring (with power).'

石龍吟。燕語鶯啼為汝決。衲僧家。活潑潑。滿懷撒出夜明珠。獻寶波斯難辨別。放倒和衣打覺眠。一任天崩與地裂。其或未然。參○示眾。大凡參禪做工夫者。不得安然靜坐。忘形死心。澄空守寂。昏沉散亂。須是抖擻精神。猛著精彩。急下手腳。剔起眉毛。咬定牙關。提起話頭。立地要知。分曉不得。今日也恁么。明日也恁么。便就萬法歸一。一歸何處上。大起疑情。疑個一歸何處。即將此一則公案。盡平生氣力。提在手中。如一柄鐵掃帚相似。佛來也掃。魔來也掃。邪來也掃。正來也掃。是也掃。非也掃。有也掃。無也掃。掃來掃去。掃到無下手處。無著力處。正好著力。無掃蕩處。正好掃蕩。忽然掃破虛空。突出一個苕帚柄來。㘞。元來卻在這裡。在這裡。依前即是個張上座。一翻翻轉山河大地。明暗色空。儘是自家珍寶。草木砂礫。儘是自己法身。到這裡說甚麼一歸何處。只這一柄鐵掃帚。亦乃和身放下。坐斷常寂光。超出無生界。喚作無為無事人也。若是打不徹。透不過。切莫匆匆草草道。我會禪會道。不用參疑。我問你臘月三十日到來。從前會得底道禪。用得著么。所以參須實參。悟須實悟。不可弄虛頭。認光影。不求正悟。須向遮里將本參公案。三百六十骨節。八萬四千毫竅。並作一個疑團。頓在眉

【現代漢語翻譯】現代漢語譯本石龍吟。燕語鶯啼為你決斷。衲僧（指僧人）家，多麼活潑。滿懷撒出夜明珠，獻給波斯人也難以辨別真假。放倒和衣而睡，任憑天崩地裂。如果還未領悟，就來參禪開示大眾。大凡參禪做功夫的人，不得安然無事，要忘卻形體，捨棄雜念，澄凈虛空，守護寂靜，防止昏沉和散亂。必須抖擻精神，拿出精彩之處，趕緊下手，提起眉毛，咬緊牙關，提起話頭，立刻就要明白。如果始終不明白，今天也這樣，明天也這樣，便會陷入萬法歸一的境地。那麼，一歸何處呢？對此要產生極大的疑問，懷疑這一歸咎竟歸向何處。要把這一則公案，用盡平生的氣力，提在手中，像一把鐵掃帚一樣。佛來了也掃，魔來了也掃，邪來了也掃，正來了也掃，是也掃，非也掃，有也掃，無也掃。掃來掃去，掃到無從下手之處，無處著力之處，正好著力；無處掃蕩之處，正好掃蕩。忽然掃破虛空，突出一個苕帚柄來。啊！原來就在這裡，在這裡。依舊還是那個張上座。一翻身就翻轉了山河大地，明暗色空，都是自家珍寶；草木砂礫，都是自己法身。到了這裡，還說什麼一歸何處呢？只這一柄鐵掃帚，也應該和身體一起放下，坐斷常寂光（佛教用語，指佛所證的清凈寂滅的境界），超出無生界（佛教用語，指脫離生死輪迴的境界），可以稱作無為無事人了。如果打不透，參不破，千萬不要匆匆忙忙、草草率率地說：『我會禪，我會道，不用參疑。』我問你，臘月三十日（指一年最後一天）到來，從前會得的禪道，用得上嗎？所以參禪必須實實在在地參，悟必須實實在在地悟，不可弄虛作假，追逐光影。如果不求正悟，必須將本參公案，三百六十個骨節，八萬四千個毫竅，都當作一個疑團，放在眉間。

【English Translation】 English version 'Ode to the Stone Dragon'. The swallow's song and oriole's warble decide for you. The mendicant monk's (referring to a monk) home is so lively. A handful of bright pearls are scattered, difficult for even Persians to distinguish the real from the fake. Fall down and sleep fully clothed, letting the heavens collapse and the earth shatter. If you still haven't realized it, come and practice Chan (Zen) to enlighten the masses. Generally, those who practice Chan (Zen) and work hard should not be at ease. They must forget their form, abandon distracting thoughts, purify the void, guard the silence, and prevent drowsiness and distraction. They must rouse their spirits, bring out their brilliance, act quickly, raise their eyebrows, clench their teeth, raise the topic of conversation, and immediately understand. If they still don't understand, if it's like this today and like this tomorrow, they will fall into the state of 'ten thousand things returning to one'. Then, where does the 'one' return to? They must have great doubt about this, doubting where this 'one' ultimately returns to. They must take this koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation) with all their strength, holding it in their hands like an iron broom. Sweep away the Buddha if he comes, sweep away the demon if he comes, sweep away the evil if it comes, sweep away the righteous if it comes, sweep away 'is', sweep away 'is not', sweep away 'being', sweep away 'non-being'. Sweep back and forth, sweeping to a place where there is no way to start, no place to exert force, which is precisely the place to exert force; a place where there is no sweeping, which is precisely the place to sweep. Suddenly, sweep through the void, and a broom handle protrudes. Ah! It turns out it's right here, right here. It's still that Zhang, the monk. With one turn, he turns over the mountains and rivers, the light and darkness, form and emptiness, all are his own treasures; the grass and trees, sand and gravel, all are his own Dharma body (the body of the Buddha). Having reached this point, what more is there to say about 'where does the one return to'? Even this iron broom should be put down along with the body, cutting off the Constant Light of Tranquility (a Buddhist term referring to the pure and tranquil state of Nirvana attained by the Buddha), transcending the Realm of Non-Birth (a Buddhist term referring to the state of liberation from the cycle of birth and death), and can be called a non-acting, non-affair person. If you can't penetrate it, if you can't break through it, don't rush and carelessly say, 'I know Chan (Zen), I know the Way, there's no need to doubt.' I ask you, when the thirtieth day of the twelfth month (referring to the last day of the year) arrives, can the Chan (Zen) and the Way that you knew before be used? Therefore, practicing Chan (Zen) must be done with sincerity, and enlightenment must be attained with sincerity. Do not engage in falsehoods and chase after shadows. If you do not seek true enlightenment, you must take this koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation) of your original practice, all three hundred and sixty bones and eighty-four thousand pores, and make them into a ball of doubt, placing it between your eyebrows.

毛眼睫上。看定通身是個萬法歸一。一歸何處。行也如是參。坐也如是參。靜也如是參。動也如是參。參來參去。通身是個話頭。物我俱忘。心識路絕。澄澄湛湛。寂靜無為。驀然疑團子。爆地一聲。直得須彌粉碎。大地平沉。迸出一輪杲日。照耀山川。遮藏不得。那時卻來嵩山門下吃痛棒○警䇿云。大凡參學做工夫者。先將平日所知所見。人我利名。盡情掃卻。然後將本參話頭。頓在目前。行住坐臥時也參。著衣吃飯時也參。屙屎送尿時也參。靜鬧閑忙時也參。喜怒哀樂時也參。但於十二時中。心心無間。唸唸相續。不忘這個話頭。須是大起疑情。大疑即大悟。不疑即不悟。悟即悟自本心。明即明自本性。古人云。佛見法見。是二種鐵圍山。若有所見。盡成其障。所以證道歌云。心是根。法是塵。兩種猶如鏡上痕。痕垢盡除光始現。心法雙忘性即真。此事不論根性利鈍。只要信得及。行得切。時節到來。忽然觸著磕著。洞明大事。祖師云。我本求心不求佛。法界元來無一物。佛者覺也。如何是覺。㘞。呵呵。方知此語。實無妄也。且道笑個什麼。經云。心生大歡喜。自知當作佛。然雖如是。須經大善知識。爐煹煅煉將來。方可續佛慧命。謹參謹參。西來直指正單傳。自念參疑意廓然。今古上乘無別法。盡皆心悟未生

前○后游姑蘇鄧尉。喜其山水盤結。遂駐錫焉。未幾四眾咸集。成大伽藍。名曰聖恩○洪武十四年辛酉。正月二十九日。忽集眾曰。老僧時節至矣。即說偈曰。七十九年。一味杜田。懸崖撒手。杲日當天。語畢。泊然而寂。門人奉全身瘞于山之西岡(千巖長嗣)。

杭州天龍水庵無用守貴禪師

婺之甄氏子。十八歲往投里之康侯山芟染。后游浙西。適千巖長禪師居龍華。師叩之。默有所契。復謁中峰本和尚。群疑頓釋。旋退居嘉禾○一日忽索筆書偈曰。一蝸臭殼。內外穢惡。撒手便行。虛空振鐸。天龍一指令猶昨。擲筆而逝。筑慈濟塔院于天龍西岡。師生平不畜長物。寒暑一衲。律身甚嚴。嘗墮一齒。弟子輩藏之函櫝中。生舍利五色(千巖長嗣)。

華亭松隱唯庵德然禪師

里之張氏子。祝髮受具。遍叩諸方。未有所契。後於千巖會中。聞上堂語。豁然悟入。嘗參石屋珙。謂師曰。子緣當在華亭。因書松隱二字授之。師遵懸記。歸里築室于郭匯之陽。遂名松隱。足不逾閫者三載。嘗刺血書華嚴。有天華庭滿之異感。居民為建寶坊。洎千巖遷化。眾請師繼席○上堂。僧問遠離松水。來據龍峰。海眾臨筵。請師祝聖。師曰。萬年松在祝融峰。曰祝聖已蒙師指示。列祖家風事若何。師曰。冬到寒食

【現代漢語翻譯】現代漢語譯本前遊歷姑蘇鄧尉（今江蘇蘇州鄧尉山），喜愛那裡的山水盤結環繞，於是駐留下來。不久，四方僧眾聚集而來，建成一座大寺廟，名為聖恩寺。明洪武十四年辛酉（1381年）正月二十九日，忽然召集眾人說：『老僧的時辰到了。』隨即說偈語：『七十九年，一味杜田，懸崖撒手，杲日當天。』說完，安然而逝。門人將他的全身安葬在山西岡（千巖長嗣）。

杭州天龍水庵無用守貴禪師

是婺州甄氏之子。十八歲時前往同里的康侯山，從事砍柴和染色等雜務。後來遊歷浙西，恰逢千巖長禪師住在龍華寺，禪師向他請教，心中默默有所領悟。又拜謁中峰本和尚，所有的疑惑頓時消解。隨後退隱居住在嘉禾。一天，忽然索要筆墨書寫偈語說：『一蝸臭殼，內外穢惡，撒手便行，虛空振鐸。天龍一指令猶昨。』寫完擲筆而逝。在天龍山西岡建造慈濟塔院。禪師一生不積蓄財物，寒暑都只穿一件衲衣，約束自身非常嚴格。曾經掉落一顆牙齒，弟子們用匣子收藏起來，生出五色舍利（千巖長嗣）。

華亭松隱唯庵德然禪師

是同里的張氏之子。剃度出家，受具足戒，遍訪各處名師，但沒有真正領悟。後來在千巖禪師的法會上，聽到上堂說法，豁然開悟。曾經參拜石屋珙禪師，石屋珙禪師對他說：『你的緣分應當在華亭。』於是寫下『松隱』二字授予他。禪師遵從預言，回到家鄉在郭匯之陽建造房屋，於是命名為松隱。三年時間足不出戶。曾經刺血書寫《華嚴經》，有天花滿庭的奇異感受。當地居民為他建造寶坊。等到千巖禪師圓寂后，眾人請禪師繼承住持之位。上堂說法時，有僧人問道：『遠離松水，來到龍峰，海眾臨席，請禪師祝聖。』禪師說：『萬年松在祝融峰。』僧人說：『祝聖已經蒙禪師指示，列祖家風事若何？』禪師說：『冬到寒食。』

【English Translation】 English version Previously, he traveled to Gusu Dengwei (present-day Dengwei Mountain in Suzhou, Jiangsu Province), and, delighted by the intertwined mountains and rivers, he decided to reside there. Before long, monks from all directions gathered, and a grand monastery was built, named Shengen Monastery. On the twenty-ninth day of the first month of the XinYou year during the Hongwu reign (1381) of the Ming Dynasty, he suddenly gathered the assembly and said, 'The time has come for this old monk.' He then spoke a verse: 'Seventy-nine years, single-mindedly tilling the field, letting go from the cliff's edge, the bright sun in the sky.' After speaking, he passed away peacefully. His disciples entombed his entire body on the western hill (Qianyan Changsi).

Zen Master Wuyong Shougui of Tianlong Shui'an in Hangzhou

He was the son of the Zhen family of Wuzhou. At the age of eighteen, he went to Kanghou Mountain in his hometown to engage in chores such as chopping wood and dyeing. Later, he traveled to western Zhejiang. He encountered Zen Master Qianyan Chang residing at Longhua Temple. The Zen master consulted him, and he gained a silent understanding in his heart. He also visited the Venerable Zhongfeng Ben, and all his doubts were immediately dispelled. Subsequently, he retreated to live in Jiahe. One day, he suddenly asked for brush and ink and wrote a verse: 'A snail's stinking shell, foul inside and out, letting go and departing, shaking the bell in the void. Tianlong's one command is still as before.' After writing, he threw down the brush and passed away. The Ciji Pagoda Courtyard was built on the western hill of Tianlong. Throughout his life, the Zen master did not accumulate possessions, wearing only one patched robe in both cold and hot weather, and he was very strict in disciplining himself. Once, a tooth fell out, and his disciples stored it in a box, from which five-colored sariras (relics) were produced (Qianyan Changsi).

Zen Master Wei'an Deran of Songyin in Huating

He was the son of the Zhang family of his village. He shaved his head, received the full precepts, and visited various teachers, but did not achieve true enlightenment. Later, at a Dharma assembly of Zen Master Qianyan, upon hearing the Dharma talk, he suddenly attained enlightenment. He once visited Zen Master Shiwu Gong, who said to him, 'Your affinity should be in Huating.' So he wrote the two characters 'Songyin' and gave them to him. The Zen master followed the prediction and returned to his hometown to build a house on the south side of Guohui, and named it Songyin. For three years, he did not step outside his door. He once pricked his finger to write the Avatamsaka Sutra in blood, and had the extraordinary experience of heavenly flowers filling the courtyard. The local residents built a precious monastery for him. After Zen Master Qianyan passed away, the assembly invited the Zen master to succeed him as abbot. During the Dharma talk, a monk asked, 'Leaving Songshui, coming to Longfeng, the assembly is present, please Zen master offer blessings.' The Zen master said, 'The ten-thousand-year pine is on Mount Zhurong.' The monk said, 'The blessings have already been indicated by the Zen master, what about the ancestral tradition?' The Zen master said, 'Winter arrives at Hanshi.'

一百五。曰莫便是和尚為人處也無。師曰。斧頭是鐵作。曰恁么則龍門無宿客也。師曰。早已點額。曰若不登樓望。焉知滄海深。師曰。你道老。僧眉毛有幾莖。曰一堂風冷澹。千古意分明。師曰。蹉過不少。曰承師有言。向上一路。千聖不傳。還端的也無。師曰。那裡得者訊息來。曰賣金須遇買金人。師便喝曰。金屑雖貴。落眼成翳。又作么生。師曰。好向繡湖湖上看。月明夜夜散金波。曰三十年後。此話大行。師曰杜撰禪和。如麻似粟。僧曰。大眾證明。學人禮拜。師乃曰。山僧數年。搓得一條龜毛索子。今日拈來。將三世諸佛。西天四七。東土二三。天下老和尚鼻孔。一串穿卻了也。且道山河大地。草木叢林。森羅萬象。有情無情。甚處得來。良久。莫將閑學解。埋沒祖師心。復舉三聖道。我逢人則不出。出則便為人。興化道我逢人則出。出則不為人。師曰。者兩個老漢。同門出入。宿世冤家。一人向孤峰頂上。臥月眠雲。一人向十字街頭。揚塵簸土。點檢將來。二俱漏逗。各與三十拄杖。且道新龍峰與么提持。是賞渠。是罰渠。驀拈拄杖卓一卓。天上有星皆拱北。人間無水不朝東○上堂。日可冷。月可熱。眾魔不能壞。真說有來由。無途轍。六月炎炎撒冰雪。文殊無處著渾身。普賢特地呈丑拙。是真說。非真

【現代漢語翻譯】現代漢語譯本一百五十。僧人問：『莫便（難道）是和尚為人處（為人處世之道）嗎？』師父說：『斧頭是鐵做的。』僧人說：『這樣說來，龍門就沒有借宿的客人了。』師父說：『早已點額（已經認可）。』僧人說：『若不登樓望，焉知滄海深（不登上高樓遠望，怎能知道大海的深邃）。』師父說：『你說老僧的眉毛有幾根？』僧人說：『一堂風冷澹，千古意分明（大殿里寒風清冷，千古的禪意卻很分明）。』師父說：『蹉過不少（錯過了不少）。』僧人說：『承蒙師父有言，向上一路，千聖不傳（向上的一條路，歷代聖賢都不傳授），還真是這樣嗎？』師父說：『從哪裡得到這個訊息的？』僧人說：『賣金須遇買金人（賣金子要遇到買金子的人）。』師父便喝道：『金屑雖貴，落眼成翳（金屑雖然珍貴，落入眼中也會成為障礙），又該怎麼辦？』師父說：『好向繡湖湖上看，月明夜夜散金波（最好在繡湖湖畔觀看，明月夜夜灑落金色的波光）。』僧人說：『三十年後，此話大行（這句話三十年後會很流行）。』師父說：『杜撰禪和（胡編亂造的禪僧），如麻似粟（像麻和穀子一樣多）。』僧人說：『大眾證明，學人禮拜（請大眾作證，學人頂禮）。』師父於是說：『山僧數年，搓得一條龜毛索子（我多年來搓成了一條龜毛繩子），今日拈來，將三世諸佛（過去、現在、未來三世諸佛），西天四七（西天二十八祖），東土二三（東土六祖），天下老和尚鼻孔，一串穿卻了也（把天下老和尚的鼻孔都串起來了）。且道山河大地，草木叢林，森羅萬象，有情無情，甚處得來（且說山河大地，草木叢林，森羅萬象，有情無情之物，從哪裡來的）？』良久，『莫將閑學解，埋沒祖師心（不要用空洞的學理解釋，埋沒了祖師的心意）。』又舉三聖道：『我逢人則不出，出則便為人（我遇到人就不出來，出來就要幫助人）。』興化道：『我逢人則出，出則不為人（我遇到人就出來，出來卻不幫助人）。』師父說：『這兩個老漢，同門出入，宿世冤家（前世的冤家）。一人向孤峰頂上，臥月眠雲（在孤峰頂上，枕著月亮，睡在云里）。一人向十字街頭，揚塵簸土（在十字街頭，揚起塵土）。點檢將來，二俱漏逗（檢查起來，兩個人都犯了錯誤），各與三十拄杖（各打三十棒）。且道新龍峰與么提持，是賞渠，是罰渠（且說新龍峰這樣提持，是獎賞他們，還是懲罰他們）？』驀拈拄杖卓一卓，『天上有星皆拱北，人間無水不朝東（天上的星星都拱衛北極星，人間沒有水不朝向東方）。』上堂。日可冷，月可熱，眾魔不能壞。真說有來由，無途轍。六月炎炎撒冰雪。文殊（文殊菩薩）無處著渾身，普賢（普賢菩薩）特地呈丑拙。是真說，非真。

【English Translation】 English version 150. A monk asked: 'Is this precisely where the master's way of being (way of conducting oneself) lies?' The master said: 'An axe is made of iron.' The monk said: 'If that's the case, then there are no overnight guests at Dragon Gate.' The master said: 'Already acknowledged.' The monk said: 'If you don't climb the tower to look out, how can you know the depth of the vast sea?' The master said: 'Tell me, how many hairs does this old monk have on his eyebrows?' The monk said: 'The hall is filled with a cold and indifferent wind, but the meaning of the ages is clear.' The master said: 'Missed quite a bit.' The monk said: 'I appreciate the master's words, that the path upwards is not transmitted by the thousand sages. Is that really the case?' The master said: 'Where did you get that news from?' The monk said: 'One must meet a gold buyer to sell gold.' The master then shouted: 'Although gold dust is precious, it becomes an obstruction when it falls into the eye. What then?' The master said: 'It's best to look at the Lake Xiu, where the bright moon scatters golden waves every night.' The monk said: 'In thirty years, these words will be very popular.' The master said: 'Fabricated Chan monks are as numerous as hemp and millet.' The monk said: 'The assembly bears witness, the student bows in reverence.' The master then said: 'For years, this mountain monk has twisted a rope from tortoise hair. Today, I pick it up and use it to string together the noses of all the Buddhas of the three worlds (past, present, and future), the twenty-eight patriarchs of the Western Heaven, the six patriarchs of the Eastern Land, and all the old monks in the world. Now, tell me, where do the mountains, rivers, the great earth, the forests of grass and trees, the myriad phenomena, sentient and insentient beings, come from?' After a long silence, 'Do not use idle learning to explain, burying the mind of the patriarch.' He then quoted what Sansheng said: 'When I meet someone, I do not come out; if I come out, I will help them.' Xinghua said: 'When I meet someone, I come out; if I come out, I will not help them.' The master said: 'These two old men, entering and exiting the same gate, are karmic enemies from past lives. One rests on the peak of a solitary mountain, sleeping with the moon and clouds. The other stirs up dust and winnows soil in the crossroads. Examining them, both have made mistakes, each receiving thirty blows of the staff. Now, tell me, is Xinlong Peak's way of upholding this a reward or a punishment for them?' Suddenly picking up his staff and striking it once, 'The stars in the sky all bow to the North Star, and no water on earth does not flow eastward.' Ascending the hall. The sun can be cooled, the moon can be heated, and the demons cannot destroy it. True words have a source, but no path. In the blazing sixth month, scatter ice and snow. Manjusri (Manjusri Bodhisattva) has nowhere to place his whole body, and Samantabhadra (Samantabhadra Bodhisattva) deliberately presents ugliness and clumsiness. This is the true word, not the true.

說。若無間事掛心頭。便是人間好時節。喝一喝。卓拄杖○謝藏主維那上堂。天無門。地無戶。俊快衲僧。一任來去。藏里摩尼。照徹十方。洞里桃花。千葩競吐。假劫外之春風。應今時之律呂。海神夜半看鮫珠。眼光掛在扶桑國。喝一喝○結制上堂。暖氣相接。正在斯時。深深冷灰里。撥著星兒之火。向死柴頭上發機。燎起亙天烈𦦨。燒卻舜若多神麵皮。敢問諸人作么生迴避。擲拄杖下座○上堂。今朝是初一。龍象如稻麻。有事與無事。歸堂去喫茶○上堂。達磨西來。不立文字。直指人心。見性成佛。大眾作么生。說個見性成佛底道理。良久。幸是無瘡。勿傷之也○結制上堂。蠟人為驗。始於今日。九十日中。推功辨的。黃面老瞿曇。結住布袋頭。百萬人天。咸皆受屈。松隱結制。總不恁么。以手作搖櫓勢曰。山僧即今駕無底鐵船。普請大眾。同入大圓覺海。遊戲去也。喝一喝。看取定南針○歲旦上堂。元正啟祚。萬物咸亨。驀拈拄杖曰。拄杖子。昨夜抽條。今朝吐蕊。華開五葉。香遍大千。且道還當得新年頭佛法也無。卓拄杖一下。喝一喝○臘八上堂。明星一見出山來。剛道娘生兩眼開。不是髑髏幹得凈。爭知春色上桃腮○上堂。德山棒。臨濟喝拈放一邊。諸人腳跟下。道將一句來。以拄杖畫一畫。毗婆尸佛早留

心。直至如今不得妙○示眾。佛是眾生界中了事漢。眾生是佛界中不了事人。若欲決了此事。但向十二時中。四威儀內。折旋俯仰。與人酬應處。看是什麼道理。忽爾妄想滅。知見忘。究出自家一段光明。洞徹十虛。無絲毫隔礙。始知佛與眾生。本性平等。一身清凈。多身清凈。一世界清凈。多世界清凈。無一塵不是真如境界。無一剎不是解脫道場。所以永嘉大師曰。一月普現一切水。一切水月一月攝。諸佛法身入我性。我性同共如來合。斯言豈欺我哉○示醫士。話頭一則耆婆藥。大藏諸經和劑方。抹過二途開口笑。不勞鍼砭起膏肓○化燈油。劫初一點光明種。猛裂工夫拶出來。瀉入碧琉璃里去。三千諸佛笑顏開○坐禪銘。參禪的的非細事。貴在當人發真志。真志不發願不堅。決定茫茫墮生死。古德垂慈何太切。教人蔘禪要直截。話頭一則重千鈞。盡力提持須猛裂。進前退後知幾回。恰似冰爐煉生鐵。冰爐爛鐵真個難。竭盡精神豈容歇。驀然一拶火星飛。面門簉破通身熱。鉗錘妙密始見。真手兮眼兮用處親。就中煉出吹毛利。干將鏌鎁爭比倫。耿耿寒光耀空碧。在在處處興家國。外道天魔盡喪魂。鐵額銅頭俱失色。古今庫藏無此珍。天上人間何處覓。慇勤為報參玄人。趁此後生須努力(千巖長嗣)。

婺州清隱

蘭室德馨禪師

義烏方氏子。年二十四。投伏龍祝髮。執侍數載。復力抵諸方。久之歸覲。會千巖遷化。乃結茅城西。榜曰清隱。后聖壽虛席。四眾請師主之。蘇平仲嘗過訪。師寒溫之外。不措一辭。蘇曰。千巖老師見客。口如懸河。娓娓不倦。師今默然。何也。師曰。道無隱顯。焉有默然。昔吾先師。未嘗不言。然而未嘗言。今吾未嘗言。然而未嘗不言也。蘇乃擊節稱賞○洪武壬子十一月十四日。示微疾。集眾訣別。端坐而逝。留龕七日。顏色如生。茶毗五色舍利無數(千巖長嗣)。

金華華山明叟昌庵主

本郡浦江人。縛茅于里之華山。往謁千巖。示以入道旨要。旋歸。晝夜孳孳不怠○洪武丙辰十月三日。忽辭眾。說偈曰。生本無生。滅亦無滅。撒手便行。虛空片月。語畢。端坐而逝(千巖長嗣已上五人)。

京口金山慈舟濟禪師

西竺作禮曰。某甲拏得賊來。請和尚決斷。師曰。贓在甚麼處。竺拍案一下。師往復徴詰。復曰。諸佛不說。列祖不傳。除卻搖唇鼓舌。瞚目揚眉。還我到家一句來。竺默然。師曰。去聖時遙。尚有此子。善自護持(古梅友嗣)。

一峰寧禪師

西竺呈見解。師為勘驗。示偈曰。青山疊疊雨濛濛。師子金毛撥不通。我也自知時未至。十回放

【現代漢語翻譯】現代漢語譯本

蘭室德馨禪師

是義烏方氏的子弟。二十四歲時，到伏龍寺剃度出家。服侍師父數年。又努力參訪各地的禪師。很久之後回到伏龍寺。適逢千巖禪師圓寂，於是他在城西結茅屋居住，題名為清隱。後來聖壽寺住持的位置空缺，僧眾請禪師擔任住持。蘇平仲曾經拜訪他。禪師除了寒暄之外，沒有說一句話。蘇平仲說：『千巖老師接見客人，口若懸河，滔滔不絕。禪師現在沉默不語，是什麼原因呢？』禪師說：『道沒有隱沒和顯現，哪裡有沉默呢？過去我的老師，沒有不說話的時候，然而也未曾說過什麼。現在我未曾說話，然而也未嘗沒有說話。』蘇平仲聽后，擊節讚賞。洪武壬子年（1372年）十一月十四日，禪師略微感到不適，召集眾人告別，端坐而逝。遺體在龕中停放七日，顏色如生。火化后得到五色舍利無數。（千巖長嗣）

金華華山明叟昌庵主

是本郡浦江人。在故里的華山結茅屋居住。前往拜見千巖禪師，千巖禪師向他開示入道的要旨。之後返回華山，日夜勤奮不懈。洪武丙辰年（1376年）十月三日，忽然向眾人告辭，說了偈語：『生本無生，滅亦無滅。撒手便行，虛空片月。』說完，端坐而逝。（千巖長嗣，以上五人）

京口金山慈舟濟禪師

西竺禪師作禮說：『弟子抓住了賊，請和尚決斷。』禪師說：『贓物在哪裡？』西竺禪師拍了一下桌子。禪師反覆追問，又說：『諸佛不說，列祖不傳，除了搖唇鼓舌，眨眼揚眉，還我一句到家的話來。』西竺禪師沉默不語。禪師說：『離聖人的時代很久遠了，還有你這樣的人。好好護持自己。』（古梅友嗣）

一峰寧禪師

西竺禪師呈上自己的見解，禪師為他勘驗。示偈說：『青山疊疊雨濛濛，獅子金毛撥不通。我也自知時未至，十回放

【English Translation】 English version

Chan Master Lanshi Dexin

He was a son of the Fang family of Yiwu. At the age of twenty-four, he went to Fulong Temple to have his head shaved. After serving his master for several years, he diligently visited various places. After a long time, he returned to Fulong Temple. Coincidentally, Chan Master Qianyan passed away, so he built a thatched hut west of the city, naming it Qingyin. Later, when the abbot's seat at Shengshou Temple became vacant, the Sangha requested him to take over as abbot. Su Pingzhong once visited him. Apart from greetings, the Chan master did not utter a single word. Su Pingzhong said, 'When Teacher Qianyan received guests, his mouth was like a torrential river, tirelessly speaking. Why is the Chan master silent now?' The Chan master said, 'The Dao has no concealment or manifestation, so how can there be silence? In the past, my teacher never stopped speaking, yet he never said anything. Now, I have never spoken, yet I have never not spoken.' Su Pingzhong clapped and praised him. On the fourteenth day of the eleventh month of the Renzi year of Hongwu (1372 AD), the Chan master showed slight illness, gathered the assembly to bid farewell, and passed away while sitting upright. His body was kept in a niche for seven days, and his complexion remained lifelike. After cremation, countless five-colored sariras (舍利, relics) were obtained. (Successor of Qianyan Changsi)

Hermit Mingsou Chang of Huashan, Jinhua

He was a native of Pujiang in this prefecture. He built a thatched hut on Huashan in his hometown. He went to visit Qianyan Chan Master, who showed him the essentials of entering the Dao. Afterwards, he returned and diligently practiced day and night. On the third day of the tenth month of the Bingchen year of Hongwu (1376 AD), he suddenly bid farewell to the assembly, saying in a verse: 'Birth is inherently without birth, extinction is also without extinction. Letting go and departing, a solitary moon in the empty sky.' After speaking, he passed away while sitting upright. (Successor of Qianyan Changsi, the above five people)

Chan Master Cizhou Ji of Jinshan, Jingkou

Zen Master Xizhu made a prostration and said, 'This disciple has caught a thief, please ask the Abbot to make a judgment.' The Chan master said, 'Where is the stolen goods?' Zen Master Xizhu slapped the table. The Chan master repeatedly questioned him, and then said, 'The Buddhas do not speak of it, the Patriarchs do not transmit it. Apart from wagging lips and moving tongues, winking eyes and raising eyebrows, give me a phrase that returns home.' Zen Master Xizhu remained silent. The Chan master said, 'It has been a long time since the sages, yet there is still someone like you. Take good care of yourself.' (Successor of Gumei You)

Chan Master Yifeng Ning

Zen Master Xizhu presented his understanding, and the Chan master examined it for him. He showed a verse saying: 'Green mountains layered upon layers, rain drizzling, the lion's golden fur cannot be parted. I also know that the time has not yet come, ten times I release

箭九回空(古梅友嗣已上二人)。

杭州正傳院祖庭空谷景隆禪師

姑蘇洞庭黿山陳氏子。初見懶云。開示法要。後於虎丘。禮石庵祝髮。會庵遷靈隱。師相隨七載。因往天目。禮高峰祖塔。憩錫歲余。忽有省入。徑造懶雲安求證。安為助喜○后住碧巖。僧問如何是佛法的的大意。師曰。此問最親切。曰覿露堂堂時如何。師曰。途路未為真。曰南人如問雪。我道是楊花。師曰。喚鐘作甕又爭得○晚年于西湖修吉山。卜地為生壙。築室以居。名曰正傳塔院○復自製塔銘。其略曰。嗚呼。死生一夢。骨塔奚為。蓋表佛法流芳。靈蹤不斷。即幻明真。以致佛祖命脈。源遠流長矣。幻身雖滅。佛性不遷。后之來者。見窣堵崚嶒。峰巒蒼翠。鳥鳴喬木。泉瀉幽巖。不馳外境。不執內心。盡忘愛惡。陶然泰和。始知法界為身。虛空為口。萬象為舌。晝夜說法。未嘗間歇。於此見得明。透得徹。如醉忽醒。廓然領悟。便見佛祖不曾涅槃。老僧不曾圓寂。大圓鏡中。覿面相見。西來祖意。兩手分付。如古師嗣雲門。青師嗣大陽。無前後。無去來。大千沙界。自他不隔于毫端。十世古今。始終不離於當念。懶雲和尚。是景隆受業師之受業師。景隆心法。受印可於懶云。即南極安禪師也。得臨濟正傳二十世。上溯天真。則無極

【現代漢語翻譯】現代漢語譯本箭九回空(古梅友嗣已上二人)。

杭州正傳院祖庭空谷景隆禪師

姑蘇洞庭黿山陳氏之子。最初拜見懶云（禪師名號）。懶云開示佛法要義。之後在虎丘，依止石庵（禪師名號）剃度。適逢石庵遷往靈隱寺，景隆禪師跟隨七年。後來前往天目山，禮拜高峰（禪師名號）祖塔，在那裡停留了一年多。忽然有所領悟，直接去見懶雲安（禪師名號）求證。懶雲安為此感到高興。後來住持碧巖寺。有僧人問：『什麼是佛法的大意？』禪師說：『這個問題最親切。』僧人問：『赤裸裸地顯露出來時如何？』禪師說：『還在路上，未見真性。』僧人說：『南方人如果問雪是什麼，我就說是楊花。』禪師說：『把鐘叫作甕，又有什麼用呢？』晚年的時候在西湖邊修建吉山，選擇墓地作為自己的生壙，建造房屋居住，命名為正傳塔院。又親自撰寫塔銘，其中大略寫道：『唉！生死如同一場夢，骨塔又有什麼意義呢？這只是爲了表明佛法流傳，靈蹟不斷，以虛幻來顯明真實，從而使佛祖的命脈源遠流長。幻身雖然滅亡，佛性卻不會改變。後來的來者，看到高聳的佛塔，蒼翠的山峰，鳥兒在喬木上鳴叫，泉水在幽深的巖石中流淌，不追逐外在的境界，不執著于內心的想法，完全忘記愛與憎，悠然自得，和諧安寧，這才知道法界就是自身，虛空就是口，萬象就是舌頭，日夜不停地說法，從未間斷。』如果能在此處看得明白，透徹，就像從醉酒中突然醒來，豁然領悟，就能看到佛祖不曾涅槃，老僧不曾圓寂，在大圓鏡中，面對面相見，西來祖師的意旨，兩手交付。就像古代的禪師嗣法雲門（禪師名號），青（禪師名號）禪師嗣法大陽（禪師名號），沒有先後，沒有去來，大千世界，自己與他人之間沒有絲毫的隔閡，十世古今，始終不離於當下的一念。懶雲和尚，是景隆禪師的受業師的受業師。景隆的心法，得到懶云（即南極安禪師）的印可。是臨濟正傳第二十世。向上追溯天真（禪師名號），則是無極（禪師名號）。（無極：此處指禪宗的源頭，沒有邊際）

【English Translation】 English version Arrow Nine Returns to the Void (Gu Mei Yousi and the other two).

Zen Master Konggu Jinglong of Zhengchuan Temple Ancestral Court in Hangzhou

A son of the Chen family from Turtle Mountain, Dongting, Suzhou. He first met Lazy Cloud (a Zen master's title). Lazy Cloud elucidated the essentials of Dharma. Later, at Tiger Hill, he had his head shaved by Stone Hermitage (a Zen master's title). When Stone Hermitage moved to Lingyin Temple, the master followed him for seven years. Later, he went to Tianmu Mountain to pay respects to the ancestral pagoda of Gaofeng (a Zen master's title), staying there for over a year. Suddenly, he had an awakening and went directly to Lazy Cloud An (a Zen master's title) to seek verification. An was delighted for him. Later, he resided at Biyan Temple. A monk asked, 'What is the great essence of the Buddha Dharma?' The master said, 'This question is most intimate.' The monk asked, 'How is it when it is revealed nakedly?' The master said, 'The road is not yet the truth.' The monk said, 'If a southerner asks about snow, I would say it is willow catkins.' The master said, 'What is the use of calling a bell a pot?' In his later years, he built Jishan by West Lake, choosing a burial site as his living tomb, and built a house to live in, naming it Zhengchuan Pagoda Courtyard. He also personally wrote the inscription for the pagoda, which briefly stated: 'Alas! Life and death are like a dream, what is the meaning of a bone pagoda? This is merely to show that the Buddha Dharma flows and flourishes, and the spiritual traces continue, using illusion to reveal the truth, so that the lineage of the Buddhas and patriarchs is long and enduring. Although the illusory body perishes, the Buddha-nature does not change. Those who come later, seeing the towering stupa, the verdant peaks, the birds singing in the tall trees, and the springs flowing in the secluded rocks, do not chase after external realms, do not cling to internal thoughts, completely forgetting love and hate, and being leisurely and harmonious, will then know that the Dharma realm is the body, emptiness is the mouth, and all phenomena are the tongue, speaking the Dharma day and night, without ceasing.' If one can see clearly and thoroughly here, like suddenly waking up from drunkenness, and have a sudden realization, then one will see that the Buddhas have never entered Nirvana, and the old monk has never passed away, in the Great Round Mirror, meeting face to face, the intention of the Western Patriarch, handed over with both hands. Just like the ancient master succeeding Yunmen (a Zen master's title), and Qing (a Zen master's title) master succeeding Dayang (a Zen master's title), there is no before or after, no going or coming, in the great thousand worlds, self and others are not separated by a hair's breadth, and the ten ages of past and present are always inseparable from the present moment. Lazy Cloud, is the teacher of the teacher who gave precepts to Jinglong. Jinglong's mind-dharma was approved by Lazy Cloud (namely Zen Master Nanji An). He is the twentieth generation of the orthodox lineage of Linji. Tracing back to Tianzhen (a Zen master's title), then there is Wuji (a Zen master's title). (Wuji: Here it refers to the source of Zen, without boundaries)

源。雪巖欽。前後嗣法。亦無定規。前嗣後者。阿難嗣迦葉。後嗣前者。興化嗣臨濟。理貫古今。詣實為主。銘曰。廓周法界。空蕩無涯。群靈升墜。恒無已時。佛祖垂應。為導為師。宿膺為幸。值師化儀。不善弘道。隨力所宜。卒于武林。骨窆山崖。窣堵奠安。山同壽期。以幻歸幻。有為無為。成住壞空。斯道坦夷○師所著有空谷集尚直尚理編行世(弁山安嗣)。

金陵天界古拙俊禪師

姑蘇之吳江人。祝髮受具。首謁石屋珙。次見三衢懶牧。得禪定工夫。復往叩古梅于高仰。禮拜起。即依實供通。打趁出。如是三度被打。遂結伴歸里。立限壁觀九年。每三年。捻一指。歷燃三指。一日忽然瞥地。乃往參福林。法戰相契。遂留首眾。時年二十八矣。眾推主席。師遁跡而去。留偈曰。半載相依唱祖機。幾番談道奉嚴威。出山便說歸時路。又是重添眼上眉。韜光巖壑。三十餘年。有平生最愛隈巖谷。三十年來懶送迎之句○洪武間。奉旨剃度千僧。至繁昌。眾請東廬山開堂。普說示眾。禪之一字。亦是強名。云何曰參。在信而已。擬議即乖。開口即錯。若是發心不真。志不猛利。者邊經冬。那邊過夏。今日進前。明日退後。久久摸索不著。便道佛法無靈驗。卻向外邊記一肚。抄一部。如臭糟甕相似。是者般野

【現代漢語翻譯】現代漢語譯本：雪巖欽（人名，不確定具體含義）的前後嗣法，也沒有固定的規矩。前嗣後者，如阿難（佛陀十大弟子之一）繼承迦葉（摩訶迦葉，釋迦牟尼佛的大弟子）；後嗣前者，如興化（臨濟宗僧人）繼承臨濟（臨濟義玄禪師）。道理貫穿古今，以求證真實為主。銘文說：『廓然周遍法界，空曠浩蕩沒有邊際。眾多生靈上升下墜，永遠沒有停止的時候。佛祖垂示應化，作為引導和導師。前世有幸，今生遇到老師的教化。不善於弘揚佛道，就隨自己的能力做些適宜的事情。』最終在武林（杭州的別稱）去世，骨灰埋葬在山崖下，建立佛塔安放，愿山與佛塔同壽。以幻歸還幻，有為和無為，成住壞空（佛教宇宙觀），這條道路平坦順利。老師所著有《空谷集》、《尚直尚理編》在世上流傳。（弁山安嗣，人名）金陵天界古拙俊禪師（禪師名號）：是姑蘇（蘇州的別稱）吳江人。剃度出家，圓滿受戒。首先拜見石屋珙（禪師名號），然後拜見三衢懶牧（禪師名號），得到了禪定的功夫。又前往高仰拜見古梅（禪師名號），禮拜起身，就如實地表達自己的見解，被打發出去。像這樣被打發了三次，於是結伴回到家鄉，立下期限面壁觀修九年。每三年，就燃一指。經歷了燃三指。一日忽然開悟，於是前往參拜福林（禪師名號），法戰非常投契，於是留下擔任首座。當時年齡二十八歲。大眾推舉他擔任住持，禪師隱遁而去。留下偈語說：『半年來相互依靠唱揚祖師的禪機，幾次談論佛道奉行嚴厲的威儀。出山便說迴歸時的道路，又是重新增添眼上的眉毛（比喻多此一舉）。』韜光養晦在山巖溝壑中，三十多年。有『平生最愛隈巖谷，三十年來懶送迎』的詩句。（出自禪師的詩句）洪武年間（1368-1398），奉旨為一千名僧人剃度。到達繁昌，大眾請他到東廬山開堂說法。普遍地開示大眾說：『禪這個字，也是勉強安立的名詞。為什麼說參禪？在於相信而已。稍微思量就錯了，一開口就錯了。如果是發心不真誠，志向不勇猛，這邊經歷冬天，那邊就過了夏天，今天前進，明天退後，長久地摸索也找不到頭緒，就說佛法沒有靈驗，卻向外邊記了一肚子，抄了一部，像臭糟甕一樣。』是這般野…

【English Translation】 English version: There were no fixed rules for the succession of Xueyan Qin (name, specific meaning uncertain). The former succeeding the latter, such as Ananda (one of the ten major disciples of the Buddha) succeeding Kashyapa (Mahakasyapa, the Buddha's chief disciple); the latter succeeding the former, such as Xinghua (a monk of the Linji sect) succeeding Linji (Zen Master Linji Yixuan). The principle runs through ancient and modern times, focusing on verifying the truth. The inscription says: 'Vast and pervasive is the Dharma realm, empty and boundless. Countless spirits rise and fall, never ceasing. The Buddhas and Patriarchs manifest in response, as guides and teachers. Fortunate in past lives, one encounters the teacher's teachings in this life. If not good at propagating the Dharma, then do what is appropriate according to one's ability.' He eventually passed away in Wulin (another name for Hangzhou), and his ashes were buried under a mountain cliff, where a stupa was built for their repose, wishing the mountain and the stupa to last as long as each other. Returning illusion to illusion, with action and without action, formation, dwelling, decay, and emptiness (Buddhist cosmology), this path is smooth and easy. The teacher's writings include 'Empty Valley Collection' and 'Shang Zhi Shang Li Compilation', which are circulated in the world. (Bian Shan An Si, name) Zen Master Gu Zhuo Jun of Tianjie Temple in Jinling (Zen Master's title): He was from Wujiang, Suzhou. He shaved his head and received full ordination. First, he visited Shiwu Gong (Zen Master's title), then he visited Sanqu Lanmu (Zen Master's title), and attained the skill of Samadhi. He then went to Gaoyang to visit Gu Mei (Zen Master's title), and after bowing, he immediately expressed his views truthfully, and was sent away. After being sent away three times, he returned to his hometown with companions, and set a limit of nine years for wall-gazing. Every three years, he burned a finger. He experienced burning three fingers. One day, he suddenly had an enlightenment, and then went to visit Fulin (Zen Master's title), and the Dharma combat was very congenial, so he stayed to serve as the head seat. He was twenty-eight years old at the time. The public recommended him to be the abbot, but the Zen Master went into seclusion. He left a verse saying: 'For half a year, we relied on each other to sing the Zen machine of the Patriarch, and several times we talked about the Dharma, upholding strict dignity. Leaving the mountain, I said the way back, and it is adding eyebrows on the eyes again (a metaphor for doing something superfluous).' He cultivated in the mountains and valleys for more than thirty years. There is the line 'All my life I love the secluded rock valley, for thirty years I have been too lazy to send off and welcome'. (From the Zen Master's poem) During the Hongwu period (1368-1398), he was ordered to ordain a thousand monks. When he arrived in Fanchang, the public asked him to open a Dharma hall on Donglu Mountain. He universally instructed the public, saying: 'The word Zen is also a forced name. Why do we say Chan practice? It lies in belief. A slight thought is wrong, and a word is wrong. If the intention is not sincere and the ambition is not courageous, then winter passes here and summer passes there, advancing today and retreating tomorrow, and after a long time of groping, one cannot find a clue, and then says that the Buddha Dharma is not efficacious, but instead remembers a bellyful and copies a part, like a stinky wine vat.' It's this kind of wild...

狐精。直饒到彌勒下生。有甚交涉。真正道流。若要脫生死。須透祖師關。祖關透。生死脫。不是說了便休。要將從上諸祖做個樣子趙州老人。四十餘年不雜用心。為甚麼事。長慶棱公。坐破蒲團七個。為甚麼事。香林老師。四十年方成一片。為甚麼事。乃至歷代真實履踐。刻苦用心。為甚麼事。山僧今日口喃喃地。引古驗今。為甚麼事。諸禪德。既有從上不惜身命。積功累德。妙悟親證的樣子。何不發大勇猛。起大精進。對三寶前。深發重愿。若生死不明。祖關不透。誓不下山。如是發願之後。截斷千差路頭。不與萬法為侶。向長連床上。七尺單前。高掛缽囊。壁立千仞。寬立限期。急下手腳。盡此一生。做教徹去。若辦此心。決不相賺。我今為汝。保任此事。終不虛也○永樂丁亥。復奉旨延師于天界寺終老焉(福林度嗣)。

曹洞宗

西京少室靈隱文泰禪師

太原汾州陽城魏氏子。禮本鄉智禪師。剃染受業。精修僧事。服勤有年。辭師遊學。獨邁太行。經入東魯。初習教乘。于演三藏德律師法席。粗領大義。次扣禪關。廣參知識。始參濟下宗師。依云峰恒和尚。參請累年。親蒙授記。仍付衣頌。次參曹洞宗師。后造太原深和尚丈室。復蒙印證。后詣燕京大萬壽寺。參雪庭和尚。庭問當機一句。

【現代漢語翻譯】狐貍精，縱然等到彌勒佛下生（未來佛降世），又有什麼關係呢？真正的修行人，如果想要脫離生死輪迴，必須參透祖師的關卡。參透了祖師的關卡，才能脫離生死。不是說說就算了，要將歷代祖師作為榜樣。趙州（唐代禪師）老人，四十年不雜用心，是爲了什麼事？長慶棱（唐末五代僧人）公，坐破了七個蒲團，是爲了什麼事？香林（宋代禪師）老師，四十年方才成就一片（指開悟），是爲了什麼事？乃至歷代真實修行，刻苦用功，是爲了什麼事？我今天在這裡嘮嘮叨叨地，引經據典，是爲了什麼事？各位禪德，既然有歷代祖師不惜身命，積累功德，妙悟親證的榜樣，為什麼不發大勇猛心，起大精進心，在三寶（佛、法、僧）前，深發重愿：如果生死大事不明，祖師關卡不透，誓不下山。像這樣發願之後，截斷一切差別之路，不與萬法為伴，在長連床上，七尺單前，高掛缽囊，像壁立千仞一樣堅定，寬限時間，趕緊下手用功，盡此一生，做個徹底。如果能下定這樣的決心，決不會欺騙自己。我今天為你們擔保這件事，終究不會是虛假的。永樂丁亥（1407年），再次奉旨延請師父到天界寺安度晚年（福林度嗣）。

曹洞宗

西京少室靈隱文泰禪師

太原汾州陽城魏氏之子，禮拜本鄉智禪師，剃度出家，接受戒業。精進修行僧人的事務，勤勞服侍多年。辭別師父遊學四方，獨自前往太行山，經過進入東魯。起初學習教乘（佛教經論），在演三藏德律師的法席下，粗略領會了大義。其次叩禪關，廣泛參訪善知識。開始參訪濟下宗師，依止云峰恒和尚，參請多年，親蒙授記，並授予衣頌。其次參訪曹洞宗師，後來拜訪太原深和尚的丈室，再次蒙受印證。之後前往燕京大萬壽寺，參訪雪庭和尚，雪庭和尚問了一句當機的話。

【English Translation】 Fox spirit. Even if we wait until Maitreya (the future Buddha) descends, what does it have to do with anything? A true Daoist (one who practices the Way), if he wants to escape the cycle of birth and death, must penetrate the ancestral barrier. If the ancestral barrier is penetrated, birth and death are escaped. It's not enough to just say it. You must take all the past patriarchs as examples. Old man Zhaozhou (Tang Dynasty Chan master), for more than forty years, did not mix his mind with other things. What was it for? Public official Changqing Leng (Monk in the late Tang and Five Dynasties), wore out seven meditation cushions. What was it for? Teacher Xianglin (Song Dynasty Chan master), took forty years to achieve a single piece (referring to enlightenment). What was it for? Even the real practice and painstaking efforts of past generations, what were they for? This mountain monk today is murmuring, using the past to verify the present. What is it for? All you Chan practitioners, since there are examples of past patriarchs who did not spare their lives, accumulated merit and virtue, and personally realized wonderful enlightenment, why not develop great courage, arouse great diligence, and make deep and solemn vows before the Three Jewels (Buddha, Dharma, Sangha): If the great matter of birth and death is not clear, and the ancestral barrier is not penetrated, I vow not to descend the mountain. After making such a vow, cut off all paths of difference, do not associate with the myriad dharmas, hang your bowl bag high in front of the seven-foot single bed in the long continuous bed, stand firm like a thousand-foot cliff, set a broad deadline, and quickly start working hard, dedicating this life to doing it thoroughly. If you can make this determination, you will never deceive yourself. I will guarantee this matter for you today, and it will never be false. In the year of Dinghai in the Yongle reign (1407), the master was again invited by imperial decree to spend his remaining years at Tianjie Temple (Fu Lin Du Si).

Caodong School

Chan Master Wintai of Lingyin Temple, Shaoshi, Western Capital

He was a son of the Wei family from Yangcheng, Fenzhou, Taiyuan. He paid respects to Chan Master Zhi in his hometown, shaved his head and received ordination. He diligently cultivated the affairs of a monk and served diligently for many years. He bid farewell to his teacher to travel and study, going alone to Mount Taihang and passing into Donglu. At first, he studied the teachings (Buddhist scriptures and treatises), and under the Dharma seat of Lawyer Yan Sanzang De, he roughly understood the great meaning. Next, he knocked on the Chan gate and widely visited good teachers. He began to visit the masters of the Ji sect, relying on Abbot Yunfeng Heng, and after many years of consultation, he personally received a prophecy and was given a robe and verse. Next, he visited the Caodong masters, and later visited Abbot Taiyuan Shen's room, and was again certified. After that, he went to the Great Longevity Temple in Yanjing to visit Abbot Xueting. Abbot Xueting asked a question that was right to the occasion.

試拈出看。師擬開口。庭曰。家產被人籍沒了也。還在這裡叫屈。師撫掌曰。誰柰我何。庭曰。這風顛漢。曰仁義道中。且與一拜。於是侍錫十載。受囑開堂少林祖剎(雪庭之門時稱二泰一肅師乃首推也)○上堂。塵劫來事。只在於今。河沙妙德。總在心源。試教伊覿面相呈。便不解當風拈出。且道過在甚麼處。卓拄杖曰。祇為分明極。翻令所得遲(愚庵孟云只如靈隱還拈得出么若拈得出何不略借一觀若拈不出河沙妙德向何處去也隔墻恩怨如何說獨抱琵琶月下彈○龍唐柱云大小靈隱將奇珍異寶撒出當陽供養諸人了也拈拄杖云看看見之不取思之千里)○僧參。提坐具欲展拜。師曰。天網恢恢。疏而不漏。曰本欲禮拜。被和尚撐住。拜不下時如何。師曰。撐汝飯袋子到骨出。有甚麼用。曰也須將錯就錯。禮拜去也。師曰。當得甚麼碗。僧無語。師曰。有頭無尾漢○元世祖至元己丑正月。示微疾。謂門人曰。古人坐脫立化即不無。于衲僧分上。皆餘事也。言畢。遂掩息右脅而逝(少室裕嗣)。

太原報恩中林智泰禪師

汾陽魚城溫氏子。鏟䰂于華嚴。專事經律。一日喟然嘆曰。大丈夫當體究大事。焉能區區於此耶。時雪庭主萬壽。師往依數載。一日論執事。以語觸庭。庭曰。有頭無尾東西。有甚交涉。師愈出語

【現代漢語翻譯】現代漢語譯本試著拈出來看看。雪庭禪師剛要開口，智泰禪師說：『家產都被人抄沒了，還在這裡叫屈。』雪庭禪師拍手說：『誰能奈何我？』智泰禪師說：『這風顛漢。』雪庭禪師說：『在仁義道德中，且與你一拜。』於是智泰禪師在雪庭禪師身邊侍奉了十年，接受囑託開堂于少林祖剎（雪庭之門當時稱二泰一肅，雪庭禪師乃是首推）。上堂說法。塵劫（kalpa，極長的時間單位）以來的事情，只在于現在。如恒河沙數般的妙德，總在心源。試教他們當面相呈，便不解迎風拈出。且說過失在什麼地方？雪庭禪師拄著拄杖說：『只因爲太分明了，反而使得領悟遲緩。』（愚庵孟云：只如靈隱禪師還能拈得出么？若拈得出，何不略借一觀？若拈不出，如恒河沙數般的妙德向何處去也？隔墻的恩怨如何說？只能獨抱琵琶在月下彈奏。）龍唐柱云：大小靈隱禪師將奇珍異寶撒出當陽，供養諸人了也。拈起拄杖云：看看，見之不取，思之千里。）有僧人蔘拜。提起坐具想要展拜。雪庭禪師說：『天網恢恢，疏而不漏。』僧人說：『本來想要禮拜，被和尚撐住了，拜不下去時如何？』雪庭禪師說：『撐你的飯袋子到骨頭都露出來，有什麼用？』僧人說：『也須將錯就錯，禮拜去也。』雪庭禪師說：『當得什麼碗？』僧人無語。雪庭禪師說：『有頭無尾漢。』元世祖至元己丑年（1289年）正月，雪庭禪師略微感到不適，對門人說：『古人坐脫立化（指修行者在坐禪時或站立時去世）即不無，于衲僧（指僧人）分上，皆是餘事也。』說完，就側臥而逝（少室裕嗣）。太原報恩寺中林智泰禪師智泰禪師是汾陽魚城溫氏之子，在華嚴寺剃度出家，專事經律。一日慨然嘆息道：『大丈夫應當體究大事，怎能區區於此呢？』當時雪庭禪師主持萬壽寺，智泰禪師前往依止數載。一日討論執事，因為言語觸犯了雪庭禪師。雪庭禪師說：『有頭無尾的東西，有什麼交涉？』智泰禪師更加出語冒犯。

【English Translation】 English version Try to pick it out and show me. As the Master (Xue Ting) was about to speak, Ting said, 'The family property has been confiscated, and you're still complaining here.' The Master clapped his hands and said, 'Who can do anything to me?' Ting said, 'This crazy fool.' The Master said, 'In the midst of benevolence and righteousness, I'll give you a bow.' Thereupon, Ting served him for ten years, receiving the entrustment to open a hall at the Shaolin ancestral temple (Among Xue Ting's disciples, 'Two Tais and One Su' were renowned, and Xue Ting was the most prominent). Ascending the hall for a Dharma talk: Matters of countless kalpas (kalpa, an extremely long unit of time) are only in the present moment. The wonderful virtues like the sands of the Ganges are all in the source of the mind. Try to have them present it face to face, but they don't understand how to pick it out against the wind. Tell me, where does the fault lie? The Master struck his staff and said, 'Just because it's extremely clear, it makes the attainment delayed.' (Yu'an Mengyun: Just like Lingyin, can he still pick it out? If he can pick it out, why not lend it for a brief look? If he can't pick it out, where do the wonderful virtues like the sands of the Ganges go? How can the grudges across the wall be spoken of? One can only embrace the pipa and play it under the moon.) Long Tangzhu said: The great and small Lingyin have scattered rare treasures in Dangyang, offering them to everyone. Picking up the staff, he said: Look, seeing it but not taking it, thinking of it is a thousand miles away.) A monk came to pay respects, raising his sitting cloth to prostrate. The Master said, 'The net of heaven is vast, with meshes wide, yet nothing escapes.' The monk said, 'Originally wanting to bow, but being held up by the Master, what happens when I can't bow?' The Master said, 'Holding up your rice bag until the bones are exposed, what's the use?' The monk said, 'I must make the best of a bad situation and bow.' The Master said, 'What bowl do you deserve?' The monk was speechless. The Master said, 'A head without a tail.' In the first month of the Ji Chou year (1289) of the Zhiyuan era of Emperor Shizu of the Yuan Dynasty, the Master showed slight illness. He said to his disciples, 'The ancients sitting and departing, standing and transforming (referring to practitioners passing away while meditating or standing) is not uncommon, but for us monks, it's all secondary.' Having spoken, he passed away lying on his right side (Shaoshi Yu succeeded him). Chan Master Zhì Tài of Zhonglin Temple, Bao'en Temple, Taiyuan Chan Master Zhì Tài was a son of the Wen family of Yucheng, Fenyang. He shaved his head at Huayan Temple, specializing in sutras and vinaya. One day, he sighed and said, 'A great man should investigate great matters, how can he be confined to this?' At that time, Xue Ting was in charge of Wanshou Temple, and Zhì Tài went to rely on him for several years. One day, discussing duties, he offended Xue Ting with his words. Xue Ting said, 'Something with a head but no tail, what's the connection?' Zhì Tài spoke even more offensively.

不遜。庭曰。不但無尾。師生平疑礙。一時冰釋。遂受囑累。溫研久之。乃奉詔宣任報恩○僧問如何是萬里無寸草處。師曰。不是阇黎踐履之境。如何是出門便是草。師曰。才動即乖。曰如何是不出門。亦是草漫漫地。師曰。住著即錯。曰如何得不涉動靜去。師曰。遍界絕紅塵。通身無影像○一日示疾。集眾曰。吾緣止於此日。汝等善自護持。當惜寸陰。勿令虛度。聞者咸相感泣。乃書偈。怡然而逝(少室裕嗣)。

泰安靈巖足庵凈肅禪師

保定永平張氏子。究心二十餘年。參請知識十餘輩。皆不明瞭。最後依雪庭淘汰有年。付以衣偈○初主萬壽。次少室靈巖。後退席香山。上堂。白露橫江。黃花滿圃。砧聲敲夜月。蛩語泣秋風。蟬聯岸邊之樹。葉辭檻外之柯。色色現海印三昧。聲聲轉根本法輪。諸仁者。若能於斯會得。則如面對鏡。眉目分明。方可喚作半個衲僧。猶有俗氣在。若能打破鏡來。便好與你相見。祇如相見后。又作么生。更有三十棒。且待別時來○僧問胡來胡現。漢來漢現。胡漢不來時如何。師曰。桃花歲歲皆相似。人貌年年大不同。曰此意如何。師曰。不因你來問。山中太寂寥。且吃一頓了去。便打○一日集眾告辭。右脅而逝。中林泰禪師為之銘曰。撩天鼻孔。點地腳跟。心明眼正。行古

【現代漢語翻譯】現代漢語譯本不遜。庭曰：『不但無尾。』師生平疑礙，一時冰釋，遂受囑累，溫研久之，乃奉詔宣任報恩。（少室裕嗣）僧問：『如何是萬里無寸草處？』師曰：『不是阇黎（梵語，意為弟子）踐履之境。』問：『如何是出門便是草？』師曰：『才動即乖。』問：『如何是不出門，亦是草漫漫地？』師曰：『住著即錯。』問：『如何得不涉動靜去？』師曰：『遍界絕紅塵，通身無影像。』一日示疾，集眾曰：『吾緣止於此日，汝等善自護持，當惜寸陰，勿令虛度。』聞者咸相感泣。乃書偈，怡然而逝。（少室裕嗣）

泰安靈巖足庵凈肅禪師保定永平張氏子。究心二十餘年，參請知識十餘輩，皆不明瞭。最後依雪庭淘汰有年，付以衣偈。初主萬壽，次少室靈巖，後退席香山。上堂：『白露橫江，黃花滿圃，砧聲敲夜月，蛩語泣秋風。蟬聯岸邊之樹，葉辭檻外之柯。**現海印三昧（佛教用語，指如大海般能印現一切事物的禪定境界），聲聲轉根本法輪（佛教用語，指佛陀的教法）。諸仁者，若能於斯會得，則如面對鏡，眉目分明，方可喚作半個衲僧（指僧人），猶有俗氣在。若能打破鏡來，便好與你相見。祇如相見后，又作么生？更有三十棒，且待別時來。』僧問：『胡來胡現，漢來漢現，胡漢不來時如何？』師曰：『桃花歲歲皆相似，人貌年年大不同。』問：『此意如何？』師曰：『不因你來問，山中太寂寥。且吃一頓了去。』便打。一日集眾告辭，右脅而逝。中林泰禪師為之銘曰：『撩天鼻孔，點地腳跟，心明眼正，行古。』

【English Translation】 English version Buxun. The master in the courtyard said, 'Not only is there no tail.' The doubts and obstacles in the master's life were instantly cleared, and he was entrusted with responsibilities. After studying it diligently for a long time, he received an imperial decree to serve as Bao'en. (Successor of Shaoshi Yu) A monk asked, 'What is the place where there is not an inch of grass for ten thousand miles?' The master said, 'It is not a realm that a Shramana (Sanskrit term for disciple) can tread.' Asked, 'What is it that as soon as you go out the door, there is grass?' The master said, 'As soon as there is movement, there is deviation.' Asked, 'What is it that even if you don't go out, there is still grass everywhere?' The master said, 'Dwelling on it is wrong.' Asked, 'How can one avoid involving movement and stillness?' The master said, 'The entire realm is free from worldly dust, and the whole body has no image.' One day, showing illness, he gathered the assembly and said, 'My fate ends on this day. You should take good care of yourselves and cherish every moment, not letting it pass in vain.' Those who heard it were all moved to tears. Then he wrote a verse and passed away peacefully. (Successor of Shaoshi Yu)

Zen Master Jing Su of Zu'an, Lingyan Temple, Tai'an He was a son of the Zhang family of Yongping, Baoding. He studied diligently for more than twenty years and consulted more than ten teachers, but none of them understood. Finally, he relied on Xueting for many years of refinement and was given the robe and verse. He first presided over Wanshou, then Shaoshi Lingyan, and later retired to Xiangshan. He ascended the hall and said, 'White dew crosses the river, yellow flowers fill the garden, the sound of the砧 (zhēn, a block for beating cloth) knocks on the night moon, and the sound of crickets weeps in the autumn wind. The trees are connected to the shore, and the leaves bid farewell to the branches outside the railing. The Samadhi (Buddhist term for a state of meditative consciousness) of the Sea Seal appears, and every sound turns the fundamental Dharma Wheel (Buddhist term for the Buddha's teachings). All of you, if you can understand this, it is like facing a mirror, with clear eyebrows and eyes, and you can be called half a mendicant monk (referring to a monk), but there is still worldliness in you. If you can break the mirror, it will be good to meet you. But after meeting, what will you do? There are still thirty blows waiting for another time.' A monk asked, 'When the barbarian comes, the barbarian appears; when the Han comes, the Han appears; what if neither the barbarian nor the Han comes?' The master said, 'Peach blossoms are similar every year, but people's faces are very different year by year.' Asked, 'What does this mean?' The master said, 'If you hadn't come to ask, the mountains would be too lonely. Let's have a meal and leave.' Then he hit him. One day, he gathered the assembly to bid farewell and passed away lying on his right side. Zen Master Tai of Zhonglin wrote an inscription for him, saying, 'A nose that stirs the sky, feet that touch the ground, a clear mind and correct eyes, and ancient conduct.'

顏溫。其事愈大。其志愈敦。諸方老宿。遍叩其門。受雪庭嗣。為萬松孫。機輪迅速。電掣雷奔。高標覺樹。密固靈根。慧燈朗耀。銷鑠群昏。全機大用。搖盪乾坤。掀翻渤澥。踢倒崑崙。三世諸佛。一口渾吞。二邊不滯。中道寧論。三居大剎。四眾咸尊。去來絕朕。動靜亡痕。虛空爛壞。斯道常存(少室裕嗣)。

和林北寺覺印禪師

上堂。良久曰。會么。若道我有說。須無卻我舌。若道我無說。須有卻我舌。金剛推倒一堆泥。踏著秤錘不是鐵。且道是有說無說。良久云。等閑失卻手中橈。只為貪觀天上月○僧參。師問會見我雪庭老師么。曰不曾見。師曰。瞎漢。亂走作么。曰也知和尚有此一機。師曰。拾馬糞。當飯吃。有甚好腸胃。出去(少室裕嗣)。

成都昭覺仲慶禪師

上堂。良久云。吃鹽添得渴。便下座。僧攔問。吃鹽添得渴時如何。師曰。吠影狗子無屎吃(少室裕嗣)。

安平守讓禪師

示眾。殺人刀。活人劍。是上古風規。我者里不費磨礱。用得恰好。且道此個把柄。從何處得來。嵩山千丈雪。熊耳一輪月(少室裕嗣)。

弁州太子久善禪師

上堂。舉僧問大龍色身敗壞。如何是堅固法身。龍云。山花開似錦。澗水湛如藍。師云。大龍恁么道。山僧

【現代漢語翻譯】現代漢語譯本顏溫禪師，他的事業越做越大，他的志向也越發敦厚。他遍訪各地的老修行，最終繼承了雪庭禪師的衣缽，成為萬松禪師的後代。他的機鋒敏捷迅速，如同閃電雷鳴一般。他高高地樹立起覺悟之樹，牢固地紮下菩提的根基。他的智慧之燈明亮閃耀，消融了所有的黑暗。他全部的機用都發揮出來，震盪著天地乾坤，掀翻渤海，踢倒崑崙。三世諸佛，被他一口吞下。他不滯于有無二邊，更不談論中道。他先後居住在幾座大寺廟裡，受到四眾弟子的尊敬。他的來去沒有軌跡，動靜不留痕跡。即使虛空爛壞，他的道也永遠存在（少室裕嗣）。

和林北寺覺印禪師

禪師上堂，沉默良久后說：『會了嗎？如果說我說了什麼，就必須沒有我的舌頭；如果說我什麼也沒說，就必須有我的舌頭。』如同金剛推倒一堆泥土，又像踩著秤錘卻不是鐵。那麼，到底是有說還是無說呢？』又沉默良久，說：『等閑失卻手中橈，只為貪觀天上月。』有僧人蔘拜，禪師問：『你見過我的雪庭老師嗎？』僧人說：『不曾見過。』禪師說：『瞎漢，亂跑什麼？』僧人說：『也知道和尚有這一機鋒。』禪師說：『拾馬糞當飯吃，有什麼好腸胃？出去！（少室裕嗣）』

成都昭覺仲慶禪師

禪師上堂，沉默良久后說：『吃鹽添得渴。』便下座。有僧人攔住問：『吃鹽添得渴時如何？』禪師說：『吠影狗子無屎吃。（少室裕嗣）』

安平守讓禪師

開示大眾：『殺人刀，活人劍，是上古的風範。我這裡不用打磨，用得恰到好處。那麼，這個把柄，是從哪裡得來的呢？嵩山的千丈雪，熊耳山的一輪月。（少室裕嗣）』

弁州太子久善禪師

禪師上堂，舉例說：有僧人問大龍禪師：『色身敗壞后，什麼是堅固的法身？』大龍禪師回答說：『山花開似錦，澗水湛如藍。』禪師說：『大龍禪師這樣說，我呢？』

【English Translation】 English version Zen Master Yanwen: His work grew larger, and his aspirations became more profound. He visited elder monks everywhere, eventually inheriting the mantle of Zen Master Xueting (雪庭, meaning Snow Court) and becoming a descendant of Zen Master Wansong (萬松, meaning Ten Thousand Pines). His responses were swift and sharp, like lightning and thunder. He raised high the tree of enlightenment, firmly planting the roots of Bodhi. His lamp of wisdom shone brightly, dissolving all darkness. His complete function was brought into play, shaking heaven and earth, overturning the Bohai Sea, and kicking down the Kunlun Mountains. The Buddhas of the three worlds were swallowed in one gulp. He did not cling to the two extremes of existence and non-existence, nor did he discuss the Middle Way. He resided in several large monasteries, revered by the fourfold assembly. His coming and going left no trace, his movement and stillness left no mark. Even if the void were to decay, his Dao would endure forever (Successor of Yü of Shaoshi).

Zen Master Jueyin of Helin North Monastery

The Zen master ascended the hall, remained silent for a long time, and then said: 'Do you understand? If I say I have spoken, then I must not have my tongue; if I say I have not spoken, then I must have my tongue.' Like a Vajra (金剛, meaning Diamond) pushing over a pile of mud, or stepping on a weight that is not iron. So, is there speech or no speech?' He remained silent again for a long time, and then said: 'Carelessly losing the oar in hand, just for greedily gazing at the moon in the sky.' A monk came to pay respects. The master asked: 'Have you seen my teacher, Zen Master Xueting?' The monk said: 'I have not seen him.' The master said: 'Blind man, what are you running around for?' The monk said: 'I also know that the abbot has this kind of sharpness.' The master said: 'Picking up horse manure to eat as food, what good intestines do you have? Get out! (Successor of Yü of Shaoshi).'

Zen Master Zhongqing of Chengdu Zhaojue Monastery

The Zen master ascended the hall, remained silent for a long time, and then said: 'Eating salt increases thirst.' Then he descended from the seat. A monk stopped him and asked: 'What about when eating salt increases thirst?' The master said: 'A dog barking at shadows has no shit to eat. (Successor of Yü of Shaoshi).'

Zen Master Shourang of Anping

Instructing the assembly: 'The sword that kills, the sword that gives life, is the ancient style. Here, I don't need to polish it, and I use it just right. So, where does this handle come from? The thousand-zhang (丈, a unit of length) snow of Mount Song (嵩山), the round moon of Mount Xiong'er (熊耳山). (Successor of Yü of Shaoshi).'

Zen Master Jiushan of Bianzhou Prince Monastery

The Zen master ascended the hall and cited the example of a monk asking Zen Master Dalong (大龍, meaning Great Dragon): 'After the physical body decays, what is the solid Dharmakaya (法身, meaning Dharma Body)?' Zen Master Dalong replied: 'Mountain flowers bloom like brocade, stream water is clear like blue.' The Zen master said: 'Zen Master Dalong said it that way, what about me?'

則不然。若有個色身敗壞。如何是堅固法身。向他道山花瞎人眼。澗水毒人耳。鶴不戀幽巢。龍不藏死水(少室裕嗣)。

京兆華嚴覺印禪師

上堂。古人皆稱我是達磨兒孫。卻道神光依位而立。是得髓。只這些子。便是做臭皮鞋底塵垢。也做不得。何故。迷逢者少。負恩者多(少室裕嗣)。

鞏昌廣嚴法興禪師

因同參印和尚過訪。師曰。許久不相見。眉毛作么生。印曰。將謂老兄忘卻。師曰。彼中快活法。還可舉似故人么。印曰。愁人莫對愁人說。師曰。恁么則同條不共命也。印曰。笑倒寒山子。師曰。謝老兄光重(少室裕嗣)。

順德妙乘禪師

垂語曰。石頭和尚。不識好惡。說甚明中有暗。洞山老漢。被他語脈轉。說甚五位正偏。牽得後世子孫。落在這等葛藤里。擺脫不去。僧問和尚何不斬此葛藤。別開一路。師曰。幽州猶自可。最苦是新羅(少室裕嗣已上十人)。

燕京鞍山月泉同新禪師

從鞍山堅公剃落。能以苦行事眾。忽一日聰慧頓發。與同行人敘所得。眾雜笑之。師憤甚。以偈書壁而去。偈曰。氣宇衝霄大丈夫。尋常溝瀆豈能拘。手提三尺吹毛劍。直取驪龍頷下珠○師謁清安方公。方問欲窮千里。一步為初。如何是最初一步。師進前叉手立。方曰

【現代漢語翻譯】現代漢語譯本：並非如此。如果這個色身敗壞了，什麼是堅固的法身呢？就告訴他，『山花迷亂人的眼睛，澗水毒害人的耳朵。鶴不留戀幽靜的巢穴，龍不藏身於死水之中。』（少室裕嗣）

京兆華嚴覺印禪師

上堂說法。古人皆稱我是達摩（Bodhidharma，印度禪宗始祖）的兒孫，卻說神光（慧可，禪宗二祖）依位而立，是得到了精髓。僅僅這些東西，就算是做臭皮鞋底的塵垢，也做不到。為什麼呢？迷惑的人少，忘恩負義的人多。（少室裕嗣）

鞏昌廣嚴法興禪師

因為同參印和尚來訪。禪師說：『許久不見，眉毛怎麼樣了？』印和尚說：『還以為老兄忘記了。』禪師說：『你那裡快樂的方法，還可以告訴我這個老朋友嗎？』印和尚說：『愁人不要對愁人說。』禪師說：『這樣說來就是同條不同命了。』印和尚說：『笑倒了寒山子（唐代隱士，以詩歌聞名）。』禪師說：『謝謝老兄的光臨。』（少室裕嗣）

順德妙乘禪師

開示說：『石頭和尚（石頭希遷，唐代禪師）不識好壞，說什麼明中有暗。洞山老漢（洞山良價，唐代禪師），被他的話語所迷惑，說什麼五位正偏。牽連得後世子孫，落入這種葛藤（比喻糾纏不清的事務）里，擺脫不掉。』僧人問：『和尚為什麼不斬斷這葛藤，另外開闢一條道路？』禪師說：『幽州（古代地名）還算可以，最苦的是新羅（古代朝鮮半島國家）。』（少室裕嗣以上十人）

燕京鞍山月泉同新禪師

從鞍山堅公處剃度出家，能夠以苦行來服務大眾。忽然有一天，聰慧頓發，與同行人敘述自己的所得。眾人雜亂地嘲笑他。禪師非常憤慨，用偈語寫在墻上后離去。偈語說：『氣宇衝霄大丈夫，尋常溝瀆豈能拘。手提三尺吹毛劍，直取驪龍（傳說中的黑龍）頷下珠。』禪師拜訪清安方公。方公問：『想要窮盡千里，一步為最初。如何是最初一步？』禪師上前叉手而立。方公說：

【English Translation】 English version: Not so. If this physical body decays, what is the indestructible Dharmakaya (法身, Dharma body)? Tell him, 'Mountain flowers dazzle people's eyes, and the stream's water poisons people's ears. Cranes do not linger in secluded nests, and dragons do not hide in stagnant water.' (Yusi of Shaoshi)

Zen Master Jueyin of Huayan Temple in Jingzhao

Ascended the Dharma seat and said: 'The ancients all call me a descendant of Bodhidharma (達磨, Indian founder of Zen Buddhism), yet they say that Shenguang (神光, Huike, the Second Patriarch of Zen) standing in accordance with his position is to have attained the marrow. Just these things, even if used as dirt on the soles of smelly leather shoes, would be insufficient. Why? Few meet with delusion, but many are ungrateful.' (Yusi of Shaoshi)

Zen Master Faxing of Guangyan Temple in Gongchang

Because fellow practitioner, Monk Yin, came to visit. The Master said, 'It has been a long time since we last met. How are your eyebrows?' Yin said, 'I thought you had forgotten, old friend.' The Master said, 'Can you tell this old friend about the joyful Dharma over there?' Yin said, 'A sorrowful person should not speak to another sorrowful person.' The Master said, 'In that case, we share the same branch but not the same fate.' Yin said, 'Han Shanzi (寒山子, a Tang dynasty recluse known for his poetry) is laughing.' The Master said, 'Thank you, old friend, for your honorable visit.' (Yusi of Shaoshi)

Zen Master Miaocheng of Shunde

Delivered a speech, saying: 'Zen Master Shitou (石頭希遷, Shitou Xiqian, a Tang dynasty Zen master) does not know good from bad, saying there is darkness within light. Old Man Dongshan (洞山良價, Dongshan Liangjie, a Tang dynasty Zen master) was turned around by his words, saying something about the five ranks of principal and subordinate. This has dragged later generations into this kind of entanglement (葛藤, geteng, metaphor for complicated and difficult matters), from which they cannot escape.' A monk asked, 'Why doesn't the Master cut this entanglement and open a new path?' The Master said, 'Youzhou (幽州, ancient place name) is still tolerable; the most bitter is Silla (新羅, ancient Korean kingdom).' (The above ten people are from Yusi of Shaoshi)

Zen Master Tongxin of Yuequan Temple in Anshan, Yanjing

Ordained by Jian Gong of Anshan, he was able to serve the community through ascetic practices. Suddenly one day, his wisdom dawned, and he shared his attainments with his fellow practitioners. The others laughed at him in a disorderly manner. The Master was very indignant and wrote a verse on the wall before leaving. The verse said: 'A great man whose spirit soars to the sky, how can ordinary ditches confine him? Holding a three-foot hair-splitting sword, he directly takes the pearl from beneath the chin of the black dragon (驪龍, lilong, legendary black dragon).' The Master visited Qing'an Fang Gong. Fang asked, 'To exhaust a thousand miles, one step is the beginning. What is the very first step?' The Master stepped forward, folded his hands, and stood still. Fang said:

。爭柰腳跟不點地何。師拂袖便出。次參林泉倫公。遂承印記。尋受請靈巖。倫為引座。師一音才唱。萬衆歡呼。能于言下得旨者甚眾○示寂說偈曰。來無所從。去亦無方。驀豎拳云。且道者個。還有窒礙也無。放拳曰。撒手縱橫。雲天蒼蒼。瞑目而逝(林泉倫嗣)。

關中林禪師

僧問如何是正中偏。師曰。木人夜半打鞦韆。曰如何是偏中正。師曰。群僚怕見秦臺鏡。曰如何是正中來。師曰。木童土偶笑咍咍。曰如何是兼中至。師曰。忿怒那吒擎八臂。曰如何是兼中到。師曰。拄杖風前還自靠(報恩秀下復庵照嗣後同)。

十方進禪師

僧問逢橋拆橋時如何。師曰。那討這般人。曰師意如何。師曰。從來好手不彰名(復庵照嗣)。

嵩山法王暉禪師

僧問如何是法王境。師曰。五乳峰前雪氣深。曰如何是法王人。師曰。嵩山頂上撩天鼻。曰人境交參時如何。師曰。看取令行時(復庵照嗣)。

泰安州靈巖復禪師

示眾。三十年後。大有人疑著。僧問如今便疑著時如何。師曰。平地無因得吃交(復庵照嗣)。

護國圓禪師

僧問國如何護。師曰。寰中天子來。曰佛法何在。師曰。端坐受供養(復庵照嗣)。

崇孝普禪師

見山門因雷雨。

【現代漢語翻譯】現代漢語譯本：爭奈腳跟不點地，又該如何是好？禪師拂袖便離開了。後來參訪林泉倫公，於是得到印可。不久后受邀前往靈巖寺，林泉倫公為他引座。禪師才開始說法，大眾便歡呼雀躍。能從他的言語中領悟旨意的人很多。

圓寂時說偈語：『來無所從，去亦無方。』猛然豎起拳頭說：『且說這個，還有阻礙嗎？』放下拳頭說：『撒手縱橫，雲天蒼蒼。』說完便閉目圓寂。（林泉倫的嗣法弟子）

關中林禪師

有僧人問：『如何是正中偏？』禪師說：『木人夜半打鞦韆。』僧人問：『如何是偏中正？』禪師說：『群僚怕見秦臺鏡。』僧人問：『如何是正中來？』禪師說：『木童土偶笑咍咍。』僧人問：『如何是兼中至？』禪師說：『忿怒那吒（佛教護法神）擎八臂。』僧人問：『如何是兼中到？』禪師說：『拄杖風前還自靠。』（報恩秀的嗣法弟子復庵照也這樣說）

十方進禪師

有僧人問：『逢橋拆橋時如何？』禪師說：『那討這般人。』僧人問：『師意如何？』禪師說：『從來好手不彰名。』（復庵照的嗣法弟子）

嵩山法王暉禪師

有僧人問：『如何是法王境？』禪師說：『五乳峰前雪氣深。』僧人問：『如何是法王人？』禪師說：『嵩山頂上撩天鼻。』僧人問：『人境交參時如何？』禪師說：『看取令行時。』（復庵照的嗣法弟子）

泰安州靈巖復禪師

開示大眾：『三十年後，大有人會對此產生疑惑。』有僧人問：『如今便產生疑惑時如何？』禪師說：『平地無因得吃交。』（復庵照的嗣法弟子）

護國圓禪師

有僧人問：『國如何護？』禪師說：『寰中天子來。』僧人問：『佛法何在？』禪師說：『端坐受供養。』（復庵照的嗣法弟子）

崇孝普禪師

看到山門因為雷雨…… English version: What to do when the heels cannot touch the ground? The master flicked his sleeve and left. Later, he visited Linquan Lun Gong and received his approval. Soon after, he was invited to Lingyan Temple, where Linquan Lun Gong introduced him to the seat. As soon as the master began to speak, the crowd cheered. Many were able to understand the meaning of his words.

When he was about to pass away, he said in a verse: 'Coming from nowhere, going nowhere.' Suddenly raising his fist, he said, 'Tell me, is there any obstacle here?' Putting down his fist, he said, 'Let go and be free, the sky is vast.' Then he closed his eyes and passed away. (Successor of Linquan Lun)

Chan Master Lin of Guanzhong

A monk asked, 'What is the bias within the correct?' The master said, 'A wooden man swings on a swing in the middle of the night.' The monk asked, 'What is the correctness within the bias?' The master said, 'The officials are afraid to see the Qin Terrace mirror.' The monk asked, 'What is the coming from the correct?' The master said, 'Wooden children and clay figures laugh heartily.' The monk asked, 'What is the arrival within the combined?' The master said, 'The angry Nata (Buddhist protector deity) holds eight arms.' The monk asked, 'What is the reaching within the combined?' The master said, 'The staff leans on itself in the wind.' (Baoen Xiu's successor, Fu'an Zhao, also said this.)

Chan Master Shifang Jin

A monk asked, 'What about demolishing the bridge when encountering it?' The master said, 'Where can you find such a person?' The monk asked, 'What is the master's intention?' The master said, 'A good player never makes a name for himself.' (Successor of Fu'an Zhao)

Chan Master Hui, Dharma King of Song Mountain

A monk asked, 'What is the realm of the Dharma King?' The master said, 'The snow is deep in front of the Five Peaks.' The monk asked, 'What is the person of the Dharma King?' The master said, 'A nose reaching to the sky on the top of Song Mountain.' The monk asked, 'What about when the person and the realm intersect?' The master said, 'See when the order is carried out.' (Successor of Fu'an Zhao)

Chan Master Fu of Lingyan Temple in Taian Prefecture

Instructing the assembly: 'After thirty years, many people will have doubts about this.' A monk asked, 'What if I have doubts now?' The master said, 'There is no reason to get involved on flat ground.' (Successor of Fu'an Zhao)

Chan Master Yuan of Huguo

A monk asked, 'How is the country protected?' The master said, 'The emperor of the world comes.' The monk asked, 'Where is the Buddha Dharma?' The master said, 'Sit upright and receive offerings.' (Successor of Fu'an Zhao)

Chan Master Pu of Chongxiao

Seeing the mountain gate because of thunder and rain...

【English Translation】 English version: What to do when the heels cannot touch the ground? The master flicked his sleeve and left. Later, he visited Linquan Lun Gong and received his approval. Soon after, he was invited to Lingyan Temple, where Linquan Lun Gong introduced him to the seat. As soon as the master began to speak, the crowd cheered. Many were able to understand the meaning of his words.

When he was about to pass away, he said in a verse: 'Coming from nowhere, going nowhere.' Suddenly raising his fist, he said, 'Tell me, is there any obstacle here?' Putting down his fist, he said, 'Let go and be free, the sky is vast.' Then he closed his eyes and passed away. (Successor of Linquan Lun)

Chan Master Lin of Guanzhong

A monk asked, 'What is the bias within the correct?' The master said, 'A wooden man swings on a swing in the middle of the night.' The monk asked, 'What is the correctness within the bias?' The master said, 'The officials are afraid to see the Qin Terrace mirror.' The monk asked, 'What is the coming from the correct?' The master said, 'Wooden children and clay figures laugh heartily.' The monk asked, 'What is the arrival within the combined?' The master said, 'The angry Nata (Buddhist protector deity) holds eight arms.' The monk asked, 'What is the reaching within the combined?' The master said, 'The staff leans on itself in the wind.' (Baoen Xiu's successor, Fu'an Zhao, also said this.)

Chan Master Shifang Jin

A monk asked, 'What about demolishing the bridge when encountering it?' The master said, 'Where can you find such a person?' The monk asked, 'What is the master's intention?' The master said, 'A good player never makes a name for himself.' (Successor of Fu'an Zhao)

Chan Master Hui, Dharma King of Song Mountain

A monk asked, 'What is the realm of the Dharma King?' The master said, 'The snow is deep in front of the Five Peaks.' The monk asked, 'What is the person of the Dharma King?' The master said, 'A nose reaching to the sky on the top of Song Mountain.' The monk asked, 'What about when the person and the realm intersect?' The master said, 'See when the order is carried out.' (Successor of Fu'an Zhao)

Chan Master Fu of Lingyan Temple in Taian Prefecture

Instructing the assembly: 'After thirty years, many people will have doubts about this.' A monk asked, 'What if I have doubts now?' The master said, 'There is no reason to get involved on flat ground.' (Successor of Fu'an Zhao)

Chan Master Yuan of Huguo

A monk asked, 'How is the country protected?' The master said, 'The emperor of the world comes.' The monk asked, 'Where is the Buddha Dharma?' The master said, 'Sit upright and receive offerings.' (Successor of Fu'an Zhao)

Chan Master Pu of Chongxiao

Seeing the mountain gate because of thunder and rain...

乃呵呵大笑曰。痛快平生在此日。奴兒婢子共慇勤(復庵照嗣)。

凈土裡禪師

僧問如何是清凈佛土。師曰。莫作穢污。曰如何是穢污佛土。師曰。徒自分疏。曰師意如何。師曰。鐵樹花開不識春(復庵照嗣)。

汝州寶應海禪師

一日病起。僧問日面佛。月面佛。意旨如何。師曰。山益高兮水益深。進曰。覓起處不得時如何。師曰。良醫拱手處。法身別有源(復庵照嗣已上八人)。

順德天寧仲復子顏禪師

別號虛舟。寧津人。姓楊氏。禮天寧虛照禪師下發。參悟得旨。名重廟廷。元世祖欲及之。師堅執不從。錫寶書開堂本寺○僧參。師退身便入曰。外面有賊。僧禮三拜。師復顧曰。作賊人心虛參堂去(天寧照嗣)。

太保劉秉忠居士

瑞州人。字仲晦。初名侃。法號子聰。年十七。為邢臺節度使府令史。以養其親。居常鬱鬱不樂。一日投筆嘆曰。吾家累世衣冠。乃汩沒刀筆吏耶。既棄去。隱武安山。投天寧照禪師為僧。力參有省。俾掌書記。元世祖征雲南。渡江攻鄂。每贊以不殺為德。凡克城擒敵。全活無算。雖位極人臣。而猶齋居蔬食。不改舊服。一時通稱為聰書記○至元十一年八月。索筆書偈曰。吾不負世。世不負我。吾之於世。如水中月。如空中花。

【現代漢語翻譯】現代漢語譯本：（復庵照嗣）他呵呵大笑說：『平生最痛快的事就在今天了，奴僕婢女一起慇勤服侍。』

凈土裡禪師

有僧人問：『什麼是清凈佛土？』禪師說：『不要作穢污之事。』僧人問：『什麼是穢污佛土？』禪師說：『徒勞地自己分辨。』僧人問：『禪師的意思如何？』禪師說：『鐵樹開花，不識春天。』（復庵照嗣）

汝州寶應海禪師

一天，禪師病癒起身。有僧人問：『日面佛、月面佛，意旨如何？』禪師說：『山越高，水越深。』僧人追問：『找不到起處時如何是好？』禪師說：『良醫拱手無策之處，法身另有來源。』（復庵照嗣以上八人）

順德天寧仲復子顏禪師

別號虛舟，寧津人，姓楊。在天寧虛照禪師處剃度出家，參悟得旨。名聲在朝廷中很重。元世祖(1271-1368)想召見他，禪師堅決不從。元世祖賜予寶書，讓他在本寺開堂說法。有僧人來參拜。禪師退身便進入內室，說：『外面有賊。』僧人行三拜禮。禪師又回頭說：『做賊的人心虛，去參堂吧。』（天寧照嗣）

太保劉秉忠居士

瑞州人，字仲晦，最初名叫侃，法號子聰。十七歲時，擔任邢臺節度使府的令史，以此來贍養他的父母。他常常鬱鬱寡歡。一天，他扔下筆嘆息道：『我家世代都是讀書做官的，難道要埋沒在刀筆文書之中嗎？』於是辭官離去，隱居在武安山。投奔天寧照禪師出家為僧，努力參禪有所領悟，被任命掌管文書。元世祖(1271-1368)征討雲南，渡長江攻打鄂州，劉秉忠常常勸說要以不殺為德。凡是攻克城池擒獲敵人，都儘量保全他們的性命，無數人因此得以活命。雖然官位極高，但他仍然齋戒素食，不改變出家時的服裝。當時人們都稱他為聰書記。至元十一年（1274年）八月，他拿起筆寫下偈語說：『我不辜負世人，世人也不辜負我。我對於世人，就像水中的月亮，就像空中的花朵。』

【English Translation】 English version: (Fu'an Zhaosi) He laughed loudly and said, 'The happiest day of my life is today, with servants and maids attending diligently together.'

Chan Master of Pure Land

A monk asked, 'What is the pure Buddha land?' The master said, 'Do not create defilement.' The monk asked, 'What is the defiled Buddha land?' The master said, 'Vainly distinguishing on your own.' The monk asked, 'What is the master's intention?' The master said, 'The iron tree blooms, not recognizing spring.' (Fu'an Zhaosi)

Chan Master Hai of Baoying, Ruzhou

One day, after recovering from illness, a monk asked, 'The sun-faced Buddha, the moon-faced Buddha, what is the meaning?' The master said, 'The higher the mountain, the deeper the water.' The monk pressed, 'What if the starting point cannot be found?' The master said, 'Where the good doctor gives up, the Dharmakaya has another source.' (Fu'an Zhaosi, the above eight people)

Chan Master Zhongfu Ziyan of Tianning, Shunde

Also known as Xuzhou, he was from Ningjin, with the surname Yang. He was tonsured under Chan Master Xuzhao of Tianning and attained the essence through meditation. His reputation was significant in the imperial court. Emperor Shizu of the Yuan Dynasty (1271-1368) wanted to summon him, but the master firmly refused. The emperor bestowed a precious book and allowed him to open a Dharma hall at the temple. When monks came to visit, the master retreated into his room and said, 'There are thieves outside.' The monk bowed three times. The master turned back and said, 'The thief's heart is empty, go to the meditation hall.' (Tianning Zhaosi)

Layman Liu Bingzhong, Grand Guardian

From Ruizhou, with the courtesy name Zhonghui, originally named Kan, Dharma name Zicong. At the age of seventeen, he served as a clerk in the Xingtai Jiedushi's office to support his parents. He was often depressed. One day, he threw down his pen and sighed, 'My family has been officials for generations, am I to be buried in clerical work?' He resigned and went into seclusion in Mount Wuan. He joined Chan Master Zhaosi of Tianning as a monk, diligently practiced Chan and gained insight, and was appointed to manage documents. When Emperor Shizu of the Yuan Dynasty (1271-1368) conquered Yunnan and crossed the Yangtze River to attack Ezhou, Liu Bingzhong often advised him to value non-killing as a virtue. Whenever a city was captured and enemies were seized, he tried to spare their lives, and countless people were saved. Although he held a high position, he still observed vegetarianism and did not change his monastic robes. At that time, people called him Secretary Cong. In August of the eleventh year of Zhiyuan (1274), he picked up a pen and wrote a verse, 'I do not fail the world, and the world does not fail me. My relationship to the world is like the moon in the water, like a flower in the air.'

花沈月落。是個甚麼。咄。擲筆趺坐而逝(天寧照嗣已上二人)。

續指月錄卷九卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十

六祖下二十六世

臨濟宗

蘇州鄧尉寶藏普持禪師

參萬峰蔚和尚。徹證大法。蔚付以偈曰。大愚肋下痛還拳。三要三玄絕正偏。臨濟窟中師子子。燈燈續𦦨古今傳○僧慧旵參。具述悟由。師斥之曰。佛法如大海相似。轉入轉深。那裡泊在者里(石車乘拈曰寶藏禪師雖用惡辣鉗錘祇是臭氣深重若是金粟待他眉毛動定劈脊便棒直使赤灑灑地快活平生)○一日室中。慧旵侍立。師問心不是佛。智不是道。汝云何會。旵向前問訊。叉手而立。師呵曰。汝在此許多時。猶作者般見解。旵遂發憤力參。至第二夜。驀然徹證。詣呈方丈。師視而笑曰。然雖如是。也須善自護持。時節若至。其理自影。旵既受囑。師以偈送之住山。偈曰。見得分明不是禪。竿頭進步絕言詮。發揚祖道吾宗旨。更入山中二十年(萬峰蔚嗣)。

武昌九峰無念勝學禪師

隨州應山人。族姓陳。年九歲。從本郡寶林無極緣公出家。剃染后一字不識。執苦經年。又自覺大事未明。義學無益。往謁無聞示萬法歸一。一歸何處話。遂入嵩山住靜。苦心研究

【現代漢語翻譯】現代漢語譯本：『花沈月落，是個什麼？』（意指：這是什麼境界或真理？）『咄！』（表示一種頓悟或否定）。擲筆趺坐而逝。（天寧照嗣已上二人）。

續指月錄卷九卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十

六祖下二十六世

臨濟宗

蘇州鄧尉寶藏普持禪師

參萬峰蔚和尚（萬峰蔚禪師）。徹底證悟大法。萬峰蔚禪師付偈語說：『大愚肋下痛還拳，三要三玄絕正偏。臨濟窟中師子子，燈燈續焰古今傳。』僧人慧旵參拜。詳細陳述開悟的緣由。禪師斥責他說：『佛法如大海相似，轉入轉深，哪裡能停泊在這裡？』（石車乘禪師評論說：寶藏禪師雖然使用嚴厲的手段，只是臭氣深重，如果是金粟，等他眉毛動一下，就劈頭一棒，直接讓他赤裸灑脫地快活一生。）一天在室內，慧旵侍立在旁。禪師問：『心不是佛，智不是道，你如何理解？』慧旵向前問訊，叉手而立。禪師呵斥道：『你在這裡這麼久，還是這種見解。』慧旵於是發憤努力參禪，到第二天晚上，忽然徹底證悟，前往方丈室呈報。禪師看著笑著說：『雖然如此，也必須好好護持，時節若到，其理自顯。』慧旵接受囑託后，禪師作偈送他去住山，偈語說：『見得分明不是禪，竿頭進步絕言詮。發揚祖道吾宗旨，更入山中二十年。』（萬峰蔚嗣）。

武昌九峰無念勝學禪師

隨州應山人。俗姓陳。九歲時，跟隨本郡寶林無極緣公出家。剃度后一字不識，執苦多年，又自覺大事未明，義學無益。前往拜見無聞示萬法歸一，一歸何處話，於是進入嵩山住靜，苦心研究。

【English Translation】 English version: 『Flowers sink, the moon falls. What is it?』『Hah!』 (expressing a sudden realization or negation). He threw down his pen, sat in the lotus position, and passed away. (Referring to Tianning Zhaosi and another monk mentioned above).

Continued Records of Pointing at the Moon, Volume 9 Supplement to the Buddhist Canon, New Series, Volume 84, No. 1579, Continued Records of Pointing at the Moon

Continued Records of Pointing at the Moon, Volume 10

26th Generation from the Sixth Patriarch

Linji School

Chan Master Puchi of Baozang Temple in Dengwei, Suzhou

He studied with Monk Wanfeng Wei (Wanfeng Wei Chanshi) and thoroughly realized the Great Dharma. Wei gave him a verse saying: 『Great Fool's ribcage hurts, returning a fist, the Three Essentials and Three Mysteries sever right and wrong. In the Linji cave are lion cubs, lamp after lamp continues the flame, transmitted from ancient times to the present.』 The monk Hui Chan paid respects and described in detail the reasons for his enlightenment. The Chan Master rebuked him, saying: 『The Buddha-dharma is like a vast ocean, the more you enter, the deeper it becomes. How can it be moored here?』 (Shi Checheng commented: Although Chan Master Baozang uses harsh methods, he is still deeply tainted. If it were Jin Su, as soon as his eyebrows twitched, he would strike him with a staff, directly making him naked and carefree for life.) One day in the room, Hui Chan was standing by his side. The Chan Master asked: 『The mind is not the Buddha, wisdom is not the Dao, how do you understand this?』 Hui Chan stepped forward, made a respectful gesture, and stood with his hands folded. The Chan Master scolded him, saying: 『You have been here for so long, and you still have such views.』 Thereupon, Hui Chan resolved to diligently practice Chan, and on the second night, he suddenly thoroughly realized enlightenment and went to the abbot's room to report. The Chan Master looked at him and smiled, saying: 『Even so, you must take good care of it. When the time comes, the principle will naturally manifest itself.』 After Hui Chan received the instructions, the Chan Master composed a verse to send him to live in the mountains, saying: 『Seeing clearly is not Chan, advancing from the top of the pole cuts off verbal expression. Promote the ancestral way, my purpose, and enter the mountains for another twenty years.』 (Successor of Wanfeng Wei).

Chan Master Wunian Shengxue of Jiufeng in Wuchang

He was from Yingshan, Suizhou, with the surname Chen. At the age of nine, he became a monk under Wuji Yuangong of Baolin Temple in his prefecture. After tonsure, he did not recognize a single character, endured hardship for many years, and realized that the great matter was not yet clear and that studying doctrines was useless. He went to see Wuwen, who showed him that all dharmas return to one, but where does one return to? So he entered Mount Song to live in seclusion and study diligently.

。一日有省。述偈曰。數載東山昏霧蒙。憑欄終日待晴空。夜來忽起霜天月。萬象全彰一鏡中。由是奮志遍參。后抵姑蘇。見萬峰于鄧尉。頓于喝下領旨。蔚即付以偈曰。五派傳來臨濟宗。入門一喝露全鋒。老婆心切能容易。試看泥蛇化作龍○一日蔚舉牛過窗欞公案令頌看。師曰。頭角崢嶸四足蹄。通身過隙月沈西。當機若解翻身去。哮吼一聲更不疑。蔚亦以偈證之○后回寶林。道風遐著。繼住九峰。洪武十五年。孝慈皇后賓天。楚王延聘諸山名衲。集於洪山。見師道容。驚異。特留邸館。深談法奧。請叩彌篤。遂建剎。延師居之○上堂。師問眾如何是達磨西來直指一句。眾無語。師代曰。五乳峰前談少室○洪武十七年。高皇帝欽師道範。召見便殿。賜坐。應對稱旨。禮遇優渥。欲留主京剎。師立辭。命中官送還九峰○二十九年。高皇帝親制懷僧無念詩文一軸。並緘松實松花。覆命中官赍送山中。逾慰諄切。來曰。前者僧無念。戒行精於皎月。定慧穩若巍山。暫來一見。此去常懷。懷之不已。茲特遣人就見。赍有松實松花之供。兼以詩文勞之。師亦以偈進曰。萬機之下究真玄。百草頭邊佛祖禪。毛孔遍含塵剎土。毫端現出性中天。定回坐看云橫谷。行樂閑觀石涌泉。林下衲僧何以報。祝延聖壽萬斯年中官回奏。上大悅

【現代漢語翻譯】一日，無念禪師有所省悟，作偈說道：『數年以來，東山一直被昏暗的霧氣籠罩，我倚靠著欄桿，整日等待晴朗的天空。夜裡忽然升起像霜一樣潔白的月亮，世間萬象完全顯現在一面明鏡之中。』於是奮發圖強，遍訪名師。後來到達姑蘇，在鄧尉山拜見萬峰禪師，在『喝』聲下領悟旨意。萬峰禪師於是付偈給他，說道：『臨濟宗（禪宗五家之一）的宗風五派相傳，入門一喝就顯露出全部鋒芒。老婆心切（形容慈悲心切）才能如此容易，試看泥蛇也能化作龍。』有一天，萬峰禪師舉『牛過窗欞』的公案，讓無念禪師頌看。無念禪師說：『頭角崢嶸，四足奔蹄，整個身子穿過縫隙，月亮也已西沉。當機立斷如果能理解翻身而去，一聲怒吼更是不容懷疑。』萬峰禪師也作偈印證他。後來無念禪師回到寶林寺，他的道風遠近聞名。之後住持九峰寺。洪武十五年（1382年），孝慈皇后駕崩，楚王延請各山名僧，聚集在洪山寺。見到無念禪師的道貌，感到驚異，特意留他在王府館舍，深入探討佛法奧義。楚王懇請教誨非常誠懇，於是建造寺廟，請無念禪師居住。上堂說法時，無念禪師問大眾：『如何是達磨（菩提達摩，禪宗初祖）西來直指的真意？』大眾無語。無念禪師自答說：『五乳峰前談少室（少室山，達摩面壁之處）。』洪武十七年（1384年），高皇帝（朱元璋）欽佩無念禪師的道範，召見他在便殿，賜予座位。無念禪師的應對合乎皇帝的心意，受到優厚的禮遇。皇帝想留他主持京城的寺廟，無念禪師堅決辭謝，皇帝命內官送他返回九峰寺。洪武二十九年（1396年），高皇帝親自撰寫《懷僧無念》詩文一軸，並封緘松實松花，再次命令內官送到山中，慰問之情非常懇切。來信說：『前些日子見到的僧人無念，戒行精嚴如同皎潔的月亮，禪定智慧穩固如巍峨的山嶽。短暫一見，此後常常懷念。懷念不已，因此特地派人前去拜見，送上松實松花的供養，並用詩文來慰勞他。』無念禪師也作偈進獻：『萬機之下探究真玄，百草頭上體悟佛祖禪。每個毛孔都包含著塵剎國土，毫毛之端顯現出自性中的青天。禪定歸來坐看雲霧橫亙山谷，悠閒自在地觀賞石泉涌出。林下的衲僧（僧人的謙稱）用什麼來報答？祝願皇上聖壽萬年。』內官回來稟報，皇上非常高興。

【English Translation】 One day, Chan Master Wunian had an awakening and composed a verse: 'For several years, the Eastern Mountain has been shrouded in dim mist. Leaning on the railing, I waited all day for the clear sky. Suddenly, a frost-like moon rises in the night sky, and all phenomena are fully reflected in a mirror.' Thereupon, he was determined to strive and visited famous teachers everywhere. Later, he arrived in Gusu and met Chan Master Wanfeng at Dengwei Mountain, understanding the meaning under the 'shout'. Chan Master Wanfeng then gave him a verse, saying: 'The style of the Linji (one of the five houses of Chan Buddhism) school has been passed down through five lineages. Entering the gate with a shout reveals the full sharpness. A 'grandmotherly' heart (referring to deep compassion) makes it so easy. See how a mud snake can transform into a dragon.' One day, Chan Master Wanfeng raised the case of 'a cow passing through a window' and asked Chan Master Wunian to compose a verse about it. Chan Master Wunian said: 'With imposing horns and four hooves, the whole body passes through the gap, and the moon has already set in the west. If one can understand turning around at the opportune moment, a roar of doubt is unnecessary.' Chan Master Wanfeng also composed a verse to confirm him. Later, Chan Master Wunian returned to Baolin Temple, and his reputation spread far and wide. After that, he resided at Jiufeng Temple. In the fifteenth year of Hongwu (1382), Empress Xiaoci passed away, and the Prince of Chu invited famous monks from various mountains to gather at Hongshan Temple. Seeing Chan Master Wunian's demeanor, he was amazed and specially kept him in the Prince's residence, deeply discussing the profound meaning of the Dharma. The Prince of Chu earnestly requested teachings, so he built a temple and invited Chan Master Wunian to reside there. When giving a Dharma talk, Chan Master Wunian asked the assembly: 'What is the direct pointing of Bodhidharma (the first patriarch of Chan Buddhism) coming from the West?' The assembly was silent. Chan Master Wunian answered himself: 'Talking about Shaoshi (Shaoshi Mountain, where Bodhidharma meditated facing a wall) in front of the Five Peaks.' In the seventeenth year of Hongwu (1384), the Gao Emperor (Zhu Yuanzhang) admired Chan Master Wunian's virtue and summoned him to the side hall, granting him a seat. Chan Master Wunian's responses pleased the Emperor, and he was treated with great courtesy. The Emperor wanted to keep him in charge of the temples in the capital, but Chan Master Wunian firmly declined, and the Emperor ordered an official to send him back to Jiufeng Temple. In the twenty-ninth year of Hongwu (1396), the Gao Emperor personally wrote a scroll of poems and prose entitled 'Remembering the Monk Wunian', and sealed pine nuts and pine pollen, again ordering an official to send them to the mountain, with very sincere words of consolation. The letter said: 'The monk Wunian, whom I saw some time ago, has precepts as pure as the bright moon, and his samadhi and wisdom are as stable as towering mountains. After a brief meeting, I often miss him. Because I miss him so much, I specially sent someone to visit him, sending offerings of pine nuts and pine pollen, and using poems and prose to comfort him.' Chan Master Wunian also composed a verse to present: 'Under myriad affairs, explore the true mystery; on the tips of hundreds of grasses, realize the Chan of Buddhas and Patriarchs. Every pore contains the lands of dust and kalpas; the tip of a hair reveals the sky of one's nature. Returning from samadhi, sit and watch the clouds stretching across the valley; leisurely enjoy the stone springs gushing forth. What can the monks under the forest use to repay? We wish the Emperor a long and healthy life.' The official returned to report, and the Emperor was very pleased.

○永樂三年。三月二十九日。集眾說偈曰。世尊七十九。無念八十年。踏翻華藏海。依舊水連天。泊然而逝。奉全身塔于師子巖。謚清福廣慧禪師。遣官致帛。命詞臣撰塔銘(萬峰蔚嗣)。

果林首座

僧參次。師擲下蒲團。汝試道看。僧曰。只此訊息。本無言說。破蒲團上。地迸天裂。師曰。且道裂個甚麼。僧擬議。師便打(萬峰蔚嗣已上三人)。

建昌黃龍壽昌西竺本來禪師

撫州崇仁裴氏子。七歲出家。十三參一峰寧。切究己躬大事。一日頓覺身若虛空。心絕邊表。行住坐臥。不知是誰。忽聞人誦清凈經云。內觀其心。心無其心。豁然有省。作偈曰。幾年外走喪真魂。今日相逢迥不倫。身伴金毛石獅子。回頭吞卻鐵崑崙。乃再參寧。寧垂語曰。僧堂有個首座也。無道卻說有道。師曰。如何說。寧曰。空手把鋤頭。云云。師曰。某甲卻曉得。寧曰。如何是佛。師曰。空手把鋤頭。寧喝曰。此了事人話。你敢胡說。乃扭住曰。你祇今還悟得么。師曰。天然之道。豈有悟乎。寧曰。且去。晚下普集。為汝決斷及晚眾集。寧厲聲曰。今老僧舉話如何。師曰。舉起甚分明。不與和尚道。寧喝曰。既分明。因甚不道。師曰。與和尚道了。寧乃痛打。師推倒寧。拂袖而去。次日復見。寧曰。老僧棒下

【現代漢語翻譯】現代漢語譯本 ○永樂三年（1405年），三月二十九日，聚集眾人說了偈語：『世尊七十九，無念八十年，踏翻華藏海（形容佛法之廣大），依舊水連天。』說完安詳地去世了。將他的全身塔安放在師子巖。謚號為清福廣慧禪師，派遣官員送去絲帛，命令詞臣撰寫塔銘（萬峰蔚嗣）。

果林首座

僧人前來參拜。禪師扔下蒲團，說：『你試著說看。』僧人說：『只是這個訊息，本來就沒有言說。打破蒲團之上，地裂天崩。』禪師說：『且說說裂開了什麼？』僧人猶豫不決。禪師就打了他（萬峰蔚嗣以上三人）。

建昌黃龍壽昌西竺本來禪師

撫州崇仁人裴氏之子。七歲出家。十三歲參拜一峰寧禪師，懇切地探究自身的大事。一日忽然覺得身體如同虛空，心沒有邊際。行走坐臥，不知道是誰。忽然聽到有人誦讀《清凈經》，其中有『內觀其心，心無其心』之句，豁然有所領悟。作偈語說：『幾年在外奔走喪失真魂，今日相逢完全不同。身伴金毛石獅子，回頭吞卻鐵崑崙。』於是再次參拜一峰寧禪師。一峰寧禪師垂語說：『僧堂有個首座，沒有開悟卻說自己開悟了。』禪師說：『如何說？』一峰寧禪師說：『空手把鋤頭，』等等。禪師說：『我卻明白了。』一峰寧禪師說：『如何是佛？』禪師說：『空手把鋤頭。』一峰寧禪師呵斥道：『這是了事人（指開悟之人）的話，你敢胡說。』於是抓住他說：『你如今還悟得了嗎？』禪師說：『天然之道，哪裡有悟不悟的呢？』一峰寧禪師說：『且去。』晚上普集，為你決斷。到了晚上，眾人聚集。一峰寧禪師厲聲說：『今天老僧舉的話如何？』禪師說：『舉起甚分明，不與和尚道。』一峰寧禪師呵斥道：『既然分明，為什麼不說？』禪師說：『與和尚道了。』一峰寧禪師就痛打他。禪師推倒一峰寧禪師，拂袖而去。次日再次相見，一峰寧禪師說：『老僧棒下』

【English Translation】 English version ○ In the third year of Yongle (1405), on the twenty-ninth day of the third month, he gathered the assembly and spoke a verse: 'The World-Honored One is seventy-nine, without thought eighty years, overturning the Huazang Sea (describing the vastness of the Buddha's teachings), still water connects to the sky.' He passed away peacefully. His whole body pagoda was placed on Lion Rock. He was posthumously named Chan Master Qingfu Guanghui, and officials were sent to deliver silk, and court officials were ordered to write the pagoda inscription (Wanfeng Weisi).

Chief Seat of Guolin

A monk came to pay respects. The Chan master threw down a cattail hassock and said, 'Try to speak.' The monk said, 'This message alone has no words to speak. Above the broken cattail hassock, the earth splits and the sky collapses.' The Chan master said, 'Then tell me, what is split?' The monk hesitated. The Chan master then struck him (Wanfeng Weisi and the above three).

Chan Master Benlai of Xizhu, Shouchang, Huanglong, Jianchang

A son of the Pei family of Chongren, Fuzhou. He left home at the age of seven. At the age of thirteen, he visited Chan Master Yifeng Ning, earnestly exploring the great matter of his own body. One day, he suddenly felt that his body was like empty space and his mind had no boundaries. Whether walking, standing, sitting, or lying down, he did not know who he was. Suddenly, he heard someone reciting the Qingjing Jing (Pure Scripture), which said, 'Inwardly observe your mind, the mind has no mind,' and he suddenly realized something. He composed a verse saying: 'For years, running around outside, losing the true soul, today we meet and are completely different. Accompanying the golden-haired stone lion, turning back and swallowing the iron Kunlun.' Then he visited Chan Master Ning again. Chan Master Ning said, 'There is a chief seat in the monks' hall who says he is enlightened when he is not.' The Chan master said, 'How do you say that?' Chan Master Ning said, 'Empty-handed, he holds a hoe,' and so on. The Chan master said, 'I understand.' Chan Master Ning said, 'What is Buddha?' The Chan master said, 'Empty-handed, he holds a hoe.' Chan Master Ning scolded, 'These are the words of a person who has finished the matter (referring to an enlightened person), how dare you talk nonsense.' Then he grabbed him and said, 'Do you still understand now?' The Chan master said, 'The natural way, how can there be understanding or not?' Chan Master Ning said, 'Go away.' In the evening, gather everyone to make a decision for you. In the evening, everyone gathered. Chan Master Ning said sternly, 'What about the words I raised today?' The Chan master said, 'Raising them is very clear, I won't tell the abbot.' Chan Master Ning scolded, 'Since it is clear, why don't you say it?' The Chan master said, 'I have told the abbot.' Chan Master Ning then beat him severely. The Chan master pushed Chan Master Ning down, flicked his sleeves, and left. The next day, they met again. Chan Master Ning said, 'Under the old monk's stick'

。有一步工夫。你若分曉。佛祖也不柰你何。你好生諦當去。用心若不得此。從生至死。也祇恁么。復示偈曰。青山疊疊雨濛濛。獅子金毛撥不通。我也自知時未至。十回放箭九回空。師遂往貴溪江東。卓庵以居。七年方得發明。時寧已示寂。乃往金山見慈舟濟。濟曰。聞你當初法嗣一峰。師曰。是吃他三十痛棒。文書久已到手。今日特來和尚處討個印子。舟指瓶花。俾作頌曰。當機拶破乾坤骨。撒髓漫空瑩絕瑕。驚得凈瓶開口笑。常敷劫外四時花。濟曰。諸佛不說。諸祖不傳。除卻搖唇鼓舌。瞬目揚眉。舉手動足。還我到家語來。師乃默然。濟曰。去聖時遙。賢聖隱伏。尚有此子。龍天為我大作證明。從此向去。真實操持。還他末後。得大受用。若是輕自暴殄。孤我付囑。龍天為我翦除。師拜起曰。謹遵嚴命。濟又曰。古人到這般田地。深入巖谷。保養聖胎。三十年不許開口。直得嘴邊生白醭。人天推出。不得已說一言半句。扶持末運。師乃珍重而去○歸隱劍江壽聖。后寧王聞師道邁。遣使三請。師不赴。又呈偈問道。師答以進修之要○永樂四年。住新城壽昌。上堂。天日高明暑漸隆。榴花噴火耀庭中。衲僧眼裡真機露。無位真人覿面逢。直下知端的。擬議隔千重。要達己躬事。黃龍最上峰○上堂。花燦爛。日輪紅

。心法昭彰觸處通。衲僧鼻孔尖頭下。浩氣騰騰宇宙中。眼空四海無家計。祇這拄杖子在手裡。要西便西。要東便東。卓拄杖下座○小參。了了了。一片長空光皎皎。休休休。云自高飛水自流。豁眼通身無向背。十方沙界任遨遊○后杉關福田寺廢。請師重興。工將畢。一日焚香趺坐。索筆書偈曰。這個老乞兒。教化何時了。顛顛倒倒任隨流。是聖是凡人不曉。咄。來來來。去去去。海湛澄空。風清月皎。擲筆而逝。門人奉全身於法堂。仍塔爪發於壽昌西北之禪基嶺(金山濟嗣)。

東普無際明悟禪師

蜀之安岳通賢鎮莫氏子。年二十棄家。初未遇人。習坐禪入定工夫。后住樓山。訪清菩薩。清舉趙州無字話。師于當下有省。自此靠個無字。如一座須彌山相似。行住坐臥。常在定中。一日坐次。忽然光明洞照。無一毫可得。占偈有虛空包不住。大地載不起之句。參古拙俊和尚。禮拜次。俊謂侍者曰。者僧有福德相。拈拄杖靠椅坐。命師供說行腳。師為直敘。俊曰。你且去。我不知你者樣工夫。一日覆上方丈。俊震聲一喝。拈拄杖作打勢。師呈身就棒。俊曰。我棒頭有眼。不打者般死漢。拽拄杖便出。師拱立不動。俊復還坐。驀劄問曰。大地平沉。你在甚麼處。師曰。全露法王身。俊曰。萬法歸一。一歸何處

【現代漢語翻譯】現代漢語譯本：心法昭然彰顯，觸及之處無不通達。衲僧（指僧人）的鼻孔尖銳，浩然正氣充盈于宇宙之中。眼界空闊，視四海如無家可歸，唯有這根拄杖握在手中。要向西便向西，要向東便向東。放下拄杖，開始小參（一種禪修方式）。結束了，結束了，一片長空，光明皎潔。停止吧，停止吧，雲彩自在高飛，流水自然流淌。目光澄澈，通體無礙，沒有方向和背離，可以在十方沙界（指整個宇宙）中自由遨遊。後來，杉關福田寺荒廢，請禪師重興。工程將要完成時，一日焚香趺坐（指盤腿而坐），索要筆墨書寫偈語說：『這個老乞丐，教化何時才能了結？顛顛倒倒，任隨水流。是聖是凡，無人知曉。咄！來來來，去去去，海面平靜，天空澄澈，風清月皎。』擲筆而逝。門人將全身供奉於法堂，並將爪發建塔于壽昌西北的禪基嶺（金山濟嗣）。東普無際明悟禪師是蜀地安岳通賢鎮莫氏之子。二十歲時離家。起初沒有遇到合適的老師，學習坐禪入定的功夫。後來住在樓山，拜訪清菩薩。清菩薩舉趙州無字話（指趙州禪師的『無』字公案）。禪師當下有所領悟。自此依靠這個『無』字，如同依靠一座須彌山（佛教中的聖山）一般，行住坐臥，常常在定中。一日坐禪時，忽然光明洞照，沒有一絲一毫可以把握。作偈語說有『虛空包不住，大地載不起』的句子。參拜古拙俊和尚。禮拜時，俊和尚對侍者說：『這個僧人有福德之相。』拿著拄杖靠著椅子坐下，命令禪師講述行腳（指雲遊參訪）的經歷。禪師如實敘述。俊和尚說：『你且去吧，我不知道你這種功夫。』一日再次來到方丈室，俊和尚大喝一聲，拿起拄杖作勢要打。禪師挺身承受。俊和尚說：『我的棒頭有眼，不打這種死漢。』拽著拄杖便出去。禪師拱手站立不動。俊和尚又回來坐下，突然問道：『大地平沉，你在什麼地方？』禪師說：『全露法王身（指完全顯露了佛的真身）。』俊和尚說：『萬法歸一，一歸何處？』

【English Translation】 English version: The Dharma of Mind is clearly revealed, reaching everywhere without obstruction. The nostrils of a Chan monk are sharp, and the vast spirit fills the universe. With a broad vision, seeing the four seas as if without a home, only this staff is held in hand. If you want to go west, then go west; if you want to go east, then go east. Putting down the staff, a short Chan session begins. It is over, it is over, a vast expanse of sky, bright and clear. Stop, stop, the clouds freely fly high, and the water naturally flows. With clear eyes and an unobstructed body, without direction or opposition, one can freely roam in the ten directions of the Dharma Realm (the entire universe). Later, the Futian Temple of Shanguan was abandoned, and the Chan master was invited to rebuild it. When the project was about to be completed, one day he burned incense, sat in the lotus position (padmasana), and asked for brush and ink to write a verse, saying: 'This old beggar, when will his teaching end? Upside down, letting the flow. Whether saint or ordinary, no one knows. Tut! Come, come, come, go, go, go, the sea is calm, the sky is clear, the wind is gentle, and the moon is bright.' He threw down the pen and passed away. His disciples enshrined his whole body in the Dharma hall, and built a pagoda for his nails and hair on the Chanji Ridge (Jinshan Jisi) northwest of Shouchang. Chan Master Wuji Mingwu of Dongpu He was a son of the Mo family of Tongxian Town, Anyue, in the Shu region. At the age of twenty, he left home. Initially, he did not encounter a suitable teacher, and studied the practice of sitting meditation to enter samadhi (a state of meditative consciousness). Later, he lived in Lou Mountain and visited Bodhisattva Qing. Bodhisattva Qing raised the 'Wu' word koan (a paradoxical anecdote or riddle used in Zen Buddhism) of Zhaozhou (a famous Chan master). The Chan master had an understanding at that moment. From then on, he relied on this 'Wu' word, as if relying on a Mount Sumeru (a sacred mountain in Buddhism), walking, standing, sitting, and lying down, he was often in samadhi. One day, while sitting in meditation, suddenly the light shone brightly, and there was nothing to grasp. He composed a verse saying, 'The void cannot contain it, the earth cannot bear it.' He visited Venerable Guochuo Jun. During the bowing, Venerable Jun said to the attendant, 'This monk has the appearance of blessed virtue.' Holding a staff and leaning against a chair, he ordered the Chan master to describe his experience of traveling and visiting teachers. The Chan master narrated truthfully. Venerable Jun said, 'You may leave, I do not understand your kind of practice.' One day, he came to the abbot's room again, Venerable Jun shouted loudly, and raised the staff as if to strike. The Chan master offered his body to receive the blow. Venerable Jun said, 'My staff has eyes, I do not hit this kind of dead man.' He dragged the staff and went out. The Chan master stood still with his hands folded. Venerable Jun returned and sat down, suddenly asking, 'The earth is flat and submerged, where are you?' The Chan master said, 'The Dharma King's body is fully revealed (referring to the complete manifestation of the Buddha's true body).' Venerable Jun said, 'All dharmas return to one, where does one return?'

。速道速道。師曰。不道。俊曰。因甚不道。師曰。亙古亙今。俊曰。亙古亙今。即且置。你在西川。什麼物。恁么來。師不語。良久。俊曰。啞子得夢向誰說。一日俊為更號無際。師曰。恁么則無際亦未在。天下老和尚盡曏者里成道。歷代祖師。盡曏者里成佛。即今有說佛說祖底出來。儘教遣出門去。不如某甲者里齁齁打睡。俊笑曰。者漢此後不受人瞞去也○師嘗有走馬燈偈曰。團團馳走不停留。無個明人指路頭。滅卻心中些子火。刀槍人馬一齊休○僧善堅參。自陳行腳工夫。做到理窮情盡。十方坐斷。凡聖不容。心同太玄。了無一法。即如來清凈覺地。是則和尚證明。不是求和尚開示。師云。那個是如來清凈覺地。僧近前叉手云。某甲自性。師云。我難與你證明。僧云。我是。和尚道未是。和尚誤我。我未是。和尚道是。亦為和尚誤我。師云。何不別處去。僧云。天下有過我者。我不踏老和尚門戶。師云。子實我到家徒弟。僧正目不顧。師云。許你許你。僧亦不顧。師云。我道許你。更疑什麼。子亦如是。吾亦如是。僧近前。大展三拜。師云。子將從前做工夫處。舉似一遍。供養大眾。僧乃供說如上做工夫。至見諦處。叉手默然。師云。子見諦如何與我不同。僧以兩手大展云。者個非別。師云。者個還著言句也無

【現代漢語翻譯】現代漢語譯本『速道速道（快說快說）。』師（禪師）說：『不道（不說）。』俊（僧人）說：『因甚不道（為什麼不說）？』師說：『亙古亙今（從古至今）。』俊說：『亙古亙今，即且置（亙古亙今，暫且放下）。你在西川，什麼物，恁么來（你在西川，是什麼東西，這樣來的）？』師不語（禪師不說話）。良久，俊說：『啞子得夢向誰說（啞巴做了夢向誰說）？』一日，俊為更號無際（有一天，俊改名為無際）。師說：『恁么則無際亦未在（這樣說來，無際也還未到家）。天下老和尚盡曏者里成道（天下的老和尚都在這裡悟道），歷代祖師，盡曏者里成佛（歷代的祖師，都在這裡成佛）。即今有說佛說祖底出來（現在有說佛說祖的人出來），儘教遣出門去（都叫他們出去）。不如某甲者里齁齁打睡（不如我在這裡呼呼大睡）。』俊笑曰：『者漢此後不受人瞞去也（這個人以後不會被人騙了）。』師嘗有走馬燈偈曰：『團團馳走不停留，無個明人指路頭。滅卻心中些子火，刀槍人馬一齊休（禪師曾經有走馬燈偈說：團團旋轉不停留，沒有明白人指路頭。熄滅心中些微火，刀槍人馬一齊休）。』僧善堅參（僧人善堅前來參拜）。自陳行腳工夫，做到理窮情盡，十方坐斷，凡聖不容，心同太玄，了無一法（自己陳述行腳的功夫，做到理窮情盡，十方坐斷，凡聖不容，心同太玄，了無一法）。即如來清凈覺地，是則和尚證明（這就是如來清凈覺地，如果是這樣，請和尚證明），不是求和尚開示（不是求和尚開示）。師云：『那個是如來清凈覺地（哪個是如來清凈覺地）？』僧近前叉手云：『某甲自性（我的自性）。』師云：『我難與你證明（我難以給你證明）。』僧云：『我是，和尚道未是，和尚誤我（我是，和尚說不是，和尚誤我），我未是，和尚道是，亦為和尚誤我（我不是，和尚說是，也是和尚誤我）。』師云：『何不別處去（為什麼不去別處）？』僧云：『天下有過我者，我不踏老和尚門戶（天下有超過我的人，我不踏老和尚的門）。』師云：『子實我到家徒弟（你真是我的到家徒弟）。』僧正目不顧（僧人正眼不看）。師云：『許你許你（許可你，許可你）。』僧亦不顧（僧人也不看）。師云：『我道許你，更疑什麼（我說許可你，還懷疑什麼）？子亦如是，吾亦如是（你也是這樣，我也是這樣）。』僧近前，大展三拜（僧人上前，大禮拜了三拜）。師云：『子將從前做工夫處，舉似一遍，供養大眾（你將從前做功夫的地方，說一遍，供養大眾）。』僧乃供說如上做工夫，至見諦處，叉手默然（僧人於是供養說如上做功夫，到見諦處，叉手默然）。師云：『子見諦如何與我不同（你見諦如何與我不同）？』僧以兩手大展云：『者個非別（這個沒有分別）。』師云：『者個還著言句也無（這個還用得著言語嗎）？』

【English Translation】 English version 『Speak quickly, speak quickly.』 The Master (Zen master) said, 『I won't speak.』 The monk Jun said, 『Why won't you speak?』 The Master said, 『From ancient times to the present.』 Jun said, 『From ancient times to the present, let's put that aside for now. In Xichuan, what thing is it that comes like this?』 The Master remained silent. After a long while, Jun said, 『A mute person has a dream, who can he tell it to?』 One day, Jun changed his name to Wuji (無際, Boundless). The Master said, 『In that case, Wuji has not yet arrived home. All the old monks in the world attain the Dao here, and all the ancestral teachers throughout the ages attain Buddhahood here. Now, if there are those who speak of the Buddha or the Patriarchs, tell them all to leave. It's better for me to snore and sleep here.』 Jun laughed and said, 『This fellow will not be deceived by others from now on.』 The Master once had a verse on the revolving lantern: 『Round and round it runs without stopping, there is no enlightened person to point the way. Extinguish the little fire in your heart, and the swords, spears, men, and horses will all rest.』 The monk Shanjian (善堅, Good Firmness) came to visit. He described his practice of walking meditation, reaching the point where reason is exhausted and emotions are depleted, the ten directions are cut off, the mundane and the sacred are not tolerated, the mind is like the Great Mystery, and there is not a single dharma. This is the pure enlightened ground of the Tathagata (如來, Thus Come One), if so, may the Master certify it, not seeking the Master's instruction. The Master said, 『Which is the pure enlightened ground of the Tathagata?』 The monk stepped forward, folded his hands, and said, 『My own nature.』 The Master said, 『I find it difficult to certify for you.』 The monk said, 『If I am, and the Master says I am not, the Master is misleading me. If I am not, and the Master says I am, the Master is also misleading me.』 The Master said, 『Why not go elsewhere?』 The monk said, 『If there is anyone in the world who surpasses me, I will not step into the Master's gate.』 The Master said, 『You are truly my disciple who has arrived home.』 The monk stared straight ahead without looking. The Master said, 『I permit you, I permit you.』 The monk still did not look. The Master said, 『I say I permit you, what else do you doubt? You are like this, and I am like this.』 The monk stepped forward and made three great bows. The Master said, 『Tell me once again about the place where you used to practice, and offer it to the assembly.』 The monk then offered and spoke about his practice as above, until he reached the point of seeing the truth, then folded his hands and remained silent. The Master said, 『How is your seeing the truth different from mine?』 The monk spread out both hands and said, 『This is not different.』 The Master said, 『Does this still require words?』

。僧云。實無一字。師云。只此無一字處。吾為汝證明已竟。子可深山茆蓬下。飢餐渴飲。任意消遙。為子安號古庭。庭乃禮別。師云。子別到恁處去。庭云。佛祖行不到處。師云。還許人來否。庭云。坦然無礙。師云。從上古人。阿誰有超祖之智。庭云黃檗。師云。子見黃檗么。庭云。縱是黃檗。也須擯出。師云。敢在我這裡說大話。庭云。正眼無私。師云。觀子之見智過於師。今付汝袈裟拂子。珍重珍重。庭掩耳而出(天界俊嗣)。

杭州虎跑性天如皎禪師

四明周氏子。七歲患腸癰。醫剝生蟾蜍以治。師見。愓然曰。物我皆命。柰何害之。奪而縱去。父母奇之。曰必佛種也。乃命出家。后謁古拙俊和尚。因推簾見月有省。乃曰。元來恁么。翌旦趨見俊。便震聲一喝。俊曰。如貧得寶耶。師曰。寶既不得。得即非寶。俊曰。憑何如是。師趨前問訊。叉手而立。俊曰。還我向上一句來。師便掩耳而出。覆呈偈曰。午夜推簾月一灣。輕輕踏破上頭關。不須向外從他覓。只么怡怡展笑顏。俊為助喜○后住武林虎跑。臨終示眾曰。文章佛法空中色。名相身心柳上煙。惟有死生真大事。慇勤了辦莫遷延。大眾。且道如何了辦。良久曰。吾今無暇為君說。聽取松風澗水聲。語畢。怡然而逝(天界俊嗣已上二人)。

【現代漢語翻譯】現代漢語譯本：僧人說：『實在沒有一個字。』禪師說：『就這沒有一個字的地方，我已經為你證明完畢。你可以到深山茅草棚下，饑了就吃，渴了就喝，任意逍遙。』為他取名為古庭。古庭於是告別。禪師問：『你告別后要到什麼地方去？』古庭說：『佛祖都無法到達的地方。』禪師問：『還允許人來嗎？』古庭說：『坦然無礙。』禪師問：『從古至今，誰有超越佛祖的智慧？』古庭說：『黃檗（禪宗大師）。』禪師問：『你見過黃檗嗎？』古庭說：『縱然是黃檗，也必須擯棄。』禪師說：『竟敢在我這裡說大話！』古庭說：『正眼無私。』禪師說：『看你的見解智慧超過了我。現在把袈裟和拂塵交付給你，珍重，珍重。』古庭掩耳而出（天界俊嗣）。

杭州虎跑性天如皎禪師

是四明周氏的兒子。七歲時得了腸癰，醫生剝下活蟾蜍來治療。禪師看見后，驚懼地說：『物和我都一樣有生命，為什麼要傷害它？』奪過蟾蜍放走了。父母認為他很奇特，說他必定是佛的種子，於是讓他出家。後來拜訪古拙俊和尚。因為推開簾子看見月亮而有所領悟，於是說：『原來是這樣！』第二天早晨去見俊和尚，便大喝一聲。俊和尚說：『如同貧窮的人得到了寶貝一樣嗎？』禪師說：『寶貝既然沒有得到，得到就不是寶貝。』俊和尚說：『憑什麼這樣說？』禪師走上前去問訊，叉手而立。俊和尚說：『還我向上的一句來。』禪師便掩耳而出，又呈上偈語說：『午夜推簾月一灣，輕輕踏破上頭關。不須向外從他覓，只么怡怡展笑顏。』俊和尚為他感到高興。後來住在武林虎跑。臨終時對眾人說：『文章佛法空中色，名相身心柳上煙。惟有死生真大事，慇勤了辦莫遷延。』大眾，且說如何了辦？良久說：『我今天沒有空閑為你們說，聽取松風澗水聲。』說完，安詳地去世了（天界俊嗣以上二人）。

【English Translation】 English version: A monk said, 'There is actually not a single word.' The Zen master said, 'Right at this place where there is not a single word, I have already completed the proof for you. You can go to a thatched hut in the deep mountains, eat when hungry, drink when thirsty, and be free and unfettered.' He named him Gu Ting (Ancient Courtyard). Gu Ting then bid farewell. The Zen master asked, 'Where are you going after you leave?' Gu Ting said, 'To a place where even the Buddhas and Patriarchs cannot reach.' The Zen master asked, 'Is it permissible for people to come?' Gu Ting said, 'It is open and unobstructed.' The Zen master asked, 'From ancient times, who has the wisdom to surpass the Patriarchs?' Gu Ting said, 'Huangbo (Huangbo Xiyun, a Zen master).' The Zen master asked, 'Have you seen Huangbo?' Gu Ting said, 'Even if it is Huangbo, he must be rejected.' The Zen master said, 'How dare you speak such big words here with me!' Gu Ting said, 'The true eye is impartial.' The Zen master said, 'Seeing that your insight and wisdom surpass mine, I now entrust you with the kasaya (monk's robe) and whisk. Treasure them, treasure them.' Gu Ting covered his ears and left (Successor of Tianjie Jun).

Zen Master Xing Tian Ru Jiao of Hupao (Tiger Spring) in Hangzhou

He was the son of the Zhou family of Siming. At the age of seven, he suffered from intestinal carbuncle. The doctor peeled off live toads to treat him. When the Zen master saw this, he was startled and said, 'Things and I all have life, why harm them?' He snatched the toads and released them. His parents thought he was extraordinary, saying that he must be a seed of the Buddha, so they let him become a monk. Later, he visited the Venerable Gu Zhuo Jun. Because he pushed open the curtain and saw the moon, he had an epiphany, so he said, 'So that's how it is!' The next morning, he went to see Jun and shouted loudly. Jun said, 'Is it like a poor man getting a treasure?' The Zen master said, 'Since the treasure has not been obtained, obtaining it is not a treasure.' Jun said, 'What is the basis for saying this?' The Zen master stepped forward to inquire, and stood with his hands clasped. Jun said, 'Return to me the upward phrase.' The Zen master covered his ears and left, and then presented a verse saying: 'At midnight, pushing open the curtain, a crescent moon, gently stepping through the upper barrier. There is no need to seek it from others, just be happy and smile.' Jun was happy for him. Later, he lived in Hupao in Wulin. When he was dying, he said to the crowd: 'Literature and Buddhism are colors in the sky, names and forms, body and mind are smoke on the willow. Only life and death are the true great matter, diligently complete it without delay.' Everyone, how to complete it? After a long time, he said: 'I have no time to tell you today, listen to the sound of the pine wind and mountain stream.' After speaking, he passed away peacefully (The above two are successors of Tianjie Jun).

揚州素庵田居士

世為江都名族。以弟子員屢試不第。遂一意空宗。猛力參究。時何密庵太守。唱道東南。士為入室高弟。鉗錘久之。頓付心印。士乃手握竹篦。勘驗僧徒。四方來學。無不仰素庵為現在古佛。通國稱田大士而不名○示眾。近來篤志參禪者少。才提個話頭。便被昏散二魔纏縛。殊不知昏散與疑情。正相對治。信心重則疑情必重。疑情重則昏散自無○示眾。大海不宿死屍。虛空不著五色。火聚不藏蚊蚋。無住法中。不立迷悟。如今參禪的。將光影門頭。自相覆卻。入地獄如箭射○示眾。舉張九成居士謁善權清禪師。問曰。此事人人本具。個個圓成。是否。清曰。然。士曰。因甚某甲無個入處。清出袖中素珠示之。士俯仰無對。清復袖之曰。是汝底。拈取去。才涉思惟。即不是汝底。士悚然。一夕如側。究柏樹子話。忽聞蛙聲。即有契入。今日舉揚個事。汝諸參學人。切莫作談玄說妙會。亦莫作思維卜度會。到那及時及節去處。是然㘞地去也。且道時節一句。又作么道○僧參。問補陀路向什麼門出。士曰。上座。即今從什麼門入。僧曰。抑勒人作么。士曰。看腳下。僧抬頭進前三步。士曰。錯。僧便退後三步。士曰。且道是你錯。是我錯。僧曰。未舉已前。早知錯了也。士曰。正好吃棒在。

【現代漢語翻譯】現代漢語譯本揚州的素庵田居士（指在家修行的佛教信徒），世代是江都的望族。因為作為弟子參加科舉考試屢次不中，於是專心研究佛法，努力參禪。當時何密庵太守在東南地區弘揚佛法，田居士成為他的得意門生。經過長期的嚴格指導，何密庵將心法傳授給他。田居士於是手持竹篦（一種禪宗用具，用於警策或懲罰），考察僧徒的修行。四方來學習的人，無不仰慕素庵居士為當代的古佛。全國都稱他為田大士，而不直呼其名。開示大眾：近來真心實意參禪的人很少，才提起一個話頭（禪宗用語，指引發思考的問題），就被昏沉和散亂這兩個魔障纏繞。卻不知道昏沉和散亂，正是用來對治疑情的。信心越重，疑情必然越重；疑情越重，昏沉和散亂自然就沒有了。開示大眾：大海不容留死屍，虛空不沾染五色，火堆不藏匿蚊蚋。無住的佛法中，不設立迷和悟。如今參禪的人，將光影門頭（指虛幻不實的境界），互相覆蓋遮蔽，墮入地獄就像箭一樣快。開示大眾：舉張九成居士拜訪善權清禪師的例子。張九成問道：『這件事人人本自具足，個個圓滿成就，是這樣嗎？』清禪師說：『是的。』張九成說：『為什麼我沒有個入處（入門的途徑）呢？』清禪師從袖中拿出素珠（念珠）給他看。張九成抬頭低頭，無言以對。清禪師又將素珠收回袖中，說：『這是你的，拿去。』才涉及思惟，就不是你的了。張九成悚然警醒，一個晚上像側著身子一樣不安，研究柏樹子的話頭，忽然聽到蛙聲，就有所契入（領悟）。今天舉出這件事，你們這些參學的人，千萬不要當作談玄說妙來理解，也不要當作思維卜度來揣測。到那及時及節（關鍵時刻）的去處，就要突然地瞭然明白。那麼，時節一句，又該怎麼說呢？』有僧人蔘拜，問道：『去補陀山（觀音菩薩的道場）的路從哪個門出去？』田居士說：『上座（對僧人的尊稱），你現在是從哪個門進來的？』僧人說：『為什麼要強迫人呢？』田居士說：『看腳下。』僧人抬頭向前走了三步。田居士說：『錯了。』僧人便向後退了三步。田居士說：『你說是我錯了，還是你錯了？』僧人說：『沒舉出之前，早就知道錯了。』田居士說：『正好該吃棒子。』

【English Translation】 English version Layman Tian of Su'an in Yangzhou, His family was a renowned clan in Jiangdu. Because he repeatedly failed the imperial examinations as a student, he devoted himself to the Buddhist teachings and diligently practiced Chan (Zen) meditation. At that time, Prefect He Mi'an was propagating the Dharma in the southeast, and Layman Tian became his highly regarded disciple. After a long period of rigorous training, He Mi'an transmitted the mind-seal to him. Layman Tian then held a bamboo staff (a Chan implement used for admonishment or punishment) and examined the practice of monks. Those who came from all directions to learn admired Layman Su'an as a contemporary ancient Buddha. Throughout the country, he was known as Great Layman Tian, without addressing his personal name. He addressed the assembly: 'Recently, there are few who are truly determined to practice Chan meditation. As soon as a huatou (a topic for meditation) is raised, they are entangled by the two demons of drowsiness and distraction. They do not realize that drowsiness and distraction are precisely the antidotes to doubt. The stronger the faith, the stronger the doubt; the stronger the doubt, the drowsiness and distraction will naturally disappear.' He addressed the assembly: 'The great ocean does not harbor corpses, the empty sky does not attach to five colors, and a fire does not conceal mosquitoes. In the Dharma of non-abiding, there is no establishment of delusion or enlightenment. Those who practice Chan meditation today cover and obscure each other with the gateways of shadows (illusory realms), falling into hell as quickly as an arrow.' He addressed the assembly: 'To illustrate, Layman Zhang Jiucheng visited Chan Master Shanquan Qing and asked, "Is it true that this matter is inherent in everyone and perfectly complete in each individual?" Chan Master Qing replied, "It is so." Layman Zhang said, "Why do I have no entry point?" Chan Master Qing took out a string of plain beads from his sleeve and showed it to him. Layman Zhang looked up and down, speechless. Chan Master Qing then put the beads back into his sleeve and said, "This is yours, take it. As soon as thought is involved, it is no longer yours." Layman Zhang was startled and awakened, spending a restless night, like lying on his side. He investigated the huatou of the cypress tree, and suddenly hearing the sound of a frog, he had an insight. Today, I bring up this matter, all of you who are studying, do not treat it as mere philosophical discussion or subtle explanation, nor should you treat it as speculative conjecture. When the time and occasion arrive, you must suddenly understand clearly. So, how should the phrase 'the time and occasion' be expressed?' A monk came to pay respects and asked, 'Which gate leads to Mount Putuo (Avalokiteśvara's abode)?' Layman Tian said, 'Venerable monk, which gate did you enter from just now?' The monk said, 'Why force people?' Layman Tian said, 'Look at your feet.' The monk looked up and took three steps forward. Layman Tian said, 'Wrong.' The monk then took three steps backward. Layman Tian said, 'Tell me, is it my mistake or your mistake?' The monk said, 'Before it was even mentioned, I already knew I was wrong.' Layman Tian said, 'You deserve a beating.'

僧無語。士曰。若到諸方。分明舉似○僧誦經次。士問誦什麼經。僧云。法華。士云。法華經六萬字。那個字有眼。僧罔措。士便打○僧入門便拜。士喝快走。僧再拜。士云。你討甚麼碗。僧喝。士便掌○士居城之田家巷。以宅為庵。四方參扣之士。日擁座下。一日與眾禪人茶話。忽然擲盞合掌。別眾而逝(何太守嗣○法嗣和庵忠四明堪頤庵真共三人皆各演化一方而真公法裔最盛燈傳五世代出偉人嘉隆以前臨濟有揚州田大士一宗盛行大江南北云)。

曹洞宗

西京少室寶應還源福遇禪師

霍州靈石王氏子。依邑之兜率剃落。遍游講肆。雄辨如流。聞少室泰禪師道眼圓明。投依參究。泰曰。我舉拂子。你便向拂子上會。我才良久。你便向良久處會。如何透得本分事。師面熱汗下。一日聞泰上堂。舉切忌從他覓。迢迢與我疏語。師穎悟。即承印可。密付衣頌○僧問如何是祖師西來的的大意。師曰。風送泉聲來枕畔。月移花影到窗前。曰此猶是聲色門頭事。師咄曰。賣私鹽漢○問如何是誕生王子。師曰雖有尊貴分。不是尊貴人。曰如何是朝生王子。師曰。不同金榜貴。終是老朝臣。曰如何是末生王子。師曰。歷盡艱辛苦。方得覲堯天。曰如何是化生王子。師曰。與父無異體。權操閫外機。曰如何是內生王

【現代漢語翻譯】現代漢語譯本僧人無言以對。士人說：『你如果到各處去，要分明地說出這件事。』一位僧人正在誦經，士人問：『誦的是什麼經？』僧人說：『《法華經》。』士人說：『《法華經》六萬字，哪個字有眼睛？』僧人不知所措，士人便打了他。一位僧人入門便拜，士人喝道：『快走！』僧人再次拜，士人說：『你討什麼碗？』僧人喝道，士人便打了他。這位士人住在城裡的田家巷，把住宅當作庵，四方來參訪請教的人，每天都聚集在他的座下。一天，他與眾禪人茶話，忽然擲下茶盞，合掌，向眾人告別而逝。（何太守繼承了他的法嗣。法嗣和庵忠、四明堪、頤庵真共三人，都各自在一方弘揚佛法，而真公的法脈最為興盛，燈傳五世代，出了偉人。嘉靖（1522年）隆慶（1566年）以前，臨濟宗有揚州田大士一宗，盛行於大江南北。）

曹洞宗

西京少室寶應還源福遇禪師

霍州靈石王氏之子，在縣裡的兜率寺剃度出家，廣泛遊歷各處講經場所，辯才無礙。聽說少室山的泰禪師道眼圓明，便前去依止參究。泰禪師說：『我舉起拂子，你就向拂子上會；我稍微停頓，你就向停頓處會。如何才能透得本分事？』福遇禪師面紅耳赤，汗流浹背。一天，聽到泰禪師上堂說法，舉出『切忌從他覓，迢迢與我疏』這句話，福遇禪師豁然開悟，隨即得到泰禪師的印可，秘密地傳授了衣缽和頌偈。有僧人問：『如何是祖師西來（Bodhidharma's arrival from the West）的大意？』福遇禪師說：『風送泉聲來枕畔，月移花影到窗前。』僧人說：『這仍然是聲色門頭事。』福遇禪師呵斥道：『賣私鹽的漢子！』有人問：『如何是誕生王子？』福遇禪師說：『雖有尊貴分，不是尊貴人。』僧人說：『如何是朝生王子？』福遇禪師說：『不同金榜貴，終是老朝臣。』僧人說：『如何是末生王子？』福遇禪師說：『歷盡艱辛苦，方得覲堯天。』僧人說：『如何是化生王子？』福遇禪師說：『與父無異體，權操閫外機。』僧人說：『如何是內生王』

【English Translation】 English version The monk was speechless. The scholar said, 'If you go to various places, you must clearly explain this matter.' A monk was reciting scriptures, and the scholar asked, 'What scripture are you reciting?' The monk said, 'The Lotus Sutra.' The scholar said, 'The Lotus Sutra has 60,000 words. Which word has eyes?' The monk was at a loss, and the scholar struck him. A monk entered and bowed, and the scholar shouted, 'Leave quickly!' The monk bowed again, and the scholar said, 'What bowl are you begging for?' The monk shouted, and the scholar slapped him. This scholar lived in Tianjia Lane in the city, using his residence as a hermitage. Scholars from all directions came to visit and seek guidance, gathering under his seat every day. One day, he was having tea with a group of Chan practitioners when he suddenly threw down his teacup, put his palms together, and bid farewell to everyone before passing away. (Prefect He inherited his Dharma lineage. Dharma heirs He'an Zhong, Siming Kan, and Yi'an Zhen, all three propagated the Dharma in their respective areas, with Zhen Gong's lineage being the most prosperous, passing down the lamp for five generations and producing great figures. Before the Jiajing (1522) and Longqing (1566) periods, the Linji school had the Yangzhou Tian Dashi lineage, which was prevalent throughout the north and south of the Yangtze River.)

Caodong School

Zen Master Fuyu Huanyuan of Bao'ying Temple, Shaoshi, Western Capital

A son of the Wang family of Lingshi, Huozhou, he was tonsured at Doushuai Temple in the county, and widely traveled to various lecture halls, with eloquence like a flowing river. Hearing that Zen Master Tai of Shaoshi had perfect clarity of the Dharma eye, he went to rely on him for study. Zen Master Tai said, 'When I raise the whisk, you immediately understand it in relation to the whisk; when I pause for a moment, you immediately understand it in relation to the pause. How can you penetrate the fundamental matter?' Fuyu's face turned red and he was covered in sweat. One day, hearing Zen Master Tai give a Dharma talk, citing the phrase 'Be sure not to seek it from others; the further you seek, the more distant you become from me,' Fuyu suddenly awakened and was immediately approved by Zen Master Tai, who secretly transmitted the robe and verse. A monk asked, 'What is the great meaning of Bodhidharma's arrival from the West (Zushi Xilai)?' Fuyu said, 'The wind sends the sound of the spring to my pillow, the moon moves the shadow of the flowers to my window.' The monk said, 'This is still a matter of sense objects.' Fuyu scolded, 'You salt smuggler!' Someone asked, 'What is a newly born prince?' Fuyu said, 'Although he has a noble status, he is not a noble person.' The monk said, 'What is a prince born in the morning?' Fuyu said, 'Different from the honor of being on the golden list, he is still an old courtier.' The monk said, 'What is a prince born at the end?' Fuyu said, 'Having experienced all kinds of hardships, he can finally have an audience with Emperor Yao.' The monk said, 'What is a prince born by transformation?' Fuyu said, 'Having no different body from his father, he has the authority to wield power outside the palace.' The monk said, 'What is an internally born king?'

子。師曰。長在深宮內。咫尺面龍顏。曰向上一路。又且如何。師曰。沒絃琴有韻。人天那得聞○仁宗皇慶癸丑十月。師無疾而化。門人奉全身塔于少室祖塋(少室泰嗣)。

濟南靈巖秋江潔禪師

僧雪軒成參。師問何處來。成曰。青州來。師曰。帶得青州布衫來么。成曰。呈似和尚了也。師曰。三十棒且待來時。成拂袖出。師曰。此子得證悟矣。俾參堂去○一日成遽造丈室。師望而喜曰。金鎖玄關。打開了也。成曰。千年桃核里。覓甚舊時仁。師囑曰。是汝本有之事。善自護持。他日能弘吾道者。必汝也(少室泰嗣已上二人)。

西京寶應月巖永達禪師

汾州劉氏子。祝髮于州之天寧。每以出生死為䇿勵。南詢參扣。聞靈巖肅和尚法雷遠震。乃往依侍。肅一見器重。親炙積久。遂入閫奧。乃曰。發語由師。行之在己。遂之泰安閉關。道俗堅請。不得已而起住寶應。上堂。鹿門老人道。盡大地是學人一卷經。盡乾坤是學人一隻眼。以如是眼。看如是經。千萬億劫。無有間斷。后萬松老直得計窮力盡。道個看不易。諸人還看讀得么。須知這一卷經。阿誰不具。這一隻眼。誰人不圓。要長則十萬億劫難盡。要短則一剎那頃便周。寶應今日不惜眉毛。為諸人拈出。乃彈指一下曰。看讀了也。諸人切

【現代漢語翻譯】子。師父說：『長久待在深深的宮廷內，離皇帝的面容非常近。』（學僧）問：『向上的一條路，又該如何走呢？』師父說：『沒有琴絃的琴卻有韻味，凡人和天人怎麼能聽得到呢？』仁宗皇慶癸丑年（1333年）十月，師父沒有疾病就圓寂了。弟子們將他的全身舍利塔安放在少室祖塋（少室泰嗣）。

濟南靈巖秋江潔禪師

僧人雪軒成來參拜。禪師問：『從哪裡來？』成回答：『從青州來。』禪師說：『帶了青州的布衫來嗎？』成回答：『已經呈給和尚您了。』禪師說：『三十棒且等著下次來的時候再打。』成拂袖而去。禪師說：『這人已經證悟了。』讓他去參堂。（禪師）有一天突然來到丈室，禪師望見他很高興地說：『金鎖玄關，打開了啊。』成說：『在千年的桃核里，尋找什麼舊時的仁義呢？』禪師囑咐說：『這是你本來就有的事情，好好守護保持。將來能夠弘揚我的道的，必定是你啊。』（少室泰嗣以上二人）。

西京寶應月巖永達禪師

是汾州劉家的兒子。在汾州的天寧寺剃度出家。常常以了脫生死作為策勵。向南參訪求教。聽說靈巖肅和尚的法雷遠震，於是前去依止侍奉。肅和尚一見就非常器重他。親近教誨很久，於是進入了精髓奧妙之處。於是說：『發語在於師父，實行在於自己。』於是前往泰安閉關。道士和俗人堅決請求他出關，不得已而開始住持寶應寺。上堂說法：鹿門老人說：『整個大地是學人的一卷經，整個乾坤是學人的一隻眼。用這樣的眼睛，看這樣的經，千萬億劫，沒有間斷。』後來萬松老也只得計窮力盡，說一句『看不易』。各位，你們能看能讀嗎？要知道這一卷經，誰不具備？這一隻眼，誰人不圓滿？要說長，十萬億劫也說不完；要說短，一剎那頃就周遍。寶應寺今天不惜眉毛，為各位拈出來。』於是彈指一下說：『看讀完了。』各位切記。

【English Translation】 Zi. The master said, 'Long residing in the deep palace, face to face with the Emperor.' (The monk) asked, 'What about the upward path?' The master said, 'The stringless zither has its own melody, how can humans and devas hear it?' In the tenth month of the Gui Chou year of the Huangqing era of Emperor Renzong (1333), the master passed away without illness. Disciples enshrined his whole-body relic stupa at the ancestral graveyard of Shaoshi (Shaoshi Taisi).

Zen Master Qiujiang Jie of Lingyan Temple in Jinan

The monk Xuexuan Cheng came to pay respects. The master asked, 'Where do you come from?' Cheng replied, 'From Qingzhou.' The master said, 'Did you bring the cloth robe of Qingzhou?' Cheng replied, 'I have already presented it to the venerable master.' The master said, 'Thirty blows of the staff will wait until next time.' Cheng flicked his sleeves and left. The master said, 'This person has attained enlightenment.' He was sent to the meditation hall. One day, Cheng suddenly came to the abbot's room. The master was pleased to see him and said, 'The golden lock and mysterious pass have been opened.' Cheng said, 'In the thousand-year-old peach pit, what old benevolence are you seeking?' The master instructed, 'This is something you inherently possess, cherish and maintain it well. In the future, the one who can propagate my Dao will surely be you.' (The above two are from Shaoshi Taisi).

Zen Master Yueyan Yongda of Bao'ying Temple in Xijing

He was a son of the Liu family in Fenzhou. He shaved his head and became a monk at Tianning Temple in Fenzhou. He always took liberation from birth and death as his encouragement. He sought instruction in the south. Hearing that the Dharma thunder of Venerable Su of Lingyan Temple resounded far and wide, he went to rely on and serve him. Venerable Su valued him greatly at first sight. After a long period of close instruction, he entered the essence and mysteries. Then he said, 'Speaking depends on the master, practice depends on oneself.' Thereupon he went to Tai'an to enter seclusion. Daoists and laypeople earnestly requested him to leave seclusion, and he had no choice but to begin residing at Bao'ying Temple. In his Dharma talk, the old man of Lument said, 'The entire earth is a scroll of scripture for the student, the entire universe is the student's one eye. With such an eye, looking at such a scripture, for countless eons, there is no interruption.' Later, the old man Wansong could only say, exhausted and at his wit's end, 'Seeing is not easy.' Everyone, can you see and read it? You must know that this scroll of scripture, who does not possess it? This one eye, who is not complete? To say it is long, ten trillion eons cannot exhaust it; to say it is short, it is complete in an instant. Today, Bao'ying Temple does not spare its eyebrows, and presents it to everyone.' Then he snapped his fingers and said, 'It is seen and read.' Everyone, remember this well.

莫錯過。良久。擊拂子曰。自是不歸歸便得。五湖煙景有誰爭乃擲拂子下座(足庵肅嗣)。

封龍古巖普就禪師

滹陽劉氏子。參靈巖肅和尚。肅以本分鉗錘。重加煅煉。付以大法。封龍堅請出世。師勉受焉○僧問如何是類墮。師曰。不是披毛帶角底。曰如何是隨墮。師曰。不是聞聲見色底。曰如何是尊貴墮。師曰。不是斷聲色底。曰恁么則如何名墮。師曰雁過長空。影沈寒水。曰古人道。三墮是了事人病。既是了事人。如何有病。師曰。祇爲了事。曰此病何時得愈。師曰。直待無身。此病即除。因示頌曰。重重金鎖早敲開。三處悠然獨往來。雁過長空無繫著。影沈寒水任渠猜○后歸隱靈棲。未幾示寂。大德六年。賜妙嚴弘法大禪師之號。塔于封龍之陽(足庵肅嗣已上二人)。

續指月錄卷十卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十一

六祖下二十七世

臨濟宗

杭州東明虛白慧旵禪師

族王氏。祖貫湖廣。父為丹陽稅課副使。遂家焉。幼穎悟。不類常兒。年十四。往從妙覺湛然受業。一日作務次。然問汝在此作什麼。師曰。切蘿蔔。然曰。你只會切蘿蔔。師曰。也會殺人。然引頸。師曰。降將不斬。然異之。會然遷撫之疏山。師

【現代漢語翻譯】現代漢語譯本：不要錯過。停頓良久。拿起拂塵敲了一下說：『如果自己不迴歸本源，迴歸就變得困難。這五湖的煙波美景，有誰能與你爭奪呢？』說完，扔下拂塵，走下座位（足庵肅嗣評）。

封龍古巖普就禪師

是滹陽劉氏的兒子，參拜靈巖肅和尚。肅和尚用他本有的鉗錘功夫，對他進行反覆錘鍊，然後把大法傳授給他。封龍寺多次懇請他出世弘法，普就禪師勉強答應了。有僧人問：『什麼是類墮？』禪師說：『不是那些披著毛、帶著角的。』僧人問：『什麼是隨墮？』禪師說：『不是那些聽到聲音、看到顏色的。』僧人問：『什麼是尊貴墮？』禪師說：『不是那些斷絕聲音和顏色的。』僧人問：『既然這樣，那叫什麼墮呢？』禪師說：『雁飛過長空，影子沉入寒水。』僧人說：『古人說，三墮是了事人（指開悟的人）的病，既然是了事人，怎麼會有病呢？』禪師說：『正因爲了事。』僧人問：『這病什麼時候能好？』禪師說：『等到沒有身體的時候，這病自然就除了。』於是作偈頌說：『重重金鎖早就敲開了，三個地方悠然自在地來往。雁飛過長空，沒有牽掛，影子沉入寒水，任憑他人猜測。』後來歸隱靈棲，不久就圓寂了。大德六年（1302年），朝廷賜予他『妙嚴弘法大禪師』的稱號，塔建在封龍山的南面（足庵肅嗣以上二人評）。

《續指月錄》卷十卍新續藏第 84 冊 No. 1579 《續指月錄》

《續指月錄》卷十一

六祖下二十七世

臨濟宗

杭州東明虛白慧旵禪師

俗家姓王，祖籍湖廣。父親擔任丹陽稅課副使，於是就在那裡安家。慧旵禪師從小就聰明穎悟，與一般的孩子不一樣。十四歲時，前往妙覺湛然處出家。一天，在幹活的時候，湛然問他：『你在這裡做什麼？』慧旵禪師說：『切蘿蔔。』湛然說：『你只會切蘿蔔嗎？』慧旵禪師說：『也會殺人。』湛然伸出脖子，慧旵禪師說：『投降的將領不殺。』湛然對他感到驚奇。後來湛然調到撫州的疏山，慧旵禪師

English version: Don't miss it. After a long pause, he struck the whisk and said, 'If you don't return to the origin yourself, it becomes difficult to return. Who can compete with you for the misty scenery of these Five Lakes?' After speaking, he threw down the whisk and stepped down from the seat (commented by Zu'an Su Si).

Chan Master Pujiu of Fenglong Ancient Cliff

He was the son of the Liu family of Huyang, and he visited the Venerable Su of Lingyan Monastery. Venerable Su used his inherent tongs and hammer skills to repeatedly refine him, and then passed on the great Dharma to him. Fenglong Temple repeatedly requested him to come out and propagate the Dharma, and Chan Master Pujiu reluctantly agreed. A monk asked, 'What is category-fall (lei duo)?' The Chan Master said, 'It's not those covered in fur and wearing horns.' The monk asked, 'What is following-fall (sui duo)?' The Chan Master said, 'It's not those who hear sounds and see colors.' The monk asked, 'What is noble-fall (zun gui duo)?' The Chan Master said, 'It's not those who cut off sounds and colors.' The monk asked, 'If that's the case, what is it called fall?' The Chan Master said, 'The wild goose flies across the long sky, and its shadow sinks into the cold water.' The monk said, 'The ancients said that the three falls are the illness of a person who has completed their affairs (referring to an enlightened person). Since they are people who have completed their affairs, how can they have illness?' The Chan Master said, 'Precisely because of completing affairs.' The monk asked, 'When can this illness be cured?' The Chan Master said, 'When there is no body, this illness will naturally be eliminated.' So he composed a verse saying: 'The heavy golden locks have long been knocked open, freely coming and going in three places. The wild goose flies across the long sky without attachment, its shadow sinks into the cold water, let others guess.' Later, he retired to Lingshi, and soon after, he passed away. In the sixth year of the Dade era (1302 AD), the court bestowed upon him the title of 'Great Chan Master Miaoyan Hongfa', and his pagoda was built on the south side of Fenglong Mountain (commented by Zu'an Su Si above).

Continuation of the Record of Pointing at the Moon, Volume 10 卍 New Continuation Collection, Volume 84, No. 1579, Continuation of the Record of Pointing at the Moon

Continuation of the Record of Pointing at the Moon, Volume 11

Twenty-seventh Generation after the Sixth Patriarch

Linji School

Chan Master Xubai Huichan of Dongming, Hangzhou

His secular surname was Wang, and his ancestral home was Huguang. His father served as the deputy envoy for tax collection in Danyang, so they settled there. Chan Master Huichan was intelligent and insightful from a young age, unlike ordinary children. At the age of fourteen, he went to Miaojue Zhanran to become a monk. One day, while working, Zhanran asked him, 'What are you doing here?' Chan Master Huichan said, 'Cutting radishes.' Zhanran said, 'Can you only cut radishes?' Chan Master Huichan said, 'I can also kill people.' Zhanran stretched out his neck, and Chan Master Huichan said, 'Surrendered generals are not killed.' Zhanran was amazed by him. Later, Zhanran was transferred to Shushan in Fuzhou, and Chan Master Huichan

【English Translation】 English version: Don't miss it. After a long pause, he struck the whisk and said, 'If you don't return to the origin yourself, it becomes difficult to return. Who can compete with you for the misty scenery of these Five Lakes?' After speaking, he threw down the whisk and stepped down from the seat (commented by Zu'an Su Si).

Chan Master Pujiu of Fenglong Ancient Cliff

He was the son of the Liu family of Huyang, and he visited the Venerable Su of Lingyan Monastery. Venerable Su used his inherent tongs and hammer skills to repeatedly refine him, and then passed on the great Dharma to him. Fenglong Temple repeatedly requested him to come out and propagate the Dharma, and Chan Master Pujiu reluctantly agreed. A monk asked, 'What is category-fall (lei duo)?' The Chan Master said, 'It's not those covered in fur and wearing horns.' The monk asked, 'What is following-fall (sui duo)?' The Chan Master said, 'It's not those who hear sounds and see colors.' The monk asked, 'What is noble-fall (zun gui duo)?' The Chan Master said, 'It's not those who cut off sounds and colors.' The monk asked, 'If that's the case, what is it called fall?' The Chan Master said, 'The wild goose flies across the long sky, and its shadow sinks into the cold water.' The monk said, 'The ancients said that the three falls are the illness of a person who has completed their affairs (referring to an enlightened person). Since they are people who have completed their affairs, how can they have illness?' The Chan Master said, 'Precisely because of completing affairs.' The monk asked, 'When can this illness be cured?' The Chan Master said, 'When there is no body, this illness will naturally be eliminated.' So he composed a verse saying: 'The heavy golden locks have long been knocked open, freely coming and going in three places. The wild goose flies across the long sky without attachment, its shadow sinks into the cold water, let others guess.' Later, he retired to Lingshi, and soon after, he passed away. In the sixth year of the Dade era (1302 AD), the court bestowed upon him the title of 'Great Chan Master Miaoyan Hongfa', and his pagoda was built on the south side of Fenglong Mountain (commented by Zu'an Su Si above).

Continuation of the Record of Pointing at the Moon, Volume 10 卍 New Continuation Collection, Volume 84, No. 1579, Continuation of the Record of Pointing at the Moon

Continuation of the Record of Pointing at the Moon, Volume 11

Twenty-seventh Generation after the Sixth Patriarch

Linji School

Chan Master Xubai Huichan of Dongming, Hangzhou

His secular surname was Wang, and his ancestral home was Huguang. His father served as the deputy envoy for tax collection in Danyang, so they settled there. Chan Master Huichan was intelligent and insightful from a young age, unlike ordinary children. At the age of fourteen, he went to Miaojue Zhanran to become a monk. One day, while working, Zhanran asked him, 'What are you doing here?' Chan Master Huichan said, 'Cutting radishes.' Zhanran said, 'Can you only cut radishes?' Chan Master Huichan said, 'I can also kill people.' Zhanran stretched out his neck, and Chan Master Huichan said, 'Surrendered generals are not killed.' Zhanran was amazed by him. Later, Zhanran was transferred to Shushan in Fuzhou, and Chan Master Huichan

聞唯庵唱道松隱。將往叩其心印。至一小庵。自誓曰。我今若不徹證。決不復回。遂禪定六日。方出定。舉首睹松。豁然有省。自此晝夜危坐。端如鐵幢。故諸方號之為旵鐵脊。后抵姑蘇鄧尉。謁果林首座。座指令參寶藏持和尚。發憤咨參。寢食俱廢。一夕驀然徹證。述偈曰。一拳打破大虛空。百億須彌不露蹤。借問箇中誰是主。扶桑涌出一輪紅。持笑曰。然雖如是。也須善自護持。時節若至。其理自彰。師受囑辭去。于天目之平山堂。結侶坐千日長期。期滿至昭慶受具○一日至安溪古道山。見峰巒秀拔。遂有終焉之志。一住三十載。影不出山。道風遠播。宿衲爭趨座下。拓基營繕。成大精藍。宣德乙卯。賜額東明禪寺。覆命度僧。以奉香火。檀施委積。師復損余貲。往修凈慈大殿○正統六年辛酉。六月二十七日。忽集眾敘謝訣別。眾請偈。師曰。一大藏教無人看著。爭用得者幾句閑言語。至二十九日辰時。跏趺而逝。茶毗舍利無數。塔于東塢(寶藏持嗣)。

建寧天界雪骨會中禪師

僧參次。師問從何處來。僧曰。逼塞虛空。都無來去。師曰。既無來去。阿誰拖皮袋到者里。僧曰。內外俱空。皮袋何有。師曰。如何是祖師西來意。曰西來豈有意耶。師曰。臘月三十日到來。向何處安身立命。曰信腳踏翻

【現代漢語翻譯】現代漢語譯本：聽說唯庵禪師讚揚道松隱禪師，（唯庵禪師）打算去拜訪他以求得心印（以心印心，不立文字，直指人心，見性成佛的禪宗傳法方式）。（唯庵禪師）到達一個小庵，發誓說：『我如果不能徹底證悟，決不返回。』於是禪定六日，才出定。抬頭看見松樹，忽然有所領悟。從此晝夜端正危坐，像鐵柱一樣。所以各處都稱他為旵鐵脊（道松隱禪師的稱號）。後來（唯庵禪師）到達姑蘇鄧尉，拜見果林首座。果林首座命令他參拜寶藏持和尚。他發憤請教參禪，廢寢忘食。一天晚上忽然徹底證悟，作偈說：『一拳打破大虛空，百億須彌（佛教宇宙觀中的山名）不露蹤。借問箇中誰是主，扶桑（神話中的樹木，也指代東方）涌出一輪紅。』寶藏持和尚笑著說：『雖然如此，也必須好好守護保持。時機如果到來，其道理自然彰顯。』（唯庵禪師）接受囑託告辭離去，在天目的平山堂，與同伴結伴坐禪千日。期滿後到昭慶寺受具足戒。一天，（唯庵禪師）到安溪古道山，見山峰秀麗挺拔，於是有了在此終老的想法。一住就是三十年，身影不出山。道風遠播，僧人爭相前往座下。擴建地基，建成大精藍（大的寺廟）。宣德乙卯年（1435年），朝廷賜額東明禪寺，並命令度化僧人，以奉養香火。檀越（施主）的佈施堆積如山，（唯庵禪師）又拿出剩餘的錢財，前往修繕凈慈大殿。正統六年辛酉年（1441年）六月二十七日，（唯庵禪師）忽然召集眾人敘謝告別。眾人請求他留下偈語。禪師說：『一大藏教無人看著，爭用得者幾句閑言語。』到二十九日辰時，跏趺坐化而逝。荼毗（火葬）后得到無數舍利，建塔于東塢（寶藏持嗣）。

建寧天界雪骨會中禪師有僧人蔘拜時，禪師問：『從何處來？』僧人說：『充滿虛空，都沒有來去。』禪師說：『既然沒有來去，是誰拖著皮袋到這裡？』僧人說：『內外皆空，哪裡有什麼皮袋？』禪師說：『如何是祖師西來意（達摩祖師從西土來到東土的真正用意）？』僧人說：『西來哪裡有什麼用意呢？』禪師說：『臘月三十日到來，向何處安身立命？』僧人說：『信腳踏翻（隨心所欲）。』

【English Translation】 English version: Hearing that Chan Master Wei'an praised Dao Songyin, (Chan Master Wei'an) intended to visit him to seek the mind-seal (a Chan method of transmission that emphasizes direct understanding without relying on words). (Chan Master Wei'an) arrived at a small hermitage and vowed: 'If I do not thoroughly realize enlightenment, I will never return.' Thereupon, he entered meditation for six days before emerging. He looked up and saw a pine tree, and suddenly had an awakening. From then on, he sat upright day and night, as firm as an iron pillar. Therefore, he was known everywhere as Chan Iron-Spine (Dao Songyin's title). Later, (Chan Master Wei'an) arrived at Dengwei in Gusu and visited Chief Seat Guolin. Chief Seat Guolin ordered him to consult with Monk Baozangchi. He devoted himself to seeking guidance in Chan, neglecting sleep and meals. One night, he suddenly had a thorough realization and composed a verse: 'One punch shatters the great void, a hundred billion Sumeru (name of a mountain in Buddhist cosmology) leave no trace. May I ask who is the master within, a red sun emerges from Fusang (mythical tree, also refers to the East).' Chan Master Baozangchi smiled and said: 'Although it is so, you must also take good care and maintain it. When the time comes, the principle will naturally manifest.' (Chan Master Wei'an) accepted the instructions and took his leave. At Pingshan Hall in Tianmu, he and his companions sat in meditation for a thousand days. After the period was over, he went to Zhaoqing Temple to receive the full precepts. One day, (Chan Master Wei'an) went to Gudao Mountain in Anxi and saw the beautiful and towering peaks, and then he had the idea of spending his life here. He stayed for thirty years, never leaving the mountain. His reputation spread far and wide, and monks flocked to his seat. He expanded the foundation and built a large monastery. In the year of Yimao in the Xuande reign (1435), the court bestowed the name Dongming Chan Temple and ordered the ordination of monks to maintain the incense offerings. The donations from patrons piled up like mountains, and (Chan Master Wei'an) also took out the remaining money to repair the Great Hall of Jingci Temple. On the twenty-seventh day of the sixth month in the year Xinyou of the Zhengtong reign (1441), (Chan Master Wei'an) suddenly gathered the crowd to express his gratitude and bid farewell. The crowd requested him to leave a verse. The Chan Master said: 'No one looks at the great Tripitaka, how many idle words can be used?' On the twenty-ninth day at the hour of Chen (morning), he passed away in the lotus position. After cremation, countless relics were obtained, and a pagoda was built in Dongwu (succession of Baozangchi).

Chan Master Xuegu Huizhong of Tianjie in Jianning When a monk came to pay respects, the Chan Master asked: 'Where do you come from?' The monk said: 'Filling the void, there is no coming or going.' The Chan Master said: 'Since there is no coming or going, who is dragging the skin bag here?' The monk said: 'Inside and outside are empty, where is there a skin bag?' The Chan Master said: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming from the West to the East)?' The monk said: 'Is there any intention in coming from the West?' The Chan Master said: 'When the thirtieth day of the twelfth month arrives, where will you settle down?' The monk said: 'Trusting the feet to overturn (doing as one pleases).'

。乾坤獨露。師乃示以偈曰。的是金毛親出窟。法輪掉轉入廛來。一聲驀地遙空吼。野犴聞之腦裂開(福田來嗣)。

金陵大岡月溪澄禪師

參東普無際悟和尚有省。悟臨寂有付法偈曰。我無法可付。汝無心可受。無付無受心。何人不成就○師繼席東普。有僧本善。向師求證。師曰。佛法不是鮮魚怕爛卻那。日惟東敲西擊。暗垂勘驗而已。善一日侍師園中坐次。師曰。你向來看甚麼話頭。善曰。無字。師曰。如何是無字。善曰。如今看來。恰似口金剛王寶劍。師曰。如何是金剛王寶劍。善曰。寒光𦦨𦦨。耀古騰今。師曰。還我劍來。善曰。擬動則犯他鋒铓。師曰。橫按當軒時如何。善曰。佛來也殺。祖來也殺。師曰。老僧來聻。善曰。亦不相饒。師曰。殺后如何。善曰。且喜天下太平。師曰。畢竟如何是無字意。善曰。贓賊分明。師曰。賊即且置。還我贓來。善曰。六六三十六。師曰。未在更道。善曰。夜短睡不足。日長饑有餘。師曰。牛過窗欞。頭角四蹄都過了。因甚尾巴過不得。善曰。了無一法當情。瞥爾通身露地。師曰。你即今向甚麼處安身立命。善曰。何處不稱尊(無際悟嗣)。

舒州投子楚山幻叟荊璧紹琦禪師

蜀之唐安雷氏子。年九歲。從玄極通受業。首參無際。一日聞板聲有

{ "translations": [ "現代漢語譯本：\n乾坤獨露。（指整個宇宙完全顯露）。\n師父於是用偈語開示說：『的（dì）是金毛親出窟，法輪掉轉入廛（chán）來。一聲驀（mò）地遙空吼，野犴（hān）聞之腦裂開。』（福田來嗣）。\n\n金陵大岡月溪澄禪師\n\n參訪東普無際悟和尚，有所領悟。悟禪師臨終時有付法偈說：『我無法可付，汝無心可受。無付無受心，何人不成就？』禪師繼承東普的席位。有僧人本善，向禪師求證。禪師說：『佛法不是鮮魚，怕它爛掉嗎？』禪師每天只是東敲西擊，暗中進行勘驗而已。本善一日侍奉禪師在園中坐著，禪師問：『你向來看什麼話頭？』本善說：『無字。』禪師問：『如何是無字？』本善說：『如今看來，恰似口金剛王寶劍。』禪師問：『如何是金剛王寶劍？』本善說：『寒光𦦨𦦨，耀古騰今。』禪師說：『還我劍來。』本善說：『擬動則犯他鋒铓（máng）。』禪師說：『橫按當軒時如何？』本善說：『佛來也殺，祖來也殺。』禪師說：『老僧來聻（nǐ）？』本善說：『亦不相饒。』禪師說：『殺后如何？』本善說：『且喜天下太平。』禪師說：『畢竟如何是無字意？』本善說：『贓賊分明。』禪師說：『賊即且置，還我贓來。』本善說：『六六三十六。』禪師說：『未在更道。』本善說：『夜短睡不足，日長饑有餘。』禪師說：『牛過窗欞，頭角四蹄都過了，因甚尾巴過不得？』本善說：『了無一法當情，瞥爾通身露地。』禪師說：『你即今向甚麼處安身立命？』本善說：『何處不稱尊。』（無際悟嗣）。\n\n舒州投子楚山幻叟荊璧紹琦禪師\n\n是四川唐安雷氏之子，九歲時，跟隨玄極通受業。最初參訪無際禪師。一日聽到打板的聲音，有所領悟。" ], "english_translations": [ "English version:\n'The universe is uniquely revealed.' (Referring to the complete manifestation of the entire cosmos).\nThe master then instructed with a verse: 'Indeed, the golden-haired lion personally emerges from its den, the Dharma wheel turns and enters the marketplace. A sudden roar echoes in the distant sky, causing the jackals to hear it and their brains to burst open.' (Successor of Futian).\n\nChan Master Yuexi Cheng of Dagang, Jinling\n\nHe visited the Venerable Wuji Wu of Dongpu and had an awakening. When Chan Master Wu was near death, he had a verse for Dharma transmission, saying: 'I have no Dharma to transmit, you have no mind to receive. Without transmission and without reception, who cannot achieve?' The Chan master succeeded to the seat of Dongpu. There was a monk named Benshan who sought verification from the master. The master said, 'Is the Buddha-dharma like fresh fish, afraid of rotting?' The master only knocked east and struck west daily, secretly conducting examinations. One day, Benshan was attending the master while sitting in the garden, and the master asked, 'What topic have you been contemplating?' Benshan said, 'The word \'Wu\' (無, meaning \'no\').' The master asked, 'What is the meaning of \'Wu\'?' Benshan said, 'Now it seems like the Vajra King's precious sword.' The master asked, 'What is the Vajra King's precious sword?' Benshan said, 'The cold light gleams, illuminating the past and present.' The master said, 'Return the sword to me.' Benshan said, 'To move it is to offend its sharp edge.' The master said, 'What about when it is held horizontally across the doorway?' Benshan said, 'I would kill even the Buddha if he came, and I would kill even the Patriarch if he came.' The master said, 'What about when the old monk comes?' Benshan said, 'I would not spare him either.' The master said, 'What happens after killing?' Benshan said, 'I rejoice that the world is at peace.' The master said, 'Ultimately, what is the meaning of the word \'Wu\'?' Benshan said, 'The stolen goods and the thief are clearly distinguished.' The master said, 'The thief can be put aside for now, return the stolen goods to me.' Benshan said, 'Six times six is thirty-six.' The master said, 'Not yet, say more.' Benshan said, 'The night is short, and there is not enough sleep; the day is long, and there is too much hunger.' The master said, 'The ox has passed through the window, its head, horns, and four hooves have all passed, why can't the tail pass?' Benshan said, 'There is not a single dharma that corresponds to the feeling, suddenly the whole body is exposed.' The master said, 'Where do you establish yourself now?' Benshan said, 'Where is there no honor?' (Successor of Wuji Wu).\n\nChan Master Shaqi, named Chushan Huansou Jingbi of Touzi, Shuzhou\n\nHe was the son of the Lei family of Tang'an, Sichuan. At the age of nine, he followed Xuanji Tong to receive instruction. He first visited Chan Master Wuji. One day, upon hearing the sound of the board, he had an awakening." ] }

省。復遍叩月溪海舟諸老。咸稱賞之○正統六年再參無際。際問數年以來。在什麼處住。師曰。廓然無定。際曰。有何所得。師曰。本自無失。何得之有。際曰。者是學得來底。師曰。一法不有。學自何來。際曰。莫落空耶。師曰。我尚非我。誰落誰空。際曰。畢竟是作么生。師曰。水落石出。雨霽云收。際曰。莫亂道。只如佛祖來。也不許。縱爾橫吞藏海。現百千神通。到者里更是不許。師曰。和尚雖則把住要津。其柰勞神不少。際拍膝一下。師便喝。際曰。克家須是破家兒。恁么幹蠱也省力。師掩耳而出。至晚復召師詰曰。汝將平昔次第發明處說來看。師從實具對。際曰。還我無字義來。師呈偈曰。者僧問處偏多事。趙老何曾涉所思。信口一言都吐露。翻成特地使人疑。際曰。如何是汝不疑處。師曰。青山綠水。燕語鶯啼。歷歷分明。更疑何事。際曰。未在更道。師曰。頭頂虛空。腳踏實地。際乃鳴鐘集眾。𢌿以袈裟拂子○后出世天柱。僧問如何是天柱境。師曰。澗闊云歸晚。山高日出遲曰如何是境中人。師曰。額下眉遮眼。腮邊耳搭肩。曰如何是天柱家風。師曰。云甑炊松粉。冰鐺煮月團。曰如何是祖師西來意。師曰。海神撒出夜明珠。曰學人不會。師曰。文殊失卻玻璃盞。問如何是佛。師曰。生鐵秤錘。曰如

何是法。師曰。石頭土塊。曰如何是僧。師曰。黑漆拄杖○景泰五年遷投子。上堂。僧問遠離皖山。來據投子。海眾臨筵。請師祝聖。師曰。鼎內長生篆。峰頭不老松。曰祝聖已蒙師的旨。投子家風事若何。師曰。提瓶穿市過。不過賣油翁。曰只如祖師道。不許夜行。投明須到。還端的也無。師曰。雖然眼裡有筋。爭柰舌頭無骨。曰趙州道我早猴白。渠更猴黑。意作么生。師曰。不因弓矢盡。未肯豎降旗。問和尚今日昇座說法。未審有何祥瑞。師曰。麒麟步驟丹青外。優缽華開烈𦦨中。曰如何是祖師西來意。師曰。雪消山頂露。風過樹頭搖。問寶劍未出匣時如何。師曰。神號鬼哭。曰出匣后如何。師曰。佛祖吞聲。曰出與未出時如何。師曰。無𩯭鎖子兩頭搖。僧提起坐具。師便喝。僧擬議。師便打。乃曰。毒蛇頭上揩癢。猛虎口裡橫身。也須是恁般人始得。適來者僧。大似一員戰將。敢來者里奪鼓攙旗。惜乎龍頭蛇尾。死在棒下。若解轉身活路。自然不犯鋒铓。所以道。弄蛇須是弄蛇手。不會弄蛇蛇咬殺○舉法燈示眾。山僧本欲深藏巖穴。隱遁過時。蓋為清涼老人有未了公案。不免出來為渠了卻。時有僧問。未審清涼老人有甚不了公案。燈拈拄杖便打曰。祖禰不及。殃及兒孫。僧曰。過在甚麼處。燈曰。過在我。殃及

【現代漢語翻譯】現代漢語譯本什麼是法？師父說：『石頭土塊。』問：『如何是僧？』師父說：『黑漆拄杖。』（景泰五年（1454年））遷往投子。上堂時，有僧人問：『遠離皖山，來到投子，海眾聚集在此，請師父祝聖。』師父說：『鼎內長生篆，峰頭不老松。』僧人說：『祝聖已蒙師父的旨意，投子家風是怎樣的？』師父說：『提瓶穿市過，不過賣油翁。』僧人說：『正如祖師所說：不許夜行，天亮必須到達，確實是這樣嗎？』師父說：『雖然眼裡有筋，無奈舌頭無骨。』僧人說：『趙州說我早就是猴白，他更是猴黑，意圖是什麼？』師父說：『不因弓箭用盡，不會輕易豎起降旗。』問：『和尚今日昇座說法，不知有什麼祥瑞？』師父說：『麒麟步驟丹青外，優缽華（utpala，意為青蓮花）華開烈焰中。』問：『如何是祖師西來意？』師父說：『雪消山頂露，風過樹頭搖。』問：『寶劍未出匣時如何？』師父說：『神號鬼哭。』問：『出匣后如何？』師父說：『佛祖吞聲。』問：『出與未出時如何？』師父說：『無𩯭鎖子兩頭搖。』僧人提起坐具，師父便喝斥。僧人猶豫，師父便打。於是說：『在毒蛇頭上搔癢，在猛虎口裡橫身，也必須是這樣的人才行。剛才那個僧人，很像一員戰將，敢在這裡奪鼓搶旗。可惜龍頭蛇尾，死在棒下。如果懂得轉身的活路，自然不會觸犯鋒芒。所以說，弄蛇必須是弄蛇高手，不會弄蛇會被蛇咬死。』舉法燈開示大眾：『山僧我本來想深藏巖穴，隱遁度日。因為清涼老人的公案沒有了結，不得不出來為他了結。』當時有僧人問：『不知清涼老人有什麼沒有了結的公案？』法燈拿起拄杖便打，說：『祖輩不及，殃及子孫。』僧人說：『過錯在什麼地方？』法燈說：『過錯在我，殃及……』

【English Translation】 English version What is Dharma (法)? The master said, 'Stones and clods of earth.' Asked, 'What is Sangha (僧)?' The master said, 'A black lacquered staff.' In the fifth year of Jingtai (景泰) (1454), he moved to Touzi (投子). During an assembly, a monk asked, 'Having left Wan Mountain (皖山) and come to Touzi, with the assembly gathered here, please may the master offer blessings to the Emperor.' The master said, 'Eternal life seals within the cauldron, ageless pines atop the peaks.' The monk said, 'Having received the master's intention for blessing the Emperor, what is the family style of Touzi?' The master said, 'Carrying a bottle through the market, no more than an oil vendor.' The monk said, 'Just as the patriarch said, 'No night travel is permitted; one must arrive by dawn.' Is this truly so?' The master said, 'Although there are tendons in the eyes, the tongue is unfortunately boneless.' The monk said, 'Zhao Zhou (趙州) said, 'I was already a white monkey, and he is even blacker.' What is the meaning of this?' The master said, 'Not because the arrows are exhausted, would one willingly raise the surrender flag.' Asked, 'The monk ascends the seat to expound the Dharma today; I wonder what auspicious signs there are?' The master said, 'The steps of the Qilin (麒麟, a mythical Chinese creature) are beyond painting, the Utpala (優缽華) flower blooms in the midst of fierce flames.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Snow melts, revealing the mountain peak; wind passes, shaking the treetops.' Asked, 'What is it like when the precious sword is not yet drawn from its scabbard?' The master said, 'Gods wail and ghosts cry.' Asked, 'What is it like after it is drawn from its scabbard?' The master said, 'Buddhas and Patriarchs swallow their voices.' Asked, 'What is it like when it is drawn and not drawn?' The master said, 'The hairless lock shakes at both ends.' The monk raised his sitting mat, and the master immediately shouted. The monk hesitated, and the master struck him. Then he said, 'To scratch an itch on the head of a poisonous snake, to place oneself horizontally in the mouth of a fierce tiger, one must be such a person to succeed. That monk just now was like a general, daring to seize the drum and snatch the flag here. It is a pity that he was a dragon's head with a snake's tail, dying under the staff. If one understands the path of turning around to live, one will naturally not offend the sharp edge. Therefore, it is said that one who plays with snakes must be a master snake charmer; one who does not know how to play with snakes will be bitten to death by the snake.' Master Fayan (法眼) addressed the assembly: 'This mountain monk originally wanted to deeply hide in a cave, living in seclusion. Because the public case of Old Man Qingliang (清涼) is not yet settled, I cannot avoid coming out to settle it for him.' At that time, a monk asked, 'I wonder what unsettled public case Old Man Qingliang has?' Fayan picked up his staff and struck, saying, 'The ancestors are not as good, and the descendants suffer.' The monk said, 'Where is the fault?' Fayan said, 'The fault is with me, and the suffering extends to...'

你。師曰。大凡宗師出世。先要拈出己見。然後方可定斷古今。看他法燈如此作略。美則美矣。了則未了。幻叟今日。亦為蠶骨老人有未了公案。出來為渠了卻。若有問蠶骨老人。有甚不了公案。應聲便喝。眼目定動。連棒打出。大眾。山僧恁么提持。且道與法燈用處。還有優劣也無。若緇素得出。許他是個同參○上堂。眾集。師斂衣就座。良久曰。大眾分明記取。便下座○師到菜園見冬瓜。問園頭者個無口。因甚長得如許大。頭曰。某甲不曾怠惰一時。師曰。主人公還替你出些力氣也無。頭曰。全承渠力。師曰。請來與老僧相見。頭便禮拜。師曰。者猶是奴兒婢子在。頭轉身拈篾縛架。師乃呵呵大笑。回顧侍者曰。菜園裡有蟲○天順間。由匡廬歸蜀。韓都候于方山。迎師住持○成化九年三月望。將示寂。眾請末後句。師展兩手曰。會么。復曰。今年今日。推車撞壁。撞破虛空。青天霹靂。阿呵呵。泥牛吞卻老龍珠。澄澄性海漚華息。泊然而逝(無際悟嗣)。

雲南古庭善堅禪師

本郡昆明人。首參無際悟和尚。示萬法歸一。一歸何處話。苦心窮究。十載方得透脫。後於隆恩求悟印證。悟曰。子見處。如何與老僧不同。師展兩手曰。者個非別。悟頷之。一日辭悟。悟曰。甚處去。師曰。十字街頭訶佛罵祖

【現代漢語翻譯】現代漢語譯本你（無際悟禪師）說：大凡宗師出世，首先要提出自己的見解，然後才可以評斷古今。看那法燈禪師如此作為，好是好，但終究沒有完全了結。我幻叟今天，也為蠶骨老人還有未了的公案，出來替他了結。如果有人問蠶骨老人，有什麼未了的公案？應聲便喝，眼目不定，連棒打出。大眾，我這樣提持，且說與法燈禪師的用處，還有優劣之分嗎？如果僧俗能夠說得出，就允許他是個同參。（無際悟禪師）上堂，大眾聚集。禪師整理衣袍，坐上法座。良久說：大眾分明記住。便下座。（無際悟禪師）到菜園，看見冬瓜。問園頭：這個沒有口，為什麼長得如此大？園頭說：我沒有一時怠惰。禪師說：主人公還替你出些力氣嗎？園頭說：全承他的力量。禪師說：請來與老僧相見。園頭便禮拜。禪師說：這還是奴兒婢子。園頭轉身拿篾條縛架。禪師於是呵呵大笑，回頭對侍者說：菜園裡有蟲。天順年間（1457-1464），（無際悟禪師）從匡廬山回到四川。韓都候在方山，迎接禪師住持。成化九年（1473）三月十五，將要示寂。大眾請求末後句。禪師展開兩手說：會嗎？又說：今年今日，推車撞壁，撞破虛空，青天霹靂。阿呵呵。泥牛吞卻老龍珠，澄澄性海漚華息。安然逝世（無際悟禪師的嗣法弟子）。

雲南古庭善堅禪師

本郡昆明人。最初參拜無際悟和尚。無際悟禪師開示『萬法歸一，一歸何處』的話頭，（善堅禪師）苦心窮究，十年才得以透徹。後來在隆恩寺請求無際悟禪師印證。無際悟禪師說：你所見到的，如何與老僧不同？禪師展開兩手說：這個沒有分別。無際悟禪師點頭認可。一日，（善堅禪師）辭別無際悟禪師。無際悟禪師問：去哪裡？禪師說：十字街頭訶佛罵祖。

【English Translation】 English version You (Chan Master Wuji Wu) said: Generally, when a master appears in the world, he must first put forward his own views, and then he can judge the past and the present. Looking at Chan Master Fadeng's actions, they are good, but not completely resolved. Today, I, Huan Sou, am also here to resolve the unfinished case of Old Man Canggu. If someone asks Old Man Canggu, what unfinished case is there? Respond with a shout, eyes unsteady, and strike out with a stick. Everyone, I uphold it this way, but is there any difference between it and Chan Master Fadeng's use? (Chan Master Wuji Wu) ascended the hall, and the assembly gathered. The Chan master tidied his robes and sat on the Dharma seat. After a long time, he said: Everyone, remember clearly. Then he descended from the seat. (Chan Master Wuji Wu) went to the vegetable garden and saw a winter melon. He asked the gardener: This one has no mouth, why does it grow so big? The gardener said: I have not been lazy for a moment. The Chan master said: Does the master also put in some effort for you? The gardener said: I completely rely on his strength. The Chan master said: Please come and meet the old monk. The gardener then bowed. The Chan master said: This is still a slave. The gardener turned around and took a bamboo strip to tie the frame. The Chan master then laughed loudly and turned to the attendant and said: There are insects in the vegetable garden. During the Tianshun period (1457-1464), (Chan Master Wuji Wu) returned to Sichuan from Mount Kuanglu. Han Du welcomed the Chan master to preside over Fangshan. On the fifteenth day of the third month of the ninth year of Chenghua (1473), he was about to enter Nirvana. The assembly requested the last sentence. The Chan master spread out his hands and said: Do you understand? He also said: This year, today, pushing a cart against the wall, breaking through the void, a thunderbolt in the clear sky. A ha ha ha. The mud ox swallowed the old dragon ball, the clear sea of nature, the foam subsided. He passed away peacefully (Wuji Wu's Dharma heir).

Chan Master Guting Shanjian of Yunnan

He was from Kunming in this prefecture. He first visited Chan Master Wuji Wu. Chan Master Wuji Wu instructed him with the topic 'The myriad dharmas return to one, where does the one return?' (Chan Master Shanjian) painstakingly investigated, and it took him ten years to penetrate it. Later, at Longen Temple, he requested Chan Master Wuji Wu's endorsement. Chan Master Wuji Wu said: How is what you see different from the old monk? The Chan master spread out his hands and said: This is no different. Chan Master Wuji Wu nodded in agreement. One day, (Chan Master Shanjian) bid farewell to Chan Master Wuji Wu. Chan Master Wuji Wu asked: Where are you going? The Chan master said: To the crossroads to scold the Buddha and revile the patriarchs.

去。悟曰。子還來否。師曰。不違和尚尊顏。禮拜便行。初游金臺。止大容山。復南還住金陵天界。遷皖桐浮山。示眾。舉汾陽無業禪師曰。古德道。人得意后。茅茨石室。向折腳鐺。煮飯吃。過二三十年。名利不幹懷。財寶不爲念。大忘人世。隱跡巖叢。君王召而不來。諸侯請而不赴。豈同吾輩貪利愛名。泊沒世途。如短販之有少希求而忘大果。師曰。誠哉是言。我等惟掠虛頭。妄自尊大。無明三毒。潛結於心。逆惡境緣。知無解脫。據實而論。且莫管你是知識非知識。除卻一切施為動靜語默文字。生死到來。畢竟作么生脫去。不得認著個死搭搭。向良久處妄想。不得執著個轉轆轆。向活脫處狂蕩。但有絲毫差別見覺。直饒脊樑生鐵鑄就。機辯懸河瀉水。未免閻老子。打入阿波波阿吒吒。八寒八熱。萬死萬生。灼然灼然。擊拂子。昨夜蟭螟吞六合。虛空撲碎落巖前。復召大眾珍重○示眾。若論向上一著。了無別說。惟當人本自具足。文字經論。且無放處。近來諸方學者。盡被古人舌根埋沒。不能決志透脫。開口處情塵知見。學解聰明。于自受用中。確無的實。似者等豈非自喪己靈。爾若不信。有日病來。將所學所抱抵將不去。那時方悔錯用心力。學者既是實為生死行腳。豈可高心執見。聞恁么說。便憤志決透去。乃

【現代漢語翻譯】現代漢語譯本去。僧人領悟后問：『您還會回來嗎？』禪師說：『不敢違背和尚的教誨。』於是禮拜后便離開了。起初遊歷金臺，居住在大容山。後來又南返回到金陵的天界寺。之後遷往皖桐的浮山，向大眾開示。禪師舉汾陽無業禪師（992-1063）的話說：『古人說，人得意之後，住在茅草屋或石室裡，用缺腿的鍋煮飯吃，過了二三十年，名利不放在心上，財寶也不去想它，完全忘記了人世，隱居在山巖叢林中。君王召見也不去，諸侯邀請也不赴。怎能像我們這樣貪圖名利，沉沒在世俗的道路上，像短途販運一樣，只求一點小利而忘記了大的結果。』禪師說：『這話說的很對。我們只是掠奪虛假的表面，妄自尊大。無明（avidyā，佛教術語，指對事物真相的無知）和三毒（貪嗔癡）潛藏在心中。面對逆境和惡緣，知道無法解脫。說實話，且不管你是有知識還是沒知識，除去一切作為、動靜、言語、沉默、文字，生死到來時，到底要怎麼脫離？』『不要執著于死板的東西，在良久的靜止處妄想。不要執著于轉動的東西，在活潑的地方狂蕩。只要有絲毫的差別見解，就算脊樑是用鐵鑄成的，機辯像懸河一樣傾瀉，也免不了被閻老子（Yama，佛教中的閻羅王）打入阿波波（Arbuda，八寒地獄之一）和阿吒吒（Aṭaṭa，八寒地獄之一），經歷八寒八熱（佛教中的地獄），萬死萬生。』『確實是這樣！』禪師擊打拂塵說：『昨夜蟭螟（一種小蟲）吞噬了整個宇宙，虛空破碎掉落在巖石前。』又告誡大眾要珍重。禪師開示說：『如果談論向上的一著（指頓悟），沒有什麼特別的說法。只是每個人本來就具足。文字經論，沒有什麼可放置的地方。近來各地的學人，都被古人的舌頭埋沒了，不能下定決心透脫。開口就是情塵知見，學問解說，在自身受用中，確實沒有真實的東西。像這樣的人豈不是自己喪失了自己的靈性？』『如果你們不相信，等到生病的時候，將所學所抱都抵擋不住。那時才後悔錯用了心力。學人既然是真正爲了生死而修行，怎麼可以高傲自大，執著己見？聽到這樣說，就應該奮發圖強，下定決心透脫。』於是。

【English Translation】 English version Then, the monk realized and asked, 'Will you return?' The Master said, 'I dare not disobey the Venerable Abbot's instructions.' After bowing, he departed. Initially, he traveled to Jintai and resided on Mount Darong. Later, he returned south to Tianjie Temple in Jinling. Subsequently, he moved to Mount Fushan in Wantong, where he addressed the assembly. The Master quoted Zen Master Wuye of Fenyang (992-1063) , saying, 'The ancients said, after one has attained enlightenment, living in a thatched hut or a stone chamber, cooking rice in a broken pot, spending twenty or thirty years, not caring about fame or fortune, not thinking about wealth, completely forgetting the world, and living in seclusion in the rocky mountains and forests. Even if the king summons, one does not go; even if the nobles invite, one does not attend. How can we be like those who are greedy for fame and profit, sinking into the ways of the world, like short-distance traders, seeking only small gains and forgetting the great result?' The Master said, 'These words are indeed true. We only seize false appearances and arrogantly exalt ourselves. Ignorance (avidyā) and the three poisons (greed, hatred, and delusion) are hidden in our hearts. Facing adverse circumstances and evil conditions, we know that there is no liberation. To be honest, regardless of whether you are knowledgeable or not, apart from all actions, movements, speech, silence, and words, when life and death arrive, how will you escape?' 'Do not cling to dead things, fantasizing in prolonged stillness. Do not cling to moving things, indulging wildly in lively places. As long as there is the slightest difference in perception, even if your spine is cast in iron, and your eloquence flows like a cascading river, you will inevitably be struck by Yama (the King of Hell in Buddhism) and cast into Arbuda (one of the eight cold hells) and Aṭaṭa (another of the eight cold hells), experiencing the eight cold and eight hot hells, countless deaths and countless births.' 'Indeed, it is so!' The Master struck the whisk and said, 'Last night, a midge swallowed the entire universe, and the shattered void fell before the rocks.' He then exhorted the assembly to cherish this moment. The Master instructed, 'If we talk about the upward step (referring to sudden enlightenment), there is nothing special to say. It is just that everyone is inherently complete. There is no place to put written words and scriptures. Recently, scholars from all directions have been buried by the tongues of the ancients, unable to resolve to break through. When they open their mouths, it is all emotional dust, knowledge, and understanding. In their own enjoyment, there is truly nothing real. Are such people not losing their own spirituality?' 'If you do not believe, when illness comes, all that you have learned and embraced will be unable to resist it. Then you will regret having misused your mental energy. Since students are truly practicing for the sake of life and death, how can they be arrogant and cling to their own views? Upon hearing this, they should strive to be strong and resolve to break through.' Then.

思前算後。便拌此生。大舍身命。做大休歇工夫。當知此非小因緣。必猛利方能入劄。且諸方諸宿說做工夫。于自究竟處。或一年半月一月。或三年五載。有些見解。所聞師家舉似。或看冊子。便認著業識做模樣。生大我慢。便效古人行棒下喝。瞬目揚眉。學者不知被他惑了。此個樣子正是生死無明。若或真參實證。卻不恁么。要向本分中綿綿密密。下死志做將去。莫論年久歲深。一念子撥之不開。蕩之不散。時節到來。豆爆冷灰。天翻地轉。打破疑團。虛空粉碎。方是自己大光明寶藏。大受用處。自然頭頭無礙。物物全彰。了無一法可當情。說者邊那畔。通明透徹。凡情聖解。宛爾一如。盡十方世界。森羅萬象。總諸佛清凈無礙三昧。到恁么田地。說甚麼文字情解。根根塵塵。悉是大光明寶所有時攝。十方諸佛光明。入一微塵光明。一微塵光明。現十方世界諸佛。諸佛非來。我亦非動。寂寂如如。無彼無此。諸佛具大清凈無礙三昧。大解空寂滅三昧。大不思議海種種三昧。乃至不可說微塵剎數。剎塵塵剎。一一具足。十方諸佛定慧三昧。於一毫不從外來。嗟夫。學者于初立志處。擔肯一擔經書。字句口耳。傳習為其己見。認為古人用處。古人卻不如此。語默動用。別有生機。豈等閑共與卜度。須是具大根器者。聞必

敬信。生難遭想。其或我慢矜高。退之遠之。珍重○師既老。乃歸昆明之古庭示寂。一時古庭與盤龍南北並峙。至今二大士之肉身存焉。門人一貫。編師語錄並山雲水石集行世(無際悟嗣已上三人)。

佛跡頤庵真禪師

遊歷諸方。多所契入。后參揚州田素庵居士。為入室上首。得獲付囑○住后示眾。青山疊疊。綠水滔滔。於斯會得。獨步高超。雖然也是尋常茶飯。古人道。欲窮千里目。更上一層樓。機不離位。墮在毒海。語不驚群。陷於流俗。若向擊石火里辨緇素。掣電光中明殺活。可以坐斷千差。壁立萬仞。諸兄弟還知有恁么時節也無。今時諸方說禪浩浩。盡謂腳跟點地。鼻孔撩天。究竟具正眼者。落落罕聞。所以偏正不一。各立異端。堅執己解。弗通實理。所謂正法難扶。邪說競興。古人道。信有十分。則疑有十分。疑有十分。則悟有十分。可將盡平生眼裡所見。耳里所聞。惡知惡解。奇言妙句。禪道佛法。貢高我慢等心。徹底傾瀉。莫存毫末。只就未明未了公案上。距定腳跟。豎起脊梁。無分晝夜。無參處參。無疑處疑。直得東西不辨。南北不分。呆樁樁地。卻如個有氣底死人相似。心隨境化。觸著還知。打破髑髏。不從他得。豈不慶快平生者哉(田素庵居士嗣)。

伏牛物外無念圓信禪

【現代漢語翻譯】現代漢語譯本敬信：應當生起難得遭遇佛法的想法。如果有人傲慢自大，就遠離他。珍重啊！ ○師父年老后，回到昆明的古庭寺圓寂。當時古庭寺與盤龍寺在南北方並立。至今兩位大德的肉身還儲存在那裡。門人一貫，編輯了師父的語錄和《山雲水石集》流傳於世（無際悟、嗣已上三人）。

佛跡頤庵真禪師

遊歷各處，多有領悟。后參訪揚州田素庵居士（在家修行的佛教信徒），作為入室弟子中的首位，得到田素庵居士的咐囑。○住持寺院後向大眾開示：青山重重疊疊，綠水滔滔不絕。如果能在這裡領會，就能獨步超脫。雖然也只是尋常的吃飯喝茶。古人說：『想要看盡千里之外的景色，就要再上一層樓。』機鋒不離本位，就會墮入毒海；言語不能震驚眾人，就會陷入流俗。如果能在擊石火花中辨別黑白，在閃電光芒中明白殺與活，就可以截斷一切差別，像峭壁一樣聳立。各位兄弟還知道有這樣的時候嗎？現在各處說禪的人很多，都說腳踏實地，鼻孔朝天，但真正具有正眼的人，卻很少見。所以偏頗和正統不統一，各自樹立不同的觀點，堅持自己的理解，不通達真實的道理。這就是所謂的正法難以扶持，邪說競相興起。古人說：『相信有十分，那麼懷疑也有十分；懷疑有十分，那麼領悟也有十分。』可以將盡平生眼睛所見、耳朵所聞，錯誤的知見，奇特的言語妙句，禪道佛法，貢高我慢等等的心，徹底傾瀉出來，不要留下絲毫。只在未明白未了結的公案上，堅定地站穩腳跟，挺直脊樑，不分白天黑夜，無處可參就參，無處可疑就疑，直到東西不辨，南北不分，呆呆地像個有氣力的死人一樣。心隨境變化，觸碰到時還能知道，打破頭顱，不從他人處獲得，豈不是慶幸快樂的事情嗎！（田素庵居士的嗣法弟子）

伏牛物外無念圓信禪師

【English Translation】 English version Reverence and Faith: One should generate the thought of encountering the Dharma as something difficult to attain. If someone is arrogant and conceited, stay away from them. Cherish this! ○ After the Master grew old, he returned to the ancient Guting Temple in Kunming and passed away peacefully. At that time, Guting Temple and Panlong Temple stood side by side in the north and south. To this day, the physical bodies of the two great masters are still preserved there. The disciple Yiguan compiled the Master's sayings and the 'Mountain Clouds, Water, and Stone Collection' which were circulated in the world (Wu Jiwu, Si Yi and the above three).

Zen Master Foji Yian Zhen

He traveled to various places and had many insights. Later, he visited layman Tian Su'an (Buddhist practitioner at home) in Yangzhou and became the first among his initiated disciples, receiving Tian Su'an's entrustment. ○ After residing in the temple, he gave a public talk: 'Green mountains overlap, and green waters flow endlessly. If you can understand here, you can transcend alone. Although it is just ordinary eating and drinking. The ancients said: 'If you want to see a thousand miles away, you must go up another floor.' If the opportunity does not leave its position, it will fall into the sea of poison; if the words do not startle the crowd, they will fall into vulgarity. If you can distinguish black and white in the sparks of striking stones, and understand killing and life in the lightning, you can cut off all differences and stand like a cliff. Brothers, do you know if there is such a time? Now there are many people talking about Zen everywhere, all saying that their feet are on the ground and their nostrils are facing the sky, but those who truly have the right eye are rarely seen. Therefore, the partial and the orthodox are not unified, and each establishes different views, insisting on their own understanding, and not understanding the true principles. This is the so-called difficulty in supporting the right Dharma, and heretical views are competing to rise. The ancients said: 'If you have ten parts of belief, then you also have ten parts of doubt; if you have ten parts of doubt, then you also have ten parts of enlightenment.' You can completely pour out all that you have seen with your eyes and heard with your ears in your life, wrong knowledge and understanding, strange words and wonderful sentences, Zen Buddhism, arrogance and conceit, etc., without leaving a trace. Only on the unresolved public case, firmly stand your ground, straighten your spine, regardless of day and night, if there is nowhere to investigate, then investigate, if there is nowhere to doubt, then doubt, until you cannot distinguish east from west, north from south, and you are as dull as a living dead person. The mind changes with the environment, and you still know when you touch it, break the skull, and do not obtain it from others, wouldn't that be a happy and joyful thing! (Successor disciple of Layman Tian Su'an)'

Zen Master Fu Niu Wu Wai Wu Nian Yuan Xin

師

金臺高氏子。九歲出家。長而受具。首見無際悟于隆恩。有省。歸而牛山結茅。復詣繁昌參月幻。幻問何處來。師曰。牛山。幻曰。人在者里。牛聻。師曰。覿面不相識。全體露堂堂。幻曰。雖然如是。頭角不全在。師曰。某甲今日山行困。幻復拈起竹篦曰。喚作竹篦則觸。不喚作竹篦則背。上座作么生。師曰。有勞神用。幻曰。未在更道。師便進前奪竹篦擲于地。幻軒渠大笑。師曰。某甲罪過。便作禮。幻乃撫而印之。師庵居三十載。開法伏牛○僧問龐居士道。一種沒絃琴。惟師彈得妙。某甲今日請和尚彈看。師欬𠻳一聲。僧曰。不會。師曰。鐘作鐘鳴。鼓作鼓響。僧曰。意旨如何。師曰。馬大師去世久矣○問如何是即心即佛。師曰。富兒易驕。曰非心非佛。又作么生。師曰。窮坑難滿。曰某甲不會。師曰。若道即心即佛。大似好肉剜瘡。若言非心非佛。何異灸瘡加艾。直饒道不是心不是佛不是物。也是平地吃交。且道畢竟如何。坐來拭幾添香火。粥罷呼童洗缽盂(月幻法嗣)。

曹洞宗

鄧州香巖淳拙文才禪師

平陽臨汾姚氏子。生有異質。見僧則合掌作禮。不類常童。長依絳明福巖普公出家。嘗讀證道歌。至幻化空身即法身之句。欣然契悟　(愚庵盂云若向者里悟去披毛戴角有日

【現代漢語翻譯】現代漢語譯本師（禪師）：金臺高氏之子，九歲出家，長大后受具足戒。最初拜見無際禪師，在隆恩寺開悟。有所領悟后，回到牛山結茅居住。後來又去繁昌拜見月幻禪師。月幻問：『從哪裡來？』禪師說：『牛山。』月幻說：『人在這裡，牛呢？』禪師說：『對面不相識，全體都顯露出來。』月幻說：『雖然如此，頭角還不完全。』禪師說：『我今天山行睏乏。』月幻又拿起竹篦說：『說是竹篦就著相了，不說竹篦就違背了。你（上座）怎麼看？』禪師說：『有勞您費心。』月幻說：『還沒到，再說一遍。』禪師便上前奪過竹篦扔在地上。月幻開懷大笑。禪師說：『我犯了過錯。』便作禮。月幻於是撫慰並印可了他。禪師在庵中居住了三十年，開法於伏牛山。有僧人問龐居士的道：『一種沒有弦的琴，只有您彈得最好。我今天請和尚彈奏一下。』禪師咳嗽一聲。僧人說：『不會。』禪師說：『鐘就發出鐘的聲音，鼓就發出鼓的聲音。』僧人說：『意旨如何？』禪師說：『馬大師（馬祖道一）去世很久了。』問：『如何是即心即佛？』禪師說：『富人容易驕傲。』問：『非心非佛，又怎麼樣？』禪師說：『窮坑難以填滿。』問：『我不懂。』禪師說：『如果說即心即佛，就像好肉上剜瘡；如果說非心非佛，又像艾灸上加艾。即使說不是心不是佛不是物，也是平地摔跤。那麼到底如何呢？坐來擦拭幾案，新增香火，粥后呼喚童子洗缽盂。』（月幻的法嗣）曹洞宗鄧州香巖淳拙文才禪師平陽臨汾姚氏之子，生來就有奇異之處，見到僧人就合掌作禮，不像一般的孩子。長大后依從絳明福巖普公出家。曾經讀《證道歌》，讀到『幻化空身即法身』的句子，欣然領悟。（愚庵盂說如果在這裡悟了，披毛戴角也有時）

【English Translation】 English version Master The son of the Gao family of Jintai. He left home at the age of nine and received full ordination when he grew up. He first met Master Wuji and attained enlightenment at Longen Temple. After gaining some understanding, he returned to Niushan and built a thatched hut. Later, he went to Fanchang to visit Master Yuehuan. Yuehuan asked, 'Where do you come from?' The Master said, 'Niushan.' Yuehuan said, 'The person is here, where is the ox?' The Master said, 'Not recognizing each other face to face, the whole body is revealed.' Yuehuan said, 'Although it is so, the horns are not complete.' The Master said, 'I am tired from walking in the mountains today.' Yuehuan then picked up the bamboo staff and said, 'Calling it a bamboo staff is attachment, not calling it a bamboo staff is turning away. What do you (the senior monk) say?' The Master said, 'Troubling your mind.' Yuehuan said, 'Not yet, say it again.' The Master then stepped forward, snatched the bamboo staff, and threw it on the ground. Yuehuan laughed heartily. The Master said, 'I have committed a fault.' Then he bowed. Yuehuan then stroked him and confirmed him. The Master lived in the hermitage for thirty years and opened the Dharma at Funiu Mountain. A monk asked Layman Pang, 'A kind of stringless zither, only you play it wonderfully. Today, I invite the Abbot to play it for me.' The Master coughed once. The monk said, 'I don't know how.' The Master said, 'The bell makes the sound of a bell, the drum makes the sound of a drum.' The monk said, 'What is the meaning?' The Master said, 'Great Master Ma (Mazu Daoyi) has passed away for a long time.' Asked, 'What is 'mind is Buddha'?' The Master said, 'A rich man is easily arrogant.' Asked, 'What about 'no-mind no-Buddha'?' The Master said, 'A poor pit is hard to fill.' Asked, 'I don't understand.' The Master said, 'If you say 'mind is Buddha', it's like cutting a sore on good flesh; if you say 'no-mind no-Buddha', it's like adding moxa to a moxa burn. Even if you say it's not mind, not Buddha, not a thing, it's still falling on flat ground. So what is it after all? Sitting and wiping the table, adding incense, after porridge, calling the boy to wash the bowl.' (Successor of Yuehuan) Caodong School Chan Master Chunzhuo Wencai of Xiangyan in Dengzhou The son of the Yao family of Pingyang Linfen, born with extraordinary qualities, he would put his palms together and bow when he saw a monk, unlike ordinary children. When he grew up, he followed Master Pu of Jiangming Fuyan to leave home. He once read the 'Song of Enlightenment', and when he read the sentence 'The illusory empty body is the Dharma body', he was delighted to realize it. (Yu'an Yu said, 'If you realize it here, there will be a day when you wear fur and horns')

在○龍唐柱云不離花下路便見洞中春會么山僧藉手行拳去也乃舉長蘆上堂云幻化空身即法身遂作舞云見么見么恁么見得過橋村酒美又作舞云見么見么恁么不見隔岸野花香且道香巖悟底與長蘆道底還有差別也無)○乃謁還源呈所解。源曰。祇如道君不見是指阿誰。師曰。覿面親呈。更無回互。源曰。墮坑落塹漢。作恁么語。師曰和尚作么生。源曰。汝口聻。師曰。勘破了也。源可之○泰定甲子主祖庭。尋隱香巖。詮釋般若心經。並華嚴法界觀。僧問如何是理法界。師曰。虛空撲落地。粉碎不成文。曰如何是事法界。師曰。到來家蕩盡。免作屋中愚。曰如何是理事無礙法界。師曰。三冬枯木秀。九夏雪花飛。曰如何是事事無礙法界。師曰。清風伴明月。野老笑相親　(崇先奇云香巖老人只知指疆畫界不覺通身水泥者僧會即會也是紙上富貴若是四法界未夢見在○白巖符云盡謂香巖老漢被者僧扯入葛藤窠里東兜西搭殊不知善言言者言滿天下無口過還知者老漢舌根不動處么良久云切忌道山僧饒舌)○至正壬辰。師年八十。一夕沐浴更衣。呼門徙申誡教。且曰吾死火之。灰揚可也。翼旦吉祥而逝。葬全身於雪庭塔右(少室遇嗣)。

熊耳空相圭禪師

上堂。我若喝汝。便作喝會。到處信口胡喝亂喝。我若棒汝。便作棒

【現代漢語翻譯】現代漢語譯本在龍唐柱（具體地點不詳）云不離花下路，便能見到洞中的春色，會么？山僧藉手行拳去了。於是舉長蘆（地名）上堂說法，說『幻化空身即是法身』，隨即起舞說：『見么？見么？』這樣見得，就像過了橋，村裡的酒很香醇。又起舞說：『見么？見么？』這樣不見，就像隔岸的野花很芬芳。那麼，香巖（僧人法號）所悟到的和長蘆所說的，還有差別嗎？於是去拜謁還源（僧人法號），呈上自己的理解。還源說：『比如說道，君不見，是指誰？』香巖說：『面對面親身呈上，更沒有含糊。』還源說：『真是個掉進坑裡的傢伙，說這樣的話。』香巖說：『和尚您怎麼說？』還源說：『你的嘴呢？』香巖說：『被我勘破了。』還源認可了他。泰定甲子年（1324年）主持祖庭，不久隱居香巖，詮釋《般若心經》和《華嚴法界觀》。有僧人問：『什麼是理法界？』香巖說：『虛空撲落地，粉碎不成文。』問：『什麼是事法界？』香巖說：『到來家蕩盡，免作屋中愚。』問：『什麼是理事無礙法界？』香巖說：『三冬枯木秀，九夏雪花飛。』問：『什麼是事事無礙法界？』香巖說：『清風伴明月，野老笑相親。』（崇先奇云香巖老人只知道指疆畫界，不覺得通身都是水泥。僧人會就是會了，也只是紙上富貴，若是四法界，還沒夢見過。白巖符說，都說香巖老漢被這僧人扯入葛藤窠里，東兜西搭，殊不知善言言者，言滿天下無口過，還知道老漢舌根不動處么？良久說，切忌說山僧饒舌。）至正壬辰年（1352年），香巖禪師八十歲。一天晚上沐浴更衣，呼喚門徒申誡教誨，並且說：『我死後火化，骨灰揚了也可以。』第二天早晨吉祥圓寂，全身葬在雪庭塔右邊（少室遇嗣）。熊耳空相圭禪師上堂說法。『我如果喝斥你們，你們就當作喝斥來理解，到處信口胡喝亂喝。我如果棒打你們，你們就當作棒打來理解。』

【English Translation】 English version At Longtang Pillar (specific location unknown), if you don't leave the path under the flowers, you will see the spring in the cave, do you understand? The mountain monk borrows his hand to practice boxing. Then he raised Changlu (place name) to ascend the hall to preach, saying 'The illusory empty body is the Dharma body', and then danced and said: 'Do you see it? Do you see it?' Seeing it this way is like crossing the bridge, the village wine is very fragrant. He danced again and said: 'Do you see it? Do you see it?' Not seeing it this way is like the wild flowers on the other side are very fragrant. So, is there any difference between what Xiangyan (monk's Dharma name) realized and what Changlu said? Then he went to pay homage to Huanyuan (monk's Dharma name) and presented his understanding. Huanyuan said: 'For example, saying, 'You don't see the Tao', who does it refer to?' Xiangyan said: 'Present it in person face to face, there is no ambiguity.' Huanyuan said: 'What a guy who fell into a pit, saying such things.' Xiangyan said: 'What do you say, monk?' Huanyuan said: 'Where is your mouth?' Xiangyan said: 'I have exposed it.' Huanyuan approved of him. In the year of Jiazi of the Taiding period (1324), he presided over the ancestral court, and soon retired to Xiangyan, interpreting the 'Heart Sutra' and the 'Huayan Dharma Realm View'. A monk asked: 'What is the Dharma Realm of Principle?' Xiangyan said: 'The void falls to the ground, and is shattered into unwritten words.' Asked: 'What is the Dharma Realm of Phenomena?' Xiangyan said: 'When you arrive home, everything is exhausted, so you don't have to be a fool in the house.' Asked: 'What is the Dharma Realm of Non-Obstruction between Principle and Phenomena?' Xiangyan said: 'Dry trees show in the three winters, and snowflakes fly in the nine summers.' Asked: 'What is the Dharma Realm of Non-Obstruction between Phenomena and Phenomena?' Xiangyan said: 'The clear wind accompanies the bright moon, and the old man smiles intimately.' (The old man Chongxian Qiyun Xiangyan only knows how to point out the boundaries, and does not feel that his whole body is cement. The monk will understand if he understands, but it is only paper wealth. If it is the Four Dharma Realms, he has not even dreamed of it. Baiyan Fu said, everyone says that the old man Xiangyan was dragged into the kudzu vine nest by this monk, and he was trying to cover it up, but he didn't know that the good words of the speaker, the words are full of the world without any mistakes, do you still know where the old man's tongue root does not move? After a long time, he said, be careful not to say that the mountain monk is talkative.) In the year of Renchen of the Zhizheng period (1352), Zen Master Xiangyan was eighty years old. One night, he bathed and changed his clothes, called his disciples to admonish and teach, and said: 'After I die, cremate me, and it is okay to scatter the ashes.' The next morning, he passed away auspiciously, and his whole body was buried to the right of the Xueting Pagoda (Shaoshi Yu Si). Zen Master Kongxiang Gui of Xionger Ascending the hall to preach. 'If I scold you, you should understand it as a scolding, and scold indiscriminately everywhere. If I beat you with a stick, you should understand it as a beating.'

會。到處胡棒亂棒。我若除卻棒喝。教他向本分中道一句子。他便作女子拜。不是捏兩句鬼話出來。便如啞羊相似。如此等輩。皆是狂狗逐塊。何曾夢見有獅子奮迅的牙爪。驀喚云。者里還有獅子么。試弄弄爪牙看。一僧出。師便打曰。逐塊尋香。未為好狗。僧擬對。師又打曰。棒折也未放你在。曰恁么則云巖路絕也。師曰。是你上天無計。怎怪我云巖路絕。乃連棒打逐出曰。寄與天下亂統漢(少室遇嗣)。

嵩山龍潭深禪師

上堂。山僧當年于般若經。顛倒夢想處。得個究竟涅槃。然後知一切聖賢。皆以究竟涅槃。成了個顛倒夢想。及乎見我遇老和尚。問他古冢不為家。如何是禪。老和尚曰。此是死語。山僧道。如何是活語。被老漢劈面一掌曰。得恁么死郎當。山僧擬對。又被老漢一掌。山僧當時不覺如暗得燈。乃大宣曰。此回不是夢。真個是廬山。今日山僧不敢昧卻本源。特為諸人也須恁么親見一回始得。乃拍案一下云。噫。山僧今日太殺逗漏(少室遇嗣)。

嵩山龍潭端禪師

僧問如何是少林宗。師曰。九重淵底起神龍。曰如何是曹洞宗。師曰。百劫冤家狹路逢。曰如何是臨濟宗。師曰。無口人吞栗棘蓬。曰如何是雲門宗。師曰。手提寸鐵走西東。曰如何是溈仰宗。師曰。龜毛慣縛樹

【現代漢語翻譯】現代漢語譯本：會。到處胡亂打棒。我如果除去棒喝，教他從本分中說一句話，他就做出女子拜的姿勢。不是捏造兩句鬼話出來，就像啞羊一樣。如此這般人，都是狂狗追逐土塊，哪裡曾夢見過獅子奮迅的牙爪。突然喊道：『這裡還有獅子嗎？』試試弄弄爪牙看。一個僧人出來，師父便打他說：『追逐土塊尋香味，不是好狗。』僧人想要辯解，師父又打他說：『棒子打斷了也不會放過你。』僧人說：『這樣說來，云巖的路就斷絕了。』師父說：『是你自己上天無路，怎麼怪我云巖的路斷絕。』於是連打帶趕地把他逐出，說：『寄給天下亂統的漢子（少室遇嗣）。』

嵩山龍潭深禪師

上堂。山僧當年在《般若經》（Prajna Sutra，智慧經）的顛倒夢想處，得到個究竟涅槃（Nirvana，寂滅）。然後才知道一切聖賢，都以究竟涅槃，成就了個顛倒夢想。等到見到我遇老和尚，問他古冢不為家，如何是禪。老和尚說：『這是死語。』山僧道：『如何是活語？』被老漢劈面一掌說：『得到這麼死板。』山僧想要辯解，又被老漢一掌。山僧當時不覺如黑暗中得到燈光，於是大聲說：『這次不是夢，真是廬山。』今日山僧不敢隱瞞本源，特地爲了諸位也必須這麼親身經歷一回才行。於是拍案一下說：『噫。山僧今日太殺逗漏（少室遇嗣）。』

嵩山龍潭端禪師

僧人問：如何是少林宗？師父說：九重淵底起神龍。僧人問：如何是曹洞宗？師父說：百劫冤家狹路逢。僧人問：如何是臨濟宗？師父說：無口人吞栗棘蓬。僧人問：如何是雲門宗？師父說：手提寸鐵走西東。僧人問：如何是溈仰宗？師父說：龜毛慣縛樹。

【English Translation】 English version: Yes. Beating with sticks everywhere indiscriminately. If I were to remove the stick and shout, and teach him to say a sentence from his own true nature, he would make a woman's bow. If he doesn't fabricate two ghostly sentences, he's like a dumb sheep. Such people are all like mad dogs chasing after clods of dirt. How could they have ever dreamed of the lion's vigorous teeth and claws? Suddenly shouting, 'Is there still a lion here?' Try showing your claws and teeth. A monk comes out. The master then hits him, saying, 'Chasing after clods and seeking fragrance is not a good dog.' The monk tries to respond. The master hits him again, saying, 'Even if the stick breaks, I won't let you go.' The monk says, 'In that case, the road to Yunyan is cut off.' The master says, 'It is because you have no way to reach the heavens, how can you blame me for the road to Yunyan being cut off?' Then, beating and chasing him out, he says, 'Send this to the confused fellows under heaven (Shaoshi Yu Si).'

Zen Master Longtan Shen of Mount Song

Entering the hall. This mountain monk, in the past, at the place of inverted dreams in the Prajna Sutra (般若經，wisdom sutra), attained ultimate Nirvana (涅槃，liberation). Only then did I know that all sages and worthies use ultimate Nirvana to complete an inverted dream. When I met the old monk Yu, I asked him, 'The ancient tomb is not a home, what is Zen?' The old monk said, 'This is dead language.' This mountain monk said, 'What is living language?' The old man slapped him in the face, saying, 'You've attained such dead rigidity.' This mountain monk tried to respond, and was slapped again by the old man. At that time, this mountain monk felt as if he had found a lamp in the darkness, and then exclaimed, 'This time it is not a dream, it is truly Mount Lu.' Today, this mountain monk dares not conceal the original source, and especially for you all, you must also personally experience it once. Then, slapping the table, he said, 'Alas. This mountain monk has revealed too much today (Shaoshi Yu Si).'

Zen Master Longtan Duan of Mount Song

A monk asked: 'What is the Shaolin School?' The master said: 'A divine dragon rises from the bottom of the ninefold abyss.' The monk asked: 'What is the Caodong School?' The master said: 'Enemies of a hundred kalpas meet on a narrow road.' The monk asked: 'What is the Linji School?' The master said: 'A person without a mouth swallows a chestnut burr.' The monk asked: 'What is the Yunmen School?' The master said: 'Carrying an inch of iron, he travels east and west.' The monk asked: 'What is the Weiyang School?' The master said: 'Turtle hair is used to tie trees.'

頭風。曰如何是法眼宗。師曰。喜把金樽勸醉翁。曰如何是千聖不傳宗。師曰。現鐘不打。何處鍊銅(少室遇嗣)。

洛陽天慶江禪師

僧問古鏡未磨時如何。師曰。鬼神茶飯。曰古鏡已磨時如何。師曰。魔外冤仇。曰銀碗盛雪時如何。師曰。眼見即瞎。曰明月藏鷺時如何。師曰。動即禍胎。曰不見不動時如何。師曰。推出者死漢。曰乞師更垂方便。如何轉身。師曰。路逢死蛇莫打殺。無底籃兒盛將歸(少室遇嗣)。

嵩山永泰祥禪師

堅上座典客。師曰。今日有甚客來。堅曰。憧憧不絕。不過是胡張李黑。師曰。你還揀擇得出么。堅曰。一味教他喫茶去。師曰。儱侗漢。奴郎不辨。怎消得常住物。曰惟和尚命。師曰。吞鐵丸去。堅笑曰。和尚亦恁么。師打曰。你亦恁么那(少室遇嗣已上六人)。

盤山遇禪師

上堂。諸方尊宿。皆好舉話。接待衲僧。山僧今日效顰。也舉一則。供養大眾。良久云。莫怪空疏。便下座。復顧謂侍僧云。拄杖在。侍曰。在者里。師曰。各各自領取一頓(寶應達嗣)。

太原斌禪師

上堂。以手屈指數之曰。西天四七。東土二三。算到一千七百。總出我者指頭不得。噫。罷罷。得歸去時且歸去。莫落他人指數中(寶應達嗣已上二人)。

【現代漢語翻譯】頭風（指頭痛）。有僧人問：『如何是法眼宗？』（法眼宗：禪宗五家之一）禪師回答：『（法眼宗就像）喜歡拿著金盃勸醉酒的老翁。』僧人又問：『如何是千聖不傳宗？』禪師回答：『（就像）現成的鐘不去敲打，又在哪裡鍊銅呢？』（少室遇嗣）

洛陽天慶江禪師

有僧人問：『古鏡未磨時如何？』禪師回答：『（就像）鬼神享用茶飯。』僧人又問：『古鏡已磨時如何？』禪師回答：『（就像）魔和外道的冤家仇人。』僧人又問：『銀碗盛雪時如何？』禪師回答：『（如果）眼見就瞎了。』僧人又問：『明月藏鷺時如何？』禪師回答：『（一）動就埋下禍根。』僧人又問：『不見不動時如何？』禪師回答：『（就像）推出那個裝死的傢伙。』僧人說：『請禪師再施方便，如何轉身？』禪師回答：『（就像）路上遇到死蛇不要打死，用無底的籃子盛著拿回去。』（少室遇嗣）

嵩山永泰祥禪師

堅上座擔任典客。禪師問：『今天有什麼客人來？』堅回答：『（來客）絡繹不絕，不過是些姓胡的、姓張的、姓李的、姓黑的。』禪師問：『你還能分辨得出來嗎？』堅回答：『（我）一概教他們喫茶去。』禪師說：『（你真是個）糊塗漢，奴僕和良人都分不清，怎麼能消耗常住的物品？』堅回答：『一切聽和尚的吩咐。』禪師說：『（叫你）吞鐵丸去。』堅笑著說：『和尚也這樣嗎？』禪師打了他一下說：『你也這樣嗎？』（少室遇嗣，以上六人）

盤山遇禪師

禪師上堂說法，說：『各方尊宿，都喜歡舉話，接待僧人。我今天也來東施效顰，也舉一個例子，供養大眾。』良久，禪師說：『不要怪我空疏。』便下座。又回頭對侍者說：『拄杖在哪裡？』侍者說：『在這裡。』禪師說：『各自去領受一頓（打）。』（寶應達嗣）

太原斌禪師

禪師上堂說法，用手屈指計數，說：『西天四七，東土二三，算到一千七百，總也出不了我的指頭。』唉！罷了罷了，能回去的時候就回去吧，不要落在別人的指數中。（寶應達嗣，以上二人）

【English Translation】 Head wind (referring to headache). A monk asked: 'What is the Fayan School?' (Fayan School: one of the five schools of Chan Buddhism) The master replied: '(It's like) happily holding a golden cup to persuade a drunken old man.' The monk asked again: 'What is the lineage that is not transmitted by a thousand sages?' The master replied: '(It's like) not striking the available bell, where else would you refine copper?' (Met a successor at Shaoshi)

Chan Master Jiang of Tianqing Temple in Luoyang

A monk asked: 'What about the ancient mirror before it is polished?' The master replied: '(It's like) ghosts and spirits enjoying tea and rice.' The monk asked again: 'What about the ancient mirror after it is polished?' The master replied: '(It's like) enemies of demons and heretics.' The monk asked again: 'What about snow in a silver bowl?' The master replied: '(If you) see it, you'll be blind.' The monk asked again: 'What about a heron hidden in the bright moon?' The master replied: '(One) movement will bury the seeds of disaster.' The monk asked again: 'What about not seeing and not moving?' The master replied: '(It's like) pushing out that dead man.' The monk said: 'Please, Master, show more expedient means, how to turn around?' The master replied: '(It's like) encountering a dead snake on the road, don't kill it, put it in a bottomless basket and take it back.' (Met a successor at Shaoshi)

Chan Master Xiang of Yongtai Temple on Mount Song

The senior monk Jian was in charge of receiving guests. The master asked: 'What guests are coming today?' Jian replied: '(The guests) come in an endless stream, but they are just people named Hu, Zhang, Li, and Hei.' The master asked: 'Can you still distinguish them?' Jian replied: '(I) just tell them all to have tea.' The master said: '(You are really) a muddle-headed man, you can't even distinguish between servants and free people, how can you consume the monastery's property?' Jian replied: 'Everything is according to the master's orders.' The master said: '(I'll tell you to) swallow iron pills.' Jian smiled and said: 'Is the master also like that?' The master hit him and said: 'Are you also like that?' (Met a successor at Shaoshi, the above six people)

Chan Master Yu of Panshan

The master ascended the hall and said: 'All the venerable elders in various places like to raise topics to receive monks. Today, I will also imitate them and raise an example to offer to everyone.' After a long while, the master said: 'Don't blame me for being empty and sparse.' Then he descended from the seat. He turned to the attendant and said: 'Where is the staff?' The attendant said: 'It's here.' The master said: 'Each of you go and receive a beating.' (Successor of Bao Yingda)

Chan Master Bin of Taiyuan

The master ascended the hall and, counting with his fingers, said: 'Forty-seven in the Western Heaven, twenty-three in the Eastern Land, counting to one thousand seven hundred, still cannot escape my fingers.' Alas! Enough, enough, when you can go back, go back, don't fall into other people's counting.' (Successor of Bao Yingda, the above two people)

金陵天界雪軒道成禪師

云州趙王之遠孫也。父徒居保定。遂家焉。年十五。出家受具。已結三人為侶。在青州土窟中。密究單傳之旨。忽有老人貌甚奇古。謂曰。汝三人忘苦辛。甘澹泊。究明向上大事。他日必作法門棟樑。師叱之曰。既作棟樑。乃居士窟耶。老人曰。未有常行而不住。未有常住而不行。言訖而隱。師益自勵。聞秋江潔公。大弘曹洞宗旨于齊之靈巖。遂往禮謁。潔問師何處來。師曰。青州來。潔曰。帶得青州布衫來么。師曰。呈似和尚了也。潔即肯之。俾參堂。久之疑情冰釋。徑造丈室。潔曰。金鎖玄關。打開了也未。師曰。千年桃核里。覓甚舊時仁。潔頷之。囑曰。是汝本有之事。善自護持。他日能弘吾道者必汝也○洪武十五年。天下郡縣開立僧司。統領釋教。師應選。道契親王。睿眷尤篤。三十年秋八月。召師至殿。命住天界。師奏不會佛法。上制詩一首。鑴于金榜。懸諸法堂曰。不答來辭許默然。西歸只履舊單傳。鼓鐘朔望空王殿。示座從前數歲年○上堂。白雲萬頃卷舒。露劫外真機。紅葉千峰燦爛。顯箇中妙旨。亙古今而不昧。經塵劫以常存。鳥道虛通。運步玄關綿密。獅弦錯落。接指古韻鏗鏘。直得石女點頭。木人拍手。拈起金針玉線。穿過機先。截來兔角龜毛。發明向上

【現代漢語翻譯】現代漢語譯本：金陵天界雪軒道成禪師

是云州趙王的遠房後代。他的父親遷居到保定，於是就在那裡安家。十五歲時，他出家並受了具足戒，與另外三人結為同伴，在青州的土窟中，秘密地研究單傳的宗旨。忽然出現一位相貌非常奇特古怪的老人，對他們說：『你們三人不怕辛苦，甘於淡泊，研究明白向上提升的大事，將來必定會成為佛門棟樑。』禪師呵斥他說：『既然是棟樑，難道是居住在土窟里嗎？』老人說：『沒有常行而不止的，沒有常住而不行的。』說完就隱去了。禪師更加自我勉勵。聽說秋江潔公在齊地的靈巖寺大力弘揚曹洞宗的宗旨，於是前去拜見。潔公問禪師從哪裡來，禪師說：『從青州來。』潔公說：『帶了青州的布衫來嗎？』禪師說：『已經呈給和尚您了。』潔公就認可了他，讓他到禪堂參禪。很久之後，疑慮冰釋，直接進入丈室。潔公說：『金鎖玄關，打開了嗎？』禪師說：『在千年的桃核里，尋找什麼舊時的仁義呢？』潔公點頭認可了他，囑咐說：『這是你本來就有的事情，好好地守護保持。將來能夠弘揚我的道的人必定是你。』

洪武十五年（1382年），天下郡縣開設僧司，統領佛教事務。禪師應選，與道契合親王，受到特別的恩寵。洪武三十年（1397年）秋八月，皇帝召見禪師到殿，命他住持天界寺。禪師上奏說自己不會佛法。皇帝御製一首詩，刻在金榜上，懸掛在法堂上，詩曰：『不回答來辭，允許保持沉默，西歸只履，舊法單傳。鼓鐘在朔望之日響徹空王殿，開示講座，從前已經數年。』

上堂說法。白雲萬頃，卷舒自如，顯露出劫外的真機；紅葉千峰，燦爛奪目，顯現出箇中的妙旨。亙古今而不昧，經塵劫而常存。鳥道虛通，運步玄關綿密；獅弦錯落，接指古韻鏗鏘。直接使得石女點頭，木人拍手。拈起金針玉線，穿過機先；截來兔角龜毛，發明向上之理。

【English Translation】 English version: Zen Master Daocheng Xuexuan of Tianjie Monastery in Jinling

He was a distant descendant of Zhao Wang (Prince Zhao) of Yunzhou. His father moved to Baoding, and thus he settled there. At the age of fifteen, he left home to become a monk and received the full precepts. He formed a group of three companions and, in a cave in Qingzhou, secretly studied the essence of single transmission. Suddenly, an old man with a very strange and ancient appearance appeared and said, 'You three endure hardship, embrace simplicity, and study to understand the great matter of upward progress. In the future, you will surely become pillars of the Dharma.' The Zen Master scolded him, saying, 'If we are to be pillars, should we be living in a cave?' The old man said, 'There is no constant practice without ceasing, and no constant dwelling without practice.' After speaking, he disappeared. The Zen Master became even more self-motivated. He heard that Master Qiujiang Jie was greatly promoting the Caodong (Soto) school at Lingyan Monastery in Qi, so he went to pay his respects. Master Jie asked the Zen Master where he came from. The Zen Master said, 'From Qingzhou.' Master Jie said, 'Did you bring the cloth robe of Qingzhou?' The Zen Master said, 'I have already presented it to the Abbot.' Master Jie then acknowledged him and had him join the meditation hall. After a long time, his doubts dissolved, and he went directly to the abbot's room. Master Jie said, 'Has the golden lock and mysterious pass been opened?' The Zen Master said, 'What old benevolence are you seeking in a thousand-year-old peach pit?' Master Jie nodded in agreement and instructed him, saying, 'This is something you inherently possess. Take good care of it. In the future, you will surely be the one to propagate my Way.'

In the fifteenth year of Hongwu (1382 AD), monastic offices were established in all prefectures and counties to govern Buddhist affairs. The Zen Master was selected and was in accord with the Prince, receiving special favor. In the eighth month of autumn in the thirtieth year of Hongwu (1397 AD), the Emperor summoned the Zen Master to the palace and ordered him to reside at Tianjie Monastery. The Zen Master reported that he did not understand the Buddha-dharma. The Emperor composed a poem, engraved it on a golden plaque, and hung it in the Dharma hall, which read: 'Not answering incoming words, allowing silence, returning west with only a sandal, the old Dharma is singularly transmitted. Drums and bells resonate in the Kongwang (empty king) Hall on the first and fifteenth of the month, giving instructions and lectures, as in previous years.'

Ascending the hall to preach the Dharma. Ten thousand acres of white clouds, rolling and unfolding freely, reveal the true mechanism beyond the kalpa; a thousand peaks of red leaves, brilliantly shining, reveal the wonderful essence within. Extending from ancient times to the present without obscurity, enduring through countless kalpas and always existing. The bird path is empty and unobstructed, the movement of steps is mysterious and meticulous; the lion's strings are scattered, the fingers connect with the ancient rhyme, resounding powerfully. Directly causing the stone woman to nod and the wooden man to clap his hands. Picking up the golden needle and jade thread, piercing through the opportunity; cutting off the rabbit's horn and the turtle's hair, illuminating the principle of upward progress.

。正偏獨露。隱顯全該。所以物物頭頭。塵塵剎剎。未有一絲毫欠少。大眾還會么。夜來木馬雪中過。驚起南辰北斗藏○上堂。陰極陽回化日長。梅花處處噴清香。箇中消息無多子。遍界何曾有覆藏。如是則明明兼帶。百草頭上相逢。密密宣揚。萬象光中獨露。利名場上。薦取無位真人。人我山中。顯示本來面目。影含宗鑒。心生則種種法生。身是道場。心滅則種種法滅。石女高提寶印。文彩全影。木人暗度金梭。絲毫不昧。牽動劫外機輪。烜赫寰中歲月。潛通遐邇。直得枯木生花。該括古今。解使寒冰發𦦨。云籠古路。依依野色還迷。月滿寒巖。皎皎神光遍照。六門機息。何須宛轉旁參。一色功圓。切忌當頭印破。白牛運步。已蒙建化之緣。玉馬嘶風。總是利生邊事。且道如何是向上事。咄。兔角杖挑潭底月。龜毛拂拄嶺頭云○元旦上堂。三陽交泰。萬物咸新。顯一真之妙用。總造化之淵源。塵塵合道。處處通津。法筵大啟。覺苑弘開。國運與佛運齊興。皇風共宗風並扇。祇如道舊歲已去。新年到來。未審去從何去。來從何來。如斯評論。轉見誵訛。敢問大眾衲衣下一著子。還有增添去來也無。於斯會得。便見臘盡陽和無影樹。春回花發不萌枝○上堂。五月榴花照眼明。薰風啼鳥遍巖扃。機先一著無玄妙。切忌當人

【現代漢語翻譯】現代漢語譯本：正偏俱露，隱顯全備。所以萬事萬物，一草一木，乃至每個微塵，每個剎土，沒有絲毫欠缺。各位明白嗎？昨夜木馬在雪中走過，驚動了南辰北斗星都藏了起來。（僧人）上堂說法：陰氣達到極點，陽氣回升，化育之日漸長，梅花處處散發清香。其中的訊息不多，卻遍佈整個世界，沒有絲毫隱藏。如果是這樣，那麼明明朗朗地兼帶，在百草頭上相逢；細緻周密地宣揚，在萬象光芒中獨自顯露。在追逐名利的場所，推薦那無位真人；在人我執著的山中，顯示本來的面目。影像包含著宗門的明鏡，心生起則種種法生起；身體就是道場，心滅則種種法滅。石女高高舉起寶印，文采完全顯現；木人暗暗地穿梭金梭，一絲一毫都不含糊。牽動劫外的機輪，在天地間彰顯歲月。悄悄地溝通遠近，使得枯木生花；概括古往今來，使得寒冰綻放花朵。雲霧籠罩著古老的道路，依稀可見的景色依然迷人；月光灑滿寒冷的巖石，皎潔的神光遍照。六根的機能停止，何須委婉地旁敲側擊？一色的功夫圓滿，切記當頭棒喝。白牛運步，已經蒙受建立教化的因緣；玉馬嘶風，總是利益眾生的事情。那麼，如何是向上之事呢？咄！用兔角做的枴杖去挑潭底的月亮，用烏龜毛做的拂塵去拄山頂的雲彩。元旦上堂說法：三陽交泰，萬物更新。彰顯一真之妙用，總括造化之淵源。每個微塵都符合大道，處處都有通往真理的途徑。佛法盛會大開，覺悟的園地弘揚開來。國家的命運與佛法的命運一同興盛，皇帝的教化與宗門的教化一起傳播。比如說道舊的一年已經過去，新的一年到來，不知道過去是從哪裡過去，到來是從哪裡到來。如此評論，反而顯得荒謬。敢問各位衲衣下的一著，還有增添或減少嗎？如果能明白這一點，便會看到臘月窮盡，陽氣調和，沒有影子的樹木；春天迴歸，花朵綻放，沒有萌芽的枝條。（僧人）上堂說法：五月的石榴花鮮艷奪目，和煦的微風吹拂，鳥兒在山巖間鳴叫。先機一步沒有玄妙之處，切記當面錯過。

【English Translation】 English version: The correct and the biased are both revealed, the hidden and the obvious are fully encompassed. Therefore, every single thing, every single dust, every single land, there is not a single bit lacking. Do you all understand? Last night, the wooden horse passed through the snow, startling the Southern Dipper and Northern Dipper to hide away. (The monk) ascends the hall to preach: When Yin reaches its extreme, Yang returns, and the days of transformation grow longer. Plum blossoms everywhere emit fragrance. There is not much to this message, yet it pervades the entire world, with nothing hidden. If this is so, then clearly and comprehensively, we meet at the tips of the hundred grasses; closely and thoroughly proclaimed, uniquely revealed in the light of all phenomena. In the arena of fame and gain, recommend the True Person without position; in the mountains of self and others, reveal the original face. The image contains the mirror of the sect, when the mind arises, all kinds of dharmas arise; the body is the Bodhimanda (place of enlightenment), when the mind ceases, all kinds of dharmas cease. The Stone Woman raises the precious seal high, the literary brilliance is fully displayed; the Wooden Man secretly passes the golden shuttle, not a single thread is missed. Activating the machinery beyond the kalpas (eons), illuminating the years in the universe. Quietly connecting far and near, making withered trees bloom; encompassing the ancient and the present, making cold ice blossom. Clouds shroud the ancient road, the indistinct scenery is still confusing; the moon is full on the cold cliff, the bright divine light shines everywhere. The functions of the six senses cease, why bother with roundabout allusions? The work of one color is complete, be sure not to break it head-on. The White Ox moves forward, already receiving the karmic connection of establishing teachings; the Jade Horse neighs in the wind, all are matters of benefiting beings. Then, what is the matter of going upwards? "Doh!" Use a rabbit horn staff to pick the moon at the bottom of the pond, use a turtle hair whisk to prop up the clouds on the mountain peak. New Year's Day sermon: The Three Yangs intersect, and all things are renewed. Manifesting the wonderful function of the One True, encompassing the source of creation. Every dust particle conforms to the Dao (the Way), everywhere there is a path to truth. The Dharma assembly is greatly opened, and the garden of enlightenment is widely promoted. The nation's destiny and the Buddha's destiny rise together, the emperor's teachings and the sect's teachings spread together. For example, the old year has passed, and the new year has arrived, but I don't know where the past has gone from, and where the arrival has come from. Such comments only appear absurd. May I ask everyone, is there any increase or decrease in the one thing under your monastic robes? If you can understand this, you will see the shadowless tree where the waxing and waning of the year ends in harmony, and the non-sprouting branches where spring returns and flowers bloom. (The monk) ascends the hall to preach: The pomegranate flowers of May shine brightly, the warm breeze sings, and birds sing throughout the rocky valley. There is no mystery in taking the first step, but be sure not to miss it when it is right in front of you.

認色聲。記得夾山會禪師示眾曰。目前無法。意在目前。不是目前法。非耳目之所到。天童覺曰。夾山老子。解開布袋。將差珍異實。撒向諸人面前了也。正當恁么時。又作么生。路不拾遺。君子稱美。大眾。且道夾山天童二老見處。一一揀點將來。總成漏短。鳳山分上則不然。若是色見聲求。即非家珍。了知目前無一法。頭頭物物總相應。其或未然。更聽末後一句。道泰不傳天子令。時清休唱太平歌○三十五年七月。太宗嗣位。奉使日本。命師往宣聖化。至永樂二年回。與同使官僚備奏。皇情大悅。恩寵有加。四年以僚佐譖系囹圄百餘日。師坦然無慮。上知其非罪。宥之○六年春。奉旨就鐘山建普度大齋。命師說法。聽者數萬人○十一年。赴北京朝賀。奉旨于慶壽建齋。賜賚尤沃○宣德三年。師年七十六。表辭歸山。宣宗憫其誠。遣內臣護送。南還天界西庵養老○七年臘月八日示微疾。辭眾說偈。趺坐而逝。上制文遣官致祭。阇維之日。煙𦦨五色。仙鶴翔空。異香滿道。彩雲縹緲。四眾萬餘人。咸嘆希有。火后收舍利。圓紅者無算。塔于南畿安德門外。敕賜塔所為鷲峰禪寺(靈巖潔嗣)。

西京天慶息庵義讓禪師

真定李氏子。丱歲剃落。遍參宗匠。后往封龍。扣古巖就公。嘗作達磨得皮得肉等頌。就

【現代漢語翻譯】現代漢語譯本：辨認色和聲。[記得]夾山會禪師開示大眾說：『目前沒有法，意就在目前。不是目前的法，不是耳目所能達到的。』天童覺說：『夾山老和尚，解開布袋，將各種珍奇寶物，撒向眾人面前了啊。』正在這個時候，又該怎麼辦呢？『路不拾遺』，君子讚美。各位，且說夾山、天童兩位老和尚的見解，一一挑剔出來，總有疏漏之處。鳳山這裡卻不是這樣。如果是因色見而求聲，就不是自家珍寶。了知目前沒有一法，頭頭是道，物物相應。如果還不明白，再聽最後一句：『道泰不傳天子令，時清休唱太平歌。』（洪武）三十五年（1402年）七月，明太宗（朱棣）即位。奉命出使日本，命禪師前往宣揚聖化。至（永樂）二年（1404年）回國，與同行的官員一同上奏，皇帝非常高興，恩寵有加。（永樂）四年（1406年），因同僚的誣陷被關押了一百多天。禪師坦然無慮。皇上知道他沒有罪，就赦免了他。（永樂）六年（1408年）春天，奉旨在鐘山建立普度大齋，命禪師說法，聽者數萬人。（永樂）十一年（1413年），前往北京朝賀。奉旨于慶壽寺建立齋會，賞賜非常豐厚。（宣德）三年（1428年），禪師七十六歲，上表辭歸山林。明宣宗（朱瞻基）憐憫他的誠意，派遣內臣護送，南還天界西庵養老。（宣德）七年（1432年）臘月八日，禪師略感不適，向眾人告別並說了偈語，然後跏趺而坐圓寂。皇上親自撰寫祭文並派遣官員致祭。荼毗之日，煙焰呈現五色，仙鶴在空中飛翔，奇異的香味瀰漫道路，彩雲飄渺。四眾弟子萬餘人，都感嘆希有。火化后收集舍利，圓潤紅色的數不勝數，建塔于南畿安德門外。皇上敕賜塔所為鷲峰禪寺（靈巖潔嗣）。

西京天慶息庵義讓禪師

真定李氏之子，年少時剃度出家，遍參各位宗師。后前往封龍山，拜訪古巖就公。曾作達磨得皮得肉等頌，就

【English Translation】 English version: Recognizing form and sound. [Remember] Chan Master Jiashan Hui instructed the assembly, saying: 'There is no Dharma presently, the meaning lies in the present moment. It is not the Dharma of the present moment, not what the ears and eyes can reach.' Tiantong Jue said: 'Old Master Jiashan, having opened the cloth bag, scattered all kinds of rare and precious treasures before everyone.' At this very moment, what should be done? 'No one picks up lost articles on the road,' gentlemen praise. Everyone, let's talk about the views of the two old masters, Jiashan and Tiantong, picking them out one by one, there will always be shortcomings. It is not like this at Fengshan. If one seeks sound because of seeing form, then it is not one's own family treasure. Knowing that there is no Dharma presently, everything is the Way, everything corresponds. If you still don't understand, listen to the last sentence: 'When the Way is prosperous, the emperor's decree is not transmitted; when the times are clear, stop singing songs of peace.' In July of the thirty-fifth year of Hongwu (1402), Emperor Taizong of Ming (Zhu Di) ascended the throne. He was ordered to go to Japan as an envoy, and the Chan master was ordered to go to promote the holy teachings. He returned to China in the second year of Yongle (1404), and reported to the emperor with the accompanying officials. The emperor was very happy and bestowed great favor. In the fourth year of Yongle (1406), he was imprisoned for more than a hundred days due to the slander of his colleagues. The Chan master was calm and carefree. The emperor knew that he was innocent and pardoned him. In the spring of the sixth year of Yongle (1408), he was ordered to establish a universal salvation fast at Zhongshan, and the Chan master was ordered to preach, with tens of thousands of listeners. In the eleventh year of Yongle (1413), he went to Beijing to pay tribute. He was ordered to establish a fast at Qingshou Temple, and the rewards were very generous. In the third year of Xuande (1428), the Chan master was seventy-six years old and submitted a memorial to resign and return to the mountains. Emperor Xuanzong of Ming (Zhu Zhanji) pitied his sincerity and sent an inner minister to escort him back to the Western Hermitage of Tianjie to spend his old age. On the eighth day of the twelfth month of the seventh year of Xuande (1432), the Chan master felt slightly unwell, bid farewell to the crowd and said a verse, then sat in the lotus position and passed away. The emperor personally wrote a eulogy and sent officials to offer sacrifices. On the day of cremation, the smoke and flames showed five colors, celestial cranes flew in the sky, strange fragrances filled the road, and colorful clouds floated. More than ten thousand disciples of the four assemblies all exclaimed that it was rare. After cremation, the relics were collected, and there were countless round and red ones. A pagoda was built outside Ande Gate in Nanjing. The emperor ordered the pagoda to be named鷲峰禪寺（鷲峰禪寺） (Lingyan Jie Si).

Chan Master Yirang of Xijing Tianqing Xi'an

A son of the Li family of Zhengding, he was tonsured at a young age and visited various masters. Later, he went to Fenglong Mountain and visited Guyan Jiu Gong. He once wrote odes such as 'Bodhidharma obtained the skin and the flesh,' and then

稱賞之曰。達磨皮內骨髓。皆被諸子得去。不如只履西歸。者是甚麼訊息。師曰。且喜和尚猶記得。就曰。是則是。我終有些疑你。師曰。恁么則老胡賴也。就顧侍者曰。我眼何如○出住天慶。次遷熊耳之空相。泰山之靈巖。雒之嵩少。僧問無功之功。還有偏正否。師曰。偏正歷然。曰如何是無功底偏正。師曰。石牛吐出三春霧。靈鳥不棲無影林○問如何是直指人心。師曰。舌在口裡。曰如何是見性成佛。師曰。金屑雖貴。落眼成塵。曰如何是莫向言中取則。師曰。道火何曾燒著口。曰如何是句外明宗。師便打。曰因甚便打某甲。師曰。你要我句內明宗么○庚辰夏遘疾。乃命門人曰。斯疾不可起也。吾往必矣。至五月十二日。囑後事。書偈曰。來時本凈。去亦圓周。虛空作舞。任意優遊。右脅而逝(封龍就嗣)。

泰山靈巖容禪師

初參萬法歸一。一歸何處有理會但于青州布衫。與師子一吼。祖父俱盡語未透。偶與同參上泰山日觀峰。忽憶登東山而小魯。登泰山小天下話。驀地失足。跌得悶絕。同參扶起。良久乃蘇。大叫曰。此是師子一吼。祖父俱盡時也。孔孟未必到恁么田地。因謁封龍就和尚。呈所見。就曰更須知有向上關棙子始得。師喝一喝而出。就大喜。呼而印之(封龍就嗣)。

晉寧心庵

【現代漢語翻譯】現代漢語譯本：（封龍就）稱讚他們說：『達摩（Bodhidharma，印度禪宗始祖）的皮、肉、骨髓都被你們這些弟子得去了。』不如趙州和尚隻身穿著一隻鞋子西歸，這又是什麼訊息呢？（靈巖容禪師）回答說：『可喜的是和尚您還記得這件事。』（封龍就）說：『話雖如此，但我終究還是有些懷疑你。』（靈巖容禪師）說：『既然這樣，那就是老胡（指達摩）錯了。』（封龍就）回頭對侍者說：『我的眼力如何？』（靈巖容禪師）出任天慶寺住持，之後又遷往熊耳山的空相寺、泰山的靈巖寺、以及雒陽的嵩少寺。有僧人問：『無功之功，還有偏正之分嗎？』（靈巖容禪師）回答說：『偏正分明。』（僧人）問：『如何是無功的偏正？』（靈巖容禪師）回答說：『石牛吐出三春的霧氣，靈鳥不棲息于沒有樹影的樹林。』（僧人）問：『如何是直指人心？』（靈巖容禪師）回答說：『舌頭就在嘴裡。』（僧人）問：『如何是見性成佛？』（靈巖容禪師）回答說：『金屑雖然珍貴，落入眼中也會變成塵埃。』（僧人）問：『如何是不要在言語中尋求法則？』（靈巖容禪師）回答說：『道火何曾燒著嘴巴？』（僧人）問：『如何是句外明宗？』（靈巖容禪師）隨即就打了他。（僧人）說：『為什麼無緣無故地打我？』（靈巖容禪師）說：『你要我在言語中說明宗旨嗎？』庚辰年（具體年份需要查證，但應為清朝年號）夏天，（靈巖容禪師）得了疾病，於是命令弟子說：『這個病是好不了了，我將要離去了。』到五月十二日，（靈巖容禪師）囑咐後事，寫下偈語說：『來時本來清凈，去時也圓滿周全。在虛空中舞蹈，任意自由自在。』然後右脅臥著去世了。（封龍就繼承了他的衣缽）

泰山靈巖容禪師

（靈巖容禪師）最初參訪萬法歸一的道理，（有人問他）一歸何處？（他）有自己的理解，但就像青州布衫的故事一樣，與師子一吼的公案，祖父的家業都已用盡，話語還沒有完全透徹。有一次與同參一起登上泰山的日觀峰，忽然想起孔子登東山而小魯，登泰山而小天下的故事，突然失足跌倒，昏了過去。同參扶起他，過了很久才甦醒，大叫道：『這就是師子一吼，祖父的家業都已用盡的時候啊！孔子、孟子未必能達到這樣的境界。』因此去拜訪封龍就和尚，呈上自己的見解。封龍就說：『更要知道還有向上的一道關卡才行。』（靈巖容禪師）大喝一聲而出。封龍就非常高興，呼喚他並印可了他的見解。（封龍就繼承了他的衣缽）

晉寧心庵

【English Translation】 English version: (Fenglong Jiu) praised them, saying: 'Dharma's (Bodhidharma, the founder of Zen Buddhism in India) skin, flesh, bones, and marrow have all been obtained by you disciples.' It is not as good as Zhao Zhou's (Zhaozhou Congshen, a famous Chinese Zen master) returning west with only one shoe; what is the message in that? (Zen Master Lingyan Rong) replied: 'It is gratifying that you, Master, still remember this matter.' (Fenglong Jiu) said: 'Although that is so, I still have some doubts about you.' (Zen Master Lingyan Rong) said: 'In that case, the old barbarian (referring to Bodhidharma) is wrong.' (Fenglong Jiu) turned to the attendant and said: 'How is my eyesight?' (Zen Master Lingyan Rong) first served as abbot of Tianqing Temple, and later moved to Kongxiang Temple on Mount Xionger, Lingyan Temple on Mount Tai, and Songshao Temple in Luoyang. A monk asked: 'Is there still a distinction between partial and complete in the merit of no merit?' (Zen Master Lingyan Rong) replied: 'The distinction between partial and complete is clear.' (The monk) asked: 'What is the partial and complete of the merit of no merit?' (Zen Master Lingyan Rong) replied: 'The stone ox spits out the mist of the three spring months, and the spiritual bird does not perch in the shadowless forest.' (The monk) asked: 'What is directly pointing to the human mind?' (Zen Master Lingyan Rong) replied: 'The tongue is in the mouth.' (The monk) asked: 'What is seeing one's nature and becoming a Buddha?' (Zen Master Lingyan Rong) replied: 'Although gold dust is precious, it becomes dust when it falls into the eyes.' (The monk) asked: 'What is not seeking principles in words?' (Zen Master Lingyan Rong) replied: 'When has the fire of the Dao ever burned the mouth?' (The monk) asked: 'What is clarifying the principle outside of words?' (Zen Master Lingyan Rong) then struck him. (The monk) said: 'Why did you strike me for no reason?' (Zen Master Lingyan Rong) said: 'Do you want me to clarify the principle within words?' In the summer of Gengchen year (the specific year needs to be verified, but it should be a year in the Qing Dynasty), (Zen Master Lingyan Rong) fell ill, so he ordered his disciples, saying: 'This illness cannot be cured; I am about to depart.' On the twelfth day of the fifth month, (Zen Master Lingyan Rong) entrusted his affairs and wrote a verse, saying: 'When I came, I was originally pure; when I leave, I am also complete and perfect. Dancing in the void, free and at ease.' Then he passed away lying on his right side. (Fenglong Jiu inherited his mantle)

Zen Master Lingyan Rong of Mount Tai

(Zen Master Lingyan Rong) initially studied the principle of all things returning to one. (Someone asked him) Where does one return to? (He) had his own understanding, but like the story of the Qingzhou shirt, and the case of the lion's roar, the family property of the ancestors has been exhausted, and the words have not been fully understood. Once, while climbing Mount Tai's Riguang Peak with a fellow practitioner, he suddenly remembered Confucius's story of climbing Mount Dongshan and finding Lu small, and climbing Mount Tai and finding the world small. Suddenly, he lost his footing and fell, losing consciousness. The fellow practitioner helped him up, and after a long time, he woke up and shouted: 'This is the time when the lion roars, and the family property of the ancestors has been exhausted! Confucius and Mencius may not have reached such a state.' Therefore, he visited the monk Fenglong Jiu and presented his views. Fenglong Jiu said: 'You must also know that there is still an upward barrier to pass.' (Zen Master Lingyan Rong) shouted and went out. Fenglong Jiu was very happy, called him back, and approved of his views. (Fenglong Jiu inherited his mantle)

Jinning Xin'an

主

常舉拳頭曰。天下衲僧。只用者個殺活他。凡有僧來便打出。無能構者。因是人稱為鐵拳頭庵主(封龍就嗣)。

白茅春庵主

常與心鐵拳往來。僧問和尚用何法接人。師曰。但將冷眼觀螃蟹。看彼橫行到幾時。曰恁么則冷眼鐵拳。相結恨于天下也。師曰。衲子多好嚼屎蛆(封龍就嗣已上四人)。

續指月錄卷十一卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十二

六祖下二十八世

臨濟宗

金陵東山翼善海舟永慈禪師

按東山行實碑。載師為蜀之成都余氏子。(生於洪武二十七年甲戌)齠齔時。見僧輒喜。一日聞說生死事。遂發志棄俗。趨彭縣大隋山景德寺。投禮住持獨照月師剃染。后入西山。住靜八載。發志參方行腳。首謁太初和尚請益。開示父母未生前話做工夫。一日初問師曰。父母未生前。那個是本來面目。師即從東過西。叉手而立。初曰。未在更道。師曰。兩眼相對。有甚相瞞。初大悅。制解起單。復參東普無際和尚。不契。乃出峽赴京。得度。(宣德二年)復還金陵靈谷掛塔。雪峰和尚請師充首座。制解。即詣古道山。參東明旵禪師。一見便問無相福田衣。甚麼人得披。旵下座摑一掌。師曰。四大本空。五蘊非有

【現代漢語翻譯】現代漢語譯本主

常舉起拳頭說：『天下的僧人，只需用這個（拳頭）來殺活他們。』凡是有僧人來就打出去，沒有能抵擋的。因此人們稱他為鐵拳頭庵主（封龍就嗣）。

白茅春庵主

常與鐵拳頭庵主交往。有僧人問：『和尚用什麼方法接引人？』庵主說：『只用冷眼觀看螃蟹，看它橫行到什麼時候。』僧人說：『這樣說來，冷眼和鐵拳，豈不是與天下結怨了嗎？』庵主說：『你們這些僧人，多喜歡嚼屎蛆。』（封龍就嗣以上四人）。

續指月錄卷十一卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十二

六祖下二十八世

臨濟宗

金陵東山翼善海舟永慈禪師

根據東山行實碑記載，禪師是四川成都余氏的兒子（生於洪武二十七年（1394年））。年幼時，見到僧人就高興。一天聽到關於生死的事情，於是立志拋棄世俗。前往彭縣大隋山景德寺，拜住持獨照月師剃度出家。後來進入西山，隱居八年。立志參訪各地。首先拜見太初和尚請教，開示『父母未生前』的話頭做功夫。一天，禪師初次問太初和尚：『父母未生前，哪個是本來面目？』禪師隨即從東邊走到西邊，拱手而立。太初和尚說：『還沒到，再說一遍。』禪師說：『兩眼相對，有什麼好隱瞞的？』太初和尚非常高興，解除禁制，允許他自由行動。又參訪東普無際和尚，不合機緣。於是出峽前往京城，得到度牒（宣德二年（1427年））。又回到金陵靈谷寺掛單。雪峰和尚請禪師擔任首座。解除禁制后，就前往古道山，參訪東明旵禪師。一見面就問：『無相福田衣，什麼人能夠披？』東明旵禪師下座打了他一掌。禪師說：『四大本空，五蘊非有。』

【English Translation】 English version Master

He often raised his fist and said, 'The monks of the world, just use this (fist) to kill or enliven them.' Whenever a monk came, he would beat him out, and no one could resist. Therefore, people called him Iron Fist Abbot (Fenglong Jiusi).

Abbot Baimao Chun

He often interacted with Iron Fist Abbot. A monk asked, 'What method does the abbot use to receive people?' The abbot said, 'Just watch the crabs with cold eyes, and see how long they can be arrogant.' The monk said, 'In that case, cold eyes and iron fists, wouldn't that make enemies of the world?' The abbot said, 'You monks, you like to chew on maggot droppings.' (The above four are Fenglong Jiusi).

Continuation of the Records Pointing at the Moon, Volume 11 卍 New Continuation Collection, Volume 84, No. 1579, Continuation of the Records Pointing at the Moon

Continuation of the Records Pointing at the Moon, Volume 12

28th Generation from the Sixth Patriarch

Linji School

Chan Master Yongci of Haizhou, Yishan Temple, Dongshan, Jinling

According to the stele of Dongshan's deeds, the master was a son of the Yu family of Chengdu, Sichuan (born in the 27th year of Hongwu (1394 AD)). As a child, he was happy to see monks. One day, he heard about the matter of life and death, and then he made up his mind to abandon the world. He went to Jingde Temple on Dasui Mountain in Peng County and was tonsured by Abbot Duzhao Yue. Later, he entered Xishan and lived in seclusion for eight years. He made up his mind to visit various places. First, he visited Abbot Taichu to ask for advice, who instructed him to work on the topic of 'before parents were born.' One day, the Chan master first asked Abbot Taichu: 'Before parents were born, what is the original face?' The Chan master then walked from east to west, cupped his hands and stood. Abbot Taichu said, 'Not yet, say it again.' The Chan master said, 'Eyes facing each other, what is there to hide?' Abbot Taichu was very happy, lifted the restrictions, and allowed him to move freely. He also visited Abbot Wuji of Dongpu, but they did not agree. So he left the gorge and went to the capital, where he received ordination (Xuande 2nd year (1427 AD)). He returned to Linggu Temple in Jinling. Abbot Xuefeng invited the Chan master to serve as the head seat. After the restrictions were lifted, he went to Gudao Mountain to visit Chan Master Dongming Chan. As soon as they met, he asked: 'The robe of the field of merit without form, who can wear it?' Chan Master Dongming Chan stepped down from his seat and slapped him. The Chan master said, 'The four great elements are originally empty, and the five aggregates are non-existent.'

。汝作么生掌。旵又一掌。師曰。一掌不作一掌用。速道。旵又一掌。師神色不變。曰老和尚名不虛播。復展具三拜而立。旵曰。我居古道山三十載。今日只見得者僧。乃留旬日。欲付袈裟。師曰。某甲不為衣來。堅不受。下山。自此聲譽叢林○金陵牛首。請師領眾三載。退隱天界山居。太監袁誠。(法名智海)欽師道德。請住翼善寺。開山說法○正統五年庚申。六月二十八日。旵和尚留囑明白庵曰。吾有衣法二物。待十年後。送至金陵東山。海舟和尚受納。付囑曰。字付慈海舟。訪我我無酬。明年之明日。西風笑點頭。明年如期果寂。白庵不違遺囑。限滿日。請首座法薦。(于景泰二年八月二十三日)持衣赍至東山。師祝香而受(東山旵嗣)。

杭州東明海舟普慈禪師

按師七世孫天童悟和尚傳云。蘇之常熟人。姓錢。世宗儒業。出家于破山。初至慧日寺。聽講楞嚴。至但有言說。都無實義處。乃曰。言說今日愈多矣。遂歸。日夜閱經。尋思實義。面顏日悴。有居士問曰。師顏色有病。師云。佛法不明故爾。非病也。士曰。佛法不明。何不往府中鄧尉山。問取萬峰蔚和尚去。師聞欣然。便詣鄧尉。見萬峰。峰問曰。沙彌何來。師禮拜。起曰。常熟。峰曰。到此何為。師舉前話。再拜求示。峰便劈頭兩棒

【現代漢語翻譯】現代漢語譯本：『你』（指旵）是怎麼用手掌的？』旵又打了一掌。師父說：『一掌不當作一掌用，快說！』旵又打了一掌。師父神色不變，說：『老和尚的名聲果然不虛傳。』旵於是展開坐具，向師父三拜而立。旵說：『我住在古道山三十年，今天才見到你這樣的僧人。』於是留了十幾天，想要把袈裟傳給師父。師父說：『我不是爲了袈裟而來。』堅決不接受，就下山了。從此師父的聲譽傳遍叢林。金陵牛首山請師父帶領僧眾三年。退隱到天界山居住。太監袁誠（法名智海）欽佩師父的道德，請師父住在翼善寺，開山說法。正統五年庚申（1440年）六月二十八日，旵和尚留下遺囑給明白庵說：『我有衣和法兩樣東西，等到十年後，送到金陵東山，給海舟和尚接受。』並留下付囑說：『字付慈海舟，訪我我無酬。明年之明日，西風笑點頭。』第二年如期圓寂。白庵沒有違背遺囑，期限滿了那天，請首座法薦（于景泰二年八月二十三日（1451年）），拿著衣物送到東山。師父祝香而接受（是東山旵的嗣法弟子）。

杭州東明海舟普慈禪師

根據師父的七世孫天童悟和尚的傳記記載，師父是蘇州常熟人，姓錢，世代以儒學為業。在破山出家。最初到慧日寺，聽講《楞嚴經》，聽到『但有言說，都無實義』的地方，就說：『言說今天越來越多了。』於是回去，日夜閱讀經書，尋思實義，面容日益憔悴。有居士問：『師父臉色不好，是有病嗎？』師父說：『佛法不明，所以這樣，不是病。』居士說：『佛法不明，為什麼不到府中鄧尉山，去問萬峰蔚和尚呢？』師父聽了很高興，就到鄧尉山，見到萬峰。萬峰問：『沙彌從哪裡來？』師父禮拜，起身說：『常熟。』萬峰說：『到這裡做什麼？』師父舉了之前的話，再次拜求開示。萬峰便劈頭打了兩棒。

【English Translation】 English version: 『How do you (referring to Chan) use your palm?』 Chan gave another slap. The master said, 『One slap is not used as one slap. Speak quickly!』 Chan gave another slap. The master's expression remained unchanged, and he said, 『The old monk's reputation is indeed well-deserved.』 Chan then unfolded his sitting mat, bowed three times to the master, and stood up. Chan said, 『I have lived in Gudaoshan (Ancient Path Mountain) for thirty years, and today I have only seen a monk like you.』 So he stayed for more than ten days, wanting to pass on the kasaya (袈裟, monk's robe) to the master. The master said, 『I did not come for the robe.』 He firmly refused and went down the mountain. From then on, the master's reputation spread throughout the monasteries. Niushou Mountain (牛首山, Ox Head Mountain) in Jinling (金陵, present-day Nanjing) invited the master to lead the monks for three years. He retired to live in Tianjie Mountain (天界山, Heaven Boundary Mountain). The eunuch Yuan Cheng (袁誠, personal name, Dharma name Zhihai (智海, Wisdom Sea)) admired the master's virtue and invited him to live in Yishan Temple (翼善寺, Wing Goodness Temple) to establish a mountain and preach the Dharma. On the twenty-eighth day of the sixth month of the Gengshen year of the Zhengtong reign (正統, Upright Governance) fifth year (1440) , Chan left a will to Baian (白庵, White Hermitage) saying, 『I have two things, the robe and the Dharma, to be sent to Haizhou (海舟, Sea Boat) Monk of Dongshan (東山, East Mountain) in Jinling after ten years.』 He left instructions saying, 『The word is given to Cihai Haizhou (慈海舟, Compassionate Sea Boat), visit me, I have no reward. The day after tomorrow, the west wind will laugh and nod.』 The next year, he passed away as scheduled. Baian did not violate the will, and on the day the deadline was reached, he invited the head seat Fajian (法薦, Dharma Recommendation) (on the twenty-third day of the eighth month of the Jingtai (景泰, Bright View) second year (1451)), and brought the clothes to Dongshan. The master blessed the incense and accepted it (he was a Dharma heir of Chan of Dongshan).

Zen Master Puchi Haizhou of Dongming, Hangzhou (杭州, present-day Hangzhou)

According to the biography of the master's seventh-generation descendant, Monk Tiantong Wu (天童悟, Heavenly Child Enlightenment), the master was from Changshu (常熟, Everlasting Ripeness) in Suzhou (蘇州, present-day Suzhou), surnamed Qian (錢, Money), and his family was engaged in Confucianism for generations. He became a monk at Poshan (破山, Broken Mountain). He first went to Huiri Temple (慧日寺, Wisdom Sun Temple) to listen to the lectures on the Shurangama Sutra (楞嚴經, Surangama Sutra). When he heard the part 『There are only words, but no real meaning,』 he said, 『There are more and more words today.』 So he returned and read the scriptures day and night, thinking about the real meaning, and his face became increasingly haggard. A layman asked, 『Master, your face is not good, are you sick?』 The master said, 『It is because the Buddha-dharma is not clear, so it is like this, it is not a disease.』 The layman said, 『If the Buddha-dharma is not clear, why not go to Dengwei Mountain (鄧尉山, Dengwei Mountain) in the prefecture and ask Monk Wanfeng Wei (萬峰蔚, Ten Thousand Peaks Luxuriant)?』 The master was very happy to hear this, so he went to Dengwei Mountain and saw Wanfeng. Wanfeng asked, 『Where did the Shami (沙彌, novice monk) come from?』 The master bowed, got up and said, 『Changshu.』 Wanfeng said, 『What are you doing here?』 The master mentioned the previous words and bowed again to ask for guidance. Wanfeng then slapped him twice on the head.

攔背一踏。以腳兩踢曰。只者是實義。師有省。起曰。好只好。大費和尚心力。峰笑而許之。付以偈曰。龜毛付囑與兒孫。兔角拈來要問津。一喝耳聾三日去。箇中消息許誰親。又曰。子當匿跡護持。莫輕為人師範。師自以為得。乃結廬于洞庭山塢二十九年○一日僧至。師問曰。上座何處來。曰安溪。曰安溪有人么。曰虛白和尚。說法不異高峰。曰是誰弟子。曰寶藏。曰有甚言句。僧舉室中驗人語云。心不是佛。智不是道。三藏不是法是甚麼。下語者皆不契。舉畢。復問師曰。參寶藏否。師曰。我與寶藏同參萬峰。僧曰。當日有何所見。遂隱於此。就再不參人去。師曰。問但有言說。都無實義。峰便打。我從此得悟。僧曰。請言得之所以。師曰。但要人知痛癢的是實義。是妙心。言說盡屬皮毛。僧笑曰。若據此見解。生死尚未了。何得云悟。未在未在。不見道心不是佛。智不是道耶。師遂有疑曰。彼處眾中有真大徹者么。僧云無○師即棄庵。渡湖往安溪。詣東明。適有人設齋。師至關前問明曰。今日齋是甚麼滋味。明曰。到口方知。說即遠矣。師曰。如何是到口味。明即打滅燈曰。識得燈光何處著落。味即到口。師無語。次日黎明。遣侍者請師。師即至。明問曰。曾見人否。師笑曰。見只見一人。說出恐驚人。明曰。

【現代漢語翻譯】現代漢語譯本攔腰一腳踢去。又用腳踢了兩下，說：『這才是真正的意義。』師父有所領悟，起身說：『好！好！真是費了和尚您的一番心力。』萬峰（Wanfeng）笑著認可了他，並把偈語交付給他，說：『烏龜的毛髮交付給你的子孫，兔子的角拿來是爲了詢問渡口。一聲棒喝震得人耳聾三天，其中的訊息允許誰來親近？』又說：『你應該隱姓埋名地護持佛法，不要輕易爲人師表。』師父自認為已經得道，於是就在洞庭山塢結廬而居二十九年。有一天，一個僧人來到，師父問道：『上座從哪裡來？』僧人說：『從安溪來。』師父說：『安溪有人嗎？』僧人說：『有虛白（Xubai）和尚，說法與高峰（Gaofeng）沒有不同。』師父問：『是誰的弟子？』僧人說：『寶藏（Baozang）。』師父問：『有什麼言語？』僧人舉出寶藏禪師在室內考驗人的話語，說：『心不是佛，智不是道，《三藏》（Sanzang，佛教經典的總稱）不是法，那什麼是法？』下語的人都不契合。舉完后，反問師父說：『您參訪過寶藏禪師嗎？』師父說：『我和寶藏禪師一同參訪過萬峰禪師。』僧人說：『當日有什麼見解，所以隱居於此，不再參訪他人？』師父說：『問話只要有言語，都沒有實際意義。萬峰禪師便打我，我從此才得以領悟。』僧人說：『請說說您領悟的原因。』師父說：『只要人知道痛癢，這就是實際意義，是妙心。言語都屬於皮毛。』僧人笑著說：『如果按照這種見解，生死尚未了脫，怎麼能說悟道了呢？還差得遠呢！沒聽說道心不是佛，智慧不是道嗎？』師父於是產生了疑惑，問道：『他們那裡的大眾中有真正大徹大悟的人嗎？』僧人說：『沒有。』師父隨即捨棄了庵，渡湖前往安溪，拜訪東明（Dongming）禪師。恰好有人設齋，師父來到關前問東明禪師：『今天的齋飯是什麼滋味？』東明禪師說：『到了口裡才知道，說出來就遠了。』師父說：『如何是到口味？』東明禪師隨即打滅了燈，說：『認得燈光落在何處，滋味就到了口裡。』師父無話可說。第二天黎明，東明禪師派侍者請師父，師父隨即來到。東明禪師問道：『曾見過人嗎？』師父笑著說：『見過，只見一人，說出來恐怕會驚人。』東明禪師說：

【English Translation】 English version He kicked him in the back. Then, kicking him twice with his feet, he said, 'This is the true meaning.' The master had an awakening, got up, and said, 'Good! Good! You've really put in a lot of effort, monk.' Wanfeng (Wanfeng) smiled and acknowledged him, giving him a verse, saying, 'The turtle's hair is entrusted to your descendants, the rabbit's horn is taken to inquire about the ford. A shout deafens the ears for three days, who is allowed to be intimate with the message within?' He also said, 'You should hide your tracks and protect the Dharma, do not lightly become a teacher of others.' The master thought he had attained enlightenment, so he built a hut in the Dongting Mountain valley and lived there for twenty-nine years. One day, a monk arrived, and the master asked, 'Where do you come from, venerable?' The monk said, 'From Anxi.' The master said, 'Is there anyone in Anxi?' The monk said, 'There is the monk Xubai (Xubai), whose teachings are no different from Gaofeng (Gaofeng).' The master asked, 'Who is his disciple?' The monk said, 'Baozang (Baozang).' The master asked, 'What are his words?' The monk quoted Baozang Zen master's words for testing people in the room, saying, 'The mind is not the Buddha, wisdom is not the Tao, the Tripitaka (Sanzang, the general term for Buddhist scriptures) is not the Dharma, then what is it?' Those who answered did not match. After quoting, he asked the master, 'Have you visited Baozang Zen master?' The master said, 'I and Baozang Zen master both visited Wanfeng Zen master.' The monk said, 'What insights did you have that day, that you secluded yourself here and no longer visit others?' The master said, 'Questions, as long as there are words, have no real meaning. Wanfeng Zen master then hit me, and from this I was able to attain enlightenment.' The monk said, 'Please tell me the reason for your enlightenment.' The master said, 'As long as people know pain, this is the real meaning, it is the wonderful mind. Words all belong to the superficial.' The monk smiled and said, 'If according to this view, birth and death have not yet been resolved, how can you say you are enlightened? You are far from it! Haven't you heard that the mind of the Tao is not the Buddha, wisdom is not the Tao?' The master then became doubtful and asked, 'Are there any truly greatly enlightened people among the masses there?' The monk said, 'No.' The master then abandoned the hermitage, crossed the lake to Anxi, and visited Zen master Dongming (Dongming). It happened that someone was offering a vegetarian meal, and the master came to the gate and asked Zen master Dongming, 'What is the taste of today's vegetarian meal?' Zen master Dongming said, 'You will know when it reaches your mouth, saying it is far away.' The master said, 'What is the taste when it reaches the mouth?' Zen master Dongming then extinguished the lamp and said, 'Recognize where the lamplight falls, and the taste will reach your mouth.' The master was speechless. The next day at dawn, Zen master Dongming sent a servant to invite the master, and the master came immediately. Zen master Dongming asked, 'Have you seen anyone?' The master smiled and said, 'I have seen, I have only seen one person, saying it may be shocking.' Zen master Dongming said:

假使親見釋迦。依然是個俗漢。但說何妨。師曰。萬峰。明曰。為敘先後耶。為佛法耶。若敘先後。萬峰會下有千人。若論佛法。老阇黎佛法未夢見在。何驚之有。若親見萬峰。萬峰即今在甚麼見。師面赤惘然。明曰。若如此。不曾見萬峰。師歸客寮。三晝夜寢食俱忘。偶值香燈繩斷墮地。忽然大悟。詣關前呈悟由。明曰。老阇黎承嗣萬峰去。師曰。白公為我打徹。豈得承嗣萬峰。明乃笑。遂集眾出關。升座曰。瞿曇有意向誰傳。迦葉無端開笑顏。到此豈容七佛長。文殊面赤也茫然。今朝好笑東明事。千古令人費唾涎。幸得海公忘我我。濟宗一脈續綿綿。乃擲下拄杖云。千斤擔子方全付。玄要如今拄杖談。以拂子擊三下。下座(隱元琦頌云痛領萬峰白棒痕洞庭搖拽小乾坤無端一陣業風起浪拍孤舟過海門)○師即入方丈禮拜。明曰。老僧不出月去也。至二十七夜辭眾。二十九日示寂。師仍欲遁歸洞庭。四眾苦留。乃繼其席○嘗舉興化問克賓維那。你不久為唱導之師。賓云。不入者保社。化云。會來不入。不會不入。賓云。沒交涉。化便打云。克賓維那。法戰不勝。罰錢五貫。克設堂飯。至來日齋飯成。興化自白椎云。克賓維那。法戰不勝。不得吃飯。即便趕出院師拈云。若為濟宗兒孫。必要明他家裡事。予昔蒙萬峰老人

付我偈。便以為得。直至今日始知我錯。萬峰不錯。一遇東明和尚。乃明棒頭賞罰。言句亦然。果然悟在己而法藉師。豈曰一悟即爲了當。如以一悟靈通。不求師法。正謂威音已前。無師可也。威音以後。師師相受者。此也。所以克賓識得父師苦心。策發已明向上關棙子。洞達閨閾中事。不在言宣。失錢吃棒。受罰出院。骨碎身粉。也難酬報興化萬一。況打罰出院乎。海長老今日所以不嗣萬峰而東明者。亦此也。古諺云。養女方知娘受苦。生子乃識父辛勤。誠哉是言也。實有個中大事。豈容草草。若與人抽釘㧞楔。坐獅子座。為人天師。抉人眼翳。紹佛祖位者。必須一一透過。切莫以悟為是。將綱宗抹殺。置而勿究。何異天魔外道。莽蕩招殃悔乎○萬峰忌日。師拈香指真曰。我幾淹殺你甕里。幸是普慈。若是別人。不可救也。爇此瓣香。堪酬接引。喝一喝云。只笑你護短沒投師。佛法當人情。展坐具禮拜。又拈香云。此一瓣香。供養東明長老。一片赤心鞭策。令余洞達宗源。連喝兩喝云。一言豈盡普慈心。千古兒孫贊報恩。又拈香云。此瓣香供養昔日師僧指南之力。若不蒙師。何有今日。他日到來。拄杖三十吃有分。堪報不報之恩。喝一喝云。受恩深處便為家。有乳方知是阿孃。禮拜起說偈曰。源頭只在喝中存。三要

【現代漢語翻譯】現代漢語譯本：給我偈語，（你）就認為（自己）得到了（真理）。直到今天我才知道我錯了，萬峰（指萬峰和尚）沒有錯。一旦遇到東明和尚，才明白棒喝的賞罰，言語也是如此。果然，開悟在於自身，但方法要依靠老師。難道說一悟就完全了當了嗎？如果認為一悟就靈通，而不尋求師法，這正是威音王佛（過去七佛之首）以前，沒有老師也可以。威音王佛以後，老師們代代相傳，就是這個道理。所以克賓（人名，此處指海長老）認識到父師的苦心，激發了他明白向上的關鍵。徹底明白閨房中的事情，無法用言語表達。即使丟了錢，捱了棒，受到懲罰被趕出寺院，即使粉身碎骨，也難以報答興化（唐代禪師）的萬分之一，更何況是被打被罰出院呢？海長老今天之所以不繼承萬峰（明代高僧）而繼承東明（明代高僧），也是這個道理。古諺語說：『養女兒才知道娘受苦，生兒子才懂得父親辛勤。』真是這樣啊！其中確實有大事，豈能草率。如果（有人）要替人拔除釘子，拔掉木楔，坐在獅子座上，成為人天導師，去除人們的眼翳，繼承佛祖的地位，必須一一透徹明白，千萬不要以開悟為是，將佛法的綱領抹殺，置之不理，那和天魔外道有什麼區別？莽撞行事只會招來災禍和後悔啊！萬峰（萬峰和尚）忌日，師父拈香，指著真像說：『我差點把你淹死在甕里，幸虧有普慈（指佛的慈悲），如果是別人，就不可救藥了。』點燃這瓣香，可以酬謝接引之恩。喝一聲說：『只笑你護短，沒有拜師。把佛法當成人情。』展開坐具禮拜。又拈香說：『這瓣香，供養東明長老，一片赤誠鞭策我，讓我徹底明白宗源。』連喝兩聲說：『一句話哪裡能說完普慈之心，千秋萬代的兒孫都讚頌報恩。』又拈香說：『這瓣香供養昔日師僧指南的力量，如果沒有老師，哪有今天？他日到來，拄杖三十也有你的一份，堪報不報之恩。』喝一聲說：『受恩深處便是家，有奶才知道是阿孃。』禮拜起身說偈語：『源頭只在喝中存，三要（禪宗用語）……』

【English Translation】 English version: Give me a verse, and (you) think (you) have attained (the truth). Only today do I realize that I was wrong, Wanfeng (referring to Wanfeng the monk) was not wrong. Only after encountering Dongming the monk did I understand the rewards and punishments of the staff and shout, and the words as well. Indeed, enlightenment lies within oneself, but the method relies on the teacher. Can it be said that one enlightenment is complete? If one thinks that one is enlightened and intelligent, and does not seek the teacher's method, this is precisely like before the time of Weiyin Wang Buddha (the first of the past seven Buddhas), when there was no need for a teacher. After Weiyin Wang Buddha, teachers passed down from generation to generation, this is the principle. Therefore, Kebin (a person's name, here referring to Elder Hai) recognized the painstaking efforts of his father and teacher, inspiring him to understand the key to upward progress. Thoroughly understanding the matters within the boudoir cannot be expressed in words. Even if one loses money, is beaten with a stick, is punished and expelled from the monastery, even if one's bones are crushed and one's body is pulverized, it is difficult to repay even one ten-thousandth of Xinghua's (a Tang Dynasty Chan master) kindness, let alone being beaten and expelled from the monastery? The reason why Elder Hai today does not inherit Wanfeng (a Ming Dynasty eminent monk) but inherits Dongming (a Ming Dynasty eminent monk) is also this principle. The ancient proverb says: 'Only when you raise a daughter do you know the suffering of your mother, only when you have a son do you understand the hard work of your father.' This is indeed true! There are indeed important matters within, how can one be careless? If (someone) wants to remove nails and wedges for others, sit on the lion throne, become a teacher of humans and gods, remove the cataracts from people's eyes, and inherit the position of the Buddha, one must thoroughly understand each and every aspect, and must not take enlightenment as the only thing, obliterating the principles of the Dharma, and ignoring them. What difference is there between that and heavenly demons and heretics? Reckless actions will only bring disaster and regret! On the anniversary of Wanfeng's (Wanfeng the monk) death, the master lit incense, pointed to the true image and said: 'I almost drowned you in the jar, fortunately there is Puci (referring to the Buddha's compassion), if it were someone else, it would be incurable.' Lighting this incense, I can repay the grace of guidance. He shouted and said: 'I only laugh at you for protecting your shortcomings and not seeking a teacher. You treat the Dharma as human sentiment.' He unfolded his sitting mat and bowed. Then he lit incense and said: 'This incense, I offer to Elder Dongming, his sincere encouragement whipped me on, allowing me to thoroughly understand the source of the sect.' He shouted twice in a row and said: 'How can one word express the heart of Puci, descendants for thousands of years praise and repay his kindness.' Then he lit incense and said: 'This incense I offer to the power of the former teachers and monks who guided me, without the teacher, how could I be here today? When that day comes, you will also have a share of thirty blows of the staff, worthy of repaying the kindness that cannot be repaid.' He shouted and said: 'Where the grace is deeply received is home, only when there is milk do you know it is your mother.' He bowed and stood up and said the verse: 'The source is only in the shout, the three essentials (Chan Buddhist term)...'

三玄四主賓。五棒當人言下會。四料還須句里明。末後真機死活句。箇中消息在師承。碎形粉骨酬師德。將此身心報佛恩。慟哭歸方丈○臨示寂說偈曰。九十六年於世。七十四載為僧。中間多少誵訛。一見東明消殞。以拂子打圓相云。釋迦至我六十二世。有不可數老和尚。又打圓相云。多向者里安身。咄。乃投筆而逝。景泰元年。全身塔于東明左側。得法十二人(東明旵嗣○師著拈頌一帙行世。花城弟子沈貫為之序。其略曰。海舟嗣旵公一事。自佛至今無有其人。人我四相些微未盡者不能為之師。誠古佛再現人間也。無柰師年邁臘尊出世無何而入滅。宗風未能大暢寰中。惟有拈頌古機緣百則。令慧日重開破暗千古。其頌或引人詩句出自手眼有合佛祖意者。採摭而成之。箇中意旨是非不敢固必。但見師之操履人品。為法忘形。去名存實。自無茍足。而其頌拈量不妄意測度謬為撰述者也。明眼人見之究之奉行有日在。嗟乎。今時魔熾法殘。拈花一脈寥寥不顯於世。真正宗師煨鐺山穴保養聖胎俟時待緣。暗流支派使兒孫布揚祖道云興雨澍潤澤靈根。佛祖花開香浮震旦。觸聞其香咸令悟入者。舍師之裔其誰歟。時景泰丁丑三月九日○山曉晰禪師崇正錄云。潭吉五宗教中之說。總以未見永慈之碑誤之。天童先師翁辟妄中答潭公書

【現代漢語翻譯】三玄四主賓：這是對禪宗教學方法的一種描述，指通過對『三玄』（三種玄妙的說法）和『四賓主』（四種賓主關係）的討論，來引導學人領悟禪理。五棒當人言下會：如果有人能當下領會，就賞他五棒。形容頓悟的迅速和直接。四料還須句里明：四種材料（指佛經、祖師語錄等）的含義，還需要在語句中明白。末後真機死活句：最後真正的玄機，在於能使人從死句中活過來的句子。指禪語能打破思維定勢，帶來頓悟。箇中消息在師承：其中的訊息，在於師父的傳承和教導。碎形粉骨酬師德：即使粉身碎骨，也難以報答師父的恩德。將此身心報佛恩：將此身心奉獻出來，報答佛的恩情。慟哭歸方丈：痛哭之後回到方丈（禪寺住持的住所）。臨示寂說偈曰：臨近圓寂（去世）時，說了偈語：『九十六年於世（指禪師在世九十六年）：九十六年於世。』『七十四載為僧（指禪師出家為僧七十四年）：七十四載為僧。』『中間多少誵訛：中間有多少差錯。』『一見東明消殞：一見到東明（禪師法號），就消散了。』以拂子打圓相云：用拂子（禪宗法器）畫了一個圓相（佛教符號），說：『釋迦至我六十二世（指從釋迦牟尼佛到我，是第六十二代）：釋迦至我六十二世。』『有不可數老和尚：有數不清的老和尚。』又打圓相云：又畫了一個圓相，說：『多向者里安身：多在這裡安身立命。』咄：呵斥一聲。乃投筆而逝：於是放下筆去世了。景泰元年（1450年）：景泰元年（1450年），全身塔于東明左側：全身塔（埋葬全身的塔）建在東明（禪師法號）的左側。得法十二人(東明旵嗣)：得到真傳的弟子有十二人（東明旵的繼承人）。師著拈頌一帙行世。花城弟子沈貫為之序。其略曰：禪師著有《拈頌》一書流傳於世，花城的弟子沈貫為這本書寫了序。序中大概是說：海舟嗣旵公一事。自佛至今無有其人：海舟繼承旵公的事業，自佛陀以來沒有這樣的人。人我四相些微未盡者不能為之師：如果對人相、我相、眾生相、壽者相這四相還有絲毫未盡的，不能成為師父。誠古佛再現人間也：確實是古佛再次出現在人間。無柰師年邁臘尊出世無何而入滅：無奈禪師年老德高，出世不久就圓寂了。宗風未能大暢寰中：宗風未能在大範圍內弘揚。惟有拈頌古機緣百則：只有《拈頌》中一百則古老的機緣。令慧日重開破暗千古：能讓智慧的太陽重新升起，打破千年的黑暗。其頌或引人詩句出自手眼有合佛祖意者：其中的頌詞，或者引用別人的詩句，出自手眼，與佛祖的意旨相合。採摭而成之：採摘選擇而成。箇中意旨是非不敢固必：其中的意旨是非，不敢固執己見。但見師之操履人品。為法忘形。去名存實。自無茍足：但見禪師的操守品行，爲了佛法忘記自身，去除名利，儲存實際，自然不會茍且滿足。而其頌拈量不妄意測度謬為撰述者也：而他的頌詞，拈量不妄，不是隨意猜測錯誤地撰寫的。明眼人見之究之奉行有日在：有眼光的人見到它，研究它，奉行它，會有所成就的。嗟乎：唉！今時魔熾法殘：現在魔的力量熾盛，佛法衰殘。拈花一脈寥寥不顯於世：拈花（指禪宗）這一脈，寥寥無幾，不顯於世。真正宗師煨鐺山穴保養聖胎俟時待緣：真正的宗師在山洞裡保養聖胎，等待時機和緣分。暗流支派使兒孫布揚祖道云興雨澍潤澤靈根：暗中流傳的支派，使兒孫們弘揚祖師的道，像云興雨降一樣潤澤靈根。佛祖花開香浮震旦：佛祖的花開放，香氣飄浮在震旦（中國）。觸聞其香咸令悟入者：接觸到這香氣，都能領悟入道。舍師之裔其誰歟：除了禪師的後代，還有誰呢？時景泰丁丑三月九日：時在景泰丁丑年（1457年）三月九日。山曉晰禪師崇正錄云：山曉晰禪師的《崇正錄》中說：潭吉五宗教中之說。總以未見永慈之碑誤之：潭吉對五宗教的說法，總是因為沒有見到永慈的碑而誤解。天童先師翁辟妄中答潭公書：天童先師翁在《辟妄》中回答潭公的書信。

【English Translation】 Three Mysteries, Four Hosts and Guests: This describes a method of Chan (Zen) teaching, referring to the discussion of the 'Three Mysteries' (three mysterious sayings) and the 'Four Hosts and Guests' (four types of host-guest relationships) to guide students to understand Chan principles. Five Sticks if You Understand Immediately: If someone can understand immediately, reward them with five sticks. It describes the speed and directness of sudden enlightenment. Four Materials Must Be Clear in the Sentences: The meanings of the four materials (referring to Buddhist scriptures, sayings of patriarchs, etc.) must also be understood in the sentences. The Ultimate True Opportunity is in the Dead-Alive Sentence: The ultimate true opportunity lies in the sentence that can bring people back to life from a dead sentence. It refers to how Chan language can break fixed patterns of thinking and bring sudden enlightenment. The News Within Lies in the Teacher's Transmission: The news within lies in the teacher's transmission and guidance. Crushing the Form and Powdering the Bones to Repay the Teacher's Virtue: Even if one's body is crushed to pieces, it is difficult to repay the teacher's kindness. Dedicate This Body and Mind to Repay the Buddha's Grace: Dedicate this body and mind to repay the Buddha's grace. Weeping Bitterly and Returning to the Abbot's Room: After weeping bitterly, return to the abbot's room (the residence of the abbot of a Zen monastery). Saying a Verse Near Parinirvana: Near Parinirvana (passing away), he said a verse: 'Ninety-six Years in the World (referring to the Zen master's ninety-six years in the world)': Ninety-six years in the world.' 'Seventy-four Years as a Monk (referring to the Zen master's seventy-four years as a monk)': Seventy-four years as a monk.' 'How Many Errors in Between': How many errors in between.' 'Once Seeing Dongming (Zen master's Dharma name), They Vanish': Once seeing Dongming, they vanish.' Using the Whisk to Draw a Circle and Saying: Using the whisk (a Chan implement) to draw a circle (a Buddhist symbol) and saying: 'From Shakyamuni to Me is the Sixty-second Generation (referring to the sixty-second generation from Shakyamuni Buddha to me)': From Shakyamuni to me is the sixty-second generation.' 'There are Countless Old Monks': There are countless old monks.' Again Drawing a Circle and Saying: Again drawing a circle and saying: 'Settle Down Here More': Settle down here more.' Tut: A shout of rebuke. Then Dropping the Pen and Passing Away: Then he put down the pen and passed away. Jingtai First Year (1450): In the first year of Jingtai (1450), The Whole Body Pagoda is Built on the Left Side of Dongming: The whole body pagoda (a pagoda burying the whole body) is built on the left side of Dongming (Zen master's Dharma name). Twelve People Obtained the Dharma (Successor of Dongming Chan): Twelve disciples obtained the true transmission (successors of Dongming Chan). The Master Wrote a Collection of Nian Songs That Circulated in the World. Shen Guan, a Disciple of Huacheng, Wrote a Preface for It. Its Summary Says: The Zen master wrote a book called 'Nian Songs' that circulated in the world. Shen Guan, a disciple of Huacheng, wrote a preface for this book. The preface roughly says: The Matter of Haizhou Succeeding Master Chan. From the Buddha to the Present, There Has Been No Such Person: Haizhou succeeded Master Chan's career. Since the Buddha, there has been no such person. Those Who Have Not Exhausted the Four Marks of Self and Others Cannot Be Teachers: If there is still the slightest bit of the four marks of self, others, sentient beings, and life-span, one cannot become a teacher. Truly an Ancient Buddha Reappearing in the World: Truly an ancient Buddha reappearing in the world. Unfortunately, the Master Was Old and Venerable, and Passed Away Not Long After Coming into the World: Unfortunately, the Zen master was old and virtuous, and passed away not long after coming into the world. The Sect's Style Could Not Be Widely Promoted in the World: The sect's style could not be widely promoted in the world. There Are Only a Hundred Ancient Opportunities in the Nian Songs: There are only a hundred ancient opportunities in the 'Nian Songs'. Allowing the Sun of Wisdom to Reopen and Break the Darkness of Thousands of Years: It can allow the sun of wisdom to rise again and break the darkness of thousands of years. The Songs May Quote People's Poems, Coming from the Hands and Eyes, Matching the Buddha's Intentions: The songs may quote people's poems, coming from the hands and eyes, matching the Buddha's intentions. Selected and Compiled: Selected and compiled. The Meaning Within, Right and Wrong, I Dare Not Insist: The meaning within, right and wrong, I dare not insist on my own opinion. But Seeing the Master's Conduct and Character, Forgetting Oneself for the Dharma, Removing Fame and Preserving Reality, Naturally There Is No Complacency: But seeing the Zen master's conduct and character, forgetting oneself for the Dharma, removing fame and preserving reality, naturally there is no complacency. And His Songs Are Not Falsely Measured, Not Randomly Guessed and Erroneously Written: And his songs are not falsely measured, not randomly guessed and erroneously written. Those with Clear Eyes Will See It, Study It, and Practice It, and There Will Be a Day of Achievement: Those with clear eyes will see it, study it, and practice it, and there will be a day of achievement. Alas: Alas! Now the Demons Are Rampant and the Dharma Is Decaying: Now the power of demons is rampant and the Dharma is decaying. The Lineage of Holding Flowers Is Few and Far Between and Not Manifest in the World: The lineage of holding flowers (referring to Chan) is few and far between and not manifest in the world. True Masters Are Nurturing the Holy Embryo in Mountain Caves, Waiting for the Time and Conditions: True masters are nurturing the holy embryo in mountain caves, waiting for the time and conditions. The Secretly Flowing Branches and Offshoots Enable the Descendants to Promote the Ancestral Way, Like Clouds Rising and Rain Falling, Nourishing the Spiritual Roots: The secretly flowing branches and offshoots enable the descendants to promote the ancestral way, like clouds rising and rain falling, nourishing the spiritual roots. The Buddha's Flowers Bloom and the Fragrance Floats in China: The Buddha's flowers bloom and the fragrance floats in China. Those Who Touch and Smell the Fragrance Will All Be Enlightened: Those who touch and smell the fragrance will all be enlightened. Who Else Is There Besides the Descendants of the Master: Who else is there besides the descendants of the master? The Ninth Day of the Third Month of the Dingchou Year of Jingtai: The time was the ninth day of the third month of the Dingchou year of Jingtai (1457). The Chongzheng Record of Zen Master Shan Xiaoxi Says: The 'Chongzheng Record' of Zen Master Shan Xiaoxi says: Tanji's Saying on the Five Religions Is Always Misunderstood Because He Has Not Seen the Yongci Stele: Tanji's saying on the five religions is always misunderstood because he has not seen the Yongci Stele. The Letter of the Former Master Tiantong Weng in 'Refuting Falsehood' Answering Master Tan: The letter of the former Master Tiantong Weng in 'Refuting Falsehood' answering Master Tan.

云。老僧誠有意探討故刻小字印于語錄。之前數年竟不能得。邇來有法侄山茨將海舟寶峰二祖機緣刻行於世。蓋得之丹壑查居士家藏佛祖源流中者。然則萬峰蔚出寶藏持。持出東明旵。旵出海舟慈。慈出寶峰瑄。又得靜庵素禪師語錄。素為海舟二世孫敘聯芳圖。始自釋迦遞代相承。敘至東明旵海舟慈雲溪瑛。瑛與寶峰瑄為昆季焉。據是源流的的相承。海舟慈為東明旵祖之嗣無疑矣。當時潭公聞先師翁之言始得豁然。嗣後竟無餘議。但俱未見翼善之碑。誤以普慈為永慈耳○樂讀氏曰。海舟永慈翼善碑。按康熙元年大咸咸公住東山時始為刊佈。四方一時名衲皆宗之。前人俱未之見焉。其東明海舟普慈傳乃悟老人作于崇禎年間山茨際公住東明時刊行也。不謂翼善一碑誵訛互異不得已而兼存之。所謂餘生也晚。前不見古人。后不見來者。惟有多聞闕疑已耳。古今偽碑甚多。世之譜牒造端恒有之。具戒衲子有是事乎。昔之天皇．天王。今之永慈．普慈。並載為是。知我罪我。我何畏焉)。

水心月江覺凈禪師

蘇之沈氏子。十五歲。往從古拙芟染。參峴山宗不契。后見東明旵和尚。親依最久○一日問旵如何是祖師西來意。旵曰。你那裡去來。師進前曲躬曰。那裡去來。旵便喝。師亦喝。旵便打○成化己亥正月十九日

【現代漢語翻譯】現代漢語譯本：云。老僧確實有意探討，所以刻了小字印在語錄上。之前數年竟然不能得到（相關資料）。近來有法侄山茨將海舟寶峰二祖的機緣刻印流傳於世，大概是從丹壑查居士家藏的《佛祖源流》中得到的。這樣看來，萬峰蔚出寶藏持，寶藏持傳出東明旵（chǎn），東明旵傳出海舟慈，海舟慈傳出寶峰瑄。又得到靜庵素禪師語錄，素禪師作為海舟的二世孫，敘述了聯芳圖，從釋迦牟尼開始，一代代相承，敘述到東明旵、海舟慈雲溪瑛。溪瑛與寶峰瑄是兄弟。根據這個源流，的的確確是相承的，海舟慈作為東明旵祖的嗣法弟子是無疑的。當時潭公聽了先師翁之言，才得以豁然開朗，嗣後竟然沒有其他異議。但都沒有見過翼善之碑，誤以為普慈就是永慈罷了。樂讀氏說，海舟永慈翼善碑，根據康熙元年（1662年）大咸咸公住在東山時才開始刊佈，四方一時名僧都以此為宗。前人都未曾見過。那東明海舟普慈傳是悟老人在崇禎年間（1628-1644年）山茨際公住在東明時刊行的。沒想到翼善一碑的說法訛誤互異，不得已而兼存之。所謂我這一生也晚，前不見古人，后不見來者，只有多聽多聞，存疑罷了。古今偽碑很多，世上的譜牒，造假的事情經常有。具戒的比丘會有這種事嗎？以前的天皇、天王，現在的永慈、普慈，都記載為真，知道我的人說我，責備我的人也說我，我有什麼可怕的呢？

水心月江覺凈禪師

是蘇州沈氏之子，十五歲時，前往跟隨古拙芟染學習，參訪峴山宗不契合。後來見到東明旵和尚，親近依止了很久。有一天問東明旵，『如何是祖師西來意？』東明旵說：『你從哪裡來？』禪師上前曲身行禮說：『從哪裡來？』東明旵便喝斥，禪師也喝斥，東明旵便打。成化己亥年（1479年）正月十九日。

【English Translation】 English version: Cloud. The old monk sincerely intended to explore, so he engraved small characters and printed them on the recorded sayings. He couldn't obtain (relevant materials) for several years before. Recently, his Dharma nephew Shanci engraved and circulated the opportunities of the two ancestors, Haizhou and Baofeng, which he probably obtained from the 'Lineage of Buddhas and Ancestors' collected by Danhe Layman Cha. In this way, Wanfeng Wei came out of Baozang Chi, Baozang Chi passed on Dongming Chan (旵), Dongming Chan passed on Haizhou Ci, and Haizhou Ci passed on Baofeng Xuan. He also obtained the recorded sayings of Zen Master Jing'an Su. Zen Master Su, as the second-generation grandson of Haizhou, narrated the Lianfang Diagram, starting from Shakyamuni and passing on from generation to generation, narrating to Dongming Chan, Haizhou Ciyun Xi Ying. Xi Ying and Baofeng Xuan were brothers. According to this lineage, it is indeed passed down, and Haizhou Ci is undoubtedly the Dharma heir of Dongming Chan. At that time, Tan Gong was enlightened after hearing the words of the late Master Weng, and there were no other objections afterwards. However, they had not seen the Wing Good Stele, and mistakenly thought that Puci was Yongci. Yue Du said that the Haizhou Yongci Wing Good Stele was first published in the first year of Kangxi (1662) when Da Xian Xian Gong lived in Dongshan, and famous monks from all directions followed it. The predecessors had never seen it. The Dongming Haizhou Puci Biography was published by Old Man Wu during the Chongzhen period (1628-1644) when Ji Gong of Shanci lived in Dongming. Unexpectedly, the statements on the Wing Good Stele were erroneous and different, so they had to be preserved together. As the saying goes, my life is late, I have not seen the ancients before, and I have not seen the newcomers after, only listen and hear more, and keep doubts. There are many fake steles in ancient and modern times, and forgery often occurs in the genealogies of the world. Would a fully ordained Bhikkhu do such a thing? The former Tenno and Heavenly Kings, and the current Yongci and Puci, are all recorded as true. Those who know me say me, and those who blame me also say me, what am I afraid of?

Zen Master Yuejiang Juejing of Shuixin

He was the son of the Shen family in Suzhou. At the age of fifteen, he went to study with Gu Zhuo Chanran, and his visit to Xianshan did not match. Later, he saw the monk Dongming Chan and stayed close to him for a long time. One day, he asked Dongming Chan, 'What is the meaning of the Patriarch's coming from the West?' Dongming Chan said, 'Where did you come from?' The Zen master stepped forward, bowed and said, 'Where did you come from?' Dongming Chan scolded, the Zen master also scolded, and Dongming Chan hit him. January 19th of the year of Jihai in Chenghua (1479).

。戒飭徒眾。說偈而逝(東明旵嗣已上三人)。

邵武君峰大闡慧通禪師

建寧邵氏子。參雪骨中禪師。一夕有省。即說偈曰。手把清風斧。毗盧頂豁開。三千諸佛祖。一串穿將來。旦詣丈室求見。中曰。還我舌頭來。師復說偈曰。坐斷恒沙界。全心一物無。浮雲都散盡。獨耀一輪孤。中印可之。后住君峰○弘治十四年。二月十七日。集眾說偈曰。人生七十古來稀。更添一歲也希奇。若問老僧何處去。處空獨露笑嘻嘻。沐浴更衣。趺坐而逝(天界中嗣)。

金陵高座古溪覺澄禪師

蔚州人。從雲中天暉昶芟染。閱大藏。歷五寒暑。于大慧錄中無字話染指。參投子琦禪師。言下機契。親炙久之。得盡其旨。隱於固始之南山有年。后住金陵高座。結制小參。三條椽下座堆堆。把定身心若死灰。撥出爐中些子火。驚天動地一聲雷。還有不惜眉毛者么。良入乃曰。有時三世諸佛。與火爐說法。覓火和煙得。有時火爐說法。三世諸佛諦聽。擔泉帶月歸。於斯會得。芥子納須彌也得。須彌納芥子也得。正眼觀來。兩個火爐。三世諸佛。結住于青州布衫。一粒芥子。百億須彌。收歸於雲門胡餅。兩堂雲水。穿又穿不得。咬又咬不得。大眾正當恁么時。畢竟作么生。還會么。眉間拶出金剛𦦨。露柱燈籠盡放光

【現代漢語翻譯】現代漢語譯本：告誡僧眾，說完偈語后圓寂。（東明旵嗣等以上三人）

邵武君峰大闡慧通禪師

是建寧邵氏之子，參拜雪骨中禪師。一日有所領悟，隨即說偈語：『手持清風斧，毗盧（Vairocana，意為光明遍照）頂豁開。三千諸佛祖，一串穿將來。』清早到丈室請求拜見，雪骨中禪師說：『還我舌頭來。』禪師又說偈語：『坐斷恒沙界，全心一物無。浮雲都散盡，獨耀一輪孤。』雪骨中禪師認可了他。後來住持君峰。弘治十四年（1501年）二月十七日，召集眾人說偈語：『人生七十古來稀，更添一歲也希奇。若問老僧何處去，處空獨露笑嘻嘻。』沐浴更衣，跏趺坐化圓寂。（天界中嗣）

金陵高座古溪覺澄禪師

是蔚州人，跟隨雲中天暉昶剃度。閱讀大藏經，歷經五年寒暑，于大慧錄中無字話處有所領悟，參拜投子琦禪師，言語之間機緣相合，親近很久，完全領會了他的旨意。隱居於固始南山多年，后住持金陵高座。結制小參時說：『三條椽下座堆堆，把定身心若死灰。撥出爐中些子火，驚天動地一聲雷。』還有不珍惜眉毛的人嗎？良久後有人說：『有時三世諸佛，與火爐說法，覓火和煙得。有時火爐說法，三世諸佛諦聽，擔泉帶月歸。』如果能領會這些，芥子（芥菜籽，比喻極小之物）也能容納須彌山（Sumeru，佛教中的須彌山，象徵世界的中心），須彌山也能容納芥子。用正眼來看，兩個火爐，三世諸佛，都結住在青州布衫上，一粒芥子，百億須彌，都收歸於雲門胡餅。兩堂雲水僧，穿也穿不過，咬也咬不得。大眾正在這個時候，到底該怎麼辦？會嗎？眉間擠出金剛杵（Vajra，象徵堅不可摧的智慧），露柱燈籠都放出光芒。

【English Translation】 English version: He admonished the disciples and passed away after reciting a verse. (Dongming Chan and the above three successors).

Chan Master Dachan Huitong of Junfeng, Shaowu

He was a native of Shao in Jianning. He consulted Chan Master Xuegu Zhong. One evening, he had an awakening and immediately recited a verse: 'Holding the axe of pure wind, the crown of Vairocana (Vairocana, meaning 'the light that shines everywhere') is split open. Three thousand Buddhas and ancestors, strung together on a single thread.' In the morning, he went to the abbot's room to request an audience. Zhong said, 'Return my tongue.' The master then recited another verse: 'Sitting and cutting off the realm of endless sands, the whole mind is without a single thing. The floating clouds have all dispersed, leaving a single, solitary wheel shining.' Zhong approved of him. Later, he resided at Junfeng. On the seventeenth day of the second month of the Hongzhi fourteenth year (1501), he gathered the assembly and recited a verse: 'It is rare for a person to live to seventy, adding another year is even more rare. If you ask the old monk where he is going, he is exposed alone in emptiness, laughing heartily.' After bathing and changing clothes, he passed away in the lotus position. (Successor of Tianjie Zhong).

Chan Master Guxi Juecheng of Gaozuo, Jinling

He was a native of Weizhou. He was tonsured by Tianhui Chang of Yunzhong. He read the Great Treasury of Scriptures, spending five years in the cold. He had an awakening in the wordless discourse in the Records of Dahui, and consulted Chan Master Touzi Qi. His words resonated with the opportunity, and after being close for a long time, he fully understood his meaning. He lived in seclusion in the southern mountains of Gushi for many years, and later resided at Gaozuo in Jinling. During the small assembly of the monastic regulations, he said: 'Below the three rafters, the seats are piled high, holding the body and mind like dead ashes. Plucking a bit of fire from the furnace, a thunderous sound shakes the heavens and the earth.' Are there any who do not cherish their eyebrows? After a long silence, someone said: 'Sometimes the Buddhas of the three worlds preach with the furnace, seeking fire and obtaining smoke. Sometimes the furnace preaches, and the Buddhas of the three worlds listen attentively, carrying water and returning with the moon.' If you can understand these, a mustard seed (mustard seed, a metaphor for something extremely small) can contain Mount Sumeru (Sumeru, Mount Sumeru in Buddhism, symbolizing the center of the world), and Mount Sumeru can contain a mustard seed. Looking with the true eye, the two furnaces and the Buddhas of the three worlds are all bound to the blue cloth robe of Qingzhou, a single mustard seed and hundreds of millions of Mount Sumeru are all gathered into the Yunmen sesame cake. The monks of the two halls, you cannot pass through them, nor can you bite them. What should the assembly do at this time? Do you understand? Squeezing out the Vajra (Vajra, symbolizing indestructible wisdom) from between the eyebrows, the pillar and the lantern all emit light.

○成化癸巳八月九日。沐浴更衣。集眾訣別。端坐而逝。少頃眾泣。師復開目慰眾曰。不須如是。復瞑目(投子琦嗣)。

襄陽大云興禪師

久侍楚山琦和尚。一日琦出郡歸。眾途迎。琦曰。我不曾下山。亦未嘗出郡。且道甚處去來。師曰。大眾久立。請和尚回寺。琦曰。那裡是寺。師曰。鐘聲響得好。琦呵呵大笑。師便禮拜。后琦付偈曰。躬自西州定宗旨。親從投子付袈裟。他年出世提綱要。不立孤危是作家(投子琦嗣)。

𣵠州金山寶禪師

參楚山琦和尚。琦問曰。面南看北斗。且道明甚麼邊事。師曰。和尚合取口好。琦曰。未在。師曰。瞞別人即得。琦曰。如何是透關眼。師振聲一喝。琦曰。向上一機。又作么生。師曰。青天日卓午。琦曰。未夢見在。師曰。木童拈玉線。石女度金針。琦曰。轉身一句。速道速道。師曰。雨添山色秀。風來竹影移。琦拈拄杖。師便喝。拂袖而出。琦曰。放汝三十棒。師轉身作禮曰。謝和尚慈悲。琦曰。子雖有滔天之浪。且無湛水之波。師俯首默然。琦深肯之(投子琦嗣)。

唐安湛淵奫禪師

參楚山幻叟琦和尚。親依最久。一日入室次。琦問如何是至理一言。師曰。有口說不得。琦曰。松風流水。為什麼卻說得。師曰。為渠無口。琦曰。

【現代漢語翻譯】現代漢語譯本：成化癸巳年（1473年）八月九日，（寶禪師）沐浴更衣，召集眾人訣別，端坐而逝。過了一會兒，眾人哭泣。禪師又睜開眼睛安慰眾人說：『不必這樣。』說完又閉上眼睛。（投子琦的嗣法弟子）

襄陽大云興禪師

長久侍奉楚山琦和尚。一天，琦和尚從郡里回來，眾人在路上迎接。琦和尚說：『我不曾下山，也未曾出郡，那麼說說我從哪裡來？』禪師說：『大眾站立很久了，請和尚回寺。』琦和尚說：『哪裡是寺？』禪師說：『鐘聲響得好。』琦和尚呵呵大笑。禪師便禮拜。後來琦和尚付偈語說：『親自從西州確定宗旨，親從投子接受袈裟。他年出世提綱挈領，不立孤危才是作家。』（投子琦的嗣法弟子）

𣵠州金山寶禪師

參拜楚山琦和尚。琦和尚問道：『面朝南看北斗星，說說看明白了什麼？』禪師說：『和尚最好閉上嘴。』琦和尚說：『還不到時候。』禪師說：『瞞別人還可以。』琦和尚說：『如何是透關眼？』禪師大喝一聲。琦和尚說：『向上的一機，又該怎麼說？』禪師說：『青天白日正中午。』琦和尚說：『還沒夢到呢。』禪師說：『木童拈起玉線，石女穿過金針。』琦和尚說：『轉身一句，快說快說。』禪師說：『雨後山色更秀麗，風來竹影搖動。』琦和尚拿起拄杖，禪師便喝一聲，拂袖而出。琦和尚說：『放你三十棒。』禪師轉身作禮說：『感謝和尚慈悲。』琦和尚說：『你雖有滔天巨浪，卻沒有澄澈的水波。』禪師低頭不語。琦和尚深深地認可了他。（投子琦的嗣法弟子）

唐安湛淵奫禪師

參拜楚山幻叟琦和尚，親近依止最久。一天入室時，琦和尚問：『如何是至理一言？』禪師說：『有口說不得。』琦和尚說：『松風流水，為什麼卻說得？』禪師說：『因為它們沒有口。』琦和尚說：

【English Translation】 English version: On the ninth day of the eighth month of the Gui Si year of the Chenghua reign (1473), (Baoshan the Chan Master) bathed and changed clothes, gathered the assembly for farewell, and passed away in a seated posture. After a while, the assembly wept. The Chan Master opened his eyes again and comforted the assembly, saying, 'There is no need to be like this.' Then he closed his eyes again. (Successor of Touzi Qi)

Chan Master Dayun Xing of Xiangyang

He served the Venerable Chushan Qi for a long time. One day, Venerable Qi returned from the prefecture, and the assembly greeted him on the road. Venerable Qi said, 'I have never descended the mountain, nor have I ever left the prefecture. Then tell me, where did I come from?' The Chan Master said, 'The assembly has been standing for a long time, please return to the temple, Venerable.' Venerable Qi said, 'Where is the temple?' The Chan Master said, 'The sound of the bell rings well.' Venerable Qi laughed heartily. The Chan Master then bowed. Later, Venerable Qi gave a verse, saying, 'Personally establishing the principles from Xizhou, personally receiving the kasaya from Touzi. In later years, emerging into the world to grasp the essentials, not establishing oneself in isolation and danger is the mark of a true master.' (Successor of Touzi Qi)

Chan Master Jinshan Bao of 𣵠zhou

He visited Venerable Chushan Qi. Venerable Qi asked, 'Facing south and looking at the Big Dipper, tell me, what matter is clarified?' The Chan Master said, 'Venerable, it is best to close your mouth.' Venerable Qi said, 'Not yet.' The Chan Master said, 'You can deceive others.' Venerable Qi said, 'What is the eye that penetrates the barrier?' The Chan Master shouted loudly. Venerable Qi said, 'The one opportunity that goes upward, what about it?' The Chan Master said, 'The blue sky, the sun at high noon.' Venerable Qi said, 'I haven't dreamed of it yet.' The Chan Master said, 'The wooden boy threads the jade thread, the stone woman passes the golden needle.' Venerable Qi said, 'A turning-around phrase, say it quickly, say it quickly.' The Chan Master said, 'Rain adds to the beauty of the mountain colors, wind comes and the bamboo shadows move.' Venerable Qi raised his staff, the Chan Master then shouted, and flung his sleeves and left. Venerable Qi said, 'I'll give you thirty blows.' The Chan Master turned around, bowed, and said, 'Thank you, Venerable, for your compassion.' Venerable Qi said, 'Although you have towering waves, you do not have the calm waters.' The Chan Master lowered his head in silence. Venerable Qi deeply acknowledged him. (Successor of Touzi Qi)

Chan Master Zhan Yuan of Tang'an

He visited Venerable Huan Sou Qi of Chushan, and relied on him most closely for a long time. One day, during an interview in the room, Venerable Qi asked, 'What is the one word of ultimate truth?' The Chan Master said, 'It cannot be spoken with the mouth.' Venerable Qi said, 'The pine wind and flowing water, why can they be spoken?' The Chan Master said, 'Because they have no mouth.' Venerable Qi said,

你道他說些什麼。師曰。和尚適來問甚麼。琦曰。祇如絕音響處。還有說也無。師曰。有則灼然有。只是聞不及。琦曰。聞即且置。你道他說個甚麼。師乃豎起拳頭。琦曰。還有聞得及者么。師以手指香爐曰。是渠卻聞得。琦曰。因甚渠卻聞得。師曰。為渠有耳。琦曰。汝亦有兩耳。為甚聞不得。師曰。雖然聞不得。瞞他一點不得。琦曰。放汝三十棒。師便禮拜(投子琦嗣)。

石經海珠祖意禪師

掩關次。一日楚山琦和尚。至關前。擊門一下曰。請關中主相見。師斂手鞠躬而立。琦曰。趙州無字作么生。師曰。只為婆心切。肝膽向人傾。琦曰。不涉有無時如何。師曰。某甲到者里卻不會。琦曰。待汝出關。與汝一頓。師曰。某甲即今亦不在關內。琦指關門曰。爭柰者個何。師便喝。琦曰。天氣炎蒸。善加保護。師便禮拜(投子琦嗣)。

長松大心真源禪師

三池張氏子。謁楚山琦。問曰。從上佛祖。言不及處。行不到處。請師直指。琦拈拄杖曰。聻。師便喝。琦便打。師又喝。琦又打。師便禮拜。一日室中侍立次。琦曰。向父母未生前道一句來。師曰。道不得。琦曰。因甚道不得。師曰。他沒口。琦曰。又道沒口。師曰。謝師答話(投子琦嗣)。

松藩大悲崇善一天智中禪師

【現代漢語翻譯】現代漢語譯本：你問他說了些什麼。禪師說：『和尚剛才問了什麼？』琦說：『比如在斷絕音響的地方，還有說法嗎？』禪師說：『有，當然有。只是你聽不到。』琦說：『聽到姑且不論，你說他說了個什麼？』禪師於是豎起拳頭。琦說：『還有能聽到的嗎？』禪師用手指著香爐說：『是它卻能聽到。』琦說：『為什麼它卻能聽到？』禪師說：『因為它有耳朵。』琦說：『你也有兩隻耳朵，為什麼聽不到？』禪師說：『雖然聽不到，卻瞞不了它一點。』琦說：『放你三十棒。』禪師便禮拜。（投子琦嗣）

石經海珠祖意禪師

禪師閉關期間，一天楚山琦和尚來到關前，敲了一下門說：『請關中的主人相見。』禪師斂手鞠躬而立。琦說：『趙州無字怎麼說？』禪師說：『只因爲婆心太切，肝膽向人傾訴。』琦說：『不涉及有無時如何？』禪師說：『我到這裡卻不會。』琦說：『等你出關，給你一頓打。』禪師說：『我現在也不在關內。』琦指著關門說：『奈何這個？』禪師便喝。琦說：『天氣炎熱，善加保護。』禪師便禮拜。（投子琦嗣）

長松大心真源禪師

三池張氏的兒子，拜見楚山琦，問道：『從上佛祖，言語不能及，行動不能到的地方，請禪師直接指點。』琦拈起拄杖說：『聻（zhì，語氣助詞，表示反問或疑問）。』禪師便喝。琦便打。禪師又喝。琦又打。禪師便禮拜。一天在室內侍立時，琦說：『向父母未生前道一句來。』禪師說：『說不得。』琦說：『為什麼說不得？』禪師說：『他沒口。』琦說：『又道沒口。』禪師說：『謝師答話。』（投子琦嗣）

松藩大悲崇善一天智中禪師

【English Translation】 English version: You ask what he said. The Master said, 'What did the monk ask just now?' Qi said, 'For example, in a place where sound is cut off, is there still speech?' The Master said, 'Yes, of course, there is. It's just that you can't hear it.' Qi said, 'Hearing aside for the moment, what do you say he said?' The Master then raised his fist. Qi said, 'Is there anyone who can hear it?' The Master pointed to the incense burner and said, 'It can hear it.' Qi said, 'Why can it hear it?' The Master said, 'Because it has ears.' Qi said, 'You also have two ears, why can't you hear it?' The Master said, 'Although I can't hear it, I can't hide anything from it.' Qi said, 'Give you thirty blows.' The Master then bowed. (Successor of Touzi Qi)

Zen Master Zuyi of Shijing Haizhu

During his seclusion, one day, Monk Chushan Qi came to the front of the hermitage, knocked on the door once, and said, 'Please, the master of the hermitage, come out to meet me.' The Master folded his hands, bowed, and stood there. Qi said, 'How does Zhaozhou's wordlessness manifest?' The Master said, 'Only because of a grandmotherly heart, I pour out my heart and soul to others.' Qi said, 'What about when it doesn't involve existence or non-existence?' The Master said, 'I don't understand when I get here.' Qi said, 'When you come out of seclusion, I'll give you a beating.' The Master said, 'I'm not inside the hermitage right now either.' Qi pointed to the hermitage door and said, 'What about this?' The Master then shouted. Qi said, 'The weather is hot and humid, take good care of yourself.' The Master then bowed. (Successor of Touzi Qi)

Zen Master Zhenyuan of Changsong Daxin

The son of the Zhang family of Sanchi, visited Chushan Qi and asked, 'The Buddhas and Patriarchs of the past, in places where words cannot reach and actions cannot go, please, Master, point directly.' Qi raised his staff and said, '聻 (zhì, a modal particle indicating rhetorical question or doubt).' The Master then shouted. Qi then struck. The Master shouted again. Qi struck again. The Master then bowed. One day, while standing in attendance in the room, Qi said, 'Say a word before your parents were born.' The Master said, 'I can't say it.' Qi said, 'Why can't you say it?' The Master said, 'It has no mouth.' Qi said, 'You say it has no mouth again.' The Master said, 'Thank you, Master, for answering.' (Successor of Touzi Qi)

Zen Master Zhizhong of Songfan Dabei Chongshan Yitian

彭縣人。體貌奇異。年十二。從月光受業。具戒后。居松藩。一日楚山琦和尚過其廬。師述悟由。琦曰。如何是無字意。師曰。出匣吹毛劍。寒光射鬥牛。琦曰。趙州因甚道無。師曰。波斯嚼冰雪。不覺齒牙寒。琦曰。拈過有無。如何湊泊。師曰。夜深誰把手。同共禦街游。琦曰。向上奇特一句作么生。師曰。秋夜家家月。春來處處花。一雙清白眼。何用撒泥沙。琦即印可之(投子琦嗣)。

石經豁堂祖裕禪師

成都巨氏子。久從楚山琦游。一日琦閱經次。師詣前曰。和尚看底是什麼。琦便喝曰。你道是什麼聻。師亦喝。琦舉起經曰。百千三昧。無量妙義。皆從者一卷經流出。且道者一卷經。從甚麼處來。師彈指一下。琦便休去(投子琦嗣)。

三池月光常慧禪師

簡州李氏子。參楚山琦。琦曰。久聞上座嘗覽大藏是否。師曰。和尚莫謗某甲好。琦曰。白底是紙。黑底是墨。畢竟如何是經。師曰。和尚莫要不本分。琦曰。作么生是不本分底道理。師曰。經聻。琦曰。似即似。是即未是。師便禮拜(投子琦嗣)。

中溪隱山昌云禪師

參楚山琦。琦問汝名甚麼。師曰。昌云。琦曰。號聻。師曰。隱山。琦曰。云在山中隱。如何又出山。師曰。只因夜來鶴。帶過嶺頭關。琦曰。或

【現代漢語翻譯】現代漢語譯本彭縣人，體貌奇異。十二歲時跟隨月光學習佛法。受具足戒后，居住在松潘。一天，楚山琦和尚經過他的住所，禪師向他陳述自己開悟的經過。楚山琦問：『如何是「無」字的真意？』禪師答：『出匣的吹毛劍，寒光直射鬥牛。』楚山琦又問：『趙州禪師為什麼說「無」？』禪師答：『波斯人嚼冰雪，自然覺得牙齒寒冷。』楚山琦說：『撇開有無的爭論，你如何來調和？』禪師答：『夜深時誰牽著你的手，一同在御街上游玩？』楚山琦說：『向上還有一句更奇特的，你作何解釋？』禪師答：『秋夜家家戶戶都沐浴在月光下，春來處處都盛開著鮮花。長著一雙清白的眼睛，又何必撒泥沙來迷惑人呢？』楚山琦聽后，便認可了他的見解（是投子琦的嗣法弟子）。

石經豁堂祖裕禪師

成都人，姓巨。長久跟隨楚山琦遊學。一天，楚山琦正在閱讀經書，禪師走到他面前問道：『和尚看的是什麼？』楚山琦便喝斥道：『你說是什麼？』禪師也喝斥一聲。楚山琦舉起經書說：『百千種三昧，無量妙義，都從這一卷經書中流出。那麼，請問這一卷經，是從什麼地方來的？』禪師彈了一下手指。楚山琦便不再追問（是投子琦的嗣法弟子）。

三池月光常慧禪師

簡州人，姓李。參拜楚山琦。楚山琦問：『久聞上座曾經瀏覽過大藏經，是嗎？』禪師答：『和尚不要誹謗我。』楚山琦說：『白的是紙，黑的是墨，到底什麼是經？』禪師答：『和尚莫要不守本分。』楚山琦問：『怎樣是不守本分的道理？』禪師答：『經！』楚山琦說：『像倒是像，但還不是。』禪師便禮拜（是投子琦的嗣法弟子）。

中溪隱山昌云禪師

參拜楚山琦。楚山琦問：『你叫什麼名字？』禪師答：『昌云。』楚山琦問：『法號呢？』禪師答：『隱山。』楚山琦說：『云在山中隱藏，為何又出山呢？』禪師答：『只因爲昨夜的鶴，帶我飛過了嶺頭的關隘。』楚山琦說：『或許』

【English Translation】 English version A person from Peng County, with unusual appearance. At the age of twelve, he studied under Yueguang (Moonlight). After receiving the complete precepts, he resided in Songpan. One day, the monk Chushan Qi (Chu Mountain Qi) passed by his dwelling. The master described his enlightenment to him. Qi said, 'What is the meaning of the word 'Wu' (無, nothingness)?' The master replied, 'A hair-splitting sword drawn from its sheath, its cold light shoots towards the Dipper and the Ox constellations.' Qi said, 'Why did Zhao Zhou (趙州) say 'Wu'?' The master replied, 'A Persian chewing ice and snow naturally feels the coldness in his teeth.' Qi said, 'Setting aside the debate of existence and non-existence, how do you reconcile them?' The master replied, 'Who holds your hand in the deep of night, strolling together on the imperial street?' Qi said, 'What about a more extraordinary phrase beyond that?' The master replied, 'Autumn nights, every household bathed in moonlight; spring arrives, flowers bloom everywhere. With a pair of clear and bright eyes, why scatter mud and sand to confuse people?' Qi then acknowledged his understanding (he was a Dharma heir of Touzi Qi).

Zen Master Shijing Huotang Zuyu (石經豁堂祖裕, Stone Sutra Hall, Ancestor Yu)

A native of Chengdu, surnamed Ju. He followed Chushan Qi (楚山琦) for a long time. One day, Qi was reading a sutra when the master approached and said, 'What is the teacher reading?' Qi immediately shouted, 'What do you say it is?' The master also shouted. Qi raised the sutra and said, 'Hundreds of thousands of Samadhis, countless wonderful meanings, all flow from this one scroll of sutra. Now, tell me, where does this one scroll of sutra come from?' The master snapped his fingers. Qi then stopped pursuing the question (he was a Dharma heir of Touzi Qi).

Zen Master Sanchi Yueguang Changhui (三池月光常慧, Three Ponds, Moonlight, Constant Wisdom)

A native of Jianzhou, surnamed Li. He visited Chushan Qi (楚山琦). Qi said, 'I have long heard that you have perused the Great Treasury of Sutras, is that so?' The master replied, 'Teacher, please do not slander me.' Qi said, 'White is paper, black is ink, what exactly is a sutra?' The master replied, 'Teacher, do not be unconventional.' Qi asked, 'What is the principle of being unconventional?' The master replied, 'A sutra!' Qi said, 'It resembles it, but it is not quite it.' The master then bowed (he was a Dharma heir of Touzi Qi).

Zen Master Zhongxi Yinshan Changyun (中溪隱山昌雲, Middle Creek, Hidden Mountain, Flourishing Cloud)

He visited Chushan Qi (楚山琦). Qi asked, 'What is your name?' The master replied, 'Changyun (昌雲, Flourishing Cloud).' Qi asked, 'What is your Dharma name?' The master replied, 'Yinshan (隱山, Hidden Mountain).' Qi said, 'The cloud hides in the mountain, why does it come out of the mountain again?' The master replied, 'Only because of the crane last night, it carried me over the pass at the top of the ridge.' Qi said, 'Perhaps'

為霖雨時如何。師曰。遍潤寰區。琦曰。忽被猛風吹散時如何。師曰。依舊青天白日。琦呵呵大笑(投子琦嗣)。

翠微悟空禪師

關西人。久依楚山。一日入室次。琦問踏翻大地無寸土。徹底窮源事若何。師曰。有星皆拱北。無水不朝東。琦曰。還假履踐功用也無。師曰。履踐則不無。功用即不可得。琦曰。只個不可得處。亦不可得。子又作么。師擬進語。琦震威一喝。師曰。恩大難酬。便禮拜(投子琦嗣)。

圭庵祖玠侍者

一日病次。琦往視。值心上座來。琦顧師問曰。如何是心。師曰。開口不容情。琦曰。未在。師返顧心曰。何不禮拜和尚。心便就禮一拜。琦休去。后病革。有痛苦聲。琦曰。平日得力句。到者時節。還用得著么。師點首。琦曰。既用得著。又叫喚作么。師曰。痛則叫。癢則笑。琦曰。只如三寸氣斷。向何處安身立命。師曰。雨過天晴。青山依舊。琦曰。從今別後。再得相見否。師曰。曠劫不違。今何有間。琦曰。恁么則子不曾病耶。師曰。病與不病。總不相干。琦復執其手曰。者是甚麼。師便合掌曰。某當行矣。振身端坐而逝(投子琦嗣共十二人)。

五臺顯通大巍凈倫禪師

雲南康氏子。古庭堅和尚居浮山。師往叩。室中機契。后住顯通○上堂。無

【現代漢語翻譯】現代漢語譯本為霖雨時如何？師（翠微悟空禪師）曰：『遍潤寰區。』琦（投子琦）曰：『忽被猛風吹散時如何？』師曰：『依舊****。』琦呵呵大笑（投子琦嗣）。

翠微悟空禪師

關西人。久依楚山。一日入室次。琦問：『踏翻大地無寸土，徹底窮源事若何？』師曰：『有星皆拱北，無水不朝東。』琦曰：『還假履踐功用也無？』師曰：『履踐則不無，功用即不可得。』琦曰：『只個不可得處，亦不可得，子又作么？』師擬進語。琦震威一喝。師曰：『恩大難酬。』便禮拜（投子琦嗣）。

圭庵祖玠侍者

一日病次。琦往視。值心上座來。琦顧師問曰：『如何是心？』師曰：『開口不容情。』琦曰：『未在。』師返顧心曰：『何不禮拜和尚？』心便就禮一拜。琦休去。后病革。有痛苦聲。琦曰：『平日得力句，到者時節，還用得著么？』師點首。琦曰：『既用得著，又叫喚作么？』師曰：『痛則叫，癢則笑。』琦曰：『只如三寸氣斷，向何處安身立命？』師曰：『雨過天晴，青山依舊。』琦曰：『從今別後，再得相見否？』師曰：『曠劫不違，今何有間？』琦曰：『恁么則子不曾病耶？』師曰：『病與不病，總不相干。』琦復執其手曰：『者是甚麼？』師便合掌曰：『某當行矣。』振身端坐而逝（投子琦嗣共十二人）。

五臺顯通大巍凈倫禪師

雲南康氏子。古庭堅和尚居浮山。師往叩。室中機契。后住顯通○上堂。無

【English Translation】 English version What about when it rains heavily?' The Master (Zen Master Cuiwei Wukong) said, 'It moistens the entire world.' Qi (Touzi Qi) said, 'What if it is suddenly scattered by a strong wind?' The Master said, 'It remains the same ****.' Qi laughed heartily (Touzi Qi succeeded him).

Zen Master Cuiwei Wukong

A person from Guanxi. He stayed at Mount Chu for a long time. One day, during an interview, Qi asked, 'If the entire earth is overturned and there is not an inch of soil, what about the matter of thoroughly exhausting the source?' The Master said, 'All stars bow to the North Star, and all waters flow towards the East.' Qi said, 'Is there still a need for practice and effort?' The Master said, 'Practice is not absent, but effort is unattainable.' Qi said, 'This unattainable place is also unattainable. What are you doing?' The Master was about to speak when Qi gave a thunderous shout. The Master said, 'The kindness is too great to repay.' Then he bowed (Touzi Qi succeeded him).

Attendant Guian Zujie

One day, he was sick. Qi went to visit him. He met the head monk Xin. Qi looked at the Master and asked, 'What is the mind?' The Master said, 'Opening the mouth allows no sentiment.' Qi said, 'Not yet.' The Master turned to Xin and said, 'Why don't you bow to the Abbot?' Xin then bowed. Qi left. Later, his illness worsened, and he cried out in pain. Qi said, 'The powerful words you usually use, at this time, can you still use them?' The Master nodded. Qi said, 'Since you can use them, why are you still crying out?' The Master said, 'I cry when it hurts, and I laugh when it itches.' Qi said, 'What about when the last breath is cut off, where do you settle your body and establish your life?' The Master said, 'After the rain, the sky clears, and the green mountains remain the same.' Qi said, 'After we part from now on, will we ever meet again?' The Master said, 'Through endless kalpas, we will not be separated. What distance is there now?' Qi said, 'In that case, you are not sick?' The Master said, 'Being sick or not being sick is completely irrelevant.' Qi then took his hand and said, 'What is this?' The Master then put his palms together and said, 'I am about to depart.' He straightened his body, sat upright, and passed away (Touzi Qi had twelve successors in total).

Zen Master Dawei Jinglun of Xiantong Temple on Mount Wutai

A son of the Kang family from Yunnan. The Venerable Gutin Jian lived at Mount Fu. The Master went to visit him. They had a meeting of minds in the room. Later, he resided at Xiantong Temple. ○ Ascending the hall. Without

孔鐵錘當面擲。黑漆崑崙攔路坐。莫有挨拶得入。拈弄得出底出來道看。僧問如何是臺山境。師曰。不是天晴。便是下雨。曰如何是境中人。師曰。金剛窟里萬菩薩。曰未審尋常所說何法。師曰。清風吹幽松。近聽聲愈好。問如何是佛法的的大意。師曰。今年調雨水。農家好春麥。問如何是祖師西來意。師曰。待飯仙山轉身即向汝道。乃曰。拈砒霜作醍醐。亦曾有也。撒珍珠如瓦礫。誰個不然。開眼上樹。特地喪全身。夢升兜率。也是揚家醜。未動情思轉魔女。盡成菩提寶器。不勞腕力指娑婆。便為妙喜凈邦。長水浚岳積而來。瑯瑘覺冰消而去。信腳踏翻琉璃阱。等閑擊碎珊瑚枝○上堂。三聖震威一喝。正法眼裡撒沙。南泉白刃高揮。古佛家風掃土。何必不必。探竿豈在人手。湘南潭北。塔樣脫體持來。不萌枝上放春回。烈𦦨堆中飛片雪。有斯作略。可謂其人。誰家井底無天。到處波心有月○冬至示眾。五頂瓊瑤堆。千松珠玉枝。盡臺山泉石煙雲。飛樓涌殿。總是文殊一隻智眼真光。是汝諸人常在於其中。經行及坐臥。還知從不曾動著渠一莖眉毛么。若也與么見得。便爾攝大千于毫端。廣塵沙於法界。其或未然。切忌東卜西卜。老僧為汝諸人真實告報。今朝冬至一陽生。珍重○示眾。山高海闊。月朗風清。松蒼石白。

【現代漢語翻譯】現代漢語譯本：孔鐵錘當面擲來，黑漆崑崙（指山名，也比喻阻礙）攔路而坐，沒有人能夠打招呼得以進入。能夠拈弄得出底道理，就出來說看。有僧人問：『如何是臺山（五臺山）的境界？』師父說：『不是天晴，便是下雨。』僧人問：『如何是境界中的人？』師父說：『金剛窟（指五臺山金剛窟）里有萬菩薩。』僧人問：『不知尋常所說的是什麼法？』師父說：『清風吹拂幽靜的松樹，近處聽來聲音愈發美妙。』僧人問：『如何是佛法的大意？』師父說：『今年風調雨順，農家可以種出好的春小麥。』僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的目的）？』師父說：『等飯仙山（傳說中的山名）轉身，我就告訴你。』於是說：『把砒霜當作醍醐（比喻錯誤地把有害的東西當作有益的東西），也曾有過。把珍珠當作瓦礫拋撒，誰又不是這樣呢？睜著眼睛上樹，是特意要喪失全身。夢中升到兜率天（彌勒菩薩的凈土），也是在宣揚家醜。未動情思時，轉魔女為菩提寶器。不勞費力地指點娑婆世界（指我們所居住的這個世界），就成爲了妙喜凈邦（阿閦佛的凈土）。』長水（地名）和浚岳（地名）是積累而成的，瑯瑘（地名）的覺悟像冰消融一樣消失。隨意地踩翻琉璃井，輕易地擊碎珊瑚枝。上堂說法：三聖（指三位禪師）震懾人心的棒喝，是在正法眼裡撒沙子。南泉（指南泉普愿禪師）高舉白刃，是要掃除古佛的家風。何必這樣？不必這樣？探竿（比喻試探）豈是他人能夠掌握的？湘南（湖南南部）潭北（潭州北部），像塔一樣脫離形體拿來。不在未萌芽的樹枝上放春回，而要在猛烈的火焰堆中飛舞雪片。有這樣的作為，才可稱得上是那個人。誰家的井底沒有天？到處的水波中心都有月亮。冬至時向大眾開示：五頂（指五臺山的五個山頂）像瓊瑤堆積，千松像珠玉的枝條。整個臺山的泉石煙雲，飛樓涌殿，都是文殊菩薩一隻智慧之眼的真光。是你們這些人常常處於其中，無論是經行還是坐臥，可知道從未觸動它一根眉毛嗎？如果能夠這樣見到，便能將大千世界攝入毫端，將廣闊的塵沙放入法界。如果還不能這樣，切忌東卜西卜。老僧為你們諸位真實地告誡：今天冬至，一陽生，請珍重！向大眾開示：山高海闊，月朗風清，松樹蒼勁，石頭潔白。

【English Translation】 English version: Kong Tiechui (name of a person) throws it in the face. The black lacquer Kunlun (mountain name, also a metaphor for obstacles) sits in the way, blocking the road. No one can greet and enter. If you can bring out the underlying principle, then speak up. A monk asked: 'What is the realm of Mount Tai (Mount Wutai)?' The master said: 'If it's not sunny, then it's raining.' The monk asked: 'What are the people in the realm?' The master said: 'In the Vajra Cave (referring to the Vajra Cave of Mount Wutai) are ten thousand Bodhisattvas.' The monk asked: 'I wonder what Dharma is usually spoken?' The master said: 'The clear wind blows the secluded pines, and the closer you listen, the better the sound.' The monk asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'This year the weather is good, and the farmers can grow good spring wheat.' The monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' The master said: 'When the Fanshan Mountain (legendary mountain name) turns around, I will tell you.' Then he said: 'Taking arsenic as ghee (a metaphor for mistakenly taking harmful things as beneficial), it has happened before. Scattering pearls like rubble, who doesn't do that? Opening your eyes and climbing a tree is deliberately losing your whole body. Dreaming of ascending to Tushita Heaven (the Pure Land of Maitreya Bodhisattva) is also exposing family scandals.' Before emotions arise, transform demonesses into Bodhi treasures. Without exerting effort to point to the Saha world (the world we live in), it becomes the Pure Land of Wonderful Joy (the Pure Land of Akshobhya Buddha).' Changshui (place name) and Junyue (place name) are accumulated, and the enlightenment of Langya (place name) disappears like ice melting. Casually overturning the crystal well, easily smashing the coral branches. Going to the hall to preach: The earth-shattering shout of the Three Sages (referring to three Zen masters) is like scattering sand in the eye of the Dharma. Nanquan (referring to Zen Master Nanquan Puyuan) raising the white blade high is to sweep away the family style of the ancient Buddhas. Why do this? Why not do this? Is the probing pole (a metaphor for testing) something that others can control? South of Xiang (southern Hunan) and north of Tan (northern Tanzhou), like a pagoda, it is taken away from the body. Instead of letting spring return on the unsprouted branches, fly snowflakes in the fierce fire pile. Having such actions can be called that person. Whose well bottom has no sky? Everywhere in the center of the waves there is a moon. Showing to the public at the Winter Solstice: The five peaks (referring to the five peaks of Mount Wutai) are like piles of jade, and the thousand pines are like branches of pearls and jade. The springs, rocks, smoke, and clouds of the entire Mount Wutai, the flying pavilions and surging halls, are all the true light of Manjushri Bodhisattva's one wisdom eye. It is you people who are often in it, whether walking or sitting, do you know that you have never touched even one of its eyebrows? If you can see it this way, you can capture the entire universe in the tip of a hair and put the vast dust and sand into the Dharma realm. If you still can't do this, avoid divination here and there. The old monk truthfully warns you all: Today is the Winter Solstice, the birth of Yang, please cherish it! Showing to the public: The mountains are high and the sea is wide, the moon is bright and the wind is clear, the pines are verdant, and the stones are white.

夏暑冬寒。如是歷歷分明。一一成現。且道衲僧分上。成得個甚麼邊事。莫有道得者么。不妨出來道看。若無。老僧自道去也。拈拄杖。便下座○示眾。演祖道有則奇特因緣。舉似諸人。欲說又被說礙。不說又被不說礙。大小演祖。大似靈龜曳尾。一言既落人耳如何諱得。老僧也有一則奇特因緣。索性舉似大方。令他倚門傍戶者。一個個壁立千仞。便下座○示眾。老僧者里也不說東村李大郎太儉。也不說西社王二姊太奢。也不會安角呼兔。也不會添足畫蛇。早起一盂白粥。午後一碗清茶。誰管他陳年爛葛藤。冷地開華。展兩手曰。汝等諸人。來者里討甚麼干木查。師有山居吟。無事山房門不開。土階春雨綠生苔。此心將謂無人委。幽鳥一聲何處來(古庭堅嗣)。

夷峰寧禪師

參大岡月溪澄和尚。久而徹證。澄付以偈曰。祖祖無法付。人人本自有。汝證無授法。無前亦無後(藏本纘續後二句云汝受無付法急著傳於后○月溪澄嗣)。

杭州天真毒峰本善禪師

祖貫鳳陽吳氏。父宦遊廣東雷陽而生。年十七出家。初遇源明和尚。示無字話。師當下便能領解。舉似明。明曰。我二十年看個無字。如蚊子上鐵牛。子才學做工夫。便有許知見。復曰。觀子根器。有異於人。切莫途中被人哄去作長老。誤

【現代漢語翻譯】現代漢語譯本：夏天的炎熱和冬天的寒冷，如此清晰分明，一一呈現。那麼請問各位禪僧，在這其中成就了什麼事情？有沒有能說出來的？不妨站出來說說看。如果沒有，老衲我就自己說了。拿起拄杖，走下座位。（開示大眾）演祖（指雲門文偃禪師）說有一個奇特的因緣，告訴各位，想說又被『說』所阻礙，不說又被『不說』所阻礙。了不起的演祖，真像一隻拖著尾巴的烏龜。一句話既然落入人耳，又怎麼能隱瞞得了？老衲我也有一則奇特的因緣，索性告訴各位，讓那些倚門傍戶的人，一個個都像壁立千仞一般。（走下座位，開示大眾）老衲我這裡既不說東村的李大郎太節儉，也不說西社的王二姐太奢侈，既不會按著角去尋找兔子，也不會畫蛇添足。早起一碗白粥，午後一碗清茶，誰去管他陳年爛葛藤，在寒冷的地方開花。張開雙手說：『你們這些人，來這裡尋找什麼干木查？』我有山居吟：『無事山房門不開，土階春雨綠生苔。此心將謂無人委，幽鳥一聲何處來。』（古庭堅嗣）

夷峰寧禪師參拜大岡月溪澄和尚，很久之後徹底證悟。月溪澄（Yuexi Cheng）禪師授予他偈語說：『祖師們沒有法可以傳授，人人本來就自有。你證悟了沒有授予的法，沒有前也沒有後。』（藏本纘續後二句云汝受無付法急著傳於后○月溪澄嗣）

杭州天真毒峰本善禪師祖籍鳳陽吳氏。父親做官遊歷到廣東雷陽時生下了他。十七歲出家。最初遇到源明和尚，指示他『無』字話。禪師當下就能領悟理解。告訴源明（Yuan Ming）和尚，源明（Yuan Ming）和尚說：『我二十年看這個『無』字，就像蚊子叮鐵牛一樣。你才開始做功夫，便有了許多知見。』又說：『看你的根器，與常人不同。千萬不要在途中被人哄騙去做長老，耽誤了自己。』

【English Translation】 English version: Summer heat and winter cold, so distinct and clear, appearing one by one. Now, tell me, what have you monks accomplished in all of this? Is there anyone who can say? Feel free to come forward and speak. If not, I, this old monk, will speak for myself. (He picks up his staff and descends from the seat.) (Addressing the assembly) Yan Zu (referring to Zen Master Yunmen Wenyan) said there is a peculiar cause and condition to tell everyone, wanting to speak yet hindered by 'speaking', not speaking yet hindered by 'not speaking'. The great Yan Zu is much like a spirit turtle dragging its tail. Once a word falls into the ear, how can it be concealed? I, this old monk, also have a peculiar cause and condition, so I will simply tell everyone, so that those leaning on doors and relying on windows will each stand like a wall ten thousand feet high. (He descends from the seat, addressing the assembly) I, this old monk, will neither say that Li Dalang of East Village is too frugal, nor will I say that Wang Erjie of West Village is too extravagant. I will neither try to find a rabbit by its horns, nor will I add feet to a snake. Early in the morning, a bowl of white congee; in the afternoon, a bowl of clear tea. Who cares about old, rotten kudzu vines, blooming in a cold place. (He opens both hands and says) 'You people, what are you seeking here?' I have a mountain dwelling poem: 'The door of my mountain room remains unopened when there is nothing to do, green moss grows on the earthen steps in the spring rain. I thought no one would understand this heart, but a solitary bird sings from somewhere.' (Successor of Gu Tingjian)

Zen Master Yi Feng Ning He studied with Zen Master Yuexi Cheng of Dagan, and after a long time, he thoroughly realized enlightenment. Zen Master Yuexi Cheng bestowed upon him a verse saying: 'The ancestors have no Dharma to impart, everyone inherently possesses it. You have realized the Dharma that is not imparted, there is neither before nor after.' (The Zang version adds the following two sentences: 'You have received the Dharma that is not imparted, quickly transmit it to the future.')

Zen Master Dufeng Benshan of Tianzhen Monastery, Hangzhou His ancestral home was the Wu family of Fengyang. His father was an official traveling in Leiyang, Guangdong when he was born. He left home at the age of seventeen. He first encountered the monk Yuan Ming, who showed him the 'Wu' (無, meaning 'no' or 'nothingness') word koan. The Zen master immediately understood and comprehended it. He told Yuan Ming, who said: 'For twenty years, I have been contemplating this 'Wu' word, like a mosquito trying to bite an iron ox. You have only just begun to practice, yet you already have so much knowledge and understanding.' He also said: 'Looking at your potential, it is different from others. Be careful not to be deceived by others along the way into becoming an abbot, which would be a mistake.'

汝大事。師蒙誨。即發願一味拍盲做工夫。自誓此生。以悟為期。慕無際道風。入川參叩。會際蒙召赴京。遂掩關不設臥具。惟置小凳。昏重並去凳。一日聞鐘聲有省。說偈曰。沉沉寂寂絕施為。觸著無端吼似雷。動地一聲訊息盡。髑髏粉碎夢初回。再往謁際。適際遷化。遂求證於月溪澄和尚。言下有契。后澄遣書。召師付囑。師適因事他出。澄臨委息。命送衣拂。師得法住山。凡四十餘載○成化初。掩關石屋。后住天真。僧問如何是和尚家風。師曰。前江潮急魚行澀。后嶺峰高鳥泊難○僧請益高峰和尚示眾曰。海底泥牛銜月走。巖前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺鷥牽。此四句內。有一句能殺能活。能縱能奪。若人檢點得出。一生參學事畢。未審是那一句。師曰。待汝悟即向汝道。僧曰。不會。師曰。不見道。你有拄杖子。我與你拄杖子。你無拄杖子。我奪卻你拄杖子。普說略曰。寶劍全提日用中。高揮大抹肯從容。卷兮魂膽迎風喪。舒也髑髏遍地橫。萬死萬生渾不顧。一槍一騎便收功。趙州性命分明也。血刃參天不露鋒。以拂子拂一拂。虛空廓徹無訊息。萬里無雲天漢碧。拶得須彌入藕絲。彌勒釋迦齊叫屈。倒騎鐵馬逐西風。驚得泥牛從海出。諸仁者。若作奇特會。孤負己靈。不作奇特會。抱贓叫屈。

【現代漢語翻譯】現代漢語譯本：您真是有一件大事要做。我（無際明悟）受到您的教誨，立即發願一心一意地像瞎子摸索一樣做工夫。我發誓此生一定要開悟。仰慕無際明悟的道風，我前往四川參拜。後來，我被召到京城，於是閉關，不設臥具，只放一個小凳子。昏沉時就離開凳子。有一天，我聽到鐘聲，有所領悟，說了一首偈子：『沉沉寂寂，沒有任何作為，一觸碰就無端地發出雷鳴般的巨響。動地一聲，所有訊息都消失了，粉碎了頭顱，才從夢中醒來。』之後，我再去拜見無際明悟，恰逢他圓寂。於是我向月溪澄和尚求證，言下有所契合。後來，澄和尚寫信，召我前去付囑（衣缽）。我恰好因為有事外出。澄和尚臨終時，命人送來衣拂。我得法后住在山上，總共四十多年。成化初年（1465年），我閉關在石屋。後來住在天真庵。有僧人問：『什麼是和尚的家風？』我說：『前江潮水湍急，魚兒難以遊動；后嶺山峰高聳，鳥兒難以停泊。』有僧人請我解釋高峰和尚的開示：『海底的泥牛銜著月亮走，巖前的石虎抱著孩子睡。鐵蛇鉆入金剛的眼睛，崑崙山上的鷺鷥騎著大象牽引。』這四句中，有一句能殺能活，能縱能奪。如果有人能辨別出來，一生的參學就結束了。不知道是哪一句？我說：『等你開悟了就告訴你。』僧人說：『我不會。』我說：『沒聽過嗎？你有拄杖子，我就給你拄杖子；你沒有拄杖子，我就奪走你的拄杖子。』普說略曰：『寶劍完全提起，在日常生活中使用，高高揮舞，大大抹殺，毫不遲疑。收卷時，魂飛膽喪；舒展時，頭顱遍地橫陳。萬死萬生，全然不顧，一槍一騎，便可收功。趙州和尚的性命分明就在這裡，血刃參天，卻不露鋒芒。』用拂子拂一下，虛空廓然清澈，沒有任何訊息。萬里無雲，天空碧藍。緊緊逼迫，須彌山也能塞入藕絲之中，彌勒佛和釋迦牟尼佛都一起叫屈。倒騎鐵馬，追逐西風，驚得泥牛從海中出來。各位仁者，如果作奇特之想，就辜負了自己的靈性；如果不作奇特之想，就是抱贓叫屈。

【English Translation】 English version: You have a great matter to attend to. I (Wuji Mingwu) have received your instruction and immediately vowed to work diligently like a blind person groping. I swore that in this life, I would achieve enlightenment. Admiring the Daoist style of Wuji Mingwu, I went to Sichuan to pay my respects. Later, I was summoned to the capital, so I entered seclusion, without setting up bedding, only placing a small stool. When feeling drowsy, I would leave the stool. One day, upon hearing the sound of a bell, I had an awakening and spoke a verse: 'Deep and silent, without any action, touching it brings forth a thunderous roar for no reason. With a earth-shattering sound, all news disappears, and the skull is shattered, awakening from a dream.' Afterwards, I went to visit Wuji Mingwu again, but he had already passed away. So I sought confirmation from Yuexi Cheng, and there was a tacit understanding in our words. Later, Cheng wrote a letter, summoning me to entrust (the robe and bowl). I happened to be out on business. As Cheng was about to pass away, he ordered someone to send the robe and whisk. After obtaining the Dharma, I lived on the mountain for more than forty years. In the early years of Chenghua (1465 AD), I secluded myself in a stone house. Later, I lived in Tianzhen Nunnery. A monk asked: 'What is the style of the abbot's family?' I said: 'The tide in the front river is rapid, making it difficult for fish to swim; the peaks in the back mountains are high, making it difficult for birds to perch.' A monk asked me to explain the instruction of Abbot Gaofeng: 'The mud ox at the bottom of the sea holds the moon in its mouth and walks, the stone tiger in front of the rock sleeps holding its cub. The iron snake drills into the diamond eye, the egret on Kunlun Mountain rides an elephant and pulls it.' Among these four sentences, one sentence can kill and revive, can release and seize. If someone can discern it, their lifelong study will be completed. I wonder which sentence it is? I said: 'I will tell you when you are enlightened.' The monk said: 'I don't understand.' I said: 'Haven't you heard? If you have a staff, I will give you a staff; if you don't have a staff, I will take away your staff.' A brief general statement says: 'The precious sword is fully raised and used in daily life, waving high and striking greatly, without hesitation. When rolled up, the soul flies and the gall is lost; when unfolded, skulls are scattered all over the ground. Disregarding ten thousand deaths and ten thousand births, one spear and one horse can achieve success. The life of Zhao Zhou (Zhaozhou Congshen) is clearly here, the bloody blade reaches the sky, but does not reveal its edge.' Waving the whisk once, the void is clear and empty, without any news. Ten thousand miles without clouds, the sky is blue. Pressing tightly, Mount Sumeru can also be stuffed into lotus root silk, Maitreya Buddha (Mile) and Sakyamuni Buddha (Shijiamouni) both cry out in grievance together. Riding an iron horse backwards, chasing the west wind, startling the mud ox to come out of the sea. All of you, if you think of it as something strange, you will fail your own spirituality; if you don't think of it as something strange, you are holding stolen goods and crying out in grievance.

且作么生會。解藏天下於天下。始見林梢掛角羊○壬寅示寂于天真。塔于本山之崗(月溪澄嗣)。

五臺普濟孤月凈澄禪師

西河張氏子。首參月溪澄和尚。令看趙州無字話。三日有省。澄異之。復入蜀謁廣福。福問大死底人。卻活時如何。師曰。眉毛眼上橫。鼻孔大頭垂。曰如何是無字意。師曰。風行草偃。水到渠成。曰大地平沉。虛空粉碎。汝向何處安身立命。師曰。云消山嶽露。日出海天清○天順改元。還清涼。代王延詣內掖。問道尊禮之。令旨建寺于華嚴谷。額曰普濟○師住山後。嘗有山居偈曰。寰中獨許五臺高。無位真人伴寂寥。一任諸方風浩浩。常空兩眼視雲霄○甘貧林下思悠悠。竹榻高眠石枕頭。格外生涯隨分定。都緣胸次略無求○自住丹崖綠水傍。了無榮辱與閑忙老僧不會還源旨。一任青山青又黃○深隱巖阿不記年。名韁利鎖莫能牽。七斤衫子重聯補。日炙風吹愈轉鮮○颯颯春風和鳥哀。清音直到耳邊來。爐燒柏子端然坐。對月殘經又展開○後坐脫于本山(月溪澄嗣已上三人)。

鳳陽槎山護國無用文全禪師

濟南商河劉氏子。年十九。投靈巖祝髮。初見月天。蒙示法要。次參別傳有省入。傳問虛空粉碎。大地平沉。汝在甚麼處安身立命。師曰。昨夜泥牛吞浩月。今朝木馬

【現代漢語翻譯】現代漢語譯本：如何才能領會？將天下藏於天下，才能見到羊角掛在樹梢。（壬寅年（1482年）在天真寺圓寂，塔位於本山的山崗上）（月溪澄嗣）。

五臺山普濟寺孤月凈澄禪師

是西河張氏的兒子。最初參拜月溪澄和尚，讓他參看趙州無字的話頭。三天後有所領悟，澄和尚感到驚異。又前往四川拜見廣福禪師。廣福禪師問：『大死底人，卻活時如何？』禪師回答：『眉毛眼上橫，鼻孔大頭垂。』廣福禪師說：『如何是無字意？』禪師回答：『風行草偃，水到渠成。』廣福禪師說：『大地平沉，虛空粉碎，你向何處安身立命？』禪師回答：『云消山嶽露，日出海天清。』天順改元（1457年），回到清涼山。代王邀請他到內宮，以師道之禮對待他。代王下令在華嚴谷建造寺廟，題額為普濟寺。禪師住在山上后，曾經作過一首山居偈：『寰中獨許五臺高，無位真人伴寂寥。一任諸方風浩浩，常空兩眼視雲霄。』『甘貧林下思悠悠，竹榻高眠石枕頭。格外生涯隨分定，都緣胸次略無求。』『自住丹崖綠水傍，了無榮辱與閑忙。老僧不會還源旨，一任青山青又黃。』『深隱巖阿不記年，名韁利鎖莫能牽。七斤衫子重聯補，日炙風吹愈轉鮮。』『颯颯春風和鳥哀，清音直到耳邊來。爐燒柏子端然坐，對月殘經又展開。』後來在本山坐化圓寂。（月溪澄嗣以上三人）。

鳳陽槎山護國寺無用文全禪師

是濟南商河劉氏的兒子。十九歲時，到靈巖寺剃度出家。最初見到月天禪師，蒙受開示法要。後來參拜別傳禪師，有所領悟。別傳禪師問：『虛空粉碎，大地平沉，你在甚麼處安身立命？』禪師回答：『昨夜泥牛吞浩月，今朝木馬』

【English Translation】 English version: How can one comprehend it? To conceal the world within the world, only then can one see the sheep's horn hanging on the treetop. (He passed away in Tianzhen Temple in the Renyin year (1482), and his pagoda is located on the hill of this mountain) (Yuexi Chengsi).

Chan Master Guyue Jingcheng of Puji Temple on Mount Wutai

He was the son of the Zhang family of Xihe. He first visited Monk Yuexi Cheng, who instructed him to contemplate the 'Wu' (無, no/nothingness) of Zhaozhou. After three days, he had an awakening, which Cheng found remarkable. He then went to Sichuan to visit Guangfu. Guangfu asked, 'What happens when a person who has completely died comes back to life?' The Master replied, 'Eyebrows are horizontal above the eyes, and the nostrils hang from the large head.' Guangfu said, 'What is the meaning of 'Wu'?' The Master replied, 'When the wind blows, the grass bends; when the water arrives, the channel is formed.' Guangfu said, 'When the great earth collapses and space is shattered, where do you settle your body and establish your life?' The Master replied, 'The clouds dissipate and the mountains are revealed; the sun rises and the sea and sky are clear.' In the first year of Tianshun (1457), he returned to Qingliang Mountain. The Prince of Dai invited him to the inner palace and treated him with the respect due to a teacher. The Prince ordered the construction of a temple in Huayan Valley, naming it Puji Temple. After the Master lived on the mountain, he once composed a mountain dwelling verse: 'Among the universe, only Wutai is allowed to be high; the True Man without position accompanies solitude. Let the winds blow mightily in all directions; the ever-empty eyes gaze at the clouds in the sky.' 'Content with poverty beneath the forest, thoughts linger; sleeping soundly on a bamboo bed with a stone pillow. An extraordinary life is determined by one's lot; all because the heart holds little desire.' 'Living by the red cliffs and green waters, free from glory, disgrace, leisure, and busyness. This old monk does not understand the meaning of returning to the source; letting the green mountains be green and then yellow.' 'Deeply hidden in the rocky cave, not remembering the years; fame and fortune cannot bind me. The seven-pound robe is repeatedly patched; the sun and wind make it even fresher.' 'The rustling spring breeze harmonizes with the birds' sorrow; the clear sound comes directly to the ears. Burning cypress in the stove, sitting upright; unfolding the remaining scriptures against the moon.' Later, he passed away while sitting in meditation on this mountain. (The above three are Yuexi Chengsi).

Chan Master Wuyong Wenquan of Huguo Temple on Chashan Mountain in Fengyang

He was the son of the Liu family of Shanghe in Jinan. At the age of nineteen, he shaved his head at Lingyan Temple. He first met Monk Yuetian, who bestowed upon him the essentials of the Dharma. Later, he visited Monk Biechuan and had an awakening. Biechuan asked, 'When space is shattered and the great earth collapses, where do you settle your body and establish your life?' The Master replied, 'Last night, the mud ox swallowed the vast moon; this morning, the wooden horse'

吐清風。傳曰。一歸何處聻。師曰。一自白牛歸雪嶺。直至如今不見蹤。傳頷之○復往金山謁無極。囑師見寶月。月問有草鞋錢么。師曰。青山不露頂。月曰。如何是應物現形。師曰。孤光明月普天輝。萬象森羅全體現○一日月入堂坐次。叫曰。寒寒。師便搬火爐向前。月曰。如何是火爐邊事。師敲火爐三下。月微笑而出○入室次。月拈拄杖曰。者是拄杖子。且道主在甚麼處。師奪拄杖擲地。叉手而立。月曰。看者漢。撞卻拄杖子了也。師拂袖便出。后蒙印可。出世槎山。上堂。舉古人道。扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。且道意作么生。眾無語。師云。不識匡廬真面目。都緣身在此山中○上堂。法不孤起。仗境方生。道本無言。因言顯道。然雖如是。猶未是衲衣下事在。且道作么生是衲衣下事。僧問三乘即不問。直指事如何。師曰。雙峰頂上鶴棲樹。九龍山上鳥啼華。曰西來祖意蒙師指。東土相傳事若何。師曰。嶺上有風千古秀。澗邊流水萬年清。問如何是白水境。師曰。一片荒田堆四野。三間茅屋壯諸山。曰如何是境中人。師曰。白虎頭邊天子廟。黑龍潭上帝王基。曰人境兩忘時如何。師曰。蘇武不知青羝意。七郎常恨白鴉歸。僧禮拜。師拍案下。下座(廣善潭嗣)。

崇

【現代漢語翻譯】現代漢語譯本：吐清風。傳燈錄上說：『一歸何處？』（一最終歸向何處？）師父回答：『一自從白牛回到雪嶺，直到如今不見蹤影。』（白牛：比喻佛性或真心；雪嶺：指 हिमालय山。）』傳燈錄作者點頭認可。傳燈錄作者又去金山拜訪無極禪師，無極禪師囑咐他去拜見寶月禪師。寶月禪師問：『有買草鞋的錢嗎？』（草鞋錢：指生活費用。）師父回答：『青山不露頂。』（青山不露頂：比喻真理自然顯現，無需外求。）寶月禪師問：『如何是應物現形？』（應物現形：指佛性隨緣顯現。）師父回答：『孤光明月普天輝，萬象森羅全體現。』（孤光明月：比喻清凈的佛性；萬象森羅：指世間一切現象。）有一天，寶月禪師進入禪堂，坐下後叫道：『寒冷啊，寒冷啊！』師父便搬來火爐放在他面前。寶月禪師問：『如何是火爐邊事？』（火爐邊事：指當下實際的體驗。）師父敲了三下火爐。寶月禪師微笑而出。入室請法時，寶月禪師拿起拄杖說：『這是拄杖子，那麼，拄杖的主人在什麼地方？』（拄杖子：比喻佛法；主：比喻佛性。）師父奪過拄杖扔在地上，叉手而立。寶月禪師說：『看看這個人，把拄杖都撞壞了！』師父拂袖便走。後來得到寶月禪師的認可，在槎山開法傳道。上堂說法時，引用古人說：『扇子𨁝跳上三十三天，筑著帝釋鼻孔；東海鯉魚打一棒，雨似盆傾。』（三十三天：佛教用語，指欲界六天中的第二天；帝釋：佛教中的護法神；）那麼，這句話的意思是什麼呢？眾人都無語。師父說：『不識廬山真面目，只緣身在此山中。』上堂說法時說：『法不孤起，仗境方生；道本無言，因言顯道。』（法：指佛法；道：指真理。）雖然如此，但這還不是衲衣下的事情。那麼，什麼是衲衣下的事情呢？有僧人問：『三乘的教義我不問，直接指示本性的事如何？』（三乘：指聲聞乘、緣覺乘、菩薩乘。）師父回答：『雙峰頂上鶴棲樹，九龍山上鳥啼花。』僧人說：『西來祖意蒙師指，東土相傳事若何？』（西來祖意：指禪宗的傳承；東土：指中國。）師父回答：『嶺上有風千古秀，澗邊流水萬年清。』問：『如何是白水境？』師父回答：『一片荒田堆四野，三間茅屋壯諸山。』問：『如何是境中人？』師父回答：『白虎頭邊天子廟，黑龍潭上帝王基。』問：『人境兩忘時如何？』師父回答：『蘇武不知青羝意，七郎常恨白鴉歸。』（蘇武：漢朝使者，被匈奴扣留；七郎：指楊家將中的楊七郎。）僧人禮拜。師父拍案下座。（廣善潭嗣）崇寧（1102-1106）年間。

【English Translation】 English version: He exhaled a pure breeze. It is recorded in the Transmission of the Lamp that someone asked, 'Where does the One return?' (Where does the ultimate reality return?) The master replied, 'Since the white ox returned to the Snowy Mountains, its tracks have not been seen until now.' (White ox: a metaphor for Buddha-nature or true mind; Snowy Mountains: referring to the Himalayas.)' The author of the Transmission of the Lamp nodded in agreement. The author of the Transmission of the Lamp then went to Jinshan to visit Zen Master Wuji, who instructed him to visit Zen Master Baoyue. Zen Master Baoyue asked, 'Do you have money for straw sandals?' (Money for straw sandals: referring to living expenses.) The master replied, 'The green mountain does not reveal its peak.' (The green mountain does not reveal its peak: a metaphor for the truth manifesting naturally, without external seeking.) Zen Master Baoyue asked, 'What is responding to things and manifesting form?' (Responding to things and manifesting form: referring to Buddha-nature manifesting according to conditions.) The master replied, 'The solitary bright moon shines universally, and all phenomena are fully revealed.' (The solitary bright moon: a metaphor for pure Buddha-nature; all phenomena: referring to all phenomena in the world.) One day, Zen Master Baoyue entered the meditation hall, sat down, and exclaimed, 'Cold, cold!' The master then moved the stove in front of him. Zen Master Baoyue asked, 'What is the matter by the stove?' (The matter by the stove: referring to the actual experience of the present moment.) The master knocked on the stove three times. Zen Master Baoyue smiled and left. During a private interview, Zen Master Baoyue picked up a staff and said, 'This is a staff, so where is the master of the staff?' (Staff: a metaphor for the Dharma; master: a metaphor for Buddha-nature.) The master snatched the staff and threw it on the ground, standing with his hands folded. Zen Master Baoyue said, 'Look at this person, he has broken the staff!' The master flicked his sleeves and left. Later, he was approved by Zen Master Baoyue and began to preach the Dharma at Chashan. When he ascended the hall to preach, he quoted an ancient saying: 'The fan jumps up to the Thirty-three Heavens, bumping into the nose of Emperor Shakra; the carp in the East Sea is struck with a stick, and the rain pours down like a basin.' (Thirty-three Heavens: a Buddhist term referring to the second heaven in the desire realm; Emperor Shakra: a guardian deity in Buddhism;) So, what is the meaning of this saying? Everyone was silent. The master said, 'You do not recognize the true face of Mount Lu, only because you are in the midst of the mountain.' When he ascended the hall to preach, he said, 'The Dharma does not arise alone, it depends on the environment to arise; the Tao is originally without words, but it is revealed through words.' (Dharma: referring to the Buddha's teachings; Tao: referring to the truth.) Although this is so, this is still not the matter under the patched robe. So, what is the matter under the patched robe? A monk asked, 'I do not ask about the teachings of the Three Vehicles, how about directly pointing to the matter of the nature?' (Three Vehicles: referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle.) The master replied, 'On the peak of the Twin Peaks, cranes perch on trees; on the Nine Dragon Mountain, birds sing among the flowers.' The monk said, 'The meaning of the Patriarch's coming from the West is pointed out by the master, how is the matter transmitted in the East?' (The meaning of the Patriarch's coming from the West: referring to the transmission of Zen; the East: referring to China.) The master replied, 'On the ridge, the wind is beautiful for thousands of years; by the stream, the flowing water is clear for ten thousand years.' He asked, 'What is the realm of White Water?' The master replied, 'A vast wasteland piled up in the four fields, three thatched huts strengthen the mountains.' He asked, 'What is the person in the realm?' The master replied, 'By the head of the White Tiger is the temple of the Son of Heaven, in the Black Dragon Pool is the foundation of the Emperor's reign.' He asked, 'What is it like when both person and realm are forgotten?' The master replied, 'Su Wu did not know the meaning of the green ram, and Qi Lang always hated the white crow's return.' (Su Wu: an envoy of the Han Dynasty, detained by the Xiongnu; Qi Lang: referring to Yang Qilang in the Generals of the Yang Family.) The monk bowed. The master struck the table and descended from the seat. (Successor of Guangshan Tan) During the Chongning (1102-1106) era.

福大慧覺華禪師

維揚劉氏子。初見海舟有省。復參寶月于繁昌。遂蒙印證。住後上堂。舉拂子。威音那畔。只是者個。如今目前。也只是者個。若喚作拂子。瞎卻人天眼目。不喚作拂子。瞎卻人天眼目。大眾。畢竟喚作甚麼。若也直下見得。便知迦葉微笑。二祖覓心。了不可得。紹如來傳燈。續祖宗正脈。良久曰。千聖不能識。以拂子擊香案一下(廣善潭嗣已上二人)。

處州白雲無量滄禪師

示眾。二六時中。隨話頭而行。隨話頭而住。隨話頭而坐。隨話頭而臥。心如栗棘蓬相似。不被一切人我無明。五欲三毒之所吞啖。施為動靜。通身是個疑團。疑來疑去。終日呆樁樁地。聞聲見色。管取㘞地一聲去在(頤庵真嗣)。

明州用剛宗軟禪師

示眾。大凡做工夫。只要起大疑情。不失正念。千疑萬疑。祇是一疑。才有間斷。即落空也。見汝等做工夫。未曾半月一月。打成一片。焉得不走作。果若真疑現前。撼搖不動。自然不怕惑亂。又不得起一念歡喜心。才有絲毫異念。即打作兩橛。只管勇猛忿將去。終日如個死漢子相似。到者般時節。那怕甕中走卻鱉(和庵忠嗣)。

黔中正法雪光禪師

族趙氏。遍歷諸方。凡五臺峨眉普陀。諸名勝道場。及各祖開山處。無弗參訪。

【現代漢語翻譯】現代漢語譯本：福大慧覺華禪師

維揚劉氏之子。最初見到海舟禪師時有所領悟，後來又在繁昌參訪寶月禪師，於是得到印證。住持寺院後上堂說法，舉起拂子說：『威音王佛（過去佛名）那一邊，只是這個；如今目前，也只是這個。如果稱它為拂子，就遮蔽了人天大眾的眼目；不稱它為拂子，也遮蔽了人天大眾的眼目。』大眾，究竟應該稱它為什麼？如果能夠當下領會，便知迦葉尊者（摩訶迦葉，釋迦牟尼十大弟子之一，以頭陀苦行著稱）的微笑，二祖慧可（禪宗二祖）覓心了不可得。紹繼如來傳燈，延續祖師的正脈。』良久，說：『千聖也無法認識。』用拂子敲擊香案一下（廣善潭嗣和已上的二人）。

處州白雲無量滄禪師

開示大眾：『二六時中（一天二十四小時），隨著話頭而行，隨著話頭而住，隨著話頭而坐，隨著話頭而臥。心如栗棘蓬相似，不被一切人我、無明（佛教術語，指對事物真相的迷惑）、五欲（色、聲、香、味、觸五種慾望）、三毒（貪、嗔、癡三種煩惱）所吞噬。所作所為，一舉一動，通身都是個疑團。疑來疑去，終日呆呆地。聞聲見色，管保你㘞地一聲去了。』（頤庵真嗣）。

明州用剛宗軟禪師

開示大眾：『大凡做功夫，只要發起大的疑情，不失去正念。千疑萬疑，只是一疑。稍微間斷，就落空了。看你們做功夫，未曾半月一月，打成一片，怎麼能不走作（走神）？如果真的疑情現前，撼搖不動，自然不怕迷惑擾亂。又不能生起一念歡喜心，稍微有一絲異念，就打作兩截。只管勇猛忿將去，終日如個死漢子相似。到這種時候，哪怕甕中之鱉也逃不掉。』（和庵忠嗣）。

黔中正法雪光禪師

趙姓。遍游各地，凡五臺山、峨眉山、普陀山，各種名勝道場，以及各祖師開山之處，沒有不參訪的。

【English Translation】 English version: Chan Master Huijue Hua of Fuda

He was a son of the Liu family of Weiyang. He initially had an awakening upon seeing Chan Master Haizhou. Later, he visited Chan Master Baoyue in Fanchang and received confirmation. After residing in the temple, he ascended the hall and raised his whisk, saying, 'On the other side of Buddha Weiyin (name of a past Buddha), it is just this; right now, before your eyes, it is also just this. If you call it a whisk, you blind the eyes of humans and devas. If you don't call it a whisk, you still blind the eyes of humans and devas.' Monastics, what should you call it after all? If you can directly see it, then you will know Kashyapa's (Mahākāśyapa, one of the ten major disciples of Shakyamuni Buddha, known for his ascetic practices) smile, and the Second Patriarch Huike's (the Second Patriarch of Zen Buddhism) search for the mind, which is ultimately unattainable. He continues the transmission of the lamp of the Tathagata and continues the orthodox lineage of the patriarchs.' After a long pause, he said, 'Even a thousand sages cannot recognize it.' He struck the incense table once with the whisk (Guangshan Tan Si and the two above).

Chan Master Wuliang Cang of Baiyun in Chuzhou

He instructed the assembly, 'Throughout the twenty-four hours of the day, follow the topic of meditation while walking, follow the topic of meditation while staying, follow the topic of meditation while sitting, follow the topic of meditation while lying down. Let your mind be like a chestnut bur, so that you are not devoured by all notions of self and others, ignorance (avidyā, delusion about the true nature of reality), the five desires (sensory pleasures of sight, sound, smell, taste, and touch), and the three poisons (greed, hatred, and delusion). In all your actions, every movement, your whole body is a mass of doubt. Doubting and doubting, all day long, be like a dullard. When you hear sounds and see sights, be sure that with a 'pa' sound, you will go away!' (Yi'an Zhen Si).

Chan Master Zong Ruan of Yonggang in Mingzhou

He instructed the assembly, 'In general, when doing practice, you only need to arouse great doubt and not lose right mindfulness. A thousand doubts, ten thousand doubts, are just one doubt. If there is even a slight interruption, you will fall into emptiness. Seeing you all doing practice, you have never, even for half a month or a month, forged it into one piece. How can you not go astray? If true doubt is truly present, unshakable, you will naturally not fear confusion and disturbance. Furthermore, you must not give rise to a single thought of joy; if there is even a trace of a different thought, it will be cut into two pieces. Just keep going forward with courage and anger, all day long like a dead man. At such a time, even a turtle in a jar cannot escape.' (He'an Zhong Si).

Chan Master Xueguang of Zhengfa in Qianzhong

His family name was Zhao. He traveled extensively to various places, including Mount Wutai, Mount Emei, Mount Putuo, all famous monasteries, and the places where various patriarchs founded their monasteries, without failing to visit any of them.

至靈峰度夏。聞舉嚴陽尊者問趙州公案。舉似寂照。照曰。無功用處。正好用功。莫認些子光影。有誤生平。復結冬于景德。一日于定中。聞巖瀑聲觸發。默舉從上佛祖機緣。一一透得○參潔空通禪師。從頭舉似之。通曰。不見道。莫謂無心云是道。無心猶隔一重關。道了便入寢室。師自是茫無意緒。懷疑不決。一日見寒山子詩。吾心似秋月之句。凝滯頓釋。得蒙印證○后庵居古山。示眾。禪之一字。學者須真參實悟。才知其中平坦捷徑。不可泛泛留心。或作或徹。須要死心用功。朝夕向三寶前。發大誓願。起大精進。將古人留下許多葛藤公案。盡皆丟下。萬萬不可將平日見聞。增大我慢。障我光明。遲則十年二十年。速則彈指剎那。自然有個透脫處。直得千聖不傳之秘。不異系珠衣里。頓護故物。自有一種真切受用處。即所謂踏破鐵鞋無覓處得來全不費工夫者是也○師住古山。道風遐布。慈心接引。後學多增真實工夫。視師恩逾慈母。示疾之日。索筆書偈曰。如此而來。如此而去。欲叩真乘。如此而已。遺命脫化后。七日封龕。香云繞室。門下弟子及檀信千人。共睹掩龕。哀聲震谷云(潔空通嗣)。

性空和尚

嘗作顯宗歌曰。達此宗。無今古。拶破虛空還自補。聲色堆頭妙覺場。放去收來無間阻。體

【現代漢語翻譯】現代漢語譯本：至靈峰度夏。聽聞有人提起嚴陽尊者問趙州（趙州和尚）的公案，便拿來請教寂照禪師。寂照禪師說：『無功用處，正好用功。莫要認取些許光影，有誤自己一生。』後來在景德寺結冬安居。一日在禪定中，聽到巖石瀑布的聲音，觸發了靈感，默默地將歷代佛祖的機緣，一一領悟透徹。於是去參訪潔空通禪師，從頭到尾將自己的領悟說給他聽。潔空通禪師說：『你沒聽過嗎？莫說無心便是道，無心還隔著一層關。』說完便回寢室休息了。禪師自己從此茫然無緒，懷疑不決。一日見到寒山子的詩句『吾心似秋月』，心中的凝滯頓時消解，得到了印證。後來在古山庵居住，開示大眾說：『禪這一字，學者必須真參實悟，才能知道其中的平坦捷徑。不可泛泛留心，或作或輟。須要死心用功，朝夕向三寶前，發大誓願，起大精進，將古人留下來的許多葛藤公案，盡皆丟下。萬萬不可將平日見聞，增大我慢，障我光明。遲則十年二十年，速則彈指剎那，自然有個透脫處。直得千聖不傳之秘，不異系珠衣里，頓護故物，自有一種真切受用處，即所謂踏破鐵鞋無覓處，得來全不費工夫者是也。』禪師住在古山，道風遠播。以慈悲心接引後學，許多人因此增長了真實的工夫。視禪師的恩德勝過慈母。臨示疾之日，拿起筆寫下偈語說：『如此而來，如此而去。欲叩真乘，如此而已。』遺命脫化后，七日封龕。香云繞室。門下弟子及檀越信眾千人，共同目睹封龕，哀聲震動山谷。（潔空通嗣）

性空和尚

曾經作《顯宗歌》說：『通達此宗，無有今古。拶破虛空還要自己補。聲色堆頭是妙覺道場，放去收來沒有間阻。體（本體）』

【English Translation】 English version: He spent the summer at Lingfeng. Upon hearing the story of Venerable Yanyang's question to Zhaozhou (Master Zhaozhou), he presented it to Master Jizhao. Jizhao said, 'Where there is no effort to be made, that is precisely where effort should be applied. Do not recognize mere shadows of light, lest you err in your life.' Later, he spent the winter at Jingde Temple. One day, during meditation, he was triggered by the sound of a waterfall on the rocks and silently comprehended the opportunities of all the Buddhas and Patriarchs from above, one by one. He then visited Chan Master Jiekong Tong and recounted his understanding from beginning to end. Tong said, 'Haven't you heard? Do not say that no-mind is the Dao; no-mind is still separated by a layer.' After saying this, he returned to his room to rest. The Master himself was thereafter at a loss, filled with doubt and indecision. One day, upon seeing the line 'My heart is like the autumn moon' in a poem by Hanshanzi, the stagnation in his mind was instantly resolved, and he received confirmation. Later, residing in the ancient mountain hermitage, he instructed the assembly, saying, 'The word 'Chan' requires students to truly investigate and genuinely realize it, only then will they know the flat and direct path within. Do not casually pay attention or work intermittently. You must use effort with a dying mind, making great vows and arousing great diligence before the Three Jewels morning and evening, discarding all the tangled cases left by the ancients. By no means should you increase your arrogance with everyday experiences, obstructing your light. Slowly, in ten or twenty years, or quickly, in the snap of a finger, there will naturally be a breakthrough. Directly obtaining the secret that thousands of sages do not transmit is no different from having a pearl sewn inside your clothes, instantly protecting your original nature. There is a genuine and true experience, which is what is meant by 'Wearing out iron shoes in search of nowhere, obtaining it requires no effort at all.' The Master resided in the ancient mountain, and his virtuous influence spread far and wide. He compassionately guided later learners, and many increased their genuine effort as a result. They regarded the Master's kindness as surpassing that of a loving mother. On the day he showed signs of illness, he picked up a pen and wrote a verse, saying, 'Thus I came, thus I go. To knock on the true vehicle, thus it is.' He left instructions that seven days after his transformation, the coffin should be sealed. Fragrant clouds surrounded the room. Thousands of disciples and patrons witnessed the sealing of the coffin, and their cries of sorrow shook the valley. (Successor of Jiekong Tong)

Venerable Xingkong

Once composed the 'Song of Manifesting the Doctrine,' saying, 'Penetrating this doctrine, there is no past or present. Crushing emptiness still requires self-repair. The realm of wonderful enlightenment is atop the heap of sound and form, releasing and gathering without obstruction. The essence (Tí)'

中妙。夜半木人臨鏡照。波斯南岸嚼寒冰。塞北兒童街市鬧。用中玄。石女吹笙碧樹巔。趙州葫蘆掛東壁。村中王老夜燒錢。玄中玄。妙中妙。寶絲網裡斗明珠。須向暗中通一竅。海潮音。熾然說。師子筋琴彈白雪。兩岸青山笑點頭。百年狐兔形摧滅(雪峰瑞嗣)。

曹洞宗

南陽萬安松庭子嚴禪師

河南緱氏縣人。族姓樊。幼多疾病。父母許願出家。九歲投少林霽雲師披剃。十八受具。博通內外典。詩古文辭。不學而能。更遞酬唱。下筆輒就。碩師鉅儒。無不以法器期之。初參江月照。息庵讓。皆有省發。后參淳拙才禪師。舉前所得質之。才曰。子不聞蠱毒之家。水莫嘗否。師曰。也須吞得入吐得出。始是好肚皮。才曰。蒼天蒼天。更添冤苦。師曰。謝和尚印可○復以參同契。寶鏡三昧。反覆徴辨。大豁疑礙。才曰。荷擔大法。盡在子躬。遂付以衣法。有五乳峰頭獅子子。光前耀後自超群之句。時南陽萬安虛席。延師主之○洪武二年主少林。力田給眾。偈曰。亂后歸來自耨耘。生涯辛苦與誰論。晝拈塊石驅山鳥。夜坐巢庵逐野豚。腸斷秋風頻擊柝。目窺夜月以銷魂。近來始識農夫苦。一飯仍思施主恩○僧問地藏栽田博飯。與和尚是同是別。師曰。闌干雖共倚。山色不同觀。曰百丈開田說義。但展

【現代漢語翻譯】現代漢語譯本：中妙。夜半木人臨鏡照，波斯南岸嚼寒冰，塞北兒童街市鬧。用中玄，石女吹笙碧樹巔，趙州葫蘆掛東壁，村中王老夜燒錢。玄中玄，妙中妙，寶絲網裡斗明珠，須向暗中通一竅。海潮音，熾然說，師子筋琴彈白雪，兩岸青山笑點頭，百年狐兔形摧滅(雪峰瑞嗣)。

曹洞宗

南陽萬安松庭子嚴禪師

河南緱氏縣人。族姓樊。幼時多病，父母許願讓他出家。九歲時投奔少林寺霽雲師剃度出家。十八歲受具足戒。博通內外典籍，詩歌古文辭，不學也能掌握。與人酬唱應答，下筆立成。碩學大師和大學者，都認為他是可以繼承佛法的人才。最初參訪江月照和息庵讓，都有所領悟和啓發。後來參訪淳拙才禪師，將之前的領悟告訴了他。淳拙才說：『你沒聽說過蠱毒之家，水都不能隨便嘗嗎？』子嚴禪師說：『也要能吞得下，吐得出，才是好肚皮。』淳拙才說：『蒼天啊蒼天，更增添了冤屈和痛苦。』子嚴禪師說：『感謝和尚的認可。』又用《參同契》、《寶鏡三昧》反覆請教辨析，徹底消除了疑惑。淳拙才說：『承擔大法，全在你身上了。』於是將衣缽傳給他，並說：『五乳峰頭有獅子之子，光前耀後，自然超群。』當時南陽萬安寺住持的位置空缺，於是請子嚴禪師來主持。洪武二年（1369年）主持少林寺，努力耕田來供給大眾。作偈說：『戰亂后歸來自己耕種，生活辛苦與誰訴說？白天拿著石塊驅趕山鳥，夜晚坐在草菴里驅逐野豬。愁腸寸斷，秋風中頻繁敲打梆子，目光窺視夜月以消愁解悶。近來才認識到農夫的辛苦，即使吃一頓飯，仍然思念施主的恩情。』有僧人問：『地藏菩薩栽田博飯，與和尚您是相同還是不同？』子嚴禪師說：『欄桿雖然一起倚靠，山色卻各自不同觀看。』僧人說：『百丈禪師開田說法，只是展現……』

【English Translation】 English version: Profound and subtle. At midnight, a wooden figure gazes into a mirror. On the southern shore of Persia, one chews on frozen ice. In the northern frontier, children fill the market streets with noise. Using the profound within the profound, a stone woman plays the flute atop a jade tree. Zhao Zhou's gourd hangs on the eastern wall, while old Wang in the village burns money at night. Profound within the profound, subtle within the subtle, bright pearls fight within a precious silk net. One must find a passage in the darkness. The sound of the ocean tide, spoken fervently, a lion's sinew zither plays white snow. Green mountains on both banks smile and nod, the forms of foxes and rabbits for a hundred years are destroyed (Xuefeng Rui's successor).

Caodong School

Zen Master Songting Ziyan of Wan'an, Nanyang

He was from Gou氏 County, Henan Province, with the family name Fan. He was often ill as a child, and his parents vowed to let him become a monk. At the age of nine, he was tonsured by Master Jiyun at Shaolin Temple. At eighteen, he received full ordination. He was well-versed in both internal and external scriptures, and was able to master poetry and classical literature without studying. He could compose poems and respond to others extemporaneously. Great masters and scholars all regarded him as a vessel of the Dharma. He initially visited Jiang Yue Zhao and Xi'an Rang, and had some insights and inspirations. Later, he visited Zen Master Chunzhuo Cai and presented his previous insights to him. Cai said, 'Have you not heard that in a family with gu poison, one should not taste the water?' Ziyan said, 'One must also be able to swallow and spit it out to have a good belly.' Cai said, 'Heavens, heavens, adding more grievances and suffering.' Ziyan said, 'Thank you for the abbot's approval.' He then repeatedly consulted and debated on the Cantong Qi and Baojing Sanmei, completely eliminating his doubts. Cai said, 'Bearing the great Dharma is entirely on your shoulders.' He then passed on the robe and Dharma to him, saying, 'There is a lion's cub at the peak of the Five Ru Peaks, shining before and after, naturally surpassing the crowd.' At that time, the position of abbot at Wan'an Temple in Nanyang was vacant, so they invited Ziyan to preside over it. In the second year of Hongwu (1369), he presided over Shaolin Temple, diligently cultivating the fields to provide for the community. He composed a verse saying, 'Returning after the war to cultivate myself, who can I tell my hard life to? During the day, I hold stones to drive away mountain birds, at night I sit in the thatched hut to chase away wild boars. My intestines are broken, I frequently strike the clapper in the autumn wind, my eyes peer at the night moon to dispel my melancholy. Recently, I have come to realize the hardship of farmers, and even when eating a meal, I still think of the kindness of the donors.' A monk asked, 'Does Ksitigarbha Bodhisattva planting fields for food have the same meaning as you, Abbot, or is it different?' Ziyan said, 'Although we lean on the railing together, the mountain scenery is viewed differently.' The monk said, 'Zen Master Baizhang opening the fields to speak the Dharma is only showing...'

兩手。意旨如何。師曰。雖然無語。其聲如雷。曰和尚又作么生。師曰。晝拈塊石驅山鳥。夜坐巢庵逐野豚○問巖頭參洞山不肯洞山。嗣德山不肯德山。巖頭有甚長處。師曰。若肯二師。則孤負二師也。曰他道洞山好佛。祇是無光。卻是如何。師曰。賺殺一船人。問和尚升座。秦封槐因甚不來聽法。師曰。你還見秦封槐么。阇黎若見。聽他說法有分○僧問達磨面壁時如何。師曰。早是魔魅了也。曰如何得剿絕去。師曰。倒搓芒繩縛鬼子(杖人盛讚曰。參了江月照。卻被松風吹。再謁息庵讓。臨機不見師。撞門淳拙鋪。毒蠱能吞吐。蒼天連叫冤。靈鑰真風度。五乳獅子兒。哮吼超群去。巖頭何過師。不肯洞德老。賺殺一船人。煙波誰解討。秦槐不聽法。面壁已遺殃。左搓個芒繩。秋草空斷腸)○十三年冬。周王為國母慈孝皇后悼資冥福。命師升座說法。賜僧伽黎○後退老閑居。七十而化(香巖才嗣)。

佛巖稔禪師

上堂。英雄識英雄。豪傑喜豪傑。山僧非二者。一生友難結。獨有七尺藤。相憐還相悅。夜來忽反目。要打我腰折。諸兄弟。你道他為何如此。謂我太把達磨心髓。為人都漏泄。今早他又求懺悔。只為愛我之深。卻乃誤了此秘訣。決然無人能辨別。山僧亦欲將他也拗折。豈不與彼成兩橛。乃卓拄

【現代漢語翻譯】現代漢語譯本：『兩手』（指什麼）。意旨如何？師父說：『雖然沒有言語，但那聲音卻如雷霆一般。』（僧人）問：『和尚您又如何呢？』師父說：『白天拿著石塊驅趕山鳥，夜晚坐在草菴里驅逐野豬。』（僧人）問：『巖頭（指巖頭全豁禪師）參訪洞山（指洞山良價禪師）卻不肯認可洞山，繼承德山（指德山宣鑒禪師）卻不肯認可德山，巖頭有什麼長處呢？』師父說：『如果認可了這兩位老師，就辜負了這兩位老師。』（僧人）問：『他說洞山好佛，只是沒有光芒，這又是怎麼回事呢？』師父說：『欺騙了一船的人。』（僧人）問：『和尚您升座說法，秦封槐（典故，指秦始皇封的槐樹）為什麼不來聽法呢？』師父說：『你還見到秦封槐了嗎？阇黎（梵語，意為弟子）如果見到，聽他說法還有你的份。』（僧人）問：『達磨（指菩提達磨）面壁的時候是怎樣的？』師父說：『早就被邪魔迷惑了。』（僧人）問：『如何才能剿滅斷絕這些魔魅呢？』師父說：『倒過來搓繩子捆綁鬼子。』（杖人盛讚道：參透了江月照，卻被松風吹散。再次拜謁息庵讓，臨機卻不見老師。撞門淳拙鋪，毒蠱能夠吞吐。蒼天連聲叫冤，靈鑰真是風度。五乳獅子兒，哮吼超越群倫而去。巖頭有什麼過錯呢？不肯認可洞山德山兩位老禪師。欺騙了一船的人，煙波茫茫誰能理解？秦槐不來聽法，面壁已經遺留禍殃。左搓著芒繩，秋草空自斷腸。）（香巖才嗣）十三年冬天，周王爲了給國母慈孝皇后追悼冥福，命令師父升座說法，賜予僧伽黎（梵語，指出家眾所穿的袈裟）。後來退隱養老閑居，七十歲時圓寂。

佛巖稔禪師

上堂說法。英雄瞭解英雄，豪傑喜歡豪傑。山僧我不是這兩種人，一生很難結交朋友。只有七尺長的藤杖，互相憐惜還互相喜歡。昨夜忽然翻臉，要打斷我的腰。各位兄弟，你們說它為何如此？說我太把達磨（指菩提達磨）的心髓，為人都泄露了。今早它又來求懺悔，只因爲愛我之深，卻反而耽誤了這個秘訣。決然沒有人能夠辨別。山僧我也想將它拗斷，豈不是與它成為兩截。於是拄了一下禪杖。

【English Translation】 English version: 『Two hands.』 (referring to what). What is the meaning? The master said: 『Although there are no words, the sound is like thunder.』 (The monk) asked: 『What about you, venerable monk?』 The master said: 『In the daytime, I use stones to drive away mountain birds; at night, I sit in a thatched hut to chase away wild boars.』 (The monk) asked: 『Yantou (referring to Zen Master Yantou Quanhuo) visited Dongshan (referring to Zen Master Dongshan Liangjie) but refused to acknowledge Dongshan, and inherited from Deshan (referring to Zen Master Deshan Xuanjian) but refused to acknowledge Deshan. What are Yantou's strengths?』 The master said: 『If he had acknowledged these two teachers, he would have let them down.』 (The monk) asked: 『He said that Dongshan liked Buddha, but there was no light. What does this mean?』 The master said: 『He deceived a boatload of people.』 (The monk) asked: 『Venerable monk, when you ascend the seat to preach, why doesn't the Qin-sealed cypress (allusion to the cypress tree sealed by Emperor Qin Shi Huang) come to listen to the Dharma?』 The master said: 『Have you seen the Qin-sealed cypress? If you, Ajari (Sanskrit term for disciple), have seen it, you have a share in listening to his Dharma.』 (The monk) asked: 『What was Bodhidharma (達磨) like when he was facing the wall?』 The master said: 『He was already bewitched by demons.』 (The monk) asked: 『How can these demonic influences be eradicated and eliminated?』 The master said: 『Twist the straw rope backwards to bind the demon child.』 (The staff-bearer praised: Having penetrated the Jiangyue illumination, it is scattered by the pine breeze. Re-visiting Xi'an Rang, the teacher is not seen at the critical moment. Chunzhuo Pu breaks down the door, and the poisonous gu can be swallowed and spat out. The blue sky cries out in grievance, the spiritual key is truly graceful. The five-teat lion cub roars and surpasses the crowd. What is Yantou's fault? He refuses to acknowledge the old Zen masters Dongshan and Deshan. He deceives a boatload of people; who can understand the misty waves? The Qin cypress does not listen to the Dharma; facing the wall has already left behind disasters. Twisting the straw rope to the left, the autumn grass is broken in vain.) (Xiangyan succeeded only then). In the winter of the thirteenth year (of an unspecified dynasty), the King of Zhou, in order to mourn the late Empress Dowager Cixiao and pray for her happiness in the afterlife, ordered the master to ascend the seat and preach the Dharma, and bestowed upon him a Sanghati (Sanskrit term for the monastic robe worn by monks). Later, he retired to live in leisure and passed away at the age of seventy.

Zen Master Foyan Ren

Ascending the hall to preach. Heroes understand heroes, and outstanding people like outstanding people. I, this mountain monk, am not either of these two types of people, and it is difficult for me to make friends in my life. Only the seven-foot-long rattan staff pities and likes each other. Last night, it suddenly turned against me and wanted to break my waist. Brothers, what do you say is the reason for this? It says that I have revealed too much of the essence of Bodhidharma's (達磨) mind, and I have leaked it to everyone. This morning, it came to ask for repentance again, only because it loves me so deeply, but it has delayed this secret. Surely no one can distinguish it. I, this mountain monk, also want to break it, wouldn't that be to become two pieces with it? Then he struck the meditation stick.

杖曰。依舊兩生歡喜。閑非且拋撇(香巖才嗣)。

登封嵩山竹庵子忍禪師

鄧州內鄉王氏子。上堂。舉法鐙欽開堂曰。法鐙本欲棲藏巖竇。養拙過時。柰緣先師有未了底公案。出來與他了卻。僧遽問如何是先師未了底公案。鐙便打曰。祖禰不了。殃及兒孫。曰過在什麼處。鐙曰。過在我殃及你。天童覺云。者僧若是個漢。出來便與掀倒禪床。不惟自己有出身之路。亦免見祖禰不了。殃及兒孫。師云。山僧則不然。今日若有問如何是不了底公案。拈拄杖便打云。獅子咬人。韓獹逐塊(香巖才嗣)。

登封華嚴遇禪師

上堂。說到不如行到。行到不如忘套。如何得忘套去。靠拄杖曰。白雲不約來青嶂。綠水無心弄碧蟾。下座(香巖才嗣)。

陜州熊耳登禪師

上堂。達磨皮鞋一隻。不知是誰竊了去。尚有此話大行。莫道無可憑據。噫。若是一向恁么去。則今日使個全無些子興趣。乃拋下一隻鞋曰。者個還當得么。自笑曰。也祇要此話大行。下座(香巖才嗣)。

古蔡元禪師

小參。今夜不答話。僧出。師曰。討棒吃的漢。有甚了期。僧曰。何不便棒。師曰。賊是小人。拈拄杖。便歸方丈(香巖才嗣已上六人)。

天寧才禪師

上堂。山僧一生性急了弄成

【現代漢語翻譯】現代漢語譯本：（香巖才嗣）拄杖說：依舊是兩情相悅，閒言碎語且拋到一邊。

登封嵩山竹庵子忍禪師

鄧州內鄉王氏之子。上堂說法，舉法鐙欽開堂的例子說：法鐙本想在巖洞里隱居，以笨拙的方式度日。無奈先師還有未了結的公案，所以出來替他了結。有僧人立刻問道：『如何是先師未了結的公案？』法鐙便打他說：『祖先不了結，禍及子孫。』僧人說：『過錯在哪裡？』法鐙說：『過錯在我，禍及你。』天童覺評論說：『這個僧人如果是個有膽識的人，出來就應該掀翻禪床，不只自己有出路，也能避免祖先不了結，禍及子孫。』禪師說：『我則不然。今天如果有人問如何是不了結的公案，拿起拄杖就打，說：獅子咬人，韓獹追逐土塊。』（香巖才嗣）

登封華嚴遇禪師

上堂說法：說到不如做到，做到不如忘掉套路。如何才能忘掉套路？靠著拄杖說：白雲不約而來青翠的山峰，綠水無心玩弄碧玉般的蟾蜍。下座。（香巖才嗣）

陜州熊耳登禪師

上堂說法：達摩（Bodhidharma）的皮鞋一隻，不知被誰偷走了。尚且有這樣的話流傳，莫說沒有憑據。噫！如果一直這樣下去，那麼今天就來個全無趣味的。於是拋下一隻鞋說：這個還抵得上嗎？自嘲道：也只是要這句話流傳開來。下座。（香巖才嗣）

古蔡元禪師

小參。今晚不回答問題。僧人出來。禪師說：找打的傢伙，何時才能了結？僧人說：為何不直接打？禪師說：賊是小人。拿起拄杖，便回方丈。（香巖才嗣，以上六人）

天寧才禪師

上堂說法：山僧我一生性子急，結果弄成了這樣。

【English Translation】 English version: (Xiangyan Cai's successor) The staff said: Still, both lives are filled with joy. Let's cast aside idle gossip.

Zen Master Zhuanzi Ren of Zhuan Temple, Song Mountain, Dengfeng

A son of the Wang family from Neixiang, Dengzhou. In his sermon, he cited the example of Fa Dengqin's opening of the hall, saying: 'Fa Deng originally wanted to live in seclusion in a cave, passing the time in clumsiness. But because the former master had unfinished business, he came out to settle it for him.' A monk immediately asked: 'What is the former master's unfinished business?' Fa Deng then hit him, saying: 'Ancestors don't finish it, disaster befalls descendants.' The monk said: 'Where is the fault?' Fa Deng said: 'The fault is with me, disaster befalls you.' Tiantong Jue commented: 'If this monk were a man of courage, he should have overturned the Zen bed upon coming out, not only would he have a way out for himself, but he would also avoid the ancestors' unfinished business bringing disaster to descendants.' The Zen master said: 'I am not like that. If anyone asks today what is the unfinished business, I will pick up my staff and hit them, saying: The lion bites people, the Han hound chases clods.' (Xiangyan Cai's successor)

Zen Master Hua Yan Yu of Dengfeng

In his sermon, he said: 'Speaking is not as good as doing, doing is not as good as forgetting the routine. How can one forget the routine?' Leaning on his staff, he said: 'White clouds come to the green peaks without appointment, green water plays with the jade toad without intention.' He descended from his seat. (Xiangyan Cai's successor)

Zen Master Deng of Xionger Mountain, Shanzhou

In his sermon, he said: 'Bodhidharma's (達磨) leather shoe, one of them, I don't know who stole it. Still, this saying is widely circulated, don't say there is no basis for it. Alas! If it continues like this, then today I will do something completely uninteresting.' Then he threw down a shoe and said: 'Is this still worth it?' He laughed at himself and said: 'I just want this saying to be widely circulated.' He descended from his seat. (Xiangyan Cai's successor)

Zen Master Yuan of Gu Cai

Small gathering. Tonight, I will not answer questions. A monk came out. The Zen master said: 'A fellow looking for a beating, when will it end?' The monk said: 'Why not just beat me?' The Zen master said: 'A thief is a petty person.' He picked up his staff and returned to his abbot's room. (Xiangyan Cai's successor, the above six people)

Zen Master Cai of Tianning

In his sermon, he said: 'I, the mountain monk, have been impatient all my life, and as a result, I have made it like this.'

病。又因性急了弄去病。只因性急了多敗闕。又因性急了多補闕。如今垂老急不得。卻又不急不得。如何是好。仔細看來。事到頭來不自由。汝等又作么生。卓拄杖。便下座(空相圭嗣)。

南陽維摩懷禪師

上堂。僧問文殊問疾時如何。師曰。掬水月在手。曰維摩獨臥時如何。師曰。弄花香滿衣。曰三十二菩薩。說不二門時如何。師曰。穿花蛺蝶深深見。曰維摩文殊。互相激揚時如何。師曰。點水蜻蜓款款飛。曰和尚是僧。如今卻演俗詩。師曰。一滴水墨。兩處成龍。曰和尚善讀唐詩。師曰。我知汝不善讀唐詩(空相圭嗣)。

雒陽天慶能禪師

示眾。一人有慶。兆民賴之。杖子有幸。麟鳳紛飛○僧問盲龜跛鱉時如何。師曰。好個堂堂老大隨。草鞋覆卻骨包皮(空相圭嗣)。

韶陽雲門憨禪師

參空相圭。問一見便去時如何。圭曰。太鹵莽生。師曰。深入堂奧時如何。圭曰。太穿鑿生。師曰。恁么則節拍相應去也。圭命維那明窗下安排者杜撰衲子。維那曰。既是杜撰衲子。如何安排明窗。圭曰。你試杜撰看。那擬對。圭即逐出。師大笑。圭𢹂手親送入客寮。后出世雲門(空相圭嗣)。

陜州安國仁禪師

上堂。以手加額曰。日早晚也。侍者曰。老和尚照顧眉毛好

【現代漢語翻譯】現代漢語譯本：病。又因為性子急躁反而招來疾病。只因爲性子急躁，很多事情都失敗了。又因為性子急躁，很多事情都需要彌補。如今老了，急不得。卻又不能不急。該怎麼辦才好呢？仔細看來，事情到了最後關頭，由不得自己。你們又怎麼看呢？（說完）拄著枴杖，便走下座位。（空相圭嗣）

南陽維摩懷禪師

上堂說法。有僧人問：『文殊菩薩問維摩詰病情的時候，是怎樣的？』禪師說：『用手捧水，月亮的倒影就在手中。』（掬水月在手：比喻禪定中的清明境界）僧人問：『維摩詰獨自躺臥的時候，是怎樣的？』禪師說：『玩賞花朵，香氣充滿衣裳。』（弄花香滿衣：比喻身心自在，與自然融合）僧人問：『三十二位菩薩，闡述不二法門的時候，是怎樣的？』禪師說：『穿梭于花叢中的蝴蝶，被深深地吸引。』（穿花蛺蝶深深見：比喻深入領悟佛法真諦）僧人問：『維摩詰和文殊菩薩，互相激勵啓發的時候，是怎樣的？』禪師說：『蜻蜓點水，緩緩飛翔。』（點水蜻蜓款款飛：比喻輕鬆自在，點到為止）僧人問：『和尚您是出家人，如今卻說這些世俗的詩句。』禪師說：『一滴墨水，在兩處都能化成龍。』（一滴水墨，兩處成龍：比喻佛法無處不在，變化無窮）僧人問：『和尚您很會讀唐詩啊。』禪師說：『我知道你並不擅長讀唐詩。』（空相圭嗣）

雒陽天慶能禪師

向大眾開示：一人有福慶，天下百姓都依賴他。枴杖有幸，麒麟鳳凰都紛紛飛來。（一人有慶，兆民賴之：比喻聖人在位，天下太平。杖子有幸，麟鳳紛飛：比喻吉祥的象徵）有僧人問：『瞎眼烏龜和瘸腿鱉行動的時候，是怎樣的？』禪師說：『好一個堂堂正正的老大隨，草鞋蓋住了骨瘦如柴的身體。』（盲龜跛鱉：比喻行動遲緩，處境艱難。草鞋覆卻骨包皮：比喻生活困苦，勉強維持）(空相圭嗣)

韶陽雲門憨禪師

參拜空相圭禪師，問：『一見面就離開的時候，是怎樣的？』圭禪師說：『太魯莽了。』禪師說：『深入堂奧的時候，是怎樣的？』圭禪師說：『太穿鑿附會了。』禪師說：『這樣說來，就是節奏相應了。』圭禪師命令維那在明亮的窗戶下安排這個胡說八道的出家人。維那說：『既然是胡說八道的出家人，怎麼安排在明亮的窗戶下呢？』圭禪師說：『你試著胡說八道看看。』維那無言以對。圭禪師就把他趕了出去。憨禪師大笑。圭禪師拉著他的手親自送他到客房。後來憨禪師在雲門開創道場。（空相圭嗣）

陜州安國仁禪師

上堂說法。用手放在額頭上說：『時間不早了吧？』侍者說：『老和尚您還是照顧好您的眉毛吧。』

English version: Illness. Moreover, impatience leads to illness. Because of impatience, many things are ruined. Because of impatience, many things need to be fixed. Now that I am old, I cannot be impatient. Yet, I cannot afford not to be impatient. What is to be done? Upon careful consideration, one is not free when things come to a head. What do you all think? (Having said that,) he struck his staff and descended from the seat. (Successor of Kongxiang Gui)

Zen Master Weimo Huai of Nanyang

Ascended the hall and gave a sermon. A monk asked: 'When Manjusri (Bodhisattva of Wisdom) inquired about Vimalakirti's (lay Buddhist who demonstrated profound insight) illness, what was it like?' The Master said: 'Cupping water, the moon is in the hand.' (掬水月在手: metaphor for the clear state of mind in Zen meditation) The monk asked: 'When Vimalakirti was lying alone, what was it like?' The Master said: 'Playing with flowers, the fragrance fills the clothes.' (弄花香滿衣: metaphor for being free and at ease, integrated with nature) The monk asked: 'When the thirty-two Bodhisattvas spoke of the non-dual dharma, what was it like?' The Master said: 'Butterflies deeply seen flitting through the flowers.' (穿花蛺蝶深深見: metaphor for deeply understanding the true meaning of the Dharma) The monk asked: 'When Vimalakirti and Manjusri stimulated and inspired each other, what was it like?' The Master said: 'Dragonflies lightly touching the water, flying slowly.' (點水蜻蜓款款飛: metaphor for being relaxed and at ease, touching on the essence) The monk asked: 'Venerable Master, you are a monk, yet now you recite secular poems.' The Master said: 'One drop of ink can become dragons in two places.' (一滴水墨，兩處成龍: metaphor for the omnipresence and infinite transformation of the Dharma) The monk asked: 'Venerable Master, you are good at reading Tang poetry.' The Master said: 'I know you are not good at reading Tang poetry.' (Successor of Kongxiang Gui)

Zen Master Neng of Tianqing Monastery, Luoyang

Instructing the assembly: 'When one person has good fortune, all the people rely on him. When the staff is fortunate, unicorns and phoenixes fly in abundance.' (一人有慶，兆民賴之: metaphor for a sage in power, bringing peace to the world. 杖子有幸，麟鳳紛飛: metaphor for auspicious omens) A monk asked: 'What is it like for a blind turtle and a lame turtle to move?' The Master said: 'A fine, dignified old fellow follows along, straw sandals covering skin-covered bones.' (盲龜跛鱉: metaphor for slow movement and difficult circumstances. 草鞋覆卻骨包皮: metaphor for a difficult life, barely surviving) (Successor of Kongxiang Gui)

Zen Master Han of Yunmen Monastery, Shaoyang

Visited Zen Master Kongxiang Gui and asked: 'What is it like to leave immediately upon seeing?' Gui said: 'Too rash.' The Master said: 'What is it like to deeply enter the hall?' Gui said: 'Too contrived.' The Master said: 'In that case, the rhythm corresponds.' Gui ordered the director to arrange for this fabricated monk under the bright window. The director said: 'Since he is a fabricated monk, how can he be arranged under the bright window?' Gui said: 'Try to fabricate something and see.' The director was speechless. Gui then chased him out. The Master laughed loudly. Gui took his hand and personally escorted him to the guest room. Later, the Master established a monastery at Yunmen. (Successor of Kongxiang Gui)

Zen Master Ren of Anguo Monastery, Shanzhou

Ascended the hall and said, placing his hand on his forehead: 'Is it getting late?' The attendant said: 'Venerable Master, you should take care of your eyebrows.'

【English Translation】 Illness. Moreover, impatience leads to illness. Because of impatience, many things are ruined. Because of impatience, many things need to be fixed. Now that I am old, I cannot be impatient. Yet, I cannot afford not to be impatient. What is to be done? Upon careful consideration, one is not free when things come to a head. What do you all think? (Having said that,) he struck his staff and descended from the seat. (Successor of Kongxiang Gui)

Zen Master Weimo Huai of Nanyang

Ascended the hall and gave a sermon. A monk asked: 'When Manjusri (Bodhisattva of Wisdom) inquired about Vimalakirti's (lay Buddhist who demonstrated profound insight) illness, what was it like?' The Master said: 'Cupping water, the moon is in the hand.' The monk asked: 'When Vimalakirti was lying alone, what was it like?' The Master said: 'Playing with flowers, the fragrance fills the clothes.' The monk asked: 'When the thirty-two Bodhisattvas spoke of the non-dual dharma, what was it like?' The Master said: 'Butterflies deeply seen flitting through the flowers.' The monk asked: 'When Vimalakirti and Manjusri stimulated and inspired each other, what was it like?' The Master said: 'Dragonflies lightly touching the water, flying slowly.' The monk asked: 'Venerable Master, you are a monk, yet now you recite secular poems.' The Master said: 'One drop of ink can become dragons in two places.' The monk asked: 'Venerable Master, you are good at reading Tang poetry.' The Master said: 'I know you are not good at reading Tang poetry.' (Successor of Kongxiang Gui)

Zen Master Neng of Tianqing Monastery, Luoyang

Instructing the assembly: 'When one person has good fortune, all the people rely on him. When the staff is fortunate, unicorns and phoenixes fly in abundance.' A monk asked: 'What is it like for a blind turtle and a lame turtle to move?' The Master said: 'A fine, dignified old fellow follows along, straw sandals covering skin-covered bones.' (Successor of Kongxiang Gui)

Zen Master Han of Yunmen Monastery, Shaoyang

Visited Zen Master Kongxiang Gui and asked: 'What is it like to leave immediately upon seeing?' Gui said: 'Too rash.' The Master said: 'What is it like to deeply enter the hall?' Gui said: 'Too contrived.' The Master said: 'In that case, the rhythm corresponds.' Gui ordered the director to arrange for this fabricated monk under the bright window. The director said: 'Since he is a fabricated monk, how can he be arranged under the bright window?' Gui said: 'Try to fabricate something and see.' The director was speechless. Gui then chased him out. The Master laughed loudly. Gui took his hand and personally escorted him to the guest room. Later, the Master established a monastery at Yunmen. (Successor of Kongxiang Gui)

Zen Master Ren of Anguo Monastery, Shanzhou

Ascended the hall and said, placing his hand on his forehead: 'Is it getting late?' The attendant said: 'Venerable Master, you should take care of your eyebrows.'

。師曰善哉。照顧眉毛去。遂下座(空相圭嗣)。

大都天寧壽禪師

上堂。驢事未了。馬事到來。茫茫大地。誰是放懷。阿呵呵。師去來。無根樹子清風起。不待春回花自開(空相圭嗣)。

遼州定禪師

僧問如何是西來意。師曰。胡地冬抽筍。曰若遇客來時如何。師曰。你莫思量我。別甑炊香飯供養你。曰何以克當。師曰。茅屋粗疏。聊吃一頓。便打。曰深感盛款。師笑曰。小人偏捏怪(空相圭嗣)。

解州沿禪師

僧問。有一問犯尊諱時如何。師打曰。賞你一個大膽。曰沿門乞丐。是何行履。師又打曰。賞你一個小心。曰恁么則小出大遇也。師曰。閤眼跳河(空相圭嗣)。

曜州顯禪師

僧問打地和尚。被人撤去拐子時。如何只用口咬天。師曰。今日又咬者個頑皮漢。又問。彼門人因人問。便拋柴在鍋中時如何。師曰。龍生金鳳子。衝破碧琉璃(空相圭嗣已上九人)。

金陵靈谷潔庵正映禪師

撫州金溪洪氏子。幼入安仁三峰為沙彌。洪武丙寅。試經得度。謁靈谷巽中謙禪師。方入門。懷中香忽墮地。遂有省。謙命領維那。謙沒。往天界參雪軒成公。軒命典藏。會泉州開元寺虛席。乃鬮舉奉敕入院日上堂。僧問法筵肇啟。四眾具瞻。皇恩佛恩。

【現代漢語翻譯】現代漢語譯本：師父說：『好啊，照顧好你的眉毛。』於是走下座位。（空相圭嗣）

大都天寧壽禪師

上堂開示：『驢的事情還沒完，馬的事情又來了。茫茫大地上，誰能真正放下一切？阿呵呵，師父我來來去去。無根的樹木，清風自起，不用等到春天，花朵自然開放。』（空相圭嗣）

遼州定禪師

僧人問：『如何是西來意（Bodhidharma從西方帶來的禪宗真義）？』師父說：『胡地（北方少數民族地區）冬天抽出竹筍。』僧人說：『如果遇到客人來時如何？』師父說：『你不要思量我，另外用甑（古代蒸飯的器具）蒸香飯供養你。』僧人說：『如何才能擔當得起？』師父說：『茅屋簡陋粗疏，隨便吃一頓，就打發了。』僧人說：『深感盛情款待。』師父笑著說：『小人偏偏喜歡裝怪。』（空相圭嗣）

解州沿禪師

僧人問：『有一個問題冒犯了您的尊諱時如何？』師父打了一下說：『賞你一個大膽。』僧人說：『沿門乞討，是怎樣的行徑？』師父又打了一下說：『賞你一個小心。』僧人說：『這樣說來，就是小付出大收穫了。』師父說：『閉上眼睛跳河。』（空相圭嗣）

曜州顯禪師

僧人問：『打地和尚（指一位以打地為修行方式的和尚）被人撤去枴杖時，如何只用口咬天？』師父說：『今天又咬這個頑皮漢。』又問：『那位門人因為有人問，就把柴扔在鍋里時如何？』師父說：『龍生金鳳凰，衝破碧琉璃。』（空相圭嗣，以上九人）

金陵靈谷潔庵正映禪師

撫州金溪洪氏之子。年幼時進入安仁三峰為沙彌（佛教出家男子）。洪武丙寅年（1386年），通過考試成為僧人。拜謁靈谷巽中謙禪師。剛入門，懷中的香忽然掉在地上，於是有所領悟。謙禪師命他擔任維那（寺院中負責維持秩序的僧人）。謙禪師圓寂后，前往天界寺參拜雪軒成公。成公命他管理藏經。適逢泉州開元寺住持空缺，於是通過抽籤選舉，奉旨入院。上堂開示：僧人問：『法筵（佛法講座）剛剛開始，四眾弟子（比丘、比丘尼、優婆塞、優婆夷）都在瞻仰，皇恩（皇帝的恩德）、佛恩（佛陀的恩德）……』

【English Translation】 English version: Master said: 'Good, take care of your eyebrows.' Then he stepped down from the seat. (Kongxiang Guisi)

Great Capital Tianning Shou Zen Master

Ascending the hall: 'The donkey's affair is not yet finished, and the horse's affair arrives. In this vast land, who can truly let go? Aha ha, the master comes and goes. The rootless tree, a clear breeze arises, without waiting for spring, the flowers bloom naturally.' (Kongxiang Guisi)

Liaozhou Ding Zen Master

A monk asked: 'What is the meaning of the Westward Transmission (Bodhidharma's intention in bringing Zen from the West)?' The master said: 'In the barbarian lands (northern minority regions), bamboo shoots emerge in winter.' The monk said: 'What if a guest arrives?' The master said: 'Do not think about me; cook fragrant rice in a separate steamer to offer to you.' The monk said: 'How can I be worthy?' The master said: 'The thatched hut is crude and sparse; just have a simple meal and then leave.' The monk said: 'I deeply appreciate the generous hospitality.' The master laughed and said: 'The petty man insists on acting strangely.' (Kongxiang Guisi)

Jiezhou Yan Zen Master

A monk asked: 'What if a question offends your venerable name?' The master struck him and said: 'I reward you with boldness.' The monk said: 'Begging from door to door, what kind of conduct is that?' The master struck him again and said: 'I reward you with caution.' The monk said: 'In that case, it's a small investment for a big return.' The master said: 'Close your eyes and jump into the river.' (Kongxiang Guisi)

Yaozhou Xian Zen Master

A monk asked: 'When the staff of the Ground-Hitting Monk (referring to a monk who practices by hitting the ground) is taken away, how can he bite the sky with his mouth?' The master said: 'Today, I'm biting this naughty fellow again.' Another asked: 'When that disciple, because someone asked, throws firewood into the pot, what is that?' The master said: 'The dragon gives birth to a golden phoenix, breaking through the azure glass.' (Kongxiang Guisi, the above nine people)

Jinling Linggu Jie'an Zheng Ying Zen Master

A son of the Hong family from Jinxi, Fuzhou. As a child, he entered Sanfeng in Anren as a Shami (Buddhist novice monk). In the year Bingyin of Hongwu (1386 AD), he passed the scripture examination and became a monk. He visited Zen Master Xunzhong Qian of Linggu. As soon as he entered the gate, the incense in his arms suddenly fell to the ground, and he had an awakening. Zen Master Qian ordered him to be the director of the monastery (responsible for maintaining order in the monastery). After Zen Master Qian passed away, he went to Tianjie Temple to visit Duke Xuexuan Cheng. Duke Cheng ordered him to manage the scriptures. Coincidentally, the abbot's seat at Kaiyuan Temple in Quanzhou was vacant, so he was elected by drawing lots and entered the temple by imperial decree. Ascending the hall, a monk asked: 'The Dharma assembly (Buddhist lecture) has just begun, and the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) are all looking up, the Emperor's grace, the Buddha's grace...'

如何普報。師曰。甘露泉開流大地。曰報恩一句蒙師指。西來祖意若為宣。師曰。庭前石塔聳寒空。曰恁么則遍界不曾藏也。師曰。汝見個甚麼。曰某甲終不敢自瞞。師曰。切莫眼花。問如何是和尚為人一句。師曰。兔角杖挑天上月。龜毛拂散海濵云。曰恁么則龍天胥慶。僧俗歸仁去也。師曰。且合取口。僧禮拜。師乃曰。山僧蒙恩。點住此剎。親蒙天語叮嚀。付以清心潔己四字。此是傳佛心印。亦是順海明珠。既已頂戴南來。亦要普施大眾。須知世法佛法。落霞與孤鶩齊飛。古佛今佛。秋水共長天一色。天心罔測。山益高而海益深。聖語難窮。天普蓋而地普載。大眾作么生會聖意去。莫是不染世塵么。莫是不貪法味么。莫是不飲無為酒。不坐涅槃床么。若恁么會。非則不非。是則未是。山僧今日不敢久秘。未免當堂指出去也。木人舞出法堂前。一任炎天飛白雪。下座(永樂元年朝京回福州諸山舉住雪峰寺時殿宇老敗師一舉而新之人咸以為應雪峰再來之讖)○后卒于金陵靈谷。有語錄名古鏡三昧行世(靈谷謙嗣○祖派圖以師嗣清遠渭者非是蓋誤以報國謙為靈谷謙也)。

陜州熊耳松溪子定禪師

偃師馬氏子。七歲禮古巖祝髮。迨巖遷化。往參息庵。命師主藏。因白事次。言下豁然大悟。出世熊耳山○小參

【現代漢語翻譯】現代漢語譯本如何普報？師父說：『甘露泉開流大地。』（意指佛法如甘露滋潤一切）問：『報恩一句蒙師指，西來祖意若為宣？』（如何用一句話來報答師父的指點，如何宣揚達摩祖師西來的真意？）師父說：『庭前石塔聳寒空。』（庭前的石塔高聳在寒冷的天空中。）問：『恁么則遍界不曾藏也？』（這樣說來，豈不是整個世界都無法隱藏了嗎？）師父說：『汝見個甚麼？』（你看到了什麼？）問：『某甲終不敢自瞞。』（弟子終究不敢欺騙自己。）師父說：『切莫眼花。』（千萬不要眼花繚亂。）問：『如何是和尚為人一句？』（如何用一句話來概括和尚的為人？）師父說：『兔角杖挑天上月，龜毛拂散海濱云。』（用兔子的角做的枴杖去挑天上的月亮，用烏龜的毛做的拂塵去拂散海邊的雲彩。）問：『恁么則龍天胥慶，僧俗歸仁去也？』（這樣說來，龍天護法都會感到慶幸，僧人和俗人都會歸於仁義了嗎？）師父說：『且合取口。』（還是閉上你的嘴吧。）僧人禮拜。師父於是說：『山僧蒙恩，點住此剎。（我）有幸蒙受恩惠，住持這座寺廟，親蒙天語叮嚀，付以清心潔己四字。（上天）親自叮囑，賜予『清心潔己』四個字。此是傳佛心印，亦是順海明珠。（這）是傳承佛陀心印，也是順應大海中的明珠。既已頂戴南來，亦要普施大眾。（我）既然已經接受並來到南方，也要普遍施予大眾。須知世法佛法，落霞與孤鶩齊飛，古佛今佛，秋水共長天一色。（你們）要知道世間法和佛法，就像落霞與孤鶩一同飛翔，過去的佛和現在的佛，就像秋天的水和長空一樣顏色。天心罔測，山益高而海益深，聖語難窮，天普蓋而地普載。（上天的）心意難以揣測，山越高而海越深，聖人的話難以窮盡，天普遍覆蓋而地普遍承載。大眾作么生會聖意去？（大家）如何領會聖人的意思呢？莫是不染世塵么？莫是不貪法味么？莫是不飲無為酒，不坐涅槃床么？（難道是）不沾染世間的塵埃嗎？難道是不貪戀佛法的滋味嗎？難道是不飲用無為的酒，不坐在涅槃的床上嗎？若恁么會，非則不非，是則未是。（如果）這樣理解，說不對也不算不對，說對也不算對。山僧今日不敢久秘，未免當堂指出去也。（我）今天不敢長久隱瞞，免不了要當堂指出來了。木人舞出法堂前，一任炎天飛白雪。（即使是）木頭人也能在法堂前跳舞，任憑炎熱的夏天飛舞著白雪。下座（永樂元年（1403年）朝京回福州諸山舉住雪峰寺時殿宇老敗師一舉而新之人咸以為應雪峰再來之讖）后卒于金陵靈谷。有語錄名古鏡三昧行世（靈谷謙嗣祖派圖以師嗣清遠渭者非是蓋誤以報國謙為靈谷謙也）。陜州熊耳松溪子定禪師偃師馬氏子。七歲禮古巖祝髮。迨巖遷化。往參息庵。命師主藏。因白事次。言下豁然大悟。出世熊耳山。小參

【English Translation】 English version How to universally repay kindness? The master said, 'The nectar spring opens and flows across the great earth.' (Referring to the Dharma as nectar that nourishes all.) Question: 'A word of gratitude received from the master's guidance, how should the meaning of the Western Patriarch be proclaimed?' (How to repay the master's guidance with a single phrase, and how to propagate the true meaning of Bodhidharma's arrival from the West?) The master said, 'The stone pagoda in front of the courtyard soars into the cold sky.' Question: 'In that case, is there anything hidden in the entire realm?' The master said, 'What do you see?' Question: 'This humble one would never dare to deceive himself.' The master said, 'Be careful not to be dazzled.' Question: 'What is the master's single phrase about being a monk?' The master said, 'A staff made of rabbit horns picks at the moon in the sky, a whisk made of tortoise hair scatters the clouds on the seashore.' Question: 'In that case, will dragons and gods rejoice together, and monks and laypeople return to benevolence?' The master said, 'Just close your mouth.' The monk bowed. The master then said, 'This mountain monk is blessed to reside in this temple, personally receiving the heavenly words of instruction, entrusting the four words 'pure heart and clean self.' This is the transmission of the Buddha's mind-seal, and also a bright pearl in accordance with the sea. Having received it and come south, I also want to universally bestow it upon the masses. You must know that worldly dharma and Buddhist dharma are like the sunset and the lone duck flying together, the ancient Buddha and the present Buddha are like the autumn water and the long sky of the same color. The heavenly mind is unfathomable, the mountain becomes higher and the sea becomes deeper, the words of the sages are inexhaustible, the sky universally covers and the earth universally carries. How will the masses understand the meaning of the sages? Is it not to be stained by worldly dust? Is it not to be greedy for the taste of Dharma? Is it not to drink the wine of non-action, not to sit on the Nirvana bed? If you understand it this way, saying it's wrong is not wrong, saying it's right is not yet right. This mountain monk dares not keep it secret for long today, and cannot avoid pointing it out in the hall. A wooden man dances in front of the Dharma hall, letting the white snow fly in the hot summer.' Descended from the seat (In the first year of Yongle (1403), when returning to Fuzhou from the imperial court, the various mountains recommended him to reside at Xuefeng Temple, and when the halls were old and dilapidated, the master renovated them with a single effort, and people all thought it was a prophecy of Xuefeng's return.) He later passed away at Linggu in Jinling. There is a recorded saying called 'Ancient Mirror Samadhi' circulating in the world (Linggu Qian succeeded. The ancestral lineage chart mistakenly identifies the master as succeeding Qingyuan Wei, mistakenly taking Baoguo Qian as Linggu Qian). Zen Master Songxi Ziding of Xionger Mountain in Shanzhou A son of the Ma family in Yanshi. At the age of seven, he paid homage to Guyan and had his head shaved. When Yan passed away, he went to visit Xi'an. He was ordered to manage the storage. During a report, he suddenly had a great enlightenment. He emerged into the world at Xionger Mountain. A short talk.

。宗門中事。號曰單傳。一心之外。更無餘法。祇為此土眾生。好在言句中著腳。甘在道理中埋殺。於一心之法。轉增迷悶。所以初祖西來。打破舊日窠臼。辟開別樣乾坤。非是好奇立異。祇是見病與藥。非為得已。如初祖一到少林。三緘其口。九年面壁。坐斷一切枝葉。單提向上巴鼻。任你窺伺無門。鉆研不入。者里不可以有言會。不可以無言會。不可向格內通。不可向格外通。直須忘情泯見。方可得其心髓。則諸佛之法印。列祖之慧命。無出於此。按一指而地轉天旋。行一令而山崩海竭。又安用割截虛空。巧立門戶。隨波逐浪。別生枝節哉。今日許多禪和。不知務本。祇尋枝摘葉過日。不知有甚用處。如洞山玉線金針。大似花前弄影。臨濟三玄三要。無非醉后添杯。諸人還看得破么。良久曰。夜靜水寒魚不餌。滿船空載月明歸○師之勘辨學者。凜若秋霜烈日。隨機應酬。如盤走珠。一日示寂。謂門弟子曰。吾世緣已畢。化時至矣。汝輩勿以世情眷戀。有乖道誼。末後一句。聽吾分付。言訖。泊然而逝(天慶讓嗣)。

舜都宗禪師

僧問如何是長老家風。師曰。饑餐鐵釘飯。渴飲木札羹。曰作家到來。以此相待。遇著俗漢。又作么生。師便打曰。聊當點心(天慶讓嗣)。

空杏偉禪師

僧

【現代漢語翻譯】現代漢語譯本：宗門中的事情，被稱為『單傳』（指心法單線傳承）。在一心之外，再沒有其他方法。只因爲這片土地上的眾生，喜歡在言語語句中尋找落腳點，甘願被道理埋沒，對於一心之法，反而更加迷惑。所以初祖（指菩提達摩）西來，打破舊日的框架，開闢出別樣的天地，並非是好奇標新立異，只是因為看到了病癥才給藥，並非是爲了自己得到什麼。比如初祖一到少林寺，就三緘其口，九年面壁，斷絕一切枝節末葉，單獨提持向上之路的關鍵。任憑你窺視無門，鉆研不入。這裡不可以有言語的領會，也不可以沒有言語的領會。不可向規則內通達，也不可向規則外通達。必須忘卻情感，泯滅見解，才可以得到其中的心髓。那麼諸佛的法印，列祖的慧命，沒有超出這個範圍的。按下一指而地轉天旋，行一個命令而山崩海竭。又何必割裂虛空，巧妙地設立門戶，隨波逐浪，另外生出枝節呢？現在許多禪和，不知道致力於根本，只尋找枝節末葉來度日，不知道有什麼用處。如洞山（指良價禪師）的玉線金針，很像在花前賣弄影子；臨濟（指義玄禪師）的三玄三要，無非是醉后添杯。各位還看得破嗎？良久說：『夜靜水寒魚不餌，滿船空載月明歸。』禪師勘驗辨別學者，凜然如秋霜烈日，隨機應酬，如盤中走珠。一天，禪師示寂（圓寂），對門下弟子說：『我與世間的緣分已經完畢，化去的時間到了。你們不要用世俗的情感來眷戀，違背了修道的意義。最後一句話，聽我吩咐。』說完，安然逝去（天慶（遼興宗年號，1032-1055年）讓嗣）。舜都宗禪師僧人問：『如何是長老的家風？』禪師說：『飢餓時吃鐵釘飯，口渴時喝木札羹。』僧人說：『如果是內行的人到來，就用這個來招待嗎？遇到世俗之人，又該怎麼辦？』禪師便打，說：『聊且當做點心。』（天慶（遼興宗年號，1032-1055年）讓嗣）。空杏偉禪師僧人問：

【English Translation】 English version: Matters within the Zen school are called 'single transmission' (referring to the single-line transmission of the mind-seal). Apart from the single mind, there is no other method. It is only because sentient beings in this land like to find a foothold in words and sentences, and willingly bury themselves in reasoning, that they become even more confused about the Dharma of the single mind. Therefore, when the First Ancestor (Bodhidharma) came from the West, he broke the old framework and opened up a different world, not out of curiosity or to be different, but because he saw the illness and gave the medicine, not for his own gain. For example, as soon as the First Ancestor arrived at Shaolin Temple, he kept his mouth shut, faced the wall for nine years, cut off all branches and leaves, and singularly raised the crucial point of the upward path. Allowing you no way to pry or delve into it. Here, there cannot be understanding with words, nor can there be no understanding with words. One cannot penetrate within the rules, nor can one penetrate outside the rules. One must forget emotions and extinguish views in order to obtain its essence. Then the Dharma-seal of all Buddhas and the wisdom-life of all ancestors do not go beyond this. Pressing down one finger and the earth revolves and the sky spins, issuing one command and the mountains collapse and the seas dry up. Why then should one dissect emptiness, cleverly establish portals, follow the waves, and create additional branches? Today, many Zen monks do not know to devote themselves to the root, but only seek branches and leaves to pass the day, not knowing what use there is. Like Dongshan's (referring to Zen Master Liangjie) jade thread and golden needle, it is very much like playing with shadows in front of flowers; Linji's (referring to Zen Master Yixuan) three mysteries and three essentials are nothing more than adding cups after being drunk. Can you all see through this? After a long while, he said: 'The night is quiet, the water is cold, the fish do not bite, the boat is fully loaded, and the bright moon returns.' The Zen master's examination and discernment of scholars is as stern as autumn frost and scorching sun, responding to situations as they arise, like pearls rolling on a plate. One day, the Zen master entered nirvana (passed away), and said to his disciples: 'My karmic connection with the world is over, and the time to transform has arrived. Do not be attached with worldly emotions, which would violate the meaning of cultivation. The last sentence, listen to my instructions.' After speaking, he passed away peacefully (Rangsi, during the Tianqing (1032-1055 AD) era of Emperor Xingzong of the Liao Dynasty). Zen Master Shundu Zong A monk asked: 'What is the family style of the Elder?' The Zen master said: 'When hungry, eat iron nail rice; when thirsty, drink wooden tag soup.' The monk said: 'If an expert arrives, is this how you treat them? What should be done when encountering a worldly person?' The Zen master then struck him, saying: 'Just consider it a snack.' (Rangsi, during the Tianqing (1032-1055 AD) era of Emperor Xingzong of the Liao Dynasty). Zen Master Kongxing Wei A monk asked:

問忽遇大蟲時如何。師曰。還見大空小空么。僧作虎吼。師曰。者畜生𨁝跳作么。曰如何得不𨁝跳去。師曰。空杏門下無弱將(天慶讓嗣)。

廣平實禪師

僧問九蠻十八洞中。是甚麼人教化得。師曰。拄杖子。曰他不會鄉談。師曰。獨有此子伶俐。曰敢乞和尚借去為引導如何。師便打曰。他那肯與人作情面(天慶讓嗣已上四人)。

續指月錄卷十二卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十三

六祖下二十九世

臨濟宗

杭州東明寶峰智瑄禪師

蘇州吳江范氏子。在俗為木匠。因海舟和尚造塔院。斧傷自足。痛甚。索酒吃。舟聞之。往謂曰。適來范作頭傷足猶可。假若斫去頭。有千石酒與作頭吃。作頭能吃否。師恍然有警。遂求為僧。舟即與披剃。曰今日汝頭落也。師曰。頭雖落。好吃酒人。頭不落也。乃充火頭。一日負柴次。舟見曰。將荊棘作么。師曰。是柴。舟便呵呵大笑。師惘然無措。舟曰。是柴將去燒卻。師起曰。和尚畢竟是甚麼道理。故問我。我不能答。是日刻意參竟。不覺被火燎去眉毛。面如刀割。以鏡照之。瞎然大悟。作偈曰。負薪和尚喚為棘。火𦦨燒眉面皮急。祖師妙旨鏡中明。一鑒令人玄要得。乃呈于舟。舟便

【現代漢語翻譯】問：忽然遇到老虎時該怎麼辦？師父說：你還見到大的空和小空嗎？（意指空性的不同層次）僧人作老虎吼叫。師父說：這畜生跳來跳去幹什麼？（僧人）問：如何才能不跳來跳去呢？師父說：空杏門下沒有軟弱的將領。（天慶讓嗣）

廣平實禪師

僧人問：九蠻十八洞中，是誰在教化他們？師父說：是拄杖子（禪杖）。（僧人）問：它不會說當地話。師父說：只有這個傢伙最伶俐。（僧人）問：敢請和尚借給我去引導他們怎麼樣？師父便打（僧人）說：它哪裡肯和人講情面。（天慶讓嗣以上四人）

續指月錄卷十二卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十三

六祖（慧能）下二十九世

臨濟宗

杭州東明寶峰智瑄禪師

（禪師是）蘇州吳江范氏的兒子，在家時是木匠。因為海舟和尚建造塔院，（他）用斧頭砍傷了自己的腳，非常疼痛，就想喝酒。海舟和尚聽說了這件事，前去對他說：剛才范木匠傷了腳還可以，假如砍掉了頭，有千石酒給木匠喝，木匠能喝嗎？（智瑄禪師）恍然有所警覺，於是請求出家為僧。海舟和尚就給他剃度，說：今天你的頭落地了。（智瑄禪師）說：頭雖然落地，但好吃酒人的頭不會落地。於是（他）就擔任了火頭僧。一天，（智瑄禪師）背柴的時候，海舟和尚看見了，說：拿荊棘做什麼？（智瑄禪師）說：是柴。海舟和尚便呵呵大笑。（智瑄禪師）茫然不知所措。海舟和尚說：是柴就拿去燒掉。（智瑄禪師）起身說：和尚您到底是什麼道理，故意問我，我不能回答。當天（他）刻意參禪，不知不覺被火燒掉了眉毛，面部像刀割一樣。用鏡子照看，豁然大悟，作偈說：背柴和尚叫它荊棘，火燒眉毛麵皮急。祖師的妙旨在鏡中顯明，一看就令人領悟玄要。於是（他）將偈呈給海舟和尚，海舟和尚便（認可了他）。

【English Translation】 Asked: What to do when suddenly encountering a tiger? The Master said: Do you still see the great emptiness and the small emptiness? (referring to different levels of emptiness) The monk made a tiger's roar. The Master said: What is this beast jumping around for? (The monk) asked: How can one avoid jumping around? The Master said: Under the gate of Kongxing (Emptiness), there are no weak generals. (Tianqing Rangsi)

Chan Master Shi of Guangping

A monk asked: In the nine barbarian tribes and eighteen caves, who is teaching and transforming them? The Master said: It is the walking stick (Zen staff). (The monk) asked: It doesn't speak the local language. The Master said: Only this fellow is the most clever. (The monk) asked: Dare I ask the Abbot to lend it to me to guide them? The Master then struck (the monk) and said: How could it be willing to show favor to others? (Tianqing Rangsi and the above four people)

Continued Records of Pointing at the Moon, Volume 12 Supplement to the Buddhist Canon, New Series, Volume 84, No. 1579, Continued Records of Pointing at the Moon

Continued Records of Pointing at the Moon, Volume 13

29th Generation from the Sixth Ancestor (Huineng)

Linji School

Chan Master Zhixuan of Baofeng Temple in Dongming, Hangzhou

(The Chan Master) was the son of the Fan family of Wujiang, Suzhou. He was a carpenter before becoming a monk. Because Abbot Haizhou was building a pagoda, (he) injured his foot with an axe, and it was very painful, so he wanted to drink wine. Abbot Haizhou heard about this and went to him, saying: Just now, it's okay that Carpenter Fan injured his foot, but if his head were chopped off, and there were a thousand stones of wine for the carpenter to drink, could the carpenter drink it? (Chan Master Zhixuan) suddenly became alert and asked to become a monk. Abbot Haizhou shaved his head and said: Today your head has fallen off. (Chan Master Zhixuan) said: Although the head has fallen off, the head of a wine lover will not fall off. So (he) became the cook monk. One day, when (Chan Master Zhixuan) was carrying firewood, Abbot Haizhou saw him and said: What are you doing with the thorns? (Chan Master Zhixuan) said: It's firewood. Abbot Haizhou laughed loudly. (Chan Master Zhixuan) was at a loss. Abbot Haizhou said: If it's firewood, take it and burn it. (Chan Master Zhixuan) got up and said: Abbot, what is your intention in deliberately asking me, and I cannot answer. That day (he) diligently practiced Chan, and unknowingly his eyebrows were burned off by the fire, and his face felt like it was cut by a knife. He looked in the mirror and suddenly realized, composing a verse: The firewood-carrying monk calls it thorns, the fire burns the eyebrows and the face is urgent. The wonderful meaning of the Patriarch is clear in the mirror, one glance makes people understand the profound essence. So (he) presented the verse to Abbot Haizhou, and Abbot Haizhou then (acknowledged him).

打。師奪拄杖曰。只條六尺竿。幾年不用。今日又要重拈。舟大笑。師又呈偈曰。棒頭著處血痕斑。笑裡藏刀仔細看。若非英靈真漢子。死人吃棒舞喃喃。舟曰。即此偈語。可紹吾宗。果是從緣入者。永不退失。從疑得者。妙用隨機。乃付偈曰。臨濟兒孫是獅子。一吼千山百獸死。今朝汝具爪牙威。也須萬壑深山止。從此名聞遐邇。學者雲集○一日天琦瑞參。師問甚處來。琦曰。北京。師曰。只在北京。為復別有去處。琦曰。隨方瀟灑。師曰。曾到四川么。琦曰。曾到。師曰。四川境界。與此間如何。琦曰。江山雖異。云月一般。師舉起拳曰。四川還有者個么。琦曰。無。師曰。因甚卻無。琦曰。非我境界。師曰。如何是汝境界。琦曰。諸佛不能識。誰敢強安名。師曰。汝豈不是著空。琦曰。終不向鬼窟里作活計。師曰。西天九十六種外道。汝是第一(石車乘拈曰寶峰應機綿密覿面活埋不是天琦和尚泊合失卻一隻眼雖然如是且如何是西天九十六種外道底第一良久云諸佛不能識誰敢強安名金粟恁么道卻是黑豆換眼睛○法音𣽘曰𣽘上座仔細撿點將來三大老總不出九十六種外道內何故有舌無口)○琦拂袖便出。師以偈付曰。濟山棒喝如輕觸。殺活從教手眼親。聖解凡情俱坐斷。曇花猶放一枝新。時座下得法五人。琦居首焉○

【現代漢語翻譯】現代漢語譯本打。高峰原妙禪師奪過船子的拄杖說：『僅僅這六尺長的竹竿，已經好幾年沒用了，今天又要重新拿起來。』船子和尚大笑。高峰原妙禪師又呈上一首偈語說：『棒頭著處血痕斑，笑裡藏刀仔細看。若非英靈真漢子，死人吃棒舞喃喃。』船子和尚說：『就憑這首偈語，就可以繼承我的宗風。果然是從因緣悟入的人，永遠不會退失；從疑情參得的人，妙用隨機應變。』於是將偈語交付給他：『臨濟（佛教宗派名）的兒孫是獅子，一吼千山百獸死。今天你具備了爪牙的威猛，也必須在萬壑深山中安住。』從此高峰原妙禪師的名聲遠揚，前來求學的僧人雲集。一天，天琦瑞禪師來參拜高峰原妙禪師。高峰原妙禪師問：『從哪裡來？』天琦瑞禪師說：『北京。』高峰原妙禪師說：『只是在北京，還是有別的地方可去？』天琦瑞禪師說：『隨處瀟灑自在。』高峰原妙禪師說：『曾經到過四川嗎？』天琦瑞禪師說：『曾經到過。』高峰原妙禪師說：『四川的境界，與這裡相比如何？』天琦瑞禪師說：『江山雖然不同，雲和月卻是一樣的。』高峰原妙禪師舉起拳頭說：『四川還有這個嗎？』天琦瑞禪師說：『沒有。』高峰原妙禪師說：『為什麼沒有？』天琦瑞禪師說：『不是我的境界。』高峰原妙禪師說：『什麼是你的境界？』天琦瑞禪師說：『諸佛都不能認識，誰敢勉強安立名稱？』高峰原妙禪師說：『你豈不是執著于空？』天琦瑞禪師說：『我終究不會在鬼窟里過活。』高峰原妙禪師說：『西天（指印度）九十六種外道，你是第一。』（石車乘禪師評論說：高峰原妙禪師應機綿密，覿面活埋，不是天琦瑞禪師錯過了一隻眼。雖然如此，且說什麼是西天九十六種外道的第一？良久說：諸佛不能認識，誰敢勉強安立名稱？金粟禪師這樣說，卻是黑豆換眼睛。法音𣽘禪師說：𣽘上座仔細檢查將來，三大老總不出九十六種外道內，何故有舌無口？）天琦瑞禪師拂袖便走。高峰原妙禪師用偈語交付給他：『濟山（指高峰原妙禪師）的棒喝如輕觸，殺活都由手眼親。聖解凡情都斬斷，曇花猶放一枝新。』當時座下得法的有五人，天琦瑞禪師居於首位。

【English Translation】 English version Da (hit). Chan Master Gaofeng Yuanmiao snatched the boatman's staff and said, 'This six-foot pole has been unused for years. Today, I have to pick it up again.' The boatman laughed loudly. Chan Master Gaofeng Yuanmiao then presented a verse, saying: 'Bloodstains mark where the staff strikes, a hidden knife in the smile, watch carefully. If not a heroic and true man, a dead man takes the beating and dances murmuring.' The boatman said, 'This verse alone is enough to inherit my lineage. Indeed, those who awaken through conditions will never regress; those who attain through doubt, their wondrous functions adapt to circumstances.' Thus, he entrusted him with the verse: 'The descendants of Linji (a school of Buddhism) are lions, one roar and a thousand mountains, a hundred beasts die. Today, you possess the might of claws and teeth, you must also dwell in the deep mountains of ten thousand valleys.' From then on, Chan Master Gaofeng Yuanmiao's fame spread far and wide, and monks gathered to seek his teachings. One day, Chan Master Tianqi Rui came to pay respects to Chan Master Gaofeng Yuanmiao. Chan Master Gaofeng Yuanmiao asked, 'Where do you come from?' Chan Master Tianqi Rui said, 'Beijing.' Chan Master Gaofeng Yuanmiao said, 'Only Beijing, or are there other places to go?' Chan Master Tianqi Rui said, 'Free and unrestrained everywhere.' Chan Master Gaofeng Yuanmiao said, 'Have you been to Sichuan?' Chan Master Tianqi Rui said, 'I have been there.' Chan Master Gaofeng Yuanmiao said, 'How is the scenery of Sichuan compared to here?' Chan Master Tianqi Rui said, 'Although the landscapes are different, the clouds and moon are the same.' Chan Master Gaofeng Yuanmiao raised his fist and said, 'Does Sichuan have this?' Chan Master Tianqi Rui said, 'No.' Chan Master Gaofeng Yuanmiao said, 'Why not?' Chan Master Tianqi Rui said, 'It is not my realm.' Chan Master Gaofeng Yuanmiao said, 'What is your realm?' Chan Master Tianqi Rui said, 'The Buddhas cannot recognize it; who dares to forcibly give it a name?' Chan Master Gaofeng Yuanmiao said, 'Are you not attached to emptiness?' Chan Master Tianqi Rui said, 'I will never make a living in a ghost cave.' Chan Master Gaofeng Yuanmiao said, 'The ninety-six kinds of heretics in the Western Heaven (referring to India), you are the first.' (Chan Master Shiche Cheng commented: Chan Master Gaofeng Yuanmiao's response is meticulous, burying him alive face to face; it is not that Chan Master Tianqi Rui missed an eye. Although this is so, what is the first of the ninety-six kinds of heretics in the Western Heaven? After a long silence, he said: The Buddhas cannot recognize it; who dares to forcibly give it a name? Chan Master Jin Su said this, but it is exchanging black beans for eyes. Chan Master Fayin 𣽘 said: Abbot 𣽘 carefully examines the future; the three great elders do not go beyond the ninety-six kinds of heretics; why do they have tongues but no mouths?) Chan Master Tianqi Rui flicked his sleeves and left. Chan Master Gaofeng Yuanmiao gave him a verse: 'The stick and shout of Ji Mountain (referring to Chan Master Gaofeng Yuanmiao) are like a light touch; killing or giving life is all from the hand and eye. Both holy understanding and worldly feelings are cut off; the Udumbara flower still blooms with a new branch.' At that time, there were five people under his seat who attained the Dharma, and Chan Master Tianqi Rui was the first among them.

成化八年壬辰。十二月九日。師無疾而逝。全身塔于東明寺右(海舟慈嗣)。

廬山云溪碧峰智瑛禪師

少未讀書。苦不識字。晚年信口成章。時多奇之。囑門人智素偈曰。見徹娘生親面目。從今保守者天真。爪牙養就崢[山*寧]日。哮吼一聲百獸驚(海舟慈嗣已上二人)。

邵武君峰清祥上座

大闡問曰。何者是有。何者是無。有無都不計。後作么生。師曰。有即是生。無即是滅。有無都不計。非生亦非滅。故曰。佛性不生不滅。佛性即是自性。自性即是佛性。有無不計。獨露真如自性。更無別說。有即是幻。無即是化。有無不計。非幻亦非化。是名離幻即覺。常覺不住。故曰真如妙心。有即是惡。無即是善。有無不計。非惡非善。生死永斷。故曰菩提。故曰般若。故曰妙法。故曰妙心。故曰三世諸佛。故曰列代祖師心印。亦名自性圓通。倒去顛來。縱橫自在。無坐無禪。無修無證。無定無亂。望師慈悲。證其虛幻。覆呈偈曰。法性空無礙。平等觀自在。截斷兩頭機。是名超三界。闡曰。宜深保養。不宜速說(君峰通嗣)。

杭州徑山天才英禪師

嘗曰。默堂和尚。平地上涌起波濤。虛空敲出木楔。中毒氣回來。剛道親見寶月。不知瞎卻多少人眼睛。呀。洎合饒舌(天寧宣

【現代漢語翻譯】現代漢語譯本：成化八年壬辰（1472年），十二月九日，海舟慈嗣禪師無疾而終，全身塔葬于東明寺右側。

廬山云溪碧峰智瑛禪師

年少時未曾讀書，苦於不識字，晚年卻能信口成章，當時的人都覺得很奇異。他囑咐門人智素說偈語：『徹底見到娘生前的本來面目，從此保守著天真。爪牙養成就崢嶸的日子，哮吼一聲百獸都驚慌。』（以上二人皆為海舟慈嗣的弟子）

邵武君峰清祥上座

大闡問道：『什麼是「有」，什麼是「無」？有和無都不考慮，之後又該如何？』清祥禪師說：『有即是生，無即是滅。有和無都不考慮，就非生亦非滅。』所以說，佛性不生不滅，佛性就是自性，自性就是佛性。有和無都不考慮，就獨自顯露出真如自性，更沒有別的說法。有即是幻，無即是化。有和無都不考慮，就非幻亦非化，這叫做離幻即覺，常覺而不執著。所以說真如妙心。有即是惡，無即是善。有和無都不考慮，就非惡非善，生死永遠斷絕。所以說菩提，所以說般若，所以說妙法，所以說妙心，所以說是三世諸佛，所以說是歷代祖師的心印，也叫做自性圓通，倒過來顛過去，縱橫自在，無坐無禪，無修無證，無定無亂。』希望禪師慈悲，印證我的虛幻之見。又呈上偈語說：『法性空無礙，平等觀自在，截斷兩頭機，是名超三界。』大闡說：『應該深深地保養，不應該快速地說出來。』（君峰清祥是通禪師的弟子）

杭州徑山天才英禪師

曾經說過：『默堂和尚，在平地上涌起波濤，在虛空中敲出木楔，中了毒氣又回來，剛說親眼見到了寶月，不知道瞎了多少人的眼睛。呀，真不該多嘴！』（天寧宣禪師的弟子）

【English Translation】 English version: In the eighth year of Chenghua, Ren Chen (1472), on the ninth day of the twelfth month, Chan Master Cisi of Haizhou passed away without illness. His entire body was enshrined in a pagoda to the right of Dongming Temple.

Chan Master Zhiyue of Bifeng, Yunxi, Lushan

In his youth, he did not study and suffered from illiteracy. In his later years, he could speak eloquently, which many found remarkable. He instructed his disciple Zhisu with a verse: 'Thoroughly see the original face of your mother before birth, from now on, preserve the natural innocence. When claws and teeth are fully developed, a roaring sound will startle all beasts.' (The above two were disciples of Haizhou Cisi)

Senior Monk Qingxiang of Junfeng, Shaowu

Da Chan asked: 'What is 'existence,' and what is 'non-existence'? If neither existence nor non-existence is considered, what then?' The Master said: 'Existence is birth, and non-existence is extinction. If neither existence nor non-existence is considered, then it is neither birth nor extinction.' Therefore, it is said that the Buddha-nature is neither born nor extinguished. Buddha-nature is self-nature, and self-nature is Buddha-nature. If neither existence nor non-existence is considered, then the true suchness of self-nature is revealed alone, and there is no other explanation. Existence is illusion, and non-existence is transformation. If neither existence nor non-existence is considered, then it is neither illusion nor transformation. This is called leaving illusion and realizing awakening, constantly aware without attachment. Therefore, it is said to be the wondrous mind of true suchness. Existence is evil, and non-existence is good. If neither existence nor non-existence is considered, then it is neither evil nor good, and birth and death are forever cut off. Therefore, it is called Bodhi, therefore it is called Prajna, therefore it is called the wondrous Dharma, therefore it is called the wondrous mind, therefore it is said to be the mind-seal of the Buddhas of the three worlds, therefore it is said to be the mind-seal of the ancestral teachers of all generations, also called the perfect penetration of self-nature, upside down and reversed, free and unconstrained, without sitting, without Chan, without cultivation, without realization, without stillness, without chaos.' I hope the Master is compassionate and certifies my illusory view. He also presented a verse saying: 'The Dharma-nature is empty and without obstruction, equal observation is self-existent, cutting off the machine at both ends, this is called transcending the three realms.' Da Chan said: 'It should be deeply nurtured and not spoken quickly.' (Qingxiang of Junfeng was a disciple of Tong Chan)

Chan Master Tiancai Ying of Jingshan, Hangzhou

Once said: 'Monk Motang, raised waves on flat ground, hammered wooden wedges into the void, returned after being poisoned, just said he personally saw the treasure moon, not knowing how many people's eyes were blinded. Alas, I shouldn't have been so talkative!' (Disciple of Chan Master Xuan of Tianning)

嗣)。

金陵碧峰天通顯禪師

玉芝問。碧峰寺里有如來。莫便是和尚否。師曰。上座還見么。曰縱見得。也是金屑落眼。師曰。這漢死來多少時。汝來為他乞命。轉身歸方丈。明日上堂。舉古德云。打破大唐國。覓個不會佛法的也無。又曰。向南方走了一轉。拄杖頭上不曾撥著個會佛法的。此二句甚有誵訛。試為酬一語看。芝曰。前不遘村。后不迭店。曰未在。再道。曰不遇知音者。徒勞話歲寒。師復問曰。汝向南參。有何言句。試道看。芝舉前悟道偈曰。湖光倚杖三千頃。山色開門五六峰。觸目本來成現事。蒲團今不煉頑空。滿目風光足起居。有誰平地別親疏。縱令達磨傳心訣。問著依然不識渠。師曰。非非。芝曰。云何非非。師曰。子不非非。恁人非非。梁皇達磨。兩不見機。何勞折葦。又遣人追。古之今之。落人圈繢。曰如何得不落人圈繢。師打一掌。曰是落也。是不落也。芝聞師示。將平日所蘊。泮然冰釋。即展謝去○師游西湖宗鏡堂。升法座曰。此處正好說法。芝從傍唱曰。說法已竟。師便下座顧曰。何者是我說法處。芝曰。劍去久矣。師笑而頷之(東方裕嗣)。

杭州天目寶芳進禪師

參夷峰寧有省。付法偈曰。真性本無性。真法本無法。了知無法性。何處不通達○師臨終。

【現代漢語翻譯】現代漢語譯本：金陵碧峰天通顯禪師

玉芝問：『碧峰寺里有如來（Buddha的另一種稱謂），莫非就是和尚您嗎？』禪師說：『上座（對僧人的尊稱）你看見了嗎？』玉芝說：『即使見到了，也是金屑落眼（比喻不究竟）。』禪師說：『這人死了多久了，你來為他乞命？』說完轉身回到方丈。

第二天上堂，禪師舉古德（古代高僧）的話說：『打破大唐國（唐朝，618年-907年），找一個不懂佛法的人也沒有。』又說：『向南方走了一圈，拄杖頭上不曾碰到一個懂佛法的人。』這兩句話很有問題，試著回答一句看看。玉芝說：『前不靠村，后不靠店。』禪師說：『還不到位，再說。』玉芝說：『不遇知音者，徒勞話歲寒。』

禪師反問說：『你向南方參學，有什麼言句，試著說來聽聽。』玉芝舉出之前悟道偈說：『湖光倚杖三千頃，山色開門五六峰。觸目本來成現事，蒲團今不煉頑空。滿目風光足起居，有誰平地別親疏。縱令達磨（菩提達摩，禪宗始祖）傳心訣，問著依然不識渠。』禪師說：『非非。』玉芝說：『如何非非？』禪師說：『你不非非，這樣的人才非非。梁皇（梁武帝，南朝梁的皇帝，502年-549年在位）達磨，兩不見機，何勞折葦，又遣人追。古之今之，落人圈繢。』

玉芝問：『如何才能不落入人的圈套？』禪師打了他一掌，說：『是落入，還是不落入？』玉芝聽了禪師的開示，將平日所蘊藏的道理，頓時如冰消瓦解般領悟。隨即行禮告退。禪師游西湖宗鏡堂，升法座說：『此處正好說法。』玉芝從旁邊唱道：『說法已竟。』禪師便下座顧視說：『哪裡是我說法的地方？』玉芝說：『劍去久矣。』禪師笑著點頭（東方裕嗣）。

杭州天目寶芳進禪師

參夷峰寧有所領悟，留下付法偈說：『真性本無性，真法本無法。了知無法性，何處不通達。』禪師臨終。

English version: Jinling Bifeng Tiantong Xian Chan Master

Yuzhi asked: 'Is the Tathagata (another name for Buddha) in Bifeng Temple, perhaps the abbot?' The Chan master said: 'Have you seen it, venerable monk?' Yuzhi said: 'Even if I saw it, it would be like gold dust falling into my eyes (a metaphor for not being thorough).' The Chan master said: 'How long has this person been dead? You come to beg for life for him?' After saying that, he turned around and returned to his abbot's room.

The next day, in the hall, the Chan master quoted the words of an ancient worthy (ancient eminent monk): 'Break apart the Great Tang Dynasty (618-907 AD), and you won't find a single person who doesn't understand Buddhism.' He also said: 'I walked around the South, and my staff never touched anyone who understood Buddhism.' These two sentences are very problematic, try to answer one sentence and see. Yuzhi said: 'Neither in front of the village nor behind the shop.' The Chan master said: 'Not there yet, say it again.' Yuzhi said: 'It is futile to talk about the cold season without meeting a confidant.'

The Chan master asked in return: 'When you studied in the South, what words did you have? Try to say them.' Yuzhi recited the enlightenment verse he had previously realized: 'The lake light leans on the staff for three thousand acres, the mountain colors open the door to five or six peaks. What you see is originally a present reality, the futon is no longer used to refine stubborn emptiness. The scenery is enough to live in, who distinguishes between close and distant on flat ground. Even if Bodhidharma (the founder of Zen Buddhism) transmits the mind seal, if asked, you still won't recognize it.' The Chan master said: 'Non-non.' Yuzhi said: 'How is it non-non?' The Chan master said: 'You are not non-non, such a person is non-non. Emperor Liang (Emperor Wu of Liang, emperor of the Southern Dynasty Liang, reigned 502-549 AD) and Bodhidharma, neither saw the opportunity, why bother breaking reeds and sending people to chase after them. From ancient times to the present, you fall into people's traps.'

Yuzhi asked: 'How can one avoid falling into people's traps?' The Chan master slapped him and said: 'Is it falling or not falling?' After hearing the Chan master's instruction, Yuzhi suddenly understood the principles he had accumulated, as if ice melted and tiles disintegrated. He immediately bowed and took his leave. The Chan master traveled to Zongjing Hall in West Lake, ascended the Dharma seat and said: 'This is a good place to preach the Dharma.' Yuzhi sang from the side: 'The Dharma has already been preached.' The Chan master then descended from the seat and looked around, saying: 'Where is the place where I preach the Dharma?' Yuzhi said: 'The sword has been gone for a long time.' The Chan master smiled and nodded (succeeded by Dongfang Yu).

Hangzhou Tianmu Baofang Jin Chan Master

Ning of Canyi Peak had an understanding, leaving behind a verse for the transmission of Dharma: 'True nature is originally without nature, true Dharma is originally without Dharma. Understanding the nature of no Dharma, where is there no thorough understanding?' The Chan master was on his deathbed.

【English Translation】 Jinling Bifeng Tiantong Xian Chan Master

Yuzhi asked: 'Is the Tathagata (another name for Buddha) in Bifeng Temple, perhaps the abbot?' The Chan master said: 'Have you seen it, venerable monk?' Yuzhi said: 'Even if I saw it, it would be like gold dust falling into my eyes (a metaphor for not being thorough).' The Chan master said: 'How long has this person been dead? You come to beg for life for him?' After saying that, he turned around and returned to his abbot's room.

The next day, in the hall, the Chan master quoted the words of an ancient worthy (ancient eminent monk): 'Break apart the Great Tang Dynasty (618-907 AD), and you won't find a single person who doesn't understand Buddhism.' He also said: 'I walked around the South, and my staff never touched anyone who understood Buddhism.' These two sentences are very problematic, try to answer one sentence and see. Yuzhi said: 'Neither in front of the village nor behind the shop.' The Chan master said: 'Not there yet, say it again.' Yuzhi said: 'It is futile to talk about the cold season without meeting a confidant.'

The Chan master asked in return: 'When you studied in the South, what words did you have? Try to say them.' Yuzhi recited the enlightenment verse he had previously realized: 'The lake light leans on the staff for three thousand acres, the mountain colors open the door to five or six peaks. What you see is originally a present reality, the futon is no longer used to refine stubborn emptiness. The scenery is enough to live in, who distinguishes between close and distant on flat ground. Even if Bodhidharma (the founder of Zen Buddhism) transmits the mind seal, if asked, you still won't recognize it.' The Chan master said: 'Non-non.' Yuzhi said: 'How is it non-non?' The Chan master said: 'You are not non-non, such a person is non-non. Emperor Liang (Emperor Wu of Liang, emperor of the Southern Dynasty Liang, reigned 502-549 AD) and Bodhidharma, neither saw the opportunity, why bother breaking reeds and sending people to chase after them. From ancient times to the present, you fall into people's traps.'

Yuzhi asked: 'How can one avoid falling into people's traps?' The Chan master slapped him and said: 'Is it falling or not falling?' After hearing the Chan master's instruction, Yuzhi suddenly understood the principles he had accumulated, as if ice melted and tiles disintegrated. He immediately bowed and took his leave. The Chan master traveled to Zongjing Hall in West Lake, ascended the Dharma seat and said: 'This is a good place to preach the Dharma.' Yuzhi sang from the side: 'The Dharma has already been preached.' The Chan master then descended from the seat and looked around, saying: 'Where is the place where I preach the Dharma?' Yuzhi said: 'The sword has been gone for a long time.' The Chan master smiled and nodded (succeeded by Dongfang Yu).

Hangzhou Tianmu Baofang Jin Chan Master

Ning of Canyi Peak had an understanding, leaving behind a verse for the transmission of Dharma: 'True nature is originally without nature, true Dharma is originally without Dharma. Understanding the nature of no Dharma, where is there no thorough understanding?' The Chan master was on his deathbed.

呼門人問曰。有水否。從者以湯進。師叱曰。水以取凈。何用暖耶。汝等可易來。從者易水至。師𠻳口作梵唄聲曰。生如水濁。死如水清。清濁無定。是個恁么。大喝一聲而寂(夷峰寧嗣)。

荊州圓通夢庵懶牧湛覺禪師

長安曲江張氏子。幼慕禪悅。從藍田秀芟染。矢志究明生死大事。朝夕孜孜。至於寢食俱廢。一日有省。往見性空。求為抉擇。遂蒙印證○成化丙戌。開法圓通。上堂。選佛場草深三尺。空王殿浪捲千尋。圓通有一句子。囫圇吐不出。吐出不囫圇。若有人檢點得出。許他具一雙眼(性空法嗣)。

曹洞宗

西京少室凝然了改禪師

嵩陽金店任氏子。自齠齔繫念空宗。依訓公剃落。知有己躬下事。遂依止祖庭。廿歲納僧服。初參月印于香山。涉歷寒暑。鮮克契入。會松庭嚴禪師主天慶。師往依之。每以己事咨扣。舉印示眾。路逢死蛇莫打殺。無底籃子盛將歸語。從此深明洞上宗旨。師乃問曰。這個莫是背觸不得底意么。嚴曰。笑破山僧口。師聞罔措。嚴呵曰。你在鬼窟里討甚麼碗。師愈不安。一日嚴上堂曰。一言迥脫。獨拔當時。師當下釋然。舉似嚴。嚴乃印可。歸隱二祖庵○洪武二十三年。請主少室。上堂。祖師心印。不是有言。不是無言。不是有知。不是無知。豈

【現代漢語翻譯】現代漢語譯本呼門人問道：『有水嗎？』侍者端上熱水。禪師斥責道：『水是用來取潔凈的，要熱水做什麼？你們去換來。』侍者換了水來，禪師漱口后，發出梵唄的聲音說：『生如水濁，死如水清。清濁沒有定數，就是這個樣子。』然後大喝一聲，寂然圓寂（夷峰寧嗣）。

荊州圓通夢庵懶牧湛覺禪師

是長安曲江張氏的兒子，從小就嚮往禪悅，跟隨藍田秀芟剃度，立志要弄明白生死大事。早晚勤奮不懈，甚至廢寢忘食。一天有所領悟，去拜見性空禪師，請求為他決斷選擇，於是得到印證。成化丙戌年（1486年），在圓通寺開法。上堂說法：『選佛場草深三尺，空王殿浪濤千尋。圓通有一句話，囫圇吞不下，吐出來又不完整。如果有人能夠辨別出來，就允許他有一雙慧眼（性空法嗣）。』

曹洞宗

西京少室凝然了改禪師

是嵩陽金店任氏的兒子，從小就心繫空宗。依從訓公剃度，知道有自身修行的事情。於是依止祖庭，二十歲時正式成為僧人。最初參拜月印禪師于香山，經歷寒暑，很少能夠契合。後來松庭嚴禪師主持天慶寺，禪師前去依止他，常常以自己的修行之事請教。嚴禪師舉印示眾，說：『路逢死蛇莫打殺，無底籃子盛將歸。』禪師從此深深明白了曹洞宗的宗旨。於是問道：『這個莫非是背觸不得的含義嗎？』嚴禪師說：『笑破山僧的嘴。』禪師聽了不知所措。嚴禪師呵斥道：『你在鬼窟里找什麼碗？』禪師更加不安。一天，嚴禪師上堂說法：『一言迥脫，獨拔當時。』禪師當下釋然，將自己的領悟告訴嚴禪師，嚴禪師於是印可了他的領悟。之後歸隱二祖庵。洪武二十三年（1390年），被請去主持少室寺。上堂說法：『祖師心印，不是有言，不是無言，不是有知，不是無知。豈

【English Translation】 English version A person from Hu asked: 'Is there water?' An attendant brought hot water. The master scolded: 'Water is used for purification, what is the use of warm water? Go and change it.' The attendant brought water, and the master rinsed his mouth and made a梵唄(Brahma's praise) sound, saying: 'Life is like turbid water, death is like clear water. Clarity and turbidity are not fixed, it is like this.' Then he shouted loudly and passed away peacefully (Ning Si of Yifeng).

Chan Master Zhanjue of Yuan Tong Meng'an Lanmu in Jingzhou

Was the son of the Zhang family of Qujiang in Chang'an. He admired Chan joy from a young age, and followed Xiu Shan of Lantian to be tonsured, determined to understand the great matter of life and death. He was diligent day and night, even neglecting sleep and food. One day he had an epiphany and went to see Xing Kong, asking him to make a decision for him, and thus received 印證(endorsement). In the year Bingxu of Chenghua (1486), he opened the Dharma at Yuan Tong Temple. He ascended the hall and said: 'The field for selecting Buddhas is three feet deep in grass, and the palace of the 空王(empty king) has waves of a thousand fathoms. Yuan Tong has a sentence that he cannot swallow whole, nor can he spit it out completely. If someone can discern it, he will be allowed to have a pair of wise eyes (Dharma successor of Xing Kong).'

Caodong School

Chan Master Ningran Liaogai of Shaoshi in Xijing

Was the son of the Ren family of Jin Dian in Songyang. From a young age, he was mindful of the 空宗(emptiness school). He was tonsured by Master Xun, knowing that there was something to be done in his own body. So he relied on the ancestral temple, and at the age of twenty, he officially became a monk. He first visited Chan Master Yue Yin at Xiangshan, experiencing cold and heat, but rarely able to契合(accord). Later, Chan Master Song Ting Yan presided over Tianqing Temple, and the master went to rely on him, often consulting him about his own practice. Chan Master Yan raised 印(seal) to show the assembly, saying: 'If you meet a dead snake on the road, don't kill it, put it in a bottomless basket and take it home.' From then on, the master deeply understood the principles of the Caodong School. So he asked: 'Is this perhaps the meaning of not being able to touch the back?' Chan Master Yan said: 'Laughing breaks the mountain monk's mouth.' The master was at a loss. Chan Master Yan scolded: 'What bowl are you looking for in the ghost cave?' The master became even more uneasy. One day, Chan Master Yan ascended the hall and said: 'One word is completely detached, uniquely outstanding at that time.' The master was immediately relieved and told Chan Master Yan about his understanding, and Chan Master Yan then 印可(approved) his understanding. Afterwards, he retired to the Second Ancestor's Hermitage. In the twenty-third year of Hongwu (1390), he was invited to preside over Shaoshi Temple. He ascended the hall and said: 'The ancestral master's mind seal is not with words, not without words, not with knowledge, not without knowledge. How can

可向言句下研窮。意識中揣度哉。昔日祖師初來。販得久遠滯貨。無人承當。祇得九年面壁。後來二祖。卻似癡猿捉月。來問安心。這老漢也是憐兒不覺丑。向他道將心來與汝安。二祖便承虛接響。喚作得髓。看來也好與三十棒。何故。才涉唇吻。便隔千山。諸人還會么。咄。山僧今日與么道。也好與三十棒○上堂。莫向言中取則。直須句外明宗。若能如是會。徹古徹今。自由自在。知么○師嘗有山居詩曰。嵩山萬丈絕躋攀。長夏松風盡日間。自笑鼻頭雙孔大。氣通天地有無間○題石羅漢曰。巖頭一尊石羅漢。藤作髭鬚向風戰。千年從不化齋糧。身心如一無更換○趺坐山頭數百秋。也無歡樂也無愁。縱然血浸齊腰雪。羨爾惟將一默酬○永樂庚子。無恙。忽召眾敘別。說偈曰。壽年八十七。出息復入息。撒手威音外。綿綿與密密(五燈纘續作撒手威音前金烏叫天碧○杖人覺浪盛頌云香山月印再三撈還來松庭覓甚碗路逢死蛇盛將歸鹵莽卻來弄擔板笑裂山僧臭口門一言獨㧞出行款久販滯貨捉月癡猿句外明　宗大蟲紙裹得髓須教三十棒莫聽千峰啼杜鵑)○師平日行止端莊。王侯敬仰。周蜀伊三藩。登山供養。厚贈珍貝。師泊如也(松庭巖嗣)。

續指月錄卷十三卍新續藏第 84 冊 No. 1579 續指月錄

【現代漢語翻譯】現代漢語譯本：可以在言語語句之下深入研究，卻不應在意識中揣測度量。想當年達摩祖師初來東土（梁朝），販賣著積壓已久的滯銷貨物，沒有人願意承擔。他只能在少林寺面壁九年。後來的慧可二祖，就像是愚蠢的猿猴撈月一樣，前來向達摩問如何安心。達摩這位老漢也是憐愛孩子不覺得他醜陋，便對他說『把你的心拿來，我為你安』。慧可二祖便在這種空虛中承接響聲，稱之為得到了精髓。我看這樣也好賞他三十棒。為什麼呢？只要一涉及言語，便如同隔著千山萬水。諸位會了嗎？咄！我今天這樣說，也該打三十棒。（上堂）不要在言語中尋求法則，必須在言語之外明白宗旨。如果能夠這樣領會，就能徹悟古今，自由自在。知道嗎？（師父曾經有山居詩說）嵩山萬丈高，難以攀登，整個夏天松風終日在耳邊。自嘲鼻孔太大，氣息貫通天地有無之間。（題石羅漢）巖頭有一尊石羅漢，藤蔓作鬍鬚，在風中飄戰。千年以來從不化緣齋飯，身心如一，沒有更換。趺坐山頭幾百個春秋，既沒有歡樂也沒有憂愁。縱然血水浸透齊腰深的雪，羨慕你只用沉默來酬答。永樂庚子年（1420年），無恙禪師忽然召集眾人敘別，說了偈語：『壽命八十七，出息又入息，撒手威音王佛之外，綿綿又密密。』（《五燈纘續》作『撒手威音王佛前，金烏叫天碧』）。杖人覺浪盛頌說：『香山月影再三撈還來，松庭覓甚碗？路逢死蛇盛將歸，鹵莽卻來弄擔板。笑裂山僧臭口門，一言獨拔出行款。久販滯貨，捉月癡猿，句外明宗，大蟲紙裹，得髓須教三十棒，莫聽千峰啼杜鵑。』師父平日的言行舉止端莊，王侯都很敬仰他。周王、蜀王、伊王三位藩王，都曾登山供養，贈送豐厚的珍寶，師父卻淡泊如水。（松庭巖嗣）

【English Translation】 English version: One can deeply investigate under the words and sentences, but should not speculate and measure in consciousness. Back then, when Bodhidharma (Patriarch of Zen Buddhism) first came to the Eastern Land (Liang Dynasty), he was selling long-standing, unsalable goods, and no one was willing to take them on. He could only face the wall for nine years at Shaolin Temple. Later, the Second Patriarch Huike, like a foolish monkey trying to catch the moon, came to ask Bodhidharma how to pacify his mind. The old man Bodhidharma, also loving his child and not finding him ugly, said to him, 'Bring me your mind, and I will pacify it for you.' Huike then received the sound in this emptiness, calling it obtaining the marrow. I think it would be good to give him thirty blows. Why? As soon as it involves words, it is like being separated by thousands of mountains and rivers. Do you all understand? Tut! I say this today, and I should also be given thirty blows. (Ascending the hall) Do not seek the law in words, but must understand the purpose outside of words. If you can understand in this way, you can thoroughly understand the past and present, and be free and at ease. Do you know? (The master once had a mountain dwelling poem saying) Mount Song is ten thousand feet high, difficult to climb, and the pine breeze fills the ears all day long in summer. Self-deprecatingly, my nostrils are too big, and my breath penetrates the existence and non-existence of heaven and earth. (Inscription on a Stone Arhat) There is a stone Arhat at Yantou, with vines as his beard, battling in the wind. For thousands of years, he has never begged for alms, his body and mind are one, without change. Sitting cross-legged on the mountain for hundreds of autumns, there is neither joy nor sorrow. Even if the blood soaks the snow up to the waist, I envy you for only responding with silence. In the Gengzi year of Yongle (1420 AD), Zen Master Wuyang suddenly summoned everyone to bid farewell, and said a verse: 'Life is eighty-seven years old, out-breath and in-breath, letting go outside of the majesty of King Buddha, continuous and dense.' (The Wudeng Zuanxu says 'Letting go before the majesty of King Buddha, the golden crow crows in the blue sky'). Staff-bearer Juelang Sheng praised: 'The moon shadow of Xiangshan is repeatedly scooped up and returned, what bowl are you looking for in Songting? Meeting a dead snake on the road and carrying it home, recklessly playing with the carrying board. Laughing and splitting the stinky mouth of the mountain monk, one word uniquely extracts the travel funds. Long-term selling of unsalable goods, foolish monkey catching the moon, clarifying the purpose outside the sentence, a tiger wrapped in paper, obtaining the marrow must be taught thirty blows, do not listen to the cuckoo crying in thousands of peaks.' The master's daily words and deeds were dignified, and the kings and marquises admired him. The three feudal kings of Zhou, Shu, and Yi all climbed the mountain to make offerings and gave generous treasures, but the master was indifferent. (Successor of Songtingyan)

續指月錄卷十四

六祖下三十世

臨濟宗

竟陵荊門天琦本瑞禪師

南昌鐘陵人。父江堂。母徐氏。年二十。忽念色身無常。棄家遠遊。投荊門無說能剃髮。能示萬法歸一。一歸何處話。后遇高郵全首座。同往襄陽。途中偶聞婦人呼豬聲。全曰。阿孃牆裡喚哪哪。途路師僧會也么。拶破者些關棙子。娘娘依舊是婆婆。師矍然汗下。一日染病甚劇。有暉禪者勉師曰。病中工夫。切不可放過。昔大慧和尚。在徑山患背瘡。晝夜叫喚。或問和尚還有不痛底么。慧曰。有。曰作么生是不痛底。慧曰。痛殺人。痛殺人。師于言下豁然○又一日聞山鹿叫喚。會得日用之中。無不是底道理。復往蜀中謁楚山。問曰。某甲閑時看來。瞭然明白。及至臨機。因何茫然。山曰。毫𨤲有差。天地懸隔。后游金陵。途中。忽然如從夢覺。從前所得。一場懡㦬。遂參寶峰瑄和尚于高峰。針芥相契。遂蒙印證○師一日對普照太初舉云。不論向上三玄。要了末後一著。初云。如何是末後一著。師曰。風吹墻畔柳。日曬澗邊榆。照云。青山低處見天闊。紅藕開時聞水香。初作噦聲云。正是弄嘴。師云。你作么生。初云。如人上墻百無計。師作噦聲。起身歸位(石車乘拈曰一噦聲百無所計一噦聲起身歸位具眼的辨看)○

【現代漢語翻譯】現代漢語譯本《續指月錄》卷十四

六祖惠能（638-713）下第三十世

臨濟宗

竟陵荊門天琦本瑞禪師

是南昌鐘陵人。父親是江堂，母親是徐氏。二十歲時，忽然想到色身無常，於是離家遠遊，投奔荊門無說能禪師剃度。無說能禪師開示萬法歸一，本瑞禪師問道：『一歸何處？』後來遇到高郵全首座，一同前往襄陽。途中偶然聽到婦人呼喚豬的聲音，全首座說：『阿孃在牆裡喚哪哪，途路師僧會得么？拶破這些關捩子，娘娘依舊是婆婆。』本瑞禪師聽后驚醒，汗流浹背。一日，本瑞禪師染病很重，有暉禪者勉勵他說：『病中工夫，切不可放過。昔日大慧宗杲（1089-1163）和尚在徑山患背瘡，晝夜叫喚。有人問和尚還有不痛的地方嗎？大慧宗杲說：有。那人問：作么生是不痛的地方？大慧宗杲說：痛殺人，痛殺人。』本瑞禪師聽后豁然開悟。又一日，聽到山鹿叫喚，體會到日用之中，無不是道的道理。之後前往蜀中拜謁楚山禪師，問道：『某甲閑時看來，瞭然明白，及至臨機，因何茫然？』楚山禪師說：『毫釐有差，天地懸隔。』後來遊歷金陵，途中，忽然如從夢中醒來，覺得從前所得，都是一場懡㦬。於是參訪寶峰瑄和尚于高峰，兩人心意相合，遂蒙印證。一日，本瑞禪師對普照太初禪師舉話云：『不論向上三玄，要了末後一著。』太初禪師問：『如何是末後一著？』本瑞禪師說：『風吹墻畔柳，日曬澗邊榆。』太初禪師說：『青山低處見天闊，紅藕開時聞水香。』太初禪師作噦聲說：『正是弄嘴。』本瑞禪師問：『你作么生？』太初禪師說：『如人上墻百無計。』本瑞禪師作噦聲，起身歸位。（石車乘拈曰：一噦聲百無所計，一噦聲起身歸位，具眼的辨看。）

【English Translation】 English version Continuation of the Records of Pointing at the Moon, Volume 14

30th Generation from the Sixth Ancestor Huineng (638-713)

Linji School

Chan Master Tianqi Benrui of Jingmen, Jingling

He was a native of Zhongling, Nanchang. His father was Jiang Tang, and his mother was Xu. At the age of twenty, he suddenly thought of the impermanence of the physical body and left home to travel far away. He went to Wushuo Neng of Jingmen to have his head shaved. Chan Master Neng showed that all dharmas return to one. Benrui Chan Master asked: 'Where does the one return?' Later, he met Chief Seat Quan of Gaoyou and went to Xiangyang together. On the way, he accidentally heard a woman calling a pig. Chief Seat Quan said: 'The mother is calling 'Na Na' inside the wall. Do traveling monks understand? If you break through these joints, the mother is still the grandmother.' Chan Master Benrui was startled and sweated profusely. One day, he became seriously ill. Chan practitioner Hui encouraged him, saying: 'Do not let go of the effort during illness. In the past, when Great Master Dahui Zonggao (1089-1163) suffered from a back sore at Jingshan, he cried out day and night. Someone asked the Master if there was any place that didn't hurt. Dahui Zonggao said: 'Yes.' The person asked: 'What is the place that doesn't hurt?' Dahui Zonggao said: 'It hurts to death, it hurts to death.' Chan Master Benrui suddenly became enlightened upon hearing these words. Another day, he heard a mountain deer calling and realized that in daily life, there is nothing that is not the Dao. Later, he went to Sichuan to visit Chan Master Chushan and asked: 'When I look at it in my free time, it is clear and understandable, but when I face the opportunity, why am I at a loss?' Chan Master Chushan said: 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' Later, he traveled to Jinling. On the way, he suddenly woke up as if from a dream and felt that what he had gained before was all a muddle. So he visited Chan Master Baofeng Xuan at Gaofeng. Their minds were in harmony, and he was certified. One day, Chan Master Benrui said to Chan Master Puzhao Taichu, 'Regardless of the three mysteries above, one must understand the last point.' Chan Master Taichu asked: 'What is the last point?' Chan Master Benrui said: 'The wind blows the willow by the wall, the sun shines on the elm by the stream.' Chan Master Zhao said: 'The green mountains are low, and the sky is wide; when the red lotus blooms, the fragrance of water is smelled.' Chan Master Taichu made a hiccup sound and said: 'It's just playing with words.' Chan Master Benrui asked: 'What are you doing?' Chan Master Taichu said: 'Like a person climbing a wall with no plan.' Chan Master Benrui made a hiccup sound, got up, and returned to his seat. (Shi Checheng commented: One hiccup sound is without any plan, one hiccup sound gets up and returns to the seat, those with eyes discern.)

示眾曰。世間無法。出世間無法。會得者個無法。歸家穩坐(笑巖寶別曰若會得者個無法且請上居門外○法音𣽘曰若會得者個無法三生六十劫何也大似傍若無人)○一日舉金剛經滅度一切眾生話。師云。先聖先賢。皆要絕後再蘇。我即不然。何故。松之本翠。柏之本蒼。去歲半斤。今年八兩。且道還有絕之與蘇。若能會得。始是欺君不得。若然不會。切莫造次(笑巖寶拈曰焭絕老人貴要圖個本分不知翻成分外)○示眾。祖師西來。不立文字。直指人心見性成佛。更無別法。若向者里知個落處。定也有分。慧也有分。宗也有分。教也有分。佛法世法。無可不可。腰纏十萬貫。騎鶴上揚州。其或不然。定也不是。慧也不是。宗也不是。教也不是。蓋為不識本心。名為狂妄。經云。虛妄浮心。多諸巧見。不能成就圓覺方便。諸佛諸祖。惟傳一心。不傳別法。汝等不達本心。便向外求。于妄心中。起妄功用。所謂如邀空華。欲結空果。縱經塵劫。只名有為。須知見性成佛。性乃不是見他人之性。佛乃不是成他人之佛。決定是汝諸人本有之性。與十方法界。秋毫不昧。人人本具。個個不無。但向二六時中。一一之處。迴光返照。看是阿誰。不得執定。祇在一處。須是於一切處。大起疑情。將高就下。將錯就錯。一絲一毫。毋令放

【現代漢語翻譯】現代漢語譯本示眾說：『世間沒有法，出世間也沒有法。』如果領會了這個『無法』，就可以安穩地回到自己的家。（笑巖寶別說：『如果領會了這個無法，請到居門外。』法音𣽘說：『如果領會了這個無法，三生六十劫又如何？』大有旁若無人的氣概。）一日，舉《金剛經》中『滅度一切眾生』的話。師父說：『先聖先賢，都要經歷斷絕之後才能復甦。』我卻不是這樣。為什麼呢？松樹本來就是翠綠的，柏樹本來就是蒼勁的。去年是半斤，今年是八兩。』那麼，還有斷絕和復甦嗎？如果能夠領會，才算是沒有欺騙自己。如果不能領會，千萬不要輕舉妄動。（笑巖寶拈出：『焭絕老人想要圖個本分，卻不知道反而弄成了分外之事。』）示眾：『祖師西來，不立文字，直指人心，見性成佛，更沒有其他方法。』如果在這裡知道落腳之處，一定有你的份，有慧的份，有宗的份，有教的份，佛法世法，無所不可。腰纏十萬貫，騎鶴上揚州。如果不是這樣，一定也不是慧，也不是宗，也不是教。因為不認識本心，所以叫做狂妄。《經》中說：『虛妄浮心，多諸巧見，不能成就圓覺方便。』諸佛諸祖，只傳一心，不傳別法。你們不明白本心，便向外尋求，在虛妄心中，生起虛妄的功用，就像想要用空中的花，結出空中的果實。縱然經過無數劫，也只是有為法。要知道見性成佛，這個『性』不是見到他人之性，這個『佛』不是成就他人之佛。決定是你們諸人本有的自性，與十方法界，沒有絲毫差別。人人本自具足，個個都不缺少。只要在一天二十四小時中，在每一個地方，迴光返照，看看是誰。不要執著，只在一個地方。必須在一切地方，大起疑情，將高就下，將錯就錯，一絲一毫，都不要放過。

【English Translation】 English version The master addressed the assembly, saying: 'There is no Dharma (law, teaching) in the mundane world, and no Dharma in the supramundane world.' If you can understand this 'no Dharma,' you can return home and sit securely. (Xiaoyan Bao Bie said: 'If you understand this no Dharma, please go outside the residence gate.' Fayin 𣽘 said: 'If you understand this no Dharma, what about three lives and sixty kalpas (eons)?' It's much like acting as if no one else is around.) One day, he cited the passage from the Diamond Sutra about 'liberating all sentient beings.' The master said: 'The former sages and worthies all had to experience extinction before they could be revived.' I am not like that. Why? The pine is inherently green, and the cypress is inherently verdant. Last year it was half a catty, this year it is eight taels.' So, is there still extinction and revival? If you can understand this, then you are not deceiving yourself. If you cannot understand it, do not act rashly. (Xiaoyan Bao picked up on this, saying: 'The solitary old man wanted to achieve his basic duty, but he didn't realize he was turning it into something extra.') Addressing the assembly: 'The Patriarch (Bodhidharma) came from the West, establishing no written words, directly pointing to the human mind, seeing one's nature and becoming a Buddha, and there is no other method.' If you know where to settle down here, you will certainly have a share, a share of wisdom, a share of the school, and a share of the teachings. Buddhist Dharma and worldly Dharma, nothing is impossible. With ten thousand strings of cash around your waist, ride a crane to Yangzhou. If it is not like this, then it is certainly not wisdom, not the school, and not the teachings. Because you do not recognize your original mind, it is called delusion. The Sutra says: 'False and floating minds have many clever views and cannot achieve perfect enlightenment.' All Buddhas and Patriarchs only transmit the one mind and do not transmit other methods. If you do not understand your original mind, you seek externally, and in your deluded mind, you create deluded functions, like trying to gather empty flowers to bear empty fruit. Even if you go through countless kalpas, it is only conditioned action. You must know that seeing your nature and becoming a Buddha, this 'nature' is not seeing the nature of others, and this 'Buddha' is not becoming the Buddha of others. It is definitely your own inherent nature, which is no different from the ten directions of the Dharma realm. Everyone is inherently complete, and no one lacks anything. Just in the twenty-four hours of the day, in every place, turn the light inward and see who it is. Do not be attached, only in one place. You must have great doubt in all places, bring the high down, turn mistakes into opportunities, and do not let go of even a single thread.

過。行時便看者行底是誰。住時便看者住底是誰。坐時便看者坐底是誰。臥時便看者臥底是誰。見色時。便看者見底是誰。聞聲時。便看者聞底是誰。覺一觸時。便看者覺底是誰。知一法時。便看者知底是誰。乃至語默動靜。回頭轉腦。屙屎放尿。著衣吃飯。迎賓待客。周旋往返。一一返看。晝夜無疲。倘若一念忘了。便看者忘了底是誰。妄想起時。便看者妄想底是誰。你道不會。只者不會底又是阿誰。現今疑慮。你看者疑慮底又是阿誰。如是看來看去。不妨頭頭獨露。法法全彰。萬境不能侵。諸緣不能入。得失是非。都無縫罅。明暗色空。了無彼此。山河大地。日月星辰。盡聖盡凡。都盧祇是一個誰字。更無別念。上下無路。進退無門。山盡水窮。情消見絕。豁然爆地一聲。方知非假他求。不是一番寒徹骨。爭得梅花撲鼻香(寶峰瑄嗣)。

匡山天池林隱凈庵智素禪師

東萊趙氏子。早年父母俱喪。年十五祝髮。謁云溪瑛得旨。后住天池。上堂。體露金風光皎潔。一色明明無間歇。𦏪羊掛角覓無蹤。海底蟾蜍吞卻月○荊藩請住東山。上堂。在天天高。在地地厚。一毫端上。應時納祐。此猶是者邊事。且道那邊事作么生。拊幾曰。釋迦睡重。彌勒起遲。下座(云溪瑛嗣)。

嘉興東塔野翁曉禪師

【現代漢語翻譯】現代漢語譯本經過。行走時便看是誰在行走。停止時便看是誰在停止。坐著時便看是誰在坐著。躺臥時便看是誰在躺臥。看見顏色時，便看是誰在看。聽到聲音時，便看是誰在聽。感覺到觸碰時，便看是誰在感覺。知道一個法（Dharma，佛法）時，便看是誰在知道。乃至說話或沉默，行動或靜止，回頭或轉頭，排泄或小便，穿衣或吃飯，迎接客人或招待客人，周旋或往返，一一反觀自照，日夜不停歇。倘若一念忘記了，便看是誰在忘記。妄想生起時，便看是誰在妄想。你說不會，只是這不會的又是誰？現在有疑慮，你看這疑慮的又是誰？像這樣看來看去，不妨處處都獨自顯露，法法都完全彰顯。萬境不能侵擾，諸緣不能進入。得失是非，都無縫隙。明暗色空，了無彼此。山河大地，日月星辰，盡聖盡凡，都只是一個『誰』字。更無其他念頭，上下無路，進退無門。山窮水盡，情消見絕，豁然一聲巨響，方才知道不是向外尋求。不是一番寒徹骨，怎能得到梅花撲鼻香（寶峰瑄嗣）。

匡山天池林隱凈庵智素禪師

東萊趙氏之子，早年父母雙亡，十五歲剃度出家。拜謁云溪瑛（Yunxi Ying）禪師，得到他的認可。後來住在天池（Tianchi）。上堂說法：『體露金風光皎潔，一色明明無間歇。羱羊掛角覓無蹤，海底蟾蜍吞卻月。』荊藩請他去東山（Dongshan）主持。上堂說法：『在天天高，在地地厚，一毫端上，應時納祐。』這還是這邊的事，且說那邊的事如何？拍著禪床說：『釋迦（Śākyamuni，佛教創始人）睡得沉，彌勒（Maitreya，未來佛）起得遲。』下座（云溪瑛嗣）。

嘉興東塔野翁曉禪師

【English Translation】 English version Passing. When walking, then see who is walking. When stopping, then see who is stopping. When sitting, then see who is sitting. When lying down, then see who is lying down. When seeing a color, then see who is seeing. When hearing a sound, then see who is hearing. When feeling a touch, then see who is feeling. When knowing a Dharma (law, teaching), then see who is knowing. Even in speech or silence, movement or stillness, turning the head or rotating the brain, defecating or urinating, putting on clothes or eating, welcoming guests or treating guests, dealing with affairs or returning, examine each one. Day and night without fatigue. If one thought is forgotten, then see who is forgetting. When a delusion arises, then see who is deluding. You say you don't know, but who is this 'don't know'? Now there is doubt, you see who is doubting? Like this, looking and looking, it doesn't matter if everything is revealed alone, every Dharma is fully manifested. The myriad realms cannot invade, the various conditions cannot enter. Gain and loss, right and wrong, have no gaps. Light and darkness, form and emptiness, have no difference. Mountains and rivers, the great earth, the sun, moon, and stars, all saints and all ordinary beings, are all just one word 'who'. There is no other thought, no way up or down, no door to advance or retreat. Mountains exhausted, water depleted, emotions extinguished, views cut off, suddenly a loud bang, then you know it is not seeking from others. If it weren't for a bone-chilling cold, how could you get the plum blossom's fragrant scent (Successor of Baofeng Xuan).

Chan Master Zhisu of Jing'an Hermitage, Tianchi, Kuang Mountain

A son of the Zhao family of Donglai, he lost both parents early in life. At the age of fifteen, he had his head shaved and became a monk. He visited Yunxi Ying and obtained his approval. Later, he lived in Tianchi (Heavenly Pool). Ascending the hall, he said: 'The body reveals the golden wind, the light is bright and pure, one color is clear and without interruption. The antelope hangs its horns, seeking without a trace, the toad in the seabed swallows the moon.' The Jing domain invited him to reside at Dongshan (East Mountain). Ascending the hall, he said: 'In heaven, it is high; on earth, it is thick; on the tip of a hair, blessings are received in due time.' This is still the matter on this side, but how is the matter on that side? Striking the table, he said: 'Śākyamuni (the founder of Buddhism) sleeps deeply, Maitreya (the future Buddha) rises late.' Descended from the seat (Successor of Yunxi Ying).

Chan Master Ye Weng Xiao of Dongta, Jiaxing

無趣空參。每呈見解。師皆不諾。一日謂趣曰。我有一言。要與汝說。空聳耳而聽。師但笑而不語。空再四懇請。師復笑。空始具威儀作禮。跽而哀懇。師乃曰。祖師西來。直指人心見性成佛。貴在直下體究。子若果信得及。可放下萬緣。參個一歸何處。空從此死心看話頭。經三載。一日聞雞鳴有省。詣師求證。師反覆徴詰。后付衣拂。復示偈曰。非法非非法。非性非非性。非心非非心。付汝心法竟(寶芳進嗣)。

嘉興天寧法舟道濟禪師

郡之張氏子。年十八。猛省出家。父母難之。至二十一歲。投天寧為行者。祝髮。參吉庵祚。庵門庭孤峻。師朝夕咨叩。一日聞磬聲。豁然洞徹。庵印可之。未幾長安覺王寺。請居第一座。室中秉拂。機用莫能湊泊○嘉靖初。住金陵安隱。僧問如何是安隱境。師曰。三山半落青天外。二水中分白鷺洲。曰如何是安隱家風。師曰。石虎山前鬥。泥牛水底眠。僧曰。不會。師曰。用會作么○精嚴晚參。精嚴寺里撞鐘。府譙樓上擂鼓。同時顯大神通。穿透千門萬戶。大眾還聞么。若道不聞。爭柰鐘鼓分明。人人有耳。若道聞。將甚麼聞。即今鼓絕鐘消。聞底事作么生。試道看。卓拄杖黃金自有黃金價。終不和沙賣與人○陸五臺居士。問畫前元有易不。師曰。若無。伏羲

【現代漢語翻譯】無趣（人名）空參禪師，每次呈上自己的見解，道濟禪師都不認可。有一天，道濟禪師對無趣說：『我有一句話，想要對你說。』無趣空豎起耳朵聽。道濟禪師只是笑而不語。無趣空再三懇請。道濟禪師又笑了笑。無趣空於是整理好衣冠，恭敬地行禮，跪下哀求。道濟禪師才說：『祖師（指菩提達摩）西來，直指人心，見性成佛，貴在直接探究。你如果真的信得過，可以放下一切雜念，參究「一歸何處」這個話頭。』無趣空從此一心一意地參看話頭。經過三年，有一天聽到雞鳴聲有所領悟，去見道濟禪師請求印證。道濟禪師反覆考察詰問，之後把衣缽和拂塵傳給他，又寫了一首偈子說：『非是法，也非不是法；非是自性，也非不是自性；非是心，也非不是心。』把這心法傳給你了（寶芳進嗣）。

嘉興天寧寺的法舟道濟禪師

是郡里姓張人家的兒子，十八歲時，猛然醒悟要出家，父母阻攔他。到二十一歲，到天寧寺做行者，剃度出家。參訪吉庵祚禪師。吉庵祚禪師的門風孤高嚴峻，道濟禪師早晚都去請教。有一天聽到磬聲，豁然徹底領悟。吉庵祚禪師認可了他。不久，長安覺王寺請他擔任第一座。在禪堂里主持說法，他的機鋒和作用沒有人能夠猜測到。嘉靖（1522-1566）初年，住持金陵安隱寺。有僧人問：『什麼是安隱的境界？』道濟禪師說：『三山一半落在青天之外，兩條江水把白鷺洲分開。』僧人又問：『什麼是安隱的家風？』道濟禪師說：『石虎山前相爭鬥，泥牛水底正安眠。』僧人說：『不明白。』道濟禪師說：『明白它做什麼？』

精嚴寺晚參時，精嚴寺里撞鐘，府衙的譙樓上擂鼓，同時顯現大神通，穿透千家萬戶。大家聽到了嗎？如果說沒聽到，可是鐘鼓分明，人人都有耳朵。如果說聽到了，用什麼聽到的？現在鐘聲停止，鼓聲消失，聽到的那個東西是什麼？試著說看。』舉起拄杖說：『黃金自然有黃金的價值，終究不會和沙子混在一起賣給別人。』

陸五臺居士問：『在繪畫之前，原本有「易」（變化）嗎？』道濟禪師說：『如果沒有，伏羲（人名）

【English Translation】 Wuyi (name) Kongcan (name) Zen master, every time he presented his views, Zen master Daoji did not approve. One day, Zen master Daoji said to Wuyi: 'I have a word, I want to say to you.' Wuyi Kong pricked up his ears to listen. Zen master Daoji just smiled and said nothing. Wuyi Kong repeatedly pleaded. Zen master Daoji smiled again. Wuyi Kong then tidied up his clothes, respectfully saluted, and knelt down to beg. Zen master Daoji then said: 'The Patriarch (referring to Bodhidharma) came from the West, directly pointing to the human heart, seeing one's nature and becoming a Buddha, valuing direct exploration. If you really believe it, you can let go of all distractions and investigate the topic of "Where does one return?"' From then on, Wuyi Kong single-mindedly studied the topic. After three years, one day he had an epiphany upon hearing the rooster crow, and went to see Zen master Daoji to request verification. Zen master Daoji repeatedly examined and questioned him, and then passed on the robe and whisk to him, and wrote a verse saying: 'Not Dharma, nor not Dharma; not self-nature, nor not self-nature; not mind, nor not mind.' I have passed on this mind Dharma to you (Bao Fang succeeded).

Zen Master Daoji of Tianning Temple in Jiaxing

Was the son of the Zhang family in the county. At the age of eighteen, he suddenly realized that he wanted to become a monk, but his parents stopped him. At the age of twenty-one, he went to Tianning Temple to become a novice and was ordained as a monk. He visited Zen Master Ji'an Zuo. Zen Master Ji'an Zuo's style was solitary and strict, and Daoji went to ask for advice morning and evening. One day, upon hearing the sound of a chime, he suddenly and thoroughly understood. Zen Master Ji'an Zuo approved of him. Soon, Jue Wang Temple in Chang'an invited him to be the first seat. Presiding over the Dharma in the Zen hall, no one could guess his wit and function. In the early years of Jiajing (1522-1566), he resided at An Yin Temple in Jinling. A monk asked: 'What is the state of An Yin?' Zen Master Daoji said: 'Half of the Three Mountains fall outside the blue sky, and two rivers divide the Egret Isle.' The monk asked again: 'What is the family style of An Yin?' Zen Master Daoji said: 'Stone tigers fight in front of the mountain, and mud cows sleep peacefully at the bottom of the water.' The monk said: 'I don't understand.' Zen Master Daoji said: 'What's the use of understanding it?'

During the evening meditation at Jingyan Temple, the bell is struck in Jingyan Temple, and the drums are beaten on the watchtower of the government office, simultaneously manifesting great supernatural powers, penetrating thousands of households. Did everyone hear it? If you say you didn't hear it, but the bells and drums are clear, and everyone has ears. If you say you heard it, what did you hear it with? Now that the bell has stopped and the drum has disappeared, what is the thing that heard? Try to say it.' He raised his staff and said: 'Gold naturally has the value of gold, and will never be sold to others mixed with sand.'

Layman Lu Wutai asked: 'Before the painting, was there originally "Yi" (change)?' Zen Master Daoji said: 'If not, Fuxi (name)

將甚麼畫。士曰。畫后如何。師曰。元無一畫。士曰。現有六十四卦。何得無言。師曰。莫著文字。士曰。請和尚離文字。發一爻看。師召居士。士應諾。師曰。者一爻從何處起(普明用拈云畫前畫后論有論無總與大易無涉直饒一喚一諾爻象分明也未是衲僧極則畫前原有易否天寧者漢何不當頭便喚五臺待他應諾卻好云元有易否陸公者里必然別有所入且免後來許多周遮○玉林琇頌云倒垣破屋住幽林徹后通前不掩門轉北迴南接影響可憐咫尺隔千層○一初元頌云羲皇殿上話庖氏夫子庭前毀仲尼共住都因不相識卻教腦後擊金椎)○士又問。至人無夢。何也。師曰。常人于現前虛幻。分別境界。不知全體是夢。認為實有。而以昏昧想心。繫念神識。紛飛境界為夢。所謂夢寐俱夢。夢中復作夢也。至人于自心境界。如實而知。故於現前虛幻境界。妙用泠然。通徹無礙。而睡夢亦自明明而知。歷歷而覺。所謂寤寐一如者也。故至人無夢之說。非有無之無。乃是無夢無非夢。夢與非夢。一而已矣○士又問。夢裡須臾。何以歷涉萬里。師彈指一下。曰千里萬里。只在者里。問聖人有妄念不。師曰。無。曰既無妄念。何用兢兢業業。師曰。兢兢業業。故無妄也○問為政如何得無倦。師曰。榮辱得喪。譭譽是非。一切不管。但虛其心。行其所

【現代漢語翻譯】現代漢語譯本畫什麼？士人說：『畫完之後又如何呢？』師父說：『本來就沒有一畫。』士人說：『現在有六十四卦，怎麼能說沒有呢？』師父說：『不要執著于文字。』士人說：『請和尚離開文字，發一爻來看看。』師父呼喚居士，士人應諾。師父說：『這一爻從何處生起？』（普明禪師用拈花微笑來評論說，畫前畫后，論有論無，都與《周易》無關。即使一喚一諾，爻象分明，也還不是衲僧的極則。畫前原有《易經》嗎？天寧寺的和尚為什麼不當頭便喚五臺山？等他應諾，卻好說原有《易經》嗎？陸亙大夫在這裡必然另有所悟，且免去後來許多周折。○玉林琇禪師頌道：倒塌的墻壁，破敗的房屋，住在幽深的樹林里，徹底明白前後，不掩蓋門戶。轉北迴南，接應影響，可憐咫尺之間，卻隔著千層。○一初元禪師頌道：伏羲的殿堂上談論庖犧氏，孔子的庭院前譭謗仲尼。共同居住都是因為不相識，卻教人在腦後敲擊金椎。）士人又問：『至人沒有夢，為什麼呢？』師父說：『常人對於現前虛幻，分別境界，不知道全體是夢，認為真實存在。而用昏昧的妄想之心，繫念神識，紛飛的境界為夢。所謂夢寐都是夢，夢中又做夢。至人對於自心境界，如實而知，所以在現前虛幻境界中，妙用清明，通徹無礙。而睡夢也自然明明而知，歷歷而覺。所謂睡著和醒著一樣。所以至人無夢的說法，不是有無的無，而是無夢無非夢，夢與非夢，本來就是一回事。』士人又問：『夢裡須臾，為什麼能經歷萬里？』師父彈指一下，說：『千里萬里，只在這裡。』問：『聖人有妄念嗎？』師父說：『沒有。』問：『既然沒有妄念，為什麼要兢兢業業？』師父說：『兢兢業業，所以沒有妄念。』問：『為政如何才能不倦怠？』師父說：『榮辱得失，譭譽是非，一切都不要管。只要虛空其心，行其所當行。』

【English Translation】 English version What is being painted? The scholar said, 'What happens after the painting is done?' The master said, 'Originally, there is not a single stroke.' The scholar said, 'Now there are sixty-four hexagrams, how can you say there are none?' The master said, 'Do not cling to words.' The scholar said, 'Please, Master, leave the words and reveal a line to see.' The master called the layman, and the layman responded. The master said, 'Where does this line arise from?' (Zen Master Puming commented that discussing before or after the painting, whether there is or is not, has nothing to do with the I Ching. Even if there is a call and a response, and the hexagrams are clear, it is still not the ultimate of a monk. Was there an I Ching before the painting? Why didn't the monk of Tianning Temple directly call Mount Wutai? After he responds, it would be good to say, 'Was there an I Ching?' Minister Lu must have had a different understanding here, and avoid many detours later. ○ Zen Master Yulin Xiu praised: 'Collapsed walls and broken houses, living in a secluded forest, thoroughly understanding before and after, not covering the door. Turning north and returning south, responding to influences, it is a pity that within a short distance, there are thousands of layers.' ○ Zen Master Yichu Yuan praised: 'In the hall of Fuxi, they talk about Paoxi, in front of Confucius' courtyard, they slander Zhongni. Living together is all because they do not know each other, but they teach people to strike the golden mallet behind their heads.') The scholar then asked, 'Why do realized beings have no dreams?' The master said, 'Ordinary people, regarding the present illusion, distinguish realms, not knowing that the whole is a dream, and consider it real. And with a dim, deluded mind, they attach to consciousness, and the flying realms are dreams. So-called sleeping and dreaming are all dreams, dreaming in a dream. Realized beings, regarding the realm of their own minds, know it as it is, so in the present illusory realm, the wonderful function is clear, unobstructed. And sleep and dreams are naturally clearly known, vividly and consciously. So-called sleeping and waking are the same. Therefore, the saying that realized beings have no dreams is not the 'no' of existence or non-existence, but rather no dream and no non-dream, dream and non-dream are one and the same.' The scholar then asked, 'Why can one travel ten thousand miles in a moment in a dream?' The master snapped his fingers and said, 'Thousands of miles are only here.' Asked, 'Do sages have deluded thoughts?' The master said, 'No.' Asked, 'Since there are no deluded thoughts, why be cautious and conscientious?' The master said, 'Being cautious and conscientious is why there are no delusions.' Asked, 'How can one govern without being weary?' The master said, 'Do not care about honor and disgrace, gain and loss, praise and slander, right and wrong. Just empty your mind and do what you should do.'

無事。則無倦矣○問終日吃飯。何故不曾咬著一粒米。師曰。吃飯底人。居士還曾見不○士問。四方上下有窮盡不。師曰。居士試返觀自己心量有窮盡不。士良久曰。實無窮盡。師曰。世界亦然○士又問。地獄實有不。師曰。人作了惡。歷歷自知。雖經久遠。憶持不忘。便是業境自心。明知自惡不能自釋。便是法王心地不空。地獄實有。心若空了。地獄隨空○示人偈曰。工夫不間四威儀。聽板聞鐘好下疑。打破未生時面目。好來爐畔受鉗錘。道本無為豈屬修。有修頭上更安頭。虛空若使重加柄。野草閒花正好愁。將謂衣中有寶珠。衣穿方信寶珠無。前年尚有無珠說。今日無珠說也無。內不尋思外不求。大千沙界一毫收。塵塵剎剎蓮華藏。認著依然是外頭。人人心上古彌陀。末法人中不信多。唸唸他方求佛法。不知唸唸是彌陀○后遷弁山。晚年復退歸天寧。庚申秋示疾。或請說偈。師舉手搖曳而逝(吉庵祚嗣)。

湖州天池月泉玉芝法聚禪師

嘉禾富氏子。兒時每藉地趺坐。折草唸佛。人皆為其親曰。此兒他日必為佛弟子。稍長。淹通經史。年十四。從資聖堅法師受業。芟染受具。矢志參學。夙夜匪懈○一日閱壇經有省。往謁吉庵祚。不契。復見法舟濟。多所啓發。偶會陽明王公于多士中。王拈袖中鎖匙。

【現代漢語翻譯】現代漢語譯本：僧人說：『沒有事，就不會感到疲倦。』有人問：『整天吃飯，為什麼不曾咬到一粒米？』僧人說：『吃飯的那個人，居士您可曾見到？』這人問：『四方上下有窮盡嗎？』僧人說：『居士您試著反觀自己的心量有窮盡嗎？』這人沉默良久說：『實在沒有窮盡。』僧人說：『世界也是這樣。』這人又問：『地獄真的有嗎？』僧人說：『人做了惡事，清清楚楚自己知道，即使經過很久，回憶起來也不會忘記，這就是業境和自心。明明知道自己作惡卻不能自我解脫，這就是法王心地不空。地獄是真實存在的，心如果空了，地獄也隨著空了。』僧人開示眾人的偈語說：『功夫不離行住坐臥四種威儀，聽到打板和鐘聲就好好地生起疑情。打破未出生時的本來面目，好好地來爐邊接受鍛鍊。道本來是無為的，怎麼能屬於修持呢？在有修持的頭上再安一個頭。如果虛空還要加上把柄，那野草閒花就該發愁了。還以為衣服里有寶珠，衣服穿破了才知道寶珠是沒有的。前年還有有沒有寶珠的說法，今天連有沒有寶珠的說法也沒有了。』『內心不尋思，外在不追求，大千世界都收在一毫之中。每個微塵每個剎土都是蓮花藏世界，如果執著于這些，仍然是向外追求。人人心中都有古佛彌陀（Amitābha，阿彌陀佛），末法時代的人們大多不相信。念念不忘地向他方世界尋求佛法，不知道念念不忘的就是彌陀（Amitābha，阿彌陀佛）。』後來遷居到弁山，晚年又退隱回到天寧。庚申年（具體年份待考）秋天生病，有人請他說偈語，僧人舉起手搖動，然後去世。（吉庵祚繼承了他的衣缽）。

湖州天池月泉玉芝法聚禪師是嘉禾富家之子。小時候經常在地上盤腿而坐，折草唸佛。人們都對他的親人說：『這個孩子將來必定成為佛弟子。』稍微長大后，精通經史。十四歲時，跟隨資聖堅法師出家。剃度受戒后，立志參學，早晚都不懈怠。一天閱讀《壇經》有所領悟，前去拜見吉庵祚，但並不契合。又拜見法舟濟，得到很多啓發。偶然在眾多士人中遇到陽明王公，王公拿起袖中的鑰匙。

【English Translation】 English version: The monk said, 'If there is nothing to do, one will not feel weary.' Someone asked, 'Eating all day long, why have I never bitten into a single grain of rice?' The monk said, 'Have you ever seen the person who is eating?' The person asked, 'Are the four directions and up and down infinite?' The monk said, 'Try to look back at your own mind; is it infinite?' The person was silent for a long time and said, 'Indeed, it is infinite.' The monk said, 'The world is also like this.' The person then asked, 'Does hell really exist?' The monk said, 'When people do evil, they know it clearly themselves. Even after a long time, they remember it and do not forget it. This is the realm of karma and one's own mind. Knowing clearly that one has done evil but being unable to free oneself is because the mind of the Dharma King is not empty. Hell is real; if the mind is empty, hell will also be empty.' The monk's verse for the people said: 'Practice does not leave the four dignities of walking, standing, sitting, and lying down. When you hear the board and the bell, give rise to doubt. Break through the face you had before you were born, and come to the furnace to be tempered. The Dao is originally non-action, how can it belong to cultivation? Adding another head on top of cultivation. If emptiness were to be given a handle, then the wild grass and idle flowers would have something to worry about.' 'Thinking that there is a jewel in the clothes, only when the clothes are worn out do you realize that there is no jewel. Last year there was still talk of whether there was a jewel or not, but today there is no talk of whether there is a jewel or not.' 'Do not seek within, do not seek without, the great thousand worlds are contained within a single hair. Every dust mote and every land is a lotus treasury world, but clinging to these is still seeking outside. In everyone's heart is the ancient Amitābha (Amitābha, Buddha of Infinite Light), but many people in the Dharma-ending Age do not believe it. Constantly seeking the Dharma in other worlds, they do not know that what they are constantly thinking of is Amitābha (Amitābha, Buddha of Infinite Light).' Later, he moved to Bian Mountain, and in his later years, he retired back to Tianning. In the autumn of the Gengshen year (year to be determined), he fell ill. Someone asked him to say a verse, and the monk raised his hand and waved it, and then passed away. (Ji'an Zuo inherited his mantle).

Zen Master Yuequan Yuzhi Faju of Tianchi, Huzhou Was the son of the wealthy Fu family of Jiahe. As a child, he often sat cross-legged on the ground, folding grass and chanting the Buddha's name. People would say to his parents, 'This child will surely become a disciple of the Buddha in the future.' When he grew a little older, he became well-versed in the classics and histories. At the age of fourteen, he followed Dharma Master Zisheng Jian and became a monk. After being tonsured and receiving the precepts, he vowed to study and practice diligently day and night. One day, while reading the Platform Sutra, he had an awakening. He went to visit Ji'an Zuo, but they did not connect. He then met Fazhou Ji and received much enlightenment. He happened to meet Duke Yangming Wang among many scholars, and Duke Wang picked up a key from his sleeve.

問師見么。師曰。見。王復納入袖中。曰見么。師曰。見。王曰。未在。師疑不決。一日聞僧舉僧問大顛和尚。如何是見性。顛曰。見即是性。不覺釋然一笑。述偈曰。湖光倚杖三千頃。山色開門五六峰。觸目本來成現事。蒲團今不煉頑空○后往結制于漏澤之云峰。忽憶雪巖和尚。問高峰正睡著時。無夢無想。無見無聞。主人公在甚麼處。便有見處。究未脫然。一日聞友人誦天通顯禪師。碧峰寺里有如來之句。遂詣碧峰。才見。便問碧峰寺里有如來。莫便是和尚不。顯曰。上座還見么。師曰。總見也是金屑落眼。顯曰。者漢死去多少時。汝來為他乞命。便歸方丈。次日顯上堂。舉古德曰。打破大唐國。覓個不會佛法底也無。又曰。向南方走了一轉。拄杖頭不曾撥著一個會佛法底。此二語。甚有誵訛。試為酬一語看。師曰。前不構村。后不迭店。顯曰。未在更道。師曰。不遇知音者。徒勞話歲寒。顯曰。有甚得力句。試舉看。師遂呈二偈。顯曰。未免落人圈䙡。師曰。如何得不落人圈䙡。顯便掌曰。是落不落。師豁然大悟。平昔所蘊。皆冰釋。已而侍顯過杭。游南屏。至宗鏡堂。顯登座曰。此處正好說法。師曰。說法已竟顯便下座。顧師問曰。何者是我所說底法。師曰。劍去久矣。顯頷之。遂蒙印可。后歸隱天池。衲子

【現代漢語翻譯】問：『請問老師，您看見了嗎？』師父說：『看見了。』國王又將它納入袖中，問：『現在看見了嗎？』師父說：『看見了。』國王說：『沒有看見。』這位禪師對此疑惑不決。一天，聽到僧人提起有僧人問大顛和尚（Dadian Heshang，唐代禪師）：『如何是見性？』大顛和尚說：『見即是性。』禪師聽后，不覺釋然一笑，並作偈說：『湖光倚杖三千頃，山色開門五六峰。觸目本來成現事，蒲團今不煉頑空。』後來，禪師前往漏澤的云峰結制安居。忽然想起雪巖和尚（Xueyan Heshang，禪宗僧人）問高峰和尚（Gaofeng Heshang，元代禪師）：『高峰正睡著時，無夢無想，無見無聞，主人公在甚麼處？』禪師便有所領悟，但終究未能完全解脫。一天，聽到友人誦唸天通顯禪師（Tiantong Xian Chanshi，宋代禪師）的『碧峰寺里有如來』之句，於是前往碧峰寺。剛一見面，禪師便問：『碧峰寺里有如來，莫非就是和尚您嗎？』顯禪師說：『上座還看見嗎？』禪師說：『總見也是金屑落眼。』（比喻所得即使是好東西，若不適合自己，反而有害）顯禪師說：『這個人死去多少時了，你來為他乞命？』禪師便回到方丈室。第二天，顯禪師上堂，引用古德的話說：『打破大唐國（Datang Guo，唐朝，618-907），覓個不會佛法底也無。』又說：『向南方走了一轉，拄杖頭不曾撥著一個會佛法底。』顯禪師說：『這兩句話，甚有誵訛，試為酬一語看。』禪師說：『前不構村，后不迭店。』顯禪師說：『未在，更道。』禪師說：『不遇知音者，徒勞話歲寒。』顯禪師說：『有甚得力句，試舉看。』禪師於是呈上兩首偈。顯禪師說：『未免落人圈䙡。』禪師問：『如何得不落人圈䙡？』顯禪師便打了他一掌，問：『是落不落？』禪師豁然大悟，平素所蘊藏的疑惑，都像冰雪消融一般。之後，禪師侍奉顯禪師前往杭州，遊覽南屏山，到達宗鏡堂。顯禪師登上座位說：『此處正好說法。』禪師說：『說法已竟。』顯禪師便下座，回頭問禪師說：『何者是我所說底法？』禪師說：『劍去久矣。』顯禪師點頭認可。於是禪師蒙受印可。後來禪師歸隱天池，接納僧人。

【English Translation】 Asked: 'Master, do you see it?' The Master said: 'I see it.' The king then put it back into his sleeve and asked: 'Do you see it now?' The Master said: 'I see it.' The king said: 'I don't see it.' The Zen master was uncertain about this. One day, he heard a monk mention that a monk had asked Dadian Heshang (大顛和尚, a Tang Dynasty Zen master): 'What is seeing one's nature?' Dadian Heshang said: 'Seeing is nature.' Upon hearing this, the Zen master smiled with relief and composed a verse: 'The lake's light leans on my staff for three thousand acres, the mountain's colors open the door to five or six peaks. What meets the eye is inherently manifest, the futon is no longer for refining stubborn emptiness.' Later, the Zen master went to Yunfeng in Louze to settle down. He suddenly remembered Xueyan Heshang (雪巖和尚, a Zen monk) asking Gaofeng Heshang (高峰和尚, a Yuan Dynasty Zen master): 'When Gaofeng is fast asleep, without dreams, without thoughts, without seeing, without hearing, where is the protagonist?' The Zen master had some understanding, but ultimately could not completely break free. One day, he heard a friend reciting Tiantong Xian Chanshi's (天童顯禪師, a Song Dynasty Zen master) line, 'In Bifeng Temple, there is a Tathagata,' so he went to Bifeng Temple. As soon as they met, the Zen master asked: 'In Bifeng Temple, there is a Tathagata, could it be you, Master?' Zen Master Xian said: 'Do you still see it, Venerable?' The Zen master said: 'Even if I see everything, it's just golden dust falling into my eyes.' (A metaphor for how even good things can be harmful if they are not suitable for oneself) Zen Master Xian said: 'How long has this person been dead? Why are you here begging for his life?' The Zen master then returned to his abbot's room. The next day, Zen Master Xian ascended the platform and quoted an ancient master: 'Break apart the Great Tang Dynasty (大唐國, 618-907), and you won't find anyone who doesn't understand Buddhism.' He also said: 'I walked around the South, and my staff never touched anyone who understood Buddhism.' Zen Master Xian said: 'These two sentences are quite flawed. Try to respond with a sentence.' The Zen master said: 'Ahead, no village to build; behind, no shop to catch up to.' Zen Master Xian said: 'Not yet, say more.' The Zen master said: 'Without a kindred spirit, it's futile to talk about the cold of the year.' Zen Master Xian said: 'What powerful sentence do you have? Try to say it.' The Zen master then presented two verses. Zen Master Xian said: 'You can't avoid falling into the trap of others.' The Zen master asked: 'How can one avoid falling into the trap of others?' Zen Master Xian then slapped him and asked: 'Are you falling or not?' The Zen master suddenly realized, and the doubts he had harbored were like ice and snow melting away. Afterwards, the Zen master served Zen Master Xian to Hangzhou, visited Nanping Mountain, and arrived at Zongjing Hall. Zen Master Xian ascended the seat and said: 'This is a good place to expound the Dharma.' The Zen master said: 'The Dharma has already been expounded.' Zen Master Xian then descended from the seat and turned to ask the Zen master: 'What is the Dharma that I have expounded?' The Zen master said: 'The sword has been gone for a long time.' Zen Master Xian nodded in approval. Thus, the Zen master received confirmation. Later, the Zen master retired to Tianchi, receiving monks.

日臻。遂成叢席○示眾。至道無為。非有為無以造其深。絕學無學。非力學無以臻其極。譬猶玉之在璞。珠之在淵。非剖鑿探求。終無以獲。故雪山苦行六年。少林壁觀九載。以至斷臂求法。腰石負舂。趙州三十年。不雜用心。香林四十年。方成一片。孜孜矻矻。廢寢忘餐。惟欲究明大事。者皆參禪學道之榜樣也。柰茲禪林秋暮。法道荒涼。逐妄隨邪。無復自振。惟知粥飯現成。不愧虛消信施。或游心異學。肆志便聰。或穿鑿機緣。馳求義解。是皆唐喪光陰。徒增業識。如舍父窮子。飄轉無據。可勝嘆哉。若是英靈漢。直須于生死岸頭。猛著精彩。一念純真。纖塵不立。如遇怨敵。單刀直入。不顧危亡。如墮深井。唸唸無他。但求出路。若能具如是深心。管取到家有日在○僧問金軀初降。九龍吐水。聖誕重逢。未審有何祥瑞。師曰。金鳳銜華呈瑞彩。錦鶯翻調奏新篁。曰周行指顧示真機。今日如何露訊息。師拈拄杖曰。拄杖子。上透三十三天。筑著帝釋鼻孔。下透十八重地獄。擊破閻羅王頂門。俯應群機。萬象森羅咸稽首宣揚般若。大地山河側耳聽。僧曰。恁么則昔時靈鷲。今日天池。師曰。一道神光輝宇宙。莫將今古較疏親。便下座○陸五臺居士。問東土一千七百善知識。即今總在什麼處。師指庭樹鳴蟬曰。者里也

【現代漢語翻譯】日漸精進，最終成就叢林中的領袖。（示眾）至高的道是無為的，不用有為就無法達到它的深奧之處；最高的學問是無學的，不努力學習就無法達到它的極致。譬如玉在璞石之中，珠在深淵之內，不經過剖開雕琢和探尋，最終無法獲得。所以雪山苦行六年，少林寺面壁九年，以至於斷臂求法，腰間繫著石頭舂米，趙州禪師三十年，不夾雜其他用心，香林禪師四十年，才成就一片（純粹）。孜孜不倦，廢寢忘食，只想弄明白生死大事，這些都是參禪學道的榜樣啊。無奈如今禪林衰敗，佛法荒涼，追逐虛妄，隨從邪說，不能自拔。只知道現成的粥飯，不感到慚愧地白白消耗信徒的供養。或者用心於其他的學說，放縱自己的聰明才智，或者穿鑿附會機緣，奔波尋求義理的解釋。這些都是白白浪費光陰，徒然增加業識。如同離家出走的窮孩子，飄零轉徙沒有依靠，真是令人嘆息啊！如果是英雄豪傑，就必須在生死關頭，猛然提起精神，一念純真，不染一絲塵埃。如同遇到仇敵，單刀直入，不顧自身安危。如同掉入深井，念念不忘，只想找到出路。如果能具備這樣深刻的決心，一定會有到家的一天。（僧人問）金身佛陀初降生時，九龍吐水沐浴，聖誕節再次來臨，不知有什麼祥瑞？禪師說：『金色的鳳凰口銜鮮花，呈現吉祥的色彩，美麗的黃鶯改變曲調，演奏新的樂章。』（僧人說）世尊周行七步，一手指天，一手指地，揭示了真實的機要，今天如何顯露這個訊息？禪師拿起拄杖說：『這根拄杖，向上能穿透三十三天，觸碰到帝釋的鼻孔，向下能穿透十八層地獄，擊破閻羅王的頭頂。』俯身迴應各種機緣，萬象森羅都稽首，宣揚般若智慧，大地山河都側耳傾聽。（僧人說）這樣說來，那麼過去的靈鷲山，就是今天的天池了？禪師說：『一道神光照耀宇宙，不要把現在和過去比較得太疏遠。』說完就走下座位。（陸五臺居士問）東土一千七百位善知識，現在都在什麼地方？禪師指著庭院裡鳴叫的蟬說：『就在這裡啊。』現代漢語譯本：日漸精進，最終成就叢林中的領袖。（示眾）至高的道是無為的，不用有為就無法達到它的深奧之處；最高的學問是無學的，不努力學習就無法達到它的極致。譬如玉在璞石之中，珠在深淵之內，不經過剖開雕琢和探尋，最終無法獲得。所以雪山苦行六年，少林寺面壁九年，以至於斷臂求法，腰間繫著石頭舂米，趙州禪師三十年（8世紀），不夾雜其他用心，香林禪師四十年（9世紀），才成就一片（純粹）。孜孜不倦，廢寢忘食，只想弄明白生死大事，這些都是參禪學道的榜樣啊。無奈如今禪林衰敗，佛法荒涼，追逐虛妄，隨從邪說，不能自拔。只知道現成的粥飯，不感到慚愧地白白消耗信徒的供養。或者用心於其他的學說，放縱自己的聰明才智，或者穿鑿附會機緣，奔波尋求義理的解釋。這些都是白白浪費光陰，徒然增加業識。如同離家出走的窮孩子，飄零轉徙沒有依靠，真是令人嘆息啊！如果是英雄豪傑，就必須在生死關頭，猛然提起精神，一念純真，不染一絲塵埃。如同遇到仇敵，單刀直入，不顧自身安危。如同掉入深井，念念不忘，只想找到出路。如果能具備這樣深刻的決心，一定會有到家的一天。（僧人問）金身佛陀初降生時，九龍吐水沐浴，聖誕節再次來臨，不知有什麼祥瑞？禪師說：『金色的鳳凰口銜鮮花，呈現吉祥的色彩，美麗的黃鶯改變曲調，演奏新的樂章。』（僧人說）世尊周行七步，一手指天，一手指地，揭示了真實的機要，今天如何顯露這個訊息？禪師拿起拄杖說：『這根拄杖，向上能穿透三十三天，觸碰到帝釋的鼻孔，向下能穿透十八層地獄，擊破閻羅王的頭頂。』俯身迴應各種機緣，萬象森羅都稽首，宣揚般若智慧，大地山河都側耳傾聽。（僧人說）這樣說來，那麼過去的靈鷲山，就是今天的天池了？禪師說：『一道神光照耀宇宙，不要把現在和過去比較得太疏遠。』說完就走下座位。（陸五臺居士問）東土一千七百位善知識，現在都在什麼地方？禪師指著庭院裡鳴叫的蟬說：『就在這裡啊。』

【English Translation】 Progressing day by day, one eventually becomes a leader in the Sangha. (Addressing the assembly) The ultimate Dao is non-action (Wuwei), without action (Youwei), one cannot reach its depths; the ultimate learning is non-learning, without diligent study, one cannot reach its peak. It is like jade in uncut stone, a pearl in the deep sea; without cutting, chiseling, and seeking, one can never obtain them. Therefore, the ascetic practice on Snow Mountain for six years, the nine years of wall-gazing at Shaolin Temple, even to the point of cutting off an arm to seek the Dharma, carrying stones on the waist to pound rice, Zen Master Zhao Zhou for thirty years, without mixing other intentions, Zen Master Xianglin for forty years, only then did they achieve a complete (pure) state. Diligent and tireless, forgetting sleep and meals, only wanting to understand the great matter of life and death, these are all examples for those who practice Zen and study the Dao. But now the Zen forest is declining, the Dharma is desolate, chasing after delusions, following evil paths, unable to free themselves. They only know about the ready-made rice and porridge, not feeling ashamed of idly consuming the offerings of the faithful. Or they focus on other doctrines, indulging their cleverness, or they force connections to opportunities, rushing to seek explanations of meaning. These are all wasting time and increasing karmic consciousness. Like a prodigal son who has left home, wandering without support, it is truly lamentable! If one is a hero, one must, at the brink of life and death, fiercely rouse one's spirit, with a single thought of purity, not allowing a speck of dust to settle. Like meeting an enemy, go straight in with a single blade, not caring about danger. Like falling into a deep well, with every thought focused, only seeking a way out. If one can have such a deep resolve, one will surely have a day of returning home. (A monk asked) When the golden-bodied Buddha first descended, nine dragons spouted water to bathe him, and the Christmas (Buddha's birthday) is here again, I wonder what auspicious signs there are? The Zen master said: 'The golden phoenix holds flowers in its mouth, presenting auspicious colors, the beautiful oriole changes its tune, playing new melodies.' (The monk said) The World-Honored One walked seven steps, pointing one finger to the sky and one to the earth, revealing the true opportunity, how is this message revealed today? The Zen master picked up his staff and said: 'This staff can penetrate the thirty-three heavens above, touching the nose of Indra, and penetrate the eighteen levels of hell below, breaking the top of Yama's head.' Bowing to respond to all opportunities, all phenomena respectfully bow, proclaiming Prajna wisdom, the earth and mountains listen attentively. (The monk said) In that case, is the Vulture Peak of the past the Tianchi (Heavenly Pool) of today? The Zen master said: 'A divine light shines throughout the universe, do not compare the past and present as too distant.' Then he stepped down from his seat. (Layman Lu Wutai asked) Where are the one thousand seven hundred good teachers of the Eastern Land now? The Zen master pointed to the cicadas chirping in the courtyard and said: 'They are right here.'

有一個。士曰。聲響便是么。師曰。喚作聲響。即蹉過也。士又指石問曰。無情說法。只如者個作么說得。師曰。居士喚者個作什麼。士曰。石頭。師曰。又道說不得○師于嘉靖癸丑。五月十九日示寂(天通顯嗣)。

建寧雙峰古音凈琴禪師

本郡建陽蔡氏子。自幼卓犖不羈。每嘆曰。世間有求皆苦。不如早覓個出身處。年二十五。從東峰祝髮。初見大闡。無所啓發。次謁性空關主。一日見座下尊宿靜晃閱古梅語錄。中有僧上方丈曰。某有個入處。梅便打出。僧又進方丈。梅復打出。晃笑曰。者僧實有悟處。只是大法未明耳。師聆晃語。便起身設禮。求示入道旨要。晃曰。佛性雖人人本有。若不以智慧攻化。只名凡夫。今欲成辦此事。直須盡掃葛藤枝蔓。只將一句無義味話頭。自疑自問。自逼自拶。不肯求人說破。不肯依義穿鑿。決要命根頓斷。親證親悟。如此晝三夜三。迫勒將去。年深月久。忽然心華髮明。如雲開見日。古人公案。一一洞了。始知無禪可參。無佛可做。頭頭上了。物物上通。如人到家。不問路也。師蒙示誨。即死心研究。看萬法歸一。一歸何處話。復過滇南參壽堂。抵雞鳴灘。忽然大悟。泊見壽堂。鍼芥相投。即承記莂。歸隱雙峰○正德壬申。遷瑞巖。示眾。學道人當截斷諸緣。屏息

【現代漢語翻譯】現代漢語譯本有一個人問道：『聲響就是道嗎？』禪師說：『如果把它叫做聲響，你就錯過了。』那人又指著石頭問道：『無情說法，那麼這個（石頭）又該怎麼說呢？』禪師說：『居士你叫這個什麼？』那人說：『石頭。』禪師說：『又說不得了。』禪師于嘉靖癸丑年（1553年）五月十九日圓寂（天通顯嗣）。

建寧雙峰古音凈琴禪師

是本郡建陽蔡氏之子，從小就卓爾不群，不受約束。常常嘆息說：『世間有所求都是苦，不如早點尋找一個解脫之處。』二十五歲時，跟隨東峰剃度出家。最初拜見大闡，沒有得到任何啓發。後來拜訪性空關主，有一天看到座下的尊宿靜晃在閱讀《古梅語錄》，其中有僧人問方丈說：『我有個入處。』古梅禪師便打了他出去。僧人又進入方丈，古梅禪師又打了他出去。靜晃笑著說：『這個僧人確實有所領悟，只是大法還沒有明白罷了。』禪師聽到靜晃的話，便起身行禮，請求開示入道的要旨。靜晃說：『佛性雖然人人本有，如果不以智慧去攻克轉化，就只是個凡夫。現在想要成就這件事，就必須完全掃除葛藤枝蔓，只用一句沒有意義的話頭，自己懷疑自己，自己提問自己，自己逼迫自己，自己擠壓自己，不肯求人說破，不肯按照義理穿鑿附會，一定要命根徹底斷絕，親自證悟。』『如此晝夜不停地逼迫自己，年深月久，忽然心花開放，如同撥開雲霧見到太陽。古人的公案，一一都明白了。』『這才知道沒有禪可參，沒有佛可做，頭頭是道，物物相通，如同人到家，不用再問路了。』禪師蒙受他的教誨，就一心一意地研究，看『萬法歸一，一歸何處』這句話。後來又到滇南參拜壽堂，到達雞鳴灘時，忽然大悟。拜見壽堂后，如同鍼芥相投，於是接受了印可。之後歸隱雙峰。正德壬申年（1512年），遷居瑞巖，向大眾開示：『學道的人應當截斷一切外緣，屏除雜念。』

【English Translation】 English version A person asked: 'Is sound the Dao?' The Chan master said: 'If you call it sound, you've missed it.' The person then pointed to a stone and asked: 'Inanimate objects expound the Dharma, so how should this (stone) be explained?' The Chan master said: 'What do you call this, layman?' The person said: 'A stone.' The Chan master said: 'Then it cannot be explained.' The Chan master passed away on the 19th day of the fifth month of the Guichou year of the Jiajing reign (1553) (Successor of Tiantong Xian).

Chan Master Guyin Jingqin of Shuangfeng, Jianning

He was a son of the Cai family of Jianyang in this prefecture, outstanding and unrestrained from childhood. He often sighed, saying: 'All seeking in this world is suffering, it is better to seek a place of liberation early.' At the age of twenty-five, he followed Dongfeng to have his head shaved and become a monk. Initially, he met Dachan but received no enlightenment. Later, he visited Abbot Xingkong, and one day he saw the venerable Jinghuang reading the 'Sayings of Ancient Plum'. In it, a monk asked the abbot: 'I have an entry point.' Ancient Plum Chan Master then struck him out. The monk entered the abbot's room again, and Ancient Plum Chan Master struck him out again. Jinghuang smiled and said: 'This monk truly has some understanding, but the Great Dharma is not yet clear.' The Chan master heard Jinghuang's words and immediately rose and bowed, requesting instruction on the essentials of entering the Dao. Jinghuang said: 'Although Buddha-nature is inherent in everyone, if it is not conquered and transformed with wisdom, one is merely a common person. Now, if you want to accomplish this matter, you must completely sweep away the vines and creepers, and only use a sentence with no meaning, doubting yourself, questioning yourself, forcing yourself, pressing yourself, refusing to ask others to explain it, refusing to interpret it according to meaning, determined to completely sever the root of life and personally realize enlightenment.' 'Pressing yourself in this way day and night, over the years, suddenly the flower of the mind will bloom, like seeing the sun after the clouds have parted. The ancient koans will all be understood.' 'Only then will you know that there is no Chan to practice, no Buddha to become, everything is right, everything is connected, like a person arriving home, no need to ask for directions.' The Chan master received his teachings and wholeheartedly studied, contemplating the saying 'The myriad dharmas return to one, where does the one return?' Later, he went to Diannan to visit Shoutang, and when he arrived at Jiming Beach, he suddenly had a great enlightenment. After visiting Shoutang, it was like a needle meeting thread, and he received confirmation. Afterwards, he retired to Shuangfeng. In the Renshen year of the Zhengde reign (1512), he moved to Ruiyan and instructed the assembly: 'Those who study the Dao should cut off all external connections and eliminate distractions.'

雜念。單提本參話頭。於行住坐臥。苦樂逆順。一切時中。不得忘失。凡靜中所見。善惡境緣。皆由不正思惟。但只瞑目靜坐。心不精采。意順境流。半夢半醒。或貪靜境。致見種種境界。若是正因衲子做工夫。當睡便睡。一覺便醒。起來抖擻精神。摩娑兩眼。咬定牙關。捏緊拳頭。專心正念。切切偲偲。疑來疑去。到水窮山盡時節。忽然疑團迸散。頓見自己一段本地風光。非從外得。到者個時節。才名入門得地。更要求明眼宗匠。抉擇不可便休。一法不明。直須辨明。一理不通。直須通透。假使悟后不能通達化門。古人謂之坐在百尺竿頭。不能至於一切智海。懸崖撒手。自肯承當。絕後再蘇。欺君不得。珍重(壽堂松嗣)。

杭州徑山萬松慧林禪師

郡之仁和沈氏子。從天目平舒。獲聞心要。后游金陵。聞僧誦丹霞禪師上堂語。遂大徹。時伏牛空幻覺禪師寓廣德。師往謁。呈所見。即蒙印可。后往徑山。一日辭眾。書偈曰。七十六年。萍蹤何倚。本無去來。應緣而已。書畢而逝(金臺覺嗣)。

曹洞宗

西京嵩山萬壽俱空契斌禪師

平陽垣曲人。族姓王。從重興院無相法師剃染。久而參方。謁凝然改禪師于嵩山。求示心要。改曰。你向達摩未西來時道一句看。師無以對。心甚疑之。

【現代漢語翻譯】現代漢語譯本：摒棄雜念，專注於你所參的話頭。無論行住坐臥，無論順境逆境，任何時候都不要忘記它。所有在禪定中見到的，無論是好的還是壞的境象，都是由於不正當的思惟所致。只是閉上眼睛，心神不集中，意識隨著外境流動，半夢半醒之間，或者貪戀清靜的境界，導致見到各種各樣的幻象。如果是真正用功的衲子，該睡就睡，一覺醒來，抖擻精神，揉搓雙眼，咬緊牙關，握緊拳頭，專心致志，懇切地追問，反覆地參究，直到山窮水盡之時，忽然疑團破裂，頓時見到自己本來的面目，這並非從外而來。到了這個時候，才算真正入門得道。更需要尋求有明眼的宗師來印證決斷，不可輕易停止。一個佛法不明瞭，就必須辨明；一個道理不通達，就必須通透。假如開悟之後不能通達教化之門，古人稱之為坐在百尺竿頭，不能到達一切智慧之海。唯有懸崖撒手，徹底放下，才能真正承擔，死而復生，這樣才不會自欺欺人。珍重！（壽堂松嗣）

杭州徑山萬松慧林禪師是郡里仁和縣沈氏的兒子，跟隨天目山的平舒禪師，聽聞了心要。後來遊歷金陵，聽到僧人誦讀丹霞禪師的上堂語，於是大徹大悟。當時伏牛山的空幻覺禪師住在廣德，禪師前去拜訪，呈上自己的見解，立即得到印可。後來前往徑山，一日向大眾告別，寫下偈語說：『七十六年，像浮萍一樣軌跡不定，依靠什麼呢？本來就沒有去來，只是隨緣而已。』寫完就去世了。（金臺覺嗣）

曹洞宗西京嵩山萬壽寺的俱空契斌禪師是平陽垣曲人，俗姓王。跟隨重興院的無相法師剃度出家。很久以後開始參訪各地。在嵩山拜見凝然改禪師，請求開示心要。改禪師說：『你試著在達摩（Bodhidharma）未西來之前說一句看。』禪師無言以對，心中非常疑惑。

【English Translation】 English version: Discard all distracting thoughts and focus on your hua tou (話頭, critical phrase for contemplation). Whether walking, standing, sitting, or lying down, whether in favorable or adverse circumstances, never forget it. All the good or bad states seen in meditation arise from improper thinking. Simply closing your eyes, the mind is not focused, and consciousness flows with external circumstances, half-dreaming and half-awake, or greedily clinging to quiet states, leading to the appearance of various illusions. If you are a true nazi (衲子, monk) working diligently, sleep when you should sleep, and wake up refreshed. Shake yourself, rub your eyes, clench your teeth, and tighten your fists, focusing your mind on the right thought, earnestly and repeatedly questioning and investigating, until you reach the end of the road, and suddenly the ball of doubt shatters, and you instantly see your original face, which is not obtained from outside. Only at this point can you be said to have truly entered the gate and gained ground. You must then seek out a teacher with clear eyes to confirm and decide, and you must not stop easily. If one dharma (佛法, the teachings of Buddhism) is not clear, you must clarify it; if one principle is not understood, you must penetrate it. If, after enlightenment, you cannot penetrate the gate of transformation, the ancients called it sitting on a hundred-foot pole, unable to reach the ocean of all wisdom. Only by letting go from the precipice, completely relinquishing, can you truly take responsibility, die and be reborn, and thus you will not deceive yourself. Treasure this! (Successor of Shouting Song)

Chan Master Wansong Huilin of Jingshan Mountain in Hangzhou Was the son of the Shen family of Renhe County in the prefecture. He followed Chan Master Pingshu of Tianmu Mountain and heard the essentials of the mind. Later, he traveled to Jinling and heard a monk reciting Chan Master Danxia's assembly hall discourse, and thus he had a great enlightenment. At that time, Chan Master Konghuan Jue of Funiu Mountain was residing in Guangde, and the master went to visit him, presenting his understanding, and immediately received approval. Later, he went to Jingshan, and one day he bid farewell to the assembly, writing a verse saying: 'Seventy-six years, like duckweed, where to rely? Originally there is no going or coming, only responding to conditions.' After writing, he passed away. (Successor of Jintai Jue)

Caodong School Chan Master Jukong Qibin of Wanshou Temple on Song Mountain in Xijing Was a native of Yuanqu in Pingyang, with the surname Wang. He was tonsured by Dharma Master Wuxiang of Chongxing Temple. After a long time, he began to visit various places. He visited Chan Master Ningran Gai on Song Mountain, requesting instruction on the essentials of the mind. Chan Master Gai said: 'Try to say a word before Bodhidharma (達摩, the first patriarch of Zen Buddhism) came to the West.' The master was speechless and felt very doubtful.

一日睹秦封槐。豁然契悟。徑往丈室。擬舉似間。改遽謂之曰。契斌參得禪也。師便喝。改曰。喝作么。師曰。和尚何得以贓誣人。然曰。趙州勘破婆子。婆子敗闕在甚麼處。師曰。一對無孔鐵錘。然曰。趙州意又作么生。師曰。荊棘林中。重加陷阱。然曰。石頭書亦不通。信亦不達。是何意旨。師曰。千里同風。然曰。青原垂足。又作么生。師曰。禍事禍事。然曰。洞上一宗。密在爾躬矣○景泰四年。主祖庭。僧問如何是空劫已前事。師曰。烏龜向火(愚庵盂云料掉沒交涉且道過在主家賓家者里明得方許你會空劫已前底事如或不明且看烏龜向火○龍唐柱云恁么舉揚還當得空劫已前事么天色稍晚各自歸堂參取好)○問如何是正中偏。師曰。夜半烏雞帶雪眠。曰如何是偏中正。師曰。老翁抱著石烏龜。曰如何是正中來。師曰。出匣吹毛寒逼天。曰如何是兼中至。師曰。公孫舞劍難思議。曰如何是兼中到。師曰。黑狗銀蹄無處討。曰五位既蒙師指示。少林直指事如何。師曰。沙里無油。麥中有面○僧問如何是君。師曰。誰能窺測九重深。曰如何是臣。師曰。萬里山河點墨痕。曰如何是君向臣。師曰。寶殿光含萬化新。曰如何是臣奉君。師曰。玉階仙仗龍顏近。曰如何是君臣道合。師曰。端拱無為天下平。曰向上還有事也無

【現代漢語翻譯】現代漢語譯本一日，（契斌禪師）看到秦朝時封的槐樹，豁然開悟。直接前往方丈室，打算舉例說明時，改禪師突然對他說：『契斌你參透禪了。』契斌禪師便大喝一聲。改禪師問：『喝什麼？』契斌禪師說：『和尚你為何要用贓物誣陷人？』改禪師說：『趙州禪師勘破老太婆，老太婆失敗之處在哪裡？』契斌禪師說：『一對無孔的鐵錘。』改禪師說：『趙州禪師的意圖又是什麼？』契斌禪師說：『在荊棘林中，又加上陷阱。』改禪師說：『石頭希遷禪師的書信也不通達，（溈山）靈佑禪師的信也不通達，這是什麼意思？』契斌禪師說：『千里之內風俗相同。』改禪師說：『青原行思禪師垂足，又是怎麼回事？』契斌禪師說：『禍事，禍事。』改禪師說：『洞山良價禪師一宗的秘密，就在你身上了。』明景泰四年（1453年），（契斌禪師）主持祖庭。僧人問：『什麼是空劫（kalpa，佛教時間概念，指極長的時間）以前的事？』契斌禪師說：『烏龜向火。（愚庵盂云：料掉沒交涉，且道過在主家賓家，這裡明白，方許你會空劫以前的事，如或不明，且看烏龜向火。）』龍唐柱云：『這樣舉揚，還當得空劫以前的事嗎？天色稍晚，各自歸堂參取好。』僧人問：『什麼是正中偏？』契斌禪師說：『夜半烏雞帶雪眠。』問：『什麼是偏中正？』契斌禪師說：『老翁抱著石烏龜。』問：『什麼是正中來？』契斌禪師說：『出匣吹毛寒逼天。』問：『什麼是兼中至？』契斌禪師說：『公孫大娘舞劍難思議。』問：『什麼是兼中到？』契斌禪師說：『黑狗銀蹄無處討。』問：『五位（指禪宗五位君臣）既然蒙您指示，少林直指的事又如何？』契斌禪師說：『沙里無油，麥中有面。』僧人問：『什麼是君？』契斌禪師說：『誰能窺測九重深。』問：『什麼是臣？』契斌禪師說：『萬里山河點墨痕。』問：『什麼是君向臣？』契斌禪師說：『寶殿光含萬化新。』問：『什麼是臣奉君？』契斌禪師說：『玉階仙仗龍顏近。』問：『什麼是君臣道合？』契斌禪師說：『端拱無為天下平。』問：『向上還有事嗎？』

【English Translation】 English version One day, (Chan Master Qibin) saw a locust tree sealed in the Qin Dynasty (221-206 BC), and suddenly had an enlightenment. He went straight to the abbot's room, intending to give an example, when Chan Master Gai suddenly said to him: 'Qibin, you have comprehended Chan.' Chan Master Qibin then shouted loudly. Chan Master Gai asked: 'What are you shouting for?' Chan Master Qibin said: 'Venerable, why do you want to frame people with stolen goods?' Chan Master Gai said: 'Chan Master Zhaozhou saw through the old woman, where did the old woman fail?' Chan Master Qibin said: 'A pair of iron hammers without holes.' Chan Master Gai said: 'What is Chan Master Zhaozhou's intention?' Chan Master Qibin said: 'In the thicket of thorns, another trap is added.' Chan Master Gai said: 'The letters of Chan Master Shitou Xiqian are also not accessible, and the letters of (Weishan) Lingyou are also not accessible, what does this mean?' Chan Master Qibin said: 'The customs are the same within a thousand miles.' Chan Master Gai said: 'What about Chan Master Qingyuan Xingsi lowering his feet?' Chan Master Qibin said: 'Calamity, calamity.' Chan Master Gai said: 'The secret of the Dongshan Liangjie sect is on you.' In the fourth year of Jingtai of the Ming Dynasty (1453 AD), (Chan Master Qibin) presided over the ancestral temple. A monk asked: 'What is the matter before the kalpa (kalpa, a Buddhist concept of time, referring to an extremely long time)?' Chan Master Qibin said: 'The tortoise faces the fire. (Yu'an Yu said: It is irrelevant, and it is said that the fault lies in the host's family. If you understand this, you will be allowed to understand the matter before the kalpa. If you don't understand, look at the tortoise facing the fire.)' Long Tangzhu said: 'Is this kind of praise worthy of the matter before the kalpa? It's getting late, let's go back to the hall and participate in it.' A monk asked: 'What is the right within the biased?' Chan Master Qibin said: 'A black hen sleeps with snow in the middle of the night.' Asked: 'What is the biased within the right?' Chan Master Qibin said: 'An old man holding a stone tortoise.' Asked: 'What is the coming from the right?' Chan Master Qibin said: 'Drawing a hair from its sheath, the coldness presses the sky.' Asked: 'What is the arrival within the combined?' Chan Master Qibin said: 'Gongsun Da Niang's sword dance is inconceivable.' Asked: 'What is the reaching within the combined?' Chan Master Qibin said: 'A black dog with silver hooves cannot be found anywhere.' Asked: 'Since the five positions (referring to the five positions of ruler and minister in Zen Buddhism) have been instructed by you, what about the matter of the direct pointing of Shaolin?' Chan Master Qibin said: 'There is no oil in the sand, and there is flour in the wheat.' A monk asked: 'What is the ruler?' Chan Master Qibin said: 'Who can peep into the depths of the nine layers?' Asked: 'What is the minister?' Chan Master Qibin said: 'Ten thousand miles of mountains and rivers are dotted with ink.' Asked: 'What is the ruler towards the minister?' Chan Master Qibin said: 'The treasure hall contains the renewal of all things.' Asked: 'What is the minister serving the ruler?' Chan Master Qibin said: 'The jade steps and immortal guards are close to the dragon's face.' Asked: 'What is the union of the ruler and minister?' Chan Master Qibin said: 'The world is peaceful with folded hands and inaction.' Asked: 'Is there anything beyond this?'

。師曰。阇黎珍重始得。僧禮拜。師微笑曰。山僧今日不著便。下座○景泰壬申。師示寂。塔于少林之西塢(凝然改嗣)。

續指月錄卷十四卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十五

六祖下三十一世

臨濟宗

隨州龍泉無聞絕學正聰禪師

邵武光澤人。族姓奚。母吳氏。髫年出家。二十受具。習止觀唯識論。一日有宿衲詰師曰。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。其意云何。師依文答之。宿譏訶而去。師從此激勵。疑情頓發。坐臥不安。經六載。一日聞馬嘶大悟。遂往見天琦瑞和尚。才禮拜。瑞便打。師曰。某甲適來草草。觸忤和尚。瑞曰。老僧今日被上座勘破。師曰。和尚是在世忘世。在念忘念。某甲豈能勘破。瑞曰。在世忘世是如何。師曰。了物非物。曰在念忘念是如何。師曰。於心無心。曰心物俱忘時如何。師曰。華山高突太行峨。瑞頷之。遂蒙印可○住后。上堂。舉僧問雲門。如何是一代時教。門曰。對一說。龍泉則不然。若有問山僧。如何是一代時教。劈脊便打。曰合取狗口○僧問如何是本來面目。師曰。石香亭。曰便恁么去時如何。師曰。喪卻了也(笑巖寶拈云放去較危收來太速頌曰古云峰頂人難覷偶被風吹

【現代漢語翻譯】現代漢語譯本：師父說：『阇黎（梵語，意為弟子）要珍重自己最初的覺悟。』僧人禮拜。師父微笑說：『山僧（謙稱）今天不合時宜了。』說完便下座。景泰壬申年（1452年），師父圓寂，塔建在少林寺的西塢（凝然禪師改嗣）。

續指月錄卷十四

續指月錄卷十五

六祖下第三十一世

臨濟宗

隨州龍泉無聞絕學正聰禪師

禪師是邵武光澤人，俗姓奚，母親吳氏。年幼時出家，二十歲受具足戒。學習止觀和唯識論。一天，一位老修行問禪師：『大通智勝佛（過去佛名），在道場坐了十劫，佛法沒有顯現，不能成佛，這是什麼意思？』禪師按照經文回答。老修行譏諷他后離去。禪師從此受到激勵，疑情頓發，坐臥不安。經過六年，一天聽到馬叫聲，大徹大悟。於是前去拜見天琦瑞和尚。剛一禮拜，瑞和尚就打他。禪師說：『弟子剛才草率，冒犯了和尚。』瑞和尚說：『老僧今天被上座（對僧人的尊稱）勘破了。』禪師說：『和尚是在世而忘世，在念而忘念，弟子怎麼能勘破呢？』瑞和尚說：『在世忘世是怎樣的？』禪師說：『了知萬物並非實物。』瑞和尚說：『在念忘念是怎樣的？』禪師說：『於心中無心。』瑞和尚說：『心物俱忘時是怎樣的？』禪師說：『華山高聳，太行山巍峨。』瑞和尚點頭認可。於是禪師得到印可。住持寺院后，上堂說法。舉例說，有僧人問雲門禪師：『如何是一代時教（佛陀一代所說的教法）？』雲門禪師說：『對一說。』龍泉禪師則不然，如果有人問山僧，如何是一代時教，劈頭蓋臉就是一頓打，然後說：『閉上你的狗嘴。』有僧人問：『如何是本來面目？』禪師說：『石香亭。』僧人說：『如果就這樣領會而去，會怎麼樣？』禪師說：『喪失了本來面目。』（笑巖寶禪師評論說：放開太危險，收回來太快。並作頌說：古人說峰頂之人難以看清，偶爾被風吹動。）

【English Translation】 English version: The master said, 'Dhyana master (Sanskrit term for disciple), cherish your initial enlightenment.' The monk prostrated. The master smiled and said, 'This mountain monk (humble term) is out of place today.' Then he descended from the seat. In the year Ren Shen of the Jingtai era (1452), the master passed away, and his stupa was built in the west of Shaolin Temple (Niran succeeded him).

Continued Records of Pointing at the Moon, Volume 14

Continued Records of Pointing at the Moon, Volume 15

31st Generation from the Sixth Patriarch

Linji School

Zen Master Zheng Cong of Longquan Wuwen Juexue in Suizhou

The Zen master was from Guangze in Shaowu, with the surname Xi. His mother was Wu. He left home at a young age and received full ordination at twenty. He studied Samatha-vipassana and the Vijnanavada school. One day, an old practitioner questioned the master, 'Mahabhijna Jnanabhibhu Buddha (name of a past Buddha), sat in the Bodhimanda for ten kalpas, but the Buddha-dharma did not manifest, and he could not attain Buddhahood. What does this mean?' The master answered according to the scriptures. The old practitioner ridiculed him and left. From then on, the master was inspired, and doubts arose, making him restless. After six years, he had a great enlightenment upon hearing a horse neigh. He then went to see Abbot Tianqi Rui. As soon as he prostrated, Abbot Rui hit him. The master said, 'This disciple was just careless and offended the abbot.' Abbot Rui said, 'This old monk has been seen through by the venerable one today.' The master said, 'The abbot is in the world but forgets the world, in thought but forgets thought, how could this disciple see through you?' Abbot Rui said, 'What is being in the world but forgetting the world?' The master said, 'Understanding that things are not things.' Abbot Rui said, 'What is being in thought but forgetting thought?' The master said, 'Having no mind in the mind.' Abbot Rui said, 'What is it like when both mind and things are forgotten?' The master said, 'Mount Hua is high and prominent, Mount Taihang is majestic.' Abbot Rui nodded in approval. Thus, the master received confirmation. After residing in the temple, he ascended the hall to preach. He cited the example of a monk asking Zen Master Yunmen, 'What is the teaching of a lifetime (the teachings spoken by the Buddha in his lifetime)?' Zen Master Yunmen said, 'Speaking in response to one.' Zen Master Longquan was different. If someone asked this mountain monk what the teaching of a lifetime is, he would hit them over the head and say, 'Shut your dog mouth.' A monk asked, 'What is the original face?' The master said, 'Stone Fragrance Pavilion.' The monk said, 'What if one goes away understanding it like that?' The master said, 'You have lost your original face.' (Zen Master Xiaoyan Bao commented: Letting go is too dangerous, taking it back is too fast. And composed a verse saying: The ancients said it is difficult to see the person on the peak, occasionally blown by the wind.)

映夕霞百鳥未歸天已晚夜深依舊宿蘆花○石車乘拈云聰和尚雖則不負來機和盤托出柰者僧依語生解若問山僧如何是本來面目劈脊便打待者僧云恁么去時如何復打云十萬八千且道與古人相去多少試簡點看)○僧問今朝四月八日。天下叢林皆慶如來降誕。未審如來何處降生。師于幾上畫圓相示之。僧無語。(笑巖寶[仁-二+(?/下)]僧作禮云盡界普瞻)○師一日忽遁去。不知所之。門人軌跡久而不得。越二年。師復歸山。七月朔夕。師謂眾曰。因心不了又遊方。吳越山川路渺汒。拄杖一條擔日月。龍泉寺里話偏長。偈畢。以拄杖擲地。趺坐而逝(天琦瑞嗣)。

沔州古巖濟禪師

中年目盲。僧笑巖寶參。師問何處所來。寶曰。親從關子嶺來。師曰。無聞老兄好么。巖曰好。師曰。如何見得好。巖曰。老來康健。師曰。爭見得康健。巖曰。著衣吃飯。坐臥經行。師曰。與么則不出常情。巖曰。要且常情莫測。師仰面大笑。翌日巖入室。師曰。嶺頭老兄。先師嘗許他。悟處見骨。只是太樸無博學。巖曰。和尚博學乎。師曰。老僧亦非博學。巖曰。恁么則一同也。師曰。亦有不同處。巖曰。如何是不同處。師曰。他有眼我無眼。巖曰。和尚若無眼。爭見得無無博學。師又大笑。囑曰。子器非凡。宜深根固蒂。

【現代漢語翻譯】現代漢語譯本：夕陽西下，百鳥還未歸巢，天色已晚，夜深了依舊棲息在蘆葦花叢中。石車乘拈云聰和尚雖然沒有辜負來者的提問，和盤托出，但是那些僧人卻依著言語生出理解。如果問我，山僧，什麼是本來面目，就劈頭蓋臉地打。待者僧說，這樣去時如何？又打，說十萬八千里。且說與古人相差多少？試著簡要地看看。有僧人問：『今天四月八日（佛誕日），天下叢林都在慶祝如來佛降生，不知道如來佛在哪裡降生？』濟禪師在幾案上畫了一個圓相來指示他，這個僧人無話可說。（笑巖寶[仁-二+(?/下)]僧作禮說：『盡界普瞻』）濟禪師有一天忽然遁去，不知道去了哪裡。門人尋找他的軌跡很久都沒有找到。過了兩年，濟禪師又回到山裡。七月初一的晚上，濟禪師對大家說：『因為心沒有了悟又去遊方，吳越的山川道路渺茫無邊。一根拄杖挑著日月，在龍泉寺里說的話特別長。』說完偈語，把拄杖扔在地上，就趺坐而逝（天琦瑞嗣）。

沔州古巖濟禪師

中年時眼睛瞎了。僧人笑巖寶去參拜他。濟禪師問：『從哪裡來？』笑巖寶說：『親自從關子嶺來。』濟禪師說：『無聞老兄好嗎？』笑巖寶說：『好。』濟禪師說：『如何見得好？』笑巖寶說：『老來康健。』濟禪師說：『怎麼見得康健？』笑巖寶說：『穿衣吃飯，坐臥行走。』濟禪師說：『這樣則不出常情。』笑巖寶說：『要說常情難以測度。』濟禪師仰面大笑。第二天，笑巖寶進入禪房。濟禪師說：『嶺頭老兄，先師曾經讚許他，悟處見骨，只是太樸實而沒有博學。』笑巖寶說：『和尚博學嗎？』濟禪師說：『老僧也不是博學。』笑巖寶說：『這樣則一同了。』濟禪師說：『也有不同之處。』笑巖寶說：『如何是不同之處？』濟禪師說：『他有眼我無眼。』笑巖寶說：『和尚如果沒有眼，怎麼見得無無博學？』濟禪師又大笑，囑咐說：『你的器量非凡，應該深根固蒂。』

【English Translation】 English version: The setting sun, the birds have not yet returned to their nests, the sky is late, and the night is still deep in the reed flowers. Although Monk Yuncong of Shiche Cheng did not fail the questioner and revealed everything, those monks relied on words to generate understanding. If you ask me, the mountain monk, what is the original face, I will slap you in the face. The attendant monk said, 'How can I go like this?' He hit again, saying it was a hundred and eight thousand miles away. And how much difference is there from the ancients? Try to look at it briefly. A monk asked: 'Today is the eighth day of April (Buddha's Birthday), and the jungles of the world are celebrating the birth of Tathagata (如來 - Thus Come One). I don't know where Tathagata was born?' Zen Master Ji drew a circle on the table to show him, and the monk had nothing to say. (Xiaoyan Bao [仁-二+(?/下)] monk saluted and said: 'Jin Jie Pu Zhan') One day, Zen Master Ji suddenly disappeared, not knowing where he went. The disciples searched for his whereabouts for a long time but could not find him. After two years, Zen Master Ji returned to the mountain again. On the evening of the first day of July, Zen Master Ji said to everyone: 'Because the mind has not been enlightened, I went to travel again, the mountains and rivers of Wu and Yue are vast and boundless. A cane carries the sun and the moon, and the words spoken in Longquan Temple (龍泉寺 - Dragon Spring Temple) are especially long.' After finishing the verse, he threw the cane on the ground and passed away in a lotus position (Tianqi Rui succeeded).

Zen Master Ji of Guyan in Mianzhou

He became blind in middle age. The monk Xiaoyan Bao went to visit him. Zen Master Ji asked: 'Where did you come from?' Xiaoyan Bao said: 'I came from Guanzi Ridge (關子嶺 - Guanzi Ridge) myself.' Zen Master Ji said: 'Is Brother Wuwen well?' Xiaoyan Bao said: 'Well.' Zen Master Ji said: 'How do you see that he is well?' Xiaoyan Bao said: 'He is healthy in his old age.' Zen Master Ji said: 'How do you see that he is healthy?' Xiaoyan Bao said: 'He wears clothes and eats, sits and lies down, walks and walks.' Zen Master Ji said: 'Then it is nothing out of the ordinary.' Xiaoyan Bao said: 'It is said that the ordinary is difficult to measure.' Zen Master Ji looked up and laughed. The next day, Xiaoyan Bao entered the meditation room. Zen Master Ji said: 'Brother Lingtou, the former master once praised him, seeing the bones in enlightenment, but he is too simple and lacks erudition.' Xiaoyan Bao said: 'Is the abbot erudite?' Zen Master Ji said: 'The old monk is not erudite either.' Xiaoyan Bao said: 'Then it is the same.' Zen Master Ji said: 'There are also differences.' Xiaoyan Bao said: 'What are the differences?' Zen Master Ji said: 'He has eyes and I have no eyes.' Xiaoyan Bao said: 'If the abbot has no eyes, how can he see that there is no erudition?' Zen Master Ji laughed again and instructed: 'Your capacity is extraordinary, you should deeply root and solidify the foundation.'

廣作利益。非汝而誰。惜吾衰老。不及見矣。巖拜謝而去(天琦瑞嗣)。

伏牛際庵大休實禪師

新鄭李氏子。幼嬰疾苦。甫數歲。父母慮其不育。命投寶珠受業。年二十。訪老宿古心。示萬法歸一。一歸何處話。尋入火場。打三有省。述偈曰。法身本無相。法相本來空。會得者訊息。處處顯家風○后往謁天琦瑞和尚。途中遇天真月印二禪客。同至關子嶺。琦問你三人一路么。師曰。雖然一路。來處不同。琦曰。如何是你本來面目。師便珍重。琦曰。未在更道。師便喝。琦曰。父母未生前。喝個甚麼。師無語而出。自後數呈伎倆。琦皆不諾○一日侍琦于承天。琦問曰。藏身處。沒軌跡。沒軌跡處莫藏身。你作么生會。師曰。當堂不正坐。那赴兩頭機。琦為助喜○住后升座。須彌作舞。海水騰波。龍象交參。人天共聚。大地山河。同宣妙句。三賢十聖。共證菩提。眉藏寶劍起寒光。袖隱金錘行正令。明殺活。顯金機。舉拂子。還有明眼衲僧。不顧危亡。向前一肩擔荷得么。便下座○僧笑巖寶參。問如何是祖師西來意。師豎起拂子。寶曰。此外更有指示也無。師擲下拂子。寶便禮拜。復敘問。參關子嶺話。師曰。怪道親見作家來。寶便喝。少頃。師又問曰。我那老兄別來四十年。未知今日鼻孔如何。寶曰。與

【現代漢語翻譯】現代漢語譯本廣泛地創造利益，如果不是你，還能是誰呢？可惜我衰老了，不能親眼看到了。巖拜謝后離開了。（天琦瑞嗣）

伏牛際庵大休實禪師

是新鄭李家的孩子。從小就體弱多病。才幾歲大時，父母擔心他養不活，便讓他到寶珠寺出家。二十歲時，拜訪老修行古心，古心開示他『萬法歸一，一歸何處』的話頭。他於是進入火場（比喻艱苦的修行），經過三次打坐有了領悟，寫了一首偈語說：『法身本來沒有形象，法相本來就是空。領會了這個訊息，處處都能顯現家風。』後來前往拜見天琦瑞和尚。途中遇到天真和月印兩位禪客，一同來到關子嶺。天琦問：『你們三人是一路來的嗎？』禪師說：『雖然一路，但來的地方不同。』天琦說：『如何是你的本來面目？』禪師便作珍重（禪宗術語，表示領會）。天琦說：『還沒到，再說。』禪師便喝（禪宗棒喝）。天琦說：『父母未生前，喝個什麼？』禪師無語而出。之後多次展示自己的能力，天琦都不認可。一天，禪師在承天寺侍奉天琦，天琦問：『藏身處，沒軌跡；沒軌跡處，莫藏身。你作么生會（你如何理解）？』禪師說：『當堂不正坐，那赴兩頭機（不落兩邊）。』天琦為此感到高興。禪師住持寺院后升座說法，說：『須彌山在跳舞，海水在翻騰，龍和象交相輝映，人和天神聚集在一起，大地山河，一同宣揚微妙的語句，三賢十聖，共同證悟菩提。眉毛里藏著寶劍，閃耀著寒光，袖子里藏著金錘，執行著正令。』明明是殺，顯現的是金機。舉起拂塵，還有明眼的僧人，不顧危險，向前承擔得了嗎？』說完便下座。僧人笑巖寶參，問道：『如何是祖師西來意？』禪師豎起拂塵。寶說：『此外還有指示嗎？』禪師擲下拂塵。寶便禮拜。又敘述了參關子嶺的話頭。禪師說：『怪不得親見作家（指天琦瑞和尚）來。』寶便喝。過了一會兒，禪師又問：『我那老兄分別四十年，不知今日鼻孔如何？』寶說：『與（你）』

【English Translation】 English version Widely create benefits. If not you, who else? It's a pity that I am old and cannot see it. Yan bowed and left. (Tianqi Ruizhi's successor).

Zen Master Daxiushi of Funiu Ji'an

Was a child of the Li family in Xinzheng. He suffered from illness from a young age. When he was only a few years old, his parents worried that he would not survive, so they sent him to Baozhu Temple to become a novice. At the age of twenty, he visited the old monk Guxin, who showed him the saying 'All dharmas return to one, where does one return?' He then entered the 'fire field' (a metaphor for arduous practice), and after meditating three times, he had an insight and wrote a verse saying: 'The Dharmakaya originally has no form, the Dharma form is originally empty. If you understand this message, the family style will be revealed everywhere.' Later, he went to visit the Venerable Tianqi Rui. On the way, he met two Zen travelers, Tianzhen and Yueyin, and they arrived at Guanzi Ridge together. Tianqi asked, 'Are you three traveling together?' The Zen master said, 'Although we are on the same road, we come from different places.' Tianqi said, 'What is your original face?' The Zen master then made a gesture of cherishing (a Zen term indicating understanding). Tianqi said, 'Not yet, say more.' The Zen master then shouted (Zen shout). Tianqi said, 'Before your parents were born, what are you shouting about?' The Zen master was speechless and left. Afterwards, he showed his abilities many times, but Tianqi did not approve. One day, the Zen master was serving Tianqi at Chengtian Temple, and Tianqi asked: 'Where you hide your body, there are no traces; where there are no traces, do not hide your body. How do you understand this?' The Zen master said, 'Sitting improperly in the hall, not going to both sides (not falling into extremes).' Tianqi was happy about this. After the Zen master became the abbot of the temple, he ascended the seat and said: 'Mount Sumeru is dancing, the sea is surging, dragons and elephants are reflecting each other, humans and gods are gathering together, the earth and rivers are all proclaiming subtle words, the three sages and ten saints are jointly realizing Bodhi. The sword hidden in the eyebrows shines with cold light, the golden hammer hidden in the sleeves executes the correct order.' Clearly killing, revealing the golden opportunity. Raising the whisk, are there any clear-eyed monks who, regardless of danger, can step forward and take on the responsibility?' After speaking, he stepped down from the seat. The monk Xiaoyan Baocan asked, 'What is the meaning of the Patriarch's coming from the West?' The Zen master raised the whisk. Bao said, 'Is there any other instruction besides this?' The Zen master threw down the whisk. Bao then bowed. He also narrated the topic of visiting Guanzi Ridge. The Zen master said, 'No wonder you have personally seen the master (referring to Venerable Tianqi Rui) come.' Bao then shouted. After a while, the Zen master asked again, 'My old brother has been separated for forty years, I wonder what his nostrils are like today?' Bao said, 'With (you)'

和尚鼻孔一般。師曰。上座還見老僧鼻孔么。寶曰。見。師曰。向甚麼處見。寶曰。兩眼下。口門上。師曰。有秘密句。曾向上座道么。寶曰。曾道。師曰。試舉看。寶曰。合取臭口。師拈拂子。寶便喝。拂袖而出(天琦瑞嗣已上三人)。

襄陽大覺圓禪師

漢川人。儀貌豐碩。聲如洪鐘。參叩凈庵。默契。庵付偈曰。一枝正法眼。列祖遞傳來。付汝待時至。馨香遍九垓。師受囑后。隱居襄西○僧笑巖寶同爽庵參謁。求依侍。師曰。上座錯了也。老拙平生溫飽自適。別無所長。爽曰。某生死事大。語未竟。師約而笑曰。老拙亦有生死。何獨爾有。寶曰。某恨晚進。多無恒志。和尚豈拒人哉。師曰。出家兒。本自無為無事。爾等特來。反無事生事。少間。辭不獲已。方少允曰。與么則粥飯自辦始得○師方便莫測。最惡時機不淳誠者。一日室中以數則因緣問寶。皆許可。乃曰。老僧以一則爛熟底因緣問你。昔外道問佛。不問有言。不問無言。世尊良久。外道大悟。師曰。問既不涉有無。良久亦是閑名。正恁么時。外道悟個什麼。寶擬進語。師遽以手掩其口曰。止止。猶更掛唇齒在。寶乃釋然。曰可謂東土衲僧。不及西天外道。占偈呈曰。自笑當年畫模則。幾番紅了幾番黑。如今謝主老還鄉。那管平生得未得。

【現代漢語翻譯】現代漢語譯本：和尚的鼻孔很普通。天琦瑞禪師問：『上座（對僧人的尊稱）還看見老僧的鼻孔嗎？』笑巖寶禪師回答：『看見了。』天琦瑞禪師問：『在什麼地方看見的？』笑巖寶禪師回答：『在兩眼下面，嘴巴上面。』天琦瑞禪師說：『有一句秘密的話，我曾經對上座說過嗎？』笑巖寶禪師回答：『曾經說過。』天琦瑞禪師說：『試著說出來聽聽。』笑巖寶禪師回答：『閉上你那張臭嘴。』天琦瑞禪師拿起拂塵，笑巖寶禪師便大喝一聲，拂袖而去。（天琦瑞禪師的嗣法弟子有以上三人）

襄陽大覺圓禪師

是漢川人，容貌豐滿碩大，聲音洪亮如鐘。他參拜凈庵禪師，彼此心意相合。凈庵禪師授予他偈語說：『一枝正法眼，列祖遞相傳。付給你等待時機到來，馨香遍佈九州大地。』圓禪師接受囑託后，隱居在襄陽西部。僧人笑巖寶和爽庵一同參拜圓禪師，請求依侍。圓禪師說：『上座錯了。老拙（老僧自謙之稱）平生溫飽自足，別無所長。』爽庵說：『弟子的生死事大。』話還沒說完，圓禪師約束著笑容說：『老拙也有生死，難道只有你有嗎？』笑巖寶說：『弟子後悔入門太晚，又多沒有恒心。和尚難道要拒絕人嗎？』圓禪師說：『出家之人，本來就應該無為無事。你們特意前來，反而是無事生事。』過了一會兒，推辭不掉，圓禪師才勉強答應說：『這樣的話，你們就要自己解決粥飯問題了。』圓禪師的方便教化難以測度，最厭惡那些時機不成熟、心不淳樸真誠的人。有一天，圓禪師在室內用幾個公案因緣來問笑巖寶，笑巖寶都認可。於是圓禪師說：『老僧用一個爛熟的公案來問你。從前有外道問佛，不問有，不問無，世尊沉默良久。外道因此大悟。』圓禪師說：『問既然不涉及有無，沉默良久也是多餘的。正在這個時候，外道悟到了什麼？』笑巖寶正要說話，圓禪師立刻用手摀住他的嘴說：『住口！你還掛在嘴邊。』笑巖寶於是釋然，說：『真可謂東土的僧人，不如西天的外道。』笑巖寶呈上偈語說：『自笑當年畫模則，幾番紅了幾番黑。如今謝主老還鄉，那管平生得未得。』（自嘲當年學禪，總是模仿別人，幾經努力，時好時壞。如今感謝老師，告老還鄉，哪裡還管一生得到或沒得到。）

【English Translation】 English version: The monk's nostrils are ordinary. Zen Master Tianqi Rui asked: 'Venerable Sir (a respectful term for monks), do you still see this old monk's nostrils?' Zen Master Xiaoyan Bao replied: 'I see them.' Zen Master Tianqi Rui asked: 'Where do you see them?' Zen Master Xiaoyan Bao replied: 'Below the eyes, above the mouth.' Zen Master Tianqi Rui said: 'Is there a secret phrase that I have ever told you?' Zen Master Xiaoyan Bao replied: 'You have.' Zen Master Tianqi Rui said: 'Try to say it and let me hear it.' Zen Master Xiaoyan Bao replied: 'Shut your stinky mouth.' Zen Master Tianqi Rui picked up his whisk, and Zen Master Xiaoyan Bao shouted loudly and left with a flick of his sleeve. (The above three were the Dharma heirs of Zen Master Tianqi Rui)

Zen Master Dajue Yuan of Xiangyang

Was a native of Hanchuan, with a full and large appearance and a voice as loud as a bell. He visited Zen Master Jing'an and their minds resonated. Zen Master Jing'an gave him a verse saying: 'A branch of the true Dharma eye, passed down through the ancestral teachers. Entrusted to you to await the arrival of the time, its fragrance will spread throughout the nine realms.' After receiving the entrustment, Zen Master Yuan lived in seclusion in western Xiangyang. The monks Xiaoyan Bao and Shuang'an visited Zen Master Yuan together, requesting to be his attendants. Zen Master Yuan said: 'Venerable Sirs, you are mistaken. This old monk (a humble term for oneself) is content with warmth and food in his life and has no other strengths.' Shuang'an said: 'This disciple's matter of life and death is great.' Before he finished speaking, Zen Master Yuan restrained his smile and said: 'This old monk also has life and death, is it only you who has it?' Xiaoyan Bao said: 'This disciple regrets entering the path late and often lacks perseverance. Would the Master reject people?' Zen Master Yuan said: 'A monk who has left home should originally be non-active and without affairs. You have come specifically, but instead, you are creating affairs out of nothing.' After a while, unable to refuse, Zen Master Yuan reluctantly agreed, saying: 'In that case, you must take care of your own porridge and rice.' Zen Master Yuan's expedient teachings were unfathomable, and he most disliked those whose timing was not ripe and whose hearts were not pure and sincere. One day, in the room, Zen Master Yuan used several koans and causes to ask Xiaoyan Bao, and Xiaoyan Bao approved of them all. Then Zen Master Yuan said: 'This old monk will use a well-known koan to ask you. In the past, a heretic asked the Buddha, not asking about existence, not asking about non-existence, and the World Honored One was silent for a long time. The heretic therefore had a great enlightenment.' Zen Master Yuan said: 'Since the question does not involve existence or non-existence, silence for a long time is also superfluous. At this very moment, what did the heretic realize?' Just as Xiaoyan Bao was about to speak, Zen Master Yuan immediately covered his mouth with his hand and said: 'Stop! You are still hanging on your lips and teeth.' Xiaoyan Bao then felt relieved and said: 'It can be said that the monks of the Eastern Land are not as good as the heretics of the Western Heaven.' Xiaoyan Bao presented a verse saying: 'I laugh at myself for imitating models in the past, how many times red and how many times black. Now I thank the master and return to my hometown, I don't care whether I have gained or not in my life.' (Self-deprecatingly, in the past when learning Zen, I always imitated others, and after several efforts, sometimes it was good and sometimes it was bad. Now I thank the teacher and return to my hometown, I no longer care whether I have gained or not in my life.)

師稱賞之。曰奇哉斯人。是從上果地中語也。寶侍四閱月。師一日無病而終。預前呼寶敘平生為僧始末畢。乃曰。今作沙門者。皆是波旬之徒。如來之仇讎。何止虎皮羊質而然也。重囑寶曰。當念從上付囑之重。子切勿易為人師。他日法門莫大之幸。不在吾多囑也。語畢。正午瞑然而逝。茶毗建塔畢。寶乃辭行(天池素嗣)。

嘉興無趣如空禪師

本郡施氏子。幼慕宗乘。留心體究。同法舟濟參訪數載。后見野翁曉和尚。徹法源底○嘗掩關禪定。一日啟關。示眾曰。自結玄關自活埋。自吾閉也自吾開。一拳打破玄關竅。放出從前者漢來○元宵示眾。畫角聲中薦得。觀音未是作家。綵燈影里知歸。室利謾夸好手。恁么告報與諸人。也須笑破虛空口。若也未瞥然。再看鰲山顛倒走○參。小參眾立定。師喝一喝曰。禍出私門。便歸方丈○示眾。舉修多羅教曰。以思惟心。測度如來。圓覺境界。如將螢火燒須彌山。師曰。我且問你諸人。如來境界。既是測度不得底。畢竟如何合煞。喝一喝。還見教意么。便下座○示眾云。言前薦得已天涯。句下承當路轉賒。一擊鐵圍如粉碎。雲天空闊雁行斜○除夕示眾。時窮何似日窮好。月若窮來歲亦然。三十六旬窮過了。東村王老夜燒錢。老漢並無一物。應個時節因緣。拈拄杖

。只有者個無窮無盡。歷劫經年。今夜隨時送去。免教涉蔓相牽。擲下拄杖。歷劫得來今斷送。拍雙空手接新年○示眾。佛是眾生屋裡了事人。眾生是佛屋裡不了事漢。若要一樣。但佛與眾生。一時放卻。則無了無不了。卓拄杖。但於事上通無事。見色聞聲不用聾。○端陽示眾。佳節端陽。何曾頂約。五月五日。年年撞著。風搖蒲劍碧楞楞。日照榴華紅灼灼。道在時節因緣。豈論正法末法向來著意馳求。通身是草。今日信手拈來。無不是藥。豎拂子。大眾且道此藥治甚麼病。擊拂子。不但老維摩。藥王藥上。也吃一帖○示眾。豁開頂門眼。照徹大千界。既作法中王。於法得自在○師一夕湖邊步月。適遇一僧。師曰。明月與清風。水天同一色。人人在箇中。只是出不得。僧曰。打草驚蛇作么。師曰。上座又作么生。僧曰。看腳下。師大笑曰。將謂鬍鬚赤。更有赤鬚鬍○萬曆己卯仲冬。師謂門人性沖曰。來歲中秋五六之間吾行矣。子宜知庚辰八月十六日。沖以前期而至。師示微疾。集眾說偈曰。生來死去空花。死去生來一夢。皮囊付與丙丁公。白骨斷橋隨眾。阿呵呵。明月清風吟弄(佛日方曰皮囊既付丙丁白骨交歸斷橋畢竟將甚麼風甚麼弄月良久云爲見煙霞生背因知星月繞檐楹)○語畢。端坐而逝。世壽九十(野翁曉嗣)

。

隨州七尖大休宗隆禪師

青州益都賈氏子。依郡之石佛剃髮。寓成都北寺為典座。出街挑水。忽然有省。作偈曰。大地山河體性空。那分行走與西東。偶然撞著無私句。萬水千山總一同。就河南乾明寺無盡室中盤桓。鍼芥相投。印以偈曰。道高不假修。德重事理周。一枝正法眼。付與隆大休○出住隨州七尖峰。垂三關語以示學者。曰吹毛寶劍。被石人持去。掛在萬仞峰頭。四壁無路。如何取得。有一如意珠。被木人擎來。拋向大海波中。不假舟航。如何覓得。盡大地是個火坑燒卻了也。唯有一莖眉毛在。未審是何人見得○師在茄園茄瓜次。僧問如何是西來意。師指茄曰。黃瓜茄子。僧不契。再問。師曰。莫勞叨。黃瓜茄子。僧終不契。下山。別參一尊宿。宿曰。你在何處來。僧曰。七尖峰來。曰大休有何言句。僧舉前語。尊宿合掌曰。真大慈悲○嘉靖二十一年十一月八日。集眾。書偈曰。三際握來一拄杖。十方原是舊袈裟。泥牛石虎知訊息。踏破虛空便到家。置筆。端坐而逝(石門海嗣)。

嘉興胥山雲谷法會禪師

本郡嘉善懷氏子。九歲芟染。于大云寺出家。習瑜伽教。年十七。潛投天寧。時法舟濟禪師方閉關。屢䇿發之。一日問。師曰。圓覺經云。四大分離。今者妄身當在何處。師

【現代漢語翻譯】現代漢語譯本隨州七尖大休宗隆禪師

青州益都（今山東省青州市）賈氏之子。在郡里的石佛寺剃度出家。住在成都北寺擔任典座（負責寺院雜務的僧人）。一次出門挑水，忽然有所領悟，作偈說：『大地山河體性空，那分行走與西東。偶然撞著無私句，萬水千山總一同。』於是前往河南乾明寺無盡室中居住，與無盡禪師意氣相投。無盡禪師以偈印證他：『道高不假修，德重事理周。一枝正法眼，付與隆大休。』之後，大休禪師前往隨州七尖峰主持寺院。他設立三關語來開示學人，說：『吹毛寶劍被石人拿走了，掛在萬仞峰頭，四面都是懸崖峭壁，如何取得？有一顆如意珠，被木人拿來，拋向大海波中，不用船隻，如何尋得？整個大地都是一個火坑，全部燒燬了，只有一根眉毛還在，不知是什麼人能夠見到？』大休禪師在茄園裡照看茄子時，有僧人問：『如何是西來意（禪宗用語，指達摩祖師從西方來到中國的目的，即禪宗的宗旨）？』禪師指著茄子說：『黃瓜茄子。』僧人不明白。再次發問。禪師說：『不要多費口舌，黃瓜茄子。』僧人始終不明白，於是下山，去參拜另一位尊宿（指有德行的僧人）。尊宿問：『你從哪裡來？』僧人說：『從七尖峰來。』尊宿問：『大休禪師有什麼言語？』僧人舉了之前問答的話。尊宿合掌說：『真大慈悲。』嘉靖二十一年（1542年）十一月八日，召集眾人，寫下偈語說：『三際握來一拄杖，十方原是舊袈裟。泥牛石虎知訊息，踏破虛空便到家。』放下筆，端坐而逝。（石門海嗣記錄）

嘉興胥山雲谷法會禪師

本郡嘉善（今浙江省嘉善縣）懷氏之子。九歲開始剃髮修行，在大云寺出家，學習瑜伽教。十七歲時，偷偷前往天寧寺。當時法舟濟禪師正在閉關，多次用問題來啓發他。一天，法舟濟禪師問：『《圓覺經》說，四大分離，如今這個虛妄的身體應當在哪裡？』

【English Translation】 English version Chan Master Zonglong of Daxiu, of Qijian Peak, Suizhou

He was a son of the Jia family of Yidu (present-day Qingzhou, Shandong Province), Qingzhou. He had his head shaved at the Stone Buddha Temple in the prefecture. He resided at the North Temple in Chengdu as a superintendent. One day, while carrying water from the street, he suddenly had an awakening. He composed a verse saying: 'The earth, mountains, and rivers are empty in their essence; why distinguish between walking and the West or East? If one accidentally encounters a selfless phrase, all the myriad waters and thousand mountains are the same.' He then stayed in the Endless Room of Qianming Temple in Henan. He was in accord with the Chan master Wujin. Wujin sealed his understanding with a verse saying: 'The Dao is high and does not require cultivation; virtue is weighty and affairs are thoroughly managed. A branch of the eye of the true Dharma is entrusted to Daxiu Zonglong.' He then went to reside at Qijian Peak in Suizhou. He presented three critical phrases to instruct students, saying: 'The treasured sword that cuts hairs is taken away by a stone man and hung on the summit of a ten-thousand-foot peak. There are no paths on any of the four sides. How can it be obtained? A wish-fulfilling pearl is held by a wooden man and thrown into the waves of the great sea. Without relying on boats, how can it be found? The entire great earth is a fiery pit, completely burned away. Only a single eyebrow remains. I wonder who can see it?' Once, when the Master was in the eggplant garden tending to eggplants, a monk asked, 'What is the meaning of the Westward Transmission (a Chan term referring to Bodhidharma's purpose in coming to China from the West, i.e., the essence of Chan Buddhism)?' The Master pointed to the eggplant and said, 'Cucumbers and eggplants.' The monk did not understand. He asked again. The Master said, 'Don't bother me. Cucumbers and eggplants.' The monk still did not understand and descended the mountain to consult another venerable monk. The venerable monk asked, 'Where do you come from?' The monk said, 'From Qijian Peak.' The venerable monk asked, 'What words does Daxiu have?' The monk recounted the previous exchange. The venerable monk joined his palms and said, 'Truly great compassion.' On the eighth day of the eleventh month of the twenty-first year of Jiajing (1542), he gathered the assembly and wrote a verse saying: 'Grasping the three periods of time as one staff, the ten directions are originally the old kasaya. The mud ox and stone tiger know the news; breaking through the void, one arrives home.' He put down his brush, sat upright, and passed away. (Recorded by Shimen Hai Si)

Chan Master Fahui of Yungushan (Cloud Valley Mountain), Jiaxing

He was a son of the Huai family of Jiashan (present-day Jiashan County, Zhejiang Province) in this prefecture. He began shaving his head and practicing at the age of nine, and left home at Dayun Temple to study Yoga teachings. At the age of seventeen, he secretly went to Tianning Temple. At that time, Chan Master Fazhou Ji was in retreat, and he repeatedly used questions to enlighten him. One day, Chan Master Fazhou Ji asked, 'The Yuanjue Sutra says, 'The four great elements separate; where should this deluded body be now?'

聞之猛省。卻立巷側。至四更不動。濟呼與語。未契。未幾。被本寺追回鎖禁。越二年復出。至陽羨見古林。教參一歸何處。續入吉庵會下。庵問曰。汝參話頭時中。絲毫無不間否。師曰。不能。曰如此卻是虛播光陰。師曰。雜念漸消。本念漸熟。或非虛度。庵曰。有消有長。盡屬代謝。非究竟法(汰如何法師補讀高僧傳云。師年二十受具。修天臺小止觀。往郡之天寧問所修何時於法舟濟公。公曰。夫學以悟心為主。止觀之要不離身心氣息。何能脫然。子之所修流於下乘矣。因示以旨要。師力究之。一日受食。食盡而不知。碗忽墮地。猛然有省。恍如夢覺。公與印可)○師游留都。止天界毗盧閣。閉關時。覺胸中有月照寒潭之狀。越三載。報恩諸老。迎於三藏殿。朝盂暮榻。蕭然適也。自謂足矣。偶有道者。被褐訪之。師因呈所見。道者訶曰。脫得見盡。一切皆是平常。汝所得。自以為極玄極妙。不知皆是鬼窟中作活計。師擬進語。者厲聲喝曰。汝道平常是甚麼。玄妙是甚麼。不告姓名。拂衣而去。師因大省。二十年所得。消釋都盡。又三年。北遊燕。與遍融白雲相切磋。回南都。五臺陸公等。送住棲霞。結庵于天開巖○大洲趙公至棲霞。聽法師講楞嚴。自謂洞悉關竅。及入庵見師恍然喪其所得。問曰。師熟楞嚴耶。

【現代漢語翻譯】現代漢語譯本聽聞此言，他猛然醒悟。便站在巷子邊，直到四更天都沒有動。濟公呼喚他與他交談，但未能契合。不久，他被本寺追回並囚禁。過了兩年才被釋放，到陽羨拜訪古林，古林教他參『一歸何處』的話頭。後來又加入吉庵的禪會。吉庵問他說：『你參話頭的時候，心中是否沒有一絲一毫的雜念？』他回答說：『不能。』吉庵說：『這樣的話，你就是在虛度光陰。』他說：『雜念漸漸消退，本念漸漸純熟，或許並非虛度。』吉庵說：『有消有長，都屬於新陳代謝，不是究竟之法。』（汰如何法師補讀《高僧傳》說：師父二十歲受具足戒，修習天臺小止觀，前往郡里的天寧寺請教法舟濟公。濟公說：『學習以領悟心性為主，止觀的要領不離身心氣息，怎麼能超脫呢？』於是向他指明要旨，他努力鉆研。一天，他正在接受齋飯，吃完飯卻不知道，碗忽然掉在地上，他猛然醒悟，恍如從夢中醒來。濟公認可了他的開悟。）師父遊歷留都（今南京），住在天界寺的毗盧閣。閉關期間，他覺得胸中有一輪明月照耀著寒潭。過了三年，報恩寺的各位長老，到三藏殿迎接他，早晨吃簡單的食物，晚上睡在木榻上，生活清靜安適，他自認為已經足夠了。偶然有一位身穿粗布衣服的道人來拜訪他，師父便將自己所見到的境界呈現給他看。道人呵斥他說：『即使你完全證悟，一切也都是平常。你所得到的，自以為極其玄妙，卻不知道都是在鬼窟中做活計。』師父想要辯解，道人厲聲喝道：『你說平常是什麼？玄妙是什麼？』沒有留下姓名，就拂袖而去了。師父因此大徹大悟，過去二十年所學到的東西，都消解乾淨了。又過了三年，他北遊燕京（今北京），與遍融、白雲互相切磋。回到南都（今南京）后，五臺山的陸公等人，送他到棲霞寺居住，在天開巖結庵。大洲的趙公來到棲霞寺，聽法師講解《楞嚴經》，自認為已經洞悉了其中的關鍵。等到進入庵中見到師父，卻忽然喪失了自己原有的領悟。他問道：『師父精通《楞嚴經》嗎？』

【English Translation】 English version He heard this and suddenly awakened. He stood by the side of the alley, unmoving until the fourth watch of the night. Ji (referring to Jigong, a legendary Chan Buddhist monk) called out to him and spoke, but they did not connect. Before long, he was taken back to his original temple and locked up. After two years, he was released and went to Yangxian, where he met Gulin (meaning Ancient Forest). Gulin taught him to contemplate 'Where does the one return?'. Later, he joined the assembly at Ji'an's hermitage. Ji'an asked him, 'When you contemplate the topic of meditation, is there not the slightest bit of distraction in your mind?' The master replied, 'No, there is.' Ji'an said, 'In that case, you are wasting your time.' The master said, 'Distracting thoughts are gradually diminishing, and the original thought is gradually becoming more familiar. Perhaps it is not a waste.' Ji'an said, 'Having diminishing and growing, all belong to metabolism, not the ultimate Dharma.' (The Dharma Master Tai Ruhe supplemented the Biography of Eminent Monks, saying: The master received full ordination at the age of twenty, practiced the Tiantai Small Samatha-Vipassanā, and went to Tianning Temple in the prefecture to ask Dharma Boat Jigong. Jigong said, 'Learning is mainly about understanding the mind. The essentials of Samatha-Vipassanā do not leave the body, mind, and breath. How can one be free?'. He then pointed out the essentials to him, and he studied them diligently. One day, while receiving food, he finished eating without realizing it. The bowl suddenly fell to the ground, and he suddenly awakened, as if waking from a dream. Jigong approved of his enlightenment.) The master traveled to Liudu (present-day Nanjing), staying at the Vairocana Pavilion of Tianjie Temple. During his retreat, he felt as if there was a moon in his chest shining on a cold pool. After three years, the elders of Bao'en Temple welcomed him to the Three Treasures Hall. He ate simple meals in the morning and slept on a wooden bed at night, living a quiet and comfortable life, which he thought was enough. By chance, a Daoist wearing coarse clothes visited him. The master presented his insights to him. The Daoist scolded him, saying, 'Even if you completely realize it, everything is ordinary. What you have obtained, you think is extremely profound, but you don't know that you are just making a living in a ghost cave.' The master wanted to argue, but the Daoist shouted sternly, 'What do you say is ordinary? What is profound?' Without leaving his name, he flicked his sleeves and left. The master thus had a great awakening, and everything he had learned in the past twenty years was completely dissolved. After another three years, he traveled north to Yanjing (present-day Beijing), where he exchanged ideas with Bianrong and Baiyun. After returning to Nandu (present-day Nanjing), Duke Lu of Mount Wutai and others sent him to Qixia Temple to live, where he built a hermitage at Tiankai Rock. Duke Zhao of Dazhou came to Qixia Temple to listen to the Dharma Master lecture on the Shurangama Sutra, and he thought he had understood the key points. When he entered the hermitage and saw the master, he suddenly lost his original understanding. He asked, 'Is the master proficient in the Shurangama Sutra?'

師曰。不會。趙嘆曰。真楞嚴矣○念庵羅公。荊川唐公。慕謁。羅問曰。如何是祖師西來意。師曰。我者里無此貲。臨別語羅曰。性海非遙。法流常注。才有擬議。便隔萬山。荊川踴躍稱快。師曰。公勿便快活。茲事取不得。捨不得。若謂面前皆是。即執妄為真。若欲向上尋求。又是撥波覓水。唐拜之曰。不至棲霞。幾虛此生○復游吳。了凡袁公訪師。師示以宗旨。袁聞之灑然(補續高僧傳云。了凡袁公未第時。參師于山中對坐之。晝夜不瞑目。師問曰。公何無妄念。公曰。我推我命無科第子嗣分。故安心委命無他妄想耳。師曰。我將以公為豪傑。乃一凡夫耳。聖人云。命由自作。福由己求。造化豈能拘人耶。乃委示以改過積德唯心立命之旨。公依教奉行。竟登進士有子嗣焉)○師復游金臺。旋歸棲霞。鄉僧多潛奔之。袁復訪師。師問汝來作么。曰專求佛。師曰。丹霞雲。佛之一字。吾不喜聞。有所馳求。盡屬妄想。袁曰。我本是佛。求即無求。師搖首曰。未在。袁曰。長安無別路。曰然則任汝胡行。曰終不向師覓路。師曰。究竟如何。曰棲霞嶺上草青青。師休去○明年。了凡邀師歸嘉善之大云。建立禪廡。禪道為之中興(憨山清禪師為沙彌時侍師彌謹。一日請曰說者為某甲壽不長柰何。師曰。壽夭乃生死法。參禪乃

【現代漢語翻譯】師父說：『不會。』趙某嘆息道：『真是《楞嚴經》啊！』念庵羅公、荊川唐公仰慕前來拜訪。羅公問道：『如何是祖師西來意？』師父說：『我這裡沒有這個。』臨別時對羅公說：『性海非遙遠，法流常注。才一擬議，便隔著萬重山。』荊川聽后高興地稱快。師父說：『你不要這麼快活。這件事，拿不得，捨不得。若說面前皆是，就是執妄為真。若要向上尋求，又是撥開水波來找水。』唐公拜謝道：『不到棲霞山，幾乎白活此生。』師父又遊歷吳地，了凡袁公來拜訪師父。師父向他開示宗旨。袁公聽后頓時醒悟。（《補續高僧傳》記載：了凡袁公未考中進士時，在山中參拜師父，相對而坐，晝夜不合眼。師父問：『你為何沒有妄念？』袁公說：『我推算我的命里沒有科舉功名和子嗣的緣分，所以安心順應天命，沒有其他妄想。』師父說：『我本以為你是豪傑，原來只是個凡夫俗子。聖人說：命由自己造，福由自己求。造化怎麼能束縛人呢？』於是詳細地告訴他改過積德、唯心立命的道理。袁公按照師父的教導奉行，最終考中進士，並且有了子嗣。）師父又遊歷金臺，隨後回到棲霞山。鄉里的僧人大多偷偷地來追隨他。袁公再次拜訪師父。師父問：『你來做什麼？』袁公說：『專門來求佛。』師父說：『丹霞禪師說：佛這個字，我都不喜歡聽。有所追求，都屬於妄想。』袁公說：『我本來就是佛，求即是無求。』師父搖搖頭說：『還差得遠。』袁公說：『長安沒有別的路。』師父說：『既然這樣，就任你胡作非爲吧。』袁公說：『終究不會向師父您求路。』師父說：『究竟如何？』袁公說：『棲霞嶺上草青青。師父您休息去吧。』第二年，了凡邀請師父回到嘉善的大云寺，建立禪堂，禪宗道風因此得以中興。（憨山清禪師做沙彌時，侍奉師父非常恭敬。一天，他請教說：『有人說我壽命不長，怎麼辦？』師父說：『壽命長短是生死之法，參禪是……』

【English Translation】 The Master said, 'No.' Zhao sighed, 'Truly the Surangama Sutra!' Nian'an Luo Gong and Jingchuan Tang Gong, admiring him, came to visit. Luo asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'I don't have that here.' Before parting, he said to Luo, 'The sea of nature is not far, the flow of Dharma constantly pours forth. As soon as there is deliberation, it is separated by ten thousand mountains.' Jingchuan rejoiced and exclaimed with delight. The Master said, 'Don't be so quick to rejoice. This matter cannot be taken, cannot be given up. If you say everything before you is it, then you are clinging to illusion as truth. If you want to seek upwards, you are stirring the waves to find water.' Tang bowed and said, 'Without coming to Qixia, I would have wasted this life.' The Master then traveled to Wu. Liaofan Yuan Gong visited the Master. The Master revealed the essence of the teaching to him. Yuan was suddenly enlightened upon hearing it. (The Supplement to the Biographies of Eminent Monks records: When Liaofan Yuan Gong had not yet passed the imperial examination, he visited the Master in the mountains, sitting face to face, not closing his eyes day or night. The Master asked, 'Why do you have no deluded thoughts?' Yuan said, 'I have calculated that my fate has no connection with success in the imperial examinations or having descendants, so I am content to accept fate and have no other deluded thoughts.' The Master said, 'I thought you were a hero, but you are just an ordinary person. The sage said, 'Fate is created by oneself, and fortune is sought by oneself. How can creation bind people?' Then he explained in detail the principles of correcting faults, accumulating virtue, and establishing fate through the mind. Yuan followed the Master's teachings and eventually passed the imperial examination and had descendants.) The Master then traveled to Jintai and subsequently returned to Qixia. Many local monks secretly ran to follow him. Yuan visited the Master again. The Master asked, 'What have you come to do?' Yuan said, 'Specifically to seek Buddhahood.' The Master said, 'Zen Master Danxia said, 'I don't even like to hear the word 'Buddha'. All seeking belongs to delusion.'' Yuan said, 'I am originally a Buddha, seeking is non-seeking.' The Master shook his head and said, 'Not yet.' Yuan said, 'There is no other road in Chang'an.' The Master said, 'In that case, I will let you act recklessly.' Yuan said, 'I will never seek a path from you, Master.' The Master said, 'What is the ultimate?' Yuan said, 'The grass is green on Qixia Ridge. Master, you should rest.' The following year, Liaofan invited the Master back to Dayun Temple in Jiashan, establishing a Chan hall, and the Chan tradition was thus revived. (When Chan Master Hanshan Qing was a novice monk, he served the Master very respectfully. One day, he asked, 'Someone said that my life will not be long, what should I do?' The Master said, 'Longevity and shortness are the laws of birth and death, Chan practice is...'

了生死法。若一念不生。則思神覷不破。造化何能拘之耶。第患不明道眼耳。清將北行。師言誡之曰。古人行腳單為提明己躬下事。爾當思他日何以見父母師友。即慎毋虛費草鞋錢也。　達觀可禪師參方時。同平泉陸公思庵徐公謁師叩華嚴宗旨。師發揮法界圓融之妙。皆嘆未曾有。禪道草昧於時復有起色)○僧問如何是祖師意。師曰。有水皆含月。無山不起云曰莫更有奇特否。師曰。不得將龜作鱉○萬曆戊辰冬。主三陳庵禪會。乙亥正月三日。起行香遍閱僧房。告眾曰。此地清凈。吾可觀化。明日遂端坐而逝。世壽七十五。塔于大云之右(天寧濟嗣)。

嘉興精嚴東溪方澤禪師

郡之嘉善人。族姓任。首謁法舟濟禪師于天寧。一日室中舉龍潭見天皇公案。至何處不指示心要。言下有省。行蒙印可。解制秉拂。佛法雖遍。一切世間。而未嘗有絲毫透漏。作么生結。雖未嘗有絲毫透漏。亦未嘗有絲毫囊藏。又作么生解。故知百丈大師。曲引初機。為此方便誑諕之辭。其實莫能結。莫能解也。設使有個孟八郎漢出來道。我能向百丈大師。結不得處。一結結斷。直使天下衲僧。忘前失后。求出無門。亦能向百丈大師。解不得處。一解解開。直使天下衲僧。七狼八藉。竄身無地。卻甚奇特。諸上座。彼既丈夫。我能

【現代漢語翻譯】現代漢語譯本了生死法：如果一念不生，那麼思慮和精神也無法窺破，造化又怎麼能拘束他呢？只怕不明白道的眼力罷了。清將要北行，師父告誡他說：『古人行腳參學，只是爲了提明自己切身的事情。你應當想想將來用什麼來見父母師友，務必謹慎，不要白白浪費草鞋錢啊。』達觀可禪師參學時，和平泉陸公、思庵徐公一同拜訪師父，請教華嚴宗的宗旨。師父闡發法界圓融的妙理，他們都讚歎前所未有。（當時禪道衰微，因此又有了起色）有僧人問：『如何是祖師意？』師父說：『有水皆含月，無山不起云。』僧人說：『莫更有奇特否？』師父說：『不得將龜作鱉。』萬曆戊辰年（1588年）冬天，主持三陳庵禪會。乙亥年（1599年）正月三日，開始行香，遍閱僧房，告訴眾人說：『此地清凈，我可以在這裡觀化。』第二天就端坐而逝，世壽七十五歲，塔于大云寺的右邊（天寧濟嗣）。嘉興精嚴東溪方澤禪師是嘉興府嘉善縣人，俗姓任。最初在天寧寺拜訪法舟濟禪師。一天，在禪房裡舉龍潭見天皇的公案，說到『何處不指示心要』，方澤禪師言下有所領悟，得到法舟濟禪師的印可。解制后開始主持說法，佛法雖然遍及一切世間，卻未曾有絲毫透漏。要怎麼結呢？雖然未曾有絲毫透漏，也未曾有絲毫囊藏。又要怎麼解呢？所以知道百丈大師，是委婉地引導初學者，用這種方便的言辭來嚇唬人，其實是不能結，也不能解的。假設有個孟八郎漢出來說：『我能向百丈大師結不得的地方，一結就結斷，直接讓天下衲僧忘前失后，求出無門。也能向百丈大師解不得的地方，一解就解開，直接讓天下衲僧七狼八藉，無處藏身。』這難道不奇特嗎？各位，他們既然是大丈夫，我能……

【English Translation】 English version The method of resolving birth and death: If a single thought does not arise, then contemplation and spirit cannot penetrate it. How can creation restrain it? The only concern is not understanding the eye of the Dao. When Qing was about to travel north, the master warned him, saying, 'The ancients traveled to study solely to clarify their own personal matters. You should consider how you will face your parents, teachers, and friends in the future. Be careful not to waste your straw sandals in vain.' When Chan Master Daguan Ke was studying, he visited the master with Lu Gong of Pingquan and Xu Gong of Sian to inquire about the principles of the Avatamsaka Sutra (Huayan Zong). The master expounded the wonderfulness of the perfect fusion of the Dharmadhatu (Fajie), and they all exclaimed that they had never heard of it before. (At that time, Chan Buddhism was declining, so it began to revive.) A monk asked, 'What is the meaning of the Patriarch?' The master said, 'All water contains the moon, and no mountain does not give rise to clouds.' The monk said, 'Is there anything more extraordinary?' The master said, 'Do not mistake a turtle for a turtle.' In the winter of the Wuchen year of the Wanli reign (1588), he presided over the Chan assembly at the San Chen Hermitage. On the third day of the first month of the Yihai year (1599), he began to offer incense and inspected all the monks' rooms, telling everyone, 'This place is pure, and I can observe transformation here.' The next day, he passed away in a seated posture at the age of seventy-five. His stupa is to the right of Dayun Temple (Tianning Ji Si). Chan Master Fangze of Dongxi, Jingyan, Jiaxing Was a native of Jiashan County, Jiaxing Prefecture, with the surname Ren. He first visited Chan Master Fazhou Ji at Tianning Temple. One day, in the meditation room, he brought up the case of Longtan meeting Emperor Tianhuang, saying, 'Where does it not indicate the essential point of the mind?' Chan Master Fangze had an understanding upon hearing this and received the approval of Chan Master Fazhou Ji. After the end of the retreat, he began to preside over Dharma talks. Although the Buddha-dharma pervades all worlds, there has never been the slightest leakage. How to tie it up? Although there has never been the slightest leakage, there has never been the slightest concealment. How to untie it? Therefore, it is known that Great Master Baizhang (Baizhang Dashi) was subtly guiding beginners, using this convenient language to frighten people. In reality, it cannot be tied up, nor can it be untied. Suppose there is a Meng Balang Han who comes out and says, 'I can tie up the place where Great Master Baizhang cannot tie it up, and tie it off with one tie, directly causing all the monks in the world to forget the past and lose the future, with no way to escape. I can also untie the place where Great Master Baizhang cannot untie it, and untie it with one untie, directly causing all the monks in the world to be scattered and have nowhere to hide.' Isn't that strange? Everyone, since they are great men, I can...'

不爾。良久擊拂子一下。曰吽(天寧濟嗣已上二人)。

浮峰普恩上座

山陰金氏子。十歲出家。至年十九。忽念生死事大。奮志尋師。初至大悲叩無際首座。示以心生則種種法生之語。師當下有所契入。有偈曰。返本還源便到家。亦無玄妙可稱夸。湛然一片真如性。迷失皆因一念差。復見法舟濟于天寧。呈所見。舟可之。又謁萬松休于烏石峰。松問何來。師曰。天寧。松曰。有何言句。師舉前話。松曰。不是不是。師曰。天寧道是。和尚如何道不是。松曰。天寧則是。我則不是。師疑不決。后參玉芝聚禪師。復舉前話。聚曰。是與不是。未出常情。二俱吃棒有分。師曰。如何是出常情句。聚與一掌。師當下豁然。平昔礙膺。一時融釋。聚曰。汝既如是。當善護持。復以偈囑曰。莫學支流辨濁清。是非盡處出常情。鐵鞭擊碎珊瑚月。會看東山水上行(天池聚嗣)。

建寧斗峰天真道覺禪師

本郡建安張氏子。看萬法歸一。一歸何處話。久而有省。占偈曰。一手拍兮一手鼓。無位真人出格舞。口中唱出無腔歌。三千諸佛同一母。往見古音求證。音稱賞之(雙峰琴嗣)。

曹洞宗

西京定國無方可從禪師

雒陽許氏子。禮福先芘峰剃落。初參龍潭順。超化宗。入室請益。稍有

【現代漢語翻譯】不，（不是這樣的）。（禪師）停頓片刻，用拂塵擊打了一下，說：『吽』（天寧濟嗣和已上的二位禪師）。

浮峰普恩上座

是山陰金氏之子。十歲出家。到十九歲時，忽然覺得生死是大事，立志尋訪明師。最初到大悲寺拜見無際首座，無際首座開示他『心生則種種法生』的道理。普恩上座當下有所領悟，作偈說：『返本還源便到家，亦無玄妙可稱夸。湛然一片真如性，迷失皆因一念差。』後來又在天寧寺拜見法舟濟禪師，呈上自己的見解，法舟濟禪師認可了他。又在烏石峰拜見萬松休禪師，萬松休禪師問他從哪裡來。普恩上座說：『天寧寺。』萬松休禪師說：『有什麼言句？』普恩上座舉了之前的話。萬松休禪師說：『不是，不是。』普恩上座說：『天寧寺說是，和尚為什麼說不是？』萬松休禪師說：『天寧寺說的是，我說的不是。』普恩上座疑惑不決。後來參拜玉芝聚禪師，又舉了之前的話。玉芝聚禪師說：『是與不是，未出常情，二俱吃棒有分。』普恩上座說：『如何是出常情句？』玉芝聚禪師給他一掌。普恩上座當下豁然開悟，平素的障礙一時融化消釋。玉芝聚禪師說：『你既然這樣，應當好好護持。』又作偈囑咐他說：『莫學支流辨濁清，是非盡處出常情。鐵鞭擊碎珊瑚月，會看東山水上行。』（天池聚嗣）

建寧斗峰天真道覺禪師

是本郡建安張氏之子。參看『萬法歸一，一歸何處』的話頭，很久之後有所領悟，作偈說：『一手拍兮一手鼓，無位真人出格舞。口中唱出無腔歌，三千諸佛同一母。』前往拜見古音禪師求證，古音禪師稱讚了他。（雙峰琴嗣）

曹洞宗

西京定國無方可從禪師

是雒陽許氏之子。在福先芘峰剃度出家。最初參拜龍潭順禪師、超化宗禪師，進入禪房請求開示，稍有所得。

【English Translation】 No. (It is not like that.) After a long pause, (the Zen master) struck the whisk once and said, 'Hum' (Tianning Jisi and the two Zen masters above).

Zen Master Puen of Fufeng

He was the son of the Jin family of Shanyin. He left home at the age of ten. When he was nineteen, he suddenly felt that birth and death were important matters, and he was determined to seek a teacher. He first went to Dabeisi (Great Compassion Temple) to visit the chief seat Wuji, who showed him the principle that 'when the mind arises, all kinds of dharmas arise.' Zen Master Puen immediately had some understanding and wrote a verse saying: 'Returning to the root and returning to the source, one arrives home, there is nothing mysterious to praise. The pure and clear true nature is lost because of a single thought.' Later, he visited Zen Master Fazhou Ji at Tianning Temple and presented his views, which were approved by Zen Master Fazhou Ji. He also visited Zen Master Wansong Xiu at Wushifeng (Black Stone Peak). Zen Master Wansong Xiu asked him where he came from. Zen Master Puen said, 'Tianning Temple.' Zen Master Wansong Xiu said, 'What are your words?' Zen Master Puen quoted the previous words. Zen Master Wansong Xiu said, 'No, no.' Zen Master Puen said, 'Tianning Temple says yes, why does the abbot say no?' Zen Master Wansong Xiu said, 'Tianning Temple says yes, I say no.' Zen Master Puen was doubtful. Later, he visited Zen Master Yuzhi Ju and quoted the previous words again. Zen Master Yuzhi Ju said, 'Yes or no, it has not come out of the ordinary, both deserve to be beaten.' Zen Master Puen said, 'What is a sentence that comes out of the ordinary?' Zen Master Yuzhi Ju gave him a palm. Zen Master Puen suddenly realized that the obstacles in his chest were melted and dissipated at once. Zen Master Yuzhi Ju said, 'Since you are like this, you should take good care of it.' He also wrote a verse to exhort him: 'Do not learn to distinguish the turbid and clear of the branches, where right and wrong end, the ordinary emerges. The iron whip shatters the coral moon, and you will see the water walking on the East Mountain.' (Successor of Tianchi Ju)

Zen Master Daojue of Doufeng Tianzhen, Jianning

He was the son of the Zhang family of Jian'an in this county. He contemplated the saying 'The myriad dharmas return to one, where does the one return?' After a long time, he had some understanding and wrote a verse saying: 'One hand claps, one hand drums, the true person without position dances out of the box. Singing a song without a tune, the three thousand Buddhas have the same mother.' He went to visit Zen Master Guyin to seek proof, and Zen Master Guyin praised him. (Successor of Shuangfeng Qin)

Caodong School

Zen Master Kefrom of Dingguo Wufang, Xijing

He was the son of the Xu family of Luoyang. He was tonsured at Bifeng, Fuxian. He first visited Zen Master Longtan Shun and Zen Master Chaohua Zong, entered the meditation room to ask for instruction, and gained some understanding.

契入。后參俱空斌禪師。斌問子參何人來。師曰。少室山前風悄然。斌曰。因甚一花開五葉。師曰。沒孔鐵錘百雜碎。斌曰。掠虛頭作么。師曰。某甲祇見盡天下。祇解掠實。無一人能掠虛者。斌曰。不打自招也。師曰。老和尚慣用底。不妨勘破(杖人盛雲龍潭未見龍超化卻將化空里打個觔斗來詐明道士鐵錘墮天下掠實無掠盧不打自招笑殺渠慣用老人今勘破何妨收拾者蠻驢末後關還透過百丈甘為野狐九峰不肯首座果能平地生波許你家中穩坐)○斌以綿密閫奧。重加煅煉。偶撿傳燈。見天衣以行者五人。俱召實上座因緣。師當下密契五位奧旨。遂承印記。隱於郟鄏定國寺○示眾。佛祖宗乘。本無言說。但此段家風。非從外得。須七處徴心。八還辨見。方得到家穩當。不涉程途。汝知九峰不肯首座。百丈墮在狐窩。足見得人為難。而得理為尤難。如上多方。切須珍重。成化十九年。壬寅六月示寂。塔于少室(萬壽斌嗣)。

續指月錄卷十五卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十六

六祖下三十二世

臨濟宗

北京柳巷月心笑巖德寶禪師

金臺之世族也。父吳門。母丁氏。早失恃怙。弱冠偶之講席。聽華嚴大疏。至十地品云。世尊因中。曾作金轉輪

【現代漢語翻譯】現代漢語譯本：契入。後來參訪俱空斌禪師。斌禪師問：『你參的是什麼人？』禪師說：『少室山前風悄然。』斌禪師說：『為什麼一花開五葉？』禪師說：『沒孔的鐵錘百雜碎。』斌禪師說：『掠虛頭做什麼？』禪師說：『我只看見盡天下，只懂得掠實，沒有一個人能掠虛的。』斌禪師說：『不打自招啊。』禪師說：『老和尚慣用的伎倆，不妨勘破。（盛雲龍潭未見龍，超化卻將化空里打個觔斗來詐明道士，鐵錘墮天下，掠實無掠盧，不打自招笑殺渠，慣用老人今勘破，何妨收拾者蠻驢，末後關還透過，百丈甘為野狐，九峰不肯首座，果能平地生波，許你家中穩坐）』斌禪師用綿密深奧的禪機，重加鍛鍊。偶然翻閱《傳燈錄》，看到天衣義懷禪師以行者五人，都召實上座的因緣，禪師當下秘密契合五位奧旨，於是承受印記。隱居於郟鄏定國寺。開示大眾說：『佛祖宗乘，本來沒有言說。但這段家風，不是從外面得來的。必須七處征心，八還辨見，方能到家穩當，不涉程途。你們知道九峰不肯做首座，百丈墮落在狐貍窩，足見得人為難，而得理尤其難。像上面所說的種種方法，切須珍重。』成化十九年（1483年）壬寅六月示寂，塔于少室（萬壽斌嗣）。

《續指月錄》卷十五卍新續藏第 84 冊 No. 1579 《續指月錄》

《續指月錄》卷十六

六祖下三十二世

臨濟宗

北京柳巷月心笑巖德寶禪師

是金臺的世家大族。父親叫吳門，母親姓丁。早年喪失父母。二十歲時偶然到講席，聽《華嚴經大疏》，聽到十地品說：『世尊因地中，曾經做過金轉輪…』

【English Translation】 English version: Entry. Later, he visited Zen Master Jukong Bin. Zen Master Bin asked, 'Who are you investigating?' The Zen Master said, 'The wind is quiet in front of Shaoshi Mountain.' Zen Master Bin said, 'Why does one flower bloom with five petals?' The Zen Master said, 'A holeless iron hammer shatters into a hundred pieces.' Zen Master Bin said, 'What are you doing with empty talk?' The Zen Master said, 'I only see the whole world, and I only know how to grasp reality. No one can grasp emptiness.' Zen Master Bin said, 'You're giving yourself away.' The Zen Master said, 'The old monk is used to this trick; it doesn't matter if you see through it. (Sheng Yunlongtan hasn't seen the dragon, but he transforms and somersaults in the emptiness to deceive the Daoist. The iron hammer falls to the world, grasping reality without grasping emptiness, giving himself away and making people laugh. The old man is used to this, but it doesn't matter if you see through it. Why not clean up this barbarian donkey? The final barrier is still passed through. Baizhang is willing to be a wild fox, and Jiufeng refuses to be the head seat. If you can create waves on flat ground, I'll allow you to sit steadily at home.)' Zen Master Bin used meticulous and profound Chan (Zen) mechanisms to refine him further. By chance, he flipped through the 'Transmission of the Lamp' and saw that Zen Master Tianyi Yihuai used the five practitioners to summon the head seat of Shi. The Zen Master immediately secretly agreed with the profound meaning of the five positions and then received the seal. He lived in seclusion at Dingguo Temple in Jiaru. He instructed the public, saying, 'The ancestral vehicle of the Buddhas and patriarchs originally has no words. But this family style is not obtained from the outside. You must examine the mind in seven places and discern the seeing in eight returns to arrive home safely without involving the journey. You know that Jiufeng refused to be the head seat, and Baizhang fell into the fox's den, which shows that it is difficult to obtain a person, and it is even more difficult to obtain the principle. Like the various methods mentioned above, you must cherish them.' In the sixth month of Renyin (1483) in the nineteenth year of Chenghua, he passed away and was buried in a pagoda at Shaoshi (succeeded by Wanshou Bin).

Continuation of the 'Pointing at the Moon' Record, Volume 15 卍 New Continued Collection, Volume 84, No. 1579, Continuation of the 'Pointing at the Moon' Record

Continuation of the 'Pointing at the Moon' Record, Volume 16

Thirty-second Generation after the Sixth Patriarch

Linji School

Zen Master Yuexin Xiaoyan Debao of Liuxiang, Beijing

He was from a prominent family in Jintai. His father was named Wu, and his mother was named Ding. He lost his parents early. At the age of twenty, he happened to attend a lecture and listened to the 'Great Commentary on the Avatamsaka Sutra'. When he heard the Tenth Ground chapter, it said, 'The World Honored One, in the causal stage, once acted as a golden wheel-turning...'

王。時有乞者。來化國城妻子。頭目手足。內外佈施。王作念言。我今若不施與。向後百年。一旦空廢。全無少益。反招慳吝過失不若施與。空我所有。益我功德。師聞之不覺身心廓然。嘆曰。古今同一幻夢中。遂決志出家。纏絆歲余。就於本境廣惠禪林。禮大寂能公披緇祝髮。明年受具。朝參夕叩。雖深信知有。不肯自休。務期親證。遍謁大川月舟古春古拙諸老宿。后至關子嶺。參無聞聰和尚。問十聖三賢。已全聖智。如何道不明斯旨。聰乃厲聲曰。十聖三賢汝已知。如何是斯旨。速道速道。師連下十數轉語。皆不契。遂發憤。寢食俱廢。一日𢹂籃到澗邊洗菜。一莖菜葉。墮水旋轉捉不住。忽有省。提籃喜躍而歸。聰立檐下。問是甚麼。師曰。一籃菜。聰曰。何不別道。師曰。請和尚別問來。至晚入室。聰舉玄沙敢保老兄未徹話。師曰。賊入空室。聰曰。者則公案。不得草草。師喝一喝。拂袖便出○復往見濟庵古巖大覺諸尊宿。皆器重之○後上關子嶺。再參聰和尚。一日雨寒。聰命烘爐。乃問人人有個本來父母。子之父母。今在何處。師曰。一火焚之。曰恁么則子無父母耶。曰有則有。只是佛眼覷不見。曰子還見么。曰某亦不見。曰子何亦不見。曰若見則非真父母。聰曰。善哉。師遂呈一偈曰。本來真父母。歷劫不

【現代漢語翻譯】現代漢語譯本國王啊，當時有個乞丐，來到國都化緣，乞討妻子、兒女，甚至頭目、手足等身內外之物，都願意佈施。國王心想：『我現在若不佈施，將來百年之後，一旦身死，這些東西都將空空廢棄，全無益處，反而招致慳吝的過失。不如現在佈施出去，空耗我的所有，增益我的功德。』無聞聰和尚聽聞此事，不覺身心豁然開朗，嘆息道：『古往今來，都如同一場幻夢啊！』於是下定決心出家。經過一年多的俗事纏繞，才在本境廣惠禪林，禮拜大寂能禪師剃度出家。第二年受具足戒。早晚參禪請教，雖然深信『知有』，但不肯因此停歇，務必親身證悟。遍訪大川、月舟、古春、古拙等各位老禪師。後來到了關子嶺，參拜無聞聰和尚，問道：『十聖三賢（佛教中的聖賢），已經完全具備聖人的智慧，為什麼說不明白這個宗旨呢？』無聞聰厲聲喝道：『十聖三賢你已經知道了，什麼是這個宗旨？快說！快說！』禪師連續說了十幾個轉語，都不契合。於是發憤，廢寢忘食。一天，拿著籃子到澗邊洗菜，一根菜葉掉入水中旋轉，無法抓住。忽然有所領悟，提著籃子歡喜跳躍而歸。無聞聰站在屋檐下，問道：『是什麼？』禪師說：『一籃菜。』無聞聰說：『為什麼不說別的？』禪師說：『請和尚另外問來。』晚上回到禪房，無聞聰舉起玄沙（唐末五代僧人）『敢保老兄未徹』的話頭。禪師說：『賊入空室。』無聞聰說：『這個公案，不可草率。』禪師大喝一聲，拂袖便走。又去拜見濟庵、古巖、大覺等各位尊宿，都非常器重他。後來再次登上關子嶺，參拜無聞聰和尚。一天，下著寒冷的雨，無聞聰命人烘烤火爐，於是問道：『人人都有個本來父母，你的父母，現在在哪裡？』禪師說：『一把火燒了。』無聞聰說：『這麼說你沒有父母嗎？』禪師說：『有則有，只是佛眼也看不見。』無聞聰說：『你還看見嗎？』禪師說：『我也看不見。』無聞聰說：『你為什麼也看不見？』禪師說：『如果看見，就不是真父母。』無聞聰說：『好啊！』禪師於是呈上一偈頌：『本來真父母，歷劫未』

【English Translation】 English version King, at that time, there was a beggar who came to the capital city to beg, willing to donate his wife, children, even his head, eyes, hands, feet, and all things inside and outside his body. The king thought to himself, 'If I do not give now, after a hundred years, once I die, these things will be empty and useless, and I will only incur the fault of stinginess. It is better to give them away now, exhausting my possessions and increasing my merits.' When Master Wuwen Cong heard of this, his mind and body suddenly opened up, and he sighed, 'From ancient times to the present, it is all like a dream!' So he made up his mind to become a monk. After more than a year of worldly entanglements, he went to Guanghui Zen Forest in his hometown and bowed to Zen Master Daji Neng to have his head shaved and become a monk. The following year, he received the full precepts. He studied Zen and asked for instruction morning and evening. Although he deeply believed in 'knowing existence', he was not willing to stop there, but was determined to personally realize enlightenment. He visited all the old Zen masters such as Dachuan, Yuezhou, Guchun, and Guzhuo. Later, he went to Guanziling and visited Master Wuwen Cong, asking, 'The Ten Saints and Three Sages (holy figures in Buddhism) already possess the wisdom of saints, why do they not explain this purpose clearly?' Wuwen Cong shouted sharply, 'You already know the Ten Saints and Three Sages, what is this purpose? Speak quickly! Speak quickly!' The Zen master spoke more than a dozen turning phrases in a row, but none of them matched. So he became angry and forgot to eat and sleep. One day, he took a basket to the stream to wash vegetables, and a vegetable leaf fell into the water and spun around, unable to be caught. Suddenly he realized something, picked up the basket and jumped for joy and returned. Wuwen Cong stood under the eaves and asked, 'What is it?' The Zen master said, 'A basket of vegetables.' Wuwen Cong said, 'Why don't you say something else?' The Zen master said, 'Please ask the master separately.' In the evening, he returned to the meditation room, and Wuwen Cong raised the words of Xuansha (a monk in the late Tang and Five Dynasties) 'Dare to guarantee that the old brother has not thoroughly understood'. The Zen master said, 'A thief enters an empty room.' Wuwen Cong said, 'This case should not be taken lightly.' The Zen master shouted loudly, flicked his sleeves and left. He also went to visit all the venerable masters such as Ji'an, Guyan, and Dajue, who all valued him very much. Later, he climbed Guanziling again and visited Master Wuwen Cong. One day, it was raining and cold, and Wuwen Cong ordered people to bake the stove, and then asked, 'Everyone has original parents, where are your parents now?' The Zen master said, 'Burned in a fire.' Wuwen Cong said, 'So you have no parents?' The Zen master said, 'Yes, but even the Buddha's eyes cannot see them.' Wuwen Cong said, 'Can you still see them?' The Zen master said, 'I can't see them either.' Wuwen Cong said, 'Why can't you see them either?' The Zen master said, 'If you see them, they are not true parents.' Wuwen Cong said, 'Good!' The Zen master then presented a verse: 'Original true parents, through kalpas have not'

曾離。起坐承他力。寒溫亦共知。相逢不相見。相見不相識。為問今何在。分明呈似師。聰閱之甚喜曰。如是如是。只此一偈。堪紹吾宗。即說偈曰。汝心即我心。我心本無心。無心同佛心。佛心非我心(木陳忞頌雲水里拾來火里燒出頭天外自消遙翻思未會機前著有一豪兮是一豪○牧雲門頌云千山歷盡草鞋穿任運騰騰度好年平實商量田地穩靈山慧命一絲懸○箬庵問頌云一莖菜葉忽隨流喜躍歸來盡底酬父母遍身紅爛地瞎驢端許振宗猷)○復曰。佛如轉輪王。佛法如王命。佛子豎法幢。能令邪作正。囑曰。汝諦受持。遇緣熟者。智愚皆度。續佛慧命。須待其人。師蒙記莂。復侍聰年餘。乃禮辭去。后底金陵寓靜海牛首高座等處。數載。復還金臺。初居圓通。次遷南寺鹿苑慈光善果諸剎○端陽上堂。舉大慧和尚上堂曰。今朝又是五月五。大鬼拍手小鬼舞。驀然撞著桃符神。兩手捶胸叫冤苦。師曰。大慧老漢。大似少個禁方。向青天白日。見神見鬼。笑巖則不然。今朝正是五月五。云從龍兮風從虎。山僧要與現前諸大聖凡賭個賭。信手拈來百草頭。甜者甜兮苦者苦。拈拄杖。驀然突出者一條。穿過從上諸佛祖。是你現前諸人百樣具有。為甚麼只少者一個。忽有個見義勇為底。憤憤地向前道。和尚且莫壓良為賤。若論者一個。敢

【現代漢語翻譯】曾離（僧人法號）。起居坐臥都仰仗他的力量，寒冷溫暖也共同知曉。相逢卻像未曾相見，相見卻互不相識。試問如今身在何處？請分明地稟告師父。聰（指木陳道聰）閱后非常高興地說：『正是這樣，正是這樣。僅憑這一偈語，就足以繼承我的宗派。』隨即說偈語道：『你的心就是我的心，我的心本來就沒有心。沒有心就與佛心相同，佛心卻不是我的心。』（木陳忞（清朝僧人）頌云：從水裡拾來，在火里燒出，頭頂青天之外，自在逍遙。反思未曾領會機鋒之前，有一絲一毫的執著啊，就是一絲一毫的執著。牧雲門（僧人法號）頌云：千山萬水歷盡，草鞋都穿破了，任憑命運安排，悠然度過好年華。平實地商量，田地穩固，靈山的慧命維繫在一絲線上。箬庵（僧人法號）問頌云：一莖菜葉忽然隨水漂流，歡喜跳躍歸來，徹底地報答。父母遍身都是紅爛的傷痕，瞎驢也端正地發揚宗派。）又說：『佛就像轉輪王（擁有統治世界的輪寶的國王），佛法就像國王的命令，佛子樹立法幢（佛教的旗幟），能使邪惡變為正義。』囑咐說：『你仔細地接受並保持，遇到因緣成熟的人，無論智者還是愚者，都要度化他們，延續佛的慧命，必須等待那樣的人出現。』曾離接受了木陳道聰的印可，又侍奉了他一年多，才告辭離去。後來到金陵（今南京）居住在靜海、牛首高座等處數年。又回到金臺，先住在圓通寺，后遷到南寺、鹿苑、慈光、善果等寺廟。端午節上堂說法，舉大慧宗杲（南宋禪宗大師）和尚上堂語說：『今天又是五月初五，大鬼拍手，小鬼跳舞。忽然撞到桃符神（門神），兩手捶胸，叫喊冤屈。』曾離說：『大慧老漢，好像缺少一個禁方，向人求助，見神見鬼。』笑巖（僧人法號）卻不是這樣，『今天正是五月初五，云隨龍，風隨虎。山僧要與現前各位大聖凡人打個賭。信手拈來百草，甜的甜，苦的苦。』拿起拄杖，『忽然突出一條路，穿過歷代諸佛祖。』『是你們現前各位百樣都具備，為什麼只缺少這一個？』如果有個見義勇為的人，憤憤地向前說道：『和尚且不要壓良為賤，如果說這一個，敢…？』現代漢語譯本：曾離（僧人法號）。起居坐臥都仰仗他的力量，寒冷溫暖也共同知曉。相逢卻像未曾相見，相見卻互不相識。試問如今身在何處？請分明地稟告師父。聰（指木陳道聰）閱后非常高興地說：『正是這樣，正是這樣。僅憑這一偈語，就足以繼承我的宗派。』隨即說偈語道：『你的心就是我的心，我的心本來就沒有心。沒有心就與佛心相同，佛心卻不是我的心。』（木陳忞（清朝僧人）頌云：從水裡拾來，在火里燒出，頭頂青天之外，自在逍遙。反思未曾領會機鋒之前，有一絲一毫的執著啊，就是一絲一毫的執著。牧雲門（僧人法號）頌云：千山萬水歷盡，草鞋都穿破了，任憑命運安排，悠然度過好年華。平實地商量，田地穩固，靈山的慧命維繫在一絲線上。箬庵（僧人法號）問頌云：一莖菜葉忽然隨水漂流，歡喜跳躍歸來，徹底地報答。父母遍身都是紅爛的傷痕，瞎驢也端正地發揚宗派。）又說：『佛就像轉輪王（擁有統治世界的輪寶的國王），佛法就像國王的命令，佛子樹立法幢（佛教的旗幟），能使邪惡變為正義。』囑咐說：『你仔細地接受並保持，遇到因緣成熟的人，無論智者還是愚者，都要度化他們，延續佛的慧命，必須等待那樣的人出現。』曾離接受了木陳道聰的印可，又侍奉了他一年多，才告辭離去。後來到金陵（今南京）居住在靜海、牛首高座等處數年。又回到金臺，先住在圓通寺，后遷到南寺、鹿苑、慈光、善果等寺廟。端午節上堂說法，舉大慧宗杲（南宋（1127年-1279年）禪宗大師）和尚上堂語說：『今天又是五月初五，大鬼拍手，小鬼跳舞。忽然撞到桃符神（門神），兩手捶胸，叫喊冤屈。』曾離說：『大慧老漢，好像缺少一個禁方，向人求助，見神見鬼。』笑巖（僧人法號）卻不是這樣，『今天正是五月初五，云隨龍，風隨虎。山僧要與現前各位大聖凡人打個賭。信手拈來百草，甜的甜，苦的苦。』拿起拄杖，『忽然突出一條路，穿過歷代諸佛祖。』『是你們現前各位百樣都具備，為什麼只缺少這一個？』如果有個見義勇為的人，憤憤地向前說道：『和尚且不要壓良為賤，如果說這一個，敢…？』

【English Translation】 Zeng Li (a monk's Dharma name). His every movement relies on his strength, and he shares the knowledge of cold and warmth. They meet as if they have never met, and they see each other but do not recognize each other. May I ask where he is now? Please clearly report to the master. Cong (referring to Mu Chen Daocong) was very pleased after reading it and said, 'That's right, that's right. With just this verse, it is enough to inherit my sect.' Then he said in verse: 'Your heart is my heart, my heart originally has no heart. No heart is the same as the Buddha's heart, but the Buddha's heart is not my heart.' (Mu Chen Min (a Qing Dynasty monk) praised: Picked up from the water, burned out in the fire, beyond the top of the blue sky, free and at ease. Reflecting on not understanding the machine before, having a trace of attachment is a trace of attachment. Mu Yunmen (a monk's Dharma name) praised: After traveling through thousands of mountains and rivers, the straw shoes are worn out, let fate arrange, and spend a good year leisurely. Discussing plainly, the field is stable, and the wisdom of Lingshan is tied to a thread. Ruo'an (a monk's Dharma name) asked and praised: A stalk of vegetable leaves suddenly drifts with the water, joyfully jumping back, completely repaying. The parents are covered with red and rotten scars, and the blind donkey also properly promotes the sect.) He also said: 'The Buddha is like a Chakravartin (a king who possesses the wheel treasure to rule the world), the Buddha's Dharma is like the king's order, and the Buddha's disciples erect the Dharma banner (the Buddhist flag), which can turn evil into righteousness.' He exhorted: 'You carefully accept and maintain it, and when you encounter people whose karma is ripe, whether they are wise or foolish, you must transform them, continue the Buddha's wisdom life, and you must wait for such people to appear.' Zeng Li accepted Mu Chen Daocong's approval and served him for more than a year before leaving. Later, he lived in Jinghai, Niushou Gaozuo and other places in Jinling (now Nanjing) for several years. Then he returned to Jintai, first living in Yuantong Temple, and then moved to Nan Temple, Luyuan, Ciguang, Shanguo and other temples. On the Dragon Boat Festival, he ascended the hall to preach, citing the words of the abbot Dahui Zonggao (Zen master of the Southern Song Dynasty) saying: 'Today is the fifth day of the fifth month again, the big ghosts clap their hands, and the little ghosts dance. Suddenly hitting the Taofu God (door god), they beat their chests with both hands and shouted injustice.' Zeng Li said: 'Old man Dahui seems to be missing a forbidden prescription, asking people for help, seeing gods and seeing ghosts.' Xiaoyan (a monk's Dharma name) is not like this, 'Today is the fifth day of the fifth month, clouds follow the dragon, and wind follows the tiger. The mountain monk wants to make a bet with all the great saints and mortals present. Picking up all kinds of herbs at will, the sweet ones are sweet, and the bitter ones are bitter.' Picking up the crutch, 'Suddenly a road protrudes, passing through the Buddhas of all ages.' 'It is you who are present with all kinds of things, why are you missing this one?' If there is a righteous and courageous person, he said angrily: 'Monk, don't oppress the good as the inferior, if you talk about this one, dare...?' English version: Zeng Li (a monk's Dharma name). His every movement relies on his strength, and he shares the knowledge of cold and warmth. They meet as if they have never met, and they see each other but do not recognize each other. May I ask where he is now? Please clearly report to the master. Cong (referring to Mu Chen Daocong) was very pleased after reading it and said, 'That's right, that's right. With just this verse, it is enough to inherit my sect.' Then he said in verse: 'Your heart is my heart, my heart originally has no heart. No heart is the same as the Buddha's heart, but the Buddha's heart is not my heart.' (Mu Chen Min (a Qing Dynasty monk) praised: Picked up from the water, burned out in the fire, beyond the top of the blue sky, free and at ease. Reflecting on not understanding the machine before, having a trace of attachment is a trace of attachment. Mu Yunmen (a monk's Dharma name) praised: After traveling through thousands of mountains and rivers, the straw shoes are worn out, let fate arrange, and spend a good year leisurely. Discussing plainly, the field is stable, and the wisdom of Lingshan is tied to a thread. Ruo'an (a monk's Dharma name) asked and praised: A stalk of vegetable leaves suddenly drifts with the water, joyfully jumping back, completely repaying. The parents are covered with red and rotten scars, and the blind donkey also properly promotes the sect.) He also said: 'The Buddha is like a Chakravartin (a king who possesses the wheel treasure to rule the world), the Buddha's Dharma is like the king's order, and the Buddha's disciples erect the Dharma banner (the Buddhist flag), which can turn evil into righteousness.' He exhorted: 'You carefully accept and maintain it, and when you encounter people whose karma is ripe, whether they are wise or foolish, you must transform them, continue the Buddha's wisdom life, and you must wait for such people to appear.' Zeng Li accepted Mu Chen Daocong's approval and served him for more than a year before leaving. Later, he lived in Jinghai, Niushou Gaozuo and other places in Jinling (now Nanjing) for several years. Then he returned to Jintai, first living in Yuantong Temple, and then moved to Nan Temple, Luyuan, Ciguang, Shanguo and other temples. On the Dragon Boat Festival, he ascended the hall to preach, citing the words of the abbot Dahui Zonggao (Zen master of the Southern Song Dynasty (1127-1279)) saying: 'Today is the fifth day of the fifth month again, the big ghosts clap their hands, and the little ghosts dance. Suddenly hitting the Taofu God (door god), they beat their chests with both hands and shouted injustice.' Zeng Li said: 'Old man Dahui seems to be missing a forbidden prescription, asking people for help, seeing gods and seeing ghosts.' Xiaoyan (a monk's Dharma name) is not like this, 'Today is the fifth day of the fifth month, clouds follow the dragon, and wind follows the tiger. The mountain monk wants to make a bet with all the great saints and mortals present. Picking up all kinds of herbs at will, the sweet ones are sweet, and the bitter ones are bitter.' Picking up the crutch, 'Suddenly a road protrudes, passing through the Buddhas of all ages.' 'It is you who are present with all kinds of things, why are you missing this one?' If there is a righteous and courageous person, he said angrily: 'Monk, don't oppress the good as the inferior, if you talk about this one, dare...?'

道人人不欠分毫。放下拄杖曰。汝宛不知。何妨矢上更加尖。堆上重添土○上堂。男兒固奮沖天志。莫若從頭放下來。直把髑髏枯死盡。仍教死眼豁然開○上堂。舉南嶽讓和尚。一日問眾曰。道一為人說法也未。曰已為眾說法了也。尚曰。總未見人通個訊息來。乃密遣一僧去探。囑曰。待渠上堂時。便出問作么生。看渠有何言句。可記將來。僧往一如所教。馬祖曰。自從何亂后。三十年不少鹽醬。僧回舉似。尚深肯之師曰。山僧者里三十年不曾見個鹽醬。汝等在者里討什麼碗。以拄杖一時趁散○上堂。當門一隻箭。來者看方便。擬進問如何。穿過髑髏面○上堂。拈拄杖曰。有么有么。時有僧出作禮。師劈脊便打。曰多口作么。曰。某甲一言也未。何為多口。師復打曰。再犯不容(漢月藏拈云俊則太煞俊未免著忙在頌曰不須賓主會來親佔得神機絕法人雪夜梅花［頷］春早滿園香草未知新)○僧問一言道盡。更不容其言時如何。師云。武陵溪畔杜䳌語。十里桃花血滿紅(遠庵僼頌云武陵溪畔杜鵑鳴萬語千言無別聲回首若知歸去好天涯遊子盡回程○旅庵月頌云誰家桃李斗芳妍杜宇聲聲喚客還曾踏武陵溪畔路洞中春色異人間○天岸升頌云辭窮理盡舌頭干海底珊瑚撐著月杜鵑聲里落花紅多少阿師全漏泄)○上堂。趣庭露濕階苔滑

【現代漢語翻譯】現代漢語譯本道人本來就不欠缺任何東西。放下手中的拄杖說：『你完全不明白。為什麼還要在箭頭上再加尖，在土堆上再添土呢？』上堂說法：大丈夫本應有沖天的志向，不如從頭放下一切。直到把頭顱枯朽殆盡，仍要讓死寂的眼睛豁然睜開。上堂說法：舉南嶽懷讓（Nanyue Huairang）和尚的例子。有一天，他問大眾說：『道一（Daoyi，馬祖道一，禪宗大師）有沒有為人說法？』大眾回答說：『已經為大眾說法了。』懷讓和尚說：『總沒見有人傳遞個訊息來。』於是秘密派遣一個僧人去探聽，囑咐他說：『等他上堂說法時，你就出來問他作么生（做什麼），看他有什麼言語，可以記下來。』僧人前往，完全按照教導去做。馬祖（Mazu，馬祖道一）說：『自從何亂（指安史之亂）后，三十年不少鹽醬。』僧人回來，把情況告訴了懷讓和尚，懷讓和尚深表贊同。師父說：『山僧我這裡三十年不曾見過鹽醬。你們在這裡討什麼碗？』用拄杖一時把他們趕散。上堂說法：當門一隻箭，來者要看方便。如果想問如何，就會被箭穿過頭顱。上堂說法：拿起拄杖說：『有嗎？有嗎？』當時有個僧人出來行禮，師父劈頭就打，說：『多嘴做什麼？』僧人說：『我一句話也沒說，為什麼說我多嘴？』師父又打了一下，說：『再犯不容。』（漢月藏（Hanyuecang）評論說：『俊則太煞俊，未免著忙在。』並作頌說：『不須賓主會來親，佔得神機絕法人。雪夜梅花［頷］，春早滿園香草未知新。』）僧人問：『一句話就說盡了，不容許再說話時，該如何？』師父說：『武陵溪畔杜鵑語，十里桃花血滿紅。』（遠庵僼（Yuan'an Fan）作頌說：『武陵溪畔杜鵑鳴，萬語千言無別聲。回首若知歸去好，天涯遊子盡回程。』○旅庵月（Lü'an Yue）作頌說：『誰家桃李斗芳妍，杜宇聲聲喚客還。曾踏武陵溪畔路，洞中春色異人間。』○天岸升（Tian'an Sheng）作頌說：『辭窮理盡舌頭干，海底珊瑚撐著月。杜鵑聲里落花紅，多少阿師全漏泄。』）上堂說法：臺階上潮濕，長滿了青苔。

【English Translation】 English version A man of the Way does not lack anything at all. Laying down his staff, he said, 'You don't understand at all. Why add sharpness to an arrow or more soil to a pile?' Ascending the hall to preach: A man should have soaring ambitions, but it's better to let go of everything from the beginning. Until the skull is withered and exhausted, the dead eyes should still be opened wide. Ascending the hall to preach: Take the example of Nanyue Huairang (Nanyue Huairang, a Zen master). One day, he asked the assembly, 'Has Daoyi (Daoyi, Mazu Daoyi, a Zen master) preached the Dharma for others?' The assembly replied, 'He has already preached the Dharma for the assembly.' Huairang said, 'I haven't seen anyone pass on a message.' So he secretly sent a monk to investigate, instructing him, 'When he ascends the hall to preach, you should come out and ask him 'What are you doing?', and see what he says, and remember it.' The monk went and did as he was taught. Mazu (Mazu, Mazu Daoyi) said, 'Since the rebellion of He (referring to the An Lushan Rebellion), we haven't lacked salt and soy sauce for thirty years.' The monk returned and told Huairang, who deeply agreed. The master said, 'This mountain monk hasn't seen salt and soy sauce for thirty years. What bowls are you looking for here?' He scattered them all with his staff. Ascending the hall to preach: A single arrow at the door, those who come must see the expedient means. If you try to ask how, you will be pierced through the skull. Ascending the hall to preach: Picking up the staff, he said, 'Is there? Is there?' At that time, a monk came out and bowed. The master struck him on the back and said, 'What are you doing being so talkative?' The monk said, 'I haven't said a word, why do you say I'm talkative?' The master struck him again and said, 'No more offenses will be tolerated.' (Hanyuecang (Hanyuecang) commented, 'Brilliant, too brilliant, inevitably in a hurry.' And composed a verse saying, 'No need for host and guest to come close, seizing the divine opportunity to cut off the Dharma. Plum blossoms in the snowy night [nod], early spring, the garden is full of fragrant grass, not yet known.') A monk asked, 'When a single word has said it all, and no further words are allowed, what should be done?' The master said, 'The cuckoo speaks by the Wuling stream, ten miles of peach blossoms are red with blood.' (Yuan'an Fan (Yuan'an Fan) composed a verse saying, 'The cuckoo sings by the Wuling stream, ten thousand words and a thousand languages have no different sound. If you know to turn your head and return, the wanderers at the ends of the earth will all return.' ○ Lü'an Yue (Lü'an Yue) composed a verse saying, 'Whose peach and plum blossoms compete in beauty, the cuckoo's voice calls the guests back. Once you have stepped on the road by the Wuling stream, the spring scenery in the cave is different from the human world.' ○ Tian'an Sheng (Tian'an Sheng) composed a verse saying, 'Words exhausted, reason depleted, tongue dry, coral props up the moon at the bottom of the sea. In the cuckoo's voice, fallen flowers are red, how many teachers have completely leaked it.') Ascending the hall to preach: The courtyard is wet with dew, the steps are slippery with moss.

。行道藤牽山徑迷。禪者多詢真祖意。夜來𢹂履獨歸西。拈杖指云。看看看。祖師又越山門而來也。喚行童與我即便逐出。良久云。是你諸人分上。著這等閑。傢俱不得○僧問如何是和尚昔年獲益事。師以拂子倒懸視僧云。會么。僧云。某甲巳識和尚做處也。師曰。你道荊州黃四娘禮佛。求個什麼。僧無對。師乃打出(石車乘拈云僧問獲益師拂倒懸彼此分明誰知末後一拶如墮萬仞深坑至今起不得召大眾云還救得么莫道賊過張弓好○云巔持云黃四娘禮佛畢竟求個甚麼乃吁一聲曰空中鳥跡原無見葉上風聲若有聞)○僧參。問從上千七百老凍儂。某甲今日一串穿來。獻與和尚。伏請判斷。時門外忽聞犬吠。師遽顧侍者。看是什麼客來。侍者出問話。僧罔措。師曰。上座適才問什麼。僧擬重舉。師與連棒打出○僧問如何是文殊普見三昧。師曰。死人眼。曰如何是觀音普聞三昧。師曰。死人耳。曰如何是一言道盡底句。師曰。死人口○一僧請益金剛經為人輕賤話。師曰。汝有疑否。僧曰。有疑。師曰。有疑則為人輕賤。無疑則應墮惡道。僧沉吟。師曰。會么。僧曰。不會。師曰。把出你不會底來看。僧曰。不會教某甲把出個什麼。師曰。汝之罪業。劃然消矣。僧歡喜禮謝而去○問玄沙不出嶺。保壽不渡河。落第幾機。師曰。總落

【現代漢語翻譯】現代漢語譯本行路時藤蔓牽絆，山間小路迷失方向。禪者們大多詢問真祖的意旨。昨夜我獨自穿著鞋子向西歸去。拿起禪杖指向天空說：『看看看，祖師又越過山門而來了。』叫來行童，讓我立刻把他趕出去。』良久又說：『是你們這些人，把這些閑雜的傢俱看得太重了。』有僧人問：『什麼是和尚您當年獲得益處的事情？』禪師用拂塵倒懸著給僧人看，問道：『會了嗎？』僧人說：『我已經知道和尚您所做的事情了。』禪師說：『你說荊州黃四娘禮佛，求的是什麼？』僧人無言以對。禪師於是將他打出去。（石車乘禪師評論說：僧人問獲益之事，禪師拂塵倒懸，彼此分明，誰知最後一下敲打，如墜入萬丈深坑，至今起不來。召集大眾說：還能救得了嗎？不要說賊走了才張弓。）（云巔禪師說：黃四娘禮佛，到底求的是什麼？於是嘆息一聲說：空中鳥的痕跡原本就看不見，樹葉上的風聲好像能聽見。）有僧人蔘禪，問道：『從前的千七百老凍儂（指歷代祖師）。我今天將他們一串穿起來，獻給和尚您，請您判斷。』當時門外忽然傳來狗叫聲。禪師立刻回頭問侍者：『看看是什麼客人來了？』侍者出去問話，僧人不知所措。禪師說：『上座剛才問什麼？』僧人想要重新說一遍，禪師就用棍子將他打出去。有僧人問：『什麼是文殊（Manjusri，智慧的象徵）普見三昧（Samadhi，正定）？』禪師說：『死人的眼睛。』僧人問：『什麼是觀音（Avalokiteśvara，慈悲的象徵）普聞三昧？』禪師說：『死人的耳朵。』僧人問：『什麼是一言道盡的句子？』禪師說：『死人的嘴巴。』一個僧人請教《金剛經》中被人輕賤的話。禪師說：『你有所懷疑嗎？』僧人說：『有所懷疑。』禪師說：『有所懷疑就會被人輕賤，沒有懷疑就應該墮入惡道。』僧人沉吟不語。禪師說：『明白了嗎？』僧人說：『不明白。』禪師說：『把你那不明白的東西拿出來看看。』僧人說：『不明白，教我拿出個什麼？』禪師說：『你的罪業，一下子就消除了。』僧人歡喜地禮拜感謝而去。有僧人問：『玄沙（Xuan Sha）禪師不出嶺，保壽（Bao Shou）禪師不渡河，這是落第了幾等機鋒？』禪師說：『總落第。』

【English Translation】 English version Walking, vines entangle, mountain paths become lost. Chan practitioners mostly inquire about the true intent of the ancestors. Last night, I returned alone to the west wearing shoes. Raising my staff and pointing to the sky, I said: 'Look, look, the ancestor is coming over the mountain gate again.' Call the attendant and have him driven out immediately.' After a long while, he said: 'It is you people who take these idle furnishings too seriously.' A monk asked: 'What is the matter from which you, venerable monk, benefited in the past?' The Chan master held up the whisk upside down for the monk to see, and asked: 'Do you understand?' The monk said: 'I already know what you are doing, venerable monk.' The Chan master said: 'What do you say Huang Si Niang of Jingzhou prays for when she worships the Buddha?' The monk was speechless. The Chan master then struck him and drove him out. (Chan Master Shi Che Cheng commented: The monk asked about the benefit, the Chan master held up the whisk upside down, both were clear, who knew that the last strike was like falling into a deep pit of ten thousand fathoms, and still cannot get up. He summoned the assembly and said: Can it be saved? Don't say that you only draw the bow after the thief has left.) (Chan Master Yun Dian said: What exactly does Huang Si Niang pray for when she worships the Buddha? Then he sighed and said: The traces of birds in the sky are originally invisible, the sound of the wind on the leaves seems to be heard.) A monk came to study Chan and asked: 'The old frozen ones of the past seventeen hundred (referring to the ancestral masters of all generations). Today I string them together and offer them to you, venerable monk, please judge.' At that time, the sound of a dog barking suddenly came from outside the door. The Chan master immediately turned around and asked the attendant: 'See what guest has come?' The attendant went out to ask, and the monk was at a loss. The Chan master said: 'What did you ask just now, venerable monk?' The monk wanted to repeat it, but the Chan master struck him out with a stick. A monk asked: 'What is the Manjusri (Manjusri, symbol of wisdom) Samadhi (Samadhi, right concentration) of universal vision?' The Chan master said: 'A dead man's eyes.' The monk asked: 'What is the Avalokiteśvara (Avalokiteśvara, symbol of compassion) Samadhi of universal hearing?' The Chan master said: 'A dead man's ears.' The monk asked: 'What is the sentence that expresses everything in one word?' The Chan master said: 'A dead man's mouth.' A monk asked for instruction on the words of being despised in the Diamond Sutra. The Chan master said: 'Do you have doubts?' The monk said: 'I have doubts.' The Chan master said: 'Having doubts will cause you to be despised, not having doubts should cause you to fall into evil paths.' The monk was silent. The Chan master said: 'Do you understand?' The monk said: 'I don't understand.' The Chan master said: 'Take out what you don't understand and let me see.' The monk said: 'I don't understand, what should I take out?' The Chan master said: 'Your sins are instantly eliminated.' The monk happily bowed and thanked him before leaving. A monk asked: 'Chan Master Xuan Sha (Xuan Sha) does not leave the ridge, Chan Master Bao Shou (Bao Shou) does not cross the river, what level of Zen skill is this?' The Chan master said: 'All failed.'

第二機。曰如何是第一機。師曰。玄沙不出嶺。保壽不渡河。曰畢竟得個什麼。師曰。灼然。畢竟得個什麼。問如何是奪人不奪境。師曰。一文錢。一個大燒餅。曰如何是奪境不奪人。師曰。吃在肚裡了。當下欣欣。曰如何是人境兩俱奪。師曰。你無一文錢。也只甘受餓。曰如何是人境俱不奪。師曰。雲門胡餅金牛飯。空腹而來滿腹歸○僧問祖意教意。是同是別。師曰。柳影橫塘魚上樹。槐陰罩地馬登枝。僧曰。與么則形影兩分。曲直自顯去也。師曰。未曾飽食廬陵米。徒把蒲團認作天○僧參。問承聞諸佛出世。為一大事因緣。請問和尚如何是大事因緣。師曰。著衣吃飯。屙屎放尿僧不肯。不禮拜而出。師喚回。示以偈曰。諸佛出於世。唯為大因緣。屙屎並放尿。饑餐困打眠。目前緊急事。人只欲上天。談玄共說妙。遭罪復輸錢。僧慚惶作禮而去○一日有兩官人遊山。入門哦曰。茂松修竹。回顧見師。便問如何是道人家風。師曰。茂松修竹。曰有何旨趣。師曰。自家觀不足。留與客來看○有士人閱師凈土偈。乃問佛說是經。則有六方諸佛。出廣長舌相作證。今吾師說偈。有何殊證。師曰。居士舌頭亦不短。又問何為不思議功德。師曰。前街人喚犬。後巷罵貓兒。又問老師今年高壽了。師曰。論年不見個葷腥。作么不槁

【現代漢語翻譯】現代漢語譯本第二機。問：『如何是第一機？』師父說：『玄沙（指玄沙師備禪師）不出嶺，保壽（指保壽延沼禪師）不渡河。』問：『畢竟得到個什麼？』師父說：『灼然。』問：『畢竟得到個什麼？』問：『如何是奪人不奪境？』師父說：『一文錢，一個大燒餅。』問：『如何是奪境不奪人？』師父說：『吃在肚裡了，當下欣欣。』問：『如何是人境兩俱奪？』師父說：『你無一文錢，也只甘受餓。』問：『如何是人境俱不奪？』師父說：『雲門（指雲門文偃禪師）胡餅金牛飯，空腹而來滿腹歸。』僧人問：『祖意（禪宗的宗旨）和教意（佛教的教義）是相同還是不同？』師父說：『柳影橫塘魚上樹，槐陰罩地馬登枝。』僧人說：『這麼說來，形和影就分開了，曲和直也自然顯現了。』師父說：『未曾飽食廬陵米，徒把蒲團認作天。』僧人蔘拜。問：『聽說諸佛出世，爲了一大事因緣。請問和尚，如何是大事因緣？』師父說：『著衣吃飯，屙屎。』僧人不肯，不禮拜就走了。師父叫住他，用偈語開示說：『諸佛出於世，唯為大因緣。屙屎並，饑餐困打眠。目前緊急事，人只欲上天。談玄共說妙，遭罪復輸錢。』僧人慚愧惶恐，作禮而去。一日，有兩位官人遊山。入門吟哦道：『茂松修竹。』回頭看見師父，便問：『如何是道人家風？』師父說：『茂松修竹。』問：『有何旨趣？』師父說：『自家觀不足，留與客來看。』有士人閱讀師父的凈土偈，就問：『佛說這部經時，有六方諸佛，出廣長舌相作證。現在吾師說偈，有什麼特殊的證據？』師父說：『居士的舌頭也不短。』又問：『何為不思議功德？』師父說：『前街人喚犬，後巷罵貓兒。』又問：『老師今年高壽了？』師父說：『論年不見個葷腥，作么不槁？』

【English Translation】 English version Second Chance. Asked: 'What is the first chance?' The master said: 'Xuan Sha (referring to Zen Master Xuan Sha Shibei) does not leave the ridge, Bao Shou (referring to Zen Master Bao Shou Yanzhao) does not cross the river.' Asked: 'What do you get in the end?' The master said: 'Clearly.' Asked: 'What do you get in the end?' Asked: 'What is taking the person but not the environment?' The master said: 'One cash, one big sesame cake.' Asked: 'What is taking the environment but not the person?' The master said: 'Eaten in the belly, happy at the moment.' Asked: 'What is taking both the person and the environment?' The master said: 'You have no cash, and you can only bear to be hungry.' Asked: 'What is not taking either the person or the environment?' The master said: 'Yun Men (referring to Zen Master Yun Men Wenyan) sesame cake and golden ox rice, come with an empty stomach and return with a full stomach.' A monk asked: 'Are the ancestral intention (the purpose of Zen Buddhism) and the teaching intention (the doctrine of Buddhism) the same or different?' The master said: 'Willow shadows cross the pond, fish climb trees, locust shade covers the ground, horses climb branches.' The monk said: 'In that case, the form and shadow are separated, and the curved and straight are naturally revealed.' The master said: 'Never having eaten Luling rice to the full, you mistakenly take the futon as heaven.' A monk paid homage. Asked: 'I heard that the Buddhas appear in the world for a great cause and condition. May I ask the master, what is the great cause and condition?' The master said: 'Wearing clothes and eating, shitting and .' The monk refused and left without bowing. The master called him back and instructed him with a verse: 'The Buddhas appear in the world, only for a great cause and condition. Shitting and , eating when hungry and sleeping when tired. The urgent matter at hand, people only want to go to heaven. Talking about the mysterious and speaking of the wonderful, suffering and losing money.' The monk was ashamed and fearful, bowed and left. One day, two officials were touring the mountain. Entering the gate, they chanted: 'Luxuriant pines and tall bamboos.' Turning around and seeing the master, they asked: 'What is the style of a Taoist family?' The master said: 'Luxuriant pines and tall bamboos.' Asked: 'What is the meaning?' The master said: 'Not enough for oneself to see, leave it for guests to see.' A scholar read the master's Pure Land verse and asked: 'When the Buddha spoke this sutra, there were Buddhas from the six directions who testified with their long and wide tongues. Now that my master speaks a verse, what special evidence is there?' The master said: 'The layman's tongue is not short either.' Asked: 'What is inconceivable merit?' The master said: 'People in the front street call dogs, people in the back alley scold cats.' Asked: 'How old is the teacher this year?' The master said: 'Not seeing any meat or fish in terms of years, how can it not wither?'

瘦了○僧問處處入法界。唸唸見遮那。如何是遮那。師曰。凈地不須屙。舉趙州和尚問投子。大死底人。卻活時如何。投子曰。不許夜行。投明須到。師頌曰。三十六物都灰燼。只遺一雙枯眼睛。置向九衢深夜后。無光明處作光明○舉世尊拈華公案頌曰。師資妙契芥投針。似海如山無處尋。石火光中曾著眼。始知佛祖不傳心○舉經題[米-木+八]字頌曰。黑白未分已墮遍。那堪擬議費鉆研。西幹此土諸賢聖。鼻孔撩天總被穿○示座主偈曰。荷鋤到處賣工夫。三兩文錢足可圖。鋤得他家田地凈。自家田地盡荒蕪○示僧。法中幽趣眼中醫。向上玄機境上塵。黑漆桶邊箍子斷。太平國內自由人。靜坐寒巖此病難。男兒爭肯自相瞞。轉身一步無多子。始信塵含法界寬○師嘗室中垂語曰。佛未出世。祖未西來。元無佛法世法之名。迥出黑山鬼窟一句。作么生道○又曰。佛既出世。祖已西來。佛法世法。相為建立。不犯化門。道將一句來○又曰。佛生凡聖對待之門。世法佛法。名言強立。總拈過一邊。衲僧本分一句。試道將來○又曰。尋常間語言問答甚平易。甚不思議。剛被人問個如何是汝本有底佛性。為甚麼卻反眼豎口啞○又曰。既為佛子。志階佛地。因甚一個佛字。最不喜聞○師晚年退居京城柳巷。于萬曆辛巳正月十六日示

寂。奉全身塔于小西門外(無聞聰嗣)。

臺山龍樹寶應禪師

一日晨興。睹明星有省。述偈曰。日出東山。月沈西嶂。昨日今朝。曾無兩樣(天琦瑞下大川洪嗣)。

臺山楚峰和尚

獨居秘魔崖。十餘載。木食澗飲。人不堪其憂。師恬如也。一日聞火爆聲。豁然大悟。占偈曰。眼睛突出死柴頭。赫赫神光照四洲。觸處現成人不委。幾回春去又逢秋(大川洪嗣)。

玉堂和尚

僧問如何是道。師曰。看腳下。曰如何行履。師曰。驀直去(大川洪嗣已上三人)。

蘇州車溪無幻古湛性沖禪師

秀水張氏子。初以俗相謁無趣。遂有所契。尋棄家從趣芟染。趣一日問師曰。徑山頌三玄三要曰。徹骨徹髓道一句。三玄三要絕遮護。此二句中。山僧欲取一句為法。你道取那一句好。師曰。和尚適才問那一句。趣瞋目叱曰。得恁無記性。師曰。祇為和尚徹骨徹髓。趣曰。不然。為汝一人即得。爭柰大眾何。師曰。取即不辭。孤負先聖。喪我後人。趣曰。如是如是○師往徑山結茅。集無趣語錄。一日歸覲。趣曰。一向作得些什麼事。師曰。某甲買得段田。收得原本契書。請和尚僉押。即將集本呈上。趣接得展看曰。者是我底。你底聻。師曰。和尚不得攙行奪市。趣便將集本擲下。

【現代漢語翻譯】現代漢語譯本寂。將全身塔供奉在小西門外（無聞聰嗣）。

臺山龍樹寶應禪師

一日早晨，禪師觀睹明星而有所領悟，於是寫下偈語說：『太陽從東山升起，月亮沉沒在西邊的山峰。昨天和今天，並沒有什麼兩樣。（天琦瑞下大川洪嗣）』

臺山楚峰和尚

（楚峰和尚）獨自居住在秘魔崖，有十多年之久，以樹木的果實為食，以山澗的水為飲，一般人無法忍受那樣的憂苦，但楚峰和尚卻安然自得。一天，聽到火爆的聲音，豁然大悟，寫下偈語說：『眼睛突出，如同死去的木柴頭，赫赫的神光照耀四洲。到處顯現，但是人們卻不明白，多少次春天過去又迎來秋天。（大川洪嗣）』

玉堂和尚

有僧人問：『如何是道？』和尚說：『看腳下。』僧人問：『如何行走？』和尚說：『徑直走去。（大川洪嗣，以上三人）』

蘇州車溪無幻古湛性沖禪師

（性沖禪師是）秀水人張氏之子。起初以世俗的身份拜見無趣禪師，（無趣禪師）沒有理睬他，於是（性沖禪師）有所領悟。不久就捨棄家庭，跟隨無趣禪師剃度出家。無趣禪師有一天問性沖禪師說：『徑山（地名）頌三玄三要說：『徹骨徹髓道一句，三玄三要絕遮護。』這兩句中，我想取一句作為法則，你認為取哪一句好？』性沖禪師說：『和尚剛才問的是哪一句？』無趣禪師瞪眼呵斥說：『竟然如此沒有記性！』性沖禪師說：『正因為和尚徹骨徹髓。』無趣禪師說：『不是這樣。為你一個人這樣說就可以，但對於大眾怎麼辦？』性沖禪師說：『取用一句並不推辭，但會辜負先聖，喪失後人。』無趣禪師說：『是這樣，是這樣。』性沖禪師前往徑山結茅居住，收集無趣禪師的語錄。一天，（性沖禪師）回來拜見無趣禪師，無趣禪師問：『一向做些什麼事？』性沖禪師說：『我買了一段田地，收好了原本的契約文書，請和尚簽字。』隨即把收集的語錄呈上。無趣禪師接過展開觀看說：『這是我的，你的呢？』性沖禪師說：『和尚不得攙行奪市。』無趣禪師便將語錄扔下。

【English Translation】 English version （The stupa）was dedicated outside the Small West Gate. (Successor of Wuwen Congsi)

Chan Master Longshu Baoying of Mount Tiantai

One morning, the Chan Master was enlightened upon seeing the morning star. He composed a verse saying: 'The sun rises from the eastern mountain, the moon sinks behind the western peaks. Yesterday and today, there has been no difference. (Successor of Tianqi Rui, under Dachuan Hong)'

Monk Chufeng of Mount Tiantai

（Monk Chufeng）lived alone in Secret Demon Cliff for more than ten years, eating wood fruits and drinking from mountain streams. People could not bear such hardship, but the Master was content. One day, upon hearing the sound of an explosion, he suddenly attained great enlightenment. He composed a verse saying: 'Eyes protruding like a dead firewood head, the brilliant divine light shines upon the four continents. Appearing everywhere, yet people do not understand, how many times spring has passed and autumn has arrived again. (Successor of Dachuan Hong)'

Monk Yutang

A monk asked: 'What is the Dao?' The Master said: 'Look at your feet.' The monk asked: 'How should I walk?' The Master said: 'Go straight ahead. (Dachuan Hong, the above three)'

Chan Master Gu Zhan Xing Chong of Chexi Wu Huan in Suzhou

(Chan Master Xing Chong was) the son of the Zhang family of Xiushui. Initially, he visited Chan Master Wu Qu as a layman, but (Wu Qu) ignored him, so (Xing Chong) had some understanding. Soon after, he abandoned his family and followed Wu Qu to be tonsured and ordained. One day, Wu Qu asked Xing Chong: 'Jingshan (place name) praises the Three Mysteries and Three Essentials, saying: 'Penetrating bone and marrow, speak a phrase; the Three Mysteries and Three Essentials completely shield.' Among these two phrases, I want to take one as a rule, which one do you think is better?' Xing Chong said: 'Which phrase did the Master just ask about?' Wu Qu glared and scolded: 'How can you be so forgetful!' Xing Chong said: 'Precisely because the Master penetrates bone and marrow.' Wu Qu said: 'It's not like that. It's okay to say that for you alone, but what about for the masses?' Xing Chong said: 'Taking a phrase is not a problem, but it would betray the former sages and lose the later generations.' Wu Qu said: 'So it is, so it is.' Xing Chong went to Jingshan to build a hut and collect Wu Qu's sayings. One day, (Xing Chong) returned to visit Wu Qu, who asked: 'What have you been doing all along?' Xing Chong said: 'I bought a piece of land and collected the original deed, please Master sign it.' Then he presented the collected sayings. Wu Qu took it, unfolded it, and looked at it, saying: 'This is mine, where is yours?' Xing Chong said: 'Master should not interfere and seize the market.' Wu Qu then threw down the sayings.

師便趨出。少頃呈偈。趣曰。者是你作底么。師曰。某甲鼓粥飯氣。若謂有所作。孤負和尚不少。趣點首(金明進云我若作敬畏待云請和尚僉押便乃垂下一足他更如何但云念子遠來且坐喫茶不特不負來機要且主賓有禮若作徑山待云者個是我底你底聻遽好與一掌何故大丈夫捋虎鬚未為分外○古林如雲我若作徑山待道者個是我底你底聻便與作禮云今日念和尚老大○天峰性頌云相逢各自展家風祖業兒孫用不窮大海無涯恣躍鯉長空萬里縱飛鴻)○住后示眾。三界唯心。萬法唯識。卓拄杖。昨宵時雨滴空階。一片綠苔俱打濕○示眾。大道體寬。長空絕跡。按下雲頭。別通訊息。同生同死。風行草偃。且道把住為人好。放行為人好。乾坤一合地胡餅。日月兩輪天氣毬○示眾。明明百草頭。明明祖師意。笑殺老龐公。至今猶瞌睡。魯祖見人便面壁。不解寒溫。秘魔走到便擎叉。全無禮義。南山鱉鼻。不若死鰍。西院鑷刀。渾如鈍鋸。且道大悲如何為人。輪王總未拋三寸。遍界先聞刀斧聲○浴佛上堂。毗籃園裡曾呈丑。古佛堂前又露形。不是日光三昧力。如何洗得你身清。大眾。釋迦老子。今日誕生。未審此時。還曾落地也未。一僧出曰。落地了也。師曰。你見甚麼人說。僧無語。師曰。杓卜聽虛聲。僧問清虛之理。畢竟無身時如何。

【現代漢語翻譯】現代漢語譯本師父於是走出去。過了一會兒，呈上一首偈子。趣禪師問道：『這是你做的嗎？』師父回答說：『我只是靠著粥飯的力氣，如果說有所作為，那就辜負和尚您了。』趣禪師點頭認可（金明進禪師說：『我如果作敬畏之態，等待他說請和尚您簽字認可，便垂下一隻腳，他又能如何？只需說念你遠道而來，且坐下喝茶，不單單不辜負來機，而且主賓有禮。』如果像徑山禪師那樣，等待他說『這個是我的，你的呢？』立刻就給他一掌。為何？大丈夫捋虎鬚不算過分。古林禪師說：『我如果像徑山禪師那樣，等待他說「這個是我的，你的呢？」便向他作禮，說今日念和尚您年老。』天峰性禪師頌道：『相逢各自展現家風，祖業兒孫用之不窮。大海無涯任鯉魚跳躍，長空萬里任鴻雁飛翔。』）住持后，師父向大眾開示：『三界唯心（一切唯心所造），萬法唯識（一切法皆由意識所生）。』說完，拄著拄杖說：『昨夜時雨滴落空階，一片綠苔都被打濕。』師父向大眾開示：『大道體性寬廣，長空沒有痕跡。按下雲頭，另通訊息。同生同死，風行草偃。且說把住為人好，還是放行為人好？乾坤一合是地胡餅，日月兩輪是天氣球。』師父向大眾開示：『明明百草頭（處處皆是禪機），明明祖師意（祖師的意旨顯而易見）。笑煞老龐公（龐蘊，唐代著名居士），至今還在瞌睡。魯祖（達摩祖師）見人便面壁，不解寒溫。秘魔（秘魔巖和尚）走到便擎叉，全無禮義。南山鱉鼻，不如死鰍。西院鑷刀，渾如鈍鋸。』且說大悲如何為人？輪王（轉輪聖王）總未拋三寸（指口舌），遍界先聞刀斧聲（比喻以強力教化）。浴佛節上堂：『毗籃園裡曾呈丑（釋迦牟尼佛誕生時，天地震動，示現種種瑞相），古佛堂前又露形（如今在佛堂中再次示現）。不是日光三昧力（不是佛陀的智慧光明），如何洗得你身清（如何洗凈你的業障）。』大眾，釋迦老子，今日誕生。不知此時，還曾落地也未？一僧人出來說：『落地了也。』師父說：『你見甚麼人說？』僧人無語。師父說：『杓卜聽虛聲（比喻聽信虛妄之言）。』僧人問：『清虛之理，畢竟無身時如何？』

【English Translation】 English version The master then went out. After a short while, he presented a verse. Zen Master Qu asked, 'Did you make this?' The master replied, 'I am merely relying on the strength of congee and rice. If I were to say I have accomplished something, I would be failing you, venerable monk.' Zen Master Qu nodded in agreement (Zen Master Jinming Jin said, 'If I were to act respectfully, waiting for him to say, "Please, venerable monk, endorse it," and then lower one foot, what could he do? It would be enough to say, "Considering you have come from afar, please sit and have some tea." This would not only avoid failing the opportunity but also maintain proper etiquette between host and guest.' If one were like Zen Master Jingshan, waiting for him to say, 'This is mine, what is yours?' one should immediately give him a slap. Why? It is not excessive for a great man to stroke a tiger's whiskers. Zen Master Gulin said, 'If I were like Zen Master Jingshan, waiting for him to say, "This is mine, what is yours?" I would bow to him and say, "Today, I am mindful of your venerable age, venerable monk." ' Zen Master Tianfeng Xing praised, 'Meeting, each displays their family style, the ancestral heritage is inexhaustible for descendants. In the boundless sea, carp leap freely; in the vast sky, wild geese soar freely.') After assuming the abbotship, the master addressed the assembly: 'The three realms are only mind (everything is created by the mind), all dharmas are only consciousness (all phenomena arise from consciousness).' He then struck his staff and said, 'Last night, the seasonal rain dripped on the empty steps, and a patch of green moss was all wet.' The master addressed the assembly: 'The essence of the Great Way is vast, there are no traces in the vast sky. Press down the cloud head, and communicate a different message. Born together, die together, the wind blows and the grass bends. Now, is it better to hold on for the sake of others, or to let go for the sake of others? The universe combined is a sesame cake, the sun and moon are weather balls.' The master addressed the assembly: 'Clearly, at the tip of every blade of grass (everywhere is Zen), clearly, the meaning of the patriarch (the patriarch's intention is obvious). Laughing at old Pang Gong (Pang Yun, a famous lay Buddhist of the Tang Dynasty), he is still dozing off even now. Patriarch Lu (Bodhidharma) turns to face the wall upon seeing people, not understanding warmth or cold. Secret Demon (Secret Demon Rock Monk) arrives and immediately raises his trident, completely lacking in etiquette. The turtle nose of Nanshan is not as good as a dead loach. The tweezers of the West Courtyard are like dull saws.' Now, how does great compassion act for the sake of others? The Wheel-Turning King (Chakravartin) never abandons his three inches (referring to the tongue), and the sound of axes is heard throughout the world (a metaphor for forceful teaching). During the Bathing the Buddha ceremony, the master ascended the hall: 'In the Garden of Lumbini, ugliness was once presented (when Shakyamuni Buddha was born, the earth shook and various auspicious signs appeared), and now it is revealed again in the ancient Buddha hall (now it is shown again in the Buddha hall). If not for the power of the Sunlight Samadhi (if not for the wisdom and light of the Buddha), how could you wash your body clean (how could you cleanse your karmic obstacles)?' Assembly, Shakya the Old Man, is born today. I wonder, at this moment, has he landed on the ground yet? A monk came forward and said, 'He has landed.' The master said, 'Who did you hear say that?' The monk was speechless. The master said, 'Using divination to listen to empty sounds (a metaphor for believing in false words).' A monk asked, 'The principle of purity and emptiness, what is it like when there is ultimately no body?'

師曰。道者合如是。曰向上更有事也無。師曰。雪隱鷺鷥飛始見。柳藏鸚鵡語方知。問和尚百年後。向甚麼處去。師曰。千株松下。百草頭邊○師燒火次。僧問如何是自在天真佛。師曰。與我般一束柴來。僧肩柴至。又問。師曰。者奴子好惡也不識。便打(介庵進頌云大富須還長者家天然隨處有生涯可憐不識寰中寶錯過真金在赤沙○牧公謙頌云腳下魚行總不知因憐𪂶𪂶亦何癡幾多負義忘恩者徒有雙雙兩道眉)○僧問如何是最上一乘。師曰。藤穿篾縛。曰意旨如何。師曰。三十年後○僧參。師問何處來。曰廬山。師曰。古人道。不向廬山尋落處。像王鼻孔漫撩天。如何是廬山落處。曰請和尚尊重。師便低頭休去○示唸佛偈。發心唸佛循公道。唸唸無私佛即靈。唸到公私俱不現。唯心唯佛更何論。唸佛休論閑與忙。時時無間始相當。一聲喚醒慈悲主。剎剎塵塵是凈邦。真心念佛錦添華。功德難量等海沙。大處顯然全體現。同名同號更無差○火爆偈。團圞無縫罅。綿密不通風。一點無明發。分身剎土中○示人。動口全拋一片心。擬思量處不知音。百千年外看家話。倒腹傾腸說與君。起念求心心既念。頓然無念念無心。九重之內常為主。徹古該今不動尊。盡心竭力作工夫。內外推尋實總無。正恁么時無計可。忽聞村內一聲歌。

【現代漢語翻譯】現代漢語譯本師父說：『道』就是應該像這樣。』僧人問：『向上還有更高的境界嗎？』師父說：『雪地裡白鷺飛起時才能看見，柳樹叢中鸚鵡鳴叫時方可知曉。』僧人問：『和尚您百年之後，將去往何處？』師父說：『千株松樹下，百草叢生處。』師父正在燒火，僧人問：『如何是自在天真佛？』師父說：『給我搬一捆柴來。』僧人扛著柴來了，又問。師父說：『這奴才好壞也不分辨。』便打了他。（介庵進獻頌詞說：『大富之家還須是長者，天然自在處處有生涯。可憐他不識寰中寶，錯過真金卻在赤沙。』牧公謙頌詞說：『腳下魚兒遊動總不知，可憐那𪂶𪂶也太癡。多少負義忘恩的人啊，徒有雙雙兩道眉。』）僧人問：『如何是最上一乘（佛教最高教法）？』師父說：『藤條穿過竹篾捆綁而成。』僧人問：『意旨如何？』師父說：『三十年後自會明白。』僧人來參拜，師父問：『從哪裡來？』答：『廬山（山名，位於江西省）。』師父說：『古人說，不向廬山尋落處，像王鼻孔漫撩天。如何是廬山的落處？』答：『請和尚尊重。』師父便低頭不語，讓他離去。師父開示唸佛偈：發心唸佛遵循公道，唸唸無私佛即顯靈。唸到公私都不顯現，唯心唯佛還說什麼呢？唸佛不要管閑暇與忙碌，時時刻刻沒有間斷才算恰當。一聲呼喚醒慈悲之主，剎那剎那，微塵微塵，都是清凈佛國。真心念佛如同錦上添花，功德無量等同大海沙。大處顯然全體顯現，同名同號沒有差別。火爆偈：團團圓圓沒有縫隙，綿密緊緻不透風。一點無明（佛教指對事物真相的迷惑）生髮，分身遍佈剎土（佛教指佛所教化的國土）之中。師父開示眾人：動口說話全拋一片真心，想要思量揣測就聽不到真音。百千年外看自家話，倒腹傾腸說與你們聽。起念求心，心已生念，頓然無念，無念即無心。九重（指深宮）之內常為主宰，徹古至今不動尊。盡心竭力做功夫，內外推尋實在什麼都沒有。正在這個時候無計可施，忽然聽到村裡一聲歌唱。

【English Translation】 English version The Master said, 'The 'Tao' (the Way) should be like this.' A monk asked, 'Is there anything higher beyond this?' The Master said, 'Only when the egret flies from its snowy hiding place is it seen; only when the parrot speaks from its hiding place in the willows is it known.' A monk asked, 'Where will you, Master, go after a hundred years?' The Master said, 'Beneath a thousand pine trees, at the edge of a hundred kinds of grass.' The Master was tending the fire when a monk asked, 'What is the self-existent, genuine Buddha?' The Master said, 'Bring me a bundle of firewood.' The monk arrived with the firewood on his shoulder and asked again. The Master said, 'This slave doesn't even know good from bad.' And struck him. (Jie An offered a verse saying, 'Great wealth must still belong to the house of the elder; naturally, everywhere there is a livelihood. It is a pity he does not recognize the treasure of the universe, missing the true gold in the red sand.' Mu Gongqian offered a verse saying, 'The fish swim beneath his feet, yet he does not know; pitying the 𪂶𪂶, how foolish. How many are ungrateful and forgetful, having only a pair of eyebrows.') A monk asked, 'What is the Supreme Vehicle (the highest teaching of Buddhism)?' The Master said, 'Vines piercing through bamboo strips, binding them together.' The monk asked, 'What is the meaning of this?' The Master said, 'You will understand thirty years from now.' A monk came to pay respects. The Master asked, 'Where do you come from?' He replied, 'Mount Lu (a mountain in Jiangxi Province).' The Master said, 'The ancients said, 'If you do not seek the place of rest on Mount Lu, the elephant king's trunk will idly stir the sky.' What is the place of rest on Mount Lu?' He replied, 'Please, Master, show respect.' The Master lowered his head and remained silent, letting him leave. The Master gave instructions on a verse for reciting the Buddha's name: 'With a mind to recite the Buddha's name, follow the path of impartiality; with every thought selfless, the Buddha manifests. When neither public nor private concerns appear, with only mind and only Buddha, what more is there to discuss? When reciting the Buddha's name, do not consider leisure or busyness; only constant, uninterrupted practice is appropriate. One call awakens the compassionate lord; in every instant, in every mote of dust, is the pure land. Reciting the Buddha's name with a sincere heart is like adding flowers to brocade; the merit is immeasurable, like the sands of the sea. In the great place, the whole is clearly manifested; the same name, the same title, without difference.' Verse on the bursting fire: 'Round and complete, without seams or cracks; dense and tight, impervious to the wind. A single spark of ignorance (Buddhism: delusion about the true nature of things) ignites, and the body is divided throughout the Buddha-lands (Buddhism: the lands where the Buddha teaches).' The Master instructed the people: 'Uttering words, cast aside a whole heart; if you try to think and speculate, you will not hear the true sound. Look at the family stories from beyond a hundred thousand years; I pour out my heart and tell them to you. When a thought arises seeking the mind, the mind has already conceived the thought; suddenly there is no thought, and no thought is no mind. Within the ninefold palace (referring to the imperial palace), it is always the master; throughout ancient times and today, the immovable honored one. Exert your heart and strength to do the work; searching inside and out, there is truly nothing at all. Just at this moment, when there is no recourse, suddenly you hear a song from the village.'

即心即佛隔皮言。非佛非心亦是權。端的要知真實處。直須吐盡野狐涎○師庵居二十餘載。萬曆庚戌。受徑山請。不數月疾作。仍返車溪。辛亥冬示寂。茶毗塔于徑山(無趣空嗣)。

嘉興祇園古卓性虛禪師

系籍儒門。潛心釋典。屢困場屋。遂禮無趣祝髮。力參數載。見紅日觸身有省。四方來者。多就師咨決○許司馬以名剎相延。師力辭之。萬曆乙卯九月晦日。謂眾曰。我將行矣。乃說偈曰。好去了。好去了。無生路上人知少。他年再有相逢日。大眾修行須及早。呵呵。寂然而逝(無趣空嗣已上二人)。

曹洞宗

嵩山萬壽月舟文載禪師

別號虛白。北畿通州人。世系蔚州廣寧王氏祖才。從太宗靖內難。官至武德將軍。父清。早無子。嘗禮廣濟白庵空禪師受戒。發願曰。若生子。必命出家。一夜清夢老僧入室而師生。童時或結草為庵。或聚沙為塔。或塑泥為像。撮土為香。採花為供。戲作種種佛事。人皆異之。九歲入鄉較。讀書輒了了。年十三。父以夙願語之。師欣然。遂禮白庵落髮。年二十。詣杭納具。北遊掩關。因閱萬松拈提古宿機緣。若面牆者。久之忽省。乃曰。曹洞宗風。大播天下。有織錦回文之妙。非針線細密。盤旋迴互。不觸當頭者。不能與伊作主也。遂幡然出關。參

【現代漢語翻譯】現代漢語譯本：『即心即佛』是隔了一層皮的說法，『非佛非心』也是一種權宜之計。真正要明白真實之處，就必須徹底吐盡野狐禪的邪見。師父在庵里住了二十多年，萬曆庚戌年（1610年）應徑山寺的邀請前去住持，沒幾個月就生病了，於是返回車溪。辛亥年（1611年）冬天圓寂，火化后塔建在徑山（無趣空嗣）。

嘉興祇園寺的古卓性虛禪師出身于儒生家庭，潛心研究佛經。多次科舉不中，於是拜無趣為師剃度出家，努力參禪數年，見到紅日照身而有所領悟。四方來的人，很多都向他請教。許司馬想請他住持名剎，師父極力推辭。萬曆乙卯年（1615年）九月三十日，對眾人說：『我將要走了。』於是說了偈語：『好去了，好去了，無生路上人知少。他年再有相逢日，大眾修行須及早。』說完就安詳地去世了（無趣空嗣，以上二人）。

曹洞宗嵩山萬壽寺的月舟文載禪師別號虛白，是北畿通州人，世系是蔚州廣寧王氏，祖先王才跟隨太宗平定內亂，官至武德將軍。父親清，早年沒有兒子，曾經禮拜廣濟寺的白庵空禪師受戒，發願說：『如果生了兒子，一定讓他出家。』一天晚上，清夢見老僧進入房間，於是師父就出生了。小時候，師父有時會用草結成庵，有時會用沙堆成塔，有時會用泥塑成佛像，撮土為香，採花為供，嬉戲著做各種佛事，人們都覺得他很特別。九歲時參加鄉里的考試，讀書很快就能理解。十三歲時，父親把以前的願望告訴他，師父很高興，於是拜白庵剃度出家。二十歲時，到杭州受具足戒。之後北遊閉關，因為閱讀萬松拈提古宿機緣，就像面對墻壁一樣，很久之後忽然有所領悟，於是說：『曹洞宗的風範，廣泛傳播於天下，有織錦回文的巧妙，不是針線細密，盤旋迴互，不觸及當頭棒喝的人，不能與他一起做主。』於是幡然出關，參學。

【English Translation】 English version: 'The mind itself is Buddha' is a saying with a layer of separation. 'Neither Buddha nor mind' is also an expedient means. To truly understand the real place, one must completely spit out the fox-spirit's (wild fox's)Chan (Zen) heresy. The master lived in the hermitage for more than twenty years. In the Gengxu year of the Wanli reign (1610), he accepted the invitation of Jingshan Temple to preside over it. After a few months, he fell ill and returned to Chexi. In the Xinhai year (1611), he passed away in winter. After cremation, his stupa was built at Jingshan (succeeded by Wuqu Kongsi).

Chan Master Guzhuo Xingxu of Qiyuan Temple in Jiaxing He came from a Confucian family and devoted himself to the study of Buddhist scriptures. After failing the imperial examinations several times, he took refuge with Wuqu and had his head shaved to become a monk. He diligently practiced Chan for several years and had an awakening when the red sun touched his body. People from all directions often came to him for consultation. Sima Xu wanted to invite him to preside over a famous temple, but the master strongly declined. On the thirtieth day of the ninth month of the Yimao year of the Wanli reign (1615), he said to the assembly: 'I am about to depart.' Then he spoke a verse: 'Good to go, good to go, few people know the road of non-birth. If we meet again in the future, the assembly must practice diligently and early.' After speaking, he passed away peacefully (Wuqu Kongsi, the above two).

Caodong School Chan Master Yuezhou Wenzai of Wanshou Temple on Mount Song His alias was Xubai. He was from Tongzhou in Beiji, and his lineage was the Wang family of Guangning in Weizhou. His ancestor Wang Cai followed Emperor Taizong in pacifying the internal rebellion and rose to the rank of General Wude. His father, Qing, had no children early in life. He once paid homage to Chan Master Bai'an Kong of Guangji Temple and received the precepts, vowing: 'If I have a son, I will definitely ordain him as a monk.' One night, Qing dreamed of an old monk entering the room, and then the master was born. As a child, the master would sometimes weave grass into a hermitage, sometimes pile sand into a pagoda, sometimes sculpt clay into a Buddha image, gather soil for incense, and pick flowers for offerings, playfully performing various Buddhist rituals. People all found him extraordinary. At the age of nine, he participated in the village examination and quickly understood what he read. At the age of thirteen, his father told him about his previous vow. The master was very happy and took refuge with Bai'an to have his head shaved and become a monk. At the age of twenty, he went to Hangzhou to receive the full precepts. Later, he traveled north and entered seclusion. Because he read Wansong's commentaries on the ancient masters' opportunities, he was like facing a wall. After a long time, he suddenly had an awakening and said: 'The style of the Caodong School is widely spread throughout the world. It has the ingenuity of brocade weaving and palindrome. Those who are not meticulous in needlework, circling and reciprocating, and do not touch the head-on blow cannot be the master with him.' Then he resolutely left seclusion and began to study.

無方從。問曰。某閱評唱。有言前露刃句里藏鋒之妙。而大慧要劈碧巖之板。其過安在。方曰。祇這一片嵩山影石。老僧久欲推倒。爭柰病久無力。子試為推。師擬議。方曰。推不倒在。及親炙一年許。每呈語。方曰。驢年去。忽一日曰。山花開似錦。澗水湛如藍。此豈不是大龍底轉身句。方乃笑曰。這漢桶底脫也(百愚斯頌云春雨山花燦錦秋風落葉飛金夜靜幽人得意猿啼旅客傷心咦等閑若不登高望爭見東流海漾深○位中符頌云跳出葛藤窠窟里玉線金針定文理門外剎竿拈轉時三十六峰齊立起)○正德改元主少林。示眾。達摩西來。以一乘法。直指單傳。令人見性成佛。至我少室如九鼎繫於單絲。汝等諸人。趁色力康健。打辦個事。直須努力。莫閑過日○師住祖席一十六載。後退老於三十六峰之雲山深處○嘉靖甲申。師示寂。塔于少室祖塋。送葬之日。伊鄭徽三府。積香如薪。四眾云擁。霞光萬丈。觀者嘆未曾有(無方從嗣)。

續指月錄卷十六卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十七

六祖下三十三世

臨濟宗

宜興龍池幻有正傳禪師

初號一心。溧陽李氏子。(師自述云)兒時體肥。性好捕魚羅雀。靡所不為。八歲就鄉塾。十二三肌瘦骨立

【現代漢語翻譯】現代漢語譯本：無方禪師沒有直接回答。學僧問道：『我閱讀評唱時，看到有說『前露刃』的句子中藏有鋒芒的妙處，而大慧禪師卻要劈開碧巖錄的木板，他的過錯在哪裡？』無方禪師說：『就這一片嵩山的影子石，老衲早就想推倒它，只是無奈病久無力。你試著為我推一下。』學僧正要嘗試，無方禪師說：『推不倒的。』後來親近無方禪師一年左右，每次呈上自己的見解，無方禪師都說：『等到驢年吧。』忽然有一天，學僧說：『山花開得像錦繡一樣，澗水清澈得像藍寶石一樣。』這難道不是大龍禪師的轉身句嗎？無方禪師笑著說：『這人桶底脫落了。』（百愚斯頌說：春雨中山花燦爛如錦繡，秋風中落葉飛舞如黃金，夜晚寂靜幽深，隱士感到得意，猿猴啼叫，旅客感到傷心。唉！如果不是輕易地登上高處眺望，怎麼能看到東流的大海浩瀚深邃呢？位置中符頌說：跳出葛藤的窠臼里，玉線金針才能確定紋理。門外剎竿拈起轉動時，三十六峰一齊聳立起來。）正德元年（1506年），無方禪師主持少林寺。他向大眾開示說：『達摩祖師西來，以一乘佛法，直指人心，單傳心印，令人見性成佛。到我少林寺，就像九鼎繫於一根絲線上一樣。你們這些人，趁著身體強健，趕緊辦一件大事，一定要努力，不要虛度光陰。』無方禪師在祖師的位子上住了十六年，後來退隱到三十六峰的雲山深處養老。嘉靖甲申年（1524年），無方禪師圓寂。塔葬在少室山的祖塋。送葬的那天，伊府、鄭府、徽府三府，積聚的香像柴薪一樣多，四眾弟子像云一樣擁擠，天空中霞光萬丈，觀看的人都嘆息說從未見過這樣的景象。（無方從嗣）。

續指月錄卷十六卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十七

六祖下三十三世

臨濟宗

宜興龍池幻有正傳禪師

最初法號一心，是溧陽李家的兒子。（幻有正傳禪師自己敘述說）小時候身體肥胖，喜歡捕魚捉鳥，無所不為。八歲進入鄉里的私塾，十二三歲時變得肌瘦骨立。

【English Translation】 English version: Wu Fang (Zen master's name) did not answer directly. A monk asked: 'When I read commentaries, some say that there is a subtle meaning of 'revealing the blade in front' while hiding the sharpness, but Da Hui (Zen master's name) wanted to split the board of the Blue Cliff Record. What was his fault?' Wu Fang said: 'This piece of shadow stone from Mount Song (mountain name), this old monk has long wanted to push it down, but unfortunately, I have been sick for a long time and have no strength. You try to push it for me.' As the monk was about to try, Wu Fang said: 'It can't be pushed down.' Later, after being close to Wu Fang for about a year, every time he presented his understanding, Wu Fang would say: 'Wait for the year of the donkey.' Suddenly one day, the monk said: 'The mountain flowers bloom like brocade, and the stream water is as clear as sapphire.' Isn't this the turning phrase of Da Long (Zen master's name)?' Wu Fang smiled and said: 'This person's bottom of the bucket has fallen out.' (Bai Yu Si's (Zen master's name) verse says: In the spring rain, the mountain flowers are as bright as brocade; in the autumn wind, the fallen leaves fly like gold. The night is quiet and secluded, and the hermit feels content; the monkeys cry, and the travelers feel sad. Alas! If one does not easily climb to a high place and look out, how can one see the vast and deep East-flowing sea? The verse of the Position in Accordance says: Jumping out of the thicket of kudzu vines, the jade thread and golden needle can determine the pattern. When the flagpole outside the gate is picked up and turned, the thirty-six peaks stand up together.) In the first year of Zhengde (1506 AD), Wu Fang presided over Shaolin Temple (temple name). He instructed the assembly: 'Bodhidharma (founder of Zen Buddhism) came from the West, using the One Vehicle Dharma, directly pointing to the human mind, and transmitting the mind seal directly, enabling people to see their nature and become Buddhas. Coming to my Shaolin Temple is like nine tripods tied to a single thread. All of you, while your bodies are strong, quickly accomplish a great matter. You must work hard and not waste your time.' Wu Fang lived in the position of the patriarch for sixteen years, and later retired to the deep mountains of the Thirty-six Peaks to spend his old age. In the year of Jiajing Jiashen (1524 AD), Wu Fang passed away. His stupa was buried in the ancestral cemetery of Mount Shaoshi. On the day of the funeral, the three prefectures of Yi, Zheng, and Hui accumulated incense like firewood, and the fourfold assembly crowded like clouds. The sky was filled with radiant light, and the viewers sighed that they had never seen such a sight. (Wu Fang Congsi).

Continued Records of Pointing at the Moon, Volume Sixteen 卍 New Continued Collection, Volume 84, No. 1579, Continued Records of Pointing at the Moon

Continued Records of Pointing at the Moon, Volume Seventeen

Thirty-third Generation after the Sixth Patriarch

Linji School

Yixing Longchi Huanyou Zhengchuan Zen Master

His initial Dharma name was Yixin, and he was the son of the Li family of Liyang. (Zen Master Huanyou Zhengchuan himself narrated) When I was a child, I was fat and liked to catch fish and birds, doing everything. At the age of eight, I entered the village school, and at the age of twelve or thirteen, I became thin and emaciated.

。遂廢業。偶為母看誦香山卷偈語。乃知發念持齋。十六歲。父母強與婚合。未幾琴瑟不調。發心出家。又二年。病不戢。出家意始決。黎明起焚香。默對觀音像前。誓曰。某若再近女身。此身當若何若何。其夜即遁去。后婦將產。父命使遍覓。終弗獲。一日值父於途次。強歸不就。仍以母疾篤候侍。歸又一年。既歿。喪殯。乃辭父長往。入荊溪顯親寺。禮樂庵師剃染。示看父母未生前話。密自矢志曰。若不見性明心。決不將身倒睡。一夕聞琉璃燈華熚爆聲有省。舉似庵。庵頷之○后庵遷化。師直造神京。謁笑巖寶和尚。于觀音庵。寶問上座何來。師曰。南方。寶曰。來此擬需何事。師曰。但乞和尚印證心地工夫。寶曰。若果識得心地。那更有工夫印證耶。師曰。雖然不得不舉似過。寶曰。參堂去。師珍重便出。至晚入室。方具述所以。寶驀踢出只履曰。曏者里道一句看。遂把話頭一時打斷。懡㦬而出。通夕不寐。翌旦寶出方丈。見師猶佇立檐下。驀喚上座。師回顧。寶翹一足作修羅障日月勢。師不覺脫然悟旨(牧雲門頌云兩片唇皮正合開死蛇忽地觸人來天明毒氣方甦醒翹作修羅也怪哉○箬庵問頌云夜靜燈花㖃一聲琉璃殿上露全身巨靈分破華山色赤腳波斯絕路行○晦山顯頌云閃電為人機自別晴空霹靂太孤危回頭擉瞎頂

【現代漢語翻譯】於是（他）放棄了學業。偶然為母親誦讀香山卷的偈語，才知道要發願持齋。十六歲時，父母強迫他結婚。沒過多久，夫妻關係不和諧，於是發心出家。又過了兩年，病情沒有好轉，出家的念頭才最終確定。黎明時分起床焚香，默默地對著觀音像發誓說：『我如果再親近女色，此身當如何如何。』當晚就逃走了。後來他的妻子將要生產，父親命令人四處尋找他，始終沒有找到。一天，（他）在路途中遇到了父親，父親強迫他回家，（他）沒有同意。仍然因為母親病重而留下來侍候。回家又過了一年，母親去世了，（他）料理完喪事，就告別父親，長久地離開了家，進入荊溪的顯親寺，拜樂庵師剃度出家，樂庵師指示他參看『父母未生前』的話頭。他暗自發誓說：『如果不見性明心，決不將身體倒下睡覺。』一天晚上，聽到琉璃燈花爆裂的聲音，有所領悟，告訴了樂庵師，樂庵師認可了他。（樂庵師）後來圓寂了，（他）直接前往神京（指北京），拜謁笑巖寶和尚于觀音庵。寶和尚問：『上座從哪裡來？』（他）說：『南方。』寶和尚說：『來這裡打算做什麼？』（他）說：『只是乞求和尚印證心地功夫。』寶和尚說：『如果真的識得心地，哪裡還有什麼功夫需要印證呢？』（他）說：『雖然如此，不得不舉出來讓您看看。』寶和尚說：『去參堂吧。』（他）珍重地行禮后就出去了。到了晚上進入禪房，才詳細地敘述了自己領悟的經過。寶和尚突然踢出一隻鞋子說：『試著在這裡道一句看。』於是把話頭一時打斷，（他）茫然不知所措地出來了，整夜沒有睡覺。第二天早上，寶和尚走出方丈，看見（他）還站在屋檐下，突然叫道：『上座！』（他）回頭看，寶和尚翹起一隻腳，作出修羅（Asura，意為非天，一種神道生物）遮蔽日月的姿勢。（他）不覺脫然悟旨（牧雲門的頌詞說：兩片嘴唇正好張開，死蛇突然觸碰人來，天明毒氣才甦醒，翹起修羅的樣子也奇怪啊！箬庵問頌詞說：夜靜時燈花爆裂一聲，琉璃殿上顯露全身，巨靈劈開華山，赤腳波斯走上絕路！晦山顯頌詞說：閃電為人，機鋒自然不同，晴空霹靂太孤危，回頭戳瞎頂門眼）。現代漢語譯本：於是（他）放棄了學業。偶然為母親看誦香山卷的偈語，才知道要發願持齋。十六歲時，父母強迫他結婚。沒過多久，夫妻關係不和諧，於是發心出家。又過了兩年，病情沒有好轉，出家的念頭才最終確定。黎明時分起床焚香，默默地對著觀音像發誓說：『我如果再親近女色，此身當如何如何。』當晚就逃走了。後來他的妻子將要生產，父親命令人四處尋找他，始終沒有找到。一天，（他）在路途中遇到了父親，父親強迫他回家，（他）沒有同意。仍然因為母親病重而留下來侍候。回家又過了一年，母親去世了，（他）料理完喪事，就告別父親，長久地離開了家，進入荊溪的顯親寺，拜樂庵師剃度出家，樂庵師指示他參看『父母未生前』的話頭。他暗自發誓說：『如果不見性明心，決不將身體倒下睡覺。』一天晚上，聽到琉璃燈花爆裂的聲音，有所領悟，告訴了樂庵師，樂庵師認可了他。（樂庵師）後來圓寂了，（他）直接前往神京（指北京），拜謁笑巖寶和尚于觀音庵。寶和尚問：『上座從哪裡來？』（他）說：『南方。』寶和尚說：『來這裡打算做什麼？』（他）說：『只是乞求和尚印證心地功夫。』寶和尚說：『如果真的識得心地，哪裡還有什麼功夫需要印證呢？』（他）說：『雖然如此，不得不舉出來讓您看看。』寶和尚說：『去參堂吧。』（他）珍重地行禮后就出去了。到了晚上進入禪房，才詳細地敘述了自己領悟的經過。寶和尚突然踢出一隻鞋子說：『試著在這裡道一句看。』於是把話頭一時打斷，（他）茫然不知所措地出來了，整夜沒有睡覺。第二天早上，寶和尚走出方丈，看見（他）還站在屋檐下，突然叫道：『上座！』（他）回頭看，寶和尚翹起一隻腳，作出修羅（Asura，意為非天，一種神道生物）遮蔽日月的姿勢。（他）不覺脫然悟旨（牧雲門的頌詞說：兩片嘴唇正好張開，死蛇突然觸碰人來，天明毒氣才甦醒，翹起修羅的樣子也奇怪啊！箬庵問頌詞說：夜靜時燈花爆裂一聲，琉璃殿上顯露全身，巨靈劈開華山，赤腳波斯走上絕路！晦山顯頌詞說：閃電為人，機鋒自然不同，晴空霹靂太孤危，回頭戳瞎頂門眼）。

【English Translation】 Thereupon, he abandoned his studies. He happened to read the verses of the Xiangshan Scroll for his mother, and then he knew to make a vow to observe a vegetarian diet. At the age of sixteen, his parents forced him into marriage. Before long, the relationship between husband and wife was disharmonious, so he resolved to become a monk. After another two years, his illness did not improve, and the idea of becoming a monk was finally determined. At dawn, he got up to burn incense and silently made a vow before the Guanyin (Avalokiteśvara, the Bodhisattva of Compassion) statue, saying: 'If I ever get close to a woman again, what will happen to this body?' That night, he ran away. Later, his wife was about to give birth, and his father ordered people to search for him everywhere, but they never found him. One day, he met his father on the road, and his father forced him to return home, but he did not agree. He still stayed to serve because his mother was seriously ill. After another year at home, his mother passed away. After he finished the funeral arrangements, he bid farewell to his father and left home for good, entering the Xianqin Temple in Jingxi, where he was tonsured by Master Le'an. Master Le'an instructed him to contemplate the 'before parents were born' topic. He secretly vowed: 'If I do not see my nature and clarify my mind, I will never lie down to sleep.' One night, he heard the sound of the glazed lamp flower bursting and had an awakening. He told Master Le'an, and Master Le'an acknowledged it. Later, (Master Le'an) passed away, and (he) went directly to Shenjing (referring to Beijing), where he visited Zen Master Xiaoyan Bao at Guanyin Temple. Zen Master Bao asked: 'Where does the senior monk come from?' (He) said: 'The South.' Zen Master Bao said: 'What do you intend to do here?' (He) said: 'I only beg the Zen Master to certify my mind-ground kung fu.' Zen Master Bao said: 'If you really recognize the mind-ground, what kung fu is there to certify?' (He) said: 'Even so, I have to bring it up for you to see.' Zen Master Bao said: 'Go to the meditation hall.' (He) respectfully saluted and went out. In the evening, he entered the meditation room and described in detail the process of his enlightenment. Zen Master Bao suddenly kicked out a shoe and said: 'Try to say a word here.' Then he interrupted the topic at once, and (he) came out in a daze, unable to do anything, and did not sleep all night. The next morning, Zen Master Bao came out of the abbot's room and saw (him) still standing under the eaves. He suddenly called out: 'Senior Monk!' (He) looked back, and Zen Master Bao raised one foot, making the posture of an Asura (Asura, meaning non-heaven, a kind of divine being) obscuring the sun and moon. (He) unknowingly had a sudden enlightenment (The verse of Muyun Gate says: The two lips are just open, the dead snake suddenly touches people, the poisonous gas only wakes up at dawn, the appearance of raising the Asura is also strange! The verse of Ruo'an asks: The lamp flower bursts in the quiet night, the whole body is revealed in the glazed palace, the giant spirit splits Mount Hua, and the barefoot Persian walks on a dead end! The verse of Huishan Xian says: Lightning is for people, the machine is naturally different, the thunderbolt in the clear sky is too lonely and dangerous, turn around and poke out the eye on the top of the head).

門眼金鎖玄關當下灰)○師后辭行。寶乃書曹溪正派源流付之。復贈一笠曰。覆之毋露圭角。師受囑。出住臺山秘魔巖寺。居十有三載。入京師寓普照。后住龍池○上堂。無上法王。有大陀羅尼門。名為圓覺。驀豎拂子曰。會么。鷂子已飛天外去。呆翁猶向月邊尋○上堂。一切法不有。一切法不無。若能如是會。水上按葫蘆○佛誕上堂。今晨四月八日。是我釋迦如來示生降誕之時。山僧忽然思量起來。二千五百餘年已來。不知有多少路見不平之輩。務要別尋一個人來。與我釋迦老子。比勝負。較優劣。殊不知我釋迦如來。是何等一個面孔。汝諸人還知得我釋迦如來。腳跟立地處么。還曾夢見我釋迦如來頂相么。良久曰。舉手拔南鬥。回身倚北辰。出頭天外看。誰是個般人。驀豎拂子曰。雲門大師來也。擲拂子。便下座○上堂。老僧者里。不問你久參晚進。貴要正知見。知見若正。了生死如反掌。大抵不落斷常有無二乘偏見。更有甚麼商量。若有僧問作么生是正知見。但向他道。老僧在你腳下。良久。喝一喝。下座○萬曆甲申。師講演法華于秘魔巖寺。時有萬融首座病目初癒。仍來座下。展本聽經師方升座見之。言曰。且喜萬融首座。病眼重開。幻人有賴。彼悚身起立云。不敢。師曰。且問汝。即今目前所睹境界。與向

【現代漢語翻譯】現代漢語譯本：『門眼金鎖玄關當下灰』。老師後來辭別離去。寶禪師於是書寫曹溪正派的源流傳承交付給他，又贈送一頂斗笠說：『遮蓋起來，不要顯露鋒芒。』老師接受囑託，前往臺山秘魔巖寺居住。住了十三年，到京城住在普照寺，後來又住在龍池。上堂開示：『無上法王，有大陀羅尼門，名為圓覺。』突然豎起拂塵說：『會嗎？鷂子已經飛到天外去了，呆笨的老頭還在月亮旁邊尋找。』上堂開示：『一切法不是有，一切法不是無。如果能夠這樣領會，就能在水上按住葫蘆（比喻自由自在）。』佛誕日上堂開示：『今天四月八日，是我釋迦如來示現降生的時候。老僧我忽然思量起來，兩千五百多年以來，不知有多少路見不平的人，一定要另外尋找一個人來，與我釋迦老子比個勝負，較量個優劣。殊不知我釋迦如來，是怎樣一副面孔。你們這些人還知道我釋迦如來腳跟立地之處嗎？還曾夢見我釋迦如來的頂相嗎？』良久說：『舉手拔南斗星，回身倚靠北極星。到天外看看，誰是這樣的人？』突然豎起拂塵說：『雲門大師來了！』扔下拂塵，便下座。上堂開示：『老僧我這裡，不問你參禪時間長短，貴在要有正確的知見。知見如果正確，了脫生死就像翻手掌一樣容易。大抵是不落入斷見、常見、有見、無見、二乘的偏見。還有什麼可商量的？』如果有僧人問：『什麼是正知見？』就對他說：『老僧在你腳下。』良久，喝一聲，下座。萬曆甲申年（1644年），老師在秘魔巖寺講演《法華經》，當時有萬融首座眼睛生病初癒，仍然來到座下，展開經書聽經。老師剛升座見到他，就說：『可喜萬融首座，病眼重新睜開，幻化之人有所依靠。』萬融首座惶恐起身站立說：『不敢當。』老師說：『且問你，現在目前所看到的境界，與向

【English Translation】 English version: 'The gate eye, golden lock, and mysterious pass are instantly reduced to ashes.' The master later bid farewell and departed. Bao then wrote down the lineage of the Caoxi orthodox school and entrusted it to him, also gifting him a bamboo hat, saying, 'Cover it, do not reveal your sharp edges.' The master accepted the instruction and went to live at the Secret Demon Rock Temple on Mount Tai. After residing there for thirteen years, he went to the capital and stayed at Puzhao Temple, later residing at Longchi. During an assembly, he lectured: 'The unsurpassed Dharma King has a great Dharani gate, named Perfect Enlightenment (Yuanjue 圓覺).』 Suddenly raising his whisk, he said, 『Do you understand? The hawk has already flown beyond the sky, while the foolish old man is still searching by the moon.』 During an assembly, he lectured: 'All dharmas are not existent, all dharmas are not non-existent. If one can understand in this way, one can press down on a gourd on the water (metaphor for being free and at ease).』 On the Buddha's Birthday, he lectured: 'Today is the eighth day of the fourth month, the time when our Shakyamuni Tathagata (Shijia Rulai 釋迦如來) manifested his birth. This old monk suddenly pondered, for more than two thousand five hundred years, I wonder how many people who see injustice on the road want to find another person to compete with my Shakyamuni Buddha, comparing who is superior and who is inferior. Little do they know what kind of face my Shakyamuni Tathagata has. Do you all know where my Shakyamuni Tathagata's feet stand? Have you ever dreamed of the crown of my Shakyamuni Tathagata's head?' After a long pause, he said, 'Raise your hand to pull down the Southern Dipper star, turn around and lean on the North Star. Look outside the sky, who is such a person?' Suddenly raising his whisk, he said, 'Great Master Yunmen (雲門) is here!' He threw down the whisk and descended from the seat. During an assembly, he lectured: 'Here, this old monk does not ask whether you have been practicing for a long time or a short time, what is important is to have correct knowledge and views. If knowledge and views are correct, liberation from birth and death is as easy as turning over your palm. Generally, do not fall into the biased views of annihilationism, eternalism, existence, non-existence, or the Two Vehicles. What else is there to discuss?' If a monk asks, 'What is correct knowledge and view?' Just say to him, 'The old monk is at your feet.' After a long pause, he shouted and descended from the seat. In the year Jia Shen of the Wanli reign (1644 AD), the master lectured on the Lotus Sutra at the Secret Demon Rock Temple. At that time, the head monk Wanrong, who had just recovered from an eye disease, still came to the seat to unfold the scriptures and listen to the sutra. As soon as the master ascended the seat and saw him, he said, 'Congratulations, Head Monk Wanrong, your diseased eyes have reopened, and the illusory person has something to rely on.' Head Monk Wanrong stood up in fear and said, 'I dare not.' The master said, 'Let me ask you, the realm you see with your eyes right now, compared to the

未病眼時。同耶異耶。對曰。無異。師曰。然。正古人所謂三十年前。見山是山。見水是水。及乎中間。有個入處。則見山不是山。見水不是水。老僧今日休歇得。見山依舊是山。見水依舊是水是也。師乃說經○上堂。師云。鄙人將謂今時佛法門頭。沒有可商量人。仔細檢點。也有一個半個。有僧出問。誰是一個。師曰。即今如鬧市街頭。十字路邊。盤膝坐地。哇哇叫化錢者是。又問誰是半個。曰即今認住客塵煩惱。確定以為主宰者是。或曰。若說佛法。原不曾許汝有商量處。烏用汝顛言倒語。有許多饒舌。師曰。我不怪你。雖然。說得儘是。你盡做得個膾子手。何也。任他佛頭來。魔頭來。獅子頭。像頭來。牛頭。馬頭。人頭。狗頭。羊魚頭。鵝頭。鴨頭。既到汝案頭上。一一盡汝破除。打發一邊去。只恐汝把個死貓兒頭。便不能破除得。打發不開去。於此打發得開去。才是好膾子手也。或曰。將那死貓兒頭來著。師乃笑曰。果然。不識有人於斯。一似個無尾巴底大蟲。且道順毛還勒得伊么。有人於斯。一似個生鐵掆子。有力者還拗得折伊么。果乃順勒伊不得。拗折伊不得。只是有一人。搖頭不肯。何也。第恐將個臭鶻突布衫。做了貼體衣。至死不肯脫。總有青州布衫。堆滿世界也沒用處。況今時善知識。都只要抱

【現代漢語翻譯】現代漢語譯本未生病眼的時候，（山水）和（生病時）相同還是不同呢？回答說：『沒有不同。』禪師說：『是這樣。』這正是古人所說的三十年前，看山是山，看水是水。等到中間，有了入門之處，就看山不是山，看水不是水。老僧我今天休息了，看山依舊是山，看水依舊是水啊。』禪師於是開始講經。禪師上堂說法，說：『我本來以為現在佛法門中，沒有可以商量的人。仔細檢查，也有一個半個。』有僧人出來問：『誰是一個？』禪師說：『就是現在在鬧市街頭，十字路口，盤腿坐地，哇哇叫著乞討錢的人。』又問：『誰是半個？』回答說：『就是現在執著于客塵煩惱，確定地認為它是主宰的人。』有人說：『如果說佛法，本來就不允許你有什麼商量的地方，哪裡用得著你顛三倒四地說，說這麼多廢話。』禪師說：『我不怪你。雖然，說得都對。你最多隻能做個劊子手。為什麼呢？任憑他是佛頭來，魔頭來，獅子頭，像頭來，牛頭，馬頭，人頭，狗頭，羊頭魚頭，鵝頭，鴨頭，既然到了你的案板上，你都一一將他們破除，打發到一邊去。只恐怕你把一個死貓頭，就不能破除，打發不開了。如果能在這裡打發得開，才是好劊子手啊。』有人說：『把那個死貓頭拿來試試。』禪師於是笑著說：『果然，不識得這裡面的人。』就像一個沒有尾巴的大蟲。那麼，用順毛還能套住它嗎？這裡面的人，就像一個生鐵鑄成的鐵棍，有力氣的人還能把它拗斷嗎？果真順毛套不住它，拗不斷它。只是有一個人，搖頭不肯。為什麼呢？只怕把臭烘烘的破布衫，當做了貼身衣服，至死也不肯脫下來。即使有青州布衫，堆滿了世界也沒有用處。況且現在的善知識，都只想抱...

【English Translation】 English version When the eyes are not yet diseased, are they the same or different? The answer is: 'No different.' The Master said: 'That's right.' This is exactly what the ancients meant when they said, 'Thirty years ago, seeing mountains as mountains, seeing water as water. But in between, when there is a place of entry, then seeing mountains is not seeing mountains, and seeing water is not seeing water. Today, this old monk has found rest, seeing mountains still as mountains, and seeing water still as water.' Then the Master began to expound the scriptures. The Master ascended the hall and said, 'I originally thought that in today's Buddhist Dharma gate, there was no one to discuss with. Upon careful examination, there is one and a half. ' A monk came out and asked, 'Who is the one?' The Master said, 'It is the one who is now in the bustling streets, at the crossroads, sitting cross-legged on the ground, wailing and begging for money.' He asked again, 'Who is the half?' He replied, 'It is the one who is now attached to the defilements of the guest dust, firmly believing that it is the master.' Someone said, 'If we are talking about the Buddha Dharma, you are not allowed to have any discussion in the first place, so why do you need to speak upside down and say so much nonsense?' The Master said, 'I don't blame you. Although, what you say is all correct. At most, you can only be an executioner. Why? No matter if it is the head of a Buddha, the head of a demon, the head of a lion, the head of an elephant, the head of an ox, the head of a horse, the head of a human, the head of a dog, the head of a sheep, the head of a fish, the head of a goose, the head of a duck, once they arrive on your chopping board, you will break them all apart and send them aside. I am only afraid that you will not be able to break apart and send away a dead cat's head. If you can break it apart and send it away here, then you are a good executioner.' Someone said, 'Bring that dead cat's head here and try.' The Master then smiled and said, 'Indeed, you do not recognize the person within.' It is like a tailless tiger. Then, can you still lasso it with smooth fur? The person within is like a wrought iron rod, can someone with strength still break it? Indeed, you cannot lasso it with smooth fur, you cannot break it. There is only one person who shakes his head and refuses. Why? I am only afraid that he will take the stinky, tattered cloth shirt as his close-fitting garment, and will not take it off until death. Even if there are Qingzhou cloth shirts piled up all over the world, they will be of no use. Moreover, today's good teachers all only want to hold...

不哭底孩兒。不敢觸著伊。動著伊。只怕退了伊底道心。又恐斷絕往來了。不唯不我供養。反被伊生謗毀。作禍害。便不柰何。若是𢬵舍性命善知識則不然。饒他是生鐵掆子。須要誘引伊一舉。舉到那半天里。沒割殺處了。始撒手。待伊自放下來。務要跌折了他底。又饒他是個無尾巴大蟲。先須掘個坑子。隱覆卻。候待伊來陷入內。務要使伊跳不出去。直待伊計窮力盡時。且問他你還要活么。待伊頷首時。更曰且緩緩。直須教伊命根斷如死灰了。這臭鶻突布衫。方得卸下。始可謂我救得這死漢了也。不然。這畜生還𨁝跳在。雖然。說得也好。只可惜今時末法世中。無這等一個知識。正所謂賢聖隱伏。遇而不遇也。怪伊說不得。呵呵。李孟曰。大夫問老師。修行多少年。方才得悟。師云。貧道修行未久。亦無悟處。雖然。貧道自持齋出家學道以來。不過四十餘年。前二十年。止入得個信位。于晝夜十二時中。猶不知其飢飽。雖寒暑亦莫辨。后二十年但醒得一一病痛。不從外入。俱是自己心中所發。近日又僧得個歡喜處。始知得人人肚飢。都只是要飯吃。然又恰如人從半夜睡醒了。只顧東摸西摸。信手摸著了自己底鼻孔。不覺失聲。呵呵一笑○有客問某等修行。當何用工。師提數珠曰。會么。客曰。會得。師反詰曰。汝作

【現代漢語翻譯】現代漢語譯本不要哭啼的孩子。不敢觸碰他，不敢驚動他，只怕他退失了修道的決心，又恐怕斷絕了（我們之間的）往來。這樣不僅不會供養我，反而會對我產生誹謗和詆譭，製造禍害，那就沒有辦法了。如果是捨棄性命的善知識（Kalyāṇa-mitra，指引人向善的良師益友），那就不是這樣了。即使他是生鐵鑄成的硬漢，也要誘導他一下，把他舉到半空中，讓他無處可逃，然後才放手，讓他自己掉下來，務必要摔斷他的腿。又即使他是個沒有尾巴的老虎（比喻難以馴服的人），也要先挖個坑，把他隱蔽起來，等待他來陷入其中，務必要讓他跳不出去，直到他計窮力盡的時候，再問他你還要活嗎？等他點頭時，再說且慢，一定要讓他命根斷絕，像死灰一樣。這樣才能卸下這件臭鶻突布衫（比喻煩惱和執著），才可以稱得上我救了這個人。不然，這畜生還會跳起來。雖然，說得也好，只可惜現在末法時代，沒有這樣的人。正所謂賢聖隱伏，遇到了也像沒遇到一樣。怪不得他說不出來。呵呵。（李孟說）大夫問老師，修行多少年，才能得悟？老師說，貧道修行不久，也沒有什麼領悟。雖然，貧道自從持齋出家學道以來，不過四十多年。前二十年，才進入信位（Śraddhā-bhūmi，十信位的第一個階段），在晝夜十二時中，還不知道飢飽，即使寒暑也分辨不清。后二十年，只是醒悟到一切病痛，不是從外面來的，都是自己心中所發。近日又增加了一個歡喜之處，才知道人人肚子餓，都只是要飯吃。然而又恰如人從半夜睡醒了，只顧東摸西摸，信手摸著了自己的鼻孔，不覺失聲，呵呵一笑。有客人問我們修行，應當如何用功？老師拿起數珠（Akṣamālā，念珠）說，會嗎？客人說，會得。老師反問說，你作甚麼用？ English version Don't cry to the child. Don't dare to touch him, don't dare to disturb him, for fear of diminishing his resolve for the path, and also for fear of severing (our) interactions. Not only will he not support me, but he will also slander and defame me, creating harm, and there will be no way to deal with it. If it is a Kalyāṇa-mitra (good spiritual friend), who sacrifices his life, it is not like this. Even if he is a man of cast iron, you must entice him once, lift him up to mid-air, where there is nowhere to cut and kill him, and then let go, letting him fall down by himself, making sure to break his legs. And even if he is a tailless tiger (a metaphor for someone difficult to tame), you must first dig a pit and hide it, waiting for him to fall into it, making sure he cannot jump out, until he is exhausted and at his wit's end, then ask him if he still wants to live. When he nods, say slowly, you must make his life root cut off like dead ashes. Only then can this stinky patched cloth robe (a metaphor for afflictions and attachments) be taken off, and then it can be said that I have saved this dead man. Otherwise, this beast will still jump around. Although, it is well said, it is a pity that in this degenerate age, there is no such person. It is just as the sages are hidden, and even if you meet them, it is as if you have not. No wonder he can't say it. Haha. (Li Meng said) The doctor asked the teacher, how many years of practice does it take to attain enlightenment? The teacher said, this poor monk has not practiced for long, and has no enlightenment. Although, since this poor monk has been fasting, left home, and studied the Way, it has only been more than forty years. In the first twenty years, I only entered the Śraddhā-bhūmi (stage of faith), and in the twelve hours of day and night, I still did not know hunger or satiety, and even could not distinguish between cold and heat. In the next twenty years, I only realized that all illnesses do not come from the outside, but are all generated from my own heart. Recently, I have added a joy, and I know that everyone is hungry, and they just want to beg for food. However, it is just like a person waking up from sleep in the middle of the night, only caring to grope around, and groping his own nostrils at random, and unconsciously laughing out loud. A guest asked us how to practice. The teacher picked up the Akṣamālā (rosary) and said, do you understand? The guest said, I understand. The teacher asked back, what do you use it for?

【English Translation】 Don't cry to the child. Don't dare to touch him, don't dare to disturb him, for fear of diminishing his resolve for the path, and also for fear of severing (our) interactions. Not only will he not support me, but he will also slander and defame me, creating harm, and there will be no way to deal with it. If it is a Kalyāṇa-mitra (good spiritual friend), who sacrifices his life, it is not like this. Even if he is a man of cast iron, you must entice him once, lift him up to mid-air, where there is nowhere to cut and kill him, and then let go, letting him fall down by himself, making sure to break his legs. And even if he is a tailless tiger (a metaphor for someone difficult to tame), you must first dig a pit and hide it, waiting for him to fall into it, making sure he cannot jump out, until he is exhausted and at his wit's end, then ask him if he still wants to live. When he nods, say slowly, you must make his life root cut off like dead ashes. Only then can this stinky patched cloth robe (a metaphor for afflictions and attachments) be taken off, and then it can be said that I have saved this dead man. Otherwise, this beast will still jump around. Although, it is well said, it is a pity that in this degenerate age, there is no such person. It is just as the sages are hidden, and even if you meet them, it is as if you have not. No wonder he can't say it. Haha. (Li Meng said) The doctor asked the teacher, how many years of practice does it take to attain enlightenment? The teacher said, this poor monk has not practiced for long, and has no enlightenment. Although, since this poor monk has been fasting, left home, and studied the Way, it has only been more than forty years. In the first twenty years, I only entered the Śraddhā-bhūmi (stage of faith), and in the twelve hours of day and night, I still did not know hunger or satiety, and even could not distinguish between cold and heat. In the next twenty years, I only realized that all illnesses do not come from the outside, but are all generated from my own heart. Recently, I have added a joy, and I know that everyone is hungry, and they just want to beg for food. However, it is just like a person waking up from sleep in the middle of the night, only caring to grope around, and groping his own nostrils at random, and unconsciously laughing out loud. A guest asked us how to practice. The teacher picked up the Akṣamālā (rosary) and said, do you understand? The guest said, I understand. The teacher asked back, what do you use it for?

么生會。客曰。若恁掐著數珠唸佛。有什麼不會。師曰。未也。客云。若更有別說。某便不會矣。師舉數珠掐曰。但恁么一粒一粒撥過去○又有客如前問。師反詰曰。汝擬修行。圖個什麼。客云。冀會道耳。師曰。果欲會道。直須放下。只要會道底念頭。便是真用工處。若此用工。自當會道。客云。柰要會道。這一念放不下何。師曰。去。汝正鬧在○屢有客問道于師。師或答。或不答。問嘗聞有如來禪。有祖師禪。作么生甄別。師舒手班指數曰。余今年五十六歲矣。客曰。老師耳背那。傍有僧走過。師驀扯住。問今日是八月十五否。僧答云。今日是十四。明日是也。師撒手對客云。唯這僧記得端的。又有問祖意教意。是同是別。師忽云。好打好打。客作色曰。何只言好打耶。師豎起拳云。不是拳頭。定是巴掌。客揖之而去。客有再扣之。畢竟何以為道也。師乃從容諭之曰。道無方所。無有形名。指點伊不得。取捨伊不得。是非伊不得。向背伊不得。有無伊不得。增減伊不得。揀擇伊不得。動靜伊不得。好惡伊不得。逆順伊不得。可否伊不得。進退伊不得。語默伊不得。思議伊不得。垢凈伊不得。依倚伊不得。營為伊不得。對待伊不得。偏黨伊不得。閑忙伊不得。前後伊不得。難易伊不得。始終伊不得。人我伊不得。親

【現代漢語翻譯】現代漢語譯本什麼叫做『會』？客人說：『如果像這樣掐著念珠唸佛，有什麼不會的？』師父說：『還未到那個境界。』客人說：『如果還有別的說法，我就不會了。』師父舉起念珠掐著說：『只要這樣一粒一粒地撥過去。』又有客人像之前那樣問。師父反問道：『你打算修行，圖個什麼？』客人說：『希望能夠會道。』師父說：『如果真的想要會道，就必須放下。只要會道的念頭，便是真正用功的地方。如果這樣用功，自然會會道。』客人說：『可是想要會道，這一念放不下啊。』師父說：『去。你正在喧鬧之中。』屢次有客人向師父問道。師父有時回答，有時不回答。問：『常常聽說有如來禪，有祖師禪，怎樣分辨？』師父伸出手指數著說：『我今年五十六歲了。』客人說：『老師您耳朵不好嗎？』旁邊有僧人走過。師父突然抓住他，問：『今天是不是八月十五？』僧人回答說：『今天是十四，明天才是。』師父鬆開手對客人說：『只有這個僧人記得清楚。』又有人問祖意和教意，是相同還是不同。師父忽然說：『好打好打。』客人變了臉色說：『為什麼只說好打呢？』師父豎起拳頭說：『不是拳頭，一定是巴掌。』客人作揖離開了。客人再次追問：『到底什麼是道呢？』師父於是從容地開導他說：『道沒有固定的處所，沒有固定的形狀和名稱。不能指點它，不能取捨它，不能用是非來判斷它，不能向著它或背離它，不能說它有或沒有，不能增加或減少它，不能選擇它，不能用動靜來形容它，不能用好惡來評價它，不能順著它或逆著它，不能說它可或否，不能前進或後退它，不能用言語或沉默來表達它，不能思議它，不能用垢凈來衡量它，不能依靠它，不能營求它，不能對待它，不能偏袒它，不能用閑忙來區分它，不能用前後衡量它，不能用難易來區分它，不能用始終來界定它，不能用人我來區分它，不能用親

【English Translation】 English version What is 『understanding』? The guest said, 『If it's just like counting beads and reciting Buddha's name, what's not to understand?』 The Master said, 『Not quite there yet.』 The guest said, 『If there's another explanation, then I won't understand.』 The Master raised the beads and counted, saying, 『Just move them one by one.』 Another guest asked the same question as before. The Master asked in return, 『What are you trying to achieve by practicing?』 The guest said, 『Hoping to understand the Dao (the Way).』 The Master said, 『If you truly want to understand the Dao, you must let go. Just the thought of understanding the Dao is the real place to put effort. If you put in effort like this, you will naturally understand the Dao.』 The guest said, 『But wanting to understand the Dao, I can't let go of this thought.』 The Master said, 『Go. You are in the midst of noise.』 Guests repeatedly asked the Master questions. Sometimes the Master answered, sometimes he didn't. Someone asked, 『I often hear about Tathagata (如來) [Thus Come One] Zen and Patriarchal Zen, how do you distinguish them?』 The Master stretched out his hand and counted on his fingers, saying, 『I am fifty-six years old this year.』 The guest said, 『Master, are you hard of hearing?』 A monk walked by. The Master suddenly grabbed him and asked, 『Is today the fifteenth of August?』 The monk replied, 『Today is the fourteenth, tomorrow is the fifteenth.』 The Master let go of the monk and said to the guest, 『Only this monk remembers clearly.』 Someone else asked whether the Patriarch's (祖) [founder/ancestor] intention and the teachings' (教) [doctrine] intention are the same or different. The Master suddenly said, 『Good to hit, good to hit.』 The guest's expression changed and said, 『Why only say good to hit?』 The Master raised his fist and said, 『If it's not a fist, it must be a slap.』 The guest bowed and left. The guest asked again, 『What exactly is the Dao?』 The Master then calmly instructed him, saying, 『The Dao has no fixed place, no fixed form or name. You cannot point it out, you cannot accept or reject it, you cannot judge it with right or wrong, you cannot face it or turn away from it, you cannot say it exists or doesn't exist, you cannot add to it or subtract from it, you cannot choose it, you cannot describe it with movement or stillness, you cannot evaluate it with good or bad, you cannot go along with it or against it, you cannot say it's acceptable or unacceptable, you cannot advance or retreat it, you cannot express it with words or silence, you cannot contemplate it, you cannot measure it with defilement or purity, you cannot rely on it, you cannot seek it, you cannot treat it, you cannot be biased towards it, you cannot distinguish it with leisure or busyness, you cannot measure it with before or after, you cannot differentiate it with easy or difficult, you cannot define it with beginning or end, you cannot distinguish it with self or other, you cannot use closeness

疏伊不得。損益伊不得。寤寐伊不得。異同伊不得。男女伊不得。老少伊不得。得失伊不得。新故伊不得。迷悟伊不得。固必伊不得。高低伊不得。貴賤伊不得。果如是信得會得。則無往而非道也。客又曰。然則某意念不動時。還是道否。師驀以手插向腰間。摸得個虱子擲向地云。阿啞阿啞。跌殺我耶跌殺我耶更休○有客問西來大意。師指古鏡云。是這個。客曰。柰某不會何。師云。為汝未曾用工磨得。客曰。某作么生用工即得。師云。即目前古鏡聻。復急索曰。還我西來大意來。客省曰。我會也。我會也。師云。會即不無。試說來。客乃指古鏡曰。某既會矣。奚又止在是。師頷之○僧問九峰不肯首座因緣。師舉拳示之曰。為伊不識這個。僧云。識得后如何。師云。石霜住持有分。僧又曰。聞毗陵孫太史亦曾問此。未知如何答伊。師曰。山僧但答為伊道眼未明耳。僧云。即如道眼明後。又作么生。師云。則不見有休去歇去在。僧再擬開口。師叱曰。去。汝不會我語(李長庚居士敘師語錄后略云。餘一日別師。師問余云。有何疑否。余舉九峰不肯首座因緣。問畢竟明何事。師豎起拳頭。余擬議。師曰。公不要開口。且細參去。越數年。傳歸荊溪。余再請益。師曰。向年舉的公案記得否。余曰。和尚今日拳頭在那裡。師厲

【現代漢語翻譯】現代漢語譯本疏伊不得（無法疏遠它）。損益伊不得（無法增減它）。寤寐伊不得（無論醒著還是睡著都無法擺脫它）。異同伊不得（無論相同還是不同都無法定義它）。男女伊不得（無論男人還是女人都無法限制它）。老少伊不得（無論年老還是年少都無法改變它）。得失伊不得（無論得到還是失去都無法影響它）。新故伊不得（無論新還是舊都無法描述它）。迷悟伊不得（無論迷惑還是覺悟都無法把握它）。固必伊不得（無論固定還是變動都無法確定它）。高低伊不得（無論高還是低都無法衡量它）。貴賤伊不得（無論高貴還是低賤都無法衡量它）。如果能夠這樣相信和領會，那麼無處不是道。有客人又問：『那麼，我意念不動的時候，還是道嗎？』師父突然用手插向腰間，摸出一個虱子扔在地上，說：『阿啞阿啞（哎呀哎呀），跌死我了，跌死我了。』更有客人問西來大意（達摩祖師從西天來到東土傳法的真意）。師父指著一面古鏡說：『就是這個。』客人說：『但我不會領會啊。』師父說：『因為你沒有用功去磨它。』客人說：『我怎樣用功才能領會呢？』師父說：『就是眼前的古鏡啊。』又急切地索要：『還我西來大意來。』客人醒悟說：『我會了，我會了。』師父說：『領會是領會了，試著說出來。』客人就指著古鏡說：『我既然會了，為什麼還止於這個？』師父點頭認可。有僧人問關於九峰不肯首座（九峰禪師不肯當首座）的因緣。師父舉起拳頭給他看，說：『因為他不認識這個。』僧人說：『認識之後如何？』師父說：『石霜（石霜楚圓禪師）住持有分（自有他的見地）。』僧人又說：『聽說毗陵孫太史（孫奭，北宋官員）也曾問過這個問題，不知道他如何回答的？』師父說：『山僧我只會回答他道眼未明罷了。』僧人說：『如果道眼明瞭之後，又怎麼樣呢？』師父說：『那就不會有休去歇去（停止和休息）的想法了。』僧人再要開口，師父呵斥道：『去！你不會我的話。』（李長庚居士在敘述師父語錄后略說：我有一天向師父告別，師父問我：『有什麼疑問嗎？』我舉出九峰不肯首座的因緣，問究竟要明白什麼事。師父豎起拳頭。我正要思量，師父說：『你不要開口，且仔細參去。』過了幾年，傳到荊溪，我再次請教，師父說：『往年舉的公案記得嗎？』我說：『和尚今日拳頭在哪裡？』師父嚴厲地呵斥）

【English Translation】 English version One cannot distance oneself from it (Shu Yi Bu De). One cannot add to or subtract from it (Sun Yi Yi Bu De). One cannot escape it whether awake or asleep (Wu Mei Yi Bu De). One cannot define it by difference or sameness (Yi Tong Yi Bu De). One cannot limit it by male or female (Nan Nv Yi Bu De). One cannot change it by old or young (Lao Shao Yi Bu De). One cannot affect it by gain or loss (De Shi Yi Bu De). One cannot describe it by new or old (Xin Gu Yi Bu De). One cannot grasp it by delusion or enlightenment (Mi Wu Yi Bu De). One cannot fix it or make it certain (Gu Bi Yi Bu De). One cannot measure it by high or low (Gao Di Yi Bu De). One cannot value it by noble or base (Gui Jian Yi Bu De). If one can truly believe and understand in this way, then everywhere is the Tao (Dao). A guest then asked: 'So, when my mind is without movement, is that still the Tao?' The master suddenly reached into his waist, pulled out a louse, and threw it to the ground, saying: 'Aiya, aiya, it's killing me, it's killing me!' Another guest asked about the meaning of the Patriarch's coming from the West (Xi Lai Da Yi) (Bodhidharma's intention in coming from the West to transmit the Dharma). The master pointed to an ancient mirror and said: 'It is this.' The guest said: 'But I don't understand it.' The master said: 'Because you haven't put in the effort to polish it.' The guest said: 'How can I put in the effort to understand?' The master said: 'It is the ancient mirror right before your eyes.' Then urgently demanding: 'Give me back the meaning of the Patriarch's coming from the West.' The guest awakened and said: 'I understand, I understand.' The master said: 'Understanding is understanding, try to speak it out.' The guest then pointed to the ancient mirror and said: 'Since I understand, why does it still stop at this?' The master nodded in agreement. A monk asked about the circumstances of why Chief Seat Jiufeng (Jiufeng Zen Master) refused to be the chief seat. The master raised his fist to show him, saying: 'Because he doesn't recognize this.' The monk said: 'What happens after recognizing it?' The master said: 'Shishuang (Shishuang Chuyuan Zen Master) has his share in the monastery (has his own insight).' The monk also said: 'I heard that Grand Historian Sun of Piling (Sun Shi, a Northern Song (960-1127) official) also asked this question, I don't know how he answered it?' The master said: 'This mountain monk would only answer that his eye of the Tao (Dao Yan) is not yet clear.' The monk said: 'If the eye of the Tao is clear, then what?' The master said: 'Then there will be no thoughts of stopping or resting.' The monk was about to speak again, the master scolded: 'Go! You don't understand my words.' (Layman Li Changgeng, in narrating the master's recorded sayings, briefly said: One day I bid farewell to the master, and the master asked me: 'Do you have any doubts?' I brought up the circumstances of Jiufeng refusing to be the chief seat, asking what exactly needs to be understood. The master raised his fist. As I was about to ponder, the master said: 'Don't speak, but carefully investigate.' After several years, it was transmitted to Jingxi, and I asked again, the master said: 'Do you remember the case I raised years ago?' I said: 'Where is the monk's fist today?' The master sternly rebuked)

聲曰。沒有。余曰。和尚拳頭失卻。鼻孔原止半邊。師遂變色轉向面壁。余即出至階下。聞師厲聲曰。這個人放鬆了。不柰他何。且拿住索套兒。不由他三年五年不來尋我。余曰。和尚大機大用。只怕我承受不來。無何余轉外籓。迄今為後序已越三十年矣。當日三年五年之語大負我師。不覺泣下云云)○僧問。如何是祖師西來意。師曰。屋北鹿獨宿。僧曰。不會。師曰。溪西雞齊啼(夾山豫雲師翁答話雖則一椎兩當未免令者僧分西著北不肖孫則不然今日或有問如何是祖師西來意但向道面臨江水闊早晚看行舟更曰不會向道兩岸蘆花里清風引白鷗)○僧問。如何是奇特事。師曰。蝦蟆捕大蟲。僧曰。恁么則不奇特也。師曰。貓兒捉老鼠。僧禮拜。師便喝。僧曰。老和尚為甚麼放某甲不過。師厲聲曰。老僧有事。你且去(石車乘拈雲龍池大開慈門手遣者僧爭柰者僧不諳來機龍頭蛇尾若當時待他道老僧有事你且去也與震威一喝可謂知恩有地何故只因漁父引始見浪頭高○天笠珍頌云萬仞龍門透者難金鱗擬躍點波瀾電雷相送重燒尾腥血空流石上斑)○居士訪師次。舉僧問雲門。如何是諸佛出身處。門曰。東山水上行。問師意作么生。師曰。無孔笛。幾人解吹。士曰。弟子試問和尚得否。師曰得。士曰。如何是諸佛出身處。師曰西河

【現代漢語翻譯】聲曰：『沒有。』余曰：『和尚拳頭失卻，鼻孔原止半邊。』師遂變色轉向面壁。余即出至階下，聞師厲聲曰：『這個人放鬆了，不柰他何？且拿住索套兒，不由他三年五年不來尋我。』余曰：『和尚大機大用，只怕我承受不來。』無何余轉外籓，迄今為後序已越三十年矣。當日三年五年之語大負我師，不覺泣下云云。僧問：『如何是祖師西來意？』師曰：『屋北鹿獨宿。』僧曰：『不會。』師曰：『溪西雞齊啼。』（夾山豫雲師翁答話雖則一椎兩當未免令者僧分西著北不肖孫則不然今日或有問如何是祖師西來意但向道面臨江水闊早晚看行舟更曰不會向道兩岸蘆花里清風引白鷗）僧問：『如何是奇特事？』師曰：『蝦蟆捕大蟲。』僧曰：『恁么則不奇特也。』師曰：『貓兒捉老鼠。』僧禮拜。師便喝。僧曰：『老和尚為甚麼放某甲不過？』師厲聲曰：『老僧有事，你且去。』（石車乘拈雲龍池大開慈門手遣者僧爭柰者僧不諳來機龍頭蛇尾若當時待他道老僧有事你且去也與震威一喝可謂知恩有地何故只因漁父引始見浪頭高○天笠珍頌云萬仞龍門透者難金鱗擬躍點波瀾電雷相送重燒尾腥血空流石上斑）居士訪師次，舉僧問雲門：『如何是諸佛出身處？』門曰：『東山水上行。』問師意作么生？師曰：『無孔笛，幾人解吹？』士曰：『弟子試問和尚得否？』師曰：『得。』士曰：『如何是諸佛出身處？』師曰：『西河。』

【English Translation】 The voice said, 'No.' I said, 'The monk's fist is lost, and the nostril is originally only half there.' The master then changed color and turned to face the wall. I then went out to the steps and heard the master sternly say, 'This person has relaxed. What can I do about him? I must seize the lasso, so that he cannot avoid coming to seek me out in three or five years.' I said, 'Master, your great wisdom and great function, I fear I cannot bear it.' Soon after, I went to a foreign land, and now more than thirty years have passed since the postscript. The words 'three or five years' greatly failed my master, and I could not help but weep. A monk asked, 'What is the meaning of Bodhidharma's (達摩) [the first patriarch of Zen Buddhism in China] coming from the West?' The master said, 'North of the house, the deer sleeps alone.' The monk said, 'I don't understand.' The master said, 'West of the stream, the chickens crow together.' (Jiashan Yu said that the master's answer, although hitting two targets with one blow, inevitably caused the monk to confuse west and north. This unworthy grandson would not do that. If someone were to ask today what is the meaning of Bodhidharma's coming from the West, I would simply say, 'Facing the wide river, watch the boats coming and going morning and night.' If they still don't understand, I would say, 'In the reeds on both banks, the clear breeze leads the white gulls.') A monk asked, 'What is a strange and unique thing?' The master said, 'A toad catches a large insect.' The monk said, 'In that case, it is not strange or unique.' The master said, 'A cat catches a mouse.' The monk bowed. The master then shouted. The monk said, 'Why does the old master not let me pass?' The master sternly said, 'This old monk has something to do. You should leave.' (Shiche Cheng said that Longchi (龍池) [Dragon Pond] widely opens the gate of compassion and sends the monk away. However, the monk is not familiar with the opportunity, with a dragon's head and a snake's tail. If he had waited until the master said, 'This old monk has something to do. You should leave,' and then given a thunderous shout, it could be said that he knew where to find gratitude. Why? It is only because the fisherman led him that he first saw the high waves. Tianli Zhen praised, 'It is difficult to penetrate the ten-thousand-ren Dragon Gate. The golden scales try to leap and stir the waves. Thunder and lightning send them off to be re-burned, and the bloody stench flows in vain on the stones.') A layman visited the master and quoted a monk's question to Yunmen (雲門) [a famous Zen master]: 'What is the place where all Buddhas are born?' Yunmen said, 'Walking on the water of Dongshan (東山) [East Mountain].' What does the master think? The master said, 'A flute without holes, how many people can play it?' The layman said, 'May I try to ask the master?' The master said, 'Yes.' The layman said, 'What is the place where all Buddhas are born?' The master said, 'The West River.'

火里坐○士大夫從師游。師每舉門前冷落車馬稀。老大嫁作商人婦二語。罕有契者○有山居偈曰。五峰雲頂古文殊。盡日跏趺總笑余。半點苦寒禁不得。躊躇未了又躊躇○萬曆甲寅二月十二日示寂。先一日有僧自臺山來。師與劇談宿昔。抵暮索浴。眾察師意。懇請遺訓。師舉所帶帽者三。眾無語。師撫膝奄然而逝。建塔于本山之麓(笑巖寶嗣)。

南陽靈谷曇芝禪師

參笑巖寶。問古人道打破鏡來相見。既打破鏡。擬向甚麼處相見。寶曰。慚愧殺人。師忽有省。頓領厥旨。遂忘禮拜。舞蹈而出。服勤數載。寶付以偈曰。微笑拈花第一機。相傳八八未知非。今將從上非非法。分付賢英力荷歸(笑巖寶嗣)。

五臺瑞峰三際廣通禪師

久侍笑巖。室中機契。付以偈曰。一念不生諸數滅。萬機休罷十方空。界空數滅漚澄海。諸佛眾生影現中。后居臺山。僧無明經參。問曰。某于古德機緣。尚有疑處。乞師指示。師曰。試舉看。經曰。臨濟大師道。佛法無多子。畢竟是個什麼。師曰。向道無多子。又是個甚麼。又問。玄沙謂靈云敢保老兄未徹在。何處是他未徹處。師曰。大似玄沙未徹。又問。趙州雲臺山婆子。我為汝勘破了也。勘破在甚麼處。師曰。卻是婆子勘破趙州。經復請師頌之。師曰。知是般

【現代漢語翻譯】現代漢語譯本：火里坐禪師是一位士大夫，跟隨笑巖寶嗣禪師遊學。笑巖禪師經常引用『門前冷落車馬稀，老大嫁作商人婦』這兩句詩。很少有人能領會其中的真意。火里坐禪師有一首山居偈語：『五峰雲頂古文殊（文殊菩薩），盡日跏趺總笑余。半點苦寒禁不得，躊躇未了又躊躇。』萬曆甲寅年（1614年）二月十二日圓寂。前一天，有僧人從臺山來訪，禪師與他暢談往事。傍晚，禪師要求沐浴。眾人察覺到禪師的意圖，懇請留下遺訓。禪師舉起所戴的三頂帽子，眾人不解其意，無言以對。禪師撫摸膝蓋，安詳地去世。弟子們在本山的山腳下為他建造了塔（笑巖寶嗣門下）。

南陽靈谷曇芝禪師參拜笑巖寶嗣禪師。問道：『古人說打破鏡來相見，既然打破了鏡子，打算在哪裡相見呢？』笑巖禪師說：『慚愧，慚愧，真是殺人不見血啊！』曇芝禪師忽然有所領悟，立刻明白了其中的旨意，於是忘記了禮拜，跳舞而出。服侍笑巖禪師數年，笑巖禪師授予他偈語：『微笑拈花第一機，相傳八八未知非。今將從上非非法，分付賢英力荷歸（笑巖寶嗣門下）。』

五臺瑞峰三際廣通禪師長久侍奉笑巖寶嗣禪師，在禪房中機鋒相契。笑巖禪師授予他偈語：『一念不生諸數滅，萬機休罷十方空。界空數滅漚澄海，諸佛眾生影現中。』之後居住在臺山。僧人無明經前來參拜，問道：『我對古德的機緣，還有疑惑的地方，懇請禪師指示。』禪師說：『你試著舉例來看看。』無明經說：『臨濟大師說，佛法無多子，畢竟是個什麼？』禪師說：『向你說沒有多餘的東西，又是個什麼？』又問：『玄沙說靈云敢保老兄未徹在，哪裡是他未徹之處？』禪師說：『很像玄沙自己也沒有徹悟。』又問：『趙州說臺山婆子，我為你勘破了也，勘破在什麼地方？』禪師說：『卻是婆子勘破了趙州。』無明經再次請求禪師作頌。禪師說：『知道是這樣』

【English Translation】 English version: Zen Master Huoli Zuo, a scholar-official, traveled and studied with Zen Master Xiaoyan Baosi. Zen Master Xiaoyan often quoted the two lines: 'The front of the gate is deserted, carriages and horses are rare; in old age, she marries a merchant.' Few could truly grasp their meaning. Zen Master Huoli Zuo had a mountain dwelling verse: 'On the cloud-capped summit of Five Peaks is ancient Manjusri (Manjusri Bodhisattva), all day I sit in meditation, they all laugh at me. I can't bear even a bit of cold, hesitating endlessly.' He passed away on the twelfth day of the second month of the Jia Yin year of the Wanli reign (1614). The day before, a monk came from Mount Tai, and the Zen master had a lively conversation with him about the past. In the evening, the Zen master requested a bath. The disciples perceived the Zen master's intention and earnestly requested his last words. The Zen master raised the three hats he was wearing, but the disciples did not understand and remained silent. The Zen master stroked his knees and passed away peacefully. The disciples built a pagoda for him at the foot of the mountain (under the lineage of Xiaoyan Baosi).

Zen Master Tan Zhi of Linggu, Nanyang He visited Zen Master Xiaoyan Baosi and asked, 'The ancients said, 'Break the mirror and come to see each other.' Now that the mirror is broken, where do you intend to meet?' Zen Master Xiaoyan said, 'How shameful, it's like killing without drawing blood!' Zen Master Tan Zhi suddenly had an awakening and immediately understood the meaning. He forgot to bow and danced out. After serving Zen Master Xiaoyan for several years, Zen Master Xiaoyan gave him a verse: 'Smiling and holding up a flower is the first opportunity, passed down through generations, yet the truth is unknown. Now I entrust the non-dharma from above to you, virtuous and wise ones, bear the responsibility with all your strength (under the lineage of Xiaoyan Baosi).'

Zen Master Guangtong of Ruifeng, Wutai Mountain He served Zen Master Xiaoyan Baosi for a long time, and they had a deep understanding in the meditation room. Zen Master Xiaoyan gave him a verse: 'When one thought does not arise, all numbers cease; when all activities stop, the ten directions are empty. When the realm is empty, numbers cease, and the bubble clears the sea; all Buddhas and sentient beings appear in the reflection.' Later, he lived on Mount Tai. The monk Wu Mingjing came to visit and asked, 'I still have doubts about the opportunities of the ancient masters, please instruct me.' The Zen master said, 'Try to give an example.' Wu Mingjing said, 'Great Master Linji said, 'The Buddha-dharma has no extra things, what is it after all?'' The Zen master said, 'Saying there are no extra things, what is that again?' He also asked, 'Xuan Sha said that Lingyun dared to guarantee that his brother had not yet thoroughly understood, where is his lack of understanding?' The Zen master said, 'It seems that Xuan Sha himself has not thoroughly understood.' He also asked, 'Zhao Zhou said to the old woman of Mount Tai, 'I have seen through you,' where have you seen through?' The Zen master said, 'It is the old woman who has seen through Zhao Zhou.' Wu Mingjing again requested the Zen master to compose a verse. The Zen master said, 'Knowing it is like this.'

事便休。老僧不解恁么。因即命經呈頌。經各具頌呈答。其頌臨濟曰。醍醐上味出放乳。滴水攙中便不成。三十棒頭開正眼。何曾傳得祖師心○頌靈云曰。見色明心。附物顯理。具眼宗師。許而不許。敢保老兄未徹。一隊閑神野鬼。不是焦面王來。受陷遭坑幾許○頌趙州曰。暗藏春色。明露秋光。有眼莫鑒。縱智難量。到家不上常安路。一任風花雪月揚。師然之(笑巖寶嗣)。

鳳陽正宗悟上座

久侍笑巖。室中機契。付以偈曰。此宗須信有真悟。莫學諸方平實禪。異日寒灰親爆出。紅爐又放一枝蓮(笑巖寶嗣)。

京兆高庵杰上座

久侍笑巖。室中機契。付法偈曰世出世間不二法。都盧祇在一塵中。俄然信手輕敲破。三世如來立下風(笑巖寶嗣)。

天臺天常經上座

久侍笑巖。室中機契。付法偈曰。剝盡乾坤無實法。搜窮心佛有虛名。驀然黑白都翻轉。掌上新籌獨汝羸(笑巖寶嗣)。

武林素庵智上座

久侍笑巖。室中機契。付法偈曰。青蓮目瞬應時節。七七雄談非犯舌。識得文言義路空。何妨塵說熾然說(笑巖寶嗣)。

嘉興天寧幻也佛慧禪師

別號懶石。會稽人。南宋史相之後也。母戴。夢天臺僧抵舍。孕師。及娠。鄰人共驚異。相見紅光蓋

【現代漢語翻譯】現代漢語譯本事情就這樣結束了。老僧不明白這是怎麼回事。於是命人呈上經書並作頌。經書各自附帶頌文呈上作答。其中臨濟的頌文說：『醍醐（比喻佛法的精妙）是上等的美味，出自牛奶。滴入一滴水摻雜其中，味道就不純正了。三十棒頭打醒了你的正眼，哪裡曾傳授過祖師的心法？』靈云的頌文說：『見色明心，依附事物顯現真理。有眼力的宗師，許可也不許可。我敢保證你還沒有徹悟，只是一群閑散的神和野鬼。不是焦面王（形容嚴厲）來了，受陷遭坑的有多少？』趙州的頌文說：『暗藏春色，明顯地顯露出秋光。有眼力的人也不要鑑別，縱然有智慧也難以衡量。到家了就不要走尋常的路，任憑風花雪月飄揚。』師父認可了這些頌文（笑巖寶嗣）。

鳳陽正宗悟上座

長久侍奉笑巖，在室內機緣相合。笑巖付給他偈語說：『這個宗派必須相信有真正的領悟，不要學其他地方平實的禪。將來寒冷的灰燼中親手爆發出火花，紅爐中又綻放出一枝蓮花。』（笑巖寶嗣）。

京兆高庵杰上座

長久侍奉笑巖，在室內機緣相合。笑巖付給他法偈說：『世間和出世間不是兩種法，都完全在於一粒微塵之中。忽然信手輕輕敲破，三世如來都立於下風。』（笑巖寶嗣）。

天臺天常經上座

長久侍奉笑巖，在室內機緣相合。笑巖付給他法偈說：『剝盡乾坤也沒有實在的法，窮盡搜尋心和佛也只有虛名。忽然黑白都翻轉過來，掌上的新籌碼只有你輸了。』（笑巖寶嗣）。

武林素庵智上座

長久侍奉笑巖，在室內機緣相合。笑巖付給他法偈說：『青蓮目瞬應時節，七七雄談非犯舌。識得文言義路空，何妨塵說熾然說。』（笑巖寶嗣）。

嘉興天寧幻也佛慧禪師

別號懶石，會稽人。是南宋史相的後代。母親姓戴，夢見天臺僧人來到家中，於是懷孕生下了禪師。等到懷孕的時候，鄰居們都感到驚異，（因為）相見時有紅光籠罩。

【English Translation】 English version The matter ends here. The old monk doesn't understand what's going on. So he ordered the scriptures to be presented and composed verses. The scriptures each came with verses presented as answers. Among them, Linji's verse says: 'The finest flavor of ghee (metaphor for the essence of Buddhism) comes from milk. Adding a drop of water to it spoils the taste. Thirty blows awaken your true eye, but where has the mind of the patriarch ever been transmitted?' Lingyun's verse says: 'Seeing form clarifies the mind, relying on things reveals the truth. A master with eyes, allows and yet does not allow. I dare to guarantee that you have not thoroughly understood, just a group of idle gods and wild ghosts. If the scorched-face king (describing severity) doesn't come, how many will be trapped and fall into pits?' Zhaozhou's verse says: 'Secretly hiding the colors of spring, openly revealing the light of autumn. Those with eyes should not judge, even wisdom is difficult to measure. Once home, don't take the usual road, let the wind, flowers, snow, and moon flutter.' The master approved of these verses (Xiaoyan Baosi).

Fengyang Zhengzong Wu, the Senior Monk

Having long served Xiaoyan, they were in accord in the room. Xiaoyan gave him a verse saying: 'This sect must believe in true enlightenment, do not learn the plain Zen of other places. One day, from the cold ashes, personally burst forth a spark, and in the red furnace, another lotus blooms.' (Xiaoyan Baosi).

Jingzhao Gao'an Jie, the Senior Monk

Having long served Xiaoyan, they were in accord in the room. Xiaoyan gave him a Dharma verse saying: 'The mundane and the supramundane are not two dharmas, they are completely within a single mote of dust. Suddenly, with a casual hand, lightly break it open, and the Tathagatas (another name for Buddha) of the three worlds stand at a disadvantage.' (Xiaoyan Baosi).

Tiantai Tianchang Jing, the Senior Monk

Having long served Xiaoyan, they were in accord in the room. Xiaoyan gave him a Dharma verse saying: 'Peel away the universe, and there is no real dharma, exhaustively search the mind and the Buddha, and there are only empty names. Suddenly, black and white are completely reversed, and on the palm, only you lose with the new chips.' (Xiaoyan Baosi).

Wulin Su'an Zhi, the Senior Monk

Having long served Xiaoyan, they were in accord in the room. Xiaoyan gave him a Dharma verse saying: 'The blue lotus eye blinks in response to the season, the heroic talks of seven times seven are not a transgression of the tongue. Knowing that the path of meaning in written language is empty, what harm is there in mundane speech being fervent speech?' (Xiaoyan Baosi).

Jiaxing Tianning Huanye Fohui, the Chan Master

Also known as Lanshi (Lazy Stone), a native of Kuaiji. He was a descendant of the Southern Song Dynasty (1127-1279) minister Shi. His mother, Dai, dreamed of a Tiantai monk arriving at her house, and then she conceived the master. When she was pregnant, the neighbors were all amazed, (because) when they met her, they saw a red light covering her.

室如火。六歲入童子學。授經知大意。十四慕空宗。走天臺見松谷法師于華頂之勝峰寺。求度不允。乃泛海求潮音僧度。復不允。遂發憤葬身魚腹中且死得救免。舟人愍之。為剪髮詣谷。谷始納為命今名。留習臺教五載。一日晨課。中間豁然。不覺心吻俱開。告谷。谷奮挺逐之不得住。聞嘉禾有濟法舟者。走見之。會濟方屬纊。於是一缽煙村。孤筇天外。南詢。北訪參笑巖寶和尚。得受記莂○出住天寧之優曇苑。疾當世學者走聲勢輀暖。一徴之以枯澹。數十年門無宿客○嘗示眾曰。四大之軀孰不有。五味之食孰能無。白玉體個個分明。紫金身人人可得。爭奈食之不常而食。衣之不常而衣。八萬種魔。寧教易曉。四百四病。以何遣除。諸仁者。不是祝髮了。叫做出家。披金襕。叫做出家。識文達理。叫做出家。能行苦行。叫做出家。避喧求靜。叫做出家。有人緣。叫做出家。感天供。叫做出家。緊要在著草鞋入釋迦腹裡。屙屎放尿。跨大步穿達摩心中。戴角披毛。枯草拈來。直得百花相鬥。鼓動含靈。喚起維摩。寂默十方如來密付汝印。一切天魔。自然傾膽咦。鳥啼春晝閑彌勒。華髮東風見故人○又曰。一番相見一番新。好看缽盂添柄。幾處行來幾處險。猶奇艇內藏輪。海不顧山頭月白。一任浮沉。空無柰雨腳風清。大

家和會。參方衲子。講席高流。居士宰官。天仙魔梵。有情無情。生一乾坤。死一乾坤。聖一法界。凡一法界。何曾謾得諸人。若也謾得諸人。那討說個是非好惡。賢善才能。尊卑異類。焯然些子。謾不得。欠不得。你道是什麼境界。會么。滿目塵埃千聖眼。半身落魄五宗心○晚退多寶庵。足不越閫者。復十餘載。老且耄矣。忽思天臺舊隱。即日抴杖還南。嘉禾緇素。遮止天寧○崇禎戊辰八月。師示微疾。簡歷示小師曰。后二日可。小師涕泣固留。師笑諾。為更留三日。仍涕泣固留不可。俗弟子聞之。趣置龕室。初五日工適報竣。師即以是日午。跏趺榻上而逝。僧臘七十八。世壽九十一。語音如鐘。足有輪紋龜畫。番番黃髮。齒落更生。皆其異相之著者。至若五臺睹文殊真境。司㸑感天臺聖僧。靈異可徴。茲不具述云(笑巖寶嗣已上八人)。

嘉興南明慧廣禪師

鹽官韓氏子。出家興善寺。謁無幻沖禪師。示趙州無字話。一日遊徑山。就地拈得片紙。有觀方知彼去。去者不至方之句。釋然有省。乃往見沖。遂蒙許可○住徑山。上堂。五峰頭卓朔。雙徑尾顛先。喝石巖一任𨁝跳。明月池覆地傾天。此四句中。有一句有殺人刀。無活人劍。有一句有活人劍。無殺人刀。有一句殺人刀活人劍俱有。有一句殺人刀

【現代漢語翻譯】現代漢語譯本：嘉禾法會（地點）。參學的雲遊僧人，講經說法的高僧，在家修行的居士和為官的官員，天界的仙人、魔界的魔眾和色界的梵天，有情眾生和無情之物，生存在一個天地，死去也在一個天地，聖人的境界是一個法界，凡人的境界也是一個法界。我何曾欺騙過各位？如果能欺騙得了各位，那又何必談論是非好惡、賢能庸才、尊卑異類呢？稍微有一點點（差別），就欺騙不得，也欠不得。你們說這是什麼境界？明白嗎？滿眼都是塵埃，即使是聖人也難以看清；半生潦倒，這才是禪宗的心境。晚年退居多寶庵，足不出戶十餘年。年老體衰之際，忽然想起天臺山的舊居，當天就拄著枴杖返回南方，嘉禾的僧人和居士們，都竭力挽留他在天寧寺（居住）。崇禎戊辰年（1628年）八月，禪師略感不適，寫下遺囑告訴小弟子說：『後天就可以走了。』小弟子哭泣著堅決挽留。禪師笑著答應，為他多留了三天。小弟子仍然哭泣著堅決挽留，但禪師不肯答應。俗家弟子們聽說了，趕緊準備龕室。初五那天，龕室剛建好，禪師就在這天中午，在禪床上結跏趺坐而逝。僧臘七十八年，世壽九十一歲。聲音洪亮如鐘，腳上有輪紋和龜紋，頭髮由黑變黃，牙齒脫落後又重新長出，這些都是他奇異相貌中顯著的。至於在五臺山親眼見到文殊菩薩的真實境界，司㸑（人名）感應到天臺山的聖僧顯靈，這些靈異事蹟都可以考證，這裡就不一一敘述了（笑巖寶嗣等八人）。嘉興南明慧廣禪師鹽官（地名）韓氏之子。在興善寺出家，拜見無幻沖禪師，參究趙州禪師的『無』字話頭。一天遊覽徑山，隨手撿起一片紙，上面寫著『觀方知彼去，去者不至方』的句子，頓時有所領悟。於是前去拜見無幻沖禪師，得到了他的認可。住在徑山時，上堂說法：『五峰山頭高聳挺拔，雙徑山尾顛倒領先。大喝一聲，石巖也任你跳躍，明月池水傾覆天地。』這四句中，有一句有殺人之刀，沒有活人之劍；有一句有活人之劍，沒有殺人之刀；有一句殺人之刀和活人之劍都有；有一句殺人之刀

【English Translation】 English version: Jiahe Dharma Assembly (location). Participating monks, eminent lecturers, lay Buddhists and officials, deities of the heavens, demons of the demon realms, and Brahma kings of the form realm, sentient beings and insentient objects, live in one universe, and die in one universe. The realm of the saints is one Dharma realm, and the realm of mortals is also one Dharma realm. Have I ever deceived you all? If I could deceive you, then why bother discussing right and wrong, good and evil, talent and mediocrity, nobility and inferiority, and different categories? Even a slight (difference) cannot be deceived, nor can it be owed. What state is this, do you understand? The eyes are full of dust, even the saints find it difficult to see clearly; half a lifetime of frustration, this is the state of mind of Zen. In his later years, he retired to Duobao Hermitage, not stepping out of his door for more than ten years. When he was old and frail, he suddenly thought of his old residence on Mount Tiantai, and returned to the south with his staff that day. The monks and laypeople of Jiahe tried their best to persuade him to stay at Tianning Temple (to live). In August of the Chongzhen Wuchen year (1628 AD), the Chan master felt slightly unwell and wrote a will telling his young disciple: 'I can leave the day after tomorrow.' The young disciple cried and insisted on keeping him. The Chan master smiled and agreed to stay for him for three more days. The young disciple still cried and insisted on keeping him, but the Chan master refused to agree. When the lay disciples heard about it, they quickly prepared a niche. On the fifth day, as soon as the niche was built, the Chan master sat in the lotus position on the Zen bed and passed away at noon that day. He had been a monk for seventy-eight years and lived to be ninety-one years old. His voice was loud like a bell, and there were wheel patterns and tortoise patterns on his feet. His hair turned from black to yellow, and his teeth fell out and grew back again. These were the most prominent of his strange appearances. As for personally seeing the true realm of Manjushri Bodhisattva on Mount Wutai, and Si Zuo (person's name) sensing the manifestation of the holy monk of Mount Tiantai, these miraculous events can be verified, so I will not describe them one by one here (Xiaoyan Baosi and other eight people). Chan Master Huiguang of Naming in Jiaxing The son of the Han family of Yanguan (place name). He became a monk at Xingshan Temple and visited Chan Master Wuhuan Chong to study the 'Wu' character koan of Chan Master Zhaozhou. One day, while visiting Jingshan, he picked up a piece of paper with the sentence 'Observing the direction, one knows that he has left; the one who leaves does not reach the direction,' and suddenly realized something. So he went to visit Chan Master Wuhuan Chong and was approved by him. When he lived in Jingshan, he gave a Dharma talk: 'The peaks of the Five Peaks stand tall and upright, the tails of the Double Paths are upside down and leading. With a loud shout, let the Stone Cliff jump as it pleases, the Bright Moon Pond overturns the sky and the earth.' Among these four sentences, one sentence has a killing knife but no living sword; one sentence has a living sword but no killing knife; one sentence has both a killing knife and a living sword; one sentence has a killing knife

活人劍俱無。伶俐衲僧。簡點得倜儻分明。許你一生參學事畢○除夕示眾云。前年年。鼻孔無半邊。去年年。兩眼不完全。今年年。精骨獻青天。顧左右曰。廣上座禪已說了。汝等作么生會。良久曰。參○一日茶次。有僧持餅趨過師前。師問云。這個餅。那裡買來的。僧回身云。莫道無語好。師便舉手中半個云。這半個。那裡買來的。僧云。這卻道不出。師云。情知汝道不出○師在皋亭進關時。有僧問云。師今進關。必待徹悟而後出關。師云。恁么盡未來際。出此關不得○一夕下雪次。有僧推窗云。滿山都是雪。師云。隨聲逐色漢僧云。乞師離聲色道一句。師云。滿山都是雪○泰昌改元。仲冬二十七日。奄然坐逝于祇陀庵(車溪沖嗣)。

曹洞宗

北京宗鏡小山宗書禪師

號大章。順德南和李氏子。其在童幼。異於常倫與群兒戲。效作佛事。十歲學儒。已通大義。即掩卷嘆曰。此皆世法。非出世法也。遂往郡之開元剃落。聞月舟禪師法席之盛。入室請益。密踐八載。蒙付正宗。后少室疏請。師嘆曰。先師化后。三十餘年。曹洞宗風。迨乎湮沒。前輩有言。禪林下衰。弘法者多假。我偷安不急撐拄之。其崩隤跬可須也。某甲雖慚付囑。其柰付囑何。遂主之。時值亢旱。河井榦枯。既法席敷開。泉源復

【現代漢語翻譯】現代漢語譯本活人劍和劍都沒有了。多麼幹練的僧人啊，簡明扼要，清清楚楚。允許你一生參禪學習的事情完畢。除夕向大眾開示說：『前年，鼻孔沒有半邊；去年，兩眼不完全；今年，精氣神獻給青天。』回頭對身邊的人說：『廣上座已經說完禪了，你們怎麼理解？』良久，說：『參！』一天喝茶的時候，有個僧人拿著餅從師父面前走過。師父問道：『這個餅，哪裡買來的？』僧人回頭說：『莫道無語好。』師父便舉起手中半個餅說：『這半個，哪裡買來的？』僧人說：『這卻說不出。』師父說：『早就知道你說不出。』師父在皋亭進關的時候，有個僧人問道：『師父現在進關，必定要徹悟之後才出關嗎？』師父說：『這樣的話，盡未來際，也出不了這個關。』一個下雪的晚上，有個僧人推開窗戶說：『滿山都是雪。』師父說：『隨聲逐色漢。』僧人說：『請師父離開聲色說一句。』師父說：『滿山都是雪。』泰昌元年（1620年）仲冬二十七日，安詳地在祇陀庵（車溪沖嗣）坐化。

曹洞宗

北京宗鏡小山宗書禪師

號大章。順德南和李氏子。他小時候就與衆不同，和孩子們玩耍時，模仿做佛事。十歲學習儒學，已經通曉大義，便放下書嘆息道：『這些都是世俗的學問，不是出世的學問。』於是前往郡里的開元寺剃度出家。聽說月舟禪師的法席很興盛，便入室請教，秘密地跟隨了八年，蒙受傳授正宗。後來少室寺懇請他去主持，師父嘆息道：『先師圓寂后，三十多年來，曹洞宗的風氣，幾乎要湮沒了。前輩有話說，禪林衰敗，弘揚佛法的人大多是假的，我如果貪圖安逸而不趕緊支撐，那麼它的崩塌指日可待。我雖然慚愧自己的能力，但又怎能辜負先師的囑託呢？』於是就主持了少室寺。當時正值大旱，河井都乾枯了，等到法席開始興盛，泉水又恢復了。

【English Translation】 English version Neither the living person's sword nor the sword itself exists. What an agile monk, concise and clear. You are allowed to complete your life's Chan study. On New Year's Eve, he addressed the assembly, saying: 'The year before last, the nostrils had no half side; last year, the two eyes were not complete; this year, the essence and spirit are dedicated to the blue sky.' Turning to those around him, he said: 'Zen Master Guang has already spoken about Chan, how do you understand it?' After a long silence, he said: 'Investigate!' One day during tea, a monk passed by the master with a cake. The master asked: 'Where did you buy this cake?' The monk turned around and said: 'Don't say that silence is good.' The master then held up half of the cake in his hand and said: 'Where did you buy this half?' The monk said: 'I can't say.' The master said: 'I knew you couldn't say.' When the master entered the pass at Gaoting, a monk asked: 'Master, now that you are entering the pass, will you definitely wait until you have completely awakened before leaving the pass?' The master said: 'If that's the case, you won't be able to leave this pass for all future kalpas.' One snowy night, a monk opened the window and said: 'The mountains are full of snow.' The master said: 'A person who follows sounds and colors.' The monk said: 'Please, Master, say a sentence apart from sounds and colors.' The master said: 'The mountains are full of snow.' In the first year of the Taichang era (1620), on the twenty-seventh day of the mid-winter month, he passed away peacefully while sitting in meditation at the Jituo Hermitage (Chexi Chongsi).

The Caodong School

Chan Master Zongshu of Xiaoshan Zongjing Temple in Beijing

His courtesy name was Dazhang. He was a son of the Li family from Nanhe, Shunde. Even as a child, he was different from ordinary people. When playing with other children, he would imitate Buddhist rituals. At the age of ten, he studied Confucianism and already understood the great principles. He then put down his book and sighed, saying: 'These are all worldly teachings, not teachings for transcending the world.' He then went to Kaiyuan Temple in the prefecture to have his head shaved and become a monk. Hearing of the flourishing of Chan Master Yuezhou's Dharma seat, he entered the room to ask for instruction, secretly following him for eight years and receiving the transmission of the orthodox lineage. Later, Shaoshi Temple earnestly requested him to preside over it. The master sighed and said: 'More than thirty years after the passing of the former master, the style of the Caodong School is almost submerged. The predecessors have said that the Chan forest is declining, and most of those who promote the Dharma are false. If I covet ease and do not hurry to support it, then its collapse can be expected soon. Although I am ashamed of my abilities, how can I fail the entrustment of the former master?' So he presided over Shaoshi Temple. At that time, there was a severe drought, and the rivers and wells were dry. When the Dharma seat began to flourish, the springs returned.

漲(南庵依頌云地缺東南水自寬波濤萬頃碧漫漫賺他無限癡男女按著泥坑砌䃙磚○位中符頌云種就無根樹影長大鵬肯逐枋榆忙養堅九萬摶風翅一旦飛鳴天下揚)○嘉靖丙寅。師主宗鏡庵。游履西山。至谷集山三學洞。美其幽寂。遂結夏焉。至冬忽染病。臘月十六日。索筆書偈曰。宗鏡宗鏡。心法成行。即日圓覺。鏡破宗正。偈畢。儼然坐脫。世壽六十八。僧臘三十六。茶毗身骨。分為三分。一分留宗鏡起塔。一分送順德祖塋。一分至少室起塔。其少室謝事之日。法堂中法鼓。無故墮地。得疾之初。秦封槐。摧一大枝。入寂之後。其樹無故崩倒(月舟載嗣)。

順德內丘金山德寶禪師

山東陽津人。姓劉氏。禮北京海眼寺惟安老宿出家。遍參天下叢林。至無念禪師會下。發明大事。后依侍月舟載和尚。久之。付以衣拂。出住燕南。說法二十餘年。后休老於表善觀音院○僧問如何是如來禪。師曰。師子吼時芳草綠。如何是祖師禪。師曰。像王回顧落花紅○隆慶庚午。師年八十五。忽誡諭法嗣祖通云。為法求人。寧勞毋逸。日盈月昃。吾將示寂。乃趺坐而逝。塔全身於舊隱之南崗(月舟載嗣已上二人)。

續指月錄卷十七卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十八

【現代漢語翻譯】漲(南庵依頌說地勢低窪，東南方向水流寬闊，萬頃波濤碧綠無邊，迷惑了無數癡男怨女，在泥坑裡砌筑磚瓦。位中符頌說種下沒有根的樹，影子長大變成大鵬，不肯追逐小榆樹，努力養壯九萬里的風翅，一旦飛鳴天下揚名)。（嘉靖丙寅年（1566年）），師父主持宗鏡庵，遊歷西山，到達谷集山三學洞，喜愛那裡的幽靜，於是就在那裡結夏安居。到了冬天忽然染病，臘月十六日，索要筆墨寫下偈語說：『宗鏡宗鏡，心法成行，即日圓覺，鏡破宗正。』偈語寫完，安詳坐化。世壽六十八歲，僧臘三十六年。荼毗火化身骨，分為三份，一份留在宗鏡庵起塔，一份送往順德祖墳，一份送到少室山起塔。他從少室山卸任的那天，法堂中的法鼓，無緣無故掉在地上。得病之初，秦封槐樹，摧折一大枝。圓寂之後，那棵樹無緣無故崩倒。（月舟載嗣）。

順德內丘金山德寶禪師

山東陽津人，姓劉氏，禮拜北京海眼寺惟安老宿出家。遍參天下叢林，到無念禪師門下，發明大事。后依侍月舟載和尚，很久之後，月舟載和尚將衣拂交付給他，讓他出住燕南，說法二十餘年，後來在表善觀音院養老。僧人問：『如何是如來禪？』禪師說：『獅子吼時芳草綠。』問：『如何是祖師禪？』禪師說：『象王回顧落花紅。』（隆慶庚午年（1570年）），禪師八十五歲，忽然告誡法嗣祖通說：『為法求人，寧可勞累也不可安逸。日月盈虧，我將要示寂。』於是趺坐而逝，塔全身於舊隱的南崗。（月舟載嗣以上二人）。

續指月錄卷十七卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十八

【English Translation】 Rising (Nan'an's eulogy says: 'The land is low in the southeast, and the water is wide. The vast expanse of waves is green and boundless, deceiving countless infatuated men and women, pressing mud and building brick. The Zhongfu's eulogy says: 'Planting a rootless tree, its shadow grows into a Peng bird, unwilling to chase after small elm trees, diligently nurturing ninety thousand miles of wind wings, once it flies and sings, its fame spreads throughout the world.') In the Bingyin year of Jiajing (1566), the master presided over Zongjing Hermitage, traveling in the Western Mountains, arriving at Sanxue Cave in Guji Mountain, admiring its tranquility, and thus settled there for the summer retreat. In winter, he suddenly fell ill. On the sixteenth day of the twelfth month, he requested brush and ink and wrote a verse saying: 'Zongjing, Zongjing, the mind-dharma becomes practice, immediately perfect enlightenment, the mirror breaks, Zongzheng.' After finishing the verse, he passed away peacefully in a seated posture. His worldly age was sixty-eight, and his monastic age was thirty-six. After cremation, his bones were divided into three parts: one part remained at Zongjing to build a pagoda, one part was sent to the ancestral tomb in Shunde, and one part was sent to Shaoshi Mountain to build a pagoda. On the day he retired from Shaoshi Mountain, the Dharma drum in the Dharma hall fell to the ground for no reason. At the beginning of his illness, a large branch of the Qin-sealed locust tree was broken. After his passing, the tree collapsed for no reason (Successor: Yuezhou Zai).

Chan Master Debao of Jinshan Temple in Neiqiu, Shunde

He was a native of Yangjin, Shandong, with the surname Liu. He left home under the venerable Wei'an of Haiyan Temple in Beijing. He visited monasteries all over the world and attained great enlightenment under Chan Master Wunian. Later, he served Venerable Yuezhou Zai. After a long time, Yuezhou Zai handed him the robe and whisk, allowing him to reside in Yannan, where he preached for more than twenty years. Later, he retired at the Guanyin Temple of Biaoshan. A monk asked: 'What is Tathagata Chan?' The master said: 'When the lion roars, the fragrant grass turns green.' He asked: 'What is Patriarchal Chan?' The master said: 'When the elephant king looks back, the fallen flowers are red.' In the Gengwu year of Longqing (1570), the master, at the age of eighty-five, suddenly admonished his Dharma successor Zutong, saying: 'In seeking people for the Dharma, it is better to be diligent than to be at ease. As the sun waxes and the moon wanes, I am about to enter Nirvana.' Then he passed away in a seated posture. His whole body was enshrined in a pagoda on the south ridge of his old hermitage (The above two are successors of Yuezhou Zai).

Continued Records of Pointing at the Moon, Volume Seventeen 卍 New Continued Collection, Volume 84, No. 1579, Continued Records of Pointing at the Moon

Continued Records of Pointing at the Moon, Volume Eighteen

六祖下三十四世

臨濟宗

寧波天童密雲圓悟禪師

字覺初。宜興蔣氏子。甫離襁褓。便喜兀坐。儼然若有所思者。八歲無師訓。知唸佛。長事耕穫。偶得六祖壇經。釋鋤觀之。始知有宗門向上事。遂快志參究。一日負薪入市。忽見柴堆突露面前有省。二十九歲棄妻拏。三十從龍池幻有傳和尚脫白。二六時中。一心究參。除傭作雜務之外。時時以己事參詢。莫喻傳旨。日遭詬詈。至病而汗不蘇者浹旬。慇勤四載。始納僧服。閱九載。究心未證。偶過銅棺山。豁然大悟。時傳和尚移錫燕都普照。師往省覲。傳曰。老僧離汝三載。還有新會處么。師曰。一人有慶。萬民樂業。傳曰。汝又作么生。師曰。特來省覲和尚。傳曰。念子遠來。放汝三十棒。師珍重便出(晦山顯頌云迸破銅棺險出頭煥然等現萬機休劈空獨握掀天棒涂毒聲騰四百州)○師訪汝登周海門居士。士以道學。門庭高峻。望隆一世。師與之本色相見。脫略窠臼。士為手舞足蹈。館師別業。晨夕咨證。因晤無念有禪師于陶宗伯望齡府第。大為賞識。天臺有無擇者。向師名。欲以機辯相見。適師路次栽松。遽爾問曰。山有獅子。特來一弄。師舉起钁頭便打。擇擬議。師直打趁○傳和尚再住龍池。師復往省。傳問汝到諸方。曾見甚麼人。

【現代漢語翻譯】現代漢語譯本六祖惠能（638-713）下第三十四世臨濟宗寧波天童密雲圓悟禪師（？-？）字覺初。是宜興蔣氏之子。剛離開襁褓，就喜歡獨自靜坐，儼然像在思考什麼。八歲時沒有老師教導，就知道唸佛。長大后從事耕作。偶然得到《六祖壇經》，放下鋤頭觀看，才知道有宗門向上之事，於是立志參究。一天，他揹著柴進城，忽然看到柴堆顯露在面前，有所領悟。二十九歲時，他拋棄妻子。三十歲時，跟隨龍池幻有傳和尚剃度出家。他日夜不停地專心參究。除了做僱工雜務之外，時時以自己的事情參詢幻有傳和尚，但幻有傳和尚不明白他的意思，他每天都遭到呵斥責罵。甚至生病後昏迷不醒持續了十天。慇勤服侍四年後，才被允許穿上僧服。過了九年，他用心參究但仍未證悟。一次偶然經過銅棺山，豁然大悟。當時幻有傳和尚移居燕京普照寺。密雲圓悟禪師前去拜見。幻有傳和尚問：『老僧離開你三年了，你還有新的體會嗎？』密雲圓悟禪師回答：『一人有慶，萬民樂業。』幻有傳和尚問：『你又想做什麼？』密雲圓悟禪師回答：『特來拜見和尚。』幻有傳和尚說：『念你遠道而來，放你三十棒。』密雲圓悟禪師珍重地離開了。（晦山顯頌說：『迸破銅棺，險些出頭，煥然等現，萬機休止，劈空獨握掀天棒，涂毒聲騰四百州。』）密雲圓悟禪師拜訪汝登周海門居士。周海門居士以道學聞名，門庭高峻，聲望很高。密雲圓悟禪師以本色示人，不落俗套。周海門居士為此手舞足蹈，將密雲圓悟禪師安置在自己的別業中，早晚請教。因此在陶宗伯望齡的府第，結識了無念有禪師，受到無念有禪師的大為賞識。天臺宗有位名叫無擇的人，仰慕密雲圓悟禪師的名聲，想用機鋒辯論來會見他。恰好密雲圓悟禪師在路邊栽松樹，無擇禪師突然問道：『山有獅子，特來一弄。』密雲圓悟禪師舉起鋤頭就打。無擇禪師還在猶豫，密雲圓悟禪師直接打他並趕他走。幻有傳和尚再次回到龍池寺居住，密雲圓悟禪師再次前去拜見。幻有傳和尚問：『你到各處參訪，曾見過什麼人？』

【English Translation】 English version 34th Generation under the Sixth Ancestor Huineng (638-713) Linji School Zen Master Miyun Yuanwu of Tiantong Temple, Ningbo (?-?) His courtesy name was Juechu. He was the son of the Jiang family of Yixing. As soon as he was out of his swaddling clothes, he liked to sit alone in meditation, as if he were thinking about something. At the age of eight, without a teacher, he knew how to recite the Buddha's name. When he grew up, he engaged in farming. He happened to obtain the 'Sixth Ancestor's Platform Sutra', put down his hoe to read it, and then he knew that there was something more to the matter of the school, so he determined to investigate it thoroughly. One day, he was carrying firewood into the market when he suddenly saw the pile of firewood exposed in front of him and had an awakening. At the age of twenty-nine, he abandoned his wife. At the age of thirty, he followed the monk Huanyou Chuan of Longchi Temple to shave his head and become a monk. He single-mindedly investigated and participated in the practice day and night. In addition to doing odd jobs as a hired worker, he often consulted Huanyou Chuan with his own affairs, but Huanyou Chuan did not understand his meaning, and he was scolded and reprimanded every day. He even fell ill and remained unconscious for ten days. After diligently serving for four years, he was finally allowed to wear monastic robes. After nine years, he studied diligently but was still not enlightened. Once, he happened to pass by Copper Coffin Mountain and suddenly had a great enlightenment. At that time, Huanyou Chuan had moved to Puzhao Temple in Yanjing. Zen Master Miyun Yuanwu went to visit him. Huanyou Chuan asked: 'This old monk has been away from you for three years. Do you have any new insights?' Zen Master Miyun Yuanwu replied: 'When one person is happy, all the people enjoy their work.' Huanyou Chuan asked: 'What do you want to do?' Zen Master Miyun Yuanwu replied: 'I have come specifically to visit the monk.' Huanyou Chuan said: 'Considering that you have come from afar, I will give you thirty blows.' Zen Master Miyun Yuanwu respectfully left. (Hui Shanxian's verse says: 'Breaking open the copper coffin, almost sticking his head out, suddenly appearing, all machines cease, holding the sky-shaking stick alone in the air, the sound of poison spreads throughout the four hundred states.') Zen Master Miyun Yuanwu visited layman Zhou Haimen of Rudeng. Layman Zhou Haimen was famous for his Daoist learning, his family was prominent, and his reputation was high. Zen Master Miyun Yuanwu showed his true colors and did not fall into clichés. Layman Zhou Haimen danced for joy and placed Zen Master Miyun Yuanwu in his own villa, where he consulted him morning and evening. Therefore, in the mansion of Tao Zongbo Wangling, he met Zen Master Wunian You, who was greatly appreciated by Zen Master Wunian You. There was a person named Wuzhe in Tiantai Sect, who admired the name of Zen Master Miyun Yuanwu and wanted to meet him with skillful debate. It happened that Zen Master Miyun Yuanwu was planting pine trees by the roadside, and Zen Master Wuzhe suddenly asked: 'There is a lion in the mountain, I have come to play with it.' Zen Master Miyun Yuanwu raised his hoe and hit him. Zen Master Wuzhe was still hesitating, and Zen Master Miyun Yuanwu directly hit him and drove him away. Huanyou Chuan returned to live in Longchi Temple again, and Zen Master Miyun Yuanwu went to visit him again. Huanyou Chuan asked: 'When you went to various places to visit, who did you see?'

師以腳打地。以手拍膝。傳曰。汝許多時。一些氣息也無。師曰。和尚疑則別參。一日傳上堂。舉拂問曰。諸方還有這個么。師震威一喝。傳曰。好一喝。師連喝兩喝歸位。傳顧師曰。更喝一喝看。師即出法堂。傳便下座(牧雲門頌曰一番風雪一番寒寒盡春來暖氣寬只者何勞重舉出驛亭西去是長安)○師隨入方丈作禮云。適來某甲觸忤和尚。便出。傳即命師居西堂寮。一日撾鼓集眾上堂。付師衣拂。師辭再三。傳覆命入室。囑累扶持佛法。師即畫圓相五位。呈傳曰。若據某甲扶佛法。任他五位圓相。都來聰與三十棒。莫道分明為賞罰。傳笑而頷之。遂得法(時師年四十八歲萬曆三十九年辛亥二月三日)○傳既寂。師守龕三載畢。始應眾請。繼席龍池。上堂。一葉落。天下秋。一塵起。大地收。今朝七月六日。無論一葉落不落而天下秋。眾兄弟已備知矣。舉拂子。一塵起也。作么生是大地收底道理。擲下拂子。若知撲落非他物。始信縱橫不是塵。下座○普請上堂。據眾兄弟擔了飯米來。伴悟上座。各各冀明己躬下事。不合動靜眾兄弟。然而諺有之曰。有例不可。滅無例不可。興百丈和尚創叢林。立規矩。有普請例。及諸尊宿。亦有普請說。所謂作則均其勞。飯則同其食。自今觀之。似乎不然。作者應當作。閑者應當閑。

【現代漢語翻譯】現代漢語譯本老師用腳跺地，用手拍膝蓋。傳禪師說：『你這麼長時間，一點氣息也沒有。』老師說：『和尚你如果懷疑就去別處參學。』一天，傳禪師上堂，舉起拂塵問道：『各處還有這個嗎？』老師威嚴地一喝。傳禪師說：『好一喝！』老師連續喝了兩聲，回到原位。傳禪師看著老師說：『再喝一聲看看。』老師立即走出法堂，傳禪師便下座。（牧雲門的頌詞說：一番風雪一番寒，寒盡春來暖氣寬，只者何勞重舉出，驛亭西去是長安）老師隨後進入方丈室，向傳禪師作禮說：『剛才弟子冒犯了和尚。』說完便退出。傳禪師便命老師住在西堂寮房。一天，敲鼓召集大眾上堂，將衣缽和拂塵付給老師。老師再三推辭。傳禪師又命老師進入方丈室，囑咐他扶持佛法。老師便畫了一個圓相五位，呈給傳禪師說：『如果按照弟子扶持佛法，任他五位圓相，都來吃我三十棒。莫說分明是爲了賞罰。』傳禪師笑著點頭認可。老師於是得法。（當時老師四十八歲，萬曆三十九年（1611年）辛亥二月三日）傳禪師圓寂后，老師守墓三年完畢，才應大眾的請求，繼承龍池寺的住持之位。上堂開示說：『一葉落，天下秋；一塵起，大地收。今天七月初六，無論一葉落不落而天下秋，眾位兄弟已經都知道了。』舉起拂塵說：『一塵起也，怎麼是大地收的道理？』擲下拂塵說：『若知撲落非他物，始信縱橫不是塵。』下座。普請上堂。各位兄弟擔著飯米來，陪伴悟上座，各自希望明白自身的事情。不應該勞動各位兄弟。然而俗話說：『有例不可滅，無例不可興。』百丈和尚創立叢林，制定規矩，有普請的例子。以及各位尊宿，也有普請的說法。所謂『作則均其勞，飯則同其食』。現在看來，似乎不是這樣。該做的應當做，該閑的應當閑。

【English Translation】 English version The master stamped his foot on the ground and clapped his knee with his hand. Chuan (Zen Master Chuan) said, 'You have been like this for so long, without any breath at all.' The master said, 'If you have doubts, go and study elsewhere.' One day, Chuan (Zen Master Chuan) ascended the hall, raised his whisk and asked, 'Is there this in all directions?' The master gave a stern shout. Chuan (Zen Master Chuan) said, 'What a good shout!' The master shouted twice in succession and returned to his place. Chuan (Zen Master Chuan) looked at the master and said, 'Shout one more time and let me see.' The master immediately left the Dharma hall, and Chuan (Zen Master Chuan) then descended from his seat. (The verse of Muyun's Gate says: 'A round of wind and snow, a round of cold, when the cold ends and spring comes, the warmth is wide, why bother to bring this up again, west of the post station is Chang'an') The master then entered the abbot's room, bowed to Chuan (Zen Master Chuan) and said, 'Just now, this disciple offended the abbot.' After saying this, he withdrew. Chuan (Zen Master Chuan) then ordered the master to reside in the West Hall dormitory. One day, he beat the drum to gather the assembly and ascended the hall, entrusting the robe and whisk to the master. The master declined again and again. Chuan (Zen Master Chuan) again ordered the master to enter the abbot's room, instructing him to support the Buddha Dharma. The master then drew a circle with five positions and presented it to Chuan (Zen Master Chuan), saying, 'If according to this disciple's support of the Buddha Dharma, let him have five round appearances, all come and eat thirty blows from me. Don't say that it is clearly for reward and punishment.' Chuan (Zen Master Chuan) smiled and nodded in agreement. The master then attained the Dharma. (At that time, the master was forty-eight years old, the thirty-ninth year of Wanli (1611), the third day of the second month of Xin Hai) After Chuan (Zen Master Chuan) passed away, the master guarded the stupa for three years, and then, in response to the request of the assembly, he succeeded to the position of abbot of Longchi Temple. Ascending the hall, he gave a Dharma talk, saying, 'One leaf falls, the world is autumn; one dust arises, the earth is gathered. Today is the sixth day of the seventh month, regardless of whether one leaf falls or not, the world is autumn, all of you brothers already know this.' Raising the whisk, he said, 'One dust arises, what is the principle of the earth being gathered?' Throwing down the whisk, he said, 'If you know that what falls is not something else, then you will believe that what is vertical and horizontal is not dust.' He then descended from the seat. Universal invitation to ascend the hall. All of you brothers have carried rice to accompany the Upasaka Wu, each hoping to understand the matter of your own self. It is not appropriate to trouble all of you brothers. However, as the saying goes, 'An established precedent cannot be abolished, and a precedent without example cannot be established.' Zen Master Baizhang established the monastery and set up rules, with the example of universal invitation. And the venerable elders also have the saying of universal invitation. The so-called 'Those who work share the labor equally, and those who eat share the food equally.' Looking at it now, it seems that it is not so. Those who should work should work, and those who should be idle should be idle.

致令古風彫喪。法門澹泊。無他。蓋主法者不舉之過也。要且者般事。無處得藏竄。所以謂之大道。謂之公案。擔荷者般事。須是者般漢。若是畏刀避箭。躲懶偷安。不足為伴。雖然。卻有個驗處。且道以何為驗。良久曰。打鼓普請看○上堂。我覺洪師弟。募萬人緣。要往臺山齋僧。今日先從家裡齋起。悟上座無以報答。驀拈拄杖曰。不但洪師弟。設使釋迦老子。文殊普賢諸大菩薩。乃至獅象狐狼。泥豬疥狗。法界有情。總到者里。悟上座。別無供養。總與他一頓。從教怨入骨髓。永劫不忘。擲下拄杖。將此深心奉塵剎。是則名為報佛恩。下座○上堂。六月日頭真個熱。赤肉團邊如火逼。試問現前諸兄弟。無位真人徹未徹。若也徹。向無陰陽地上豎去橫來。若也未徹。未免明日熱如今日。下座○上堂。開方便門。示真實相。拈拄杖。擊香幾一下。方便門開也。豎起拄杖。真實相示也。諸人還委悉么。若也見得徹去。便可以拈拄杖作丈六金身用。將丈六金身。作拄杖子用。然後拄杖子。𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。汝等諸人。切莫向古廟裡去躲。一棒打折你驢腰。莫言不道。下座○通玄解制上堂。八月一。結制畢。腰間包。頭上笠。通玄寺里放門開。行腳衲僧攙先出。被人拶著要翻身。

【現代漢語翻譯】現代漢語譯本：以致於古樸的風氣衰落，佛法變得冷淡。沒有其他原因，是因為主持佛法的人沒有提倡的過錯。然而，這件事是無法隱藏的。所以稱之為大道，稱之為公案。承擔這件事的人，必須是這樣的人。如果是害怕刀箭，躲避懶惰貪圖安逸，不值得做同伴。雖然如此，卻有個驗證的地方。那麼用什麼來驗證呢？良久說：『打鼓普請看。』上堂。我聽說洪師弟，募集萬人之緣，要往五臺山齋僧。今天先從家裡齋起。悟上座沒有什麼可以報答的，忽然拿起拄杖說：『不但是洪師弟，即使是釋迦老子（Śākyamuni，佛教創始人），文殊（Mañjuśrī，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵）諸大菩薩，乃至獅子、大象、狐貍、狼，泥豬、疥狗，法界有情眾生，都到這裡。悟上座，別無供養，總共給他們一頓打，讓他們怨恨入骨髓，永遠不會忘記。』擲下拄杖。『將此深心奉塵剎，是則名為報佛恩。』下座。上堂。六月太陽真熱啊，赤裸的肉體像被火逼烤一樣。試問在座的各位兄弟，無位真人（指人的本性）徹悟了沒有？如果徹悟了，就可以在無陰陽的地方自由自在。如果還沒有徹悟，免不了明天像今天一樣熱。下座。上堂。開啟方便之門，顯示真實之相。拈起拄杖，擊打香幾一下。方便之門開啟了。豎起拄杖，真實之相顯示了。各位還明白嗎？如果能夠徹底領悟，就可以用拄杖當丈六金身（佛像）用，將丈六金身當拄杖子用。然後拄杖子，跳上三十三天（佛教宇宙觀中的天界），撞著帝釋（Indra，天神之王）的鼻孔，東海鯉魚打一棒，雨像盆倒一樣。你們各位，千萬不要向古廟裡去躲，一棒打斷你的驢腰，不要說我沒告訴你。下座。通玄解制上堂。八月一日，結制完畢。腰間包，頭上笠，通玄寺里放開山門，行腳的僧人爭先恐後地出來。被人擠著想要翻身。

【English Translation】 English version: This has led to the decline of ancient customs and the diminishing of the Dharma. There is no other reason than the fault of those who uphold the Dharma not promoting it. However, such a matter cannot be hidden. Therefore, it is called the Great Way, it is called a public case (koan). Those who bear this matter must be such people. If one fears swords and arrows, avoids laziness and seeks ease, they are not worthy to be companions. Although this is so, there is a place to verify it. Then, what is used to verify it? After a long silence, he said: 'Beat the drum and invite everyone to see.' Ascending the hall. I heard that Dharma Brother Hong is raising funds for ten thousand people to offer a vegetarian feast to monks at Mount Wutai. Today, let's start the feast from home first. Zen Master Wu has nothing to repay, suddenly picked up his staff and said: 'Not only Dharma Brother Hong, even if it were Śākyamuni (the founder of Buddhism), Mañjuśrī (symbol of wisdom), Samantabhadra (symbol of great vows), all the great Bodhisattvas, and even lions, elephants, foxes, wolves, mud pigs, mangy dogs, all sentient beings in the Dharma realm, came here. Zen Master Wu has no other offerings, but to give them all a beating, so that they will resent it to the bone and never forget it.' He threw down his staff. 'Dedicate this deep heart to the dust realms, this is called repaying the Buddha's kindness.' Descending the hall. Ascending the hall. The sun in June is really hot, the naked flesh feels like being roasted by fire. I ask all the brothers present, have you thoroughly awakened to the True Person of No Rank (referring to one's original nature)? If you have thoroughly awakened, you can be free and unrestrained in the place without yin and yang. If you have not yet thoroughly awakened, you will inevitably be as hot tomorrow as today. Descending the hall. Ascending the hall. Open the door of expedient means, reveal the true appearance. Picking up the staff, strike the incense table once. The door of expedient means is opened. Raising the staff, the true appearance is revealed. Do you all understand? If you can thoroughly understand, you can use the staff as a sixteen-foot golden body (Buddha statue), and use the sixteen-foot golden body as a staff. Then the staff jumps up to the Thirty-three Heavens (heavens in Buddhist cosmology), bumping into Indra's (king of the gods) nose, and hitting the carp in the East Sea with a stick, the rain pours down like a basin. All of you, do not go to hide in the ancient temple, I will break your donkey's back with a stick, don't say I didn't tell you. Descending the hall. Tongxuan Retreat Release: Ascending the Hall. August 1st, the retreat is over. A bag around the waist, a hat on the head, the mountain gate of Tongxuan Temple is opened, and the traveling monks rush out. Being squeezed, they want to turn around.

切莫隨人穿卻鼻。復舉洞山曰。秋初夏末。將謂忘卻。東去西去。亂走作么。直須向萬里無寸草處去。坐斷路頭。石霜曰。出門便是草。奴見婢慇勤。大陽曰。直饒不出門。亦是草漫漫地。同坑無異土。者隊老漢。總被山僧折倒了也。諸人還知出身處也無。若也知得。日銷萬兩黃金。不為分外。其或未然。萬古碧潭空界月。再三撈捷始應知。喝一喝。下座○上堂。今朝五月五日。知事頭首。要老僧升座應個時節。老僧再三思量。無可計較。何也。雄黃燒酒。固是不宜。要且無個銅錢買糯谷。思量到計窮力極。忽然得個富不有餘。貧無不足底。平等法門。正好與世移風易俗。乃擎起兩拳曰。只將者兩個大粽子。供養大眾。一任橫咬豎咬。忽然咬著自家底。管取人人飽足。免得窮廝煎。餓廝炒○上堂。僧問如何是過去佛。師曰。釋迦老子。曰如何是現在佛。師曰。大地眾生。曰如何是未來佛。師曰。莫妄想。乃曰。諸人盡道解制。殊不知天童之制。結解不結解。總不必論。只如老僧終日趁著大眾。不挑磚。便搬瓦。不運土。便抬石。見你們稍遲縮。不是喊。便是罵。汝諸人作么生會。還知老漢為人處么。良久曰。三生六十劫○因雪上堂。昨日青山。今朝白雪。眾兄弟。好訊息。野鹿行人。步步成跡。唯有掛角羚羊絕氣息。

【現代漢語翻譯】現代漢語譯本切莫隨人穿卻鼻。又舉洞山（禪師名號）的話說：『秋初夏末，還以為忘記了。東去西去，亂跑做什麼？必須向萬里無寸草的地方去，截斷道路的源頭。』石霜（禪師名號）說：『出門便是草。』奴見婢慇勤。大陽（禪師名號）說：『即使不出門，也是草漫漫地。』同坑無異土。這些老漢，都被山僧我折服了。各位還知道自己的出身處嗎？如果知道，日銷萬兩黃金，也不算過分。如果不知道，萬古碧潭空界月，再三打撈才應該知道。』喝一聲。下座。上堂。今天五月五日，知事頭首，要老僧我升座應個時節。老僧我再三思量，無可奈何。為什麼呢？雄黃燒酒，固然不適宜，而且沒有銅錢買糯米。思量到計窮力竭，忽然得到一個富不有餘，貧無不足的平等法門，正好用來移風易俗。於是舉起兩拳說：『就將這兩個大粽子，供養大眾。任憑橫咬豎咬，忽然咬著自己的那一個，保證人人飽足，免得窮的煎熬，餓的炒。』上堂。有僧人問：『什麼是過去佛？』師父說：『釋迦老子（釋迦牟尼佛）。』問：『什麼是現在佛？』師父說：『大地眾生。』問：『什麼是未來佛？』師父說：『不要妄想。』於是說：『各位都說解制，卻不知道天童（禪寺名號）的規制，結也好，解也好，總不必論。就像老僧我終日跟隨著大眾，不挑磚，就搬瓦；不運土，就抬石頭。見你們稍微遲疑，不是喊，就是罵。你們怎麼理解？還知道老漢我的為人處世嗎？』良久說：『三生六十劫。』因為下雪上堂。昨天青山，今天白雪。眾位兄弟，好訊息！野鹿行人，步步成跡。只有掛角羚羊絕氣息。

【English Translation】 English version Never let others pierce your nose. Again, Dongshan (Zen master's name) said: 'Early autumn, late summer, I thought I had forgotten. Going east, going west, what are you running around for? You must go to a place where there is not an inch of grass for ten thousand miles, and cut off the source of the road.' Shishuang (Zen master's name) said: 'Going out the door is grass.' The servant is diligent when he sees the maid. Dayang (Zen master's name) said: 'Even if you don't go out the door, it is still full of grass.' There is no different soil in the same pit. These old men have all been subdued by this mountain monk. Do you all know your origins? If you know, spending ten thousand taels of gold a day is not excessive. If you don't know, the moon in the empty realm of the ancient blue pool, you should know after repeated fishing.' He shouted once and stepped down from the seat. Ascending the hall. Today is the fifth day of the fifth month, and the head of affairs wants this old monk to ascend the seat to respond to the occasion. This old monk thought again and again, but there was nothing to do. Why? Realgar wine is certainly not suitable, and there is no copper coin to buy glutinous rice. Thinking to the point of exhaustion, I suddenly got a level Dharma gate where the rich have no surplus and the poor have no lack, which is just right for changing customs. So he raised his fists and said: 'I will offer these two big zongzi to the public. Let them bite horizontally and vertically, and if they accidentally bite their own, they will guarantee that everyone will be full, so as to avoid the suffering of the poor and the frying of the hungry.' Ascending the hall. A monk asked: 'What is the past Buddha?' The master said: 'Sakyamuni Buddha (Sakyamuni Buddha).' Asked: 'What is the present Buddha?' The master said: 'All beings on earth.' Asked: 'What is the future Buddha?' The master said: 'Don't fantasize.' Then he said: 'Everyone says to lift the ban, but they don't know the rules of Tiantong (Zen temple name), whether it is bound or unbound, there is no need to discuss it. Just like this old monk, I follow the public all day long, and if I don't pick bricks, I move tiles; if I don't transport soil, I carry stones. Seeing you hesitate a little, I either shout or scold. How do you understand? Do you still know how this old man behaves?' After a long time, he said: 'Three lives and sixty kalpas.' Because of the snow, ascending the hall. Yesterday was green mountains, today is white snow. Brothers, good news! Wild deer and pedestrians, every step becomes a trace. Only the antelope with horns has no breath.

從來獵犬難尋覓高著眼始得○上堂。師不升座。佇于座前曰。老僧氣喘不能說話。遂咳𠻳吐痰于地曰。眾兄弟。試道看。良久無有出者。師以腳抹卻。歸方丈○上堂。當頭一著。坐斷要津。才然側耳。喪卻家珍。從來佛法。不順人情。所以道。出羣須是英靈漢。敵勝還他師子兒○上堂。默時說。說時默。大施門開無壅塞。怎如臨濟小廝兒。赤手全提白拈賊。喝一喝○上堂。舉拄杖曰。舉一不得舉二。放過一著。落在第二。擲下拄杖曰。老僧落二去也。且一又如何舉。便下座○上堂。三世諸佛不知有。從空放下。貍奴白牯卻知有。平地升高。從空放下。無眾生可度。從地升高。超佛越祖。超佛越祖。眾生度盡恒沙佛。無眾生可度。諸佛何曾度一人。雖然如是。忽若兩頭坐斷。中間撒開。突出難辨一句。又作么生道。披蓑側笠千峰外。引水澆蔬五老前○上堂。未到天童。不妨疑著。已到天童。冰消瓦解。何故聻。不見道。聞名不如見面。面既見矣。諸人分上。成得甚麼邊事。一翳在眼。空花亂墜○上堂。禪不在參。道不在悟。直下了然。超佛越祖。驀拈拄杖曰。即今莫有超佛越祖者么。卓拄杖曰。正好朝打三千。暮打八百。擲拄杖曰。為甚麼如此。撫掌曰。這裡放過則不可○上堂。樹雕葉落。明明脫體全彰。雲散天空。杲

【現代漢語翻譯】現代漢語譯本從來獵犬難以尋覓，具有高超眼力的人才能開始。（師）上堂。師父沒有升座，站在座位前說：『老僧氣喘，不能說話。』於是咳嗽吐痰在地上說：『眾位兄弟，試著說看。』良久沒有人出來回答。師父用腳抹去痰，回到方丈。（師）上堂。當頭一棒，截斷要道，稍微側耳傾聽，就喪失了家珍。從來佛法，不順應人情。所以說：『出類拔萃必定是英靈的漢子，戰勝敵人還需是獅子兒。』（師）上堂。沉默時說，說話時沉默，大施門打開沒有阻礙。怎能比得上臨濟（Linji）的小夥子，赤手空拳抓住強盜。喝一聲！（師）上堂。舉起拄杖說：『舉一不能舉二，放過一著，就落在第二。』放下拄杖說：『老僧落入第二去了。那麼，一又該如何舉起？』隨即下座。（師）上堂。三世諸佛都不知道有，從空中放下。貍貓和白牛卻知道有，平地升高。從空中放下，沒有眾生可度。從地上升高，超越佛祖。超越佛祖，眾生度盡如恒河沙數之多的佛，也沒有眾生可度。諸佛何曾度化過一人。雖然如此，如果兩頭都截斷，中間撒開，突出難以分辨的一句，又該怎麼說？披著蓑衣戴著斗笠在千峰之外，引水澆灌蔬菜在五老峰前。（師）上堂。未到天童（Tiantong Temple），不妨懷疑著。已到天童（Tiantong Temple），冰消瓦解。為什麼呢？沒聽過說嗎？『聞名不如見面，面既然見了，諸位分上，成就了什麼事？』一眼被遮蔽，空中花朵紛紛墜落。（師）上堂。禪不在於參究，道不在於領悟，直接瞭然，超越佛祖。忽然拿起拄杖說：『現在有超越佛祖的人嗎？』用拄杖敲擊地面說：『正好早上打三千，晚上打八百。』扔下拄杖說：『為什麼這樣？』拍手說：『這裡放過就不可了。』（師）上堂。樹木凋零葉子落下，明明脫離形體完全顯現，雲彩消散天空晴朗。

【English Translation】 English version It's always difficult for hunting dogs to find, only those with keen eyes can begin. (The Master) ascended the hall. The Master did not ascend the seat, but stood before it, saying, 'This old monk is panting and cannot speak.' Then he coughed, spat phlegm on the ground, and said, 'Brothers, try to say something.' For a long time, no one came forward. The Master wiped away the phlegm with his foot and returned to his abbot's room. (The Master) ascended the hall. A blow to the head, cutting off the vital path; a slight inclination of the ear, and one loses the family treasure. From the beginning, the Buddha-dharma does not conform to human sentiments. Therefore, it is said, 'To stand out from the crowd, one must be a heroic man; to defeat the enemy, one must be a lion's cub.' (The Master) ascended the hall. Speaking in silence, silent in speech, the gate of great giving is open and unobstructed. How can it compare to the young fellow of Linji (Linji: a famous Chan master), who captures the thief barehanded. A shout! (The Master) ascended the hall. Raising his staff, he said, 'To raise one is not to raise two; to let go of one move is to fall into the second.' He put down his staff and said, 'This old monk has fallen into the second. Then, how should one raise the one?' Then he descended from the seat. (The Master) ascended the hall. The Buddhas of the three worlds do not know of it, letting go from emptiness. But the cat and the white cow know of it, rising from the ground. Letting go from emptiness, there are no sentient beings to be delivered. Rising from the ground, surpassing the Buddhas and transcending the ancestors. Surpassing the Buddhas and transcending the ancestors, even if all sentient beings are delivered like the sands of the Ganges, there are still no sentient beings to be delivered. When have the Buddhas ever delivered a single person? Although it is so, if both ends are cut off and the middle is scattered, and a difficult-to-discern phrase is highlighted, how should it be said? Wearing a straw cloak and a bamboo hat beyond the thousand peaks, drawing water to irrigate vegetables before the Five Old Peaks. (The Master) ascended the hall. Before arriving at Tiantong (Tiantong Temple: a famous Zen temple), it is fine to doubt. Having arrived at Tiantong (Tiantong Temple), ice melts and tiles shatter. Why? Haven't you heard it said? 'Hearing the name is not as good as seeing the face; now that the face has been seen, what has been accomplished in your share?' A speck in the eye, and empty flowers fall in disarray. (The Master) ascended the hall. Zen is not in contemplation, the Way is not in enlightenment, directly understanding, surpassing the Buddhas and transcending the ancestors. Suddenly picking up the staff, he said, 'Is there anyone here now who surpasses the Buddhas and transcends the ancestors?' Striking the ground with the staff, he said, 'It would be good to strike three thousand in the morning and eight hundred in the evening.' Throwing down the staff, he said, 'Why is it so?' Clapping his hands, he said, 'It is not permissible to let this go.' (The Master) ascended the hall. Trees wither and leaves fall, clearly revealing the entire body; clouds scatter and the sky is clear.

杲日輪當午。正恁么時。霜風劈面來。諸人還覺寒毛卓豎也無。若也覺得。如龍得水。似虎靠山。日用頭頭全體露。折旋俯仰沒遮攔。喝一喝○上堂。六月初一正炎熱人人通體汗流出。忽然一陣涼風來。個個仍前干暴暴。且道干暴暴底是汗。流出底是汗。流出底是。則不應有干暴暴底時節。干暴暴底是。則不應有汗流出底時節。恐誤賺諸人。老僧不敢道破。也須各各自悟。討個分曉始得○上堂。子規啼血滿花枝。口口聲聲祇叫歸。不耐時人猶不省。年年三月又來啼。大眾還委么。自是不歸歸便得。五湖煙景有誰爭。卓拄杖一下○上堂。太白山中盡有柴。一株不許眾人搬。老僧不是多護惜。為要諸人徹骨寒。雖然如是。祇如道三界無安。猶如火宅諸人又向甚麼處迴避。若也迴避得。可以高超三界。獨步大方。其或未然。各各照顧眉須始得○一日眾請上堂。師至法堂前。以手揖眾云。已為大眾上堂了也。轉身便歸方丈(二隱謐頌云八十婆婆不識羞涌身畫閣賣風流深深揖下無人采只得懡㦬歸去休)○一日掛牌入室。有僧才跨門。即曰不用拈提。請師便棒。悟曰。為什麼聻。僧無語。悟便打(弘覺忞云者僧將成九仞之山尚虧一簣之土若是山僧待道為什麼聻但向道橫趨金殿過定惹御爐香敢保先師拄杖子兩手分付)○僧問狹路相逢

【現代漢語翻譯】現代漢語譯本杲日當空照耀。正在這個時候，寒冷的霜風迎面吹來。各位是否感覺到寒毛都豎起來了呢？如果感覺到了，就如同龍得到了水，似猛虎依靠著山。日常運用中，處處都完全顯露，進退周旋，俯仰之間，沒有任何阻礙。喝！一喝！（上堂說法）六月初一，天氣正炎熱，每個人都全身流汗。忽然一陣涼風吹來，個個仍然是乾燥清爽。那麼，乾燥清爽的是什麼？流汗的是什麼？流汗的是，就不應該有乾燥清爽的時候。乾燥清爽的是，就不應該有流汗的時候。恐怕誤導了各位，老衲不敢說破。也需要各自領悟，探求個明白才行。（上堂說法）杜鵑啼血染紅了花枝，口口聲聲只是叫著要回去。可惜世人還是不明白，年年三月又來啼叫。各位明白嗎？只是因為沒有回去，一旦回去了就什麼都得到了，五湖的煙波美景有誰來爭奪呢？用拄杖敲擊一下。（上堂說法）太白山中到處都是柴，卻不允許任何人搬走一根。老衲不是吝嗇，而是爲了讓各位徹底感受到寒冷。雖然如此，比如說道三界沒有安寧，如同火宅一樣，各位又該向什麼地方躲避呢？如果能夠躲避得了，就可以超越三界，獨自走在寬廣的大道上。如果不能，就各自照顧好自己的眉毛鬍鬚吧。（有一天，大眾請師父上堂說法）師父來到法堂前，用手向大眾作揖說：『已經為大眾上堂說法完畢了。』轉身就回到方丈（二隱謐頌說：八十歲的老婆婆不知羞恥，打扮妖艷在畫閣里賣弄風情，深深作揖卻沒有人理睬，只好慚愧地回去了）。（有一天，掛牌宣佈入室請法）有個僧人才剛跨進門，師父就說：『不用提問，請師父直接用棒打。』悟禪師說：『為什麼呢？』僧人無話可說。悟禪師就打了他（弘覺忞禪師說：這個僧人將要堆成九仞高的山，還差最後一筐土。如果是老衲我，等他說『為什麼呢』，就直接說『橫行霸道經過金殿，必定會沾上御爐的香氣』，我敢保證先師的拄杖子會雙手奉上）。僧人問：狹路相逢，該怎麼辦？

【English Translation】 English version The bright sun shines at noon. Right at this moment, the frosty wind blows in the face. Do you all feel the hair standing on end? If you feel it, it's like a dragon getting water, like a tiger relying on a mountain. In daily use, everything is fully revealed, turning and bowing without any obstruction. A shout! A shout! (Ascending the hall to preach) On the first day of the sixth month, the weather is very hot, and everyone is sweating all over. Suddenly a cool breeze comes, and everyone is still dry and refreshed. So, what is dry and refreshed? What is sweating? If it's sweating, there shouldn't be a time when it's dry and refreshed. If it's dry and refreshed, there shouldn't be a time when it's sweating. Fearing to mislead you all, this old monk dares not say it clearly. You also need to realize it yourselves and seek a clear understanding. (Ascending the hall to preach) The cuckoo cries blood and dyes the flower branches red, repeatedly calling to return. It's a pity that people still don't understand, and they come crying again in March every year. Do you all understand? It's just because they haven't returned. Once they return, they will get everything. Who will compete for the misty scenery of the Five Lakes? Strike the staff once. (Ascending the hall to preach) There is plenty of firewood in Mount Taibai, but no one is allowed to move a single piece. This old monk is not stingy, but to make you all feel the cold to the bone. Even so, for example, saying that there is no peace in the Three Realms, like a burning house, where should you all escape to? If you can escape, you can transcend the Three Realms and walk alone on the broad path. If not, take care of your own eyebrows and beards. (One day, the assembly asked the master to ascend the hall to preach) The master came to the Dharma hall, cupped his hands to the assembly and said, 'I have already finished ascending the hall to preach for you all.' He turned around and returned to his abbot's room (Eryinmi's verse says: An eighty-year-old woman is shameless, dressing up coquettishly in the painted pavilion to sell her charm, bowing deeply but no one pays attention, so she has to return in shame). (One day, a notice was posted announcing entry into the room to request Dharma) A monk had just stepped through the door when the master said, 'No need to ask questions, please strike with the staff directly.' Zen Master Wu said, 'Why?' The monk had nothing to say. Zen Master Wu then struck him (Zen Master Hongjuemin said: This monk is about to build a mountain nine ren high, but is still short of one basket of earth. If it were this old monk, when he said 'Why?', I would directly say 'Walking arrogantly through the golden palace, you will surely be stained with the incense of the imperial furnace', I dare to guarantee that the late master's staff would be offered with both hands). A monk asked: What to do when meeting on a narrow road?

。髑髏粉碎。當恁么時。無位真人在何處安身立命。師曰。天上天下。唯吾獨尊。曰恁么則萬里無雲。一輪迥照去也。師曰。腳跟下好與三十棒○僧問曹溪一滴。直透龍池。如何是直透龍池底事。師曰。腳穿過髑髏。曰源遠流長一句。作么生道。師曰。但與么去○僧問如何是三寶。師曰一頓胡餅兩頓粥。曰不問這三飽。師曰。老僧日日奉持(法音𣽘頌云一頓胡餅兩頓粥衲僧千足與萬足慇勤說向參玄者六六原來三十六)○僧問虛空破了將何補。師云將你補(法音𣽘頌云虛空破了將你補明眼衲僧休莽鹵剎剎觀音妙智力塵塵能救世間苦)○師于龍池。通玄。金粟。黃檗。育王。天童。凡六座道場。三十餘年。宗風大振。座下逾三萬指。海內宿衲。久已領徒匡眾者。向師之風。無不皈依座下○崇禎辛巳。國戚田公。為皇貴妃赍紫衣入山。請師升座。復得俞旨。請住金陵報恩。師以衰老固辭○壬午春。拽杖歸通玄。七月三日示微疾。五日手書復護法祁侍御。六日有僧自都中來。問喝作喝會。棒作棒會。入地獄如箭射。畢竟作么生會。師便打。僧禮拜。師曰。千句萬句。皆從自了。自己不了。吃棒不了。七日晨興。巡閱匠工如平日。及午歸丈室。語侍僧倦甚。登寢榻少頃。方起坐跏趺。泊然而逝。世壽七十有七。全身龕迎還天童。

塔于幻智庵右隴。語錄題請入大藏流通(龍池傳嗣)。

常州磬山天隱圓修禪師

荊溪閔氏子。自幼失怙。鬻蔬奉母。恒持觀世音菩薩名號。弱冠聽講楞嚴。一切眾生。皆由不知常住真心。性凈明體。用諸妄想。此想不真。故有輪轉。惕然知有生死大事。遂往投龍池幻有傳和尚出家。二十四得度。參父母未生前話。久未有入。一日隨傳出窯運磚次。同事說四大名山。菩薩出現。神通廣大。傳曰。者里也不少。師進曰。如何是者里神通。傳曰。快度磚來。師于言下有得○一日偶展楞嚴。至佛咄阿難。此非汝心處。驀然打失本參。會傳北行。師掩關龍池。閱古人公案。復于雲門扇子話去不得。力究兩載。忽聞驢鳴大悟。乃曰。忽聞驢子叫。驚起當人笑。萬別與千差。非聲非色鬧。遂破關與同參密雲悟禪師。趨京都。覲傳於普照寺。傳曰。別來三載。各呈似看。師進曰。人說北地寒。我說南方暖。寒暖不知人。窮人知寒暖。傳頷之。次日入室。問歷歷孤明時如何。傳曰。待汝到這田地與你道。師便喝。傳曰。汝還起緣心么。師拂袖便出○一日傳因事穿褊衫。舉椅子作女人拜。向師云。汝上坐。待我拜汝為師。師笑呈偈曰。木人提唱笑呵呵。更著衣衫誰識他。昨日覸來是男子。今朝還作老婆婆。傳覽畢。笑曰。此

【現代漢語翻譯】現代漢語譯本：塔位於幻智庵右側的山丘上。語錄的題詞是『請收入大藏經流通』（由龍池傳嗣）。

常州磬山天隱圓修禪師

是荊溪閔氏的兒子。從小失去父親，靠賣菜奉養母親。經常持誦觀世音菩薩的名號。二十歲時聽講《楞嚴經》，聽到『一切眾生，皆由不知常住真心，性凈明體，用諸妄想，此想不真，故有輪轉』，警覺到生死是大事，於是前往投奔龍池幻有傳和尚出家。二十四歲時剃度，參『父母未生前』的話頭，很久沒有領悟。一天，跟隨傳和尚在窯里運磚時，同伴說四大名山有菩薩顯現，神通廣大。傳和尚說：『這裡也不少。』禪師問：『如何是這裡的神通？』傳和尚說：『快點運磚來。』禪師在言語下有所領悟。一天，偶然翻閱《楞嚴經》，看到佛呵斥阿難『此非汝心處』，忽然打破了原來的參悟。適逢傳和尚北上，禪師在龍池閉關，閱讀古人的公案，又在雲門『扇子』的話頭處無法通過，努力鉆研了兩年。忽然聽到驢叫聲，大徹大悟，於是說：『忽聞驢子叫，驚起當人笑。萬別與千差，非聲非色鬧。』於是破關與同參密雲悟禪師前往京都，在普照寺拜見傳和尚。傳和尚說：『分別三年，各自拿出所悟的來看看。』禪師說：『人說北地寒，我說南方暖。寒暖不知人，窮人知寒暖。』傳和尚點頭認可。第二天入室，傳和尚問：『歷歷孤明時如何？』傳和尚說：『等你到這種田地再告訴你。』禪師便喝了一聲。傳和尚說：『你還起緣心嗎？』禪師拂袖便出。一天，傳和尚因為有事穿了短衫，舉起椅子像女人一樣拜，對禪師說：『你上座，待我拜你為師。』禪師笑著呈上偈語說：『木人提唱笑呵呵，更著衣衫誰識他。昨日覸來是男子，今朝還作老婆婆。』傳和尚看完后，笑著說：

【English Translation】 English version: The pagoda is located on the hill to the right of Huanzhi Hermitage. The inscription on the recorded sayings is 'Please include in the Tripitaka for circulation' (transmitted by Longchi).

Chan Master Tianyin Yuanxiu of Qingshan, Changzhou

He was the son of the Min family of Jingxi. He lost his father at a young age and supported his mother by selling vegetables. He constantly chanted the name of Avalokiteśvara Bodhisattva (觀世音菩薩, Guānshìyīn Púsà, Bodhisattva of Compassion). At the age of twenty, he listened to the Śūraṅgama Sūtra (楞嚴經, Léngyán Jīng, Śūraṅgama Sūtra), hearing that 'All sentient beings, because they do not know the constant true mind, the pure and bright essence of nature, use all kinds of deluded thoughts; these thoughts are not true, therefore there is transmigration,' he became aware that birth and death were a major issue. Therefore, he went to Longchi to take refuge with the monk Huanyou Chuan and became a monk. At the age of twenty-four, he was ordained and contemplated the topic of 'before parents were born,' but he did not have any insight for a long time. One day, while following Chuan to transport bricks from the kiln, a colleague said that the four famous mountains had Bodhisattvas appearing with great supernatural powers. Chuan said, 'There are not few here either.' The Chan master asked, 'What is the supernatural power here?' Chuan said, 'Quickly bring the bricks.' The Chan master had some understanding in his words. One day, he accidentally opened the Śūraṅgama Sūtra and saw the Buddha scolding Ānanda (阿難, Ānán, one of the ten main disciples of the Buddha), 'This is not where your mind is,' and suddenly broke through his original contemplation. When Chuan went north, the Chan master closed himself in Longchi, read the koans of the ancients, and again could not pass through the koan of Yunmen's 'fan.' He diligently studied for two years. Suddenly, he heard a donkey braying and had a great enlightenment, so he said, 'Suddenly hearing the donkey bray, startles the person and makes them laugh. The myriad differences and thousands of distinctions are neither sound nor color.' Therefore, he broke through the barrier and went with his fellow practitioner, Chan Master Miyun Wu, to the capital to visit Chuan at Puzhao Temple. Chuan said, 'Three years apart, let each of you present what you have realized.' The Chan master said, 'People say the north is cold, I say the south is warm. Cold and warmth are unknown to people, the poor know cold and warmth.' Chuan nodded in agreement. The next day, he entered the room, and Chuan asked, 'What is it like when it is clearly and solitarily bright?' Chuan said, 'Wait until you reach this state and I will tell you.' The Chan master then shouted. Chuan said, 'Are you still giving rise to conditioned mind?' The Chan master flicked his sleeves and left. One day, Chuan wore a short shirt because of something, raised a chair and bowed like a woman, saying to the Chan master, 'You take the seat, and I will bow to you as my teacher.' The Chan master smiled and presented a verse, saying, 'The wooden man preaches and laughs heartily, who recognizes him when he puts on clothes? Yesterday I saw him as a man, today he is still acting as an old woman.' After Chuan read it, he smiled and said,

偈甚愜老僧意。即日命掌記室。久而印可○出住磬山。次遷法濟。后住報恩。上堂。禪非解會。道絕功勛。妙體湛然。真機獨露。不可以心思。不可以意想。不可以言宣。不可以默照。不可以色見。不可以聲求。一念回光。便同本有。恁么則釋迦老子。睹明星時。見個甚麼來。者里透得頓越三祇。坐斷報化佛頭。隨時著衣吃飯。還有向上一路在。驀豎拄杖曰。釋迦老子。在諸人眼睫毛上。放光動地。祇是不得動著。動著則三十拄杖。何故。不見道。丈夫自有沖天志。不向如來行處行○上堂。一塵不立。猶在半途。截斷眾流。尚居門外。且道誰是到家者。顧左右云。觀音菩薩。將錢買糊餅。放下手時。原來是饅頭。到者里。直得如天普蓋。似地普擎。耳內藏得須彌山。眼內著得四大海。方有語話分。且道此人。渾身在恁么處。委悉么。數聲清磬是非外。一個閑人天地間○上堂。拈拄杖曰。老僧有時拈拄杖子。不作拄杖子用。有時拈拄杖子。作拄杖子用。有時以拄杖子。行遍四天下。擲向壁角落裡。有時拋下拄杖子。獨自打頓去。諸人者里見得。便會得我臨濟大師的賓中主。主中賓。賓中賓。主中主。雖然。切不得動著。動著。則打你頭破腦裂。莫言不道。卓拄杖○示眾。今朝正是臘月半。大事分明須了辦。莫待臨時有屈

【現代漢語翻譯】現代漢語譯本這首偈語非常符合老僧的心意，當天就命令掌管文書的官員記錄下來。不久之後，印可禪師便離開寺院，前往磬山居住，之後又遷往法濟寺，最後住在報恩寺。上堂說法時說：『禪不是靠理解和領會，道也不是靠功勞和苦修。那玄妙的本體湛然不動，真正的機鋒獨自顯露。它不可以心思去揣測，不可以意念去想像，不可以言語去宣說，不可以默默地觀照，不可以眼睛去看，不可以聲音去求。只要一念之間迴光返照，便與原本具有的佛性相同。』既然如此，那麼釋迦老子（釋迦牟尼佛，佛教創始人）在睹明星時，究竟看到了什麼呢？如果在這裡能夠徹悟，就能立刻超越三祇（佛教時間概念，極長的時間），截斷報身佛和化身佛的頭。平時隨著時節穿衣吃飯，還有向上的一條路嗎？』說完，猛然豎起拄杖說：『釋迦老子（釋迦牟尼佛，佛教創始人）就在你們的眼睫毛上，放出光明，震動大地，只是不能觸動他，一觸動就要挨三十拄杖。』為什麼呢？難道沒聽說過嗎？『大丈夫自有沖天之志，不向如來行處行。』上堂說法時說：『一塵不染，還只在半路上；截斷眾流，還站在門外。』那麼，誰才是真正到家的人呢？禪師環顧左右說：『觀音菩薩（佛教菩薩，代表慈悲）用錢買糊餅，放下手一看，原來是饅頭。』到了這裡，才能真正做到如天普蓋，似地普擎，耳朵里能藏下須彌山（佛教名山，世界的中心），眼睛裡能容納四大海。這樣才有說話的份。那麼，這個人，渾身都在這樣的境界里，明白嗎？數聲清磬在是非之外，一個閑人在天地之間。上堂說法時，拿起拄杖說：『老僧有時拿起拄杖，不把它當拄杖用；有時拿起拄杖，就把它當拄杖用；有時用拄杖走遍四天下，然後把它扔到墻角里；有時扔下拄杖，自己去睡覺。』各位如果能在這裡有所領悟，就能明白我臨濟大師（臨濟宗創始人）的賓中主、主中賓、賓中賓、主中主。雖然如此，但千萬不能觸動它，一觸動，就要打得你頭破血流，不要說我沒告訴你。』說完，便用拄杖敲擊地面。開示大眾說：『今天正是臘月十五，大事必須分明地了結。不要等到臨時才感到委屈。』（南宋，淳熙）

【English Translation】 English version This verse greatly pleased the old monk, and he immediately ordered the scribe to record it. Soon after, Zen Master Yin Ke left the temple to reside at Qingshan, then moved to Faji Temple, and finally lived at Baoen Temple. During an assembly, he said: 'Zen is not about understanding and comprehending, and the Dao is not about merit and cultivation. The wondrous essence is serene and unmoving, and the true opportunity is revealed alone. It cannot be fathomed by thought, cannot be imagined by intention, cannot be declared by words, cannot be silently contemplated, cannot be seen by the eye, cannot be sought by sound. With a single thought of turning the light inward, it is the same as the original Buddha-nature.' If that is the case, then what did Shakyamuni Buddha (Shakyamuni, the founder of Buddhism) see when he beheld the morning star? If you can thoroughly understand this, you can immediately transcend the three kalpas (Buddhist concept of time, extremely long time), severing the heads of the Reward Body Buddha and the Manifestation Body Buddha. Usually, wearing clothes and eating meals according to the seasons, is there still an upward path?' After speaking, he suddenly raised his staff and said: 'Shakyamuni Buddha (Shakyamuni, the founder of Buddhism) is on your eyelashes, emitting light and shaking the earth, but you must not touch him, or you will be beaten thirty times with the staff.' Why? Haven't you heard? 'A great man has his own soaring ambitions, and does not walk where the Tathagata walks.' During an assembly, he said: 'Not a speck of dust established, still halfway there; cutting off the flow, still standing outside the door.' Then, who is the one who has truly arrived home? The Zen master looked around and said: 'Guanyin Bodhisattva (Buddhist Bodhisattva, representing compassion) uses money to buy sesame cakes, and when he puts them down, they turn out to be steamed buns.' Arriving here, one can truly be like the sky covering all, like the earth supporting all, with Mount Sumeru (Buddhist sacred mountain, the center of the world) hidden in the ears, and the four great oceans contained in the eyes. Only then can one have the right to speak. Then, this person, is his whole body in such a state, do you understand? A few clear chimes beyond right and wrong, a free man between heaven and earth. During an assembly, he picked up his staff and said: 'Sometimes the old monk picks up the staff and does not use it as a staff; sometimes he picks up the staff and uses it as a staff; sometimes he uses the staff to travel all over the four continents, and then throws it into the corner of the wall; sometimes he throws down the staff and goes to sleep himself.' If you can understand this, you will understand the guest within the host, the host within the guest, the guest within the guest, and the host within the host of my Master Linji (founder of the Linji school). Although this is so, you must not touch it, or I will beat you until your head is broken and your brains are scattered, don't say I didn't tell you.' After speaking, he struck the ground with his staff. He instructed the assembly: 'Today is the fifteenth day of the twelfth month, and the important matter must be clearly resolved. Do not wait until the last minute to feel wronged.' (Southern Song Dynasty, Chunxi reign (1174-1189))

伸。解脫門開成大患。堂中個個老成人。著著拈來要方便。言言見諦剔祖燈。自古傳持吹毛劍。吹毛劍。有何驗。當陽拈出與人薦。驀擲拄杖曰。怕令停囚長智○示眾。靈源湛寂。智體自如。觸處洞然。隨方應用。目前無法。拈來物物全彰。個里無私。舉起頭頭成現。須是恁么人。行得恁么事。且道那個是恁么人。禾山打鼓。雪峰輥毬。趙州喫茶。雲門糊餅。到者里總用不著。且道有甚長處。卓拄杖曰。偶然獨立千峰頂。閑看湖帆自往來○示眾。今時禪門大變。總是個弄虛頭漢。教壞人家男女。不肯指點人做實地工夫。剛剛學些魔嘴說話。不顧本分中。黑漆漆地。老僧者里不比諸方。容人打口令。謂之參禪。若要在此住。須將從前學來的。盡情吐卻。凈凈地本分參究一回。討個分曉始得。若不如斯。唐喪光陰有何利益(玉林琇書記攜二貓上方丈問師。那個好。師指曰。者個好。琇便擲下而去。復入。見貓在地幾死。更與一踏。師拈拄杖打趁。琇轉身曰。和尚也掙命。師打曰。你不知鼠之害。只欲行祖師門下事。琇高聲曰。說甚祖師不祖師。師曰。與么為甚踏殺貓。琇曰。和尚作者個說話。入地獄如箭射。師乃低頭歸方丈。至晚小參舉前話曰。老僧到者里性命幾合不存。眾中有人代得一轉語相救老僧么。箬庵問出眾云。

【現代漢語翻譯】伸（shēn）：解脫之門開啟，卻成了大禍患。禪堂中的各位老修行人，總是執著于尋找方便之法。口口聲聲說見到了真諦，卻是在熄滅祖師的燈火。自古以來傳承的，是吹毛斷髮的利劍。吹毛劍，有什麼用處呢？在當陽（dāng yáng）之處拈出，推薦給世人。猛地擲下拄杖說：『害怕（你們）停留在（文字）概念上，增長（虛妄的）智慧。』示眾：靈源（líng yuán，指本性）湛寂（zhàn jì，指清澈寂靜），智慧本體自然如如。觸及之處都洞然明白，隨順各種情況而應用。眼前沒有固定的法，拈起任何事物都完全彰顯（真理）。這裡沒有私心，舉起任何事物都當下顯現（真如）。必須是這樣的人，才能做這樣的事。那麼，誰是這樣的人呢？禾山（hé shān）打鼓，雪峰（xuě fēng）滾毬（qiú，球），趙州（zhào zhōu）喫茶，雲門（yún mén）糊餅。到了這裡，這些都用不著。那麼，有什麼長處呢？卓拄杖說：『偶然獨自站在千峰頂，悠閒地看著湖上的帆船來來往往。』示眾：現在的禪門大大變樣了，到處都是弄虛作假的人，教壞了人家的子弟。不肯指點人做實在的功夫，只是學些花言巧語。不顧自己的本分，黑漆漆地一片。老僧我這裡不像其他地方，容許人打機鋒，稱之為參禪。如果想要在這裡住下去，必須將從前學來的東西，全部吐出來，乾乾淨淨地本分參究一番，討個明白才行。如果不是這樣，白白浪費光陰有什麼好處？（玉林琇（yù lín xiù）書記帶著兩隻貓來到方丈室，問師父：『哪隻好？』師父指著一隻說：『這隻好。』玉林琇便把貓扔在地上離開了。又進來，看見貓在地上快死了，又補了一腳。師父拿起拄杖打他，玉林琇轉身說：『和尚也掙命啊！』師父打他說：『你不知道老鼠的危害，卻只想做祖師門下的事。』玉林琇高聲說：『說什麼祖師不祖師的！』師父說：『既然這樣，為什麼踩死貓？』玉林琇說：『和尚你這樣說話，下地獄像箭一樣快！』師父於是低頭回到方丈室。到了晚上小參時，舉起前面的話頭說：『老僧我到這裡，性命幾乎保不住了。大眾中有人能代我說一句轉語，救老僧一命嗎？』箬庵（ruò ān）問出眾說：

【English Translation】 Shēn (伸, extending): The gate of liberation opens, but becomes a great calamity. Every old practitioner in the hall is attached to seeking expedient methods. They speak of seeing the truth, but are extinguishing the ancestral master's lamp. What has been passed down since ancient times is the hair-splitting sword. The hair-splitting sword, what is its use? It is picked up in Dangyang (當陽, a place name) and recommended to the world. He suddenly throws down his staff and says: 'I fear that (you) will remain in (conceptual) notions and increase (false) wisdom.' Instruction to the assembly: The spiritual source (líng yuán, referring to the original nature) is serene and still (zhàn jì, referring to clear and silent), the wisdom body is naturally as it is. Everything it touches is clearly understood, and it is applied according to various situations. There is no fixed dharma before the eyes, and picking up anything fully manifests (the truth). There is no selfishness here, and raising anything immediately reveals (suchness). It must be such a person who can do such a thing. So, who is such a person? He Shan (禾山, a place name) beats the drum, Xue Feng (雪峰, a place name) rolls the ball, Zhao Zhou (趙州, a person's name) drinks tea, Yun Men (雲門, a person's name) glues cakes. When you get here, none of these are useful. So, what are the advantages? He strikes the staff and says: 'Accidentally standing alone on the top of a thousand peaks, leisurely watching the sailboats on the lake coming and going.' Instruction to the assembly: The current Chan school has changed greatly, and everywhere there are people who are playing tricks, teaching bad things to other people's children. They are unwilling to guide people to do real work, but only learn some flowery words. Regardless of their own duties, it is all dark and unclear. This old monk here is not like other places, allowing people to play with Zen phrases and call it Chan practice. If you want to stay here, you must spit out everything you have learned before, and purely and honestly investigate it once, and find out the truth. If not, what is the benefit of wasting time in vain? (Secretary Yu Lin Xiu (玉林琇, a person's name) brought two cats to the abbot's room and asked the master: 'Which one is good?' The master pointed to one and said: 'This one is good.' Yu Lin Xiu threw the cat on the ground and left. He came in again and saw that the cat was dying on the ground, and kicked it again. The master picked up his staff and hit him, Yu Lin Xiu turned around and said: 'The monk is also struggling for life!' The master hit him and said: 'You don't know the harm of rats, but you just want to do things under the ancestral master's door.' Yu Lin Xiu said loudly: 'What are you talking about, ancestral master or not!' The master said: 'Since that's the case, why did you trample the cat to death?' Yu Lin Xiu said: 'Monk, if you speak like this, you will go to hell like an arrow!' The master then lowered his head and returned to the abbot's room. In the evening, during the small lecture, he raised the previous topic and said: 'This old monk has come here, and his life is almost gone. Is there anyone in the assembly who can say a turning word to save the old monk's life?' Ruo An (箬庵, a person's name) asked the assembly:

大眾。和尚今日普請。拂袖便出。師曰。過去了也。琇云。箭去西天十萬里。猶在自己國里擬議亦出。師卓拄杖曰。雖然如是。不因漁父引。爭得見波濤)○問如何是法身邊事。師曰。黑漆桶。如何是法身。師曰。爛東瓜。如何是法身向上事。師曰。三家村裡酒簾子○師風儀磊落。賦性恬退。親炙龍池一十八載。累命分座說法。皆辭遜。初入磬谷。值雪深五十餘日。炊煙幾絕。師于饑禽野獸中。安之晏如。獨念法門衰晚。師道陵夷。力恢濟上綱宗。大闡別傳旨趣。痛呵穿鑿。嚴辯正邪。四方向道之士。承風踵接。競喧宇內。崇禎乙亥。九月二十三日。示寂。塔全身於磬山之右(龍池傳嗣)。

杭州徑山語風雪嶠圓信禪師

寧波朱氏子。九歲聞誦彌陀經。水鳥樹林。悉皆唸佛念法。自此發心。至二十九歲出家。熱病幾死。夢神告言。明日愈也。飲冷水汗出果瘥。即便行腳。嘗自恨云。既出家。當作何事。每日癡呆。衣食多廢。隆冬骨露。遇無褲者。即解敝褲與之。赤體七日夜。冷氣攻腹。痛不可忍。如此兩載。苦無入處(或強師還俗飲酒啖螺一月后忽空中垂金色大臂掏斷鼻樑猶不悛數日後復垂大臂取喉內筋扯去數寸痛欲絕捫頸上筋結成塊即卷衣渡江其塊始消其痕不滅)○上秦望。訪妙禎山主。主舉昔有他心

【現代漢語翻譯】現代漢語譯本：大眾，和尚今天普遍被請求（普請：指寺院中普遍請求僧眾參加勞動），（他）拂袖便離開了。雪嶠圓信禪師說：『已經過去了。』（就像）琇云（一樣），箭已射向西天十萬里，還在自己的國家裡商議是否出發，也離開了。（雪嶠圓信）禪師拄著拄杖說：『雖然是這樣，如果沒有漁父的引導，怎麼能見到波濤？』

問：『什麼是法身（Dharmakāya，佛教術語，指佛的真身）的身邊事？』禪師說：『黑漆桶。』問：『什麼是法身（Dharmakāya）？』禪師說：『爛冬瓜。』問：『什麼是法身（Dharmakāya）向上之事？』禪師說：『三家村裡的酒簾子。』

雪嶠圓信禪師風度儀表磊落，天性恬淡退隱，親近龍池（指龍池庵的住持）十八年，多次被命令分座說法，都辭謝了。剛進入磬谷（地名）時，遇到大雪，積雪深厚五十多天，幾乎斷絕了炊煙。禪師在飢餓的禽鳥野獸中，安然自若。只是想到佛法衰落，師道衰微，努力恢復上綱宗（指禪宗的綱領），大力闡揚別傳的宗旨意趣，痛斥穿鑿附會，嚴厲辨別正邪。四面八方求道的人士，承蒙他的風範，接踵而至，聲名喧囂于天下。崇禎乙亥年（1635年）九月二十三日，圓寂。全身塔葬于磬山的右邊（龍池庵的傳承）。

杭州徑山語風雪嶠圓信禪師

寧波朱氏之子。九歲時聽到誦唸《彌陀經》（Amitabha Sutra，凈土宗的根本經典），（覺得）水鳥樹林，都好像在念佛念法。從此發心（立志修行）。到二十九歲出家。得了熱病，幾乎要死了。夢中神告訴他說：『明天就會好了。』（他）喝了冷水，出了汗，果然病就好了。隨即開始行腳（雲遊四方）。曾經自恨說：『既然出了家，應該做什麼事呢？』每天癡呆發愣，衣食大多荒廢。寒冬臘月，衣不蔽體，遇到沒有褲子穿的人，就解下自己破舊的褲子給他。赤身裸體七天七夜，寒氣侵入腹部，疼痛難忍。這樣過了兩年，苦於沒有入門之處（或者有人強迫禪師還俗，飲酒吃螺一個月后，忽然空中垂下一隻金色的手臂，掏斷了他的鼻樑，他仍然不悔改。幾天後又垂下一隻大手臂，取出他喉嚨內的筋，扯去幾寸，疼痛欲絕，摸著頸上的筋結成塊，就捲起衣服渡江而去，那塊筋結才消失，但痕跡沒有消滅）。（他）登上秦望山，拜訪妙禎山主。山主舉起『昔有他心』（的公案）

【English Translation】 English version: The assembly. The monks were generally requested today (普請, pǔ qǐng: refers to the general request for monks in the monastery to participate in labor), and (he) flicked his sleeves and left. Zen Master Xueqiao Yuanxin said, 'It's already passed.' (Just like) Xiuyun, the arrow has been shot to the Western Heaven for ten thousand miles, and is still discussing whether to set off in his own country, and also left. Zen Master (Xueqiao Yuanxin) leaned on his staff and said, 'Although it is so, if there is no guidance from the fisherman, how can one see the waves?'

Asked, 'What are the matters around the Dharmakāya (法身, the body of the Dharma, the true body of the Buddha)?' The Zen master said, 'A black lacquer bucket.' Asked, 'What is the Dharmakāya (法身)?' The Zen master said, 'A rotten winter melon.' Asked, 'What is the matter beyond the Dharmakāya (法身)?' The Zen master said, 'The wine curtain in the Three Family Village.'

Zen Master Xueqiao Yuanxin had a magnanimous demeanor and a quiet and reclusive nature. He was close to Longchi (referring to the abbot of Longchi Temple) for eighteen years, and was repeatedly ordered to share the seat and preach the Dharma, but he declined. When he first entered Qinggu (磬谷, place name), he encountered heavy snow, and the snow was more than fifty days deep, and the cooking smoke was almost cut off. The Zen master was at ease among the hungry birds and beasts. He only thought that the Dharma was declining and the master's way was declining, and he tried to restore the upper outline (referring to the outline of Zen Buddhism), and vigorously expounded the purpose and interest of the separate transmission, severely criticized the far-fetched, and strictly distinguished between right and wrong. People from all directions who sought the Tao, bearing his demeanor, followed one after another, and his reputation was noisy in the world. On the twenty-third day of the ninth month of the Yihai year of Chongzhen (崇禎乙亥, 1635), he passed away. His whole body was buried in a pagoda on the right side of Qingshan (the inheritance of Longchi Temple).

Zen Master Xueqiao Yuanxin of Yufeng, Jingshan, Hangzhou

He was the son of the Zhu family in Ningbo. At the age of nine, he heard the recitation of the Amitabha Sutra (彌陀經, the fundamental scripture of Pure Land Buddhism), (and felt that) the water birds and trees all seemed to be reciting the Buddha and the Dharma. From then on, he made a vow (to practice). He became a monk at the age of twenty-nine. He got a fever and almost died. In a dream, a god told him, 'You will be better tomorrow.' (He) drank cold water, sweated, and indeed recovered. Then he began to travel (wandering around). He once hated himself and said, 'Since I have become a monk, what should I do?' He was dazed every day, and his food and clothing were mostly wasted. In the cold winter, he was scantily clad, and when he met someone who had no pants to wear, he took off his own tattered pants and gave them to him. He was naked for seven days and seven nights, and the cold air invaded his abdomen, causing unbearable pain. After two years of this, he suffered from having no entry point (or someone forced the Zen master to return to secular life, drink alcohol and eat snails for a month, and suddenly a golden arm hung down from the air, dug off his nose, but he still did not repent. A few days later, a large arm hung down again, took out the tendons in his throat, tore off a few inches, and the pain was unbearable. Touching the tendons on his neck, they formed a lump, so he rolled up his clothes and crossed the river, and the lump disappeared, but the trace did not disappear). (He) climbed Mount Qinwang and visited Mountain Master Miaozhen. The mountain master raised the 'Once had other minds' (公案, gōng àn, koan) (case).

通僧住山。遇少林僧欲勘之。其僧早知。預過溪候。頃之少林僧至。他心通僧問何來。答云。天竺。他心通僧即負過溪。至急流問曰。我聞有三天竺。汝那一竺來。速道。速道。少林僧無語。還負擲溪邊謂之曰。饒汝家裡死。果如所言。禎令坐中。各轉一語。為少林出氣。各轉語竟。禎叱師曰。宗門中語。何得亂話。師惶愧不已。誓欲明此公案。至五更。聞報鐘。即捏拄杖躍大石上。高提那一竺來。自此通身是個疑情。手指日輪曰。午時決要明白。石頭間跨上跨下。狠提。從前妄想俱掃。只此話頭不捨。猛跨上石。忽前後際斷。如空中迸出日光。又若山崩海裂。內中所有之物。一一洞見。無身相可得。復喝一喝。張三殺人。李四償命。明日返天臺。求人印證。抬頭見古云門三字。乃大悟。爾時發願弘雲門宗。途中說句云。一上天臺云更深。腳跟踏斷草鞋繩。比丘五百無蹤影。見得他時打斷筋。乃走西天目禮佛。至活埋庵。僧請偈。有香爐一個折只腳之句。遂念蓮池宏大師。決為我印證。直走云棲。到時天晚。次早大眾喧嚷云。法堂上香爐冷地爆碎。堂頭要這僧出來懺悔。封鍋不煮粥飯。師自念此讖。天目題香爐峰因緣。乃印證我也。入大禪堂跪曰。香爐是某甲打碎。特為懺悔。大眾即執方丈。宏曰。不是他。你去說與

他。他是客。不是你打碎。師曰。打碎香爐。不分賓主。又遣問曰。打得幾塊生。師曰。贓物現在。旁一僧曰。何不去方丈前禮拜。求許開鍋。師往跪叩首數百。侍者傳語云。去開鍋也。少頃。僧又云。尚未開。汝再往禮拜。師復進跪叩數百。頭欲破。侍者曰。開也。師謝而出。宏命維那云。新到是菩薩行人。好生留住。師飯畢。堂中禮九拜。唱曰。某甲不學好。累及大眾。雨淋淋地竟去○后師再上云棲。問如何得成佛作祖去。宏曰。問道於盲。師曰。道豈盲耶。宏曰。我盲。師打圓相曰。總在這裡。宏指圓相曰。盲。師曰。見婦不須重下淚。還他原是個中人。宏曰。不是個中人。師曰。卻好。宏曰。好好。師禮拜。次日呈偈。宏為逐句著語。偈曰。不解西方不學禪(云棲宏著云低聲低聲)偶來塵世祇隨緣。(宏著云解也學也)三間茅屋傍溪住。(宏著云溪深路滑)兩扇竹窗關月眠。(宏著云春色滿園關不住)醉盡衲衣那有結。(宏著云怎似寸絲不掛)養長頭髮欲成顛。(宏著云成顛亦不惡)自從會得吾師意。(宏著語云胡餅里討汁)白雪飄飄六月天。(宏云夏行冬令寒暑不正)復囑以頭陀行。住雙髻山。續佛慧命。(師初住時念高峰妙六年於此我亦六年及期滿石板自鳴師方腰包戴笠其房火起自燃后住徑山千指庵時年

【現代漢語翻譯】現代漢語譯本他。他是客人。不是你打碎的。（云棲）宏禪師說：『打碎香爐，不分賓主。』又讓人問：『打得幾塊？』（云棲）宏禪師說：『贓物現在。』旁邊一個僧人說：『何不去方丈前禮拜，求許開鍋？』他前往跪拜叩首數百次。侍者傳話說：『去開鍋吧。』一會兒，僧人又說：『尚未開，你再往禮拜。』他再次跪拜叩首數百次，頭都快破了。侍者說：『開了。』他道謝而出。（云棲）宏禪師告訴維那說：『新來的是菩薩行人，好好留住。』他吃完飯，在大堂中禮拜九次，唱道：『某甲不學好，連累大眾。』冒著大雨就離開了。後來他再次上云棲，問如何才能成佛作祖。（云棲）宏禪師說：『向瞎子問路。』他說：『道豈是盲的嗎？』（云棲）宏禪師說：『我盲。』他打了個圓相說：『總在這裡。』他指著圓相說：『盲。』他說：『見婦不須重下淚，還他原是個中人。』（云棲）宏禪師說：『不是個中人。』他說：『卻好。』（云棲）宏禪師說：『好好。』他禮拜。次日呈偈，（云棲）宏禪師為逐句著語。偈曰：『不解西方不學禪（云棲宏著云低聲低聲），偶來塵世祇隨緣。（宏著云解也學也）三間茅屋傍溪住。（宏著云溪深路滑）兩扇竹窗關月眠。（宏著云春色滿園關不住）醉盡衲衣那有結。（宏著云怎似寸絲不掛）養長頭髮欲成顛。（宏著云成顛亦不惡）自從會得吾師意。（宏著語云胡餅里討汁）白雪飄飄六月天。（宏云夏行冬令寒暑不正）』（云棲）宏禪師又囑咐他行頭陀行，住在雙髻山，延續佛慧命。（他初住時念高峰妙六年，於此我也六年，及期滿石板自鳴，他方腰包戴笠，其房火起自燃，后住徑山千指庵時年。

【English Translation】 English version He. He is a guest. You didn't break it. Master (Yunqi Hong) said, 'Breaking the incense burner does not distinguish between guest and host.' Then he sent someone to ask, 'How many pieces did it break into?' Master (Yunqi Hong) said, 'The stolen goods are present.' A monk beside him said, 'Why not go to the abbot's room to prostrate and ask for permission to open the pot?' He went and knelt and kowtowed hundreds of times. The attendant relayed the message, 'Go and open the pot.' After a while, the monk said again, 'It hasn't been opened yet, you go and prostrate again.' He knelt and kowtowed hundreds of times again, his head almost broken. The attendant said, 'It's open.' He thanked him and left. Master (Yunqi Hong) told the director, 'The newcomer is a Bodhisattva practitioner, keep him well.' After he finished eating, he bowed nine times in the hall and chanted, 'So-and-so doesn't learn well, implicating the masses.' He left in the pouring rain. Later, he went to Yunqi again and asked how to become a Buddha and an ancestor. Master (Yunqi Hong) said, 'Ask a blind man for directions.' He said, 'Is the Way blind?' Master (Yunqi Hong) said, 'I am blind.' He made a circular gesture and said, 'It's all here.' He pointed to the circular gesture and said, 'Blind.' He said, 'Seeing a woman, there is no need to shed tears again, return him to the original person.' Master (Yunqi Hong) said, 'Not the original person.' He said, 'That's good.' Master (Yunqi Hong) said, 'Good, good.' He bowed. The next day, he presented a verse, and Master (Yunqi Hong) commented on each line. The verse said, 'Not understanding the West, not learning Chan (Yunqi Hong said in a low voice), occasionally coming to the world, just following fate. (Hong said understanding and learning) Three thatched huts live by the stream. (Hong said the stream is deep and the road is slippery) Two bamboo windows close the moon to sleep. (Hong said the spring scenery cannot be confined in the garden) Drunk in the monk's robe, there is no knot. (Hong said how can it be like not hanging an inch of silk) Growing long hair, wanting to become crazy. (Hong said becoming crazy is not bad either) Since understanding my master's intention. (Hong's comment is to find juice in a sesame cake) White snow flutters in June. (Hong said summer is winter, cold and heat are not right)' Master (Yunqi Hong) also instructed him to practice asceticism, live in Shuangji Mountain, and continue the Buddha's wisdom life. (When he first lived there, he recited Gaofeng Miao for six years, and I also stayed here for six years. When the period was full, the stone slab rang by itself. He wore a hat and carried a bag, and his room caught fire and burned by itself. Later, he lived in Qianzhi Nunnery on Jingshan Mountain at the age of...

已六十矣)遂往參龍池傳和尚。室中機契。即獲心印。出住徑山。上堂。師云。咄咄咄。千年常住一朝僧。今日祖令當行。十方坐斷。且道還有祥瑞也無。鐘樓生耳朵。佛殿又懷胎。司理黃海岸居士出問曰。如何是鐘樓生耳朵。師拈生香示之曰。會取這個。進云。如何是佛殿又懷胎。師曰。產下也。士禮拜。師乃曰。承命老人至此。理荒殘之祖席。這個喚做狗尾續貂。那管家家門前火把子。釣魚船上謝三郎即不問。新婦騎驢阿家牽。道將一句來。還有人道得么。一拂擊開金殿月。萬家無個不光明。復舉疏山問溈山樹倒藤枯公案。至明招處舉前話。招云。更使溈山笑轉新。山云。原來溈山笑里有刀。師召大眾曰。要見溈山笑里刀么。呵呵大笑。下座○黃海岸居士請上堂。師舉臨濟云。有一人論劫在途。不離家舍。有一人離家舍。不在途中。那個合受人天供養。師曰。這個語話。大似掩耳盜鈴。瞞人自瞞。諸人要識這兩個人么。餘杭紙貴。一狀領過○黃介子居士請小參。師舉古佛偈云。見身無實是佛身。了心如幻是佛幻。了得身心本性空。斯人于佛何殊別。徑山則不然。鳣魚水底聚。鷂子貼天飛。會得此中意。成佛更無疑○小參。師升座曰。有一人超出佛祖。千聖莫能窺。諸祖不敢正視。良久曰。諸人要識此人么。只在汝

【現代漢語翻譯】現代漢語譯本（他）已經六十歲了，於是前去參拜龍池傳和尚。在禪房中機緣相合，立即領悟了心印。之後前往徑山主持。上堂說法時，禪師說：『咄咄咄！千年的常住寺廟，一朝來了個和尚。今日要執行祖師的命令，截斷十方。那麼，還有什麼祥瑞嗎？鐘樓生了耳朵，佛殿又懷了胎。』司理黃海岸居士出來問道：『如何是鐘樓生了耳朵？』禪師拿起生香示意說：『領會這個。』（黃海岸居士）又問：『如何是佛殿又懷胎？』禪師說：『已經生下來了。』居士禮拜。禪師於是說：『承命老人來到這裡，治理荒廢破敗的祖師道場，這叫做狗尾續貂。哪裡管家家戶戶門前的火把。釣魚船上的謝三郎暫且不問，新娘騎驢，婆婆牽著，說一句來，還有人能說得出來嗎？一拂擊開金殿的月亮，萬家沒有不光明的。』又舉了疏山問溈山樹倒藤枯的公案。到明招處舉了前面的話。明招說：『更使溈山笑得更新鮮。』溈山說：『原來溈山的笑裡藏刀。』禪師召集大眾說：『想要見溈山笑里的刀嗎？』（禪師）呵呵大笑，下座。黃海岸居士請禪師上堂說法。禪師引用臨濟（？-867）的話說：『有一個人歷劫都在途中，不曾離開家舍；有一個人離開了家舍，不在途中。哪一個才應該接受人天供養？』禪師說：『這個話，很像掩耳盜鈴，欺騙別人也欺騙自己。各位想要認識這兩個人嗎？餘杭的紙要漲價了，一狀領過。』黃介子居士請禪師小參。禪師引用古佛的偈語說：『見身無實是佛身，了心如幻是佛幻，了得身心本性空，斯人于佛何殊別。』徑山則不然，鳣魚在水底聚集，鷂子貼著天飛。領會得其中的意思，成佛更沒有疑問。小參時，禪師升座說：『有一個人超出了佛祖，千聖也不能窺視。諸祖不敢正視。』良久說：『各位想要認識這個人嗎？就在你們...

【English Translation】 English version Having reached the age of sixty, he went to study with Monk Chuan of Dragon Pool. In the room, their minds met, and he immediately attained the mind-seal. He then went to reside at Jing Mountain. In his Dharma talk, the Master said: 'Tut, tut, tut! A thousand-year-old monastery, and a monk arrives for a single morning. Today, the ancestral command must be carried out, cutting off the ten directions. So, are there any auspicious signs? The bell tower grows ears, and the Buddha hall becomes pregnant.' The magistrate Huang Hai'an stepped forward and asked: 'What is the bell tower growing ears?' The Master held up a stick of incense, saying: 'Understand this.' He further asked: 'What is the Buddha hall becoming pregnant?' The Master said: 'It has already given birth.' The magistrate bowed. The Master then said: 'The old man, having received the command, has come here to manage the desolate and ruined ancestral seat. This is called adding a dog's tail to a sable coat. Who cares about the torches in front of every household? Xie Sanlang on the fishing boat is not to be asked about, but the new bride riding the donkey while the mother-in-law leads it – bring forth a saying! Is there anyone who can say it? A flick opens the moon in the golden palace, and ten thousand families are all illuminated.' He also cited the case of Shushan asking Weishan about the tree falling and the vine withering. At Mingzhao's place, he cited the previous words. Mingzhao said: 'It makes Weishan laugh even more freshly.' Weishan said: 'So, Weishan's laughter hides a knife.' The Master summoned the assembly and said: 'Do you want to see the knife in Weishan's laughter?' He laughed heartily and descended from the seat. Magistrate Huang Hai'an requested the Master to give a Dharma talk. The Master quoted Linji (?-867) saying: 'There is a person who is on the road for kalpas, never leaving home; there is a person who leaves home, not on the road. Which one should receive the offerings of humans and gods?' The Master said: 'These words are much like covering one's ears to steal a bell, deceiving oneself while deceiving others. Do you all want to recognize these two people? The paper in Yu Hang will become expensive, take responsibility for the whole case.' Layman Huang Jiezhi requested the Master to give a small Dharma talk. The Master quoted the verse of an ancient Buddha, saying: 'Seeing the body as unreal is the Buddha's body, understanding the mind as illusory is the Buddha's illusion, understanding that the nature of body and mind is fundamentally empty, what difference is there between such a person and the Buddha?' Jing Mountain is not like that. Sturgeons gather at the bottom of the water, and hawks fly close to the sky. Understanding the meaning of this, there is no doubt about becoming a Buddha. During the small Dharma talk, the Master ascended the seat and said: 'There is a person who transcends the Buddhas and ancestors, whom a thousand sages cannot glimpse. The ancestors dare not look directly at him.' After a long silence, he said: 'Do you all want to recognize this person? He is right in your...

等動用中。還會么。會則不妨出衆道看。舉洞山掇果桌話。師曰。當時首座恁么下語。至今還有下語者么。如無。徑山為伊下個註腳。過在動用中。不得果子吃。洞山太無端。咄咄咄咄咄○黃海岸居士問云。入泥入水時如何。師曰。滑殺人。士云。久聞雪嶠。及至到來。不見一點。師曰。日頭大。士云。雪镕后如何。師曰。春水滿溪流。士云。大師曾見甚麼人來。師點胸云。雪老。士禮拜○師舉三日前。夢室中火起。老僧喝兩喝。火𦦨漸微。自佔曰。般若如大火聚。日來老僧舉揚家醜。莫非正應此夢。餘集生居士云。早是大地火發了也。師曰。老僧甚麼處安身。一僧進云。請師再不註腳。師曰。向居士鼻孔里。士云。打失鼻孔。救取眉毛。師頷之○嘉禾三塔僧慈雨。自負有得。師以婆子燒庵話扣之曰。正恁么時如何。下一語看。僧云。感恩不盡。師曰。太煞露筋骨。僧乞師代語。師曰。大似商人落夜。僧禮拜(劉覺岸居士云今諸方訛感測恩不盡是師語殊謬)○僧問高峰云。人人有個影子。因甚踏不著。師曰。踏著即禍生○僧問路逢獅子時如何。師即震威一喝。僧無語。師打出○僧問如何是休糧方。師曰。兩粥一飯。進云。此理如何。師曰。不曾嚼著一粒米。進云。若然。一切人皆相似也。師曰。不墮諸數○僧禮拜云。

【現代漢語翻譯】現代漢語譯本：正在動用之中，還會怎麼樣呢？如果會，不妨出來讓大家看看。舉洞山掇果桌的話頭。雪嶠禪師說：『當時首座那樣說話，至今還有人這樣說嗎？如果沒有，逕山為他下一個註腳：過錯在於動用之中，得不到果子吃。洞山太無端了。』咄咄咄咄咄。黃海岸居士問：『入泥入水時如何？』雪嶠禪師說：『滑殺人。』居士說：『久聞雪嶠之名，及至到來，不見一點雪。』雪嶠禪師說：『日頭大。』居士說：『雪融后如何？』雪嶠禪師說：『春水滿溪流。』居士說：『大師曾見過什麼人來？』雪嶠禪師指著胸口說：『雪老（指自己）。』居士禮拜。雪嶠禪師舉例說：三天前，夢見室內起火，老僧喝了兩聲，火勢漸漸減弱。自己占卜說：般若（智慧）如大火聚，近日老僧宣揚家醜，莫非正應此夢。餘集生居士說：早就是大地火發了。雪嶠禪師說：老僧在哪裡安身？一僧人進言說：請禪師不要再作註腳。雪嶠禪師說：向居士鼻孔里。居士說：打失鼻孔，救取眉毛。雪嶠禪師點頭認可。嘉禾三塔僧慈雨，自以為有所得。雪嶠禪師用婆子燒庵的話頭問他：正當這個時候如何？下一語看看。僧人說：感恩不盡。雪嶠禪師說：太煞露筋骨。僧人請求禪師代為說法。雪嶠禪師說：大似商人落夜。僧人禮拜。(劉覺岸居士說現在各方訛傳『感恩不盡』是雪嶠禪師的話，大錯特錯) 僧人問高峰禪師：人人有個影子，為什麼踏不著？高峰禪師說：踏著即禍生。僧人問：路逢獅子時如何？雪嶠禪師立即震威一喝。僧人無語。雪嶠禪師打了他出去。僧人問：如何是休糧方？雪嶠禪師說：兩粥一飯。僧人進言說：此理如何？雪嶠禪師說：不曾嚼著一粒米。僧人進言說：若然，一切人都相似了。雪嶠禪師說：不墮諸數。僧人禮拜。

【English Translation】 English version: It is in the midst of being used. What else? If there is, it may be presented for all to see. He cited the story of Dongshan picking fruit from the table. The Master said, 'How did the chief monk speak at that time? Are there still people who speak like that today? If not, Jingshan will add a footnote for him: The fault lies in the midst of being used, and one cannot eat the fruit. Dongshan is too unreasonable.' Tut, tut, tut, tut. Layman Huang Hai'an asked, 'What about entering the mud and water?' The Master said, 'It's slippery.' The layman said, 'I have long heard of Xueqiao (Snowy Peak), but upon arrival, I see not a single flake of snow.' The Master said, 'The sun is big.' The layman said, 'What about after the snow melts?' The Master said, 'Spring water fills the streams.' The layman said, 'What kind of person has the Master seen?' The Master pointed to his chest and said, 'Old Xue (Snowy, referring to himself).' The layman bowed. The Master cited an example: Three days ago, I dreamed that a fire started in the room, and the old monk shouted twice, and the fire gradually subsided. I divined that Prajna (wisdom) is like a great fire, and recently the old monk has been publicizing family scandals, perhaps this is the very response to this dream. Layman Yu Jisheng said, 'It is already a great fire on the earth.' The Master said, 'Where can the old monk find a place to settle down?' A monk stepped forward and said, 'Please, Master, do not add any more footnotes.' The Master said, 'Into the layman's nostrils.' The layman said, 'Losing the nostrils, save the eyebrows.' The Master nodded in agreement. Monk Ciyu of the Three Pagodas of Jiahe, considered himself to have attained something. The Master used the story of the old woman burning the hermitage to ask him: 'What about at this very moment? Say something.' The monk said, 'I am endlessly grateful.' The Master said, 'Too much showing of the bones.' The monk asked the Master to speak on his behalf. The Master said, 'It's very much like a merchant caught in the night.' The monk bowed. (Layman Liu Jue'an said that the current widespread rumor that 'I am endlessly grateful' is the Master's words is a great mistake.) A monk asked Gaofeng (High Peak) Zen Master: 'Everyone has a shadow, why can't they step on it?' Gaofeng Zen Master said, 'Stepping on it will bring disaster.' A monk asked: 'What about meeting a lion on the road?' The Master immediately roared with power. The monk was speechless. The Master struck him out. A monk asked: 'What is the method for abstaining from grain?' The Master said, 'Two congees and one meal.' The monk went on to say: 'What is the principle of this?' The Master said, 'I have never chewed a single grain of rice.' The monk went on to say: 'If so, everyone is the same.' The Master said, 'Not falling into numbers.' The monk bowed.

望師慈悲。佛法佈施。師曰。窮。進云。大師用不盡的。師曰。慳。乃舉鳥窠拈布毛公案。師亦拈布毛吹之。問僧曰。會么。僧云。這是鳥窠的。師曰。鈍根奴。明明示汝。又道是鳥窠的。即喝出○師真率不羈。詆呵諸方。無當意者。寡耦少徒。一筇孤往。后歸老徑山。一夕呼茶飲畢。唱自所書小兒曹。生死路上好逍遙。皎月清霜曉。一杯茶。坐脫去了。遂示寂。順治丁亥八月二十六日也。覺浪杖人為建塔雙徑。后弘覺忞公。復遷全身塔于雲門右麓(龍池傳嗣)。

湖州凈名抱樸大蓮禪師

杭之臨安駱氏子。年十五。投妙嚴祝髮。二十二往云棲受具。初游講席。一日自念數年以來。于教相旨趣。雖有理會處。生死岸頭。全用不著。遂更衣入徑山禪期。三七日中。廓然洞徹。述偈曰。自幼失親孃。遍覓於他鄉。驀然一相見。更不再思量。解制即往荊溪。參叩龍池傳和尚。傳曰。汝是何方人。師曰。古杭云棲弟子。傳曰。云棲說何法。師曰。云棲不說法。傳曰。老僧這裡也不說法。師曰。某甲自遠瞻風而來。云何不說法。傳曰。老僧牙齒疏缺。師曰。道不在牙齒上。傳曰。不是這個時節了。師云。道無古今。傳曰。上座明白了。師云。不知還許明白否。傳曰。已道過了。至夜。師曰。親切處更乞一言。傳據座

【現代漢語翻譯】現代漢語譯本望老師慈悲。佛法佈施。（弟子）進言：『窮。』老師說：『慳吝。』於是舉了鳥窠禪師拈布毛的公案。老師也拈起布毛吹了一下，問僧人說：『會了嗎？』僧人說：『這是鳥窠禪師的。』老師說：『鈍根的奴才！明明指示給你，又說是鳥窠禪師的！』隨即喝斥了他。老師真是率真不羈，批評呵斥各方禪師，沒有合他心意的。他很少與人交往，門徒也很少，常常獨自拄著枴杖前往各處。後來回到徑山養老。一天晚上，（老師）叫人泡茶喝完后，唱著自己寫的小兒曹（指短歌），歌中唱道：『生死路上好逍遙，皎月清霜曉，一杯茶。』然後坐著就圓寂了。時間是順治丁亥年（1647年）八月二十六日。覺浪道盛禪師為他建造了塔在雙徑。後來弘覺忞公又將他的全身塔遷到了雲門右麓。

湖州凈名抱樸大蓮禪師

（禪師是）杭州臨安駱氏的兒子。十五歲時，到妙嚴寺剃度出家。二十二歲時，前往云棲寺受具足戒。最初學習講經說法，一天，（禪師）自己想到，多年以來，對於教相的旨趣，雖然有所理解，但是在生死關頭，完全用不上。於是換上僧衣，進入徑山參加禪期。在二十一天的禪修中，豁然開悟。於是作偈說：『自幼失親孃，遍覓於他鄉，驀然一相見，更不再思量。』禪期結束后，立即前往荊溪，參拜龍池傳和尚。傳和尚問：『你是哪裡人？』禪師說：『古杭云棲寺的弟子。』傳和尚問：『云棲寺說什麼法？』禪師說：『云棲寺不說法。』傳和尚說：『老僧這裡也不說法。』禪師說：『弟子從遠方仰慕您的風範而來，為什麼不說法？』傳和尚說：『老僧牙齒稀疏缺落。』禪師說：『道不在牙齒上。』傳和尚說：『不是這個時候了。』禪師說：『道無古今。』傳和尚說：『上座明白了。』禪師說：『不知還允許明白嗎？』傳和尚說：『已經說過了。』到了晚上，禪師說：『（請您在）最親切的地方再給一句開示。』傳和尚據座（而坐，沒有說話）。

【English Translation】 English version May the teacher have compassion. (Disciple) offers Dharma alms. The teacher said, 'Poor.' (Disciple) further said, 'Master's (resources) are inexhaustible.' The teacher said, 'Miserly.' Then he cited the case of Zen Master Niaoke (Bird's Nest) picking up cloth fluff. The teacher also picked up cloth fluff and blew it, asking the monk, 'Do you understand?' The monk said, 'This is Niaoke's.' The teacher said, 'Dull-rooted slave! I have clearly shown you, and you still say it is Niaoke's!' Then he shouted at him. The teacher was truly unrestrained and unconventional, criticizing and scolding various quarters, with no one meeting his approval. He had few companions and disciples, often going alone with a staff. Later, he returned to Jing Mountain to live in his old age. One evening, after calling for tea and drinking it, he sang a short song he had written, saying, 'On the road of life and death, how carefree, bright moon, clear frost at dawn, a cup of tea.' Then he passed away while sitting. The time was the twenty-sixth day of the eighth month of the Dinghai year (1647) of the Shunzhi reign. Zen Master Juelang Zhangren built a pagoda for him at Shuangjing. Later, Hongjue Min Gong moved his whole-body pagoda to the right foot of Yunmen Mountain.

Zen Master Jingming Baopu Dalian of Huzhou

(The Zen Master was) the son of the Luo family of Lin'an, Hangzhou. At the age of fifteen, he went to Miaoyan Temple to have his head shaved and become a monk. At the age of twenty-two, he went to Yunqi Temple to receive the full precepts. Initially, he studied the scriptures and teachings. One day, he thought to himself that although he had some understanding of the doctrines, they were of no use at the critical moment of life and death. So he changed into monastic robes and entered Jing Mountain to participate in the Zen retreat. During the twenty-one-day retreat, he suddenly had a thorough awakening. Then he composed a verse, saying, 'Since childhood, I lost my mother, searching for her everywhere. Suddenly, I met her, and I no longer think about it.' After the retreat, he immediately went to Jingxi to visit and pay respects to Abbot Longchi Chuan. Abbot Chuan asked, 'Where are you from?' The Zen Master said, 'A disciple of Yunqi Temple in Guhang.' Abbot Chuan asked, 'What Dharma does Yunqi Temple teach?' The Zen Master said, 'Yunqi Temple does not teach Dharma.' Abbot Chuan said, 'This old monk also does not teach Dharma.' The Zen Master said, 'This disciple has come from afar, admiring your virtue, why do you not teach Dharma?' Abbot Chuan said, 'This old monk's teeth are sparse and missing.' The Zen Master said, 'The Dao is not in the teeth.' Abbot Chuan said, 'It is not this time.' The Zen Master said, 'The Dao has no past or present.' Abbot Chuan said, 'The venerable one understands.' The Zen Master said, 'I don't know if it is permissible to understand.' Abbot Chuan said, 'It has already been said.' In the evening, the Zen Master said, 'Please give me one more word of instruction in the most intimate place.' Abbot Chuan sat on the seat (without saying anything).

而已。師喚侍者點茶來。傳曰。上座不妨伶俐。師曰。某甲耳聾。傳休去○師一日禮辭。傳曰。老僧猶有語。言未盡在。師曰。和尚言雖未盡。其意某甲巳知。傳曰。且道老僧意作么生。師便喝。傳曰。再喝一喝看。師轉身便出。傳付以源流拂子○住后僧問佛是何義。師曰。覺義。僧曰。佛還迷否。師曰迷。僧曰。既覺。云何復迷。師曰。不迷。又問作么。僧曰。也須問過。師拈棒打出。問如何是奪人不奪境。師曰。蛺蝶穿花影。曰如何是奪境不奪人。師曰。掀眉掃白雲。曰如何是人境兩俱奪。師曰。彼此無訊息。曰如何是人境俱不奪。師曰。推窗看月明○魚山熊居士問萬法歸一。一歸何處。師舉茶杯曰。請茶。士曰。我在青州作一領布衫重七斤。作么生。師曰。脫殼烏龜飛上天。問如何是麻三斤。師曰。斤兩分明○示眾曰。冷地里聞人說著修行二字。不覺失笑何以故。心本無念。將個什麼來修。亦復無形。又修個什麼。且本是絕待。才涉修行。便成兩橛。若有個伶俐漢。一識破便放下。何等妥貼。何等自在。雖然。也須透過一番始得。不是說了便休。珍重○師于崇禎二年。八月示寂(龍池傳嗣已上四人)。

曹洞宗

西京萬壽幻休常潤禪師

別字大千。南昌進賢王氏子。幼背二親。從從父游。常

【現代漢語翻譯】現代漢語譯本： …而已。師父叫侍者上茶來。方丈說：『上座（對僧人的尊稱）不妨聰慧。』師父說：『我耳朵不好。』方丈便作罷。師父一日告辭，方丈說：『老衲還有話，話未說完。』師父說：『和尚話雖未說完，但我已明白您的意思。』方丈說：『你且說說老衲的意思是什麼？』師父便喝斥一聲。方丈說：『再喝一聲看看。』師父轉身便走。方丈將象徵源流的拂塵交付給他。住持后，有僧人問：『什麼是佛的意義？』師父說：『覺悟的意義。』僧人問：『佛還會迷惑嗎？』師父說：『會迷惑。』僧人說：『既然覺悟，為何又會迷惑？』師父說：『不會迷惑。』又問：『做什麼？』僧人說：『也須問過。』師父拿起棒子打出去。問：『什麼是奪人不奪境？』師父說：『蛺蝶穿花影。』說：『什麼是奪境不奪人？』師父說：『掀眉掃白雲。』說：『什麼是人境兩俱奪？』師父說：『彼此無訊息。』說：『什麼是人境俱不奪？』師父說：『推窗看月明。』魚山熊居士問：『萬法歸一，一歸何處？』師父拿起茶杯說：『請茶。』居士說：『我在青州做了一件布衫重七斤，怎麼樣？』師父說：『脫殼烏龜飛上天。』問：『如何是麻三斤？』師父說：『斤兩分明。』師父開示眾人說：『冷不丁聽人說起修行二字，不禁失笑。為什麼呢？心本無念，拿什麼來修？心也本無形，又修什麼？況且心本來就是絕待（佛教用語，指絕對的、無對待的境界），一旦涉及修行，便成了兩截。若有個聰慧的人，一旦識破便放下，何等妥帖，何等自在。雖然如此，也須透徹一番才行，不是說了便休。珍重。』師父于崇禎二年（1629年）八月圓寂（龍池傳嗣以上四人）。

曹洞宗

西京萬壽幻休常潤禪師

別號大千，南昌進賢王氏之子。幼年離開父母，跟隨從父遊歷，常常…

【English Translation】 English version: …and that's all. The master called the attendant to bring tea. The abbot said, 'The venerable monk (a respectful term for monks) is quite clever.' The master said, 'I am hard of hearing.' The abbot then dropped the matter. One day, the master bid farewell. The abbot said, 'This old monk still has something to say; the words are not yet finished.' The master said, 'Although the abbot's words are not finished, I already understand your meaning.' The abbot said, 'Then tell me, what is this old monk's meaning?' The master then gave a shout. The abbot said, 'Shout again and let me see.' The master turned and left. The abbot entrusted him with the whisk symbolizing the source and flow of Dharma. After becoming abbot, a monk asked, 'What is the meaning of Buddha?' The master said, 'The meaning of awakening.' The monk asked, 'Does the Buddha still become deluded?' The master said, 'Deluded.' The monk said, 'Since he is awakened, how can he still be deluded?' The master said, 'Not deluded.' He further asked, 'What to do?' The monk said, 'One must ask.' The master picked up a stick and struck him. He asked, 'What is seizing the person but not the environment?' The master said, 'Butterflies flitting through flower shadows.' He said, 'What is seizing the environment but not the person?' The master said, 'Raising eyebrows, sweeping away white clouds.' He said, 'What is seizing both person and environment?' The master said, 'No news of each other.' He said, 'What is not seizing either person or environment?' The master said, 'Push open the window and look at the bright moon.' Layman Xiong of Yushan asked, 'The myriad dharmas return to one; where does the one return?' The master picked up a teacup and said, 'Please have tea.' The layman said, 'I made a cloth shirt in Qingzhou weighing seven catties; what about it?' The master said, 'A turtle shedding its shell flies to the sky.' He asked, 'What is three pounds of flax?' The master said, 'The weight is clearly divided.' The master addressed the assembly, saying, 'Suddenly hearing someone mention the two words 'cultivation' (修行, xiūxíng), I can't help but laugh. Why? The mind is fundamentally without thought; what is there to cultivate? It is also without form; what is there to cultivate? Moreover, it is fundamentally absolute (絕待, juédài, a Buddhist term referring to the absolute, non-dualistic state); once involved in cultivation, it becomes two separate things. If there is a clever person who recognizes this and lets go, how appropriate, how free! However, one must thoroughly penetrate this before stopping. Treasure this.' The master passed away in August of the second year of the Chongzhen (崇禎) reign (1629). (The above four are successors of Longchi).

Caodong School

Zen Master Huanxiu Changrun of Wanshou Temple in Xijing

His other name was Daqian. He was the son of the Wang family of Jinxian, Nanchang. He left his parents at a young age and traveled with his paternal uncle, often…

目攝群優。灑然若有所創知諸幻皆戲局也。無常謂何。乃入伏牛山。禮坦然平公祝髮。居三載。知攝心如按浮瓜。起滅相乘。茫無所措。質疑未決。南謁萬松于徑山。通所疑。松詰之曰。疑是何人。措者何物。師未決。退而至九華。一夕覺身同虛空。疑甚。乃聽講楞嚴。至圓明瞭知。不因心念處。忽爾有省。廓然如鏡中象。不落空有。乃知前境虛空。直塵勞一息耳。后參大方蓮公。問現鏡中象時如何。蓮曰。直須打破。師曰。打破后如何。蓮曰。亦未離心境。師未決。參小山書禪師。始至舉前話。書曰。何必打破。師曰。其柰鏡象何。書曰。鏡象安在。師有省。一日書問師曰。疇昔之疑決否。師舉掌。書曰。將毋以罔象問景耶。師曰。此外更無何有。書曰。試披衣撿之。力行二年。愈益精進。書舉洞山我今不是渠詰之曰。既不是渠。畢竟是何人。師領悟。以偈答曰。若要識此人。有個真訊息。無相滿虛空。有形沒軌跡。曾為佛祖師。嘗作乾坤則。龜毛拂子清風生。兔角杖頭明月出。書曰。子無剿說。更須自入悟門。師曰。尚不借緣。從何門入。書曰。既不借緣。何為至此。師曰。因不借緣。所以至此。書曰。就不借緣一語。于意云何。師曰。綵鳳翻風身自在。鐵牛奔吼意常閑。書曰。善哉。明日辭行。書付偈曰。定作

【現代漢語翻譯】現代漢語譯本：目攝群優（含義未知）。灑脫的樣子好像有所領悟，知道一切幻象都像遊戲一樣。什麼是無常呢？於是前往伏牛山，向坦然平公（含義未知）行禮並剃度出家。在那裡住了三年，知道收攝內心就像按住漂浮的瓜果一樣，生起和滅去相互交替，茫然不知所措，疑惑沒有解決。於是南下到徑山拜訪萬松（含義未知），請教心中的疑惑。萬松詰問道：『疑惑的是什麼人？不知所措的是什麼東西？』禪師沒有解決。退回到九華山，一天晚上覺得身體如同虛空一樣，更加疑惑。於是聽講《楞嚴經》，聽到『圓明瞭知，不因心念處』時，忽然有所領悟，廓然開朗，如同鏡子中的影像，不落入空和有。才知道之前的境界虛空，只不過是塵勞的一口氣罷了。後來參訪大方蓮公（含義未知），問：『顯現在鏡子中的影像時，該怎麼辦？』蓮公說：『直接打破它。』禪師問：『打破后怎麼樣？』蓮公說：『也沒有離開心和境界。』禪師沒有解決。參訪小山書禪師（含義未知），剛開始說起之前的話，書禪師說：『何必打破？』禪師問：『那鏡中的影像怎麼辦？』書禪師說：『鏡中的影像在哪裡？』禪師有所領悟。一天，書禪師問禪師說：『以前的疑惑解決了嗎？』禪師舉起手掌。書禪師說：『難道是用罔象（含義未知）來問影子嗎？』禪師說：『除此之外，再也沒有什麼了。』書禪師說：『試試穿上衣服檢查一下。』禪師努力修行了兩年，更加精進。書禪師舉洞山（含義未知）的『我今不是渠（含義未知）』來詰問禪師說：『既然不是渠，到底是什麼人？』禪師領悟了，用偈語回答說：『如果想要認識這個人，有個真實的訊息。無相充滿虛空，有形沒有軌跡。曾經是佛祖的老師，曾經是天地的法則。龜毛拂塵清風生，兔角禪杖明月出。』書禪師說：『你沒有抄襲別人的說法，更需要自己進入悟道的門徑。』禪師說：『尚且不借用外緣，從哪個門進入？』書禪師說：『既然不借用外緣，為何到這裡來？』禪師說：『正因為不借用外緣，所以才到這裡來。』書禪師說：『就『不借緣』這句話，你覺得怎麼樣？』禪師說：『綵鳳翻風身自在，鐵牛奔吼意常閑。』書禪師說：『好啊。』明天辭行。書禪師贈送偈語說：『定作（含義未知）』

【English Translation】 English version: His eyes took in the best of the group. He appeared enlightened, as if knowing all illusions were mere games. What is impermanence? He then went to Mount Funiu and paid respects to Tanran Pinggong (meaning unknown), shaving his head to become a monk. After residing there for three years, he realized that controlling the mind was like pressing down on a floating melon, with arising and ceasing following each other, leaving him at a loss and his doubts unresolved. He then traveled south to Jingshan to visit Wansong (meaning unknown), seeking clarification of his doubts. Wansong questioned him, saying, 'Who is doubting? What is causing the confusion?' The Chan master remained unresolved. Retreating to Jiuhua Mountain, one night he felt his body was like empty space, increasing his doubts. He then listened to the lecture on the Surangama Sutra, and when he reached the part about 'perfect understanding, not arising from mental thoughts,' he suddenly had an awakening, clear and bright like an image in a mirror, not falling into emptiness or existence. He then realized that the previous state of emptiness was just a breath of worldly defilements. Later, he visited Dafang Lian Gong (meaning unknown) and asked, 'When an image appears in the mirror, what should be done?' Lian Gong said, 'Break it directly.' The Chan master asked, 'What happens after breaking it?' Lian Gong said, 'It still hasn't left the mind and realm.' The Chan master remained unresolved. He visited Chan Master Xiaoshan Shu (meaning unknown), and as soon as he began to speak of the previous matter, Chan Master Shu said, 'Why break it?' The Chan master asked, 'Then what about the image in the mirror?' Chan Master Shu said, 'Where is the image in the mirror?' The Chan master had an awakening. One day, Chan Master Shu asked the Chan master, 'Have your previous doubts been resolved?' The Chan master raised his palm. Chan Master Shu said, 'Are you perhaps using Wangxiang (meaning unknown) to ask about shadows?' The Chan master said, 'Besides this, there is nothing else.' Chan Master Shu said, 'Try putting on your robe and examining it.' The Chan master diligently practiced for two years, becoming even more advanced. Chan Master Shu used Dongshan's (meaning unknown) 'I am not it' to question the Chan master, saying, 'Since you are not it, then who are you?' The Chan master understood and replied with a verse: 'If you want to know this person, there is a true message. Without form, it fills the empty space, with form, it leaves no trace. Once a teacher of Buddhas and Patriarchs, once a law of heaven and earth. A whisk made of tortoise hair creates a clear breeze, a staff made of rabbit horns brings forth the bright moon.' Chan Master Shu said, 'You have not plagiarized others' words, but you still need to enter the gate of enlightenment yourself.' The Chan master said, 'I do not rely on external conditions, so from which gate should I enter?' Chan Master Shu said, 'Since you do not rely on external conditions, why did you come here?' The Chan master said, 'Precisely because I do not rely on external conditions, that is why I came here.' Chan Master Shu said, 'Regarding the phrase 'not relying on conditions,' what do you think?' The Chan master said, 'A colorful phoenix turns in the wind, its body free; an iron ox roars and runs, its mind always at ease.' Chan Master Shu said, 'Excellent.' Tomorrow, I will depart. Chan Master Shu gave him a verse, saying, 'Definitely make (meaning unknown)'

人天主。當思少室秋。師曰。常潤是甚麼人。安敢當此。書囑曰。吾道不振久矣。豈宜袖手耶。師唯唯。逮書示寂。僉議繼席。非師不可。師執意謙退。再請再卻。眾乃舉書付囑之偈。師遽墮淚。不復言辭。乃住少室。師體貌豐碩。聲若鴻鐘。與諸學人甘澹泊。而襟度夷曠。一力負荷大法。朝夕幹幹。無少倦色。告香入室者。二百七十人○萬曆乙酉四月念七日。書偈告寂(宗鏡書嗣)。

建昌廩山蘊空常忠禪師

本郡人。為居士時。嘗講姚江良知之學。一日客遊鎮江鶴林。過一老宿。號古溪者。謂譚曾參月舟和尚。乃從剃落。老宿病。又謂之曰。子既出家。可遍參知識去。師遂往中州。聞小山書和尚道風。即謁之。書問來為何事。師云。為生死求出離法。書曰。生死在何處。要你出離。師無語。書曰。且去務下著。一日師又問。如何得見性成佛。書曰。你吃飯也未。師云。已吃了。書曰。舌在你口裡。還見么。師云。畢竟如何得成佛。書曰。佛是乾屎橛。汝咬得破么。師擬再問。書搖手曰。不是不是。師益心疑之。乃辭書遍訪諸方名宿。久之有省。乃徹見書作用。因復返嵩山。適值書他出。師迎而問云。達摩面壁在甚麼處。書指曰。阿那青黯黯處。師云。東指西話作么。書曰。南方杜撰禪和。如麻似粟。

【現代漢語翻譯】現代漢語譯本人天之主（人與天界的主宰）。當思念少室山的秋色。書和尚說：『常潤是什麼人？』（常潤：指蘊空常忠禪師）怎敢當此重任？』書和尚留下囑咐說：『我的道法衰微很久了，難道應該袖手旁觀嗎？』禪師應允。等到書和尚圓寂后，大家商議繼承席位，認為非禪師不可。禪師執意謙讓推辭，再三請求，再三拒絕。眾人於是舉出書和尚付囑的偈語，禪師隨即流下眼淚，不再推辭。於是住在少室山。禪師體貌豐碩，聲音洪亮如鐘。與眾學人一同過著清淡的生活，而胸襟開闊曠達。竭盡全力承擔大法，早晚勤勉不懈，沒有絲毫倦怠之色。告知前來請教的學人，共有二百七十人。（宗鏡書嗣）。

建昌廩山蘊空常忠禪師

是本郡人。做居士時，曾經講解姚江良知之學。一天，他到鎮江鶴林遊歷，拜訪一位老僧，號稱古溪。古溪說譚曾參月舟和尚，於是禪師就剃度出家。老僧病重時，又對他說：『你既然已經出家，可以遍參各位知識淵博的人。』禪師於是前往中州，聽聞小山書和尚的道風，就去拜見他。書和尚問他來做什麼。禪師說：『爲了生死大事，尋求出離之法。』書和尚說：『生死在哪裡？要你出離？』禪師無言以對。書和尚說：『先去努力做事吧。』一天，禪師又問：『如何才能見性成佛？』書和尚說：『你吃飯了嗎？』禪師說：『已經吃了。』書和尚說：『舌頭在你的嘴裡，還看得見嗎？』禪師說：『到底如何才能成佛？』書和尚說：『佛是乾屎橛（擦屁股的木棒），你咬得破嗎？』禪師想要再問，書和尚搖手說：『不是，不是。』禪師更加疑惑。於是辭別書和尚，遍訪各方名宿。很久之後有所領悟，於是徹底明白了書和尚的用意。因此又返回嵩山。恰逢書和尚外出，禪師迎上前去問道：『達摩（Bodhidharma，印度禪宗始祖）面壁在什麼地方？』書和尚指著說：『在那青黑色之處。』禪師說：『東指西說做什麼？』書和尚說：『南方胡編亂造的禪和子，多如麻粟。』

【English Translation】 English version Lord of Humans and Devas (Master of humans and the heavenly realm). One should contemplate the autumn scenery of Mount Shaoshi. Master Shu said, 'Who is Changrun (Changrun: referring to Zen Master Yun Kong Chang Zhong)? How dare he take on this responsibility?' Master Shu left instructions, saying, 'My Dharma has been declining for a long time, should we just stand idly by?' The Zen master agreed. After Master Shu passed away, everyone discussed who should succeed him, believing that only the Zen master was suitable. The Zen master insisted on humility and declined, refusing repeatedly. The assembly then recited the verse of entrustment from Master Shu, and the Zen master immediately shed tears, no longer refusing. Thus, he resided at Mount Shaoshi. The Zen master had a robust appearance and a voice as loud as a bell. He lived a simple life with the students, while his mind was broad and open. He devoted himself to upholding the Great Dharma, diligently day and night, without the slightest sign of fatigue. He informed the students who came to seek instruction that there were two hundred and seventy people in total. (Successor of Zongjing Shu).

Zen Master Yun Kong Chang Zhong of Linshan, Jianchang

He was a native of this county. When he was a layman, he used to lecture on the learning of Liangzhi (innate knowledge) of Yaojiang. One day, he traveled to Helin in Zhenjiang and visited an old monk named Guxi. Guxi spoke of Tan Zengcan and Monk Yuezhou, so the Zen master shaved his head and became a monk. When the old monk was seriously ill, he said to him, 'Now that you have become a monk, you should visit various knowledgeable people.' The Zen master then went to Zhongzhou and heard of the Dao style of Monk Xiaoshan Shu, so he went to see him. Monk Shu asked him what he had come for. The Zen master said, 'For the great matter of birth and death, I seek a way to escape.' Monk Shu said, 'Where is birth and death? What do you need to escape from?' The Zen master was speechless. Monk Shu said, 'Go and work hard first.' One day, the Zen master asked again, 'How can one see one's nature and become a Buddha?' Monk Shu said, 'Have you eaten yet?' The Zen master said, 'I have already eaten.' Monk Shu said, 'Is your tongue in your mouth, can you see it?' The Zen master said, 'How can one ultimately become a Buddha?' Monk Shu said, 'The Buddha is a dried dung stick (a stick for wiping the buttocks), can you bite through it?' The Zen master wanted to ask again, but Monk Shu shook his hand and said, 'No, no.' The Zen master became even more doubtful. So he bid farewell to Monk Shu and visited famous monks everywhere. After a long time, he had some understanding and thoroughly understood Monk Shu's intention. Therefore, he returned to Mount Song. It happened that Monk Shu was out, and the Zen master went up to him and asked, 'Where is Bodhidharma (Bodhidharma, the founder of Zen Buddhism in India) meditating facing the wall?' Monk Shu pointed and said, 'In that dark blue place.' The Zen master said, 'Why are you pointing east and talking west?' Monk Shu said, 'The Chan monks in the South who fabricate stories are as numerous as hemp and millet.'

師云。切忌魔魅人家男女。書拈拄杖便打。師禮拜。書便偕歸。會書謝少林事。往住北京宗鏡。師隨行。服勤三載。深得玄旨。書每勘驗之。機鋒不讓。一日辭歸。書付以偈曰。宗鏡門下萬株松。長年占斷白雲封。人間未許閑相識。一枝迸出笑春風○師歸建昌。于從姑僻處。每危坐。人或問之。師搖手曰。汝不會去。或曰。師且為我說看。師云。這豈不是不會。人咸笑之。因到覆船山見紹隆大師故跡。乃題詩于簫曲峰靜室壁間云覆卻船兮賺雪峰。渠無生死太空空。玉簫聲斷千山冷。誰聽猿啼夜月中。蓋深有感也。盱江之新城有廩山。去郭二十里。八面秀拔。師游喜之。因結茅棲止者二十年。不與人接。諸士紳故人。多來相訪。唯默坐而已。羅近溪鄧潛谷二公。與論性命之學。皆超出情見。及舉宗門向上事。人多未能領略○無明經公。向師道行高峻。特求出家授戒。師云。出家須出五蘊家。且待此事明著。尚不為遲。皈戒須皈自心法。豈必三壇為能圓。你知十六沙彌。繼燈成佛么。出家如此。是真丈夫。經又問如何是入道法要。師云。汝但能精進不欺。便可徹頭徹尾。經一日與諸兄弟論金剛義甚快。師聞之笑云。宗眼不明。非為究竟。經大驚。便問如何是宗眼。師振衣而起。經益疑之。一日舉前話問師。師云。我不如你

【現代漢語翻譯】現代漢語譯本師父說：『切記被邪魔迷惑人家男女。』說完拿起拄杖便打。那人（書）向師父禮拜，師父便一同回家。後來，那人（書）感謝少林寺的恩情，前往北京宗鏡寺。師父跟隨他，服侍了三年，深深領悟了玄妙的旨意。那人（書）經常考察師父，師父的機鋒毫不遜讓。一天，師父辭別，那人（書）贈送了一首偈語：『宗鏡門下萬株松，長年占斷白雲封。人間未許閑相識，一枝迸出笑春風。』（宗鏡寺門下有萬棵松樹，常年佔據著白雲籠罩的山峰。人世間不允許隨便相識，只有一枝松樹迸發出來，在春風中歡笑。）師父回到建昌，在姑母偏僻的住所，經常端坐。有人問他，師父搖手說：『你不會明白的。』有人說：『師父不妨為我說說看。』師父說：『這豈不是不會明白嗎？』人們都笑他。後來，師父到覆船山，看到紹隆大師的遺蹟，便在簫曲峰靜室的墻壁上題詩說：『覆卻船兮賺雪峰，渠無生死太空空。玉簫聲斷千山冷，誰聽猿啼夜月中。』（翻覆了船隻啊，欺騙了雪峰，他沒有生死，太空空曠。玉簫的聲音斷絕，千山寒冷，誰在傾聽猿猴在夜月中的啼叫。）大概是深有感觸吧。盱江的新城有座廩山，距離城郭二十里，四面秀麗挺拔。師父遊覽后非常喜歡，於是結茅屋居住在那裡二十年，不與人交往。許多士紳故友，多次前來拜訪，師父只是默默地坐著。羅近溪、鄧潛谷兩位先生，與師父討論性命之學，都超出了常人的見解。但當談到宗門向上之事，很多人都不能領會。無明經先生，認為師父的道行高深，特意請求出家受戒。師父說：『出家須出五蘊家（色、受、想、行、識五種構成人身心的要素），且等待這件事明瞭，尚不為遲。皈依受戒須皈依自心之法，豈必三壇（傳戒的三個壇場）才能圓滿。你知道十六沙彌（十六位小沙彌），繼承佛燈而成佛嗎？出家如此，才是真丈夫。』明經又問如何是入道法要。師父說：『你只要能夠精進不欺，便可徹頭徹尾地領悟。』明經一天與眾兄弟討論《金剛經》的義理，說得非常痛快。師父聽了笑著說：『宗眼（禪宗的眼目）不明，不是究竟。』明經大吃一驚，便問如何是宗眼。師父振衣而起。明經更加疑惑。一天，明經舉起之前的話問師父。師父說：『我不如你。』

【English Translation】 English version The master said, 'Absolutely avoid being bewitched by demons who seduce men and women.' He then picked up his staff and struck. That person (Shu) bowed to the master, and the master went home with him. Later, that person (Shu) thanked Shaolin Temple for its kindness and went to Zongjing Temple in Beijing. The master followed him, serving for three years, deeply understanding the profound meaning. That person (Shu) often examined the master, whose sharp wit was not inferior. One day, the master bid farewell, and that person (Shu) presented him with a verse: 'Ten thousand pine trees under the gate of Zongjing, occupy the white clouds for many years. The human world does not allow casual acquaintance, only a branch bursts out, laughing in the spring breeze.' (Zongjing Temple has ten thousand pine trees, which occupy the peaks shrouded in white clouds all year round. The human world does not allow casual acquaintance, only a branch bursts out, laughing in the spring breeze.) The master returned to Jianchang and often sat in meditation in his aunt's secluded residence. When someone asked him, the master shook his head and said, 'You wouldn't understand.' Someone said, 'Master, why don't you tell me about it?' The master said, 'Isn't this not understanding?' People laughed at him. Later, the master went to Fuchuan Mountain and saw the relics of Master Shaolong, and wrote a poem on the wall of the quiet room of Xiaoqu Peak: 'Overturning the boat to deceive Xuefeng, he has no birth or death, the vast sky is empty. The sound of the jade flute is cut off, the thousand mountains are cold, who is listening to the ape's cry in the night moon?' (Overturning the boat to deceive Xuefeng, he has no birth or death, the vast sky is empty. The sound of the jade flute is cut off, the thousand mountains are cold, who is listening to the ape's cry in the night moon?) He was probably deeply moved. In Xincheng of Xujiang, there is Mount Lin, twenty miles away from the city, with beautiful and towering peaks on all sides. The master liked it very much after visiting, so he built a thatched hut and lived there for twenty years, not interacting with people. Many gentry and old friends came to visit many times, but the master just sat silently. Mr. Luo Jinxi and Mr. Deng Qian'gu discussed the study of nature and life with the master, both surpassing ordinary people's views. But when it came to the upward affairs of the Zen school, many people could not understand. Mr. Wu Mingjing thought that the master's Taoist practice was profound, so he specially requested to become a monk and receive the precepts. The master said, 'To become a monk, one must leave the house of the five aggregates (form, feeling, thought, volition, and consciousness, the five elements that constitute the human body and mind), and it is not too late to wait until this matter is clear. To take refuge and receive the precepts, one must take refuge in the law of one's own mind, why must the three altars (three altars for transmitting precepts) be complete? Do you know that the sixteen Shramanerakas (sixteen novice monks) inherited the Buddha's lamp and became Buddhas? To become a monk like this is a true man.' Mingjing then asked what is the essential method for entering the Tao. The master said, 'As long as you can be diligent and not deceive, you can understand it thoroughly.' One day, Mingjing discussed the meaning of the Diamond Sutra with his brothers, and spoke very happily. The master listened and smiled and said, 'The Zen eye (the eye of Zen) is not clear, it is not ultimate.' Mingjing was shocked and asked what is the Zen eye. The master shook his clothes and stood up. Mingjing was even more puzzled. One day, Mingjing raised the previous words and asked the master. The master said, 'I am not as good as you.'

。你自看去。經后隱峨峰。因如大好山語下大悟。走廩山以偈呈師。師云。悟則不無。更要受用得著。若受用不著。祇用個汞銀禪也。因舉南泉王老師賣身話勘驗之云。子試道南泉是何心行。經曰。這老漢沒蓋載。待你頭出角著。又問甘贄行者。請唸誦南泉打破鍋子。意旨如何。經曰。拂袖便行鉤有餌。鍋兒打破玉無瑕。師奇之。乃云。他日子弘揚祖道。吾不如也○師生平言行縝密。如美玉在璞。非有真為法人。拒而不見。見人譚某於何處有省悟。何處有證入。輒勃然呵之云。汝何所見。敢以此證據人耶。打破大明國。尋不出幾人能真參實究。在你敢作大妄語。以未悟謂悟。未證謂證耶。有拈頌若干。超絕卓異。秘不示人(鄧徴君與師交最久嘗有詩寄師云入海泥牛不見蹤龍山太煞露家風誰知別有深深意韻出新豐調不同師見之笑云公可謂知得山僧一半也)○一日師無疾忽告眾曰。我有一個未了底事。汝等須知。眾無語。乃命澡浴整衣。遂端坐而瞑。茶毗頂骨不壞。塔于本山。后司理黃端伯居士。同壽昌謐公。復遷塔于廩山之麓(宗鏡書嗣)。

魏博大伾隱庵如進禪師

廣平永年人。族姓陳。得法于小山書公。養道于大伾之興國寺。影不出山。足不蹈閫者數載。凡尼姑婦女。不許入門。無容面謁。久之開堂說

【現代漢語翻譯】現代漢語譯本：你自己去看吧。經後來到隱峨峰，因為一句『如大好山』而大悟。於是前往廩山，寫偈呈給他的老師。他的老師說：『悟了倒是不錯，更要緊的是能受用得上。如果受用不上，就只是個水銀禪罷了。』於是舉南泉王老師賣身的故事來勘驗他，說：『你試說說南泉是什麼心行？』經說：『這老漢沒遮沒攔的，等你頭角崢嶸。』又問甘贄行者，請他念誦南泉打破鍋子的故事，問他意旨如何。經說：『拂袖便行，鉤上有餌；鍋兒打破，玉無瑕。』他的老師覺得他很奇特，於是說：『將來你弘揚祖道，我不如你。』老師平生言行謹慎周密，如同美玉在璞石之中，如果不是真正爲了佛法而來的人，就拒絕相見。見有人談論在何處有所省悟，在何處有所證入，就勃然大怒呵斥道：『你見到了什麼？竟敢以此來證明別人？打破大明國（明朝，1368年-1644年），也找不出幾個人能真正參究實證。你竟敢作如此大妄語，把未悟說成悟，未證說成證嗎？』有拈頌若干，超絕卓異，秘不示人（鄧徴君與老師交往最久，曾有詩寄給老師說：『入海泥牛不見蹤，龍山太煞露家風，誰知別有深深意，韻出新豐調不同。』老師見了笑著說：『你可以說是知道山僧一半了。』）一日，老師無病忽然告訴大家說：『我有一件未了的事情，你們要知道。』大家都沒有說話。於是老師命人沐浴更衣，就端坐而逝。火化后頂骨不壞，建塔于本山。後來司理黃端伯居士，同壽昌謐公，又把塔遷到廩山的山腳下（宗鏡書嗣）。魏博大伾隱庵如進禪師廣平永年人。俗姓陳。從小山書公處得法。在大伾山的興國寺修養，數年時間身影不出山，腳步不踏出門檻。凡是尼姑婦女，都不允許入門，不允許見面。時間久了，開始開堂說法。

【English Translation】 English version: Look at it yourself.' Later, Jing came to Yin'e Peak and had a great enlightenment because of the phrase 'like a great mountain.' Then he went to Linshan and presented a verse to his teacher. His teacher said, 'Enlightenment is good, but more importantly, you must be able to benefit from it. If you can't benefit from it, it's just a mercury Zen.' So he used the story of Nanquan Wang Laoshi selling himself to examine him, saying, 'Try to say what is Nanquan's state of mind?' Jing said, 'This old man has no cover, waiting for you to stand out.' He also asked the practitioner Gan Zhi to recite the story of Nanquan breaking the pot, asking him what the meaning was. Jing said, 'He leaves with a flick of his sleeve, there is bait on the hook; the pot is broken, the jade is flawless.' His teacher thought he was very strange, so he said, 'In the future, you will promote the ancestral way, and I am not as good as you.' The teacher's words and deeds in his life were cautious and meticulous, like beautiful jade in rough stone. If it was not someone who came for the Dharma, he would refuse to see him. Seeing someone talking about where they had realized something, where they had attained something, he would angrily scold him: 'What have you seen? How dare you use this to prove others? Even if you break the Great Ming Dynasty (1368-1644), you can't find a few people who can truly investigate and prove it. How dare you make such a big lie, saying that you are enlightened when you are not, and that you are proven when you are not?' There are several verses, outstanding and extraordinary, secretly not shown to others (Deng Zhengjun had the longest relationship with the teacher, and once sent a poem to the teacher saying: 'The mud ox entering the sea is nowhere to be seen, Longshan is too revealing of the family style, who knows that there is a deep meaning, the rhyme comes from Xin Feng is different.' The teacher smiled when he saw it and said, 'You can say that you know half of the mountain monk.') One day, the teacher suddenly told everyone without illness: 'I have an unfinished matter, you must know.' Everyone was silent. So the teacher ordered people to bathe and change clothes, and then he sat upright and passed away. After cremation, the skull was not broken, and a pagoda was built on the mountain. Later, the magistrate Huang Duanbo, together with Shou Changmi, moved the pagoda to the foot of Linshan Mountain (Zongjing Shusi). Zen Master Rujin of Yin'an, Dafei, Weibó He was from Yongnian, Guangping. His family name was Chen. He obtained the Dharma from Xiaoshan Shugong. He cultivated himself in Xingguo Temple on Dafei Mountain. For several years, his shadow did not leave the mountain, and his feet did not step out of the threshold. Nuns and women were not allowed to enter the door or meet him. After a long time, he began to preach.

法。機如走珠。口似懸河。衲子肩摩接踵。趨謁如狂。一日應請北遊。途宿三教堂。主僧進曰。此中向有憨布袋像。供西壁。后為羽士居此。于頂上安雙髻。改呼為鐘離仙。遷供東壁。每每緇衣黃冠。爭衡代位。至今葷酒淫祀。妖孽一方。殊為怪事。求和尚除之。師以拄杖指其像曰。者塊泥團。變怪多端。不守本分。惱亂人間。髡頭佛祖。丫髻神仙。出乖現醜。魔魅閭閻。彼此搬弄。東那西遷。妄生喜怒。暮四朝三。不遇老僧行正令。多年冷地受牽纏。四大各復。返本還源。從此一方齊物論。即刻送汝上長安。咄咄。連棒粉碎。而邪孽從茲肅清(宗鏡書嗣)。

龍岡大方如遷禪師

陜西鳳翔岐山縣之李氏子。年十七。禮本郡無蹤本公為師。首參悅庵喜和尚。授具指示向上一路。尋入青峰山。弔影單棲。有所開悟。謁大章書和尚于立雪庭。遂留依止。朝夕入室。陶镕從上機緣。乃蒙印可。有針頭玉線。海底鐵牛。日夜辛勤。記伊保守之囑○師至懷慶。鄭世子讓國。潛修白業。聞師至。乃建精舍于龍岡。延師晏寂。慈聖皇太后賜大藏經。護敕御書大法寶藏四字。至龍岡。創寺安供○后師無疾端坐而化。塔于寺右(宗鏡書嗣)。

鄴下古風通玄禪師

本郡王氏子。齠年禮大妙師祝髮。甫壯南詢。與

【現代漢語翻譯】現代漢語譯本：法。機鋒像走動的珠子一樣圓轉自如，口才像懸掛的河流一樣滔滔不絕。僧人們肩挨著肩，爭先恐後地拜見，如同瘋狂一般。一天，應邀北遊，途中借宿在三教堂。主持僧人稟告說：『這裡向來有一尊憨布袋（彌勒佛的俗稱）的塑像，供奉在西墻。後來被道士佔據此地，在塑像的頭頂上安了兩個髮髻，改稱為鐘離仙（八仙之一鐘離權）。遷移供奉在東墻。常常有僧人和道士，爭奪塑像的位置。至今還有用葷腥祭祀，淫穢的祭祀，在這裡作怪。實在是怪事。希望和尚您能除去它。』禪師用拄杖指著那塑像說：『你這塊泥團，變化多端，不守本分，擾亂人間。一會兒是光頭的佛祖，一會兒是梳著髮髻的神仙。出乖露醜，迷惑百姓。彼此搬弄，從東到西遷移。憑空生出喜怒，像暮四朝三（比喻反覆無常）。如果不是老僧我來行使正令，多年來你只能白白地受人牽連。四大（地、水、火、風）各自復位，返回本源。從此以後，這個地方才能實現齊物論（莊子的哲學思想）。現在就送你上長安（唐朝都城，此處指消失）。』咄咄！連棒打得粉碎，從此邪惡妖孽被肅清。（出自《宗鏡錄》的傳承記錄）

龍岡大方如遷禪師

是陜西鳳翔岐山縣人李家的兒子。十七歲時，拜本郡的無蹤本公為師。最初參拜悅庵喜和尚，被授予具足戒，並被指示了向上之路。之後進入青峰山，獨自修行，有所開悟。在立雪庭拜見大章書和尚，於是留下依止。早晚都進入室內，接受從上而下的機緣陶冶，於是得到印可。有『針頭玉線』、『海底鐵牛』、『日夜辛勤，記住伊保守』的囑託。禪師來到懷慶，鄭世子謙讓王位，秘密地修行善業。聽說禪師來了，於是在龍岡建造精舍，邀請禪師安居。慈聖皇太后賜予大藏經，並敕令御書『大法寶藏』四個字，送到龍岡，建立寺廟安放供奉。後來禪師沒有疾病，端坐而化。塔建在寺廟的右邊。（出自《宗鏡錄》的傳承記錄）

鄴下古風通玄禪師

是本郡王家的兒子。年幼時拜大妙師剃度。剛成年就南下參學。

【English Translation】 English version: Dharma. His wit was as smooth as a rolling pearl, and his eloquence like a cascading river. Monks jostled shoulder to shoulder, eagerly seeking audience as if in a frenzy. One day, he accepted an invitation to travel north, lodging at the Sanjiao Temple along the way. The abbot reported: 'Here, there has always been a statue of the Laughing Buddha (Hemp Bag Monk) enshrined on the west wall. Later, Taoists occupied this place, adding two buns to the statue's head, renaming it Zhongli Quan (one of the Eight Immortals). It was moved to the east wall. Monks and Taoists often compete for the statue's position. To this day, there are still meat sacrifices and lewd rituals, causing trouble in this area. It is truly a strange matter. We hope that the Venerable One can remove it.' The Chan master pointed at the statue with his staff and said: 'You lump of clay, changing in countless ways, not keeping to your place, disturbing the world. One moment a bald-headed Buddha, the next a deity with buns. Making a fool of yourself, bewitching the people. Shifting back and forth, moving from east to west. Vainly creating joy and anger, like 'four in the morning, three in the evening' (a metaphor for fickleness). If it weren't for this old monk to enforce the proper order, you would have been entangled in vain for many years. The Four Great Elements (earth, water, fire, wind) each return to their place, returning to the source. From now on, this place can realize the 'Equality of Things' (Zhuangzi's philosophy). I will now send you to Chang'an (the capital of the Tang Dynasty, here meaning to disappear).' 'Duo! Duo!' He smashed it to pieces with his staff, and from then on, the evil was eliminated. (From the lineage record of the Zongjing Lu)

Chan Master Dafang Ruchuan of Longgang

Was Li's son from Qishan County, Fengxiang, Shaanxi Province. At the age of seventeen, he took the local monk Wuzong Bengong as his teacher. He first visited Venerable Yue'an Xi, received the complete precepts, and was shown the upward path. Later, he entered Qingfeng Mountain, practicing alone and gaining some enlightenment. He visited Venerable Dazhang Shu at the Lixue Courtyard and stayed to rely on him. Morning and evening, he entered the room, receiving the tempering of the ancestral opportunity, and was thus approved. He received the instructions of 'needle-point jade thread', 'iron ox at the bottom of the sea', and 'diligence day and night, remember Yi's protection'. When the Chan master arrived in Huaiqing, Prince Zheng ceded the throne and secretly cultivated good deeds. Hearing of the Chan master's arrival, he built a hermitage at Longgang, inviting the Chan master to reside there in peace. The Empress Dowager Cisheng bestowed the Great Treasury Sutra, and by imperial decree, the four characters 'Great Dharma Treasure Trove' were written and sent to Longgang, where a temple was built to enshrine it. Later, the Chan master passed away without illness, sitting upright. His stupa was built to the right of the temple. (From the lineage record of the Zongjing Lu)

Chan Master Tongxuan Gufeng of Yexia

Was Wang's son from this county. As a child, he was tonsured by Great Master Damiao. As soon as he came of age, he traveled south to study.

伾山進往謁小山書禪師。一見直以龍象期許。久之。乃付衣法。后聞帝闕。奉旨開堂于真定舍利寺。代王聘請開法于山西大同○僧問如何是道。師曰。何不問己。僧曰。自己云何是道。師曰。處處綠楊堪繫馬。家家有路透長安。僧曰。向上更有事也無。師曰有。僧曰。如何是向上事。師曰。青山低處見天闊。紅藕開時聞水香。未幾辭歸。效陳蒲鞋養親。建愿王庵以休老。后無疾端坐而逝。塔于庵側(宗鏡書嗣)。

順德鵲山天然圓佐禪師

邑之范氏子。偕大方遷公。參小山書和尚于少室。機契。竟付衣缽。歸里隱蓬鵲山石河庵。有請說法者。師辭甚堅。柱史吳公率四眾再三迎請。乃上堂。以拂子打圓相曰。會么。向上一路。千聖不傳。學者勞形。如猿捉影。茍非忘形去智。喪偶息機。親到虛靈不昧。了了常知底田地過來。要見他拈花之旨。面壁之宗。大似數他桃李宮墻外。終非己有。諸人還要知佛祖直指底訊息么。乃以拂擊案云。適來山僧已自告報了也。便下座○僧問拈椎豎拂。舉古明今。皆是止啼黃葉。如何是金錢。師曰。只見雷霆施號令。那知星斗煥文章。曰和尚自把火行。其如學人何。師曰。閉目中秋坐。卻怨月無光○蓬巖吳柱史問如何是般若體。師曰。寂然不動。曰如何是般若用。師曰。感而遂

通。曰如何是下手得力處。師曰。罔象到時光燦爛。曰如何是不得力處。師曰。離婁行處浪滔天。曰恁么則儒釋未始有異。師指空曰。此儒耶。釋耶。同耶。異耶。公作禮曰。謝指示○萬曆乙酉十月。師預知時至。浴畢坐逝(宗鏡書嗣已上六人)。

續指月錄卷十八卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷十九

六祖下三十五世

臨濟宗

潭州溈山五峰如學禪師

關中臨潼任氏子。參密雲悟和尚。一夕茶話次。悟驀伸腳曰。你作么生。師以腳踢之。悟笑曰。未在未在。師曰。和尚道看。悟倒臥。師曰。也只是困。悟曰。你又與么去也。師乃禮拜○天敬丙寅冬。金粟眾盈五百。悟乃舉師為西堂(林皋豫見師于西堂寮問漢首座何如師云我也不知豫云宗師傢俱擇龍蛇眼為甚麼道不知師云兄眼何在豫便喝師默然豫又喝師云何不再喝豫云好不知痛癢師便休)○一日師辭行。悟握拂曰。喚作拂子則觸。不喚作拂子則背。不得拈起。不得放下。不得下語。不得無語。不得錯舉。若不錯舉。則分付汝。師則連跳兩跳曰。不要不要。悟曰。猶是亂叫亂跳。更試舉看。師轉身曰。某甲去也。悟乃付源流拂子○崇禎庚午。悟住黃概。師在西堂寮。僧隱元琦參。向師豎拳曰

【現代漢語翻譯】現代漢語譯本：

通：請問什麼是下手得力之處？師：就像罔象（wǎng xiàng，傳說中的水怪）出現時，水面波光粼粼，一片燦爛。問：什麼是不得力之處？師：就像離婁（lí lóu，傳說中視力極好的人）行走時，掀起滔天巨浪。問：如果這樣，那麼儒家和佛家難道沒有什麼區別嗎？師（指向天空）：這是儒家？是佛家？是相同？是不同？公（行禮）：感謝您的指示。萬曆乙酉年（1645年）十月，師傅預知自己將要圓寂，沐浴完畢後坐化。（宗鏡書的繼承人以上六人）

《續指月錄》卷十八卍新續藏第 84 冊 No. 1579 《續指月錄》

《續指月錄》卷十九

六祖慧能下第三十五世

臨濟宗

潭州溈山五峰如學禪師

禪師是關中臨潼人任氏之子，參拜密雲悟和尚。一天晚上茶話時，密雲悟突然伸出腳說：『你怎麼樣？』禪師用腳踢他。密雲悟笑著說：『還不到時候，還不到時候。』禪師說：『和尚你說說看。』密雲悟倒下睡覺。禪師說：『也只是困了。』密雲悟說：『你又這樣過去了。』禪師於是禮拜。天敬丙寅年（1626年）冬天，金粟寺的僧眾達到五百人。密雲悟於是舉薦禪師為西堂。（林皋豫在西堂寮拜見禪師，問漢首座怎麼樣，禪師說：『我也不知道。』林皋豫說：『宗師具備選擇龍蛇的眼力，為什麼說不知道？』禪師說：『你的眼力在哪裡？』林皋豫便喝斥一聲，禪師沉默不語。林皋豫又喝斥一聲，禪師說：『為什麼不再喝斥？』林皋豫說：『好個不知痛癢的人。』禪師便作罷。）一天，禪師要離開。密雲悟拿著拂塵說：『說是拂塵就著相了，不說拂塵就違背了。不能拿起，不能放下，不能說話，不能不說話，不能錯舉。如果不錯舉，就交付給你。』禪師就連跳兩跳說：『不要不要。』密雲悟說：『還是亂叫亂跳。再試著舉起來看看。』禪師轉身說：『我走了。』密雲悟於是交付了源流拂塵。崇禎庚午年（1630年），密雲悟住在黃概山，禪師在西堂寮。僧人隱元琦參拜，向禪師豎起拳頭說：

【English Translation】 English version:

Monk: What is the point of entry to gain strength? Master: When the Wangxiang (wǎng xiàng, a legendary water monster) appears, the light is brilliant. Monk: What is the point where one cannot gain strength? Master: When Li Lou (lí lóu, a legendary person with excellent eyesight) walks, the waves are滔天 (tāo tiān, monstrous). Monk: If so, then are Confucianism and Buddhism not different from the beginning? Master (pointing to the sky): Is this Confucianism? Is this Buddhism? Is it the same? Is it different? Monk (bowing): Thank you for your instruction. In the tenth month of the year Yiyou (1645) of the Wanli (1573-1620) reign, the Master knew in advance that his time was near. After bathing, he passed away while sitting in meditation. (The six successors of Zongjing Shu and above).

Continued Records of 指月 (zhǐ yuè, Pointing at the Moon) Volume 18 卍 New Continued Collection Volume 84 No. 1579 Continued Records of 指月 (zhǐ yuè, Pointing at the Moon)

Continued Records of 指月 (zhǐ yuè, Pointing at the Moon) Volume 19

35th Generation from the Sixth Patriarch Huineng

Linji School

Chan Master Ruxue of Wufeng, Weishan, Tanzhou

The Chan Master was Ren's son from Lintong, Guanzhong. He visited Monk Miyun Wu. One evening during tea, Wu suddenly stretched out his foot and said, 'What do you do?' The Master kicked him with his foot. Wu laughed and said, 'Not yet, not yet.' The Master said, 'Monk, tell me.' Wu fell asleep. The Master said, 'It's just sleepiness.' Wu said, 'You've gone like this again.' The Master then bowed. In the winter of the year Bingyin (1626) of the Tianqi (1621-1627) reign, the Sangha at Jin Su reached five hundred. Wu then recommended the Master as the West Hall. (Lin Gaoyu saw the Master at the West Hall and asked how the Head Seat of Han was. The Master said, 'I don't know either.' Yu said, 'The宗師 (zōng shī, master) has the eye to choose dragons and snakes, why do you say you don't know?' The Master said, 'Where are your eyes?' Yu then shouted, and the Master was silent. Yu shouted again, and the Master said, 'Why not shout again?' Yu said, 'What a person who doesn't know pain.' The Master then stopped.) One day, the Master was about to leave. Wu held the拂塵 (fú chén, whisk) and said, 'Calling it a拂塵 (fú chén, whisk) is attachment, not calling it a拂塵 (fú chén, whisk) is against it. You can't pick it up, you can't put it down, you can't speak, you can't not speak, you can't lift it wrong. If you don't lift it wrong, then I'll give it to you.' The Master then jumped twice and said, 'No, no.' Wu said, 'Still shouting and jumping randomly. Try lifting it again.' The Master turned around and said, 'I'm leaving.' Wu then handed over the source拂塵 (fú chén, whisk). In the year Gengwu (1630) of the Chongzhen (1628-1644) reign, Wu lived in Huang Gai, and the Master was in the West Hall. The monk Yin Yuanqi visited and raised his fist to the Master, saying:

。識得這個。天下太平。識得這個。天下爭競。如何決斷。師便打。僧再喝。師又打。僧連喝兩喝。師又兩打。僧遂呈所得。師云。此子徹也。乃呼進寮云。汝有悟處。試道看。僧云。道即不難。只恐驚群動眾。師云。但說何妨。僧打觔斗而出。師云。真獅子兒。善能哮吼○癸酉出溈山之金陵祇陀林。忽示寂。龕歸建塔。所著五宗派敘。示衡州僧谷應。后黃龍牧夫。付梓行世(天童悟嗣)。

蘇州三峰漢月法藏禪師

無錫蘇氏子。年七歲就鄉塾。值湖水暴漲。家人遍尋不獲。即乘一大龜。沖濤而來。里人神之。十五出家。十九剃染。究心教典。精析儒術。嘗語人曰。十河九洛。像教總持。須從無文字處求之。乃著四書五經參同。一日憮然曰。宗乘中事。自問理會也理會得。說也說得。只一事未在。敵他生死不得。遂決志行腳。參萬法歸一話。遍扣名宿。皆不當意。遂隱虞山三峰。草屋蘿墻。不設榻座。會窗外二僧夾籬。拗折大竹。聲若迅雷。乃大悟。因閉關次。忽推窗見黃梅墮地。始得徹證。乃握一竹篦。亡曉夜開發學者。一時稱三峰罏鞴。名重叢林○天啟甲子秋。禮悟和尚于金粟。悟上堂舉黃檗參百丈。丈舉再參因緣。黃檗不覺吐舌。丈曰。子以後莫承嗣馬祖去么。檗曰。不然。因師舉得見馬祖大機之

【現代漢語翻譯】現代漢語譯本：『識得這個』（明白這個道理）。天下太平（天下就太平了）。『識得這個』（不明白這個道理）。天下爭競（天下就爭鬥）。如何決斷（如何判斷）？師便打（禪師就打他）。僧再喝（僧人再次大喝）。師又打（禪師又打他）。僧連喝兩喝（僧人連續大喝兩聲）。師又兩打（禪師又打兩下）。僧遂呈所得（僧人於是呈上自己所悟到的）。師云（禪師說），『此子徹也』（這個僧人徹底領悟了）。乃呼進寮云（於是叫他進入方丈室說），『汝有悟處（你有所領悟的地方），試道看（試著說出來看看）』。僧云（僧人說），『道即不難（說出來不難），只恐驚群動眾（只是恐怕會驚動大家）』。師云（禪師說），『但說何妨（但說無妨）』。僧打觔斗而出（僧人打了個跟頭就出去了）。師云（禪師說），『真獅子兒（真是獅子之子），善能哮吼（善於怒吼）』。癸酉（1633年）出溈山之金陵祇陀林（癸酉年離開溈山前往金陵祇陀林）。忽示寂（忽然圓寂）。龕歸建塔（用龕送回並建塔）。所著五宗派敘（所著的《五宗派敘》），示衡州僧谷應（給衡州僧人谷應看）。后黃龍牧夫（後來黃龍牧夫），付梓行世(天童悟嗣)（付印刊行於世，天童悟的嗣法弟子）。

蘇州三峰漢月法藏禪師

無錫蘇氏子（無錫蘇家之子）。年七歲就鄉塾（七歲時在鄉村私塾讀書）。值湖水暴漲（遇到湖水暴漲）。家人遍尋不獲（家人到處尋找都沒有找到）。即乘一大龜（就乘著一隻大烏龜），沖濤而來（衝破波濤而來）。里人神之（鄉里人覺得很神奇）。十五出家（十五歲出家）。十九剃染（十九歲剃度）。究心教典（專心研究佛教經典）。精析儒術（精通分析儒家學術）。嘗語人曰（曾經對人說），『十河九洛（十河九洛），像教總持（佛教總持）。須從無文字處求之（必須從沒有文字的地方去尋求）』。乃著四書五經參同（於是著述《四書五經參同》）。一日憮然曰（一天悵然地說），『宗乘中事（宗門中的事情），自問理會也理會得（自己問自己也明白），說也說得（說也能說得出來）。只一事未在（只有一件事沒有做到），敵他生死不得（無法戰勝生死）』。遂決志行腳（於是下定決心行腳）。參萬法歸一話（參「萬法歸一」的話頭）。遍扣名宿（到處請教名僧大德）。皆不當意（都不合心意）。遂隱虞山三峰（於是隱居在虞山三峰）。草屋蘿墻（茅草屋，藤蘿墻）。不設榻座（不設定床榻座位）。會窗外二僧夾籬（適逢窗外兩個僧人夾著籬笆），拗折大竹（折斷了一根大竹子）。聲若迅雷（聲音像迅雷一樣）。乃大悟（於是大悟）。因閉關次（因為閉關的時候）。忽推窗見黃梅墮地（忽然推開窗戶看見黃梅花落在地上）。始得徹證（才徹底證悟）。乃握一竹篦（於是握著一根竹篦）。亡曉夜開發學者（不分晝夜地啓發學者）。一時稱三峰罏鞴（一時稱他為三峰罏鞴）。名重叢林（名聲在叢林中很重）。天啟甲子秋（天啟四年（1624年）秋天）。禮悟和尚于金粟（在金粟寺拜見悟和尚）。悟上堂舉黃檗參百丈（悟和尚上堂時舉黃檗參百丈的公案）。丈舉再參因緣（百丈舉起再次參訪的因緣）。黃檗不覺吐舌（黃檗不知不覺地吐了舌頭）。丈曰（百丈說），『子以後莫承嗣馬祖去么（你以後莫非要繼承馬祖的衣缽嗎）』。檗曰（黃檗說），『不然（不是的）。因師舉得見馬祖大機之（因為老師您舉起這件事，我才得以見到馬祖的大機鋒）』。

【English Translation】 English version: 'Recognizing this' (understanding this principle), the world is at peace (the world will be peaceful). 'Not recognizing this' (not understanding this principle), the world is in conflict (the world will be in strife). How to decide? The master then struck. The monk shouted again. The master struck again. The monk shouted twice in a row. The master struck twice again. The monk then presented what he had attained. The master said, 'This child is thorough!' Then he called him into the abbot's room and said, 'You have an enlightenment, try to speak it.' The monk said, 'Speaking is not difficult, but I fear it will alarm the crowd.' The master said, 'Just speak, what harm is there?' The monk somersaulted out. The master said, 'Truly a lion's son, good at roaring.' In the year Guiyou (1633), he left Guishan for Jituolin in Jinling. He suddenly passed away. His remains were returned to build a pagoda. His written 'Preface to the Five Sects' was shown to the monk Guying of Hengzhou. Later, Huanglong Mufu had it printed and circulated (a Dharma heir of Tiantong Wu).

Chan Master Hanyue Fazang of Sanfeng, Suzhou

A son of the Su family of Wuxi. At the age of seven, he attended a village school. He encountered a sudden rise in the lake water. His family searched everywhere but could not find him. He then rode a large turtle, breaking through the waves. The villagers regarded him as divine. At fifteen, he left home. At nineteen, he was tonsured. He devoted himself to the study of the scriptures and meticulously analyzed Confucianism. He once said to people, 'The Ten Rivers and Nine Luos, the Buddhist teachings encompass all. One must seek it where there are no words.' He then wrote 'A Concordance of the Four Books and Five Classics'. One day, he said with melancholy, 'The matters of the Zen school, I understand when I ask myself, and I can speak of them. But there is one thing I have not achieved: I cannot defeat birth and death.' He then resolved to travel on foot, contemplating the topic of 'All dharmas return to one.' He questioned famous monks everywhere, but none satisfied him. He then hid in the Three Peaks of Yushan, in a thatched hut with walls of vines, without a couch or seat. Once, two monks outside the window, clamping a fence, broke a large bamboo, the sound like thunder. He then had a great enlightenment. Because during a retreat, he suddenly pushed open the window and saw a yellow plum fall to the ground, he then attained thorough realization. He then held a bamboo staff, enlightening students day and night. For a time, he was called the 'Sanfeng Furnace'. His name was highly regarded in the monasteries. In the autumn of the Jiazi year of Tianqi (1624), he paid respects to the monk Wu at Jin Su Temple. Monk Wu, in his Dharma talk, cited Huangbo's visit to Baizhang. Baizhang raised the cause of revisiting the circumstances. Huangbo unconsciously stuck out his tongue. Baizhang said, 'Are you not going to inherit Mazu's lineage in the future?' Huangbo said, 'No. It is because the teacher raised this matter that I was able to see Mazu's great potential.'

用。然且不識馬祖。若嗣馬祖。已后喪我兒孫。丈曰。如是如是。見與師齊。減師半德。見過於師。方堪傳受。子甚有超師之見。故臨濟三度問佛法大意。三度被打。濟后出世。惟以棒喝接人。不得如何若何。祇貴單刀直入。師出衆便喝。悟曰。好喝。師又喝。悟曰。汝試更喝一喝看。師禮拜歸位。悟復舉僧問古德。朗月當空時如何。德曰。猶是階下漢。僧曰。請師接上階。德曰。月落後相見。且道月落後又如何相見。師便出堂。即日請師居第一座。次日悟上堂。師問海眾云從。慈霖普霔。現躍飛騰即不問。如何是驅雷掣電底句。悟便喝。師曰。恁么則金粟花開。寶林果熟去也。悟又喝。師禮拜歸位。未幾欲辭行。悟手書臨濟源流。並信拂授之○杭州安隱請師上堂。上首白椎未竟。師以拄杖橫截曰。千佛下口不得。列祖一場敗闕。今日直下拈來。依然是赤骨律。此事如干將莫邪。雙腕並運。如冰花。若火𦦨。向報化舌根下一截。正好銷兵鑄钁。樂過平生。只今有恁么漢子么。不妨與安隱相見(初安隱請雲門澄禪師。澄云。吾年邁矣。汝若請三峰為首座。老僧即來。眾詣三峰白其事。師欣然許之。及至澄先一日化去。遺語曰。漢首座當世宗匠。佛法學識較我十倍。即請主之。眾遵遺命請師開法)○上堂。若論此事。如迅

【現代漢語翻譯】現代漢語譯本：用。然而還不認識馬祖（唐代禪宗大師）。如果繼承了馬祖的禪法，以後會斷送我的兒孫。丈老說：『是這樣，是這樣。』見解與老師相同，只減少了老師一半的德行。見解超過老師，才堪當傳授。你很有超過老師的見解。』所以臨濟（唐代禪宗大師）三次問佛法的大意，三次被打。臨濟後來出世，只用棒喝來接引人，不允許怎麼樣又怎麼樣，只注重單刀直入。師父從人群中出來便喝問。悟回答說：『好喝！』師父又喝問。悟回答說：『你試著再喝一聲看看。』師父禮拜后回到自己的位置。悟又舉例說，有僧人問古德（古代高僧）：『朗月當空時如何？』古德說：『仍然是臺階下的凡人。』僧人說：『請師父接引我登上臺階。』古德說：『月落後相見。』那麼，月落後又如何相見呢？師父便走出佛堂。當天就請師父擔任第一座。第二天，悟上堂說法，師父問大眾：『慈霖普霔，現躍飛騰這些都不問，如何是驅雷掣電的句子？』悟便喝問。師父說：『這樣則金粟花開，寶林果熟了。』悟又喝問。師父禮拜后回到自己的位置。不久，師父想要告辭離開。悟親手書寫臨濟的源流，並將信物拂塵授予他。杭州安隱寺請師父上堂說法。上首和尚敲椎的儀式還沒結束，師父用拄杖橫著阻攔說：『千佛都說不出話，歷代祖師都失敗了。今天直接拿出來，依然是赤骨律。』這件事就像干將莫邪兩把寶劍，雙手同時運用；又像冰花，又像火焰，在報化身的舌根下一截，正好可以銷燬兵器，鑄造農具，快樂地度過一生。現在有這樣的人嗎？不妨與安隱寺相見。（當初安隱寺請雲門澄禪師，澄禪師說：『我年紀大了，你如果請三峰禪師擔任首座，老衲就來。』大眾到三峰禪師那裡說明情況，師父欣然答應。等到澄禪師提前一天圓寂，留下遺言說：『漢首座是當世宗匠，佛法學識比我高十倍，就請他主持吧。』大眾遵照遺命，請師父開法。）上堂說法。如果談論這件事，就像迅雷不及掩耳。

【English Translation】 English version: Used. Yet, he did not recognize Mazu (a Zen master of the Tang Dynasty). If he were to succeed Mazu, he would ruin my descendants. The elder said, 'So it is, so it is.' To have a view equal to the teacher is to diminish the teacher's virtue by half. Only by having a view surpassing the teacher is one worthy of receiving the transmission. You have a view that greatly surpasses the teacher.' Therefore, Linji (a Zen master of the Tang Dynasty) asked about the great meaning of the Buddha-dharma three times and was struck three times. Linji later came into the world and only used shouts and blows to receive people, not allowing for 'how' or 'what.' He valued directness. The master came out from the crowd and shouted. Wu replied, 'A good shout!' The master shouted again. Wu replied, 'Try shouting again and see.' The master bowed and returned to his seat. Wu then cited the example of a monk who asked an ancient worthy (an ancient high monk), 'What is it like when the bright moon is in the sky?' The worthy said, 'Still a commoner below the steps.' The monk said, 'Please guide me up the steps.' The worthy said, 'We will meet after the moon sets.' So, how will we meet after the moon sets? The master then left the hall. That day, he was invited to take the first seat. The next day, Wu ascended the hall to preach. The master asked the assembly, 'The compassionate rain pours down, and they leap and soar. I will not ask about these. What is the phrase that drives thunder and lightning?' Wu then shouted. The master said, 'In that case, the golden millet flowers bloom, and the treasures of Baolin ripen.' Wu shouted again. The master bowed and returned to his seat. Before long, the master wanted to take his leave. Wu personally wrote the lineage of Linji and presented the whisk, a symbol of authority, to him. An Yin Temple in Hangzhou invited the master to ascend the hall to preach. Before the head monk could finish the ceremony of striking the gavel, the master blocked it with his staff, saying, 'A thousand Buddhas cannot speak, and the ancestral masters have all failed. Today, I take it up directly, and it is still the bare bones.' This matter is like the swords Gan Jiang and Mo Ye, wielding both hands at the same time; like ice flowers, like flames, cutting off the root of the tongue of the reward body. It is good to melt weapons and cast farm tools, happily spending one's life. Are there such people now? It is fine to meet with An Yin Temple. (Initially, An Yin Temple invited Zen Master Yunmen Cheng. Zen Master Cheng said, 'I am old. If you invite Zen Master Sanfeng to be the head seat, I will come.' The assembly went to Zen Master Sanfeng to explain the situation, and the master gladly agreed. When Zen Master Cheng passed away one day earlier, he left a will saying, 'Head Seat Han is a contemporary master, and his knowledge of the Buddha-dharma is ten times greater than mine. Please invite him to preside.' The assembly followed the will and invited the master to open the Dharma.) Ascending the hall to preach. If we talk about this matter, it is like lightning striking before one can cover one's ears.

雷貫頂。掩耳不及。吐出清風。一條鑌錘。向須彌頂上一錘。金剛山下透脫。倒捲虛空。萬仞壁立。若是臨濟嫡骨兒孫。便解向獅子口裡敲牙。驪龍脊上揣骨。主賓互換。通身縱奪。末後句里出身。威音王前過活。還有如是操路者么。出來與老僧相見(安隱示眾機先一句是汝諸人安身處先機一著是汝諸人立命處其間左之右之或伸或縮是汝諸人踏腳處末後一句是汝諸人出頭處○此則法語諸方爭相傳誦稱為三峰五決旨碓庵青頌云展開兩手任君看鑒徹機先也大難情與無情俱斷送收來一併葬桐官○七百年來老作家撒開捏聚驗龍蛇饒君膽略能籠世到此如何敢劈牙)○上堂。頭上蔚藍天欲滴。腳底白雲千萬尺。手中拄杖腰下瓢。去去來來無順逆。好訊息。踏破草鞋雙腳赤。三頭八臂腦後睛。日日相逢不相識○上堂。攀躋不住忽然翻。打破吾宗向上關。剩得一雙窮相手。始知無法向人間○法座成上堂。巖巖獅座涌堂中。老衲披衣坐法空。跨下狻猊忽翻擲。一聲哮吼見威雄。喝一喝曰。獅子踞地吼。佛祖倒身走。出頭天外看。只有萬峰叟。喝一喝○室中嘗垂三問。勘驗衲子。一曰。宅破家亡。阿誰是主。二曰。縱開楔棒。是何意旨。三曰。卷席掛拂。因甚不住。鮮有契其機者(西蜀劉道貞入山問道。既有省。答師三問頌。一．宅破家亡

【現代漢語翻譯】現代漢語譯本：雷貫頂，掩耳不及：比喻事發突然，迅雷不及掩耳。（雷貫頂：雷聲穿過頭頂；掩耳不及：想掩蓋耳朵都來不及。）吐出清風，一條鑌錘：比喻禪師的教誨如清風般清涼，又如鑌鐵錘般有力。（鑌錘：精煉的鐵錘。）向須彌頂上一錘，金剛山下透脫：比喻直指佛法核心，破除一切障礙。（須彌頂：須彌山頂，佛教宇宙觀中的中心；金剛山：堅固的山。）倒捲虛空，萬仞壁立：比喻氣勢雄偉，不可動搖。（萬仞：極高的。）若是臨濟嫡骨兒孫，便解向獅子口裡敲牙，驪龍脊上揣骨：比喻真正的臨濟宗傳人，敢於挑戰權威，深入探究佛法。（臨濟：禪宗宗派之一；驪龍：傳說中的黑龍。）主賓互換，通身縱奪：比喻在禪宗的辯論中，主客角色互換，全身心地投入。（縱奪：自由運用。）末後句里出身，威音王前過活：比喻超越一切言語概念，在威音王佛（過去佛）之前自在生活。（末後句：禪宗用語，指最終的、超越言語的境界；威音王：過去佛名。）還有如是操路者么？出來與老僧相見：還有這樣修行的人嗎？出來與我相見。（操路者：修行人。）（安隱示眾機先一句是汝諸人安身處，先機一著是汝諸人立命處，其間左之右之或伸或縮是汝諸人踏腳處，末後一句是汝諸人出頭處。此則法語諸方爭相傳誦，稱為三峰五決旨。碓庵青頌云：展開兩手任君看，鑒徹機先也大難，情與無情俱斷送，收來一併葬桐官。七百年來老作家，撒開捏聚驗龍蛇，饒君膽略能籠世，到此如何敢劈牙。）上堂：頭上蔚藍天欲滴，腳底白雲千萬尺：頭頂是蔚藍欲滴的天空，腳下是無邊無際的白雲。手中拄杖腰下瓢，去去來來無順逆：手中拿著禪杖，腰間掛著水瓢，來來去去，順境逆境都一樣。（瓢：水瓢。）好訊息，踏破草鞋雙腳赤：好訊息啊，草鞋都穿破了，雙腳赤裸。三頭八臂腦後睛，日日相逢不相識：雖然有三頭八臂，腦後有眼，但每天相見卻互不認識。（比喻不識自性。）上堂：攀躋不住忽然翻，打破吾宗向上關：不停地攀登，忽然翻轉，打破了我們宗門向上提升的關卡。（攀躋：攀登。）剩得一雙窮相手，始知無法向人間：只剩下一雙空空如也的手，才知道沒有什麼法可以傳授給世人。法座成上堂：巖巖獅座涌堂中，老衲披衣坐法空：高大的獅子座涌現在大堂中央，老衲披上袈裟，端坐于空性之中。（老衲：老僧的謙稱。）跨下狻猊忽翻擲，一聲哮吼見威雄：座下的狻猊忽然翻身跳躍，一聲怒吼，顯現出威猛雄壯的氣勢。（狻猊：獅子的別稱。）喝一喝曰：獅子踞地吼，佛祖倒身走，出頭天外看，只有萬峰叟。喝一喝。室中嘗垂三問，勘驗衲子：禪房中曾經提出三個問題，來考察僧人。（衲子：僧人的稱呼。）一曰：宅破家亡，阿誰是主？二曰：縱開楔棒，是何意旨？三曰：卷席掛拂，因甚不住？鮮有契其機者。（楔棒：比喻禪宗的棒喝；卷席掛拂：收拾行裝。）（西蜀劉道貞入山問道，既有省。答師三問頌。一．宅破家亡）

【English Translation】 English version: 'Thunder pierces the crown, no time to cover the ears': A metaphor for something happening suddenly, faster than one can react. ('Thunder pierces the crown': The sound of thunder passes through the top of the head; 'no time to cover the ears': No time to even cover the ears.) 'Spitting out clear wind, a bar of refined iron': A metaphor for the Zen master's teachings being as cool as a clear wind and as powerful as a refined iron hammer. ('Refined iron': A refined iron hammer.) 'Hammering the summit of Mount Sumeru, penetrating through the Vajra Mountain': A metaphor for directly pointing to the core of the Dharma, breaking through all obstacles. ('Mount Sumeru': The summit of Mount Sumeru, the center of the Buddhist cosmology; 'Vajra Mountain': An indestructible mountain.) 'Reversing the void, ten thousand fathoms of cliffs stand upright': A metaphor for a majestic and unshakable momentum. ('Ten thousand fathoms': Extremely high.) 'If you are a true descendant of Linji, then you will know how to knock teeth in the lion's mouth and feel for bones on the dragon's spine': A metaphor for a true Linji sect successor daring to challenge authority and deeply explore the Dharma. ('Linji': One of the Zen sects; 'dragon': A legendary black dragon.) 'Host and guest interchange, seizing and releasing throughout the body': A metaphor for the exchange of roles between host and guest in Zen debate, wholeheartedly engaging. ('Seizing and releasing': Free use.) 'Emerging from the final phrase, living before the Buddha Wei Yin Wang': A metaphor for transcending all verbal concepts and living freely before the Buddha Wei Yin Wang (a past Buddha). ('Final phrase': A Zen term referring to the ultimate, transcendent state beyond words; 'Wei Yin Wang': The name of a past Buddha.) 'Are there any who practice this path? Come out and meet the old monk': Are there any who practice this way? Come out and meet me. ('Practitioner': A person who practices.) (The first phrase of peace and stability shown to the assembly is where you all settle down; the first move of the initial opportunity is where you all establish your lives; in between, left and right, stretching or shrinking, is where you all tread; the final phrase is where you all emerge. This Dharma saying is widely circulated and praised as the essence of the Three Peaks and Five Decisions. Master Dueian Qing praised: 'Open your hands and let everyone see, discerning the opportunity is also very difficult, severing both emotion and non-emotion, collecting them together and burying them in the Tongguan. For seven hundred years, the old masters have been scattering and gathering to test dragons and snakes, even if you have the courage to dominate the world, how dare you split your teeth here?') Ascending the Hall: 'Above, the azure sky seems to drip; below, white clouds stretch for thousands of feet': Above is the azure sky that seems to drip, and below are the boundless white clouds. 'In hand, a staff; at the waist, a gourd; going and coming, without conformity or opposition': Holding a Zen staff in hand and a gourd at the waist, coming and going, whether in favorable or adverse circumstances, it is all the same. ('Gourd': A water gourd.) 'Good news, trampling through straw sandals, bare feet': Good news, the straw sandals are worn out, and the feet are bare. 'Three heads, eight arms, eyes behind the head, meeting daily, yet not recognizing': Although there are three heads, eight arms, and eyes behind the head, meeting every day, yet not recognizing each other. (A metaphor for not recognizing one's own nature.) Ascending the Hall: 'Climbing without stopping, suddenly overturning, breaking through the upward gate of our sect': Climbing without stopping, suddenly overturning, breaking through the gate of upward progress in our sect. ('Climbing': Climbing.) 'Leaving only a pair of empty hands, one begins to know that there is no Dharma to give to the world': Only a pair of empty hands remain, and one begins to know that there is no Dharma to impart to the world. Ascending the Dharma Seat: 'The majestic lion seat surges into the hall, the old monk drapes his robe and sits in the emptiness of Dharma': The majestic lion seat surges into the center of the hall, and the old monk drapes his robe and sits in the emptiness of Dharma. ('Old monk': A humble term for an old monk.) 'The Suanni under the seat suddenly flips and throws, a roar is heard, revealing majestic power': The Suanni under the seat suddenly flips and jumps, and a roar is heard, revealing a majestic and powerful aura. ('Suanni': Another name for a lion.) Shouting once, saying: 'The lion roars on the ground, the Buddhas fall and walk away, looking outside the heavens, there is only Wanfeng Sou.' Shouting once. In the room, three questions were often posed to examine the monks: In the Zen room, three questions were once posed to examine the monks. ('Monk': A term for monks.) First: 'The house is broken, the family is destroyed, who is the master?' Second: 'What is the meaning of opening the wedge?' Third: 'Why not stay when rolling up the mat and hanging up the whisk?' Few are in tune with its meaning. ('Wedge': A metaphor for the Zen shout; 'Rolling up the mat and hanging up the whisk': Packing up.) (Liu Daozhen of Western Shu entered the mountain to ask about the Way and had an awakening. He answered the master's three questions with a verse. 1. The house is broken, the family is destroyed)

云。無錐真勝去年貧。剝盡皮毛見赤身。夢到千巖霜雪后。梅花隴外一枝春。二．縱開楔棒云。莫將言語溷綱宗。劍在眉間覿露鋒。領取機先第一句。虎頭虎尾絕狐蹤。三．卷席掛拂云。獅兒不戀舊時窩。躑過翻來雷影過。惟有蓮峰知此意。橫肩楖栗入煙蘿。師首肯之)○師嘗曰。黃龍有言。學者欺詐之弊。不以如來知見之慧。密而煆之。何由能盡。且古人建立宗旨。千牢百固。尚有承虛接響者。混我真宗。若師家大法未明。無從辨驗。則胡喝亂棒。群然而起。吾宗掃地矣(鐵壑溥頌云商周彝鼎存家貝俎豆斯文起草萊破竹聲中玄會得真宗繼響復誰來)○師初開三峰法席。歷主凈慈北禪。龍山錦樹。真如聖壽。復重興鄧尉聖恩祖席。一日上堂辭眾曰。心休不說法。骨瘦上堂艱。分明都說盡。湖水洗山顛○崇禎乙亥七月二十二日。將入寂。侍者問如何是身後事。師曰。床頭老鼠偷殘藥。壁上孤燈照舊衣。侍者擬再問。師舉手曰。放下幔子著。至中夜。索浴更衣。泊然而逝。門人奉全身建塔于聖恩寺之右。曰天山塔院。著有八會廣錄。智證傳提語行世(天童悟嗣)。

四川夔州破山海明禪師

蜀之蹇氏子。年十九。出家姜家庵。聽講主說楞嚴。至一切眾生。皆由不知常住真心。詣主請益未決。遂出蜀。遍參憨山

【現代漢語翻譯】現代漢語譯本：云。沒有錐子，真正的勝過往年的貧困。剝盡皮毛，顯露出赤裸的身體。夢到千巖經歷霜雪之後，梅花在山隴之外綻放一枝春色。二．即使打開楔棒，也不要將言語混淆綱宗。劍在眉間，直接顯露出鋒芒。領會機先的第一句話，虎頭虎尾，斷絕狐貍的軌跡。三．捲起蓆子，掛起拂塵。獅子不再留戀舊時的窩巢，跳躍翻轉，雷霆般的身影劃過。只有蓮花峰懂得此意，橫肩扛著楖栗杖，進入煙霧瀰漫的山林。（師父首肯贊同）○師父曾經說過：黃龍慧南禪師曾說，學者的欺騙作假的弊病，如果不以如來知見的智慧，秘密地加以錘鍊，怎麼能夠完全消除？況且古人建立宗旨，千牢百固，尚且有承襲虛假、接納迴響的人，混淆我的真宗。如果師家的大法（指佛法）沒有闡明，就無從辨別驗證，那麼胡亂喝斥、隨意棒打的現象，就會群起而生，我的宗派就要掃地了。（鐵壑溥頌說，商朝周朝的彝器鼎器，儲存著家族的貝幣，俎豆禮器，斯文從草野中興起，在破竹之聲中玄妙地領會，真宗的繼承者，迴響又能從哪裡來呢？） ○師父最初在三峰開創法席，歷任凈慈寺、北禪寺、龍山寺、錦樹寺、真如寺、聖壽寺的住持。後來又重新振興鄧尉聖恩寺的祖席。一天，師父上堂向大眾告別說：心已止息，不再說法，骨瘦如柴，上堂艱難。分明都已經說盡了，就像湖水洗滌山峰一樣。 ○崇禎乙亥年（1635年）七月二十二日，師父將要圓寂。侍者問：『如何是身後事？』師父說：『床頭的老鼠偷吃剩下的藥，墻壁上的孤燈照著舊衣服。』侍者想要再問，師父舉手說：『放下幔子吧。』到了半夜，師父要求沐浴更衣，安詳地逝去。門人將師父的全身建塔安葬在聖恩寺的右邊，稱為天山塔院。著有《八會廣錄》、《智證傳提語》流傳於世（天童悟嗣）。

四川夔州破山海明禪師是四川人蹇氏之子。十九歲時，在姜家庵出家。聽講主講解《楞嚴經》，聽到『一切眾生，皆由不知常住真心』時，向講主請教，但沒有得到解決。於是離開四川，遍參憨山德清禪師。

【English Translation】 English version: Clouds. Without a cone, true victory over last year's poverty. Stripped of skin and fur, revealing a naked body. Dreaming of a thousand cliffs after frost and snow, a branch of plum blossoms blooms beyond the mountain ridge. Two. Even if opening the wedge stick, do not confuse words with the fundamental principle. The sword is between the eyebrows, directly revealing its sharpness. Grasp the first sentence of the opportune moment, a tiger's head and tail, cutting off the fox's tracks. Three. Rolling up the mat, hanging up the whisk. The lion no longer yearns for its old nest, leaping and turning, a thunderous shadow passes by. Only Lotus Peak understands this intention, carrying the staff across the shoulder, entering the misty forest. (The master nodded in agreement) ○ The master once said: Huanglong Huinan Chan Master once said, the deceitful practices of scholars, if not secretly tempered with the wisdom of the Tathagata's knowledge and vision, how can they be completely eliminated? Moreover, the ancients established doctrines, solid and firm, yet there are still those who inherit falsehood and accept echoes, confusing my true doctrine. If the master's Great Dharma (Buddha's teachings) is not clarified, there will be no way to distinguish and verify, then random shouts and beatings will arise in groups, and my sect will be swept away. (Tiehe Pu praised, the Yi and Ding vessels of the Shang and Zhou dynasties preserved the family's cowry shells, the sacrificial vessels, and civilization arose from the wilderness. In the sound of breaking bamboo, mysteriously comprehending, where can the successor of the true doctrine come from?) ○ The master initially established the Dharma seat at Sanfeng, and successively served as abbot of Jingci Temple, Beichan Temple, Longshan Temple, Jinshu Temple, Zhenru Temple, and Shengshou Temple. Later, he revived the ancestral seat of Dengwei Shengen Temple. One day, the master ascended the hall to bid farewell to the assembly, saying: The mind has ceased, no longer speaking the Dharma, the bones are thin and the body is frail, it is difficult to ascend the hall. Everything has been clearly said, just like the lake washing the mountain peaks. ○ On the twenty-second day of the seventh month of Chongzhen Yihai year (1635 AD), the master was about to pass away. The attendant asked: 'What is the matter after death?' The master said: 'The rat at the head of the bed steals the remaining medicine, the lonely lamp on the wall illuminates the old clothes.' The attendant wanted to ask again, the master raised his hand and said: 'Put down the curtain.' In the middle of the night, the master requested to bathe and change clothes, and passed away peacefully. The disciples built a pagoda to enshrine the master's entire body to the right of Shengen Temple, called Tianshan Pagoda Courtyard. He authored 'Bahui Guanglu' and 'Zhizheng Zhuan Tiyu', which are circulated in the world (Tiantong Wu succeeded).

Po Shan Hai Ming Chan Master of Kuizhou, Sichuan Was the son of the Jian family of Sichuan. At the age of nineteen, he became a monk at Jiangjia Nunnery. He listened to the lecturer explain the Shurangama Sutra, and when he heard 'All sentient beings are due to not knowing the permanent true mind', he asked the lecturer for guidance, but did not get a solution. So he left Sichuan and widely visited Hanshan Deqing Chan Master.

清。博山來。雲門澄諸老。不契。乃住破頭山。猛力參究。一日到萬丈懸崖上立足。自誓曰。悟不悟。性命在今日了。辰時立起。立到未時。眼前惟有一平世界。更無坑坎堆阜。舉意欲經行。不覺墮崖損足。至夜翻身忽痛。有省。天明叫曰。屈屈。一居士曰。師父腳痛么。師劈面一掌。曰非公境界○參悟和尚于金粟。值猛雨轟雷。悟謂眾曰。假饒雷來打我。汝等如何支遣。師曰。用遣作么。乃呈頌曰。㘞地雷聲意自悠。幾人歡喜幾人愁。吾師縱有分身法。血濺黃沙倒逆流。一日悟落堂。惟默然。師問正恁么時如何。悟云。你可到恁么地否。師震威一喝。悟便打。師復兩喝。悟云。你再喝兩喝看。師掀倒禪床。拂袖便行。悟追上驀頭一棒。師曰。恁么為人。瞎卻天下人眼在○師入座。悟問內不放出。外不放入。正恁么時。以何為界。師曰。竿頭絲線從君弄。不犯清波意自殊。悟頷之○出住禾之東塔。上堂。東風解凍。百草萌芽。行腳衲子。似粟如麻。拖泥帶水兮。草鞋獰似虎。混俗和光兮。拄杖活如蛇。向有佛處不可住。無佛處急走過。方稱英俊作家。切不可向萬里無寸草處坐。虛度生涯。大眾。且如山僧這裡。九旬禁足。三月調心。今日解制。臨行一句。作么生道。摘楊花。摘楊花○上堂。金鋤削盡千峰雪。露出天涯

【現代漢語翻譯】現代漢語譯本：清朝時期，博山來、雲門澄等老禪師與他不契合，於是住在破頭山，猛力參究。一日，他站在萬丈懸崖上，發誓說：『悟道與否，性命就在今日了！』從辰時（上午7點到9點）站立到未時（下午1點到3點），眼前只有一片平坦的世界，再也沒有坑洼和土堆。他想走動一下，不覺失足墮崖，傷了腳。到了晚上，翻身時忽然感到疼痛，有所領悟。天亮時叫道：『屈屈！』一位居士問：『師父腳痛嗎？』他劈面就是一掌，說：『非你所能理解的境界！』參悟和尚在金粟，遇到猛烈的暴雨和雷聲。悟問大家：『假如雷來打我，你們如何應對？』師說：『用應對做什麼？』於是呈上一首偈頌：『轟地雷聲意自悠，幾人歡喜幾人愁。吾師縱有分身法，血濺黃沙倒逆流。』一日，悟從禪堂上摔下來，只是沉默不語。師問：『正在這個時候，如何？』悟說：『你可曾到過這種地步嗎？』師威嚴地大喝一聲，悟便打他。師又喝了兩聲，悟說：『你再喝兩聲看看。』師掀翻禪床，拂袖便走。悟追上去，劈頭就是一棒。師說：『這樣為人，瞎了天下人的眼睛！』師升座，悟問：『內不放出，外不放入，正在這個時候，以什麼為界限？』師說：『竿頭絲線從君弄，不犯清波意自殊。』悟點頭認可。出山后住在禾之東塔，上堂說法。『東風解凍，百草萌芽，行腳的衲子，多如粟麻。拖泥帶水啊，草鞋兇猛如虎；混俗和光啊，拄杖靈活如蛇。向有佛處不可住，無佛處急走過，方稱英俊作家。切不可向萬里無寸草處坐，虛度生涯。』大眾，且如山僧我這裡，九旬禁足，三月調心，今日解制，臨行一句，怎麼說呢？摘楊花，摘楊花！』上堂：『金鋤削盡千峰雪，露出天涯。』

【English Translation】 English version: During the Qing Dynasty, when Boshan Lai, Yunmen Cheng, and other old Chan masters didn't align with him, he resided at Potou Mountain, diligently engaging in Chan inquiry. One day, he stood on a cliff ten thousand feet high, vowing: 'Enlightenment or not, my life ends today!' Standing from the hour of Chen (7 AM to 9 AM) until the hour of Wei (1 PM to 3 PM), all he saw was a flat world, without any pits or mounds. Intending to walk, he inadvertently fell off the cliff, injuring his foot. That night, turning over, he suddenly felt pain and had an awakening. At dawn, he cried out: 'Qu, qu!' A layman asked: 'Master, does your foot hurt?' He slapped the layman's face, saying: 'This is not a realm you can understand!' Monk Canwu, at Jin Su, encountered heavy rain and thunder. Wu asked everyone: 'If thunder strikes me, how would you respond?' The master said: 'What's the point of responding?' Then he presented a verse: 'The sound of thunder is naturally leisurely, how many rejoice and how many grieve. Even if my master has the power to manifest bodies, blood will splatter on the yellow sand, flowing in reverse.' One day, Wu fell from the Zen hall, remaining silent. The master asked: 'At this very moment, how is it?' Wu said: 'Have you ever reached this state?' The master gave a stern shout, and Wu struck him. The master shouted twice more, and Wu said: 'Try shouting two more times.' The master overturned the Zen bed and left, flicking his sleeves. Wu chased after him and struck him on the head with a staff. The master said: 'Such conduct blinds the eyes of everyone under heaven!' The master ascended the seat, and Wu asked: 'Neither letting in nor letting out, at this very moment, what is the boundary?' The master said: 'The silk thread on the pole is yours to play with, without disturbing the clear waves, the meaning is naturally different.' Wu nodded in agreement. After leaving the mountain, he resided at the East Pagoda of He, giving a Dharma talk. 'The east wind thaws, all plants sprout, the traveling monks are as numerous as millet. Dragging mud and water, the straw sandals are fierce like tigers; blending with the world and harmonizing with the light, the staff is as agile as a snake. One should not dwell where there is Buddha, and one should quickly pass through where there is no Buddha, only then can one be called a heroic master. One must not sit where there is not a blade of grass for ten thousand miles, wasting one's life.' Everyone, as for this mountain monk here, nine periods of retreat, three months of mind training, today we end the retreat, what should be said as we depart? Pick willow catkins, pick willow catkins!' Ascending the seat: 'The golden hoe shaves away the snow from a thousand peaks, revealing the horizon.'

星月孤。照得世間人廓徹。都來依樣畫葫蘆。大眾未審還有依樣畫得者么。有則不妨好手手中呈好手。紅心心裡射紅心。其或未然。且待山僧自畫去也。以拄杖打圓相於中擲地曰。層落落。影團團。千古萬古與人看○上堂。福城東際煙水漲。大塔廟前樓閣開。千手大悲捫不住。無端放出善財來。大眾。且道善財來作甚麼。隨行踏斷流水聲。縱觀瀉出飛禽跡。卓拄杖下座○上堂。解開布袋口。放出一群牛。繞砌尋芳草。芒繩貫鼻頭。放去也東觸西觸。收來也山悠水悠。正恁么時。不收不放一句。作么生道。拏雲自可容收放。喝月誰能使去留○上堂。昨夜梅花香宇宙。今朝雪塊打長空。就中一點真訊息。拈向諸人鼻孔中。驀呈拄杖云。未證據者向此嗅嗅看。是甚麼意旨。時一僧𨁝跳作舞而出。師以拄杖擲地云。穿過髑髏○朱婆子問。一切時參究唸佛底是誰。師云。你這一問。從甚處來。婆云。朝夕不離。師云。不離個甚麼。婆轉身繞一匝云。不離者個。師云。也是赤土涂牛奶。婆子又問。弟子現是女身。父母未生前。還是男是女。師卓拄杖云。還識者個么。婆云。無去無來。師云。是甚麼所在。說來說去。婆云。即今如何抵敵。師云。好與三十棒○師住東塔三載。旋應銅梁之請。歷主岊岳。大峨。萬峰。中慶。鳳山。棲靈

【現代漢語翻譯】現代漢語譯本星月孤懸，照得世間之人清明透徹，都來依樣畫葫蘆。各位，不知有沒有依樣畫得好的？有的話，不妨讓高手在高手面前展露一手，紅心對紅心，箭無虛發。如果沒有，就等我來親自畫吧！（用拄杖在地上畫了個圓圈，然後擲地）層層疊疊，影子團團，千秋萬代供人觀看。上堂說法：福城東邊煙波浩渺，水勢上漲，大塔廟前的樓閣也敞開了。千手大悲觀音也按捺不住，無端地放出了善財童子（佛教故事人物，象徵求法者）。各位，你們說善財童子來做什麼？他跟隨足跡踏斷流水的聲響，縱情觀賞飛鳥留下的痕跡。（說完）放下拄杖，走下座位。上堂說法：解開布袋的口，放出一群牛。它們繞著臺階尋找芳草，用芒草繩子穿過它們的鼻子。放出去，它們東奔西撞；收回來，它們悠然自得。正在這個時候，對於不收不放的狀態，該怎麼說呢？拏雲之勢自然可以容納收放，喝令明月又有誰能使其去留？上堂說法：昨夜梅花的香氣瀰漫宇宙，今早雪花紛飛，飄打長空。就在這其中，有一點真實的訊息，我把它拈出來放在各位的鼻孔中。（突然舉起拄杖）還沒有開悟的人，可以湊上來聞一聞，這是什麼意思？這時，一個僧人跳出來，手舞足蹈。師父用拄杖擲在地上，說：穿過髑髏（dú lóu，頭蓋骨）！朱婆子問：一切時參禪唸佛的，是誰？師父說：你這一問，是從哪裡來的？婆子說：朝夕不離。師父說：不離什麼？婆子轉身繞了一圈，說：不離這個。師父說：這也是赤土涂牛奶，毫無用處。婆子又問：弟子現在是女身，在父母未生我之前，是男是女？師父用拄杖敲了一下，說：還認識這個嗎？婆子說：無去無來。師父說：這是什麼所在？說來說去。婆子說：現在該如何抵擋？師父說：該打三十棒！師父在東塔寺住了三年，之後應銅梁的邀請，先後主持了岊岳寺、大峨寺、萬峰寺、中慶寺、鳳山寺、棲靈寺。 English version The lonely star and moon illuminate the world, making people thoroughly clear, and everyone comes to imitate drawing a gourd. Everyone, I wonder if anyone can draw well by imitating? If so, it's okay for masters to show their skills in front of masters, shooting red hearts at red hearts, hitting the target every time. If not, then wait for me to draw it myself! (He drew a circle on the ground with his staff, and then threw it on the ground) Layer upon layer, the shadows are round, for people to watch for thousands of years. Ascending the hall to preach: The eastern edge of Fucheng (name of a city) is vast with misty waves, and the water is rising. The pavilions in front of the Great Pagoda Temple are also open. The Thousand-Handed Great Compassionate Guanyin (Avalokiteśvara, a Bodhisattva embodying compassion) couldn't help but release Sudhana (a seeker of enlightenment in Buddhist stories). Everyone, what do you say Sudhana is here for? He follows the footprints, breaking the sound of flowing water, and indulges in watching the traces left by flying birds. (After speaking) He put down his staff and stepped down from the seat. Ascending the hall to preach: Open the mouth of the cloth bag and release a herd of cows. They look for fragrant grass around the steps, piercing their noses with straws. When released, they bump east and west; when collected, they are leisurely and content. At this very moment, how should one speak of the state of neither collecting nor releasing? The momentum of capturing clouds can naturally accommodate collecting and releasing, and who can make the moon go and stay? Ascending the hall to preach: Last night, the fragrance of plum blossoms filled the universe, and this morning, snowflakes fluttered and hit the long sky. In the midst of this, there is a point of true news, and I pick it up and put it in everyone's nostrils. (Suddenly raising his staff) Those who have not yet been enlightened can come closer and smell it, what does this mean? At this time, a monk jumped out and danced. The master threw his staff on the ground and said: Piercing through the skull (dú lóu, skull)! Old Woman Zhu asked: Who is it that contemplates Zen and recites the Buddha at all times? The master said: Where does your question come from? The old woman said: Never leaving day and night. The master said: Never leaving what? The old woman turned around and said: Never leaving this. The master said: This is also like painting milk with red soil, useless. The old woman asked again: I am now a woman, before my parents gave birth to me, was I male or female? The master tapped with his staff and said: Do you still recognize this? The old woman said: No coming, no going. The master said: What is this place? Talking about it again and again. The old woman said: How should I resist now? The master said: You deserve thirty blows! The master lived in Dongta Temple for three years, and then, at the invitation of Tongliang, he successively presided over Jiyue Temple, Emei Temple, Wanfeng Temple, Zhongqing Temple, Fengshan Temple, and Qixia Temple.

【English Translation】 English version The lonely star and moon illuminate the world, making people thoroughly clear, and everyone comes to imitate drawing a gourd. Everyone, I wonder if anyone can draw well by imitating? If so, it's okay for masters to show their skills in front of masters, shooting red hearts at red hearts, hitting the target every time. If not, then wait for me to draw it myself! (He drew a circle on the ground with his staff, and then threw it on the ground) Layer upon layer, the shadows are round, for people to watch for thousands of years. Ascending the hall to preach: The eastern edge of Fucheng (name of a city) is vast with misty waves, and the water is rising. The pavilions in front of the Great Pagoda Temple are also open. The Thousand-Handed Great Compassionate Guanyin (Avalokiteśvara, a Bodhisattva embodying compassion) couldn't help but release Sudhana (a seeker of enlightenment in Buddhist stories). Everyone, what do you say Sudhana is here for? He follows the footprints, breaking the sound of flowing water, and indulges in watching the traces left by flying birds. (After speaking) He put down his staff and stepped down from the seat. Ascending the hall to preach: Open the mouth of the cloth bag and release a herd of cows. They look for fragrant grass around the steps, piercing their noses with straws. When released, they bump east and west; when collected, they are leisurely and content. At this very moment, how should one speak of the state of neither collecting nor releasing? The momentum of capturing clouds can naturally accommodate collecting and releasing, and who can make the moon go and stay? Ascending the hall to preach: Last night, the fragrance of plum blossoms filled the universe, and this morning, snowflakes fluttered and hit the long sky. In the midst of this, there is a point of true news, and I pick it up and put it in everyone's nostrils. (Suddenly raising his staff) Those who have not yet been enlightened can come closer and smell it, what does this mean? At this time, a monk jumped out and danced. The master threw his staff on the ground and said: Piercing through the skull (dú lóu, skull)! Old Woman Zhu asked: Who is it that contemplates Zen and recites the Buddha at all times? The master said: Where does your question come from? The old woman said: Never leaving day and night. The master said: Never leaving what? The old woman turned around and said: Never leaving this. The master said: This is also like painting milk with red soil, useless. The old woman asked again: I am now a woman, before my parents gave birth to me, was I male or female? The master tapped with his staff and said: Do you still recognize this? The old woman said: No coming, no going. The master said: What is this place? Talking about it again and again. The old woman said: How should I resist now? The master said: You deserve thirty blows! The master lived in Dongta Temple for three years, and then, at the invitation of Tongliang, he successively presided over Jiyue Temple, Emei Temple, Wanfeng Temple, Zhongqing Temple, Fengshan Temple, and Qixia Temple.

。祥符。無際。蟠龍。佛恩。雙桂。十剎。宗風遐播。后當蜀變。師以化導。不辭腥穢群魔。救免僇殺者。億萬萬計○師無疾坐逝于康熙丙午三月十六日。是夕。夔太守夢師授一扇。守展讀其偈曰。屣聲滑滑響蒼苔。老去尋山一快哉。回首五云堪一笑。澹然瀟灑出塵埃。覺即遣候。而師已化去矣。郡守驚異。刊佈行世(天童悟嗣)。

寧波天童費隱通容禪師

閩福清何氏子。年十四。依三寶殿出家。一日聞指南墮指參禪。發心參壽昌經。示狗子無佛性話。因經上堂。與僧問答次。師在傍不覺身心奮發。話頭脫落。乃問經曰。今日看破和尚家風了也。經曰。汝有甚麼見處。師便喝。經便休○聞天童悟和尚寓吼山。師冒雨往謁。便問覿面相提事若何。悟以番菩提大素珠。照頭便打。師曰。錯。悟又打。師又喝。悟祇管打。師祇管喝。至第七打。所有伎倆知見。一時冰釋。悟問薰風自南來。殿角生微涼。汝作么會。師曰。水向石邊流出冷。風從花里過來香。曰離了此又作么生。師曰。放和尚三十棒。曰除卻棒又作么生。師便喝。曰喝后聻。師曰。更要重說偈言。悟休去。后悟住黃檗。上堂曰。還是衝浪金鱗么。出衆相見。師以坐具覆頂出曰。和尚還會么。悟打曰。一釣便上。師喝一喝歸眾。悟然之○崇禎癸酉。

【現代漢語翻譯】現代漢語譯本祥符（1008年-1016年）。無際（含義：沒有邊際）。蟠龍（含義：盤繞的龍）。佛恩（含義：佛的恩德）。雙桂（含義：兩棵桂花樹）。十剎（含義：十座寺廟）。宗風遐播（含義：宗門的風範傳播得很遠）。後來遇到四川發生變亂，禪師用佛法教化引導民眾，不避諱污穢和眾多邪魔，救助免於被殺戮的人，數以億萬計。禪師無病安詳地坐化圓寂于康熙丙午年（1666年）三月十六日。當天晚上，夔州太守夢見禪師授予他一把扇子。太守展開扇子，讀到上面的偈語說：『鞋子踩在長滿青苔的地上，發出輕輕的聲響，年老了到山中尋幽，真是快樂啊！回頭看看天上的五彩祥雲，值得一笑，淡泊而瀟灑地脫離塵世。』醒來后，太守立即派人去檢視，而禪師已經圓寂了。郡守感到驚異，於是將此事刊印發佈於世（天童悟的嗣法弟子）。

寧波天童費隱通容禪師

是福建福清人何家的兒子。十四歲時，在三寶殿出家。一天，聽到指南禪師用『墮指參禪』的故事，於是發心參壽昌禪師，請教『狗子無佛性』的話頭。一次，壽昌禪師上堂說法，與僧人問答時，費隱禪師在旁邊，不知不覺身心奮發，話頭脫落。於是問壽昌禪師說：『今天看破和尚的家風了！』壽昌禪師說：『你有什麼見解？』費隱禪師便大喝一聲。壽昌禪師便作罷。後來，聽說天童悟和尚住在吼山，費隱禪師冒雨前去拜見。便問：『覿面相提（含義：面對面提持）的事情如何？』天童悟和尚用一串番菩提大素珠，照頭便打。費隱禪師說：『錯！』天童悟又打。費隱禪師又喝。天童悟只管打。費隱禪師只管喝。直到第七次打，所有的伎倆知見，一時冰釋。天童悟問：『薰風自南來，殿角生微涼（含義：和煦的南風吹來，殿角的風鈴發出微微的涼意），你作么會（含義：你如何理解）？』費隱禪師說：『水向石邊流出冷，風從花里過來香（含義：水流過石頭旁邊，帶來清涼，風從花叢中吹來，帶著花香）。』天童悟說：『離開了這些又如何？』費隱禪師說：『放和尚三十棒（含義：應該打你三十棒）！』天童悟說：『除卻棒又如何？』費隱禪師便喝。天童悟說：『喝后又如何？』費隱禪師說：『更要重說偈言（含義：還要我再說一遍偈語嗎）！』天童悟便作罷。後來天童悟住在黃檗山，上堂說法時說：『還是衝浪金鱗么（含義：還是能衝破波浪的金色鯉魚嗎）？』出來與大眾相見。費隱禪師用坐具蓋住頭頂出來說：『和尚會么（含義：和尚明白嗎）？』天童悟打了一下說：『一釣便上（含義：一釣就上鉤了）！』費隱禪師喝了一聲，回到大眾中。天童悟認可了他。崇禎癸酉年（1633年）。

【English Translation】 English version During the Xiangfu era (1008-1016). Wuji (meaning: without boundaries). Panlong (meaning: Coiled Dragon). Foen (meaning: Buddha's grace). Shuanggui (meaning: Twin Osmanthus Trees). Shicha (meaning: Ten Temples). The style of the sect spread far and wide. Later, when Sichuan was in turmoil, the master used Buddhist teachings to guide the people, not avoiding filth and numerous demons, saving hundreds of millions from being slaughtered. The master passed away peacefully without illness on the sixteenth day of the third month of the Bingwu year of the Kangxi reign (1666). That night, the prefect of Kui dreamed that the master gave him a fan. The prefect unfolded the fan and read the verse on it, saying: 'The sound of shoes sliding on the mossy ground, it is a joy to seek the mountains in old age! Looking back at the five-colored auspicious clouds in the sky, it is worth a smile, detached and free from the dust of the world.' Upon waking up, the prefect immediately sent someone to check, and the master had already passed away. The prefect was amazed and had the matter printed and published (a Dharma heir of Tiantong Wu).

Zen Master Feiyin Tongrong of Tiantong Temple in Ningbo

He was the son of the He family in Fuqing, Fujian. At the age of fourteen, he became a monk at the Three Treasures Hall. One day, he heard Zen Master Zhinan's story of 'Losing a Finger to Practice Zen', and he resolved to study with Zen Master Shouchang, asking about the 'Dog has no Buddha-nature' koan. Once, when Zen Master Shouchang was giving a Dharma talk and answering questions from the monks, Zen Master Feiyin was beside him, and unknowingly his body and mind were invigorated, and the koan broke through. So he asked Zen Master Shouchang, 'Today I have seen through the abbot's family style!' Zen Master Shouchang said, 'What is your understanding?' Zen Master Feiyin then shouted. Zen Master Shouchang then stopped. Later, hearing that Zen Master Tiantong Wu was residing in Houshan, Zen Master Feiyin went to visit him in the rain. He asked, 'What about the matter of direct confrontation?' Zen Master Tiantong Wu hit him on the head with a string of large Bodhi beads. Zen Master Feiyin said, 'Wrong!' Zen Master Tiantong Wu hit him again. Zen Master Feiyin shouted again. Zen Master Tiantong Wu kept hitting. Zen Master Feiyin kept shouting. Until the seventh hit, all his skills and knowledge were instantly dissolved. Zen Master Tiantong Wu asked, 'The warm wind comes from the south, and a slight coolness arises from the corner of the hall, how do you understand it?' Zen Master Feiyin said, 'Water flows out cold by the rocks, and wind comes fragrant from the flowers.' Zen Master Tiantong Wu said, 'What about apart from these?' Zen Master Feiyin said, 'Give the abbot thirty blows!' Zen Master Tiantong Wu said, 'What about apart from the blows?' Zen Master Feiyin then shouted. Zen Master Tiantong Wu said, 'What about after the shout?' Zen Master Feiyin said, 'Do you want me to repeat the verse again!' Zen Master Tiantong Wu then stopped. Later, when Zen Master Tiantong Wu resided in Huangbo Mountain, he said in his Dharma talk, 'Is it still a golden carp leaping through the waves?' He came out to meet the assembly. Zen Master Feiyin covered his head with a sitting mat and came out, saying, 'Does the abbot understand?' Zen Master Tiantong Wu hit him and said, 'Caught with one hook!' Zen Master Feiyin shouted and returned to the assembly. Zen Master Tiantong Wu acknowledged him. In the Guiyou year of Chongzhen (1633).

師充黃檗西堂。隱元琦問。大制從來無解結。如何特地起風波。師曰。被阇黎帶累。曰恁么則翻騰去也。師便打。琦喝。師曰。亂作。曰打著昔年舊痛處。於今猶恨棒頭輕。請師末後一頓。師打曰。舊瘡瘢上著艾。曰恁么則徹骨徹髓去也。師曰。如何是徹底意。琦一喝。師曰。喝后聻。曰時清休唱太平歌。師曰。祇引一半○上堂。今朝初一。好個訊息。若還不會。又是明日。所以道。舉一不得舉二。放過一著。落在第二。山僧舉一了也。是汝諸人如何委悉。便下座○住金粟上堂。全身擔荷。赤體提持。要是夙有器骨英靈漢子。于尋常日用。活卓卓地。不將奇特言句。貼于額上。玄妙理致。蘊于底裡。專用格外鉗錘。獨距宗門牙爪。生擒猛虎。活捉獰龍。縱有言超佛祖。行過舍那。入此閫域。未免橫身拶出。其餘之輩。觀心作念。著意思惟。塵寂光生。而有神穎妙慧。自作去就。畢竟構他語脈不上。要有者等丁卓。始可別行教外單傳。主持棒喝。全行正令。而與從上瞎驢。蹄角相肖。且正當恁么時。回機就位一句。作么生道。本來不借修因得。那管心明與法通○住徑山上堂。舉臨濟祖師云。若第一句薦得。堪與佛祖為師。若第二句薦得。堪與人天為師。若第三句薦得。自救不了。徑山者里不然。若向第三句薦得。石筍抽

【現代漢語翻譯】現代漢語譯本師充（法號）在黃檗山（地名）西堂（禪堂名）時，隱元琦（人名）問道：『大制（指佛法）從來沒有解不開的結，為什麼特意要掀起風波？』師說：『被你這阇黎（和尚）連累了。』隱元琦說：『既然這樣，我就翻騰一番去了。』師便打了他。隱元琦喝道。師說：『亂來！』隱元琦說：『打著我往年舊傷痛處，如今還恨你棒頭太輕。請老師最後再打一下。』師打了一下，說：『舊瘡疤上又敷艾草。』隱元琦說：『既然這樣，那就徹骨徹髓地痛了。』師說：『什麼是徹底的意境？』隱元琦一聲喝。師說：『喝了之後又如何？』隱元琦說：『時局清明就不要唱太平歌了。』師說：『只說了一半。』（師）上堂說法：『今天初一，是個好訊息。如果還不明白，又是明天了。所以說，舉一不能舉二，放過一著，就落在第二著了。山僧我已經舉一了，你們諸位如何明白？』說完便下座。（師）住在金粟山（地名）時上堂說法：『全身心承擔，赤裸裸地提持，要是宿世就有器量和骨氣的英靈漢子，在尋常的日用中，活潑潑地，不把奇特的言句貼在額頭上，玄妙的理致蘊藏在心底。專門使用特別的鉗錘，獨自抵禦宗門的牙爪，生擒猛虎，活捉獰龍。縱然有人言語超過佛祖，行為超過舍那（盧舍那佛的簡稱），進入此地，也免不了被橫身推出。其餘那些觀心作念，著意思維，塵埃寂靜光明生起，而有神穎妙慧，自作主張的人，畢竟無法構成他的語脈。要有這樣的人，才可以別行教外單傳，主持棒喝，完全施行正令，而與從前的瞎驢，蹄角相似。且正在這個時候，迴轉機鋒，安於本位的一句，怎麼說呢？本來不借由修行而得，哪裡管你心明與法通。』（師）住在徑山（地名）時上堂說法，舉臨濟祖師（臨濟義玄）的話說：『如果第一句就領會了，堪與佛祖為師；如果第二句才領會，堪與人天為師；如果第三句才領會，自身都難保。』徑山我這裡卻不是這樣。如果向第三句領會，石筍抽芽。'

【English Translation】 English version When Master Shi Chong (Dharma name) was at the West Hall (Chan hall name) of Huangbo Mountain (place name), Yin Yuanqi (person name) asked: 'The Great System (referring to the Buddha Dharma) has never had knots that cannot be untied, why deliberately stir up trouble?' The Master said: 'I am implicated by you, a Shami (monk).' Yin Yuanqi said: 'Since that's the case, I'll go and stir things up.' The Master then hit him. Yin Yuanqi shouted. The Master said: 'Making a mess!' Yin Yuanqi said: 'Hitting my old wounds from the past, I still hate that the stick is too light. Please, Master, hit me one last time.' The Master hit him and said: 'Applying moxa to an old scar.' Yin Yuanqi said: 'Since that's the case, it will hurt to the bone and marrow.' The Master said: 'What is the meaning of thoroughness?' Yin Yuanqi gave a shout. The Master said: 'What after the shout?' Yin Yuanqi said: 'In peaceful times, don't sing songs of peace.' The Master said: 'Only said half of it.' (The Master) ascended the hall and gave a Dharma talk: 'Today is the first day of the month, it's good news. If you still don't understand, it will be tomorrow again. Therefore, it is said that you can't grasp one without grasping two, if you let one move pass, you will fall into the second move. This mountain monk has already made one move, how do you all understand?' After speaking, he descended from the seat. (The Master) resided at Jin Su Mountain (place name) and ascended the hall to give a Dharma talk: 'Bearing the whole body, holding it up nakedly, it requires a heroic person with innate talent and bone, lively and vividly in ordinary daily life, not sticking peculiar words on the forehead, profound principles hidden in the bottom of the heart. Specially using extraordinary pincers, uniquely resisting the teeth and claws of the sect, capturing fierce tigers alive, capturing fierce dragons alive. Even if someone's words surpass the Buddhas and actions surpass Rocana (short for Vairocana Buddha), entering this domain, they will inevitably be pushed out sideways. The rest of those who contemplate the mind, deliberately think, dust and silence give rise to light, and have divine intelligence and wonderful wisdom, making their own decisions, after all, cannot construct his linguistic vein. It is necessary to have such people to be able to separately transmit outside the teachings, preside over the stick and shout, completely implement the correct orders, and resemble the hooves and horns of the blind donkey from the past. And just at this moment, turning the mechanism and settling into position, how to say a sentence? Originally not obtained through cultivation, what do you care about whether your mind is clear and the Dharma is understood?' (The Master) resided at Jing Mountain (place name) and ascended the hall to give a Dharma talk, quoting Zen master Linji (Linji Yixuan) saying: 'If you understand the first sentence, you are worthy to be a teacher of Buddhas and ancestors; if you understand the second sentence, you are worthy to be a teacher of humans and gods; if you only understand the third sentence, you cannot save yourself.' It is not like this here at Jing Mountain. If you understand towards the third sentence, stone bamboo shoots sprout.'

條。第二句薦得。種麻得豆。若向第一句薦得。漆桶不快。笑看臨濟。強分節目。將刀割水。無事望江亭上立。山河盡在座中圓○上堂。良久云。聲前一句子。欲要大家知。便下座○天章解制上堂。起期結制。依門傍戶。升堂說法。起模畫樣。胡言漢語。攪亂衲僧。東扯西拽。轉不相應。山僧今日徹困。為汝諸人去也。遂拈拄杖。一時打散○田頭栽菜次。師云。菜栽完么。田云。栽完了。師云。無根菜又作么栽。田無語而笑。師云。開花了也○僧問如何是一喝如探竿影草。師云。要汝入門便道。又問如何是一喝如踞地獅子。師云。百獸林中獨步。又問如何是一喝如金剛王寶劍。師云。早已分身兩段。又問如何是一喝不作一喝用。師云。汝自理會○師示寂于順治辛丑三月二十九日。門人茶毗獲舍利如豆大。五色燦然。分建舍利塔于閩之黃檗。郢州之興陽諸處。晦山顯。著有舍利記(天童悟嗣)。

嘉興金粟石車通乘禪師

金華朱氏子。偶閱龐居士問石頭。不與萬法為侶因緣有疑。在家打七參究。至第四日。聞夜半風聲。覺有入處。二十六歲。棄室出家完具。聞僧舉六祖曰。不思善。不思惡。正與么時。那個是明上座本來面目。忽然有省。述偈曰。正與恁么時。面目未嘗迷。善惡都不到。獨露兩莖眉。參天童

【現代漢語翻譯】現代漢語譯本條。第二句薦得（推薦）。種麻得豆。若向第一句薦得（推薦）。漆桶不快。笑看臨濟（人名，唐代禪宗大師）。強分節目。將刀割水。無事望江亭上立。山河盡在座中圓。上堂。良久云。聲前一句子。欲要大家知。便下座。天章解制上堂。起期結制。依門傍戶。升堂說法。起模畫樣。胡言漢語。攪亂衲僧。東扯西拽。轉不相應。山僧今日徹困。為汝諸人去也。遂拈拄杖。一時打散。田頭栽菜次。師云。菜栽完么。田云。栽完了。師云。無根菜又作么栽。田無語而笑。師云。開花了也。僧問如何是一喝如探竿影草。師云。要汝入門便道。又問如何是一喝如踞地獅子。師云。百獸林中獨步。又問如何是一喝如金剛王寶劍。師云。早已分身兩段。又問如何是一喝不作一喝用。師云。汝自理會。師示寂于順治辛丑三月二十九日（1661年）。門人茶毗獲舍利如豆大。五色燦然。分建舍利塔于閩之黃檗。郢州之興陽諸處。晦山顯。著有舍利記(天童悟嗣)。

嘉興金粟石車通乘禪師

金華朱氏子。偶閱龐居士問石頭。不與萬法為侶因緣有疑。在家打七參究。至第四日。聞夜半風聲。覺有入處。二十六歲。棄室出家完具。聞僧舉六祖曰。不思善。不思惡。正與么時。那個是明上座本來面目。忽然有省。述偈曰。正與恁么時。面目未嘗迷。善惡都不到。獨露兩莖眉。參天童（山名，位於浙江寧波）

【English Translation】 English version Item. The second sentence is recommended. Planting hemp yields beans. If you recommend the first sentence, the lacquer bucket will be unhappy. Laughing at Linji (a person's name, a Zen master of the Tang Dynasty). Forcibly dividing the program is like cutting water with a knife. Standing on the Wangjiang Pavilion when there is nothing to do, the mountains and rivers are all round in the seat. Ascending the hall, after a long time, he said, 'The sentence before the sound, I want everyone to know,' and then he stepped down. Tianzhang relieved the ban and ascended the hall. Starting the period and concluding the ban, relying on the door and leaning against the household, ascending the hall to preach the Dharma, starting the model and drawing the appearance, nonsense Chinese, disturbing the monks, pulling east and pulling west, turning out to be inconsistent. The mountain monk is completely sleepy today, and I am leaving for you all.' Then he picked up the staff and scattered it all at once. Planting vegetables in the field, the master said, 'Are the vegetables planted?' The field said, 'They are planted.' The master said, 'What about planting rootless vegetables?' The field was speechless and smiled. The master said, 'It's blooming.' A monk asked, 'What is a shout like probing the shadow of a pole?' The master said, 'I want you to enter the door and say it.' He also asked, 'What is a shout like a lion squatting on the ground?' The master said, 'Walking alone in the forest of beasts.' He also asked, 'What is a shout like the Vajra King's precious sword?' The master said, 'It has already split into two pieces.' He also asked, 'What is a shout that is not used as a shout?' The master said, 'You understand it yourself.' The master passed away on the twenty-ninth day of the third month of the Xin Chou year of Shunzhi (1661 AD). The disciples cremated and obtained relics as large as beans, with five colors shining brightly. Relic pagodas were built in Huangbo in Min and Xingyang in Yingzhou. Huishan Xian wrote a record of the relics (a successor of Tiantong Wu).'

Zen Master Tongcheng Shiche of Jin Su of Jiaxing

A son of the Zhu family in Jinhua. He accidentally read Layman Pang asking Stone, 'Not being a companion with all dharmas,' and had doubts about the cause and condition. He practiced Zen at home for seven days. On the fourth day, he heard the sound of the wind in the middle of the night and felt an entry point. At the age of twenty-six, he abandoned his home and became a monk. Hearing a monk quote the Sixth Patriarch saying, 'Do not think of good, do not think of evil. At this very moment, what is the original face of Ming Zuoshao?' He suddenly had an awakening and composed a verse saying, 'At this very moment, the face has never been lost. Good and evil do not reach, only two eyebrows are exposed.' He visited Tiantong (a mountain name, located in Ningbo, Zhejiang).

悟和尚于金粟。悟問那裡來。師曰。雲門。悟曰。幾時起身。師打一圓相。悟曰。莫亂統。師曰。千里同風。今日特來親領痛棒。悟曰。既是千里同風。又來作么。師翹左足。悟曰。者還不是。師翹右足。悟曰。錯也。師曰。又被風吹別調中。悟休去。入室次。悟舉世尊拈花。迦葉微笑意作么生。師曰。白日穿針。悟連棒打出。師豁然。懷香禮謝。悟遂舉手曰。我手何似佛手。師拂袖便出。覆呈偈曰。我手何似佛手。赤腳蓬頭便走。直得透上玄關。管取合著狗口。悟問曰。內不放出。外不放入。正恁么時。以何為界。師曰。家貧未是貧。路貧愁殺人。悟拈拄杖曰。早個是出是入。師一掌。悟亦打。一日悟舉薰風自南來。問你意作么生。師曰。白雲彌宇宙。薰風自南來。即呈偈曰。拂袖薰風宇宙清。園林殿角解翻身。相逢且說三分話。未可全拋一片心。悟云。那幾分怎麼不說。師云。留與和尚。悟云。不疑言句。是為大病。進云。天晴日頭出。有眼瞞不得。悟云。紅爐煆過始得。師侍悟七載。不惜勞苦。后悟赴黃檗。命師領眾。師一日問悟。設有人問和尚如何是禪。如何對他。悟打云。一棒打透髑髏穿。更有問又如何。悟打云。足方頭頂圓。更有問又如何。悟打云。口裡舌頭尖。更有問又如何。悟打云。若喚作禪。入地

【現代漢語翻譯】現代漢語譯本悟和尚在金粟（地名）。悟和尚問（法眼文益禪師）從哪裡來？法眼文益禪師說：『雲門（宗）。』悟和尚問：『什麼時候動身的？』法眼文益禪師用手畫了一個圓圈。悟和尚說：『不要胡說八道。』法眼文益禪師說：『千里之內風俗相同。我今天特地來領受你的痛棒。』悟和尚說：『既然是千里同風，又來做什麼？』法眼文益禪師翹起左腳。悟和尚說：『這還不算。』法眼文益禪師翹起右腳。悟和尚說：『錯了。』法眼文益禪師說：『又被風吹到別的調子里去了。』悟和尚（讓法眼文益禪師）休息去。（法眼文益禪師）進入房間后，悟和尚舉起世尊拈花，迦葉（Mahākāśyapa，摩訶迦葉，釋迦十大弟子之一，頭陀第一）微笑的含義是什麼？法眼文益禪師說：『白日穿針。』悟和尚用棍子連續打出（法眼文益禪師）。法眼文益禪師豁然開悟，懷著香（表示敬意）禮拜感謝。法眼文益禪師於是舉起手說：『我的手像不像佛手？』法眼文益禪師拂袖便走出去。又呈上一首偈語說：『我的手像不像佛手？赤腳蓬頭便走。直接穿透玄關，一定能合上狗嘴。』悟和尚問道：『內不放出，外不放入，正在這個時候，用什麼作為界限？』法眼文益禪師說：『家貧還不是最貧，路貧才愁死人。』悟和尚拿起拄杖說：『早知道是出是入。』法眼文益禪師一掌打過去，悟和尚也打（法眼文益禪師）。有一天，悟和尚舉起『薰風自南來』，問你是什麼意思？法眼文益禪師說：『白雲瀰漫宇宙。薰風自南來。』隨即呈上一首偈語說：『拂袖薰風宇宙清，園林殿角解翻身。相逢且說三分話，未可全拋一片心。』悟和尚說：『那幾分怎麼不說？』法眼文益禪師說：『留給和尚。』悟和尚說：『不懷疑言語，是為大病。』又說：『天晴日頭出，有眼瞞不過。』悟和尚說：『紅爐煆過始得。』法眼文益禪師侍奉悟和尚七年，不辭勞苦。後來悟和尚前往黃檗（山），命令法眼文益禪師帶領僧眾。法眼文益禪師有一天問悟和尚：『假設有人問和尚什麼是禪，如何回答他？』悟和尚打（法眼文益禪師）說：『一棒打透髑髏穿。』（法眼文益禪師）又問如果有人再問又該如何？悟和尚打（法眼文益禪師）說：『足方頭頂圓。』（法眼文益禪師）又問如果有人再問又該如何？悟和尚打（法眼文益禪師）說：『口裡舌頭尖。』（法眼文益禪師）又問如果有人再問又該如何？悟和尚打（法眼文益禪師）說：『如果（你）把它叫做禪，（就）入地（獄）。』

【English Translation】 English version Monk Wu was at Jin Su (place name). Wu asked, 'Where do you come from?' The Master (Fa Yan Wen Yi) said, 'Yun Men (sect).' Wu asked, 'When did you set out?' The Master drew a circle in the air. Wu said, 'Don't talk nonsense.' The Master said, 'The same customs prevail within a thousand miles. Today, I have come specifically to receive your painful blows.' Wu said, 'Since the same customs prevail within a thousand miles, what are you here for?' The Master raised his left foot. Wu said, 'That's still not it.' The Master raised his right foot. Wu said, 'Wrong.' The Master said, 'Again, you've been blown into another tune by the wind.' Wu (let Fa Yan Wen Yi) go to rest. After (Fa Yan Wen Yi) entered the room, Wu raised the question of the World Honored One (釋迦牟尼佛，Śākyamuni Buddha) holding up a flower, and Mahākāśyapa (摩訶迦葉，釋迦十大弟子之一，頭陀第一) smiling, what does that mean? The Master said, 'Threading a needle in broad daylight.' Wu struck (Fa Yan Wen Yi) repeatedly with a stick. Fa Yan Wen Yi suddenly awakened, and with incense (showing respect) bowed and thanked him. Fa Yan Wen Yi then raised his hand and said, 'Is my hand like the Buddha's hand?' The Master flicked his sleeve and left. He then presented a verse saying, 'Is my hand like the Buddha's hand? Barefoot and with disheveled hair, I walk. Directly penetrating the mysterious pass, I will surely fit the dog's mouth.' Wu asked, 'Not letting out internally, not letting in externally, at this very moment, what is used as a boundary?' The Master said, 'Being poor at home is not the poorest, being poor on the road is what kills people with worry.' Wu picked up his staff and said, 'I knew early on whether it was coming out or going in.' The Master slapped him, and Wu also struck (the Master). One day, Wu raised the question of 'The warm wind comes from the south,' and asked, 'What is your understanding?' The Master said, 'White clouds fill the universe. The warm wind comes from the south.' He then presented a verse saying, 'Flicking sleeves, the warm wind clears the universe, the gardens and temple corners feel relieved. Meeting, let's speak only three parts of the truth, not yet ready to throw away a whole heart.' Wu said, 'Why not speak those few parts?' The Master said, 'I'll leave them for the monk.' Wu said, 'Not doubting words is a great illness.' He also said, 'When the sky clears, the sun comes out, eyes cannot hide it.' Wu said, 'It must be tempered in a red furnace to be obtained.' Fa Yan Wen Yi served Monk Wu for seven years, not sparing himself from hardship. Later, Monk Wu went to Huang Bo (mountain), and ordered Fa Yan Wen Yi to lead the monks. One day, Fa Yan Wen Yi asked Monk Wu, 'Suppose someone asks the monk what is Chan (禪, Dhyana, meditation), how should I answer him?' Wu struck (Fa Yan Wen Yi) and said, 'One blow penetrates the skull.' (Fa Yan Wen Yi) asked again, 'If someone asks again, what should I do?' Wu struck (Fa Yan Wen Yi) and said, 'Feet are square, the top of the head is round.' (Fa Yan Wen Yi) asked again, 'If someone asks again, what should I do?' Wu struck (Fa Yan Wen Yi) and said, 'The tongue in the mouth is sharp.' (Fa Yan Wen Yi) asked again, 'If someone asks again, what should I do?' Wu struck (Fa Yan Wen Yi) and said, 'If (you) call it Chan, (you will) enter hell.'

獄如箭射○住童光上堂。喝一喝曰。大眾還知落處么。三世諸佛。於此轉大法輪。真風不墜。歷代祖師。於此廣度群迷。正脈流通。山僧於此為眾提持。只要眉橫鼻直。汝等諸人。赤肉團上有個圓明妙體。徹頭徹底。佛眼覷不見。聖智難量。十方容不得。真機獨露。直得縱蹤絕跡。塞卻諸人咽喉。無處出氣。雖然如是。事無一向。更與諸人當場顯示。遂拈拄杖作釣勢曰。大眾還見么。識取鉤頭意。莫認定盤星○住金粟上堂。諸佛出世。為一大事因緣。達磨西來。指人見性成佛。金粟不諳老婆禪。祇要諸人棒下見血。若也恁么會得。觸處逢渠。纖塵不立。垂手人間。和光化物。既然觸處逢渠。且道渠是阿誰。毫𨤲有差。天地懸隔。喝一喝。下座○司理黃元公。參府吳升初請上堂。公禮起曰。謝和尚說法。師曰。那一句是法。速道看。曰人前不可吐露。師曰。也不可埋沒。曰請升公道。師曰。各與一頓。乃曰。一句截流。全心即佛。萬機不到。全佛即心。到者里心佛俱忘。復是何物。喝一喝曰。甜瓜徹蒂甜。苦瓠連根苦○上堂。少室真機。人天普育。直指父母未生面目。大眾。有眼曰見。有耳曰聞。且道作么生是父母未生面目。良久曰。墻外鳥啼聲已碎。盡在搖頭不語中。喝一喝○僧問和尚。今日昇座。說甚麼法。師曰。

【現代漢語翻譯】現代漢語譯本：獄如箭射○住童光上堂。喝一喝說：『大眾還知道落腳之處嗎？三世諸佛（過去、現在、未來一切諸佛），在此轉大法輪（宣講佛法）。真風不墜（真正的佛法不衰落），歷代祖師（傳承佛法的祖師大德），在此廣度群迷（廣泛救度迷惑的眾生），正脈流通（正統的佛法血脈流通不息）。山僧（謙稱，指我自己）在此為大家提持（引導），只要眉橫鼻直（保持本來的面目）。你們這些人，赤肉團上（指人的身體）有個圓明妙體（圓滿光明的微妙本體），徹頭徹底（完全地），佛眼覷不見（佛的智慧也無法完全看透），聖智難量（聖人的智慧也難以衡量），十方容不得（整個宇宙都容納不下），真機獨露（真正的機鋒獨自顯露），直得縱蹤絕跡（使得一切軌跡都消失），塞卻諸人咽喉（堵住你們的喉嚨），無處出氣（無處呼吸）。雖然如此，事無一向（事情不是絕對的），更與諸人當場顯示（再當場為大家顯示）。』於是拿起拄杖作釣魚的姿勢說：『大眾還看見嗎？識取鉤頭意（領會釣鉤的含義），莫認定盤星（不要只認死理）。』○住金粟上堂。諸佛出世（諸佛出現於世間），為一大事因緣（爲了一個重大的因緣）。達磨西來（菩提達摩從西方來到中國），指人見性成佛（指引人們明心見性，從而成佛）。金粟不諳老婆禪（金粟不喜歡那些啰嗦的禪法），祇要諸人棒下見血（只要你們在棒喝之下開悟）。若也恁么會得（如果這樣領會了），觸處逢渠（到處都能遇到他），纖塵不立（一絲塵埃都不存在）。垂手人間（進入人間），和光化物（與世俗融合，教化眾生）。既然觸處逢渠（既然到處都能遇到他），且道渠是阿誰（那麼，他到底是誰）？毫𨤲有差（稍微有一點點差錯），天地懸隔（就如同天地般遙遠）。』喝一喝，下座。○司理黃元公，參府吳升初請上堂。公禮起說：『感謝和尚說法。』師說：『哪一句是法？快說來看。』說：『人前不可吐露（在人前不可輕易說出）。』師說：『也不可埋沒（也不可埋沒不顯）。』說：『請升公道（請您公開說明）。』師說：『各與一頓（各打一下）。』於是說：『一句截流（一句話截斷所有的思緒），全心即佛（整個心就是佛）。萬機不到（任何思慮都達不到），全佛即心（整個佛就是心）。到者里心佛俱忘（到了這裡，心和佛都忘記了），復是何物（又是什麼東西）？』喝一喝說：『甜瓜徹蒂甜（甜瓜從瓜蒂到瓜瓤都是甜的），苦瓠連根苦（苦瓠連根都是苦的）。』○上堂。少室真機（少林寺的禪宗真機），人天普育（普遍利益人天）。直指父母未生面目（直接指出父母未生之前的本來面目）。大眾，有眼曰見（有眼睛就能看見），有耳曰聞（有耳朵就能聽見），且道作么生是父母未生面目（那麼，什麼是父母未生之前的本來面目）？良久說：『墻外鳥啼聲已碎（墻外的鳥叫聲已經很細碎了），盡在搖頭不語中（都在搖頭不語之中）。』喝一喝。○僧問和尚：『今日昇座，說什麼法？』師說：

【English Translation】 English version: Like an arrow shot, ○ Abbot of Tongguang ascended the hall. He gave a shout and said, 'Do you all know where it lands? The Buddhas of the three times (past, present, and future Buddhas) turn the great Dharma wheel (teach the Dharma) here. The true wind does not fall (the true Dharma does not decline), and the ancestral teachers of past generations (the great masters who transmitted the Dharma) extensively deliver sentient beings from delusion here, the true lineage flows. This mountain monk (humble term for myself) upholds and guides you here, only requiring that your eyebrows are horizontal and your nose is straight (maintain your original face). All of you, on your lump of red flesh (referring to the human body), there is a round and bright wondrous essence (a perfect and luminous subtle essence), completely and thoroughly, the Buddha's eye cannot see it (the wisdom of the Buddha cannot fully see through it), the wisdom of the sages cannot measure it (the wisdom of the sages is difficult to measure), the ten directions cannot contain it (the entire universe cannot contain it), the true opportunity is uniquely revealed (the true opportunity is uniquely revealed), to the point where traces disappear (making all traces disappear), blocking your throats (blocking your throats), leaving you with no place to breathe (no place to breathe). Although it is like this, things are not always one-sided (things are not absolute), I will further reveal it to you on the spot (I will further reveal it to you on the spot).' Then he picked up his staff and made a fishing gesture, saying, 'Do you all see it? Recognize the meaning of the hook (understand the meaning of the hook), do not fixate on the North Star (do not fixate on dead principles).' ○ Abbot of Jin Su ascended the hall. The Buddhas appear in the world (the Buddhas appear in the world) for a great cause and condition (for a great cause and condition). Bodhidharma came from the West (Bodhidharma came from the West) to point people to seeing their nature and becoming Buddhas (to guide people to see their nature and become Buddhas). Jin Su does not understand old woman's Chan (Jin Su does not like those verbose Chan methods), only wanting you to see blood under the stick (only wanting you to awaken under the stick and shout). If you understand it like this (if you understand it like this), you will meet him everywhere (you will meet him everywhere), not a speck of dust will stand (not a speck of dust will exist). He lowers his hands into the human world (enters the human world), harmonizing with the light and transforming beings (harmonizing with the world and transforming beings). Since you meet him everywhere (since you meet him everywhere), then who is he (then who is he)? The slightest difference (the slightest difference), and heaven and earth are separated (is as far apart as heaven and earth).' He gave a shout and descended from the seat. ○ Huang Yuangong, the judicial officer, and Wu Shengchu, the staff officer, requested the abbot to ascend the hall. Gong bowed and said, 'Thank you, Abbot, for expounding the Dharma.' The master said, 'Which sentence is the Dharma? Quickly tell me.' He said, 'It cannot be revealed in front of people (it cannot be easily spoken in front of people).' The master said, 'Nor can it be buried (nor can it be buried and not revealed).' He said, 'Please explain it publicly (please explain it publicly).' The master said, 'Each receives a blow (each receives a blow).' Then he said, 'One sentence cuts off the flow (one sentence cuts off all thoughts), the whole mind is Buddha (the whole mind is Buddha). Ten thousand machines cannot reach it (no thoughts can reach it), the whole Buddha is mind (the whole Buddha is mind). Arriving here, both mind and Buddha are forgotten (arriving here, both mind and Buddha are forgotten), what is it then (what is it then)?' He gave a shout and said, 'The sweet melon is sweet from the stem to the core (the sweet melon is sweet from the stem to the core), the bitter gourd is bitter from the root (the bitter gourd is bitter from the root).' ○ Ascending the hall. The true opportunity of Shaoshi (the true opportunity of Shaolin Temple), universally nurtures humans and gods (universally benefits humans and gods). Directly pointing to the face before parents were born (directly pointing to the original face before parents were born). Everyone, with eyes, you see (with eyes, you see), with ears, you hear (with ears, you hear), then what is the face before parents were born (then what is the face before parents were born)? After a long silence, he said, 'The sound of birds chirping outside the wall is already fragmented (the sound of birds chirping outside the wall is already fragmented), it is all in shaking the head and not speaking (it is all in shaking the head and not speaking).' He gave a shout. ○ A monk asked the abbot, 'Today you ascend the seat, what Dharma will you speak?' The master said:

松枝挑夜月。照盡世間人。孝廉唐祈遠問。經云。一切惡鬼。尚不能以惡眼視之。況復加害。憑個甚得恁有力。師曰。天魔膽喪。曰恁么則家家觀世音。師曰。還見觀音么。曰雖然未見。卻也叫得應。師曰。現三十二相看。曰今日親為學人升座說法了也。師曰。且莫錯認○崇禎十一年二月十二日。將示寂。僧問。此後向甚處與和尚相見。師曰。遍界不曾藏。僧作禮曰。恁么則曏者里與和尚相見去也。師曰。且莫錯認。泊然而逝(天童悟嗣)。

贛州寶華朝宗通忍禪師

常州陳氏子。年少披剃。遇異人授以仙術。至二十二歲。聞無生之說。往參天童悟于金粟。悟問那裡人。師云。常州人。悟云。是我鄉里也。曾帶鄉里物事來么。師不能答。悟亦笑而已。次日入方丈拜問云。弟子要了生死。特來請問。不但無處下口。且無處著想。悟云。無處著想。便是好訊息。師云。莫便是么。悟拈棒連打云。未是在。師禮拜而出。胸中疑悶。每日入室。不下四五次。常至普茶時。亂問亂說。鬨堂大笑。毫無慚色。悟亦笑云。你卻有得說。說得好道理。只如大慧杲。參諸佛出身處話。后聞薰風自南來。殿閣生微涼。方得瞥地。你作么生會。師茫然。參有月餘。忽有會處。述偈云。二十餘年染世塵。於今家業一朝傾。雙拳握著

無他物。兩眼睜開沒半人。言路窮時無可說。義途絕處句難成。從此十年埋影后。如雲如雨遍乾坤。悟閱之。對眾稱賞。后入堂打七。力參三日。遂入方丈呈偈曰。翰林學士渾身濕。兵部尚書徹骨寒。晤對不須頻叫屈。一人有慶萬民安(孝廉黃居士問師云設使如今去見老和尚再索鄉里物事時如何師兩手捧起士無語便走師急叫云若是鄉里便拿了去次日至復敘前話士又問云如今再索鄉里物事時如何師云君子愛財取之有道)○一日悟問山中猛虎。以肉為命。何故不食其子。師被一拶。通身汗下。越兩日偶從外寮進。推入寮門。驀然除去礙膺之物。遂入方丈。通所得。悟舉前問。師曰。惟人自肯乃方親。悟曰。與么下語亦未在。師笑曰。和尚只做得大千兒孫。便出。三日後聞悟自答曰。自食肉不盡。更猛省得下語亦未之旨。翌日悟上堂。師出問直下知歸即不問。如何是大用現前一句。悟擬拈棒。師指曰。者老漢伎倆不忘。一釣便上。拂袖而出。即蒙印可○初住靈祐。屢遷名剎。崇禎辛巳。住曹溪。上堂。諸佛諸祖。唯以一大事因緣故。出現於世。據實論此一大事因緣。不用開口。不用動念。直下一一天真。一一明妙。祇貴直截契證。超越死生。不離見聞緣。超然登佛地。所以世尊于明星。祇得一睹。六祖于金剛經。直用一聞。

【現代漢語翻譯】現代漢語譯本沒有其他東西。兩眼睜開，空無一人。言語之路窮盡時，無可訴說。道義之路斷絕處，語句難以構成。從此十年埋沒身影之後，（我的教化）如雲如雨般遍佈天地之間。領悟並閱讀它。在眾人面前稱讚賞識。（黃）悟（居士）閱讀後，進入禪堂打禪七。努力參禪三日，於是進入方丈室呈上偈語說：『翰林學士全身濕透，兵部尚書徹骨寒冷。晤談應對不必頻頻叫屈，一人有慶，萬民安寧。』（孝廉黃居士問師父說：『假設現在去見老和尚，再次索要家鄉的物事，該如何是好？』師父兩手捧起，黃居士無語便走開，師父急忙叫住說：『如果是家鄉的東西，便拿了去吧。』次日，黃居士又來重複之前的話，又問：『現在再去索要家鄉的物事，該如何是好？』師父說：『君子愛財，取之有道。』）有一天，（黃）悟問：『山中的猛虎，以肉為食，為什麼不吃自己的孩子？』師父被這一問，全身冒汗。過了兩天，（黃）悟偶然從外寮進來，推開寮房的門，突然除去心中障礙之物，於是進入方丈室，通達所悟。悟舉出之前的問題。師父說：『惟有自己肯認，才能真正親近。』悟說：『這樣下語，也還未到位。』師父笑著說：『和尚只能做大千世界的兒孫。』便出去了。三日後，聽到（黃）悟自答說：『自食其肉不盡。』更猛然醒悟了下語的旨意。第二天，（黃）悟上堂，師父出來問：『直下知歸，即不問。如何是大用現前一句？』悟想要拿起棒子。師父指著說：『這老漢伎倆不忘，一釣便上。』拂袖而去。隨即蒙受印可。最初住在靈祐寺，屢次遷往名剎。崇禎辛巳年（1641年），住在曹溪。上堂說法：『諸佛諸祖，唯以一大事因緣的緣故，出現在世間。據實而論，這一大事因緣，不用開口，不用動念，直下就是一天真，一一明妙。只貴在直接契合證悟，超越死生。不離見聞緣，超然登上佛地。所以世尊在明星出現時，只得一睹，六祖在金剛經中，直接用一聞。』

【English Translation】 English version Nothing else. When both eyes are opened, there is no one there. When the path of words is exhausted, there is nothing to say. When the path of righteousness is cut off, sentences are difficult to form. From then on, after ten years of burying my shadow, (my teachings) spread throughout the universe like clouds and rain. Comprehend and read it. Praise and appreciate it in front of everyone. After reading, (Huang) Wu (a lay Buddhist) entered the meditation hall to practice Zen for seven days. He diligently meditated for three days, and then entered the abbot's room to present a verse, saying: 'The Hanlin Academician is soaked all over, the Minister of War is chilled to the bone. There is no need to frequently complain during meetings, when one person is blessed, all people are at peace.' (The scholar Huang asked the master: 'Suppose I go to see the old monk now and ask for things from my hometown again, what should I do?' The master held up his hands, and the scholar left without saying a word. The master hurriedly called out, 'If it is something from your hometown, then take it.' The next day, the scholar repeated the previous words and asked again, 'What should I do if I ask for things from my hometown again now?' The master said, 'A gentleman loves wealth, but he takes it in a proper way.') One day, (Huang) Wu asked: 'The fierce tiger in the mountains, who lives on meat, why doesn't it eat its own children?' The master was questioned and sweated all over. Two days later, (Huang) Wu accidentally entered from the outer dormitory, pushed open the door of the dormitory, and suddenly removed the obstacles in his heart, so he entered the abbot's room and understood what he had realized. Wu raised the previous question. The master said, 'Only when one is willing to acknowledge oneself can one truly be close.' Wu said, 'Such words are still not on point.' The master smiled and said, 'The monk can only be the children and grandchildren of the great thousand world.' Then he left. Three days later, he heard (Huang) Wu answer himself, 'Eating one's own flesh is not exhausted.' He suddenly realized the meaning of the words. The next day, (Huang) Wu went to the hall, and the master came out and asked, 'If you know where to return directly, then I won't ask. What is the sentence of great function appearing before you?' Wu wanted to pick up the stick. The master pointed and said, 'This old man's tricks are not forgotten, he is hooked as soon as he bites.' He flicked his sleeves and left. Immediately, he was approved. Initially residing in Lingyou Temple, he repeatedly moved to famous temples. In the year of Xinsi in the Chongzhen era (1641), he resided in Caoxi. He ascended the hall and said: 'All Buddhas and Patriarchs appear in the world only because of a great cause and condition. In fact, this great cause and condition does not require opening one's mouth or moving one's thoughts. Directly, it is one true nature, each and every one is clear and wonderful. It is only valuable to directly coincide with enlightenment, transcending life and death. Without leaving the conditions of seeing and hearing, one transcends and ascends to the Buddha land. Therefore, when the World Honored One saw the morning star, he only gained one glimpse, and the Sixth Patriarch directly used one hearing in the Diamond Sutra.'

諸公若也得恁么一回去。便堪傳佛心印。方為佛祖嫡骨兒孫。試問諸人。既是現成舊公案。又用舉作甚麼。回機同本得。一舉一回新○小參。僧問明歷歷。路堂堂。更有甚麼。師曰。猶是鬼窟里活計。僧打一圓相曰。脫體無依去也。師曰。依舊跳不出。僧一喝。師曰。三喝四喝后如何。僧又喝。師曰。野狐精○僧問倩女離魂。那個是真底。師便打。僧無語。師曰。會么。僧擬議。師又打曰。切忌私奔○晚參。師云。庭前草欲丈。扶疏樹亦濃。明年作境會。誰契古人宗。良久。震威一喝○順治戊子春。寶華兵警。師應慶雲之請。十月朔。陡示微疾。初八日上堂。舉洞山問云巖云。百年後。忽有人問還貌得師真否。如何祇對。巖良久云。祇者是。復舉洞山因供云巖真次。僧問先師道祇者是。莫便是否。山曰是。僧曰。意旨如何。山曰。當年幾錯會先師意。僧云。未審先師還知有也無。山曰。若不知有。爭解恁么道。若知有。爭肯恁么道。師云。汝等諸人。若透得者兩則話。即無關不透矣。眾下語不契。遂索水盥浴更衣。復索滾水㱃畢。端坐而逝。數日顏色如生。入龕時。紅光燭天。眾疑庵中失火。趨救。寂然。莫不驚異頂禮。阇維后。頂骨牙齒衣環鮮好不壞。建塔于西堂藏師昭穴。語錄三十卷。並迅雷指迷等集行世(天童

【現代漢語翻譯】現代漢語譯本各位如果能夠這樣回去，便可以傳承佛的心印，方才算是佛祖真正的子孫。試問各位，既然是現成的舊公案，又何必再提出來呢？回機與根本相合才能有所得，一舉一回都是新的境界。\n小參時，有僧人問：『明明歷歷，道路堂堂，還有什麼？』師父說：『這仍然是鬼窟里的活計。』僧人打了一個圓相說：『脫離形體，無所依靠了。』師父說：『依舊跳不出去。』僧人一喝。師父說：『三喝四喝之後又如何？』僧人又喝。師父說：『野狐精。』\n僧人問：『倩女離魂（指《倩女離魂記》的故事），哪個是真正的？』師父便打。僧人無語。師父說：『會了嗎？』僧人猶豫。師父又打，說：『切忌私奔。』\n晚參時，師父說：『庭前的草快要長到一丈高了，扶疏的樹木也長得很茂盛。明年再聚會時，誰能契合古人的宗旨？』良久，震威一喝。\n順治戊子年（1648年）春天，寶華山發生兵亂，師父應慶雲寺的邀請前往。十月初一，稍微示現生病。初八日上堂，舉洞山（良價禪師）問云巖（曇晟禪師）的話：『百年後，忽然有人問還能夠描繪出師父的真容嗎？如何回答？』云巖良久說：『就是這個人。』又舉洞山因為供奉云巖真容時，有僧人問：『先師說道『就是這個人』，莫非就是了嗎？』洞山說：『是。』僧人說：『意旨如何？』洞山說：『當年幾乎錯誤地理解了先師的意旨。』僧人說：『不知道先師還知道有這件事嗎？』洞山說：『如果不知道有這件事，怎麼會這樣說？如果知道有這件事，又怎麼肯這樣說？』師父說：『你們各位，如果能夠參透這兩則話，就沒有什麼不能參透的了。』眾人回答不契合。於是師父要水洗手洗臉更衣，又喝了熱水，端坐而逝。數日後顏色如生。入龕時，紅光照亮天空。眾人懷疑庵中失火，前去救火，卻寂然無聲。無不驚異頂禮。火化后，頂骨牙齒衣環鮮好沒有損壞。在西堂藏師昭穴建塔安葬。語錄三十卷，以及《迅雷指迷》等著作流傳於世（天童（寺廟名））

【English Translation】 English version If you all can return in such a way, then you are worthy of transmitting the mind-seal of the Buddha, and only then are you truly the descendants of the Buddha. I ask you all, since it is a ready-made old case, why bring it up again? Only by aligning the returning mechanism with the root can one gain something; each raising and each returning is a new state.\nDuring a small assembly, a monk asked: 'Clearly and distinctly, the road is wide open, what else is there?' The master said: 'This is still a living in the ghost cave.' The monk drew a circle and said: 'Free from the body, without reliance.' The master said: 'Still can't jump out.' The monk gave a shout. The master said: 'What about after three or four shouts?' The monk shouted again. The master said: 'Wild fox spirit.'\nA monk asked: 'Qian Nv leaving her soul (referring to the story of 'Qian Nv Leaving Her Soul'), which one is the real one?' The master then struck him. The monk was speechless. The master said: 'Do you understand?' The monk hesitated. The master struck him again, saying: 'Beware of eloping.'\nDuring the evening assembly, the master said: 'The grass in front of the courtyard is about to grow a zhang (丈, a unit of length), and the lush trees are also growing vigorously. When we gather again next year, who can align with the ancient masters' principles?' After a long silence, Zhenwei gave a shout.\nIn the spring of the Wuzi year of the Shunzhi reign (1648), there was a military disturbance in Baohua Mountain. The master responded to the invitation of Qingyun Temple and went there. On the first day of the tenth month, he slightly showed signs of illness. On the eighth day, he ascended the hall and cited Dongshan's (Zen Master Liangjie) question to Yunyan (Zen Master Tansheng): 'A hundred years later, if someone suddenly asks if they can still depict the true appearance of the master, how should one answer?' Yunyan said after a long silence: 'This is the one.' He also cited that when Dongshan was offering Yunyan's true likeness, a monk asked: 'The former master said 'This is the one,' is that it?' Dongshan said: 'Yes.' The monk said: 'What is the meaning?' Dongshan said: 'I almost misunderstood the former master's intention back then.' The monk said: 'I don't know if the former master still knows about this?' Dongshan said: 'If he didn't know about it, how could he have said it like that? If he knew about it, how could he have been willing to say it like that?' The master said: 'If you all can penetrate these two stories, then there is nothing you cannot penetrate.' The crowd's answers did not align. So the master asked for water to wash his hands and face and change his clothes, and then drank hot water, sat upright, and passed away. After a few days, his complexion was as if he were alive. When he entered the coffin, red light illuminated the sky. The crowd suspected that there was a fire in the hermitage and went to put it out, but it was silent. Everyone was amazed and prostrated in reverence. After cremation, the skull, teeth, clothing, and rings were fresh and undamaged. A pagoda was built at the Zhaoxue cave of Xitang to bury him. Thirty volumes of his recorded sayings, as well as collections such as 'Xunlei Zhiming,' are circulated in the world (Tiantong (temple name)).

悟嗣)。

宜興龍池萬如通微禪師

嘉興秀水張氏子。年十九。出家受具。謁聞谷大師。開發無字話。歷扣名宿偶閱楞嚴。至諸可還者。自然非汝。不汝還者。非汝而誰。恍有所得。往參悟和尚于金粟。棒下汗流遍體。打失從前伎倆。一日入城。聞路旁人家毆叱小廝云。看你藏在那裡去。師不覺躍然。口占一偈云。沒處藏。沒處藏。全身獨露在街坊。堪笑華亭擺渡漢。葛藤打得太郎當○悟七十誕辰。師懷香拜祝。入門便喝。悟云。胡喝亂喝。師又喝。悟又云。胡喝亂喝。師遂禮拜。悟打云。你再喝喝看。師云。蒼天蒼天。便行。悟呼曰。萬如。我直下疑你者兩喝。道道看。師云。歇歇與和尚道。遂出○一日悟在方丈經行。師見僧問悟佛法的的大意。悟云。近前來。僧近前。悟便打。僧云。上根大器。直下承當。中下人來如何。悟云。老僧從來不曾眼花。僧罔措。師聞豁然遂蒙記莂。五更遣行○住莆之曹山上堂。前三三。后三三。箇中消息誰許諳。春風處處花成錦。秋水澄澄月一灣。喚作真如不壞法。此人曾未踏鄉關。喚作無常生死法。管教累劫受餘殃。敢問諸人。畢竟作么生即是。以拂子打圓相曰。生佛未形訊息在。不知幾個肯擔當。擲拂下座○住龍池上堂。有一人在孤峰頂上。目視雲漢。把三世諸佛。

【現代漢語翻譯】現代漢語譯本宜興龍池萬如通微禪師

嘉興秀水張氏之子。十九歲時出家受戒。拜謁聞谷大師，通過『無字話』（Ganz Wú Zì Huà，一種禪宗的修行方法）得到啓發。曾閱讀《楞嚴經》（Léngyán Jīng，佛教經典），讀到『諸可還者，自然非汝。不汝還者，非汝而誰』（凡是可以歸還的，自然不是你；不能歸還的，不是你又是誰呢）時，似乎有所領悟。前往金粟山參拜悟和尚（Wù héshang）。在棒喝之下，汗流浹背，之前的伎倆全都消失了。一天進城，聽到路旁人家毆打呵斥小廝說：『看你藏在哪裡去！』他不自覺地跳了起來，口中吟出一偈：『沒處藏，沒處藏，全身獨露在街坊。堪笑華亭擺渡漢，葛藤打得太郎當。』（無處可藏，無處可藏，全身都暴露在街坊。可笑華亭的擺渡人，被葛藤纏繞得狼狽不堪。）悟和尚七十大壽時，他懷著香去拜祝。入門便喝（hè，禪宗用語，大聲斥喝）。悟和尚說：『胡喝亂喝！』他又喝。悟和尚又說：『胡喝亂喝！』於是他便禮拜。悟和尚打他說：『你再喝喝看！』他說：『蒼天蒼天！』便離開了。悟和尚呼喚道：『萬如（Wàn Rú）！我一直懷疑你的這兩喝，說說看！』他說：『歇歇再與和尚說。』於是走了。

一天，悟和尚在方丈（fāngzhàng，寺院住持的居所）里經行（jīngxíng，佛教用語，指僧人有節奏地行走以幫助冥想）。他看見一個僧人問悟和尚佛法的大意。悟和尚說：『近前來。』僧人走近前，悟和尚便打了他。僧人說：『上根大器，直下承當。中下人來如何？』（對於上等根器的人，可以直接領悟，那麼中下等根器的人該如何呢？）悟和尚說：『老僧從來不曾眼花。』僧人不知所措。他聽了豁然開朗，於是得到了悟和尚的認可，五更時分便離開了。住在莆田的曹山，上堂說法：『前三三，后三三，箇中消息誰許諳？春風處處花成錦，秋水澄澄月一灣。喚作真如不壞法，此人曾未踏鄉關。喚作無常生死法，管教累劫受餘殃。』（前三三，后三三，其中的訊息有誰能夠明白？春風吹拂，處處鮮花如錦繡，秋水清澈，水中明月如彎弓。如果說是真如不壞之法，那麼這個人從未離開過故鄉。如果說是無常生死的法，那麼註定要累劫遭受餘殃。）敢問諸位，到底應該如何才是？用拂子打了個圓相說：『生佛未形訊息在，不知幾個肯擔當！』（在眾生和佛尚未顯現之前，訊息就已經存在，不知道有幾個人肯承擔！）說完便擲下拂子，走下座位。

住在龍池，上堂說法：『有一個人在孤峰頂上，目光注視著雲天，把三世諸佛（指過去、現在、未來三世的一切佛）……』

【English Translation】 English version Chan Master Wanrutongwei of Longchi Temple in Yixing

He was a son of the Zhang family in Xiushui, Jiaxing. At the age of nineteen, he left home and received full ordination. He visited Master Wengu and was enlightened by the 'Wu Zi Hua' (Ganz Wú Zì Huà, a Chan practice method). He once read the Surangama Sutra (Léngyán Jīng, a Buddhist scripture), and when he read 'Those that can be returned are naturally not you. Those that cannot be returned, if not you, then who?' (諸可還者，自然非汝。不汝還者，非汝而誰), he seemed to have gained some understanding. He went to Jin Su to visit Monk Wu (Wù héshang). Under the stick, he was covered in sweat, and all his previous tricks disappeared. One day, he entered the city and heard a family scolding a servant on the roadside, saying, 'See where you are hiding!' He jumped up unconsciously and chanted a verse: 'Nowhere to hide, nowhere to hide, the whole body is exposed in the street. It's laughable, the ferryman of Huating, entangled by kudzu vines.' (沒處藏，沒處藏，全身獨露在街坊。堪笑華亭擺渡漢，葛藤打得太郎當。) On Monk Wu's seventieth birthday, he went to pay his respects with incense. He shouted (hè, a Chan term, a loud shout) as soon as he entered the door. Monk Wu said, 'Nonsense shouting!' He shouted again. Monk Wu said again, 'Nonsense shouting!' So he bowed. Monk Wu hit him and said, 'Try shouting again!' He said, 'Heaven, heaven!' and left. Monk Wu called out, 'Wan Ru (Wàn Rú)! I have always doubted your two shouts, tell me about them!' He said, 'I'll tell the monk after a rest.' Then he left.

One day, Monk Wu was walking in the abbot's room (fāngzhàng, the residence of the abbot of a temple). He saw a monk asking Monk Wu about the main idea of the Buddha-dharma. Monk Wu said, 'Come closer.' The monk came closer, and Monk Wu hit him. The monk said, 'For those with superior roots, they can directly understand. What about those with medium and inferior roots?' (上根大器，直下承當。中下人來如何？) Monk Wu said, 'This old monk has never been blind.' The monk was at a loss. He suddenly understood and was recognized by Monk Wu, and left at the fifth watch. Living in Caoshan in Putian, he ascended the hall to preach: 'Three before, three after, who can understand the message in between? Spring breeze blows, flowers everywhere are like brocade, autumn water is clear, and the moon in the water is like a bent bow. If it is called the indestructible Dharma of True Thusness, then this person has never left his hometown. If it is called the impermanent Dharma of birth and death, then it is destined to suffer the remaining disasters for countless kalpas.' (前三三，后三三，箇中消息誰許諳？春風處處花成錦，秋水澄澄月一灣。喚作真如不壞法，此人曾未踏鄉關。喚作無常生死法，管教累劫受餘殃。) May I ask everyone, what should we do in the end? He struck a circle with a whisk and said, 'Before sentient beings and Buddhas appear, the message already exists, I wonder how many people are willing to take responsibility!' (生佛未形訊息在，不知幾個肯擔當！) After speaking, he threw down the whisk and walked off the seat.

Living in Longchi, he ascended the hall to preach: 'There is a person on the top of a solitary peak, gazing at the clouds, holding the Buddhas of the three times (referring to all the Buddhas of the past, present, and future) ...'

一口吞盡。不見有眾生可度。好與三十拄杖。何故。事上不足。有一人在十字街頭。三頭六臂。合水和泥。隨機接引。亦好與三十拄杖。何故。理上不足。有一人不離高峰頂上。目視雲漢。嘗在十字街頭。和泥合水。有一人不離十字街頭。和泥合水。嘗在孤峰頂上。目視雲漢。二人到龍池門下。正未有語話分在。且道龍池為人在甚麼處。還委悉么。時𢹂楖栗當門據。獅象狐狼一併敲○僧問如何是結制底意。師曰。澗深流水聚。曰學人則把住牢關去也。師曰。山峻鳥飛遲○問如何是破砂盆。師曰。風不來。樹不動○問樹雕葉落時如何。師曰。過蟻難尋穴。歸禽易見巢○問日落西山去。林中事若何。師曰。虎行樵子徑。鳥宿故枝頭○順治丁酉。十月二十九日示寂。龍池門人。奉全身龕于寺陽立塔(天童悟嗣)。

寧波天童山翁木陳道忞禪師

粵之潮州荼陽林氏子。幼有宿慧。因讀大慧杲錄。忽憶前身。雲水參方。歷歷如見。即日走匡廬開先。投明法師剃染。明以師志慕禪宗。為舉臺山婆子話。遂于言下薦得趙州意旨。自驗生死關頭未破。遍參憨山清黃檗有諸尊宿。終不自肯。后參悟和尚于金粟。機緣不契。直趨雙徑。謁語風信。信問曾到金粟否。師曰。曾到。曰曾問話否。師曰。不曾。曰你怕打那。師曰。某

【現代漢語翻譯】現代漢語譯本：一口吞盡，不見有眾生可度，應該給他三十拄杖。為什麼？因為他在事相上有所不足。有一個人在十字街頭，三頭六臂，和水和泥，隨機接引眾生，也應該給他三十拄杖。為什麼？因為他在理體上有所不足。有一個人不離開高峰頂上，目光注視雲漢，也曾在十字街頭，和泥合水。有一個人不離開十字街頭，和泥合水，也曾在孤峰頂上，目光注視雲漢。這二個人到了龍池門下，還沒有開始說話。那麼，龍池的為人究竟在什麼地方呢？你們明白嗎？這時拿著楖栗當門而立，獅子、大象、狐貍、野狼一併敲打。（有僧人問：）『什麼是結制的意義？』禪師說：『澗深流水聚集。』（僧人）說：『學人就要把住牢關了。』禪師說：『山高峻鳥兒飛得遲緩。』（問：）『什麼是破砂盆？』禪師說：『風不來，樹不動。』（問：）『樹木凋零葉子落下時如何？』禪師說：『螞蟻過路難尋洞穴，歸巢的鳥兒容易看見巢穴。』（問：）『太陽落到西山後，林中的事情會怎麼樣？』禪師說：『老虎走在樵夫的小路上，鳥兒棲息在老樹枝頭。』順治丁酉年（1657年）十月二十九日圓寂。龍池的門人，將全身龕供奉在寺廟的陽面並立塔。

寧波天童山翁木陳道忞禪師

是廣東潮州荼陽林氏的兒子。從小就有宿慧。因為讀大慧杲（Dahui Gao，禪師名）的語錄，忽然憶起前身，雲水參方的情景，歷歷在目。當日就前往匡廬開先，投靠明法師剃度染衣。明法師因為他志向仰慕禪宗，就舉了臺山婆子的話頭，於是他在言下領會了趙州（Zhaozhou，禪師名）的意旨，但自己驗證生死關頭還沒有突破，就遍參憨山清（Hanshan Qing，禪師名）、黃檗有諸位尊宿，始終不認可自己。後來參訪悟和尚于金粟，機緣不契合，直接前往雙徑，拜謁語風信（Yufeng Xin，禪師名）。信禪師問他是否到過金粟，禪師說：『曾到過。』（信禪師）說：『曾問過話嗎？』禪師說：『不曾。』（信禪師）說：『你怕捱打嗎？』禪師說：『某（mǒu，古代人自稱的謙詞）。』

【English Translation】 English version: Swallowing it all in one gulp, seeing no sentient beings to liberate, he deserves thirty blows of the staff. Why? Because he is insufficient in terms of phenomena. There is a person at the crossroads, with three heads and six arms, mixing water and mud, guiding beings according to circumstances, he also deserves thirty blows of the staff. Why? Because he is insufficient in terms of principle. There is a person who never leaves the peak of the high mountain, gazing at the Milky Way, and also once mixed mud and water at the crossroads. There is a person who never leaves the crossroads, mixing mud and water, and also once gazed at the Milky Way from the peak of a solitary mountain. When these two people arrive at the gate of Longchi (Longchi, a place name), before they even begin to speak, tell me, where does Longchi's (Longchi, a person's name) being reside? Do you understand? At this moment, holding the staff, I stand guard at the gate, striking lions, elephants, foxes, and wolves alike. (A monk asked:) 'What is the meaning of the conclusion of the summer retreat?' The Master said: 'The stream is deep, and the flowing water gathers.' (The monk) said: 'Then the student will firmly hold the gate.' The Master said: 'The mountain is steep, and the birds fly slowly.' (Asked:) 'What is a broken sand basin?' The Master said: 'If the wind doesn't come, the trees don't move.' (Asked:) 'What happens when the trees wither and the leaves fall?' The Master said: 'It's hard for ants to find their holes when crossing, and it's easy for returning birds to see their nests.' (Asked:) 'After the sun sets in the western mountains, what will happen in the forest?' The Master said: 'Tigers walk on the woodcutter's path, and birds roost on old branches.' He passed away on the twenty-ninth day of the tenth month of the Dingyou year of the Shunzhi reign (1657). The disciples of Longchi (Longchi, a person's name) enshrined his whole body in a niche on the sunny side of the temple and erected a pagoda.

Chan Master Wengmu Chendao Min of Tiantong Mountain in Ningbo

He was a son of the Lin family of Chayang in Chaozhou, Guangdong. He had innate wisdom from a young age. Because he read the recorded sayings of Dahui Gao (Dahui Gao, a Chan master), he suddenly remembered his past life, and the scenes of traveling around to study were vivid in his mind. On that very day, he went to Kaixian in Kuanglu and took refuge with Dharma Master Ming to have his head shaved and robes dyed. Dharma Master Ming, because he admired the Chan school, raised the story of the old woman of Mount Tai, and thus he understood the meaning of Zhaozhou (Zhaozhou, a Chan master) under the words, but he verified that the critical point of life and death had not yet been broken through, so he widely visited Hanshan Qing (Hanshan Qing, a Chan master), Huangbo (Huangbo, a Chan master) and other venerable monks, but he never approved of himself. Later, he visited the monk Wu at Jin Su, but the opportunity did not match, so he went directly to Shuangjing to visit Yufeng Xin (Yufeng Xin, a Chan master). Chan Master Xin asked him if he had been to Jin Su, and the Chan Master said, 'I have been there.' (Chan Master Xin) said, 'Have you asked any questions?' The Chan Master said, 'I have not.' (Chan Master Xin) said, 'Are you afraid of being beaten?' The Chan Master said, 'Mou (mǒu, a humble way of referring to oneself in ancient times).'

甲一向不曾置得問頭。請師處借轉問頭。信乃開示。師不肯。復回金粟。舉前話。悟曰。你吃飯還問人借口么。師擬議。悟便打。后因參殃崛產難因緣。打破疑團。始明得從上古人關鍵。凡居侍司。掌記室。親炙悟者一十四秋。日臻玄奧○繼席天童。上堂。目擊道存。鋒铓不犯。頭頭顯露。物物全彰。猶是因高就下。曲為今時。況復言中取則。句里呈機。舉古明今。拈三播兩。大似鄭州出曹門。何異南轅而北轍。殊不知當人腳跟下立地一著。如天普蓋。如地普擎。抽一機則千機頓赴。展一目則萬目畢張。透聲色。絕遮攔。亙古亙今無處所。還生死得伊么。還污染得伊么。還榮枯得伊么。還推遷得伊么。縱有德山棒如雨點。也則打他不著。臨濟喝似雷奔。也只無伊下口處。更說甚麼百問云興。千酬瓶瀉。一毫端際。出現無盡身云一舉步間遊歷無邊國土。正是泥里洗土塊。蝦跳不出鬥。諸仁者。從上既有如此廣大門風。穩密田地何不推他阿爺向後。放出渠儂一頭。與么直截承當去。正恁么時。接續流通一句。作么生道。卓拄杖曰。天高群像正。海闊百川潮○上堂。昨晚南嶽與匡廬兩山爭論佛法。一山道。南嶽讓和尚。乃曹溪嫡子。一山道。青原思大師。實寶林正宗。一山道。廬陵米價傳千古。一山道。磚鏡磨穿古佛心。互

【現代漢語翻譯】現代漢語譯本甲一向來不曾有提問的頭緒，請老師您借給我一個提問的頭緒，我才能領悟開示。老師不肯。我回到金粟寺，提起之前的話頭，（我）領悟到：『你吃飯還要向別人借嘴巴嗎？』老師想要辯解，（我）就打了他。後來因為參究殃崛產難（Angulimala，指鴦掘摩羅，佛教故事中的人物）的因緣，打破了疑團，才明白從上古以來祖師的關鍵所在。凡是在居侍司、掌記室，親近印悟禪師的人有十四年之久，（他們的佛法）日益精深玄妙。（印悟禪師）繼承天童寺的住持之位。上堂說法時說：『（佛法）親眼見到就能領會，鋒芒銳利之處也不冒犯。處處都顯露，物物都彰明，這還是因高就下，爲了適應現在的時機。何況是在言語中尋求法則，在語句里呈現機鋒，舉古代的事例來闡明今天的事理，拈出三件事來傳播兩件事，這就像從鄭州出發卻走了曹門，和向南走卻往北走有什麼區別呢？殊不知修行人腳跟下立地的一著，就像天一樣普遍覆蓋，像地一樣普遍承載。抽動一個機關，則千百個機關立刻響應；張開一隻眼睛，則萬千隻眼睛全都張開。穿透聲色，斷絕遮攔，亙古亙今沒有處所。還能束縛生死嗎？還能被污染嗎？還能經歷榮枯嗎？還能被推移嗎？縱然有德山（Deshan，指德山宣鑒）的棒子像雨點一樣密集，也打不著它。臨濟（Linji，指臨濟義玄）的喝聲像雷霆一樣迅猛，也找不到下口的地方。更說什麼百問云興，千酬瓶瀉，在一毫毛的端際，出現無盡的身云，一舉步之間遊歷無邊的國土。這正是泥里洗土塊，蝦跳不出鬥。各位仁者，從上古以來既然有如此廣大的門風，穩密的田地，為什麼不把你們的阿爺向後推一推，放你們自己出來呢？像這樣直接承擔下去。正在這個時候，接續流通的一句，該怎麼說呢？』（印悟禪師）拄著拄杖說：『天高群星正，海闊百川潮。』（印悟禪師）上堂說法時說：『昨晚南嶽（Nanyue，山名，佛教名山）與匡廬（Kuanglu，山名，佛教名山）兩座山爭論佛法。一座山說：南嶽讓和尚，是曹溪（Caoxi，地名，指六祖慧能）的嫡傳弟子。一座山說：青原思大師（Qingyuan Xingsi，指青原行思禪師），是寶林寺（Baolinsi，寺名）的正宗。一座山說：廬陵（Luling，地名）的米價傳了千古。一座山說：磚頭磨成鏡子，磨穿了古佛的心。』互相...

【English Translation】 English version Jia had never been able to come up with a question. Please, Master, lend me a question so that I may understand the teachings. The Master refused. I returned to Jin Su Temple and brought up the previous conversation. I realized: 'Do you need to borrow someone else's mouth to eat?' The Master was about to argue, and I hit him. Later, through studying the cause and effect of Angulimala (a figure in Buddhist stories), I broke through my doubts and finally understood the key of the ancient masters. Those who served in the residence and record room, and were close to Zen Master Wu, did so for fourteen years, and their Buddhism became increasingly profound and mysterious. (Zen Master Yin Wu) succeeded to the abbotship of Tiantong Temple. When giving a Dharma talk, he said: '(The Dharma) can be understood by seeing it with your own eyes, and the sharp edges are not offended. Everything is revealed everywhere, and everything is clearly manifested. This is still condescending, adapting to the present opportunity. Moreover, seeking rules in words, presenting opportunities in sentences, using ancient examples to explain today's principles, picking out three things to spread two things, this is like leaving Zhengzhou but taking the Cao Gate, what is the difference between going south but heading north? It is not known that the practitioner's foothold is like the sky covering everything, like the earth carrying everything. Moving one machine, thousands of machines respond immediately; opening one eye, ten thousand eyes open completely. Penetrating sound and color, cutting off obstacles, there is no place from ancient times to the present. Can it still bind life and death? Can it still be contaminated? Can it still experience glory and decay? Can it still be shifted? Even if Deshan's (Zen Master Xuanjian) staff is as dense as raindrops, it will not hit it. Linji's (Zen Master Yixuan) shout is as swift as thunder, and there is no place to start. What more can be said about a hundred questions arising like clouds, a thousand answers pouring out like a bottle, at the tip of a hair, endless body clouds appear, and in one step, one travels through boundless lands. This is like washing a clod of earth in mud, a shrimp cannot jump out of a bucket. Dear friends, since there has been such a vast style and secret field since ancient times, why not push your father back and let yourself out? Take it on directly like this. At this moment, what should be said to continue the flow?' (Zen Master Yin Wu) leaned on his staff and said: 'The sky is high and the stars are right, the sea is wide and the rivers flow.' (Zen Master Yin Wu) said in his Dharma talk: 'Last night, Mount Nanyue (a famous Buddhist mountain) and Mount Kuanglu (a famous Buddhist mountain) argued about Buddhism. One mountain said: Nanyue allows the monks to be the direct disciples of Caoxi (the sixth patriarch Huineng). One mountain said: Great Master Qingyuan Xingsi (Zen Master Qingyuan Xingsi) is the orthodox sect of Baolin Temple (a temple name). One mountain said: The price of rice in Luling (a place name) has been passed down for thousands of years. One mountain said: Grinding bricks into mirrors grinds through the heart of the ancient Buddha.' Mutually...

相競爭不已。羅浮山聞得。出來約住曰。莫爭莫爭。饒你青原思大師。南嶽讓和尚。少不得從我嶺南者里去。山僧驀頭與羅浮山一棒。天臺合掌道。善哉。和尚打者一棒。不妨透頂透底。暢快殺人。山僧遂與震威一喝。咄。縮頭去。於是四山各各懡㦬而退。拈起袈裟角曰。還見么。自從盧老收歸后。須信人人總有之○上堂。靈云見底大家同。二月桃花在處紅。健羨不須從外覓。故園大有好芳叢。卓杖云。看看。擲杖云。擬著眼。落千差。一片何人得。流經十萬家○順治己亥。師奉詔賜號弘覺禪師。馳驛至京。萬善。愍忠。廣濟。三處結冬(召對法語別見三世奏對集)○示眾。真如凡聖。皆是夢言。佛及涅槃。併爲增語。山僧一冬萬善殿。又且舉揚個甚麼。只有清風來席上。更無間語落人間○掃笑巖祖塔。黃金骨鎖玉玲龍。鐵棘門栽不計重。佛眼難窺五祖意。兒孫若敢妄流通。拈香云。即此用。離此用。蟭螟眼裡繡鴛鴦。烈𦦨爐中飛綵鳳○師晚號夢隱道人。乞歸金粟。投老於會稽化鹿山之陽明洞天。乃自相山擇吉兆塔于黃龍峰下。康熙甲寅。六月二十七日示寂。世壽七十九。著有九會百城北遊等錄行世(天童悟嗣)。

寧波雪竇石奇通云禪師

俗姓徐。家貧。就南廣寺脫白。見中峰垂訓。有蹭蹬不隨愚伴

【現代漢語翻譯】現代漢語譯本相互競爭不休。羅浮山（山名）聽聞此事，出來勸解說：『不要爭了，不要爭了。就算你們是青原思大師（禪宗大師名號），南嶽讓和尚（禪宗大師名號），最終也少不了要從我嶺南這裡經過。』山僧我對著羅浮山（山名）就是一棒。天臺山（山名）合掌讚歎道：『好啊！和尚這一棒，真是透徹徹底，痛快至極！』山僧於是對著震威（人名）一聲大喝：『咄！縮頭回去！』於是四山各自慚愧退去。山僧拿起袈裟一角說：『還看見了嗎？自從盧老（指六祖慧能）收歸后，要知道人人都有這個。』上堂說法。靈云（人名）所見，大家都是一樣的。二月的桃花，到處都紅艷艷的。美好的景緻不必從外面尋找，故鄉園林里就有美好的花叢。』舉起禪杖說：『看看。』扔掉禪杖說：『想要著眼觀察，就會產生千差萬別。這一片景象，有誰能真正領會？它流經十萬戶人家。』順治己亥年（1659年），師父奉旨被賜予『弘覺禪師』的稱號，乘驛站的馬車前往京城。在萬善寺、愍忠寺、廣濟寺三處結冬安居。（召見應對的法語另見《三世奏對集》）開示大眾。真如、凡夫、聖人，都是夢中的言語。佛和涅槃，都是多餘的說法。山僧我一整個冬天都在萬善殿，又在宣揚些什麼呢？只有清風吹來，拂過席上，再沒有世俗的言語落入人間。掃笑巖祖師塔。黃金骨骼鎖在玉石之中，鐵棘門栽種得密不透風。佛眼也難以窺見五祖（禪宗五祖弘忍）的真意，子孫如果敢胡亂傳播。』拈香說道：『即此用，離此用，小蟲的眼裡也能繡出鴛鴦，猛烈的火焰中也能飛出綵鳳。』師父晚年自號夢隱道人，請求回到金粟山。晚年隱居在會稽化鹿山南面的陽明洞天。於是在相山選擇吉地，在黃龍峰下建造塔墓。康熙甲寅年（1674年）六月二十七日圓寂，世壽七十九歲。著有《九會百城北遊》等書流傳於世（天童悟嗣）。寧波雪竇石奇通云禪師俗姓徐，家境貧寒。在南廣寺出家。見到中峰明本的垂訓，有『蹭蹬不隨愚伴』之語。

【English Translation】 English version They competed endlessly. Mount Luofu (mountain name) heard of this and came out to mediate, saying, 'Don't爭，don't爭. Even if you are Master Qingyuan Si (name of a Chan master), and Monk Nanyue Rang (name of a Chan master), you will inevitably have to pass through my Lingnan.' This mountain monk gave Mount Luofu (mountain name) a blow with his staff. Tiantai Mountain (mountain name) clapped his hands and said, 'Excellent! That blow from the monk is thorough and utterly delightful!' Then the mountain monk gave Zhenwei (person name) a shout: 'Duh! Shrink your head and go back!' Thereupon, the four mountains retreated in shame. Picking up a corner of his袈裟, the monk said, 'Do you see it? Since Old Lu (referring to the Sixth Patriarch Huineng) took it back, you must believe that everyone has it.' Ascending the hall to preach. What Lingyun (person name) saw, everyone sees the same. The peach blossoms in February are red everywhere. There is no need to seek beautiful scenery from outside; there are beautiful flower clusters in the old garden.' Raising his staff, he said, 'Look.' Throwing away the staff, he said, 'If you try to focus your eyes, you will create thousands of differences. Who can truly understand this scene? It flows through hundreds of thousands of homes.' In the year of Jihai in the Shunzhi reign (1659), the master received an imperial decree and was granted the title 'Chan Master Hongjue', traveling by驛站carriage to the capital. He spent the winter retreat at the Wanshan Temple, Minzhong Temple, and Guangji Temple. (The Dharma talks in response to the imperial summons are recorded separately in the 'Collection of Responses to the Three Emperors') Instructing the assembly. 'True Suchness, ordinary beings, and sages are all words in a dream. Buddha and Nirvana are all superfluous words. This mountain monk has been in the Wanshan Hall all winter, what else is he proclaiming? Only the clear breeze comes, brushing over the mat, and no worldly words fall into the human realm.' Sweeping the ancestral pagoda of Xiaoyan. 'Golden bones are locked in jade, and iron thorns are planted densely. Even the Buddha's eye cannot see the true meaning of the Fifth Patriarch (the Fifth Chan Patriarch Hongren), and descendants dare to spread it recklessly.' Offering incense, he said, 'Using this, apart from this, even in the eyes of a gnat, one can embroider mandarin ducks, and colorful phoenixes can fly in the fierce furnace.' In his later years, the master called himself the Dream Hidden Taoist, requesting to return to Mount Jin Su. In his old age, he lived in seclusion in the Yangming Grotto on the south side of Mount Hualu in Kuaiji. He then chose an auspicious site on Mount Xiang and built a pagoda tomb at the foot of Huanglong Peak. On the 27th day of the sixth month in the year of Jiayin in the Kangxi reign (1674), he passed away, at the age of seventy-nine. He authored books such as 'Nine Assemblies and Hundred Cities Northern Tour', which are circulated in the world (succeeded by Tiantong Wu). Chan Master Shiqi Tongyun of Xuědòu in Ningbo His secular surname was Xu, and his family was poor. He left home at Nanguang Temple. Seeing Zhongfeng Mingben's instructions, there was the saying 'stumbling and not following foolish companions'.

侶。蹉跎又恐落風塵句。乃往虞山住靜。刺血書經。后參金粟悟和尚。一夜黑地走出。因僧劈面撲破鼻子有省。呈偈曰。某甲今年三十二。向來鬼窟作活計。忽然撞破鼻頭時。但見鮮血流滿地。悟未首肯。後於棒下頓脫疑滯。時隨悟赴育王天童一十三年。值牧雲門同辭出山。得付衣拂。囑云。折箸無一雙。狗子無一隻。是你住處○住靈鷲上堂。爐鞴宏開烹佛祖。聖凡齊煅辣鉗錘。者回莫作尋常看。大眾應須高剔眉。當爐莫避。見義勇為。分明覷破真奇特。脫體風流更是誰。驀豎拄杖曰。還見么。直得萬象光輝。乾坤獨露。縱橫殺活。總不由人。把住放行。全歸自己。如或不然。山僧不免重重指點去也。還委悉么。杖頭有眼明如日。要識真金火里看。擲拄杖下座○上堂。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。古德恁么說話。大似在孤峰頂上。等個人來。大眾。且道他要等個甚麼人。以拄杖擊香幾曰。還委悉么。定光金地遙招手。智者江陵暗點頭○住雪竇上堂。當陽一著。獨露無遮。八面玲瓏。十方軒豁。明眼作證。豈敢囊藏。直得瓊樓玉殿。百草頭上全彰。千丈報身。瓦礫堆邊頓現。塵塵爾。剎剎爾。突出無位真人。發明現成公案。直饒三世諸佛。歷代老古錐到來。個個退身有分。正當恁么時如何。水歸

【現代漢語翻譯】現代漢語譯本侶。蹉跎又恐落風塵句。於是前往虞山安靜地居住，抄寫**經。後來參拜金粟悟和尚，在某個夜晚於黑暗中走了出來，因為有個僧人迎面撲來打破了他的鼻子而有所領悟。呈上偈語說：『我今年三十二歲，向來在鬼窟里生活。忽然撞破鼻頭時，只見鮮血流滿地。』悟和尚沒有認可。後來在棒喝下徹底擺脫了疑惑。當時跟隨悟和尚前往育王寺、天童寺一十三年。適逢牧雲門一同辭別出山，得到師傅交付的衣拂，囑咐說：『折斷的筷子沒有一雙，狗子沒有一隻，這是你居住的地方。』在靈鷲山上堂說法：『爐火旺盛地打開，烹煉佛祖，聖人凡人一起用嚴厲的鉗錘鍛造。這次不要當作尋常來看，大家應該高高地挑起眉毛。』當爐時不要回避，見義勇為。分明地看破，真是奇特，脫體的風流更是誰？猛然豎起拄杖說：『還看見了嗎？』直接使得萬象光輝，乾坤獨自顯露。縱橫殺活，總不由人。把住放行，全歸自己。如果不是這樣，山僧我不免要重重地指點你們。還明白嗎？拄杖頭上有眼睛明亮如太陽，要認識真金要在火里看。』說完擲下拄杖走下座位。上堂說法：『春山重疊繚亂呈現青色，春水盪漾著虛幻的碧色。空曠的天地間，獨自站立遙望到哪裡才是盡頭？』古人這樣說話，很像在孤峰頂上，等待人來。各位，且說他要等什麼人？用拄杖敲擊香幾說：『還明白嗎？定光佛（Dipamkara）在金地遙遠地招手，智者大師（智顗）在江陵暗中點頭。』在雪竇寺上堂說法：『當陽一著，獨自顯露沒有遮掩，八面玲瓏，十方開闊。明眼人來作證，怎敢藏在囊中。直接使得瓊樓玉殿，百草頭上完全彰顯。千丈報身，在瓦礫堆邊頓時顯現。塵塵如此，剎剎如此，突出無位真人，發明現成的公案。』即使三世諸佛，歷代老古錐到來，個個都要退避三舍。正在這個時候該怎麼辦？水歸

【English Translation】 English version He feared wasting time and falling into a life of dissipation. Therefore, he went to Mount Yu to live in seclusion and transcribe the **Sutra. Later, he visited Monk Jin Su Wu and had an awakening one night in the darkness, triggered by a monk who rushed at him and broke his nose. He presented a verse saying: 'I am thirty-two years old this year, and I have been living in a ghost cave. Suddenly, when my nose was broken, I saw blood flowing all over the ground.' Monk Wu did not approve. Later, he completely got rid of his doubts under the blows of the staff. At that time, he followed Monk Wu to Yuwang Temple and Tiantong Temple for thirteen years. When Mu Yunmen resigned from the mountain together, he received the robe and whisk from his master, who instructed him: 'Broken chopsticks do not come in pairs, and there is not a single dog. This is where you will live.' Giving a Dharma talk at Lingjiu Mountain: 'The furnace is opened wide to cook the Buddhas, and the saints and mortals are forged together with harsh tongs and hammers. Don't take this as ordinary this time, everyone should raise their eyebrows high.' Don't avoid the furnace, be courageous in doing what is right. Clearly see through it, it is truly wonderful, who is more free and unrestrained than this? Suddenly raising his staff, he said: 'Do you see it?' It directly makes all phenomena shine, and the universe is revealed alone. Vertical and horizontal killing and life, it is not up to people. Holding on and letting go, it all belongs to oneself. If not, this mountain monk will have to give you heavy pointers. Do you understand? There are eyes on the head of the staff as bright as the sun, and to know true gold, look in the fire.' After speaking, he threw down the staff and went down the seat. Giving a Dharma talk: 'The spring mountains are stacked in a chaotic green, and the spring water ripples with an illusory blue. In the vastness of heaven and earth, standing alone, where is the end to look? The ancients spoke like this, much like waiting for someone on the top of a solitary peak. Everyone, what kind of person is he waiting for? Hitting the incense table with his staff, he said: 'Do you understand? Dipamkara Buddha (定光佛) is waving from afar in the golden land, and Zhiyi (智顗) is nodding secretly in Jiangling.' Giving a Dharma talk at Xuedou Temple: 'The one move at Dangyang, alone reveals without concealment, eight sides are exquisite, and the ten directions are open. Clear-eyed people testify, how dare to hide it in a bag. Directly makes the jade palaces and pavilions, fully manifest on the heads of all grasses. The thousand-foot Sambhogakaya (報身), suddenly appears beside the pile of tiles. Dust by dust, moment by moment, the true person without position stands out, revealing the ready-made public case.' Even if the Buddhas of the three worlds and the ancient masters of all ages arrive, each of them must retreat. What should be done at this very moment? Water returns

大海波濤靜。云到蒼梧氣象間○上堂。澹盪春風二月天。山花似錦碧巖前。深深古寺今來到。端的無如鼻祖禪。前是山門佛殿。后是臥室法堂。當陽坐斷一句且置。驀豎杖云。這個喚作什麼。擊禪床云。但見皇風成一片。不知何處有封疆○僧問一念無思時如何。師云。死水裡作么。僧喝。師云。喝那個。僧云。明月無私。師打云。猶在死水○僧問如何是安居樂業一句。師云。今日天寒。云向上還有事也無。師云。來日向汝道○順治辛丑。師返南廣。曰我老矣。當不忘本也。迨癸卯正月示寂。仍迎龕建塔雪竇(天童悟嗣)。

嘉興古南牧云通門禪師

蘇州常熟張氏子。二十歲投破山洞聞乘和尚出家。原名契門。力事參究。便有省入。后參天童悟和尚于金粟。以偈呈方丈。悟略閱兩行。問即今事作么生。師擬議。悟以番菩提數珠便打。師禮拜。悟又向背筑一拳曰。你若作打會。入地獄如箭射。異日悟舉薰風自南來。殿角生微涼驗眾。師呈三頌。悟看至末首曰。不親切。師曰。前二首聻。悟曰。此不親切。和前都不親切。師便問如何是親切處。悟便掌。師即豎一指曰。某甲也。悟曰。你未知落處在。師隱隱疑。後上天童。題萬松關偈曰。古路松陰廿里長。過時誰覺骨清涼。悟曰。何不道過時誰不骨清涼。師于言

【現代漢語翻譯】現代漢語譯本大海波濤平靜。雲霧飄渺于蒼梧山間，呈現出壯麗的氣象。——上堂開示。和煦的春風吹拂著二月的天空，山花似錦，綻放在碧綠的山巖前。我今天深深地來到這座古老的寺廟，真正體會到鼻祖達摩 (Bodhidharma) 的禪法。前面是山門和佛殿，後面是臥室和法堂。當下截斷思慮的一句話暫且放下，驀然豎起禪杖說：『這個』叫作什麼？』敲擊禪床說：『只見太平盛世一片祥和，不知哪裡還有邊境紛爭。』有僧人問：『一念不生，無思無想的時候是怎樣的？』牧云通門禪師回答說：『那是死水一潭，毫無生機。』僧人當即大喝一聲。牧云通門禪師問：『你喝的是什麼？』僧人說：『明月普照，毫無私心。』牧云通門禪師舉起禪杖就打，說：『你仍然停留在死水之中。』有僧人問：『如何是安居樂業的真諦？』牧云通門禪師說：『今天天氣寒冷。』僧人問：『向上還有什麼事嗎？』牧云通門禪師說：『明天告訴你。』順治辛丑年（1661年），牧云通門禪師返回南廣，說：『我老了，不能忘記根本。』到了癸卯年（1663年）正月圓寂，人們迎回他的靈龕，在雪竇寺（天童悟的嗣法地）建塔供奉。

嘉興古南牧云通門 (Muyun Tongmen) 禪師

是蘇州常熟人張氏之子。二十歲時投奔破山洞聞乘和尚出家，原名契門。他努力參究，很快就有所領悟。後來到金粟山參拜天童悟和尚，寫了一首偈呈給方丈。天童悟和尚略讀兩行，問道：『現在的事情怎麼樣？』牧云通門禪師猶豫不決。天童悟和尚用一串菩提數珠就打他。牧云通門禪師禮拜。天童悟和尚又朝他背後打了一拳，說：『你如果以為這樣就能開悟，那就會像箭一樣直墜地獄。』後來，天童悟和尚舉起『薰風自南來，殿角生微涼』這句話來考驗大家。牧云通門禪師呈上三首頌。天童悟和尚看到最後一首說：『不親切。』牧云通門禪師說：『前兩首怎麼樣？』天童悟和尚說：『這不親切，和前面的都不親切。』牧云通門禪師便問：『如何才是親切處？』天童悟和尚便打了他一掌。牧云通門禪師立即豎起一指說：『就是這個！』天童悟和尚說：『你還不知道落在哪裡。』牧云通門禪師心中隱隱疑惑。後來他登上天童山，在萬松關題了一首偈：『古老的道路松陰綿延二十里，經過時有誰感覺到骨骼清涼？』天童悟和尚說：『為什麼不說經過時有誰不感覺到骨骼清涼？』牧云通門禪師在言語上...

【English Translation】 English version The great sea is calm and the waves are still. Clouds drift in the atmosphere of Mount Cangwu, presenting a magnificent scene. - Sermon in the hall. The gentle spring breeze caresses the February sky, mountain flowers bloom like brocade before the emerald cliffs. Today, I deeply arrive at this ancient temple, truly experiencing the Chan of Patriarch Bodhidharma (Damo). In front are the mountain gate and the Buddha hall, behind are the living quarters and the Dharma hall. Let's set aside the phrase that cuts off thoughts at this very moment, and suddenly raise the staff, saying: 'What is this called?' Striking the Zen platform, saying: 'We only see a peaceful and prosperous world, not knowing where there are border disputes.' A monk asked: 'What is it like when a single thought does not arise, when there is no thought or imagination?' Chan Master Muyun Tongmen replied: 'That is a pool of stagnant water, without any vitality.' The monk immediately shouted loudly. Chan Master Muyun Tongmen asked: 'What are you shouting at?' The monk said: 'The bright moon shines universally, without any selfishness.' Chan Master Muyun Tongmen raised his staff and struck, saying: 'You are still stuck in the stagnant water.' A monk asked: 'What is the true essence of living in peace and working happily?' Chan Master Muyun Tongmen said: 'Today the weather is cold.' The monk asked: 'Is there anything more to it?' Chan Master Muyun Tongmen said: 'I will tell you tomorrow.' In the year of Xinchou (1661) during the reign of Emperor Shunzhi, Chan Master Muyun Tongmen returned to Nanguang, saying: 'I am old, I must not forget my roots.' In the first month of the year Guimao (1663), he passed away. People welcomed back his spirit niche and built a pagoda for him at Xuedou Temple (the place where Tiantong Wu inherited the Dharma).

Chan Master Muyun Tongmen (Muyun Tongmen) of Gunan, Jiaxing

He was Zhang's son from Changshu, Suzhou. At the age of twenty, he joined the Sangha under the Venerable Poshan Dongwen Cheng, originally named Qimen. He diligently engaged in Chan study and soon had some insights. Later, he went to Mount Jin Su to pay homage to Chan Master Tiantong Wu and presented a verse to the abbot. Chan Master Tiantong Wu read two lines and asked: 'How is the present matter?' Chan Master Muyun Tongmen hesitated. Chan Master Tiantong Wu struck him with a string of Bodhi beads. Chan Master Muyun Tongmen bowed. Chan Master Tiantong Wu struck him once more on the back, saying: 'If you think you can attain enlightenment like this, you will fall into hell like an arrow.' Later, Chan Master Tiantong Wu raised the phrase 'The gentle breeze comes from the south, a slight coolness arises at the corner of the hall' to test everyone. Chan Master Muyun Tongmen presented three verses. Chan Master Tiantong Wu read the last one and said: 'Not intimate.' Chan Master Muyun Tongmen said: 'How about the first two?' Chan Master Tiantong Wu said: 'This is not intimate, and neither are the previous ones.' Chan Master Muyun Tongmen then asked: 'What is intimacy?' Chan Master Tiantong Wu slapped him. Chan Master Muyun Tongmen immediately raised a finger and said: 'This is it!' Chan Master Tiantong Wu said: 'You still don't know where you're falling.' Chan Master Muyun Tongmen had a vague doubt in his heart. Later, he ascended Mount Tiantong and wrote a verse at Wansong Pass: 'The ancient road stretches for twenty miles in the shade of pines, who feels the coolness of the bones when passing by?' Chan Master Tiantong Wu said: 'Why not say who doesn't feel the coolness of the bones when passing by?' Chan Master Muyun Tongmen in words...

下有省。又作活眼泉偈。寮中思索。偶然停筆。右手將左臂一觸。忽然觸發。直下湛然。前所疑一掌落處。不言而喻。一時呈行由曰。詣實供通。悟曰。者些都不是實訊息。你再供通實訊息看。師進前展兩手。悟曰。不是不是。師曰。和尚如今瞞某甲不得。悟曰。瞞即瞞不得。且惑亂你一上。后乃付囑。住古南因華嚴會上堂。華嚴法界。理事無礙。懺罪消災。一彩兩賽。驀拈拄杖曰。大眾。杜順和尚來也。在拄杖頭上口喃喃道。懷州牛吃禾。益州馬腹脹。天下覓醫人。炙豬左膊上。諸人還見么。若也見。未免頭上安頭。若不見。日日堂堂無蓋覆。本來同是遮那身○上堂。拋下拄杖曰。撲落非他物。復擎起作舞曰。縱橫不是塵。汝諸人還見山河及大地。全露法王身么。復擊香幾曰。一片榆楠木。敲來響殺人○上堂。靈樞密運。四序推移。天地之間。其猶橐籥。看看冬到來。即便春風至。長連床上。學得底是第二機。若是第一機。天下老和尚。未曾提著。山僧又如何摺合。舉拂子云。看看五彩畫頭黃金點額。復擊一下云。好好一隻春牛。被山僧一鞭粉碎了也。聞一知十。從他遍界分身。認影迷頭。一任眼𥉌眵地○上堂。向虛空中畫青畫黃。本無甚事。對無位真人說生說死。笑殺傍觀。卓拄杖下座○夜參次。一僧禮拜起拍手

【現代漢語翻譯】現代漢語譯本下有省。又作活眼泉偈。在寮房中思索，偶然停筆。右手將左臂一觸，忽然觸發，直下湛然。先前所疑惑的『一掌落處』，不言而喻。一時呈上開悟的經過說：『詣實供通。』悟禪師說：『這些都不是真實的訊息，你再供通真實的訊息給我看看。』禪師進前展開兩手。悟禪師說：『不是，不是。』禪師說：『和尚如今瞞不過我。』悟禪師說：『瞞即瞞不過，且迷惑你一下。』後來乃付囑。住持古南因華嚴會，上堂說法。華嚴法界，理事無礙，懺罪消災，一彩兩賽。忽然拿起拄杖說：『大眾，杜順和尚（唐代高僧，華嚴宗的實際創始人）來了！』在拄杖頭上口中喃喃道：『懷州的牛吃禾，益州的馬腹脹，天下覓醫人，炙豬左膊上。』諸位還見嗎？如果見了，未免頭上安頭。如果不見，日日堂堂無蓋覆，本來同是遮那身（Vairocana，毗盧遮那佛，報身佛）。』上堂說法。拋下拄杖說：『撲落非他物。』復又擎起作舞說：『縱橫不是塵。』你們諸位還見到山河及大地，完全顯露法王身（Dharmaraja，護法之王）嗎？』復又敲擊香幾說：『一片榆楠木，敲來響殺人。』上堂說法。靈樞密運，四序推移，天地之間，其猶橐籥。看看冬天到來，即便春風至。長連床上，學得底是第二機。若是第一機，天下老和尚，未曾提著。山僧又如何摺合？』舉起拂子說：『看看五彩畫頭黃金點額。』復又擊打一下說：『好好一隻春牛，被山僧一鞭粉碎了也。』聞一知十，從他遍界分身。認影迷頭，一任眼𥉌眵地。上堂說法。向虛空中畫青畫黃，本無甚事。對無位真人說生說死，笑殺傍觀。』卓拄杖下座。夜參時，一僧禮拜起來拍手。

【English Translation】 English version There was further enlightenment. He also composed a verse on the 'Living Eye Spring'. While contemplating in his room, he accidentally stopped writing. His right hand touched his left arm, and suddenly, he was triggered, directly into a state of serene clarity. The previously doubted 'place where a palm falls' became self-evident. He presented his enlightenment experience, saying: 'I offer the real communication.' Chan Master Wu said: 'These are not real news at all. Show me the real communication again.' The Chan master stepped forward and spread out both hands. Chan Master Wu said: 'No, no.' The Chan master said: 'Venerable monk, you can't hide it from me now.' Chan Master Wu said: 'I can't hide it, but I'll confuse you for a moment.' Later, he entrusted him with the Dharma. He resided at the Huayan Assembly of Gu Nan Yin, ascending the hall to preach. The Huayan Dharma Realm, principle and phenomena are unobstructed, repent sins and eliminate disasters, one color, two competitions. Suddenly, he picked up his staff and said: 'Everyone, Venerable Dushun (a prominent monk of the Tang Dynasty (618-907), the actual founder of the Huayan school) has arrived!' He muttered on the head of the staff: 'The cows of Huaizhou eat the rice, the horses of Yizhou have bloated bellies, seeking doctors all over the world, cauterizing the left shoulder of the pig.' Do you all see it? If you see it, you inevitably add a head on top of a head. If you don't see it, it is openly and grandly without cover every day, originally the same as the body of Vairocana (Vairocana, the reward body Buddha).' Ascending the hall to preach. Throwing down the staff, he said: 'Falling down is nothing other.' Again, holding it up and dancing, he said: 'Vertical and horizontal are not dust.' Do you all see the mountains, rivers, and the great earth, completely revealing the Dharma King's body (Dharmaraja, the king of Dharma)?' Again, striking the incense table, he said: 'A piece of elm nanmu, striking it makes a killing sound.' Ascending the hall to preach. The spiritual pivot secretly operates, the four seasons shift, between heaven and earth, it is like a bellows. Look, when winter arrives, the spring breeze immediately comes. On the long continuous bed, what is learned is the second opportunity. If it is the first opportunity, the old monks of the world have never mentioned it. How can this mountain monk reconcile it?' Raising the whisk, he said: 'Look, the colorful painted head has a golden dot on the forehead.' Again, striking it once, he said: 'A good spring ox, shattered by this mountain monk with a whip.' Hearing one, knowing ten, let him divide his body throughout the realm. Recognizing the shadow and being confused by the head, let the eyes be bleary. Ascending the hall to preach. Painting blue and yellow in the empty sky, there is nothing much to it. Speaking of life and death to the True Man without Position, laughing to death the bystanders.' He struck the ground with his staff and descended from the seat. During the night session, a monk bowed, got up, and clapped his hands.

。師云。作甚麼。僧云。擦去地上塵。師遂對眾拍手云。我手中無塵。且道擦個甚麼。眾無對。師云。者一隊漢。如生盲人相似。到此間來。只管相我口皮動。殊不知我與者僧。已作一場佛事了也。時有僧出擬問。師云。山僧手癢。試與一抓。僧便抓。師云。是甚麼。眾擬議。師便打○夜參次。師問一童子。如何是祖師西來意。童俯首。師云。汝諸人反不如者童子。遂歸方丈○師一晚入堂云。還有撞著壁底么。眾無對○住天童。未幾。退隱京口之鶴林。久不升座。檀護哀請說法。乃為說偈云。山僧一向說禪。而今口似木橛。為問以何因緣。年往精神銷歇。齒落髮白血枯。豈可不知時節。因而謝事天童。來到鶴林守拙。日用無別修行。一句阿彌陀佛。上堂說法領眾。讓與諸方賢哲。宗門日見滔滔。變態不堪言說。若是真正高流。目擊自當改轍。先佛河沙法門。進修無甚優劣。廬山蓮社清風。緇素不妨同結。今日檀護臨筵。大家飽餐禪悅。若論大事因緣。不怕甕中走鱉。夜來衲被蒙頭。一任梅梢掛月。此後絕不執拂上堂。往來無定。即問道者。罕能一見矣　(示誡法嗣條約十章其首章以饑荒薦臻人情蕭索稱和尚者盈衢塞路茍求餬口人皆生厭所施何來此亦甚不知時節者凡我會下人寧去徒眾煨鐺過日如其違背非我弟子等語切中

【現代漢語翻譯】師父說：『你這是在做什麼？』僧人說：『擦去地上的塵土。』師父於是對著眾人拍手說：『我手中沒有塵土，那麼你說擦的是什麼？』眾人無言以對。師父說：『你們這一群人，就像天生的盲人一樣。來到這裡，只顧著看我嘴皮子動，卻不知道我和這個僧人，已經做了一場佛事了。』當時有個僧人出來想要提問，師父說：『山僧我手癢，想抓你一下。』僧人便抓。師父說：『這是什麼？』眾人議論紛紛。師父便打了他。（圓相符號）夜裡參禪時，師父問一個童子：『如何是祖師西來意？』童子低頭不語。師父說：『你們這些人反而不如這個童子。』於是回到方丈。（圓相符號）師父一天晚上進入禪堂說：『還有撞到墻壁底的嗎？』眾人無言以對。（圓相符號）住在天童寺，沒多久，退隱到京口的鶴林寺。很久沒有升座說法。檀越（Dàn yuè，施主）哀求說法，於是為他們說偈語：『山僧我一向說禪，如今口似木橛。要問是什麼因緣，年老精神衰竭。齒落髮白血枯，豈可不知時節。因此謝絕天童寺的事務，來到鶴林寺守拙。日常沒有別的修行，只一句阿彌陀佛（Āmítuó Fó，佛教中西方極樂世界的教主）。上堂說法領眾，讓給各方的賢哲。宗門日益滔滔，變態不堪言說。若是真正的高人，目擊自當改轍。先佛如恒河沙數般的法門，進修沒有甚麼優劣。廬山蓮社的清風，僧俗不妨一同結社。今日檀越們光臨法筵，大家飽餐禪悅。若論大事因緣，不怕甕中捉鱉。夜來衲被蒙頭，任憑梅梢掛月。』此後絕不執拂上堂，往來沒有定處。即使有問道的人，也很難見到他了。（示誡法嗣條約十章，其首章以饑荒薦臻，人情蕭索，稱和尚者盈衢塞路，茍求餬口，人皆生厭，所施何來，此亦甚不知時節者，凡我會下人，寧去徒眾煨鐺過日，如其違背，非我弟子等語，切中）師父說：『你這是在做什麼？』僧人說：『擦去地上的塵土。』師父於是對著眾人拍手說：『我手中沒有塵土，那麼你說擦的是什麼？』眾人無言以對。師父說：『你們這一群人，就像天生的盲人一樣。來到這裡，只顧著看我嘴皮子動，卻不知道我和這個僧人，已經做了一場佛事了。』當時有個僧人出來想要提問，師父說：『山僧我手癢，想抓你一下。』僧人便抓。師父說：『這是什麼？』眾人議論紛紛。師父便打了他。（圓相符號）夜裡參禪時，師父問一個童子：『如何是祖師西來意？』童子低頭不語。師父說：『你們這些人反而不如這個童子。』於是回到方丈。（圓相符號）師父一天晚上進入禪堂說：『還有撞到墻壁底的嗎？』眾人無言以對。（圓相符號）住在天童寺，沒多久，退隱到京口的鶴林寺。很久沒有升座說法。檀越（Dàn yuè，施主）哀求說法，於是為他們說偈語：『山僧我一向說禪，如今口似木橛。要問是什麼因緣，年老精神衰竭。齒落髮白血枯，豈可不知時節。因此謝絕天童寺的事務，來到鶴林寺守拙。日常沒有別的修行，只一句阿彌陀佛（Āmítuó Fó，佛教中西方極樂世界的教主）。上堂說法領眾，讓給各方的賢哲。宗門日益滔滔，變態不堪言說。若是真正的高人，目擊自當改轍。先佛如恒河沙數般的法門，進修沒有甚麼優劣。廬山蓮社的清風，僧俗不妨一同結社。今日檀越們光臨法筵，大家飽餐禪悅。若論大事因緣，不怕甕中捉鱉。夜來衲被蒙頭，任憑梅梢掛月。』此後絕不執拂上堂，往來沒有定處。即使有問道的人，也很難見到他了。（示誡法嗣條約十章，其首章以饑荒薦臻，人情蕭索，稱和尚者盈衢塞路，茍求餬口，人皆生厭，所施何來，此亦甚不知時節者，凡我會下人，寧去徒眾煨鐺過日，如其違背，非我弟子等語，切中）

【English Translation】 The master said, 'What are you doing?' The monk said, 'Wiping the dust off the ground.' The master then clapped his hands to the crowd and said, 'I have no dust in my hands, so what are you saying he is wiping?' The crowd was speechless. The master said, 'This group of people is like the congenitally blind. Coming here, they only pay attention to the movement of my lips, not knowing that the monk and I have already performed a Buddhist service.' At that time, a monk came out wanting to ask a question. The master said, 'This mountain monk's hands are itchy, I want to scratch you.' The monk then scratched. The master said, 'What is this?' The crowd discussed. The master then hit him. (Circle symbol) During the evening meditation, the master asked a young boy, 'What is the meaning of the Patriarch's coming from the West?' The boy lowered his head. The master said, 'You people are not as good as this boy.' Then he returned to his abbot's quarters. (Circle symbol) One night, the master entered the meditation hall and said, 'Is there anyone who has bumped into the wall?' The crowd was speechless. (Circle symbol) He lived in Tiantong Temple, and not long after, he retired to Helin Temple in Jingkou. He had not ascended the seat to preach for a long time. Dàn yuè (檀越, patrons) pleaded for him to preach, so he spoke a verse for them: 'This mountain monk has always spoken of Chan (禪, Zen), but now my mouth is like a wooden peg. If you ask what the cause is, it is that I am old and my spirit is exhausted. My teeth have fallen out, my hair has turned white, and my blood has dried up. How can I not know the time? Therefore, I have declined the affairs of Tiantong Temple and come to Helin Temple to guard my clumsiness. My daily life has no other practice, only the phrase Amitābha (Āmítuó Fó, 阿彌陀佛, the principal Buddha in Pure Land Buddhism). Ascending the seat to preach and lead the congregation, I leave it to the wise men of all directions. The Zen school is becoming increasingly turbulent, and its transformations are unspeakable. If there are truly high-minded people, they will change their course when they see it. The Dharma gates of the Buddhas of the past are as numerous as the sands of the Ganges, and there is no superiority or inferiority in their cultivation. The pure breeze of the Lushan Lotus Society, monks and laypeople may as well form a society together. Today, the Dàn yuè (檀越, patrons) have graced the Dharma banquet, and everyone can feast on the joy of Chan. If we talk about the great matter of cause and effect, we are not afraid of catching turtles in a jar. Last night, I covered my head with my monastic robe, letting the moon hang on the plum blossoms.' After this, he never held a whisk to ascend the seat, and his comings and goings were uncertain. Even those who asked about the Way rarely saw him. (The first chapter of the Ten Chapters of Admonitions to Dharma Heirs states that famine is rampant, people's hearts are desolate, those who call themselves monks fill the streets and alleys, seeking only to make a living, and people are disgusted. Where does the offering come from? This is also not knowing the time. All those under my tutelage would rather go without a large following and live a simple life. If they violate this, they are not my disciples, etc., which is very pertinent.) The master said, 'What are you doing?' The monk said, 'Wiping the dust off the ground.' The master then clapped his hands to the crowd and said, 'I have no dust in my hands, so what are you saying he is wiping?' The crowd was speechless. The master said, 'This group of people is like the congenitally blind. Coming here, they only pay attention to the movement of my lips, not knowing that the monk and I have already performed a Buddhist service.' At that time, a monk came out wanting to ask a question. The master said, 'This mountain monk's hands are itchy, I want to scratch you.' The monk then scratched. The master said, 'What is this?' The crowd discussed. The master then hit him. (Circle symbol) During the evening meditation, the master asked a young boy, 'What is the meaning of the Patriarch's coming from the West?' The boy lowered his head. The master said, 'You people are not as good as this boy.' Then he returned to his abbot's quarters. (Circle symbol) One night, the master entered the meditation hall and said, 'Is there anyone who has bumped into the wall?' The crowd was speechless. (Circle symbol) He lived in Tiantong Temple, and not long after, he retired to Helin Temple in Jingkou. He had not ascended the seat to preach for a long time. Dàn yuè (檀越, patrons) pleaded for him to preach, so he spoke a verse for them: 'This mountain monk has always spoken of Chan (禪, Zen), but now my mouth is like a wooden peg. If you ask what the cause is, it is that I am old and my spirit is exhausted. My teeth have fallen out, my hair has turned white, and my blood has dried up. How can I not know the time? Therefore, I have declined the affairs of Tiantong Temple and come to Helin Temple to guard my clumsiness. My daily life has no other practice, only the phrase Amitābha (Āmítuó Fó, 阿彌陀佛, the principal Buddha in Pure Land Buddhism). Ascending the seat to preach and lead the congregation, I leave it to the wise men of all directions. The Zen school is becoming increasingly turbulent, and its transformations are unspeakable. If there are truly high-minded people, they will change their course when they see it. The Dharma gates of the Buddhas of the past are as numerous as the sands of the Ganges, and there is no superiority or inferiority in their cultivation. The pure breeze of the Lushan Lotus Society, monks and laypeople may as well form a society together. Today, the Dàn yuè (檀越, patrons) have graced the Dharma banquet, and everyone can feast on the joy of Chan. If we talk about the great matter of cause and effect, we are not afraid of catching turtles in a jar. Last night, I covered my head with my monastic robe, letting the moon hang on the plum blossoms.' After this, he never held a whisk to ascend the seat, and his comings and goings were uncertain. Even those who asked about the Way rarely saw him. (The first chapter of the Ten Chapters of Admonitions to Dharma Heirs states that famine is rampant, people's hearts are desolate, those who call themselves monks fill the streets and alleys, seeking only to make a living, and people are disgusted. Where does the offering come from? This is also not knowing the time. All those under my tutelage would rather go without a large following and live a simple life. If they violate this, they are not my disciples, etc., which is very pertinent.)

時病)○康熙辛亥。預定逝期。於十一月望日。付最後弟子天樹植公。囑以大事。怡然坐脫于吳門之觀瀆恤廬中。弟子輩奉全身塔于京口黃鶴山。未幾而塔示斜側。門人啟壙茶毗。獲五色舍利無算。有七會語錄懶齋別集行世(天童悟嗣)。

蘇州遁村報恩浮石通賢禪師

嘉興平湖趙氏子。年十九。父母欲為娶室。將親迎。師乃潛芟染于普陀。返云棲圓戒。看父母未生前話。初參雲門澄于東塔。尋上鷹窠頂。參七女游尸陀因緣有省。偈曰。一池蛙鼓夜喧喧。歷歷明明到口邊。通報五湖林下客。從今不必更加參。往謁金粟悟和尚。問如何是即此用。悟打一拂子。問如何是離此用。悟亦打一拂子。師云。恁么則儱侗不少。悟云。難道有兩個。師禮拜出○一日悟問薰風自南來。殿角生微涼。汝作么生會。師不能答。連呈數偈。悟俱曰未在。一日入室曰。某甲會也。悟曰。如何是你會處。師曰。鷂子過新羅。悟曰。未在。師呈偈曰。薰風自南來。殿角生微涼。我今看破處。也只是尋常。悟曰。不是不是。師曰。和尚自不是。禮拜而出(遁村報恩寺迎師開法寺額預有古佛重光之讖且石佛浮海亦符師號乃留意卓錫焉)○上堂。烏飛兔走急如梭。明暗何曾昧得他。個里本來無可說。謂言無說已成多。豎拂云。大眾。且道是

【現代漢語翻譯】現代漢語譯本：時疫)○康熙辛亥年（1671年）。預先定好了逝世的日期，在十一月十五日，將最後的大事囑託給弟子天樹植公，安詳地在吳門（今江蘇蘇州）的觀瀆恤廬中坐化圓寂。弟子們將他的全身塔安奉在京口（今江蘇鎮江）的黃鶴山。不久，塔顯現出傾斜的跡象，門人開啟墓塔進行火化，獲得了無數五色舍利。有《七會語錄》、《懶齋別集》流傳於世（為天童悟的嗣法弟子）。

蘇州遁村報恩浮石通賢禪師

是嘉興平湖趙氏之子。十九歲時，父母想為他娶妻，將要迎親的時候，禪師偷偷地在普陀山剃度，返回云棲寺受具足戒。參看『父母未生前』的話頭。最初參訪雲門澄于東塔，之後登上鷹窠頂，參『七女游尸陀林』的因緣而有所領悟。作偈說：『一池蛙鼓夜喧喧，歷歷明明到口邊。通報五湖林下客，從今不必更加參。』前往拜謁金粟悟和尚，問：『如何是即此用？』悟打了一下拂子。問：『如何是離此用？』悟也打了一下拂子。禪師說：『這麼說來，豈不是含糊不清？』悟說：『難道有兩個？』禪師禮拜而出。○一天，悟問：『薰風自南來，殿角生微涼，你作何體會？』禪師不能回答，連續呈上幾首偈，悟都說『未到』。一天入室說：『某甲會了。』悟說：『如何是你會處？』禪師說：『鷂子過新羅。』悟說：『未到。』禪師呈偈說：『薰風自南來，殿角生微涼。我今看破處，也只是尋常。』悟說：『不是不是。』禪師說：『和尚自不是。』禮拜而出（遁村報恩寺迎接禪師開法，寺額預先有『古佛重光』的預言，而且石佛從海上漂來也符合禪師的法號，於是禪師留意在此安住）。○上堂說法。烏飛兔走，時間飛逝如梭，明暗變化，何時能夠真正明白它？這個道理本來無可說，說沒有說，就已經說得太多了。』豎起拂子說：『大眾，且說這是……』

【English Translation】 English version: (During an epidemic) ○ In the year Xin Hai of the Kangxi reign (1671 AD), he predetermined the date of his passing. On the fifteenth day of the eleventh month, he entrusted his final instructions to his disciple, Tian Shu Zhigong, and peacefully passed away in seated meditation at the Xulu residence in Guandu, Wumen (present-day Suzhou, Jiangsu). His disciples enshrined his complete body in a stupa on Yellow Crane Mountain in Jingkou (present-day Zhenjiang, Jiangsu). Not long after, the stupa showed signs of tilting. The disciples opened the tomb and cremated the body, obtaining countless five-colored sharira (relics). The 'Seven Assemblies Records' and 'Lazy Zhai's Collected Works' are circulated in the world (he was a Dharma heir of Tiantong Wu).

Zen Master Tongxian of Fushi, Baoren Temple, Duncun, Suzhou

He was a son of the Zhao family of Pinghu, Jiaxing. At the age of nineteen, his parents wanted to marry him a wife, and the wedding was about to take place. The master secretly shaved his head and dyed his robes at Mount Putuo, returning to Yunqi Temple to receive the full precepts. He contemplated the 'before parents were born' koan. He initially visited Yunmen Cheng at the East Pagoda, and then ascended Eagle Nest Peak, gaining insight from the 'seven women wandering in the charnel ground' cause and condition. He composed a verse saying: 'A pond of frog drums, noisy at night, each sound clear and distinct at the mouth. Announce to the guests under the trees of the five lakes, from now on, there is no need to add further inquiry.' He went to pay respects to Abbot Wu of Jin Su, asking: 'What is the immediate use of this?' Wu struck him with a whisk. He asked: 'What is the use apart from this?' Wu also struck him with a whisk. The master said: 'In that case, isn't it ambiguous?' Wu said: 'Are there two?' The master bowed and left. ○ One day, Wu asked: 'A gentle breeze comes from the south, a slight coolness arises at the corner of the hall, how do you understand this?' The master could not answer, and presented several verses, but Wu said 'not yet'. One day he entered the room and said: 'I understand.' Wu said: 'What is your understanding?' The master said: 'A hawk flies over Silla.' Wu said: 'Not yet.' The master presented a verse saying: 'A gentle breeze comes from the south, a slight coolness arises at the corner of the hall. Where I see through now, it is just ordinary.' Wu said: 'Not right, not right.' The master said: 'The abbot himself is not right.' He bowed and left (Baoren Temple in Duncun welcomed the master to open the Dharma, and the temple plaque had a prophecy of 'ancient Buddha's light shining again', and the stone Buddha floating from the sea also matched the master's name, so the master paid attention and settled there). ○ Ascending the hall to preach. 'The crow flies, the rabbit runs, time flies like a shuttle, when can we truly understand the changes of light and darkness? This principle is originally unspeakable, saying there is no saying, it has already been said too much.' Raising the whisk, he said: 'Great assembly, let's say this is...'

有說是無說。下座○上堂。心無自性。假境而彰。舉拂子云。喚作拂子則觸。物無自體。因心而現。不喚作拂子則背。心境俱泯。性體亦忘。畢竟喚作甚麼。若不會。更通一線。良久云。明月堂前垂玉露。水晶宮裡撒珍珠○上堂。假使頂戴經塵劫。身為床座遍三千。若不傳法度眾生。畢竟無能報恩者。擲下拂曰。新報恩今日傳法了也。大眾一時擔荷○天童上堂。本是沒量人。一切難描摹。從出母胎來。將錯而認錯。合掌云。大眾會么。我不敢輕於汝等。汝等皆當作佛○僧問。不是一番寒徹骨。怎得梅花撲鼻香。師曰。猶為貪餌客。未是絕求人。曰如何是絕求的人。師曰。衲被蒙頭睡正濃。此時山僧多不會○問如何是密移一步看飛龍。師曰。過得荊棘林。方名是好手○問三世諸佛。被我一口吞盡。何處更有眾生。自代曰。平地上死人多少○師居常以馬祖一喝。百丈三日耳聾公案勘學人。復垂語云。報恩水鄉。非舟莫至。還有不假舟楫而到者么。脫有當者。卒無可否。人莫涯其旨趣○康熙丁未七月十九日。示微疾。力拒醫藥。默然危坐。至二十四日中夜。門人請偈。師曰。吾無一字可說。乃怡然而寂。塔全身於徑山之臥石(天童悟嗣)。

臺州通玄林野通奇禪師

蜀之合州蔡氏子。依黔之蓮峰出家。未幾出蜀

。寓當湖掩關。偶檢天童悟和尚參禪偈曰。一念未生前。試看底模樣。疑情猛發。偶因失足墮樓。口占一偈曰。一念未生前。六戶絕訊息。瞥爾揚雙眉。大似眼無力。即破關參悟于蘇之清涼。便問學人絕跡而來。特為親近和尚。悟曰。莫妄想。師曰。未審還有堂頭也無。悟曰。看腳下。師曰。不因漁父引。爭得見波濤。悟曰。莫錯會好○一日茶話。舉洞山與泰首座吃果子因緣。命眾下語。師曰。食到口邊。被伊奪卻。悟即首肯。后隨悟住育王。悟上堂。舉世尊初生下地。便解指天指地。汝等諸人。猶向老僧擬討甚麼碗。拽拄杖下座。一時打散。師自此全身脫落。結制日。師問今日四海衲僧雲集。各各壁立千仞。還許他諸人悟么。悟曰。你還夢見么。師曰。悟尚不悟。夢個甚麼。悟打曰。你即今是迷是悟。師曰。學人不在迷悟里。悟曰。且道打你在甚麼處。師便禮拜。悟為首肯○通玄上堂。鼓已擊。座已登。爭柰無禪可說。無理可伸。幸喜時逢結夏。綠樹垂陰。水流碧澗。鳥囀幽林。歷歷無回互。分明沒兩人。所以昔日韶國師道。通玄峰頂。不是人間。心外無法。滿目青山。先師亦道通玄峰頂。別是人間。只緣不薦。錯認青山。此二老宿。與么吐露。山僧與么舉揚。大似熟處難忘。汝等諸人。還薦么。若然薦得。方知不

費纖毫力。便登解脫場。脫或未然。山僧不免再為顯示。玉竹高高揮驟雨。楊柳紛紛舞翠煙。喝一喝。卓拄杖下座○上堂。歷祖出興。各有施陳。拈拄杖曰。怎如山僧拄杖。敲幾曰。信手擊開不二門。復舉召眾曰。者是山僧拄杖。且道不二門在甚麼處。若向者里辨得出。不妨緊梢草鞋。如辨不出。莫道通玄山勢險。前頭尤有最高峰○上堂。第一義諦。迥絕安排。才擬分疏。便成窒礙。所以道。心若不異。萬法一如。眼若不寐。諸寐自除。若是英靈漢。聞山僧恁么道。向文彩未彰以前。直截擔荷。卻較些子。茍若涉于塵思。未免困於途轍。祇如不歷程途一句。作么生道。一氣不言含有象。萬靈何處謝無私○上堂。山僧二十年前。偶一日冷地里。將三千大千世界。所有眾生性命。攝在一微塵里。並無一人得知。所謂藏山于海。藏舟于壑。夜半有力者負去。寐者不覺耳。今日山僧普告大眾。還信得及么。如信得及。見得徹。便好休去歇去。如信不及。見不徹。不妨朝參夕參。一朝參到無參處。遂顧左右云。始知無處不家山○師示微疾。遂掩死關。入室弟子。俱不易見。臨終別眾。眾請偈。師瞋目曰。要去便去。害甚熱大。旁有赤冶禪人求更名。師援筆書行果二字。乃曰行果圓成。遂擲筆端坐而逝。塔全身於寺西。山翁忞為之

【現代漢語翻譯】現代漢語譯本不費絲毫力氣，便可登上解脫的場所。如果未能解脫，老衲我不免再次為大家開示。玉竹高高搖曳，揮灑著驟雨，楊柳紛紛擺動，舞動著翠綠的煙霧。喝！（拿起）拄杖下座。（再次）上堂說法。歷代祖師出世弘法，各有各的施設和安排。（拿起）拄杖說：『怎能比得上老衲的拄杖？』（用拄杖）敲擊幾案說：『信手擊開不二法門。』又舉例召集大眾說：『這是老衲的拄杖，那麼，不二法門在什麼地方呢？』如果能在這裡辨別得出，不妨加緊草鞋，努力修行。如果辨別不出，不要說通玄山勢險峻，前面還有更高的山峰。（再次）上堂說法。第一義諦（ परमार्थ，ultimate truth），迥然超絕，無法安排。稍微想要分辨解釋，便會成為阻礙。所以說，心若沒有差異，萬法便是一如。眼睛若不睏倦，各種睡眠自然消除。如果是英靈之人，聽到老衲這樣說，在文采還未彰顯之前，直接承擔領會，還算好些。如果陷入塵世的思慮，難免會困於路途之中。就像『不經歷程途』這句話，該怎麼說呢？一氣不言，卻含有萬象，萬靈在何處感謝（天的）無私呢？（再次）上堂說法。老衲二十年前，偶然有一天，在冷寂之中，將三千大千世界（trisāhasra-mahāsāhasra-lokadhātu），所有眾生的性命，攝入一粒微塵之中，沒有一個人知道。這就是所謂的『藏山于海，藏舟于壑』，半夜有力氣的人揹走了，睡覺的人也不知道罷了。今天老衲普告大眾，還相信得及嗎？如果相信得及，見得透徹，便好好休息去吧。如果信不及，見不透徹，不妨早晚參禪。一旦參禪到無處可參，於是回頭看看左右，說：『才知道無處不是家鄉。』（禪師）顯示輕微的疾病，於是關閉死關（指閉關等死），入室弟子，都不容易見到。（禪師）臨終告別大眾，大眾請求（禪師）留下偈語。（禪師）瞪大眼睛說：『要走便走，有什麼好熱的！』旁邊有赤冶禪人請求（禪師）更改名字，（禪師）拿起筆寫下『行果』二字，於是說：『行果圓成。』便扔下筆，端坐而逝。在寺廟西邊建塔安葬全身，山翁忞為他（撰寫了墓誌銘）。

【English Translation】 English version Without expending the slightest effort, one can ascend to the place of liberation. If liberation is not yet attained, this old monk will not hesitate to reveal it again for everyone. The jade bamboo sways high, scattering showers, and the willows dance in a flurry, swirling with emerald mist. Ha! (He picks up) the staff and descends from the seat. (Again) ascends the hall to preach. The past patriarchs emerged to propagate the Dharma, each with their own methods and arrangements. (He picks up) the staff and says: 'How can it compare to this old monk's staff?' (He uses the staff to) strike the table, saying: 'With a flick of the hand, the gate of non-duality is struck open.' He further cites the example of gathering the assembly, saying: 'This is this old monk's staff, so where is the gate of non-duality?' If you can discern it here, you may as well tighten your straw sandals and strive diligently in practice. If you cannot discern it, do not say that the mountain of Tongxuan is treacherous, for there are even higher peaks ahead. (Again) ascends the hall to preach. The first principle (Paramārtha, ultimate truth) is utterly transcendent and cannot be arranged. The slightest attempt to differentiate and explain it will become an obstacle. Therefore, it is said that if the mind has no differences, all dharmas are one and the same. If the eyes are not drowsy, all sleep will naturally cease. If one is a heroic person, upon hearing this old monk speak in this way, before the literary embellishments are manifested, directly take on and comprehend it, which is somewhat better. If one becomes entangled in worldly thoughts, one will inevitably be trapped on the path. Just like the phrase 'without traversing the path', how should it be said? The one Qi (vital energy) does not speak, yet it contains all phenomena; where do the myriad spirits thank (heaven's) impartiality? (Again) ascends the hall to preach. Twenty years ago, this old monk, on one cold and desolate day, took all the sentient beings' lives in the three thousand great thousand worlds (trisāhasra-mahāsāhasra-lokadhātu) and contained them within a single dust mote, without anyone knowing. This is what is called 'hiding a mountain in the sea, hiding a boat in a ravine'; someone with strength carried it away in the middle of the night, and the sleeping ones did not even notice. Today, this old monk proclaims to the assembly, do you still believe it? If you believe it and see through it, then go and rest well. If you do not believe it and do not see through it, you may as well participate in Chan morning and evening. Once you participate in Chan to the point where there is nowhere to participate, then look back at your left and right, and say: 'Only then do I realize that there is nowhere that is not my home.' (The Chan master) displayed a slight illness, and then closed the death retreat (referring to closing oneself off in retreat to await death), and the disciples within the room were not easily seen. (The Chan master) bid farewell to the assembly at the time of death, and the assembly requested (the Chan master) to leave a verse. (The Chan master) glared and said: 'Go when you want to go, what's the big deal!' A Chan practitioner named Chiye next to him requested (the Chan master) to change his name, (the Chan master) picked up a pen and wrote the two characters 'Xing Guo (行果)', and then said: 'Xing Guo (行果) is perfectly accomplished.' Then he threw down the pen, sat upright, and passed away. A pagoda was built to bury his whole body to the west of the temple, and Shan Weng Min wrote his epitaph.

銘塔○師于示寂前。囑上首二隱謐自閑覺。集諸法嗣。逐一勘驗。然後許令開法。故通玄門下。得人為盛云(天童悟嗣共十二人)。

京口夾山林皋本豫禪師

晚號晦夫。崑山陳氏子。十九脫白于姑蘇之堯峰。誦金剛經因無所住而生其心句有省。初參博山來。來曰。未入金籠。貯誰家野鳥兒。師曰。鶴有九皋翀碧漢。馬無千里謾追風。來曰。運斤非郢。未免傷痕。師曰。祇如諸方豎拂揚眉。又得甚麼邊事。來曰。片云橫海岳。樵子盡思歸。師曰。怪來巖下虎。特地暗驚人。次參密雲悟和尚。其日已晚。便問夜宿投人時如何。悟云。者里歇不得。師云。豈無方便。悟拈拄杖。師接住一送云。看破也。便出。后參磬山修和尚。修問那裡來。師云。武林。修云。怎知我者里。師云。臭名難瞞。修云。污汝耳。師便喝。修云。喝后如何。師云。猶是不知。修云。老僧不知。汝知個甚麼。師擬掌。修云。猶弄虛在。師禮拜。一日修云。今時學人。不肯著實用心。所以法門寥落。師云。雖然如是。大約過在知識。如黃龍南公。不得慈明和尚痛折。云何得知道出常情。修云。豈口傳耳授之所得耶。師吐舌。又一日入室。修云。我疑你不會廓侍者與華嚴相會因緣。師云。不但和尚疑某甲。盡大地人疑某甲。修曰。盡大地人

【現代漢語翻譯】現代漢語譯本：銘塔○禪師在圓寂之前，囑咐首座二隱謐、自閑覺，召集所有法嗣（指繼承佛法的人），逐一考察驗證，然後才允許他們開法（指主持一方佛法）。因此，通玄門下，得到人才興盛的美名（天童悟禪師的法嗣共有十二人）。

京口夾山林皋本豫禪師

晚年自號晦夫。是崑山陳氏之子。十九歲在姑蘇的堯峰剃度出家。誦讀《金剛經》，因為『應無所住而生其心』這句話而有所領悟。最初參訪博山來禪師。來禪師說：『還沒進入金籠，關的是誰家的野鳥？』禪師說：『鶴有九皋（沼澤）才能衝上碧漢（天空），馬沒有千里之程，空追逐風有什麼用？』來禪師說：『運斤（用斧頭）不是郢（地名），難免留下傷痕。』禪師說：『就像各方叢林豎拂（禪杖）揚眉，又有什麼意義呢？』來禪師說：『一片云橫亙海岳，樵夫都想回家了。』禪師說：『怪不得巖下的老虎，特別地暗自驚人。』之後參訪密雲悟和尚。那天已經很晚了，便問：『夜裡投宿時該如何？』悟和尚說：『這裡歇不得。』禪師說：『難道沒有方便之法嗎？』悟和尚拿起拄杖。禪師接過拄杖一送，說：『看破了！』便離開了。後來參訪磬山修和尚。修和尚問：『從哪裡來？』禪師說：『武林。』修和尚說：『怎麼知道我這裡？』禪師說：『臭名難瞞。』修和尚說：『污了你的耳朵。』禪師便喝斥一聲。修和尚說：『喝斥之後如何？』禪師說：『還是不知。』修和尚說：『老僧不知，你知道個什麼？』禪師想要打他。修和尚說：『還在弄虛作假。』禪師禮拜。有一天，修和尚說：『現在的學人，不肯切實地用心，所以佛法衰落。』禪師說：『雖然如此，大概過錯在於知識（指善知識，即有修為的師父）。如果黃龍南公（黃龍慧南禪師，1002-1069），沒有得到慈明和尚的痛切教誨，怎麼能知道超出常情呢？』修和尚說：『難道是口傳耳授所能得到的嗎？』禪師吐舌。又有一天入室請教，修和尚說：『我懷疑你不會廓侍者與華嚴相會的因緣。』禪師說：『不只是和尚懷疑我，天下人都懷疑我。』修和尚說：『天下人…』

【English Translation】 English version: Before Master Mingta ○ passed away, he instructed his senior disciples Er Yinmi, Zixian Jue, to gather all Dharma heirs (those who inherit the Buddha's Dharma) and examine them one by one before allowing them to open the Dharma (to preside over the Dharma in one area). Therefore, under the Tongxuan lineage, obtaining talent was considered flourishing (Zen Master Tiantong Wu had a total of twelve Dharma heirs).

Zen Master Lin'gao Benyu of Jiashan, Jingkou

Later in life, he styled himself Huifu. He was the son of the Chen family of Kunshan. At the age of nineteen, he left home at Yaofeng in Gusu. Reciting the Diamond Sutra, he had an insight from the phrase 'one should produce the mind that abides nowhere'. Initially, he visited Zen Master Boshan Lai. Zen Master Lai said, 'Before entering the golden cage, whose wild bird are you keeping?' The Zen master said, 'Cranes need the nine marshes to soar into the blue sky; horses without a thousand-mile journey are just chasing the wind in vain.' Zen Master Lai said, 'Using an axe not in Ying (a place name), it is inevitable to leave scars.' The Zen master said, 'Just like the monasteries in all directions raising whisks (a type of staff) and raising eyebrows, what is the meaning of that?' Zen Master Lai said, 'A cloud stretches across the mountains and seas; woodcutters all want to go home.' The Zen master said, 'No wonder the tiger under the cliff is especially startling people in the dark.' Later, he visited Abbot Miyun Wu. It was already late that day, so he asked, 'How should one lodge for the night?' Abbot Wu said, 'You can't rest here.' The Zen master said, 'Isn't there a convenient method?' Abbot Wu picked up his staff. The Zen master took the staff and pushed it away, saying, 'I see through it!' Then he left. Later, he visited Abbot Qingshan Xiu. Abbot Xiu asked, 'Where do you come from?' The Zen master said, 'Wulin.' Abbot Xiu said, 'How do you know about this place?' The Zen master said, 'A bad reputation is hard to hide.' Abbot Xiu said, 'It sullies your ears.' The Zen master then shouted. Abbot Xiu said, 'What after the shout?' The Zen master said, 'Still don't know.' Abbot Xiu said, 'The old monk doesn't know; what do you know?' The Zen master tried to hit him. Abbot Xiu said, 'Still acting falsely.' The Zen master bowed. One day, Abbot Xiu said, 'Today's students are unwilling to put in real effort, so the Dharma is declining.' The Zen master said, 'Even so, the fault mostly lies with the teachers (referring to good teachers, i.e., masters with cultivation). If Huanglong Nan (Zen Master Huanglong Huinan, 1002-1069) had not received the earnest teaching of Zen Master Ciming, how could he have known to go beyond the ordinary?' Abbot Xiu said, 'Can that be obtained through oral transmission?' The Zen master stuck out his tongue. Another day, he entered the room for instruction. Abbot Xiu said, 'I suspect you don't understand the cause and condition of Attendant Kuo meeting with the Avatamsaka.' The Zen master said, 'It's not just the abbot who suspects me; everyone in the world suspects me.' Abbot Xiu said, 'Everyone in the world...'

疑你則可。莫使老僧疑你。師曰。恁么則某甲罪過。修曰。只如興化與旻德賓主四喝。化曰。適才若是別人。三十棒一棒也饒不得。何故。為他會一喝不作一喝用。那裡是他會一喝不作一喝用處。師曰。放某甲別通個訊息。修曰。不要下語。師遂頌曰。賓主相逢縱奪家。喝下從云見活蛇。棒頭突出通無犯豈作親承解撒沙。修然之○師開法中山石湫乃過報恩謝法。修將如意付曰。此是老僧四十年用不盡底。將去揩磨。不得有忘。師秉如意入堂曰。者個是堂上老人。為豫上座作用不盡底公案。敢問有同相證用者。么良久擊板頭一下。便出○上堂。諸佛心印。祖祖相傳。直指人心。見性成佛。大眾還信得及么。若信得及。便可作一無事道人。水邊林下。渴飲澗泉。饑餐松柏。逍遙放曠。任運騰騰。逆順卷舒。縱橫自在。待因緣時至。坐曲錄床。提持向上宗乘。乃喝一喝云。還會向上宗乘么。若也會得。堪紹吾宗。其或未然。不見臨濟大師道。有時一喝如金剛王寶劍。有時一喝如踞地獅子。有時一喝如探竿影草。有時一喝不作一喝用。復喝一喝云。且道是金剛王寶劍耶。踞地獅子耶。探竿影草耶。一喝不作一喝用耶。這裡明得。即會得雲門大師。涵蓋乾坤句。截斷眾流句。隨波逐浪句。扇子𨁝跳上三十三天。觸著帝釋鼻孔。東

【現代漢語翻譯】現代漢語譯本：懷疑你可以，但不要讓老僧懷疑你。』師』（指豫禪師）說：『既然這樣，那就是我的罪過了。』修禪師說：『就像興化禪師和旻德禪師的賓主四喝一樣，興化禪師說：『剛才如果是別人，三十棒，一棒也饒不了。』為什麼呢？因為他會一喝，卻不當作一喝來用。』哪裡是他會一喝，卻不當作一喝來用的地方呢？』師說：『讓我另外傳達個訊息。』修禪師說：『不要下語。』師於是作頌說：『賓主相逢，縱奪家財。喝下如從雲中見到活蛇。棒頭突出，通達無犯，豈能當作親身承受，解開沙子。』修禪師對此表示認可。師在中山石湫開法，於是前往報恩寺感謝修禪師傳法。修禪師將如意交給他說：『這是老僧四十年也用不完的東西，拿去擦拭，不得忘記。』師拿著如意進入佛堂說：『這個是堂上老人（指修禪師）為豫上座作用不盡的公案。敢問有共同印證使用的人嗎？』良久，敲擊板頭一下，便出去了。上堂說法。諸佛的心印，祖祖相傳，直指人心，見性成佛。大眾還相信嗎？如果相信，便可作一個無事道人，水邊林下，渴了飲澗中泉水，餓了吃松柏，逍遙放曠，任運騰騰，逆順卷舒，縱橫自在，等待因緣時至，坐在曲錄床上，提持向上宗乘。於是喝一聲說：『會向上宗乘嗎？』如果也會，堪以紹吾宗。如果不是這樣，不見臨濟大師說：『有時一喝如金剛王寶劍，有時一喝如踞地獅子，有時一喝如探竿影草，有時一喝不作一喝用。』又喝一聲說：『且道是金剛王寶劍呢？踞地獅子呢？探竿影草呢？一喝不作一喝用呢？』這裡明白，就懂得雲門大師的涵蓋乾坤句、截斷眾流句、隨波逐浪句。扇子𨁝跳上三十三天，觸著帝釋（佛教神祇）的鼻孔，東

【English Translation】 English version: 'You may doubt, but do not let the old monk doubt you.' The 'Shi' (referring to Chan Master Yu) said, 'If that is so, then it is my fault.' Chan Master Xiu said, 'Just like the guest and host four shouts of Xinghua Chan Master and Min De Chan Master, Xinghua Chan Master said, 'If it were someone else just now, thirty blows, not even one blow would be spared.' Why? Because he knows how to shout, but does not use the shout as a shout.' Where is the place where he knows how to shout, but does not use the shout as a shout?' The Shi said, 'Let me convey another message.' Chan Master Xiu said, 'Do not speak.' The Shi then composed a verse saying, 'Guest and host meet, plundering family wealth. The shout is like seeing a living snake from the clouds. The protruding head of the staff, reaching without offense, how can it be regarded as personally receiving and unraveling sand?' Chan Master Xiu acknowledged this. The Shi opened the Dharma at Shiqiu in Zhongshan, and then went to Baoen Temple to thank Chan Master Xiu for transmitting the Dharma. Chan Master Xiu handed the Ruyi (a ceremonial scepter) to him and said, 'This is something that the old monk has not used up in forty years, take it to polish, do not forget.' The Shi took the Ruyi and entered the Buddha hall, saying, 'This is the Koan (a paradoxical anecdote or riddle) that the old man in the hall (referring to Chan Master Xiu) has not fully utilized for the Yu Superior Seat. May I ask if there is anyone who can jointly verify its use?' After a long while, he tapped the head of the board and then left. Ascending the hall to preach the Dharma. The mind seal of all Buddhas, passed down from generation to generation, directly points to the human mind, seeing one's nature and becoming a Buddha. Do the masses still believe it? If you believe it, then you can be a person of no affairs, by the water and under the forest, drinking spring water from the stream when thirsty, eating pine and cypress when hungry, carefree and unrestrained, letting nature take its course, rolling and stretching in accordance with circumstances, free and at ease, waiting for the time of cause and condition to arrive, sitting on the curved bed, upholding the upward sect. Then he shouted, 'Do you understand the upward sect?' If you also understand, you are worthy of inheriting my sect. If not, don't you see Linji (Rinzai) Master said, 'Sometimes a shout is like the Vajra King's precious sword, sometimes a shout is like a crouching lion, sometimes a shout is like probing the grass with a pole, sometimes a shout is not used as a shout.' Then he shouted again, 'Tell me, is it the Vajra King's precious sword? Is it the crouching lion? Is it probing the grass with a pole? Is it a shout not used as a shout?' If you understand this, you will understand Yunmen (Ummon) Master's phrase 'enclosing the universe', 'cutting off the flow', 'following the waves'. The fan jumps up to the thirty-third heaven, touching the nose of Sakra (a Buddhist deity), east

海鯉魚打一棒。雨似傾盆。且道這是涵蓋乾坤耶。截斷眾流耶。隨波逐浪耶。洞達此三句。便明得洞上宗旨。五位君臣。正偏回互。昔日洞山問曹山云。汝向甚麼處去。曹云。向不變異處去。洞云。不變異處。豈有去耶。曹云。去亦不變異。恁么酬答。且道者是偏中正耶。正中偏耶。正中來。偏中正。兼中到耶。夜半烏雞停雪上。天明石女鏡中分。透得么。若透得這個。便知得溈仰父子。大用大機。不見仰山問溈山。大用現前。請師辨白。溈山便下座歸方丈。仰山隨後入。溈山問子適來問甚麼話。仰山再舉前語。溈曰。還記得我答汝否。仰曰。記得。溈曰。你試舉看。仰便珍重出去。溈曰。錯。仰回首云。閑師弟來。莫道某甲無語好。你看他投機暗合。子孝父慈。識得么。若識得這個。便識得法眼大師道。三界惟心。萬法惟識。不見僧問法眼。如何是曹源一滴水。眼云。是曹源一滴水。韶國師在旁聞之。忽然大悟。后住通玄峰。有偈曰。通玄峰頂。不是人間。心外無法。滿目青山。眼聞云。只此一偈可起吾宗。故悟心之士。在於明眼人前。一點也掩渠不得。所以從上五宗。機緣聯綴。料揀正邪。總不出一心之用。亦不別當處之旨。若定當得。便與三世諸佛。歷代祖師。把手同行。安邦定國。坐斷春風。唱無為大化。啟

【現代漢語翻譯】現代漢語譯本打海鯉魚一棒。雨像傾盆一樣。且說這是涵蓋乾坤（包含整個宇宙）呢，還是截斷眾流（阻止所有支流）呢，還是隨波逐浪（隨波逐流）呢？如果能洞察這三句話，就能明白洞山宗的宗旨。五位君臣，正偏回互（五種不同的關係和互動）。昔日洞山（Dòngshān，人名，禪宗大師）問曹山（Cáoshān，人名，禪宗大師）說：『你向什麼地方去？』曹山說：『向不變異處去。』洞山說：『不變異處，豈有去處？』曹山說：『去也是不變異。』這樣酬答，且說這是偏中正（在偏離中保持正統）呢，還是正中偏（在正統中包含偏離）呢，還是正中來，偏中正，兼中到呢？夜半烏雞停在雪上，天明石女在鏡中分辨。能看透嗎？如果能看透這個，便知溈仰（Wéiyǎng，宗派名）父子的大用大機。不見仰山（Yǎngshān，人名，禪宗大師）問溈山（Wéishān，人名，禪宗大師）：『大用現前，請師辨白。』溈山便下座歸方丈。仰山隨後入。溈山問：『你剛才問什麼話？』仰山再舉前語。溈山說：『還記得我答你否？』仰山說：『記得。』溈山說：『你試舉看。』仰山便珍重出去。溈山說：『錯。』仰山回首說：『閑師弟來，莫道某甲無語好。』你看他投機暗合，子孝父慈。識得嗎？若識得這個，便識得法眼（Fǎyǎn，宗派名）大師道：『三界唯心，萬法唯識。』不見僧問法眼：『如何是曹源一滴水？』法眼說：『是曹源一滴水。』韶國師（Sháo Guóshī，人名）在旁聞之，忽然大悟。后住通玄峰，有偈曰：『通玄峰頂，不是人間，心外無法，滿目青山。』法眼聞說：『只此一偈可起吾宗。』故悟心之士，在於明眼人前，一點也掩渠不得。所以從上五宗，機緣聯綴，料揀正邪，總不出一心之用，亦不別當處之旨。若定當得，便與三世諸佛，歷代祖師，把手同行，安邦定國，坐斷春風，唱無為大化，啟

【English Translation】 English version A stick hits a sea carp. The rain is like a downpour. Tell me, is this encompassing the universe (Hángài qiánkūn - encompassing the entire universe), cutting off the flow of all streams (Jiédàn zhòng liú - stopping all tributaries), or following the waves (Suíbō zhú làng - going with the flow)? If you can understand these three sentences, you will understand the essence of the Caodong school. The five ranks of ruler and minister, the interplay of right and wrong (Wǔ wèi jūnchén, zhèng piān huí hù - five different relationships and interactions). In the past, Dongshan (Dòngshān - name of a Zen master) asked Caoshan (Cáoshān - name of a Zen master), 'Where are you going?' Caoshan said, 'I am going to the place of non-change.' Dongshan said, 'In the place of non-change, how can there be going?' Caoshan said, 'Going is also non-change.' With such a response, tell me, is this the right within the wrong (Piān zhōng zhèng - maintaining orthodoxy in deviation), the wrong within the right (Zhèng zhōng piān - containing deviation in orthodoxy), or coming from the right, the right within the wrong, arriving in the combined? A black hen stops on the snow in the middle of the night, and a stone woman distinguishes herself in the mirror at dawn. Can you see through it? If you can see through this, you will know the great function and great opportunity of the Weiyang (Wéiyǎng - name of a school) father and son. Didn't Yangshan (Yǎngshān - name of a Zen master) ask Weishan (Wéishān - name of a Zen master), 'The great function is present, please, Master, explain it clearly.' Weishan then descended from his seat and returned to his abbot's room. Yangshan followed him in. Weishan asked, 'What did you ask just now?' Yangshan repeated his previous question. Weishan said, 'Do you remember my answer?' Yangshan said, 'I remember.' Weishan said, 'Try to repeat it.' Yangshan then respectfully went out. Weishan said, 'Wrong.' Yangshan turned his head and said, 'If a free junior brother comes, don't say that I have no good words.' Look at their tacit agreement, filial son and kind father. Do you understand? If you understand this, you will understand what Master Fayan (Fǎyǎn - name of a school) said: 'The three realms are only mind, all phenomena are only consciousness.' Didn't a monk ask Fayan, 'What is a drop of water from Caoyuan?' Fayan said, 'It is a drop of water from Caoyuan.' National Teacher Shao (Sháo Guóshī - name of a person) heard this from the side and suddenly had a great enlightenment. Later, he lived on Tongxuan Peak and had a verse saying: 'The top of Tongxuan Peak is not the human world, outside the mind there is no Dharma, the eyes are full of green mountains.' Fayan heard this and said, 'This verse alone can revive my school.' Therefore, a person who understands the mind cannot hide even a little from a discerning person. Therefore, from the above five schools, the opportunities are linked together, and the right and wrong are judged, all of which do not go beyond the function of one mind, nor do they differ from the meaning of the present moment. If you can determine it, you can walk hand in hand with the Buddhas of the three worlds and the patriarchs of all generations, pacify the country and stabilize the nation, sit and break the spring breeze, sing the great transformation of non-action, and open

妙用真機。不是目前法。亦非目前事。無向無背。無回無互。輝古騰今。光天徹地。森羅萬象。法法全該。大地山河。頭頭俱現。不在思量。豈煩卜度。廓徹靈明。直超情謂。會即便會。設或未然。山僧拄杖子。更為諸人通個訊息。以拄杖卓一下云。謹白參玄人。光陰莫虛度。下座○上堂。若論此事。心不可求。智不可學。捏斷百匝千重。于中下機。一時飏卻。突出孤危。方教峻峭。都盧收拾將來。非心非色。非如非異。要用即用。要舍即舍。要行即行。要藏即藏。擬思一毫地。便落生死關頭。到者里作么生相救得。復曰。五蘊山頭自在身。瞭然物物應天真。頓教直下無思議。玄要全分見本人。卓拄杖一喝○上堂。般若無知。假黃鳥而有聲。法身無相。應翠竹以彰形。爾時金焦二山。忍俊不禁。將海門一口吸盡。直教水泄不通。山僧拄杖子。款款向道。盡你神力吃怒。還知法身無為。不墮諸數么。由是金焦二山。只得懡㦬而退。依舊山是山。水是水。驀拈拄杖曰。你看山僧拄杖子。得恁么奇特。千峰頂上挑明月。萬壑溪頭探水瀾。復卓拄杖下座○示眾。十五日以前。汝諸人放出山水。十五日以後。汝諸人坐斷柴頭。正當十五日。山僧看破汝諸人一著。要出出不得。要入入不得。出不得。入不得。火里眉毛烏歷歷。自家

【現代漢語翻譯】現代漢語譯本：妙用真機（精妙的運用和真實的機理）。不是目前法（不是指眼前的法），亦非目前事（也不是指眼前的事）。無向無背（沒有方向和背面），無回無互（沒有返回和相互）。輝古騰今（照耀古代，騰飛現在），光天徹地（光明照耀天地）。森羅萬象（宇宙萬物），法法全該（所有的法都包含在內）。大地山河（大地山河），頭頭俱現（處處都顯現）。不在思量（不要思量），豈煩卜度（何必煩惱去推測）。廓徹靈明（廓清通透，靈妙光明），直超情謂（直接超越情感和言語）。會即便會（領會了就領會了），設或未然（如果還沒有領會）。山僧（我這個和尚）的拄杖子，更為諸人通個訊息（再為各位傳遞個訊息）。（以拄杖敲擊一下說）謹白參玄人（謹此告知參禪的人），光陰莫虛度（光陰不要虛度）。下座。 ○上堂。若論此事（如果談論這件事），心不可求（心是無法尋求的），智不可學（智慧是無法學習的）。捏斷百匝千重（即使反覆捏斷千百次），于中下機（從中下手），一時飏卻（一時拋棄）。突出孤危（突出孤立和危險），方教峻峭（才能顯得高峻陡峭）。都盧收拾將來（全部收拾起來），非心非色（既不是心也不是色），非如非異（既不是相同也不是相異）。要用即用（要用就用），要舍即舍（要舍就舍），要行即行（要行動就行動），要藏即藏（要隱藏就隱藏）。擬思一毫地（稍微思考一下），便落生死關頭（就落入生死的關頭）。到者里作么生相救得（到了這裡怎麼才能救得了）。復曰（又說），五蘊山頭自在身（在五蘊山頭上自在的身），瞭然物物應天真（明瞭萬物都應合天真）。頓教直下無思議（頓時教你直接達到不可思議的境界），玄要全分見本人（玄妙的要旨完全顯現，見到本來的自己）。卓拄杖一喝。 ○上堂。般若（Prajna，智慧）無知（沒有分別之知），假黃鳥而有聲（借黃鸝鳥而發出聲音）。法身（Dharmakaya，法身）無相（沒有形相），應翠竹以彰形（應和翠竹而彰顯形體）。爾時金焦二山（金山和焦山），忍俊不禁（忍不住笑了出來），將海門一口吸盡（將海門一口氣吸盡）。直教水泄不通（使得水都無法泄露）。山僧（我這個和尚）的拄杖子，款款向道（慢慢地說道），盡你神力吃怒（用盡你的神力來吃喝發怒），還知法身無為（可知道法身是無為的），不墮諸數么（不落入各種數量之中嗎）。由是金焦二山（因此金山和焦山），只得懡㦬而退（只好慚愧地退下）。依舊山是山（依舊是山是山），水是水（水是水）。驀拈拄杖曰（忽然拿起拄杖說），你看山僧拄杖子（你們看我這個和尚的拄杖），得恁么奇特（多麼奇特）。千峰頂上挑明月（在千峰頂上挑著明月），萬壑溪頭探水瀾（在萬壑溪頭探取水波）。復卓拄杖下座。 ○示眾。十五日以前（十五日以前），汝諸人放出山水（你們放出山水）。十五日以後（十五日以後），汝諸人坐斷柴頭（你們坐斷柴頭）。正當十五日（正在十五日這天），山僧看破汝諸人一著（我看破了你們這一招）。要出出不得（要出去出不去），要入入不得（要進入進不去）。出不得（出不去），入不得（進不去），火里眉毛烏歷歷（火里的眉毛清晰可見）。自家（自己）。

【English Translation】 English version: The wondrous use of true mechanism (妙用真機). It is not the present Dharma (目前法), nor is it the present matter (目前事). Without facing or backing (無向無背), without returning or interchanging (無回無互). Illuminating the past and soaring through the present (輝古騰今), its light penetrates heaven and earth (光天徹地). The myriad phenomena of the universe (森羅萬象), every Dharma is fully encompassed (法法全該). The great earth, mountains, and rivers (大地山河), each and every one appears (頭頭俱現). Do not ponder (不在思量), why bother to speculate (豈煩卜度). Vastly clear and spiritually bright (廓徹靈明), directly transcending emotions and words (直超情謂). Understand, then understand (會即便會); if not yet (設或未然), this mountain monk's (山僧) staff will further convey a message to you all (更為諸人通個訊息). (Strikes the staff once, saying) Respectfully informing those who seek the profound (謹白參玄人), do not waste time (光陰莫虛度). Descends from the seat. ○Ascending the hall. If discussing this matter (若論此事), the mind cannot be sought (心不可求), wisdom cannot be learned (智不可學). Even if you break it a hundredfold, a thousandfold (捏斷百匝千重), from within, make a move (于中下機), and cast it all away at once (一時飏卻). Projecting the solitary and perilous (突出孤危), only then can it be taught to be steep and precipitous (方教峻峭). Gathering it all up (都盧收拾將來), neither mind nor form (非心非色), neither same nor different (非如非異). Use it when you need it (要用即用), discard it when you need to (要舍即舍), act when you need to act (要行即行), conceal it when you need to conceal it (要藏即藏). If you think even a hair's breadth (擬思一毫地), you will fall into the realm of birth and death (便落生死關頭). How can you be saved here (到者里作么生相救得)? Again, he said (復曰), 'On the mountain of the five skandhas (五蘊), a free and unfettered body (自在身), clearly, all things respond to the heavenly truth (瞭然物物應天真). Instantly teaching you to directly reach the realm beyond thought (頓教直下無思議), the profound essence is fully revealed, seeing the original self (玄要全分見本人).' Strikes the staff once and shouts. ○Ascending the hall. Prajna (般若, wisdom) is without knowledge (無知), borrowing the voice of the yellow bird (假黃鳥而有聲). Dharmakaya (法身, Dharma body) is without form (無相), responding to the green bamboo to manifest form (應翠竹以彰形). At that time, Mount Jin and Mount Jiao (金焦二山) could not help but laugh (忍俊不禁), swallowing the sea gate in one gulp (將海門一口吸盡), making it impossible for water to leak through (直教水泄不通). This mountain monk's (山僧) staff slowly says (款款向道), 'Exhaust your divine power to eat and rage (盡你神力吃怒), do you know that the Dharmakaya is non-active (法身無為), not falling into various numbers (不墮諸數么)?' Therefore, Mount Jin and Mount Jiao (金焦二山) had to retreat in embarrassment (只得懡㦬而退), still, the mountain is the mountain (依舊山是山), and the water is the water (水是水). Suddenly picking up the staff, he said (驀拈拄杖曰), 'Look at this mountain monk's (山僧) staff (拄杖子), how peculiar it is (得恁么奇特)! On the peaks of a thousand mountains, it carries the bright moon (千峰頂上挑明月), in the streams of ten thousand valleys, it explores the water ripples (萬壑溪頭探水瀾).' Again strikes the staff and descends from the seat. ○Instructing the assembly. Before the fifteenth day (十五日以前), you all release the mountains and waters (汝諸人放出山水). After the fifteenth day (十五日以後), you all sit and cut off the firewood (汝諸人坐斷柴頭). On the very fifteenth day (正當十五日), this mountain monk sees through your move (山僧看破汝諸人一著). Wanting to go out, you cannot go out (要出出不得); wanting to enter, you cannot enter (要入入不得). Cannot go out (出不得), cannot enter (入不得), the eyebrows in the fire are clearly visible (火里眉毛烏歷歷). One's own (自家).

鼻孔急須參。碧眼胡僧恒面壁○師一日開山次。握枯藤于手。謂僧云。此是曹家女。僧云。卻少個謝家郎在。師云。但得有女。何愁沒郎。僧云也要完全始得。師度藤與僧。僧擬接。師即擲下云。卻不相當○僧問三更月落後。古殿燈殘。有一個沒面目人來。如何相見。師云。笑殺人。笑殺人。進云。和尚笑個什麼。師咄云。你問頭也不識○僧問如何是諸佛出身處。師云。須彌倒卓半虛空。進云。如何是透法身事。師云。猢猻吞大象○僧問如何是虛空。師曰。你亦在里許。僧曰。某甲不見虛空。師云。者瞎漢。好與三十棒○師歷主武林寶巖。姑蘇堯峰。京口竹林。雖日雜傭作。不間操匕箸。不倚重外護。舉足為匡徒者法○順治丙戌冬。預計逝日。說偈辭眾。窆全身於山門之右。天童忞禪師銘其塔。著有宗門誠范四卷。並語錄行世(天隱修嗣)。

杭州南澗理安箬庵通問禪師

吳江俞氏子。參磬山修和尚得法。其自述云。父羨長先生。晚憂無子。建鷲峰寺無遮大會百日。應禱而生。幼失恃。病甚。飲酒不自好。年十六。始自驚曰。柰何使身心無措足之地哉。奮志讀書。一日偶過山寺。見楞嚴經云。此身及心。外洎虛空。山河大地。咸是妙明真心中物。有疑。特走謁磬山本師。教看父母未生前本來面目話。一日

【現代漢語翻譯】現代漢語譯本：鼻孔要趕緊參究（參禪）。碧眼的胡僧總是面壁（參禪）。天隱修禪師有一天開山的時候，手裡拿著一根枯藤，對僧人說：『這是曹家的女兒。』僧人說：『卻少一個謝家的郎君。』天隱修禪師說：『只要有女兒，何愁沒有郎君。』僧人說：『也要完全才行。』天隱修禪師把藤遞給僧人，僧人想要接，天隱修禪師立刻扔下藤說：『卻不相當。』僧人問：『三更月落後，古殿燈殘，有一個沒面目的人來，如何相見？』天隱修禪師說：『笑死人，笑死人。』僧人追問：『和尚笑什麼？』天隱修禪師呵斥道：『你連問話的頭緒都不懂。』僧人問：『如何是諸佛出身處？』天隱修禪師說：『須彌山倒立，一半懸在空中。』追問：『如何是透法身事？』天隱修禪師說：『猢猻吞大象。』僧人問：『如何是虛空？』天隱修禪師說：『你也在里頭。』僧人說：『我看不見虛空。』天隱修禪師說：『你這瞎漢，該打三十棒。』天隱修禪師先後住持武林寶巖寺、姑蘇堯峰寺、京口竹林寺，即使每天雜役勞作，也不停止操持佛法，不依靠外力，一舉一動都成為匡正徒弟的法則。順治丙戌年（1646年）冬天，預料到逝世的日子，說了偈語辭別眾人，將全身埋葬在山門右邊。天童忞禪師為他的塔撰寫銘文，著有《宗門誠范》四卷，以及語錄流傳於世（天隱修嗣）。

杭州南澗理安箬庵通問禪師吳江俞氏之子，參拜磬山修和尚得法。他自己敘述說：父親俞羨長先生，晚年憂慮沒有兒子，建造鷲峰寺舉辦無遮大會一百天，應驗祈禱而生。幼年喪母，病得很重，飲酒沒有節制。十六歲時，才開始警醒自己說：『怎麼能讓身心沒有安身立命的地方呢？』於是奮發讀書。有一天偶然經過山寺，看到《楞嚴經》說：『此身及心，外洎虛空，山河大地，咸是妙明真心中物。』有所疑惑，特地去拜訪磬山本師，教他看『父母未生前本來面目』的話頭。有一天...

【English Translation】 English version: One must urgently investigate with the nostrils (practice Chan). The blue-eyed Hu monk (a monk from Central Asia) is always facing the wall (in meditation). One day, when Master Tianyin Xiu (Tianyin Xiu, meaning 'Hidden in the Sky, Cultivation') was opening a mountain (establishing a monastery), he held a withered vine in his hand and said to the monk, 'This is the Cao family's daughter.' The monk said, 'But it lacks a Xie family's son.' Master Tianyin Xiu said, 'As long as there is a daughter, why worry about not having a son?' The monk said, 'It must be complete.' Master Tianyin Xiu handed the vine to the monk, but as the monk was about to receive it, Master Tianyin Xiu immediately threw it down and said, 'It is not suitable.' A monk asked, 'After the moon sets in the third watch, and the lamp in the ancient hall is extinguished, if a faceless person comes, how should we meet?' Master Tianyin Xiu said, 'Laughable, laughable.' The monk pressed, 'What is the master laughing at?' Master Tianyin Xiu scolded, 'You don't even understand the beginning of the question.' A monk asked, 'What is the place where all Buddhas originate?' Master Tianyin Xiu said, 'Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) stands upside down, half suspended in the void.' Pressing further, 'What is the matter of penetrating the Dharma body?' Master Tianyin Xiu said, 'A monkey swallows an elephant.' A monk asked, 'What is emptiness?' Master Tianyin Xiu said, 'You are also in it.' The monk said, 'I do not see emptiness.' Master Tianyin Xiu said, 'You blind man, you deserve thirty blows.' Master Tianyin Xiu successively presided over Baoyan Temple in Wulin, Yaofeng Temple in Gusu, and Zhulin Temple in Jingkou. Even when engaged in daily chores, he never ceased practicing the Dharma, did not rely on external support, and every action became a model for correcting his disciples. In the winter of the Bingxu year of the Shunzhi reign (1646), anticipating the day of his passing, he spoke a verse to bid farewell to the assembly and had his whole body buried to the right of the mountain gate. Chan Master Tiantong Min wrote an inscription for his pagoda. He authored four volumes of 'Zongmen Chengfan' (Zongmen Chengfan, meaning 'Sincere Models of the Zen School') and his recorded sayings are circulated in the world (Successor of Tianyin Xiu).

Chan Master Tongwen of Ruo'an, Lian, and Jian of Nanjian in Hangzhou A son of the Yu family of Wujiang, he attained the Dharma by studying with Monk Xiu of Qingshan. He recounted that his father, Mr. Yu Xianchang, worried about not having a son in his later years, so he built鷲峰寺鷲峰寺 (鷲峰寺,鷲峰寺) and held an Unobstructed Assembly for one hundred days, and he was born in response to the prayers. He lost his mother at a young age, became very ill, and drank alcohol without restraint. At the age of sixteen, he began to startle himself, saying, 'How can I allow my body and mind to have no place to settle?' He then devoted himself to studying. One day, he happened to pass by a mountain temple and saw in the Surangama Sutra (楞嚴經) that 'This body and mind, extending to the void, mountains, rivers, and the great earth, are all things within the wonderfully bright true mind.' He had doubts and specially went to visit his original teacher, Monk Xiu of Qingshan, who taught him to contemplate the topic of 'original face before parents were born.' One day...

本師與客立澗邊。提金剛經。山僧多口。本師驀劄云。如何是其心。當時不覺自失。二十四歲。姻事苦逼。竟宵遁至武林脫白。嘗夜跪佛燈下。單提父母未生前本來面目話。不契。決計參方。聞金粟悟和尚在北禪。腰包趕入吳中。得蒙痛棒垂示。覆上磬山。又遇山茨際兄。同在山中。五更聞得一陣風聲。疑情頓釋。目前凈裸裸地。了無一法當情。直是通身慶快。作偈云。千玄萬妙隔重重。個里無私總不容。一種沒絃琴上曲。寒崖吹落五更風。呈似本師。師云。玄妙即不問。如何隔底句。擬對被棒。這裡卻又去不得。本師見我疑滯。示一頌云。千波萬浪隔重重。識得源源處處通。根境脫然全體用。拈來物物始從容。看頌亦自了了。卻是臨機不得活脫自由。一日頌百丈並卻咽喉唇吻云。並卻咽喉唇吻。三人口闊一尺。夜半露柱相逢。橫吹無孔鐵笛。呈似本師。師云。露柱還有口么。山僧云。熾然說。師云。道得一半。進云。和尚又如何。師云。此問復何來。當時被這一撥。直下如團熱鐵火相似。次日呈似本師。師云。不得燒卻眉毛。山僧便喝。師云。燒卻了也。山僧轉身云。看這老漢一場敗闕。方才不受人瞞○上堂。望剎竿便橫趨而過。猶是不唧𠺕漢。電影里穿針。弓弦上走馬。也須是個衲僧始得。匙挑不上底。如稻麻竹

【現代漢語翻譯】現代漢語譯本：本師（老師）與客人在澗邊。提起《金剛經》。山僧（謙稱，指自己）多嘴。本師突然喝道：『如何是其心？』當時我不覺茫然失措。二十四歲時，因婚姻之事所迫，連夜逃至武林，剃度出家。曾夜裡跪在佛燈下，專心參究『父母未生前本來面目』的話頭，卻始終不能契入。於是決心外出參學。聽說金粟悟和尚在北禪，便立刻動身趕往吳中。幸蒙和尚痛棒警策和慈悲開示。之後又前往磬山，在那裡遇到了山茨際兄，一同住在山中。一天五更時分，聽到一陣風聲，心中的疑團頓時消解。眼前清凈空明，沒有一絲一毫的法可以執著。全身感到無比的慶幸和快樂。於是作偈說：『千玄萬妙隔重重，個里無私總不容。一種沒絃琴上曲，寒崖吹落五更風。』呈給本師看。本師說：『玄妙暫且不問，如何是隔底句？』我正要回答，卻捱了一棒。這裡卻又說不出來了。本師見我疑惑停滯，便示下一頌說：『千波萬浪隔重重，識得源源處處通。根境脫然全體用，拈來物物始從容。』看了這首偈頌，我也明白了大概，只是臨機應變時，仍然不能活潑自在。一天，我頌百丈禪師『並卻咽喉唇吻，三人口闊一尺。夜半露柱相逢，橫吹無孔鐵笛』的話頭，呈給本師看。本師問：『露柱還有口么？』我說：『熾然說。』本師說：『道得一半。』我進一步問：『和尚又如何？』本師說：『此問復何來？』當時被這一問，直下如同一團熾熱的鐵火一般。第二天，我將此事呈給本師。本師說：『不得燒卻眉毛。』我便喝了一聲。本師說：『燒卻了也。』我轉身說：『看這老漢一場敗闕。』這才不再受人矇蔽。上堂時說：望見剎竿便橫著走過去，仍然是不中用的漢子。在電影里穿針，在弓弦上跑馬，也必須是個真正的衲僧才行。匙子挑不起來的，如同稻麻竹葦一般。 English version: The teacher and a guest were by a stream. The teacher brought up the Diamond Sutra. This mountain monk (humble way of referring to oneself) was being too talkative. The teacher suddenly shouted, 'What is its mind?' At that moment, I was unconsciously at a loss. At the age of twenty-four, I was forced by marriage matters and fled to Wulin overnight to become a monk. I once knelt under the Buddha lamp at night, focusing solely on the topic of 'original face before parents were born,' but I couldn't grasp it. I resolved to travel and learn from others. Hearing that Zen Master Jin Su Wu was at Beichan, I immediately packed my bags and rushed to Wuzhong. I was fortunate to receive a painful beating and compassionate guidance from the Zen Master. Later, I went to Qingshan, where I met Brother Shan Ci Ji. We lived together in the mountains. One day, at the fifth watch (early morning), I heard a gust of wind, and the doubt in my heart suddenly dissolved. The present moment was purely and nakedly clear, with no dharma to cling to. My whole body felt immense joy and relief. So, I composed a verse: 'Thousands of mysteries and wonders are separated by layers, where there is no selfishness, nothing is allowed. A tune on a stringless zither, blown from the cold cliff by the fifth watch wind.' I presented it to the teacher. The teacher said, 'The mysteries are not to be questioned, but what is the meaning of the 'separated' phrase?' As I was about to answer, I was struck with a stick. I couldn't say anything here. Seeing my hesitation, the teacher showed me a verse: 'Thousands of waves are separated by layers, recognizing the source, everything is connected. The roots and objects are detached, the whole body is used, picking up things, everything is at ease.' After reading this verse, I understood the general idea, but I still couldn't be lively and free in response to situations. One day, I chanted Zen Master Baizhang's words, 'Closing the throat and lips, three people's mouths are a foot wide. Meeting a pillar at midnight, playing a flute without holes horizontally,' and presented it to the teacher. The teacher asked, 'Does the pillar have a mouth?' I said, 'It speaks intensely.' The teacher said, 'You've said half of it.' I further asked, 'What about the teacher?' The teacher said, 'Where does this question come from?' At that moment, I felt like a ball of hot iron. The next day, I presented this to the teacher. The teacher said, 'Don't burn your eyebrows.' I shouted. The teacher said, 'They are already burned.' I turned around and said, 'Look at this old man's complete failure.' Only then was I no longer deceived. When ascending the Dharma hall, I said: Seeing the flagpole and walking across it horizontally is still a useless man. Threading a needle in a movie, riding a horse on a bowstring, one must be a true monk. What cannot be picked up by a spoon is like rice, hemp, and bamboo reeds.

【English Translation】 Modern Chinese translation: The teacher (Benshi) and a guest were by a stream. The teacher brought up the Diamond Sutra (Jingang Jing). This mountain monk (Shanseng, a humble way of referring to oneself) was being too talkative. The teacher suddenly shouted, 'What is its mind?' At that moment, I was unconsciously at a loss. At the age of twenty-four, I was forced by marriage matters and fled to Wulin overnight to become a monk. I once knelt under the Buddha lamp at night, focusing solely on the topic of 'original face before parents were born,' but I couldn't grasp it. I resolved to travel and learn from others. Hearing that Zen Master Jin Su Wu (Jin Su Wu Heshang) was at Beichan, I immediately packed my bags and rushed to Wuzhong. I was fortunate to receive a painful beating and compassionate guidance from the Zen Master. Later, I went to Qingshan, where I met Brother Shan Ci Ji (Shan Ci Ji Xiong). We lived together in the mountains. One day, at the fifth watch (early morning), I heard a gust of wind, and the doubt in my heart suddenly dissolved. The present moment was purely and nakedly clear, with no dharma to cling to. My whole body felt immense joy and relief. So, I composed a verse: 'Thousands of mysteries and wonders are separated by layers, where there is no selfishness, nothing is allowed. A tune on a stringless zither, blown from the cold cliff by the fifth watch wind.' I presented it to the teacher. The teacher said, 'The mysteries are not to be questioned, but what is the meaning of the 'separated' phrase?' As I was about to answer, I was struck with a stick. I couldn't say anything here. Seeing my hesitation, the teacher showed me a verse: 'Thousands of waves are separated by layers, recognizing the source, everything is connected. The roots and objects are detached, the whole body is used, picking up things, everything is at ease.' After reading this verse, I understood the general idea, but I still couldn't be lively and free in response to situations. One day, I chanted Zen Master Baizhang's (Baizhang Chanshi) words, 'Closing the throat and lips, three people's mouths are a foot wide. Meeting a pillar at midnight, playing a flute without holes horizontally,' and presented it to the teacher. The teacher asked, 'Does the pillar have a mouth?' I said, 'It speaks intensely.' The teacher said, 'You've said half of it.' I further asked, 'What about the teacher?' The teacher said, 'Where does this question come from?' At that moment, I felt like a ball of hot iron. The next day, I presented this to the teacher. The teacher said, 'Don't burn your eyebrows.' I shouted. The teacher said, 'They are already burned.' I turned around and said, 'Look at this old man's complete failure.' Only then was I no longer deceived. When ascending the Dharma hall, I said: Seeing the flagpole and walking across it horizontally is still a useless man. Threading a needle in a movie, riding a horse on a bowstring, one must be a true monk. What cannot be picked up by a spoon is like rice, hemp, and bamboo reeds.

葦。千劄不回底。亦如稻麻竹葦。截斷天下人舌頭即不問。如何是汝諸人全身獨脫句。舉拂子云。漫天網子百千重○上堂。我者里禪。無你諸人歇足處。無你諸人依傍處。無你諸人計較摶量處。直下團熱鐵火𦦨相似。你才擬歇足。燒起腳跟了也。才擬依傍。燎卻眉毛了也。才擬計較摶量自己。早打失眼睛鼻孔了也。你若一總不恁么。又有什麼氣息。湊泊也湊泊他不得。躲避也躲避他不得。除是你猛烈提取始得。道個猛烈提取。已是蹉過多時也。到這裡你諸人作么生。顧左右云。石火莫及。電光罔通。擲杖歸方丈○據室。天臺來也從者里過。南嶽來也從者里過。四大部洲。盈衢塞路。無不從者里驗行。放開也由我。捏聚也由我。卓拄杖云。今日不可戲論○雪嶠信和尚至。問你是那邊。為甚麼又在者邊。師曰。一點水墨。兩處成龍。信曰。不會興云作舞在。師曰。今日放大師過。茶次。信曰。我平日只教人誦金剛經。師曰。多少人錯會大師意。信曰。直饒不錯會。大遠在。師曰。大師莫瞞人好。山門前行次。見狗子吠。信曰。者無佛性底東西。師曰。卻搔著大師癢處。信呵呵大笑。大眾作禮次。信左右顧視。眾佇立。師曰。都是老實頭。信曰。獅子窟中無異獸。為甚麼卻是老實頭。師曰。大師面前。誰敢出手○山茨禪師問

【現代漢語翻譯】現代漢語譯本葦（蘆葦）。千封信札沒有迴音。也像稻草、麻、竹、蘆葦一樣。截斷天下人的舌頭就不問了。什麼是你們諸位全身獨脫的句子？舉起拂塵說：『漫天都是重重疊疊的網子。』上堂。我這裡的禪，沒有你們諸位可以歇腳的地方，沒有你們諸位可以依靠的地方，沒有你們諸位可以計較思量的地方。直接就像一團熾熱的鐵火一樣。你們才想歇腳，就已經燒著腳跟了。才想依靠，就已經燎著眉毛了。才想計較思量自己，早就打失眼睛鼻孔了。你們如果一概不這樣，又有什麼氣息？湊合也湊合不來，躲避也躲避不開。除非你們猛烈地提起來才行。說個猛烈提起，已經錯過很多時候了。到這裡你們諸位怎麼做？顧視左右說：『石火來不及，電光無法穿透。』扔掉拄杖回到方丈室。據室（佔據房間）。天臺山來的人也從這裡經過，南嶽山來的人也從這裡經過。四大部洲（指整個世界），盈滿道路，沒有不從這裡驗證行走的。放開也由我，捏合也由我。拄著拄杖說：『今天不可戲論。』雪嶠信和尚（雪嶠信禪師）來到。問：『你是那邊來的？為什麼又在這裡？』師（禪師）說：『一點水墨，兩處成龍。』信（雪嶠信禪師）說：『不會興云作舞嗎？』師（禪師）說：『今天放過大師。』茶歇時，信（雪嶠信禪師）說：『我平日只教人誦《金剛經》（《金剛般若波羅蜜經》）。』師（禪師）說：『多少人錯會大師的意。』信（雪嶠信禪師）說：『即使不錯會，也差很遠。』師（禪師）說：『大師最好不要瞞人。』在山門前行走時，看見狗叫。信（雪嶠信禪師）說：『這沒有佛性的東西。』師（禪師）說：『卻搔著大師的癢處。』信（雪嶠信禪師）呵呵大笑。大眾作禮后，信（雪嶠信禪師）左右顧視，眾人佇立。師（禪師）說：『都是老實頭。』信（雪嶠信禪師）說：『獅子窟中沒有異獸，為什麼卻是老實頭？』師（禪師）說：『大師面前，誰敢出手？』山茨禪師（山茨禪師）問

【English Translation】 English version Reed. Thousands of letters unanswered. It's just like rice, hemp, bamboo, and reeds. Cutting off the tongues of all people in the world, then no questions are asked. What is the phrase of your complete liberation? He raised his whisk and said, 'The nets fill the sky, layer upon layer.' Ascending the hall. The Chan (Zen) here offers no place for you all to rest your feet, no place for you all to rely on, no place for you all to calculate and ponder. It's directly like a ball of red-hot iron. The moment you try to rest your feet, your heels are burned. The moment you try to rely on something, your eyebrows are singed. The moment you try to calculate and ponder yourself, you've already lost your eyes and nostrils. If you don't do any of that, what breath do you have? You can't force it, you can't avoid it. Unless you fiercely extract it, you'll succeed. Saying 'fiercely extract' is already too late. What do you all do here? Looking left and right, he said, 'It's faster than a spark from a stone, and light cannot penetrate.' He threw his staff and returned to his abbot's room. Occupying the room. People from Tiantai Mountain also pass through here, and people from Nanyue Mountain also pass through here. The four major continents (referring to the entire world), filling the roads, all verify their practice here. Releasing is up to me, gathering is up to me. He struck his staff and said, 'Today, no joking.' Monk Xueqiao Xin (Zen Master Xueqiao Xin) arrived. He asked, 'Where are you from? Why are you here again?' The Master (Zen Master) said, 'A drop of ink creates dragons in two places.' Xin (Zen Master Xueqiao Xin) said, 'Don't you know how to stir up clouds and dance?' The Master (Zen Master) said, 'Today, I'll let the great master pass.' During tea, Xin (Zen Master Xueqiao Xin) said, 'I usually only teach people to recite the Diamond Sutra (Vajracchedika Prajnaparamita Sutra).' The Master (Zen Master) said, 'How many people misunderstand the master's intention?' Xin (Zen Master Xueqiao Xin) said, 'Even if they don't misunderstand, it's still very far off.' The Master (Zen Master) said, 'It's best if the master doesn't deceive people.' While walking in front of the mountain gate, he saw a dog barking. Xin (Zen Master Xueqiao Xin) said, 'This thing has no Buddha-nature.' The Master (Zen Master) said, 'But it scratches the great master's itch.' Xin (Zen Master Xueqiao Xin) laughed heartily. After the assembly bowed, Xin (Zen Master Xueqiao Xin) looked left and right, and the assembly stood still. The Master (Zen Master) said, 'They are all honest heads.' Xin (Zen Master Xueqiao Xin) said, 'There are no strange beasts in the lion's den, so why are they honest heads?' The Master (Zen Master) said, 'Who dares to make a move in front of the great master?' Zen Master Shanci (Zen Master Shanci) asked

釋迦掩室。凈名默然。盡屬化門邊事。不落今時。請師道一句。師曰。未問以前答了也。曰阿誰證明。師曰。十字街頭廖鬍子。又問先師不了事。你我共知。作么生與先師了卻。師曰。蒼天中更添冤苦。曰非兄不委。師曰。逢人切莫錯舉。又問十年同學唱。拍板不相離。此去理安。兄還見我否。師曰。無人處斫額相望。曰渠無面目。望個甚麼。師曰。草賊大敗。問拈椎豎拂即且置。斬新條句道將來。師曰。一掌一握血。曰須老兄始得。師曰。是我罪過。又問談玄說妙。先哲所訶。瞬目揚眉。今時禪弊。去此二途。如何是兄的的為人處。師曰。我不教壞人家男女。曰忒煞婆心。師曰。龍蛇易辨。衲子難瞞○順治乙未夏。磬山解制后。師將方丈所有器皿。各具手書。分送諸方為遺念。乃杖錫出遊。至武康報恩掃塔。晤琇禪師。備托法門細大。預定游期於九月二十七日。行至吳江。寓應天寺。如期坐逝。弘覺忞為之銘塔(天隱修嗣)。

湖州報恩玉林通琇禪師

蓉城楊氏子。童子時。一長者令諸晚學。各閉目一回。反觀念起。眾童子各言起念畢。師良久云。某甲反觀。無念可得○參天隱修和尚于磬山。命充侍司。隨堂坐香。一夕未開靜。即進方丈。修見云。今日香完何早。師云。自是我不去坐也。修云。見甚道

【現代漢語翻譯】現代漢語譯本：釋迦（Śākyamuni，佛教創始人）掩室，維摩詰（Vimalakirti，著名在家菩薩）默然，這些都屬於教化眾生的方便法門，不適用于現在。請老師說一句（超越這些的）。老師說：『沒問之前就回答了。』（學人）問：『誰來證明？』老師說：『十字街頭的廖鬍子。』又問：『先師未了之事，你我都知道，怎樣才能替先師了卻？』老師說：『蒼天之中更增添冤屈。』（學人）說：『不是師兄不瞭解。』老師說：『逢人切莫錯誤地舉薦。』又問：『十年同學唱和，拍板不相離，此去理安，師兄還會見我嗎？』老師說：『無人處，斫額相望。』（學人）說：『他沒有面目，望個什麼？』老師說：『草寇大敗。』問：『拈椎豎拂（禪宗接引學人的方式）暫且放下，請說出嶄新的語句。』老師說：『一掌一握血。』（學人）說：『必須是老兄才能做到。』老師說：『是我的罪過。』又問：『談玄說妙，是先哲所呵斥的；瞬目揚眉，是當今禪宗的弊病。去除這兩種途徑，如何才是師兄的的為人之處？』老師說：『我不教壞人家男女。』（學人）說：『太婆心切了。』老師說：『龍蛇容易辨別，衲子難以欺瞞。』順治乙未年（1655年）夏天，磬山（地名）解制后，老師將方丈所有的器皿，各附上手書，分送各方作為遺念，於是拄杖出遊，至武康報恩寺掃塔，與琇禪師相會，詳細囑託佛法門中的細微大事，預定游期在九月二十七日。行至吳江，寓居應天寺，如期坐化圓寂。弘覺忞為他撰寫銘塔（天隱修的嗣法弟子）。

湖州報恩寺玉林通琇禪師

蓉城楊氏之子，童子時，一位長者令眾晚學，各自閉目一次，反觀念頭生起之處。眾童子各自說已生起念頭完畢。禪師良久說：『我反觀，無念可得。』在磬山參拜天隱修和尚，被命充當侍者，隨堂坐香。一天晚上未開靜，就進入方丈室。修和尚見他說：『今天坐香為何這麼早結束？』禪師說：『是我自己不去坐了。』修和尚說：『見到了什麼道理？』

【English Translation】 English version: Śākyamuni (the founder of Buddhism) concealing his room, Vimalakirti (a famous lay Bodhisattva) remaining silent—these all belong to expedient methods for teaching sentient beings; they are not applicable to the present time. Please, teacher, say a word (that transcends these). The teacher said, 'I answered before you asked.' (The student) asked, 'Who will prove it?' The teacher said, 'Liao Huzi at the crossroads.' Again, (the student) asked, 'The unfinished business of the former teacher, you and I both know. How can we complete it for the former teacher?' The teacher said, 'Adding more injustice in the heavens.' (The student) said, 'It's not that my brother doesn't understand.' The teacher said, 'Never mistakenly recommend to anyone.' Again, (the student) asked, 'For ten years, we studied and chanted together, the clapper never leaving our side. Now that I'm going to Li'an, will you still see me, brother?' The teacher said, 'In a deserted place, we'll gaze at each other with foreheads chopped off.' (The student) said, 'He has no face, what is there to gaze at?' The teacher said, 'The bandit army is utterly defeated.' (The student) asked, 'Setting aside raising the mallet and holding up the whisk (Zen methods of guiding students), please speak a brand new phrase.' The teacher said, 'One palm, one handful of blood.' (The student) said, 'Only an elder brother like you can do it.' The teacher said, 'It's my fault.' Again, (the student) asked, 'Discussing the mysterious and expounding the subtle are what the former sages rebuked; winking and raising eyebrows are the faults of contemporary Zen. Leaving these two paths, what is your true way of being?' The teacher said, 'I don't teach people to corrupt other people's sons and daughters.' (The student) said, 'Too much grandmotherly concern.' The teacher said, 'Dragons and snakes are easy to distinguish; monks are hard to deceive.' In the summer of the year Yiwèi (1655) during the reign of Emperor Shunzhi, after Qingshan (place name) lifted the retreat, the teacher attached handwritten notes to all the utensils in his abbot's room and sent them to various places as mementos. Then he set out on a pilgrimage, visiting Bao'en Temple in Wukang to sweep the pagoda, where he met Chan Master Xiu. He entrusted him with all the details, great and small, of the Dharma gate, and set the date of his pilgrimage for the twenty-seventh day of the ninth month. Arriving at Wujiang, he stayed at Yingtian Temple and passed away peacefully as scheduled. Hongjue Min wrote an inscription for his pagoda (a Dharma heir of Tianyin Xiu).

Chan Master Yulin Tongxiu of Bao'en Temple in Huzhou

A son of the Yang family from Rongcheng. As a child, an elder ordered all the junior students to close their eyes once and reflect on where their thoughts arose. The junior students each said they had finished reflecting on the arising of thoughts. The Chan Master said after a long while, 'I reflect, and there are no thoughts to be found.' He visited the Venerable Tianyin Xiu at Qingshan and was appointed as an attendant, attending seated meditation sessions. One evening, before the end of the session, he entered the abbot's room. Xiu saw him and said, 'Why is the meditation session ending so early today?' The Chan Master said, 'I myself didn't go to sit.' Xiu said, 'What principle did you see?'

理不去坐。師云。即今亦無不坐。修驀拈案上石屋錄問云。者個是甚麼。師云。卻請和尚道。修云。你不道教老僧道。師云。情知和尚不敢道。修云。石屋錄。我為甚不敢道。師云。隨他去也。修云。贓誣老僧。師者里透不過。直得大淚如雨。一晚目不交睫。立修單側。意忘入寮。至五鼓。修呼云。不用急。我為你舉則古話。當初有個龐居士。初見人時。也似你一般。孤孤迥迥。開口便問人。不與萬法為侶者是誰。馬祖當時為甚蹋向前一步云。待汝一口吸盡西江水。即與汝道。師云。某有一頌。修云。汝頌云何。師呈頌云。不侶萬法的為誰。誰亦不立始親渠。有意馳求轉睽隔。無心識得不相違。修云。不問你不侶萬法。要你會一口吸盡西江水。師于言下大悟。乃拂袖而出。自後凡有徴詰皆當機不讓。修深肯之○師掩關蓉城江干。修遷武康報恩。連書促師云。老僧在報恩。精神日不如前。當知我必不久人世。得書即來。有最要語分付。師得書。破關詣修。不作禮。近前叉手云。狂兒國土。父不容過者個峰頭。還是老漢住處么。修云。你且站下腳。與你道。師驀掀倒香案而出。修高聲云。將拄杖來。師遙應云。劍去久矣。次日修上堂。維那擬白椎。師喝住云。待我問了話白椎。便問云。昔日大唐國里無禪師。而今國里還有

么。修拈拄杖作打勢云。看棒。師便喝。修亦喝。師復喝一喝轉身云。不是狂兒多意氣。祇因曾透上頭關。便出。修喝一喝。師亦喝。遙聞維那重白椎。師乃高聲云。嘆死氣○住報恩上堂。拈拄杖曰。奇特因緣。須奇特人拈出。驚群句子。于驚群處舉揚。今日既遇奇特人。有奇特緣。真是驚群處。且道驚群句作么生舉。驀召大眾曰。吳中石佛大○示眾。舉道吾每執木劍因緣云。吠虛逐塊。韓盧咬著。半醒半醉漢子。終不免大家草里輥。道吾若於者僧才欲取劍。便一腳踢翻。儻其知非。不惟令彼頓易皮毛。自亦頭正尾正那堪不示本分草料。木劍竟成戲具○示眾。透脫末後牢關。云庵正罵。洞達歷祖綱宗。妙喜猶呵。汝等諸人。趣曏者個法門。大須仔細。前溪水急魚行澀。后嶺風高鳥泊難○示眾。舉殃崛摩羅產難因緣云。且道世尊者兩語。是個什麼道理。得恁么靈驗。救得人家產難。驀喝一喝云。莫做夢。山僧為汝諸人。說個譬喻。恰似人來買生薑。世尊乃與他一大把人蔘。其時將去竟作生薑受用。帶累人亂咬嚼。吞了吐不得。吐了吞不得。如今者里有不亂咬嚼的出來。山僧與汝三十拄杖。何故。世尊當年折本。山僧今日與他上利○示眾。舉唐州大乘遵禪師上堂云。上來又不問。下去又不疑。不知是不是。是即也大奇。師

【現代漢語翻譯】現代漢語譯本么。修（僧人名）拈起拄杖，做出打的姿勢說：『看棒！』師父便喝了一聲。修也喝了一聲。師父又喝了一聲，轉身說：『不是狂妄的人多有氣概，只因爲曾經透過了上頭關。』便離開了。修喝了一聲。師父也喝了一聲。遙遙聽到維那（寺院中負責維持秩序的僧人）重新敲響椎。師父於是高聲說：『嘆死氣！』 ○住報恩寺上堂。拈起拄杖說：『奇特的因緣，須要奇特的人拈出。驚人的句子，要在驚人的地方宣揚。』今日既然遇到奇特的人，有奇特的緣分，真是驚人的地方。且說驚人的句子要如何宣揚？驀然召集大眾說：『吳中的石佛大……』 ○開示大眾。舉道吾禪師每次拿著木劍的因緣說：『追逐虛幻的影子，就像韓盧（古代名犬）咬著泥塊。半醒半醉的人，終究免不了在草叢裡打滾。』道吾如果在這個僧人想要拿劍的時候，便一腳踢翻。如果他知道錯了，不只讓他立刻改變面貌，自己也能頭正尾正，哪裡能不展示本分的草料？木劍終究成了玩具。 ○開示大眾。透脫末後牢關，云庵（禪師名）正在罵。洞達歷代祖師的綱宗，妙喜（禪師名）還在呵斥。你們這些人，趨向這個法門，必須仔細。前溪水流湍急，魚兒難以遊動；後山風勢強勁，鳥兒難以棲息。 ○開示大眾。舉殃崛摩羅（Angulimala，佛教人物，意為『指鬘』）生產艱難的因緣說：『且說世尊（釋迦牟尼佛）這兩句話，是個什麼道理？』竟然如此靈驗，救得了人家生產的難關。驀然喝了一聲說：『不要做夢！』山僧為你們這些人，說個譬喻。恰似有人來買生薑，世尊卻給他一大把人蔘。當時拿去竟然當作生薑來享用，連累人亂咬亂嚼，吞也吞不下，吐也吐不出。如今這裡有不亂咬亂嚼的人出來，山僧給他三十拄杖。為什麼？世尊當年折了本，山僧今日給他加上利息。 ○開示大眾。舉唐州大乘遵禪師上堂說：『上來也不問，下去也不疑，不知是不是，是即也大奇。』師父

【English Translation】 English version So. Xiu (name of a monk) picked up a staff, making a striking gesture, saying, 'Look at the staff!' The master then shouted. Xiu also shouted. The master shouted again, turned around, and said, 'It's not that reckless people have more spirit, but because they have once penetrated the upper gate.' Then he left. Xiu shouted. The master also shouted. From afar, he heard the director of the monastery ringing the mallet again. The master then said loudly, 'Alas, deathly air!' ○ Residing at Bao'en Temple, ascending the hall. Picking up the staff, he said, 'A peculiar cause and condition must be picked out by a peculiar person. A startling sentence must be proclaimed in a startling place.' Today, since we have encountered a peculiar person and have a peculiar affinity, it is truly a startling place. Now, how should a startling sentence be proclaimed? Suddenly summoning the assembly, he said, 'The stone Buddha in Wu is great...' ○ Instructing the assembly. Citing the cause and condition of Daowu Zen Master always holding a wooden sword, he said, 'Chasing after illusory shadows is like Han Lu (an ancient famous dog) biting a clod of mud. A half-awake, half-drunk person will inevitably roll around in the grass.' If Daowu wanted to take the sword from this monk, he would kick him over with one foot. If he knew he was wrong, not only would he immediately change his appearance, but he himself would also be upright from head to tail. How could he not show his fundamental fodder? The wooden sword ultimately became a toy. ○ Instructing the assembly. Having broken through the final stronghold, Yun'an (name of a Zen master) is scolding. Having thoroughly understood the lineage of the ancestral masters, Miaoxi (name of a Zen master) is still rebuking. You people, approaching this Dharma gate, must be careful. The water in the front stream is rapid, making it difficult for fish to swim; the wind on the back mountain is strong, making it difficult for birds to perch. ○ Instructing the assembly. Citing the cause and condition of Angulimala (Buddhist figure, meaning 'garland of fingers') having a difficult birth, he said, 'Now, what is the principle behind these two sentences of the World Honored One (Sakyamuni Buddha)?' They are so efficacious that they can save people from the difficulties of childbirth. Suddenly shouting, he said, 'Don't dream!' This mountain monk will give you people a metaphor. It is like someone coming to buy ginger, but the World Honored One gives him a large handful of ginseng. At that time, he actually took it as ginger to enjoy, causing people to bite and chew randomly, unable to swallow or spit it out. Now, if there is someone here who does not bite and chew randomly, this mountain monk will give him thirty blows of the staff. Why? The World Honored One lost his capital that year, and this mountain monk will add interest to it today. ○ Instructing the assembly. Citing Tangzhou Great Vehicle Zun Zen Master ascending the hall, he said, 'Coming up, you don't ask; going down, you don't doubt. I don't know if it is right or not; if it is right, it is very strange.' Master

云。其時無量大眾一時成道○僧問九峰看首座話。師云。富嫌千口少。貧恨一身多○僧叩門呈頌。師云。你門也入不得。如何呈頌。進云。早已呈頌了也。師不開門。僧久立懡㦬而退○僧問某甲生死不明。師云。莫亂話。進云。求和尚開示。師云。莫妄想○僧問如何是奪人不奪境。師云。洪武門前紅檔中。進云。如何是奪境不奪人。師云。踢破鴻門樊噲怒。進云。如何是人境兩俱奪。師云。推倒須彌山。捏殺恒沙佛。進云。如何是人境俱不奪。師云。一華一國土。一葉一釋迦。進云。四句已蒙師指示。末後一句事如何。師便喝○僧問如何是有拄杖子與拄杖子。師云。長安風月貫今昔。那個兒童摸壁行。進云。如何是無拄杖子奪卻拄杖子。師云。多少人飯籮邊餓死○問如何是有拄杖子與拄杖子。師云。世尊拈花。迦葉微笑。進云。如何是無拄杖子奪卻拄杖子。師云。百萬人天。悉皆罔措○師問僧。正睡著。無夢無想。無見無聞時。主人公在甚處。僧喝。師作驚勢云。嚇壞我○師問行堂云。飯桶裡多少達磨眼睛。堂罔措。問火頭。三世諸佛向火𦦨里說法。還端的也未。頭亦罔措。師指旁立一僧云。惟有者個師僧解答話。便歸方丈○師問僧。樹雕葉落時如何。進云。不隔一絲毫。師云。機不離位。墮在毒海。僧喝。師便打○

【現代漢語翻譯】現代漢語譯本云。當時有無量的大眾同時證悟成道。一位僧人問九峰禪師關於看首座（指寺院中資歷最長的僧人）的話頭。禪師說：『富人還嫌一千張嘴吃飯不夠，窮人卻恨不得自己沒有身體。』一位僧人敲門呈上頌詞。禪師說：『你連門都進不來，還呈什麼頌？』僧人說：『早就已經呈上了。』禪師不開門。僧人久久站立，感到困惑而退下。一位僧人問：『弟子對生死大事還不明白。』禪師說：『不要胡說。』僧人說：『請和尚開示。』禪師說：『不要妄想。』一位僧人問：『什麼是奪人不奪境？』禪師說：『洪武（1368-1398）門前紅榜昭示天下。』僧人說：『什麼是奪境不奪人？』禪師說：『踢破鴻門，樊噲大怒。』僧人說：『什麼是人境兩俱奪？』禪師說：『推倒須彌山，捏死恒河沙數般的佛。』僧人說：『什麼是人境俱不奪？』禪師說：『一花一世界，一葉一釋迦牟尼。』僧人說：『四句已經蒙受禪師指示，最後一句事又如何？』禪師便喝斥。一位僧人問：『什麼是有拄杖子（指有依靠的人）與拄杖子（指依靠）？』禪師說：『長安的風月貫穿古今，哪個兒童不是摸著墻壁走路？』僧人說：『什麼是無拄杖子（指沒有依靠的人）奪卻拄杖子（指依靠）？』禪師說：『多少人守著飯籮卻活活餓死。』問：『什麼是有拄杖子與拄杖子？』禪師說：『世尊拈花，迦葉微笑。』僧人說：『什麼是無拄杖子奪卻拄杖子？』禪師說：『百萬人天，全都茫然不知所措。』禪師問僧人：『正在熟睡，沒有夢，沒有思想，沒有見聞的時候，主人公在什麼地方？』僧人喝斥。禪師裝作吃驚的樣子說：『嚇壞我了。』禪師問行堂（負責齋飯的僧人）說：『飯桶裡有多少達磨（Bodhidharma）的眼睛？』行堂不知所措。又問火頭（負責燒火做飯的僧人）：『三世諸佛（指過去、現在、未來的一切佛）在火爐旁說法，是真的嗎？』火頭也茫然不知所措。禪師指著旁邊站立的一位僧人說：『只有這位師僧能解答這個問題。』便回到方丈室。禪師問僧人：『樹木凋零，葉子落下時如何？』僧人說：『不隔一絲毫。』禪師說：『機不離位，墮入毒海。』僧人喝斥。禪師便打。'

【English Translation】 English version Clouds. At that time, immeasurable multitudes simultaneously attained enlightenment. A monk asked Jiufeng (Nine Peaks Zen Master) about the words of the head seat (referring to the most senior monk in the monastery). The Zen master said, 'The rich still complain that a thousand mouths are too few to feed, while the poor hate having a body at all.' A monk knocked on the door and presented a eulogy. The Zen master said, 'You can't even enter the door, what eulogy are you presenting?' The monk said, 'It has already been presented.' The Zen master did not open the door. The monk stood for a long time, feeling confused, and then retreated. A monk asked, 'This disciple is still unclear about the great matter of life and death.' The Zen master said, 'Don't talk nonsense.' The monk said, 'Please, Venerable One, enlighten me.' The Zen master said, 'Don't engage in妄想(wangxiang, delusional thinking).' A monk asked, 'What is seizing the person but not seizing the境(jing, environment)?' The Zen master said, 'The red proclamation is in front of the Hongwu (1368-1398) Gate.' The monk said, 'What is seizing the境(jing, environment) but not seizing the person?' The Zen master said, 'Kicking down the Hongmen Gate, Fan Kuai is furious.' The monk said, 'What is seizing both person and境(jing, environment)?' The Zen master said, 'Toppling Mount Sumeru, crushing to death恒河沙佛(Henghesha fo, Buddhas as numerous as the sands of the Ganges).' The monk said, 'What is not seizing either person or境(jing, environment)?' The Zen master said, 'One flower, one land; one leaf, one釋迦(Shijia, Shakyamuni).' The monk said, 'The four phrases have already received the Zen master's instruction, what about the matter of the last phrase?' The Zen master then shouted. A monk asked, 'What is having a staff and using a staff?' The Zen master said, 'The wind and moon of Chang'an (ancient capital of China) permeate the past and present; which child doesn't walk by feeling the wall?' The monk said, 'What is having no staff and taking away the staff?' The Zen master said, 'How many people starve to death beside a basket of rice?' Asked, 'What is having a staff and using a staff?' The Zen master said, '世尊(Shizun, the World-Honored One) held up a flower,迦葉(Jiaye, Kasyapa) smiled.' The monk said, 'What is having no staff and taking away the staff?' The Zen master said, 'Millions of humans and devas are all at a loss.' The Zen master asked a monk, 'When you are sound asleep, without dreams, without thoughts, without seeing, without hearing, where is the protagonist?' The monk shouted. The Zen master pretended to be startled and said, 'You scared me!' The Zen master asked the dining hall attendant, 'How many達磨(Damo, Bodhidharma)'s eyes are in the rice bucket?' The attendant was at a loss. He then asked the cook, 'Are the Buddhas of the three times (past, present, and future) really expounding the Dharma by the stove?' The cook was also at a loss. The Zen master pointed to a monk standing nearby and said, 'Only this monk can answer this question.' Then he returned to his abbot's room. The Zen master asked a monk, 'What is it like when the trees wither and the leaves fall?' The monk said, 'Not separated by a single thread.' The Zen master said, 'The machine does not leave its position, falling into the sea of poison.' The monk shouted. The Zen master then struck him.

師放生。僧問如何是西來意。師云。獵人捕我林中鹿。賴有檀那贖得歸○居士問。明知日用不離者個。為甚麼道不得。師云。知之一字。眾禍之門○元昭居士。述前生是芙蓉悅山長老。並述山之行繇。師云。賈島有詩贈你。士云。其詩云何。師云。客舍并州已十霜。歸心日夜憶咸陽。無端更渡桑乾水。卻望并州是故鄉○雪山成道頌云。家在深山別覓山。眼開何處著慚顏。慇勤為惜王孫醉。月滿荷衣霜滿鬟○婆子燒庵頌云。溪頭逐日飯王孫。臨岐咄咄好生驚。白眼阿婆能將將。夾路桃花風雨聲○順治庚子。師奉詔入都。說法內廷。有客問一冊世祖章皇帝敕大學士金之俊評註刊行。(機緣另見奏對集)未幾回山。再詔入都。路次概辭參叩。過高郵。孫孝則居士。奉母姚宜人求見。師特泊舟。禮拜次。師問姚云。平日做甚工夫。姚曰。誦持。師曰。正誦持時。念頭淨盡無餘否。曰不能。師曰。為何不能。曰心中有兒孫事。師曰。兒孫要世世相見好。姚遽禮拜。師謂士曰。這裡還有做者事的么。士又問師入京幾時回。師曰。兩三月。士曰。何速。師曰。止許一個道場。士曰。恐和尚作不得主。師曰。作得主(師到京聞森首座為　上淨髮即命眾集薪燒森　上聞遽許蓄髮乃止師奉　命結制畢即辭還山　上賜大覺普濟禪師金印

【現代漢語翻譯】現代漢語譯本師父放生。[有]僧人問：『如何是西來意？』（指達摩祖師從西方來到中國的本意）師父說：『獵人捕捉我林中的鹿，幸虧有施主將它贖回。』有居士問：『明明知道日常生活中離不開這個（指佛性），為什麼說不出來？』師父說：『知之一字，眾禍之門。』元昭居士說他前世是芙蓉悅山長老，並講述了悅山的行跡。師父說：『賈島有詩贈送給你。』居士問：『是什麼詩？』師父說：『客舍并州已十霜（833年），歸心日夜憶咸陽（約833年）。無端更渡桑乾水（約833年），卻望并州是故鄉（約833年）。』雪山成道頌說：『家在深山別覓山，眼開何處著慚顏。慇勤為惜王孫醉，月滿荷衣霜滿鬟。』婆子燒庵頌說：『溪頭逐日飯王孫，臨岐咄咄好生驚。白眼阿婆能將將，夾路桃花風雨聲。』順治庚子年（1660年），師父奉詔入京，在內廷說法。有客人問及世祖章皇帝（順治皇帝）敕令大學士金之俊評註刊行的佛經（相關機緣另見奏對集）。不久師父返回山中，再次被詔入京。在路途中，師父大致謝絕參拜，路過高郵時，孫孝則居士的母親姚宜人請求拜見。師父特意停船。禮拜完畢后，師父問姚宜人：『平日裡做什麼功夫？』姚宜人說：『誦經持咒。』師父說：『正在誦經持咒時，念頭是否能完全清凈？』姚宜人說：『不能。』師父說：『為什麼不能？』姚宜人說：『心中有兒孫的事情。』師父說：『兒孫要世世代代相見才好嗎？』姚宜人立刻禮拜。師父對孫孝則居士說：『這裡還有做這種事的人嗎？』孫孝則居士又問師父入京什麼時候回來。師父說：『兩三個月。』孫孝則居士說：『為何這麼快？』師父說：『只允許做一個道場。』孫孝則居士說：『恐怕和尚做不了主。』師父說：『作得了主。』（師父到京后，聽說森首座為順治皇帝淨髮，立即命令眾人聚集柴火燒森首座，順治皇帝聽說后，立即允許森首座蓄髮，事情才停止。師父奉順治皇帝之命結制完畢后，立即辭別返回山中，順治皇帝賜予大覺普濟禪師金印。）

【English Translation】 English version The master released living beings. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' (referring to Bodhidharma's intention in coming to China from the West). The master said, 'A hunter captured a deer in my forest, fortunately, a donor redeemed it and brought it back.' A layman asked, 'Clearly knowing that one cannot be separated from this (referring to Buddha-nature) in daily life, why can't it be expressed?' The master said, 'The word 'knowing' is the gate to all misfortunes.' Layman Yuan Zhao stated that his previous life was Elder Yueshan of Furong, and recounted the deeds of Yueshan. The master said, 'Jia Dao has a poem to give to you.' The layman asked, 'What is the poem?' The master said, 'Lodging in Bingzhou for ten years (833 AD), my heart day and night longs for Xianyang (approximately 833 AD). For no reason, I crossed the Sanggan River again (approximately 833 AD), but now I look back at Bingzhou as my hometown (approximately 833 AD).' The Snow Mountain Enlightenment Ode says: 'My home is in the deep mountains, seeking another mountain, where can I put my ashamed face when my eyes open? Diligently cherishing the drunken prince, the moon is full on his lotus robe, and frost covers his hair.' The Old Woman Burning the Hermitage Ode says: 'Feeding the prince by the stream every day, startled at the crossroads. The white-eyed old woman is capable, the sound of peach blossoms and rain along the road.' In the Gengzi year of the Shunzhi reign (1660 AD), the master was summoned to the capital to preach in the inner court. A guest asked about the Buddhist scriptures that the Zhang Emperor Shizu (the Shunzhi Emperor) had ordered Grand Secretary Jin Zhijun to annotate and publish (the related circumstances can be found in the Collection of Memorials and Responses). Soon after, the master returned to the mountain and was summoned to the capital again. On the way, the master generally declined audiences. Passing through Gaoyou, Layman Sun Xiaozhe's mother, Yao Yiren, requested an audience. The master specially docked the boat. After the greetings, the master asked Yao Yiren, 'What kind of practice do you usually do?' Yao Yiren said, 'Reciting scriptures and mantras.' The master said, 'When you are reciting scriptures and mantras, can your thoughts be completely pure?' Yao Yiren said, 'No.' The master said, 'Why not?' Yao Yiren said, 'My mind is occupied with the affairs of my children and grandchildren.' The master said, 'Is it good for children and grandchildren to see each other generation after generation?' Yao Yiren immediately bowed. The master said to Layman Sun Xiaozhe, 'Are there still people here who do such things?' Layman Sun Xiaozhe then asked the master when he would return from the capital. The master said, 'Two or three months.' Layman Sun Xiaozhe said, 'Why so soon?' The master said, 'Only allowed to do one Dharma assembly.' Layman Sun Xiaozhe said, 'I'm afraid the monk cannot make the decision.' The master said, 'I can make the decision.' (After the master arrived in the capital, he heard that Head Monk Sen had shaved the Shunzhi Emperor's head, so he immediately ordered the crowd to gather firewood to burn Head Monk Sen. When the Shunzhi Emperor heard about it, he immediately allowed Head Monk Sen to keep his hair, and the matter stopped. After the master completed the ordination ceremony by the order of the Shunzhi Emperor, he immediately bid farewell and returned to the mountain. The Shunzhi Emperor bestowed the Golden Seal of the Great Enlightenment and Universal Salvation Zen Master.)

師雖受歸併未一經展視)○龍池傳祖剃度師樂和尚塔。在宜興善權。傾毀日久。師往葺治。乃命豐首座督修。土人構禍毀寺。豐罹回祿。師聞盡屏參侍。不食粒米。自荷衣單出遊。渡江而北。至孫居士家。改號無住。命士作偈。送隱東海(先是師初住報恩嘗作潛子傳以自讖其略曰潛子不知何如人自得法磬山人不知而不慍其志潛值世危亂其時潛布袋和尚贈以偈曰一缽千家飯孤身萬里游青目睹人少問路白雲頭其行潛遂稱潛子土乃拈師自傳系以偈曰)○至清江浦慈雲庵。示微疾。室中不留一物。撤去床褥。止留一竹椅。危坐。惟飲冷水。日與南谷說梵網經。每至夜半。轍笑曰。也大奇。我被孫居士算定了也。至第七日。索筆作霞表子第一書云。本是無生。今亦無死。此是正說。余為魔說。擲筆而逝。時康熙乙卯七月初十日也。先是師過江都。以後事囑黃于升居士。士以問疾至。值師已寂。急為治龕。送天目建塔(天隱修嗣)。

南嶽綠蘿山茨通際禪師

邗之通州李氏子。兒時父遇相師云。爾子骨格太清。年未必永。乃舍之出家。初侍東隱若昧法師。聽講有會。禮辭參方。謁金粟悟和尚一見便問客散堂空時如何。悟曰。是甚麼時節。師便喝。悟便打。師又喝。悟又打。師禮拜云。今日起動和尚○上磬山參修和尚。

【現代漢語翻譯】現代漢語譯本：師父雖然接受了歸隱，但並未經過一番展示。（註：這裡指際禪師雖然接受了歸隱，但並沒有公開展示自己的修行成果或地位。）龍池傳祖剃度師樂和尚的塔，在宜興善權。因為傾塌毀壞很久了，際禪師前去修葺治理，於是命令豐首座督工修理。當地人製造事端毀壞寺廟，豐首座遭遇火災。際禪師聽說后，屏退所有侍從，不吃米飯，自己穿著粗布衣服獨自出游，渡江向北，到達孫居士家，改名為無住，命令孫居士作偈，送他隱居東海（先前際禪師初住報恩寺時，曾經作《潛子傳》來預言自己，其中大略是說：『潛子不知是什麼樣的人，自己從法磬山人那裡得到佛法，別人不知道也不惱怒，他的志向是潛藏，遇到世道危亂的時候，他便隱遁。』布袋和尚贈送他偈語說：『一缽千家飯，孤身萬里游，青眼睹人少，問路白雲頭。』他的行為於是就自稱為潛子，孫居士於是拈取際禪師的自傳，繫上偈語說）。到清江浦慈雲庵，示現輕微的疾病，房間里不留一件東西，撤去床鋪，只留下一把竹椅，端正地坐著，只喝冷水，每天與南谷說《梵網經》。每到半夜，就笑著說：『也太奇怪了，我被孫居士算定了。』到第七天，索要筆寫下《霞表子第一書》，說：『本來就沒有生，現在也沒有死，這是正說，其餘都是魔說。』扔掉筆就去世了，當時是康熙乙卯年（1675年）七月初十。先前際禪師經過江都，把後事囑託給黃于升居士。黃于升居士因為問候病情而來到，正趕上際禪師已經去世，急忙為他準備龕，送到天目山建塔（天隱修嗣）。南嶽綠蘿山茨通際禪師是邗之通州李家的兒子。小時候父親遇到相面的人說：『你的兒子骨骼太清奇，壽命未必長久。』於是把他捨棄出家。起初侍奉東隱若昧法師，聽講有所領會，於是告辭參訪各地。拜見金粟悟和尚，一見面便問：『客散堂空時如何？』悟和尚說：『是什麼時節？』際禪師便喝斥。悟和尚便打。際禪師又喝斥。悟和尚又打。際禪師禮拜說：『今天驚動了和尚。』到磬山參拜修和尚。

【English Translation】 English version: Although the Master accepted seclusion, he did not display [his achievements]. (Note: This refers to Chan Master Ji, who, although he accepted seclusion, did not publicly display his cultivation achievements or status.) The pagoda of Venerable Le, the tonsure master of Longchi Chuanzu, is located in Shanquan, Yixing. Because it had been collapsing and damaged for a long time, Chan Master Ji went to repair and manage it, so he ordered Chief Seat Feng to supervise the repairs. The local people created trouble and destroyed the temple, and Chief Seat Feng encountered a fire. When Chan Master Ji heard about it, he dismissed all attendants, stopped eating rice, and traveled alone in coarse cloth clothes, crossing the river to the north, arriving at Layman Sun's house, changing his name to Wuzhu (No Abode), and ordering Layman Sun to compose a verse to send him into seclusion in the East Sea (Previously, when Chan Master Ji first lived in Bao'en Temple, he had written 'Biography of Qianzi' to predict himself, in which it was roughly said: 'Qianzi does not know what kind of person he is, he himself obtained the Dharma from the person of Faqing Mountain, others do not know and are not annoyed, his ambition is to be hidden, when he encounters a dangerous world, he retreats.' The Cloth Bag Monk gave him a verse saying: 'One bowl of rice from a thousand families, traveling alone for thousands of miles, few people see with clear eyes, asking the way to the white clouds.' His behavior was then called Qianzi, so Layman Sun took Chan Master Ji's autobiography and attached a verse saying). Arriving at Ciyun Hermitage in Qingjiangpu, he manifested a slight illness, leaving nothing in the room, removing the bedding, leaving only a bamboo chair, sitting upright, drinking only cold water, and speaking the Brahma Net Sutra with Nangu every day. Every midnight, he would laugh and say: 'It's too strange, I was predicted by Layman Sun.' On the seventh day, he asked for a pen and wrote 'The First Letter of Xia Biaozi', saying: 'Originally there was no birth, and now there is no death, this is the correct saying, the rest are demonic sayings.' He threw away the pen and passed away, at that time it was the tenth day of the seventh month of the year Yimao (1675) of the Kangxi reign. Previously, Chan Master Ji passed through Jiangdu and entrusted his affairs to Layman Huang Yusheng. Layman Huang Yusheng came to inquire about his illness, just in time for Chan Master Ji's death, and hurriedly prepared a niche for him and sent him to Tianmu Mountain to build a pagoda (Tianyin Xiu Si). Chan Master Ci Tongji of Luoluo Mountain in Nanyue He was the son of the Li family in Tongzhou, Han. When he was a child, his father met a physiognomist who said: 'Your son's bones are too pure, his life may not be long.' So he gave him up to become a monk. At first, he served Dharma Master Ruomei of Dongyin, and he understood something from listening to lectures, so he bid farewell to visit various places. He visited Venerable Wu of Jin Su, and as soon as he met him, he asked: 'What is it like when the guests are gone and the hall is empty?' Venerable Wu said: 'What time is it?' Chan Master Ji then shouted. Venerable Wu then hit him. Chan Master Ji shouted again. Venerable Wu hit him again. Chan Master Ji bowed and said: 'Today I have disturbed the Venerable.' He went to Qingshan to visit Venerable Xiu.

問昔日聞風。今朝覿面。覿面一句。請師分付。修云。你試道看。師便禮拜。修云。也當不得。師轉身便出○一日修問。只如百丈于馬祖喝下。得個甚麼。師云。若有得。即鈍置馬祖也。修云。他道三日耳聾聻。師云。某不可更作野狐精見解。修乃休去○一日修問古人道。有句無句子如何會。師云。石長無根草。山藏不動云。修云。如藤倚樹聻。師云。吾常於此切。修云。樹倒藤枯又作么生。師低頭出方丈○一日修舉四藏鋒句問云。如何是就里藏鋒。師云。梁皇殿上道不識。如何是就事藏鋒。師云。今朝雨落階前濕。如何是理事俱藏鋒。師云。行不出戶坐不當堂。如何是俱不涉理事藏鋒。師云。八角磨盤空里走。修云。此四轉語。可紹先覺。雖然。也是搕七搭八○黃端伯司理。請住東明祖庭。師云。聞居士開先有省。推倒廬山是否。士云。還見廬山么。師云。待你扶起。士云。乍喚東明。師云。作家作家。士休去。少頃。士問大師一向在甚麼處住。師云。居士道山僧即今在甚麼處住。士云。出此門不得。師云。居士還出得此門么。士擬議。師云。卻是居士出此門不得○上堂。舉翠巖真點胸。常罵云居舜老夫。說無字禪。舜因而有頌曰。云居不會禪。洗腳上床眠。冬瓜直儱侗。瓠子曲彎彎。師云。山僧亦有一頌。東明不

【現代漢語翻譯】現代漢語譯本：問：過去只是聽說，今天才親眼見到。這『親眼見到』一句，請老師開示。修云：你試著說看。老師便禮拜。修云：這樣也不行。老師轉身就出去了。有一天，修問：百丈禪師被馬祖禪師一喝之下，得到了什麼？老師說：如果有什麼可得，那就貶低了馬祖了。修云：他（百丈）說三日耳聾，又怎麼解釋呢？老師說：我可不能再用野狐精的見解來解釋。修於是作罷。有一天，修問古人說：『有句無句』，如何理解？老師說：石頭上長不出有根的草，山中藏不住不動的云。修云：如果像藤蔓依附樹木呢？老師說：我常常在這裡體會。修云：如果樹倒了，藤蔓也枯萎了，又該怎麼辦？老師低頭走出方丈室。有一天，修舉出『四藏鋒』的句子問道：如何是『就里藏鋒』？老師說：梁皇殿上說不認識。如何是『就事藏鋒』？老師說：今天下雨，臺階前都濕了。如何是『理事俱藏鋒』？老師說：行不出戶，坐不當堂。如何是『俱不涉理事藏鋒』？老師說：八角磨盤在空中行走。修云：這四種轉語，可以繼承先覺的智慧。雖然如此，也還是七拼八湊。黃端伯司理，請老師住持東明祖庭。老師說：聽說居士您開悟很早，推倒廬山了嗎？黃端伯說：還見到廬山嗎？老師說：等你扶起來。黃端伯說：剛叫東明。老師說：真有作為，真有作為。黃端伯沉默不語。過了一會兒，黃端伯問：大師您一向住在什麼地方？老師說：居士您說山僧現在住在什麼地方？黃端伯說：出不了這個門。老師說：居士您能出得了這個門嗎？黃端伯猶豫不決。老師說：看來是居士您出不了這個門。上堂說法，舉翠巖真禪師點胸，常罵云居舜老禪師，說無字禪。云居舜禪師因此作了一首偈語：云居不會禪，洗腳上床眠。冬瓜直儱侗，瓠子曲彎彎。老師說：山僧也有一首偈語，東明不...

【English Translation】 English version: Asked: In the past, I only heard about it; today, I see it face to face. This 'face to face' statement, please, Master, instruct me. Xiu Yun: You try to say it. The Master then bowed. Xiu Yun: That's still not right. The Master turned around and left. One day, Xiu asked: What did Baizhang (Hyakujo Ekai) get from being shouted at by Mazu (Baso Doitsu)? The Master said: If there was something to be gained, it would diminish Mazu. Xiu Yun: He (Baizhang) said he was deaf for three days; how do you explain that? The Master said: I can't interpret it with the understanding of a fox spirit. Xiu then stopped. One day, Xiu asked what the ancients meant by 'having a phrase, not having a phrase'. The Master said: Stones don't grow grass with roots; mountains hide clouds that don't move. Xiu Yun: What if it's like a vine clinging to a tree? The Master said: I often realize it here. Xiu Yun: What if the tree falls and the vine withers? The Master lowered his head and left the abbot's room. One day, Xiu cited the 'four hidden edges' and asked: What is 'hiding the edge within'? The Master said: In the Liang Emperor's Hall, they say they don't recognize it. What is 'hiding the edge in the matter'? The Master said: Today it's raining, and the steps in front of the stairs are wet. What is 'hiding the edge in both principle and matter'? The Master said: Not going out the door, not sitting in the hall. What is 'hiding the edge without involving principle or matter'? The Master said: An octagonal millstone runs in the empty sky. Xiu Yun: These four turning phrases can inherit the wisdom of the enlightened ones. However, they are still pieced together. Huang Duanbo, the magistrate, invited the Master to reside at the Dongming Ancestral Temple. The Master said: I heard that you, layman, had an early enlightenment. Have you pushed down Mount Lu? Huang Duanbo said: Do you still see Mount Lu? The Master said: Wait for you to lift it up. Huang Duanbo said: Just called Dongming. The Master said: A true master, a true master. Huang Duanbo was silent. After a while, Huang Duanbo asked: Where have you been living, Master? The Master said: Where do you say this monk is living now? Huang Duanbo said: Can't get out of this door. The Master said: Can you get out of this door? Huang Duanbo hesitated. The Master said: It seems that you can't get out of this door. Ascending the hall to preach, he cited Zen Master Cuiyan Zhen pointing at his chest, often scolding Zen Master Yunju Shun, saying 'wordless Zen'. Zen Master Yunju Shun then composed a verse: Yunju doesn't understand Zen; washes his feet and goes to bed. The winter melon is straight and dull; the bottle gourd is curved and bent. The Master said: This monk also has a verse, Dongming doesn't...

會禪。窮山住有年。朝來炊白粥。柴生滿灶煙。且道與古人是同是別○住綠蘿上堂。山僧這裡也不論玄。也不論妙。也不論禪。也不論道。只要你們生死心破。生死心若不破。便是閻老子面前。吃鐵棒的公招。所以云。參須實參。悟須實悟。閻羅大王。不怕多語。不勞久立。珍重○住南源示眾。諸方有玄妙禪。有性理禪。有細膩禪。有逐日常進禪。有休去歇去禪。有大法小法禪。與人理會。與人咬嚼。山僧此間。且無如許多禪。只有遠祖百丈大智禪師。留得一把鈍鐵鋤頭。逐日要諸人使用。使用得純熟。若到力忘於己。手忘於心。目前不見有可開之田。腳下不見有可立之地。忽然鋤轉山河大地。百雜碎。露出當人雙眼睛。大眾。即今把柄在阿誰手裡。驀擲拄杖云。當陽拈出大家看○僧問大死的人。卻活時如何。師云。喚來與山僧洗腳。如何是學人轉身處。師云。速禮三拜。如何是學人親切句。師云。分明記取○僧問。古人云。三千里外逢人。不審逢甚麼人。師云。不是別人○崇禎戊寅。師登南嶽愛祝融之勝。止擲缽峰下。結茅而居。蓋虎穴也。了不為意。桂林王聞而異之。親至問道。遣內臣侍候。不絕於路。愿迎入宮。堅卻之不得。輒密跡去。王不懌。而焚其庵祝庵前石榴樹曰。南來僧果有道耶。樹即冬實。未幾開花

【現代漢語翻譯】現代漢語譯本會禪。在窮山住了多年。早上起來煮白粥，燒火時灶里冒滿了煙。請問這和古人是相同還是不同呢？住在綠蘿庵上堂說法時說，我這裡既不談玄妙，也不談精微，既不談禪，也不談道，只要你們破除生死之心。如果破不了生死之心，就是在閻羅王面前，要吃鐵棒的苦頭。所以說，參禪要實實在在地參，領悟要實實在在地悟。閻羅大王不怕你說得多，也不用你站得太久。珍重。住在南源寺向大眾開示：各處有玄妙禪，有性理禪，有細膩禪，有每天進步的禪，有放下休息的禪，有大法小法的禪，與人講解，供人咀嚼。我這裡，沒有這麼多的禪。只有遠祖百丈大智禪師（Baizhang Dazhi Chanshi），留下了一把鈍鐵鋤頭，每天要大家使用。使用得純熟了，如果到了用力時忘記了自己，手也忘記了心裡所想，眼前看不到有可以開墾的田地，腳下看不到有可以站立的地方，忽然一鋤頭翻轉了山河大地，把一切都砸得粉碎，露出了當人的雙眼。各位，現在這把鋤頭的把柄在誰的手裡？說完，猛地把拄杖扔出去，說：『當面拿出來給大家看看！』有僧人問：『大死過去的人，復活時會怎麼樣？』師父說：『叫他來給山僧我洗腳。』『什麼是學人轉身的地方？』師父說：『快點禮拜三次。』『什麼是學人最親切的話？』師父說：『分明地記住。』有僧人問：『古人說，三千里外遇到人，不知道遇到的是什麼人？』師父說：『不是別人。』崇禎戊寅年（1638年），師父登上南嶽，喜愛祝融峰的美景，住在擲缽峰下，搭了個茅草屋居住，那裡是老虎的洞穴，師父一點也不在意。桂林王（Guilin Wang）聽說了這件事，覺得很奇異，親自來問道，派內臣侍候，絡繹不絕。希望迎接師父入宮，師父堅決拒絕了。桂林王就偷偷地離開了。桂林王不高興，就燒了師父的庵，對著庵前的石榴樹說：『南來的和尚如果真有道行，這樹就冬天結果實。』不久，樹就開花了。

【English Translation】 English version Master Hui practiced Chan (Zen). He lived in the remote mountains for many years. In the morning, he cooked white congee, and the stove was filled with smoke from the firewood. Tell me, is this the same as the ancients or different? When giving a Dharma talk at the Green Vine Hermitage, he said, 'Here, I don't discuss the profound, nor the subtle, neither Chan (Zen) nor the Dao (the Way). I only want you to break the mind of birth and death. If you don't break the mind of birth and death, you will face Yama (the King of Hell) and suffer the iron rod.' Therefore, it is said, 'Practice Chan (Zen) with genuine practice, and realize with genuine realization. Yama (the King of Hell) is not afraid of many words, nor does he require you to stand for long. Treasure this.' While residing at Nanyuan Monastery, he addressed the assembly: 'Various places have profound Chan (Zen), Chan (Zen) of inherent nature, subtle Chan (Zen), Chan (Zen) of daily progress, Chan (Zen) of letting go and resting, Chan (Zen) of great Dharma and small Dharma, explaining to people, allowing people to chew on it. Here, I don't have so much Chan (Zen). Only the distant ancestor, Great Wisdom Chan Master Baizhang (Baizhang Dazhi Chanshi), left behind a blunt iron hoe, requiring everyone to use it daily. If you use it skillfully, to the point where you forget yourself in your effort, your hand forgets what your mind thinks, you don't see any fields that can be cultivated before your eyes, and you don't see any place to stand under your feet, suddenly you turn the hoe and overturn the mountains and rivers, smashing everything to pieces, revealing the eyes of the person. Everyone, now, in whose hands is the handle?' He then threw his staff and said, 'Bring it out and show it to everyone!' A monk asked, 'When a person who has died a great death comes back to life, what will happen?' The master said, 'Call him to wash my feet.' 'What is the turning point for a student?' The master said, 'Quickly bow three times.' 'What is the most intimate phrase for a student?' The master said, 'Clearly remember it.' A monk asked, 'The ancients said, meeting someone three thousand miles away, I don't know who I am meeting?' The master said, 'It's not someone else.' In the year Wuyin of the Chongzhen (Chongzhen) reign (1638 AD), the master ascended Mount Nan, admiring the beauty of Zhurong Peak, and lived under the Throwing Bowl Peak, building a thatched hut to live in. It was a tiger's den, but the master didn't care at all. King Guilin (Guilin Wang) heard about this and found it strange, so he personally came to ask about the Dao (the Way), sending inner officials to serve him, one after another. He wished to welcome the master into the palace, but the master firmly refused. The king secretly left unhappily. The king was displeased and burned the master's hermitage, saying to the pomegranate tree in front of the hermitage, 'If the monk from the south truly has the Dao (the Way), then this tree will bear fruit in winter.' Before long, the tree blossomed.

且結實。王乃益加敬信。訪師卓錫處。折節步行三百里。就見之。復為建庵供養○甲申春。流賊蹂躪三楚。山中日食不繼。采薇救饑。誤食野芹。同食二人。皆覓療解。師曰。何必爾。遂逝(天隱修嗣)。

陽山松際印中通授禪師

烏程嚴氏子。年十七。投道場山脫白。修和尚示狗子話。力參久之。一旦聞畫眉聲大悟。遂得法。繼席磬山。上堂。門對千峰。碧溪沿一逕幽。更求玄妙旨。撥火覓浮漚。遂下座○師性恬退。以應對繁。未幾辭去。深隱於蘇之陽山。僧問如何是和尚悟處。師曰。瞞人不得。又問如何是諸佛出身處。師曰。殿角鵓鳩啼○僧問雪峰升座。輥出木毬。玄沙捉來。安在舊處因緣。師云。陽山不妨再輥。便入方丈○拈趙州狗子還有佛性也無。州云無公案。師云。趙州這個無字。十人五雙。疑著。可憐自家性命且無知。猶向狗邊討非是○頌三玄三要云。第一玄。泥牛踏潑水中天。千星萬宿一時亂。明眼何能別正偏。第二玄。旸𦦨橫溪白似泉。笑看緣木求魚者。不顧忙忙去下筌。第三玄。坐看虛空駕鐵船。南北東西津莫問。送風還把藕絲牽。第一要。夜半月輪照。石女面私情。不比尋常貌。第二要龍吟並虎嘯。驚起夢中兒。頻把親孃叫。第三要。一曲無生調。不是個知音。那識其中妙。總頌云

【現代漢語翻譯】現代漢語譯本而且長得很結實。王於是更加敬重信服，四處打聽禪師在哪裡隱居修行，不惜降低身份步行三百里去拜見他，併爲他建造庵堂供養。（天隱修嗣禪師）

甲申年（1644年），流寇在三楚地區燒殺搶掠，山中糧食供應不上，只好靠采薇菜充飢。有一次，（天隱修嗣禪師）誤食了野芹菜，同吃的兩個人，都去找醫生治療。禪師說：『何必這樣呢？』於是就圓寂了（天隱修嗣）。

陽山松際印中通授禪師

是烏程縣嚴氏人家的兒子。十七歲時，到道場山出家。修和尚用『狗子還有佛性也無』的話頭來開示他，（印中通授禪師）努力參究了很久。有一天，聽到畫眉鳥的叫聲，突然大悟，於是得到了修和尚的真傳，繼承了磬山的住持之位。上堂說法時說：『門前對著千重山峰，碧綠的溪水沿著一條小路流向幽深之處。如果還要尋求玄妙的旨意，那就如同在火堆里撥弄尋找水泡一樣。』說完就走下座位。（印中通授禪師）天性恬淡退隱，因為應付事務感到煩瑣，沒多久就辭去了住持之位，深深地隱居在蘇州的陽山。有僧人問：『什麼是和尚您開悟的地方？』禪師說：『瞞不了人。』又問：『什麼是諸佛出身的地方？』禪師說：『殿角的鵓鴣鳥在啼叫。』有僧人問：『雪峰禪師升座，推出一個木球，玄沙禪師拿來，放在原來的地方，這是什麼因緣？』禪師說：『陽山不妨再推一次。』說完就回到方丈室。

拈出趙州禪師『狗子還有佛性也無，趙州說無』的公案，禪師說：『趙州禪師的這個「無」字，十個人有五雙都懷疑著。可憐自己本來的性命且無知，還向狗的身上去尋找是非。』

頌三玄三要說：第一玄，泥做的牛踏破了水中的天，無數的星星都一時混亂，明眼人又怎麼能分辨出正和偏？第二玄，太陽照耀著橫溪，溪水白得像泉水一樣。笑著看著那些緣木求魚的人，不顧一切地忙著去放下捕魚的竹器。第三玄，坐著觀看在虛空中駕駛鐵船，南北東西哪個渡口都不要問，送風還要用藕絲來牽引。

第一要，半夜月亮照耀，石女也動了私情，和尋常的容貌不一樣。第二要，龍吟虎嘯，驚醒了夢中的孩子，不停地叫著親孃。第三要，一曲無生調，不是知音的人，哪裡能知道其中的奧妙？總頌說：

【English Translation】 English version And grew strong. The king then became even more respectful and faithful, inquiring everywhere about the Chan master's hermitage, humbling himself to walk three hundred li to visit him, and building a hermitage for him as an offering. (Tianyin Xiusi)

In the year Jiashen (1644), bandits ravaged the Three Chu regions, and the food supply in the mountains could not keep up, so they had to rely on gathering ferns to stave off hunger. Once, (Tianyin Xiusi) mistakenly ate wild celery, and the two people who ate it with him went to seek medical treatment. The Chan master said, 'Why bother?' And then he passed away (Tianyin Xiusi).

Yangshan Songji Yinzong Tongsou Chan Master

Was the son of the Yan family of Wucheng County. At the age of seventeen, he went to Daochang Mountain to become a monk. The monk Xiu used the topic of 'Does a dog have Buddha-nature or not?' to enlighten him, and (Yinzong Tongsou) diligently studied it for a long time. One day, upon hearing the song of a thrush, he suddenly had a great enlightenment, and thus received the true transmission of the monk Xiu, inheriting the position of abbot of Qingshan. When ascending the hall to preach, he said: 'Facing thousands of peaks in front of the door, the green stream flows along a path to a secluded place. If you still seek profound meaning, it is like stirring in a fire to find bubbles.' After speaking, he stepped down from the seat. (Yinzong Tongsou) was by nature quiet and retiring, and because he felt burdened by dealing with affairs, he soon resigned from the position of abbot and deeply secluded himself in Yangshan, Suzhou. A monk asked: 'What is the place where the monk attained enlightenment?' The Chan master said: 'It cannot be hidden from people.' He also asked: 'What is the place where all Buddhas come from?' The Chan master said: 'The turtledove is chirping at the corner of the hall.' A monk asked: 'Chan Master Xuefeng ascended the seat and rolled out a wooden ball. Chan Master Xuansha picked it up and placed it in its original place. What is the cause and condition?' The Chan master said: 'Yangshan might as well roll it again.' After speaking, he returned to the abbot's room.

Picking out the public case of Chan Master Zhaozhou, 'Does a dog have Buddha-nature or not? Zhaozhou said no,' the Chan master said: 'Five pairs out of ten people doubt the word "no" of Chan Master Zhaozhou. It is pitiful that one's own original life is still ignorant, and one still seeks right and wrong in the dog.'

Praising the Three Mysteries and Three Essentials, he said: The first mystery, the mud cow tramples and breaks the sky in the water, countless stars are all in chaos at once, how can a clear-eyed person distinguish between right and wrong? The second mystery, the sun shines on the Hengxi, the stream is as white as a spring. Laughing at those who seek fish from trees, heedlessly busy putting down fishing traps. The third mystery, sitting and watching the iron boat sailing in the void, do not ask which ferry to the north, south, east, or west, and use lotus silk to pull the wind.

The first essential, the moon shines in the middle of the night, and the stone woman also has secret feelings, which are different from ordinary appearances. The second essential, the dragon roars and the tiger howls, startling the child in the dream, constantly calling for his own mother. The third essential, a tune of no birth, if you are not a confidant, how can you know the mystery in it? The general praise says:

。三玄三要祖師關。無限禪人到此難。畢竟問余玄要旨。清溪流出水潺潺○師山居深僻。問道者罕得一見。自澤侍者領去衣拂。並不再記一人。海內高之(天隱修嗣已上五人)。

福建建寧云峰衡石鈞禪師

錢塘潘氏子。遍歷諸方。每有夙契。終不自諾。復謁佛日方。深得洞上微指。方與鴛湖用友善。用晚年多疾。以不得其嗣為己憂。方效道吾與夾山故事。遂指師參用於普明。洞徹圓常。一日用曰。化人問幻士。谷響答泉聲。欲識吾宗旨。泥牛水上行。意旨如何。師曰。夢見空花。用曰。臨濟有一句子。你又作么生。師便喝。用便打。師又喝。用又打。師禮拜。用曰。元來是瞎驢。師拂袖便出○上堂。云生寶樹。風敲翠竹。勘破雞鳴。遍地涂毒。這是無趣老人的落處。即今還有知落處的么。有即出來通個訊息○順治丙戌四月初六日示寂(鴛湖用嗣)。

續指月錄卷十九卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷二十

六祖下三十五世

曹洞宗

北京大覺慈舟方念禪師

別號清涼。唐縣人。族姓楊。年十歲。矢愿出家。投金臺廣德大慈老宿披剃。自念生死事大。受具參方。初游講席。博探性相宗旨。于暹禮二法師座下。為唱導之師。

【現代漢語翻譯】現代漢語譯本：『三玄三要』是祖師設立的關卡，無數禪人都難以通過。如果一定要問我『玄要』的宗旨，那就是清澈的溪流發出潺潺的流水聲。（○師父住在深山偏僻的地方，前來問道的人很少能見到他。自從澤侍者領著衣物拂塵離開后，師父就不再記得任何一個人了，海內的人都認為他很高明（天隱修嗣以上五人）。

福建建寧云峰衡石鈞禪師

錢塘潘氏之子，遍訪各地名師，每次都有很深的契合，但始終不輕易認可。後來拜訪佛日方禪師，深入領會了曹洞宗的精妙之處。方禪師與鴛湖用禪師關係很好。用禪師晚年多病，把沒有找到合適的繼承人當作自己的憂慮。方禪師效仿道吾和夾山的典故，於是推薦衡石鈞禪師去普明參訪用禪師，衡石鈞禪師徹底領悟了圓滿常住的道理。一天，用禪師說：『化人問幻士，谷響答泉聲。想要認識我的宗旨，泥牛在水上行走。』你認為意旨如何？衡石鈞禪師說：『夢見空花。』用禪師說：『臨濟宗有一句話，你又怎麼理解？』衡石鈞禪師便大喝一聲。用禪師就打他。衡石鈞禪師又大喝一聲，用禪師又打他。衡石鈞禪師禮拜。用禪師說：『原來是瞎驢。』衡石鈞禪師拂袖便走。（○上堂說法，說）雲彩在寶樹上生長，風吹動翠綠的竹子。勘破雞鳴，遍地都是毒藥。這是無趣老人的歸宿。現在還有知道歸宿的人嗎？有的話就出來通個訊息。（○順治丙戌年（1646年）四月初六日圓寂（鴛湖用禪師的繼承人）。

續指月錄卷十九卍新續藏第 84 冊 No. 1579 續指月錄

續指月錄卷二十

六祖下第三十五世

曹洞宗

北京大覺慈舟方念禪師

別號清涼，唐縣人，姓楊。十歲時，立志出家，投奔金臺廣德大慈老宿剃度。自己認為生死是大事，於是受戒后四處參訪。最初遊學于講席，廣泛探究性相宗的宗旨，在暹禮二位法師座下，擔任唱導之師。

【English Translation】 English version: 'The Three Mysteries and Three Essentials' are the ancestral teacher's barrier, which countless Chan practitioners find difficult to pass. If you must ask me the essence of the 'Mysterious Essentials,' it is the clear stream flowing with the sound of gurgling water. (○The master lived in a deep and remote mountain, and those who came to inquire about the Way rarely had the chance to see him. Since the attendant Ze led away his robe and whisk, the master no longer remembered anyone, and people within the country regarded him as highly accomplished (the five people from Tianyin Xiu onwards).

Chan Master Yunfeng Hengshi Jun of Jianning, Fujian

A son of the Pan family in Qiantang, he traveled extensively to various places. Each time, he had a deep affinity, but he never readily acknowledged it. Later, he visited Chan Master Foritsu Ho, deeply grasping the subtle essence of the Caodong school. Ho had a good relationship with Chan Master Enko Yo of Enko Lake. Yo suffered from many illnesses in his later years, and he worried about not finding a suitable successor. Ho imitated the story of Daowu and Jiashan, and recommended Hengshi Jun to visit Yo at Puming. Hengshi Jun thoroughly understood the principle of perfect permanence. One day, Yo said, 'A transformed person asks a phantom, an echo in the valley answers the sound of a spring. If you want to know my teaching, a mud ox walks on water.' What do you think is the meaning? Hengshi Jun said, 'Dreaming of empty flowers.' Yo said, 'Linji has a saying, how do you understand it?' Hengshi Jun then shouted loudly. Yo then hit him. Hengshi Jun shouted again, and Yo hit him again. Hengshi Jun bowed. Yo said, 'So you are a blind donkey.' Hengshi Jun flicked his sleeves and left. (○Ascending the hall to preach, he said) Clouds grow on the precious tree, the wind knocks on the green bamboo. Seeing through the crowing of the rooster, poison is spread all over the ground. This is the resting place of the uninteresting old man. Is there anyone here who knows the resting place? If so, come out and share the news. (○He passed away on the sixth day of the fourth month of the Bingxu year of the Shunzhi reign (1646) (successor of Chan Master Enko Yo).

Continued Records of Pointing at the Moon, Volume 19 卍 Newly Continued Collection, Volume 84, No. 1579, Continued Records of Pointing at the Moon

Continued Records of Pointing at the Moon, Volume 20

35th Generation from the Sixth Ancestor

Caodong School

Chan Master Cizhou Fangnian of Dajue Temple, Beijing

Also known as Qingliang, he was from Tang County, with the surname Yang. At the age of ten, he vowed to leave home and was tonsured by the old master Daci of Jintai Guangde. Realizing that birth and death were major matters, he received the precepts and traveled to various places to study. Initially, he studied in lecture halls, extensively exploring the tenets of the nature and characteristics school. He served as a leader of chanting and guiding under the two Dharma masters, Xian and Li.

一日偶聽古道法主講楞嚴經。至七處徴心處。頓悟緣生不實。法海深遠。乃心自愧赧。腰包直上少林。參幻休潤和尚于立雪庭。禮拜次。潤問甚處來。師曰。北方來。潤曰。北方道法。與此方如何。師曰。水分千派。流出一源。潤曰。恁么則何用到此。師曰。流出一源。水分千派。潤可之。即命典維那(餘集生云。二大老驀地相逢。如馬伏波陳師反正俱妙。似孫武子用兵進退合宜。如龍插翼。似虎帶角。直是攖他不得近他不得。然雖如此。回互處各見機宜。畢竟茫無涯畔。若據明眼人看來。各與拄杖三十。何故聻。急須著眼看仙人。莫看仙人掌中扇)○一日師至五乳峰前。隨喜初祖達摩大師九年面壁處。忽然契悟從上大法。亟詣潤方丈呈偈曰。五乳峰前。好個訊息。大小石頭。塊塊著地。潤即為印證。囑曰。從上佛祖。以自己所證。遞相承襲。欲令一切眾生知有此事。余得之小山先師十餘年矣。今將從上佛祖心印源流。付囑于汝。汝當上體佛祖之心為心。以續慧命。證燈相繼。毋令喪失。然雖如是尚宜晦跡林泉。乘時而出。師禮拜受囑。潤復付以偈曰。無上涅槃心。佛祖相傳付。吾今授受時。云凈風頭露○師掩關五臺。晝則一食。夜則孤坐。久之。自念差別智不可不明。乃肆游諸方。一切苦行。人所頞蹙者。師皆身親

【現代漢語翻譯】現代漢語譯本一日，我偶然聽到古道法主講《楞嚴經》，講到七處征心之處，我頓時領悟到緣起性空的道理，佛法的深奧廣大讓我內心感到慚愧。於是我帶著行囊直接前往少林寺，在立雪庭參拜幻休潤和尚。禮拜完畢后，潤和尚問我從哪裡來。我說：『從北方來。』潤和尚問：『北方的佛法，與這裡有什麼不同？』我說：『水分千派，流出一源。』潤和尚說：『既然如此，那你還來這裡做什麼？』我說：『流出一源，水分千派。』潤和尚認可了我的回答。於是命令維那（管理者）記錄下來。（餘集生評論說：『兩位大德突然相遇，就像馬伏波（馬援）和陳師反正一樣，都非常巧妙；又像孫武子用兵一樣，進退合宜；又像龍插上翅膀，像虎帶上角，真是讓人無法靠近，無法觸碰。雖然如此，在相互交流的地方各自展現自己的機宜，但畢竟茫無涯畔。如果讓明眼人來看，應該各自賞他們拄杖三十下。為什麼呢？要趕緊睜大眼睛看仙人，不要看仙人手中的扇子。』）有一天，我來到五乳峰前，隨喜初祖達摩大師九年面壁的地方，忽然領悟了從上而來的大法。我立刻前往潤和尚的方丈室，呈上偈語說：『五乳峰前，真是個好訊息，大小石頭，塊塊落地。』潤和尚當即為我印證，並囑咐說：『從上以來的佛祖，都是以自己所證悟的，互相傳承，想要讓一切眾生知道有這件事。我從小山先師那裡得到傳承已經十多年了。現在我將從上佛祖的心印源流，付囑給你。你應當以佛祖的心為心，來延續慧命，讓燈火相繼不斷，不要讓它喪失。雖然如此，你還是應該隱居在山林泉水之間，等待時機再出來。』我禮拜接受了囑咐。潤和尚又付給我偈語說：『無上涅槃心，佛祖相傳付，吾今授受時，云凈風頭露。』我於是隱居在五臺山，白天只吃一頓飯，晚上獨自靜坐。時間久了，我心想差別智不可不明，於是開始遊歷四方，做各種苦行，別人所畏懼退縮的事情，我都親自去做。

【English Translation】 English version One day, I happened to hear the Dharma Master Gu Dao lecturing on the Surangama Sutra. When he reached the section on 'seven locations questioning the mind', I suddenly realized the unreality of conditioned arising. The profoundness of the Dharma Ocean filled me with shame. So, I packed my bags and went straight to Shaolin Temple to visit the Venerable Huanxiu Run in the Lixue Courtyard. After bowing, Run asked where I came from. I said, 'From the North.' Run asked, 'How is the Dharma in the North compared to here?' I said, 'Water divides into thousands of streams, but flows from one source.' Run said, 'If that's the case, why did you come here?' I said, 'Flowing from one source, water divides into thousands of streams.' Run approved of my answer and ordered the director of the monastery to record it. (Yu Jisheng commented: 'The two great elders met suddenly, like Ma Yuan and Chen Shi's return to righteousness, both wonderfully done; like Sun Tzu's use of troops, advancing and retreating appropriately; like a dragon with wings, like a tiger with horns, truly making it impossible to approach or touch them. Even so, in the places of mutual exchange, each shows their own skill, but ultimately it is boundless. If viewed by a discerning person, each should be given thirty strokes of the staff. Why? You must quickly open your eyes to see the immortal, don't look at the fan in the immortal's palm.') One day, I arrived at the front of the Five Peaks (Wuru Feng), rejoicing at the place where the First Ancestor Bodhidharma (Damo) faced the wall for nine years. Suddenly, I realized the great Dharma from above. I immediately went to Run's abbot's room and presented a verse, saying: 'Before the Five Peaks, what good news, big and small stones, each falling to the ground.' Run immediately certified me and instructed me, saying: 'The Buddhas and Ancestors from above have all transmitted what they have realized to each other, wanting to let all sentient beings know that this matter exists. I have received it from my teacher, Xiaoshan, for more than ten years. Now I will entrust the source of the mind-seal of the Buddhas and Ancestors from above to you. You should take the mind of the Buddhas and Ancestors as your mind, to continue the wisdom-life, so that the lamps will continue to shine, and not be lost. Even so, you should still hide your traces in the forests and springs, and emerge when the time is right.' I bowed and received the instruction. Run then gave me a verse, saying: 'The unsurpassed Nirvana mind, the Buddhas and Ancestors transmit it, when I now give and receive it, the clouds clear and the wind reveals its head.' So I secluded myself in Mount Wutai, eating only one meal during the day and sitting alone at night. After a long time, I thought that the discriminating wisdom (chabie zhi) should not be left unclear, so I began to travel in all directions, doing all kinds of ascetic practices. Whatever others feared and retreated from, I personally did.

歷。后至石城。精厲過分。雙目忽盲。師曰。幻身非有。病從何來。將身心一時放下。硬坐七日。雙目復明○南遊普陀歸。由越之止風涂。眾請說法。湛然澄公來參。師問止風涂向青山近。越王城畔滄海遙時如何。澄曰。月穿滄海破。波斯不展眉。師復舉洞上宗旨。逐一問澄。澄乃說偈呈似曰。五位君臣切要知。箇中何必待思惟。石女慣弄無針線。木偶能提化外機。井底紅塵騰靄靄。山頭白浪滾飛飛。誕生本是無功用。不覺天然得帝畿。師閱曰。語句綿密。不落終始。真當家種草也。遂召入室印證曰。汝后開兩片唇皮。截斷天下人舌頭有分在。即付偈曰。曹源一滴水。佛祖相分付。至今授受時。大地為甘露。咄。五乳峰頭無鏃箭。射得南方半個兒○師應請。住禾之東塔。豫之云居匡廬。后欲投老臺山。越中緇白。力挽師歸寶林道場。(汰如河法師續高僧傳稱師為清涼國師後身)示寂后。法嗣湛然澄公。迎龕塔于顯聖南山之麓(幻林潤嗣)。

嵩山少室無言正道禪師

豫章新建胡氏子。投上藍寺剃染。年十五。遇知休老宿。指示禪要。遂從休遊憩南嶽凈瓶崖。朝夕參叩。休曰。欲究明此事。須將宗教葛藤穿過始得。指參遜庵昂。昂語休曰。無言足稱法器。切不可以一知半解。入渠胸臆。第令南詢。自參自悟

。休指張拙頌。勘其履踐。師曰。真如尚不可為。何頌之有。休指往少室參幻休潤禪師。潤上堂。師問如何是洞上宗風。潤曰。月下三花樹。峰前雙桂枝。師曰。和尚還別有否。潤曰。惟此一事實。無二亦無三。師言下大悟。即呈偈曰。云攢絕頂。月鎖幽巖。石人撫掌。木女舒顏。潤頷之。乃印以偈曰。無言的旨不離言。玄唱玄提妙絕玄。今日單傳親印授。他年雙桂利人天○萬曆庚寅。嵩山四眾。請住少室祖庭。周籓國主。迎師說法。主大開悟。汝寧王聞之。亦迎師至。世子病足。倚杖而視。師乃引之周行七轉。汗流如注。而足即瘳○僧問外道問世尊曰。不問有言。不問無言。世尊良久。意旨如何。師曰。動容揚古路。不墮悄然機○問如何是新年頭佛法。師豎拂曰。會么。曰不會。師曰。來年更有新條在。不假重重為指陳○老宿問如何是無言。師曰。四時行焉。一老宿又問如何是無言。師曰。百物生焉。師機鋒敏捷。襟懷平實。后逝寂。塔于少室祖塋(幻休潤嗣)。

內丘智空了睿禪師

本邑張氏子。弱冠出家。禮羅漢覺公祝髮。初事蓬山天然禪師。次歷燕都。遍訪禪伯。靡不升堂入室。深造其閫奧。復聞鄴下古風和尚。開法于真定舍利。摳衣座下。抉擇六載。已而又值豫章大千潤和尚主少林。結同志五

【現代漢語翻譯】現代漢語譯本：休指張拙的頌。勘驗他的實踐。禪師說：『真如尚且不能有所作為，哪裡還有什麼頌呢？』休指前往少室山參訪幻休潤禪師。潤禪師上堂說法時，禪師問：『如何是洞山宗的風範？』潤禪師說：『月下三花樹，峰前雙桂枝。』禪師說：『和尚還有別的嗎？』潤禪師說：『唯有這一件事實，沒有二也沒有三。』禪師當即大悟，隨即呈上偈語說：『雲朵聚集在絕頂，明月鎖在幽深的巖洞。石人撫掌，木女舒顏。』潤禪師點頭認可。於是用偈語印證說：『無言的旨意不離言語，玄妙的唱和玄妙的提倡妙絕玄妙。今日單獨傳授親手印證，他年雙桂樹將利益人天。』（萬曆庚寅年(1590年)），嵩山的四眾弟子，請禪師住持少室祖庭。周藩的國主，迎接禪師說法。國主大徹大悟。汝寧王聽聞此事，也迎接禪師前往。世子的腳有病，拄著枴杖來看禪師。禪師於是引導他繞行七圈，汗流如注，腳立刻痊癒。僧人問外道問釋迦牟尼佛說：『不問有言，不問無言，世尊良久不語，意旨如何？』禪師說：『動容揚起古老的道路，不落入悄然無聲的玄機。』問：『如何是新年頭的佛法？』禪師豎起拂塵說：『會嗎？』回答說：『不會。』禪師說：『來年更有新的枝條生長，不必重重地為你指點陳述。』一位老修行問：『如何是無言？』禪師說：『四時執行。』一位老修行又問：『如何是無言？』禪師說：『百物生長。』禪師機鋒敏捷，襟懷坦蕩平實。後來圓寂，塔建在少室祖塋（幻休潤的嗣法弟子）。內丘智空了睿禪師本邑張氏之子。年輕時出家，拜羅漢覺公剃度。起初侍奉蓬山天然禪師，後來遊歷燕都，遍訪禪宗大師，沒有不登堂入室的，深入研究其精髓。又聽說鄴下古風和尚，在真定舍利開法，於是前往座下，決意參禪六年。之後又遇到豫章大千潤和尚主持少林寺，與志同道合的五位僧人...

【English Translation】 English version: Xiuzhi praised Zhangzhuo's verses. Examining his practice, the Master said, 'Even Suchness cannot be acted upon, so what is there to praise?' Xiuzhi went to Shaoshi Mountain to visit Chan Master Huanxiu Run. When Run ascended the hall, the Master asked, 'What is the style of the Dongshan School?' Run said, 'Three plum trees under the moon, twin osmanthus branches in front of the peak.' The Master said, 'Does the Abbot have anything else?' Run said, 'Only this one fact, neither two nor three.' The Master had a great enlightenment upon hearing this and immediately presented a verse, saying, 'Clouds gather at the summit, the moon locks the secluded cave. The stone man claps his hands, the wooden woman smiles.' Run nodded in approval. Then he sealed it with a verse, saying, 'The unspoken meaning does not depart from words, the profound chanting and profound promotion are wonderfully profound. Today, I transmit the personal seal alone, in the future, the twin osmanthus trees will benefit humans and gods.' (In the Gengyin year of the Wanli reign (1590 AD)), the fourfold assembly of Songshan invited the Master to reside at the Shaoshi ancestral court. The Prince of the Zhou fiefdom welcomed the Master to preach the Dharma. The Prince had a great enlightenment. The Prince of Runing heard of this and also welcomed the Master. The Prince's son had a foot ailment and leaned on a staff to see the Master. The Master then led him to walk around seven times, sweating profusely, and his foot was immediately healed. A monk asked an outsider who asked the World Honored One, 'Not asking about spoken words, not asking about unspoken words, the World Honored One remained silent for a long time, what is the meaning?' The Master said, 'Moving and raising the ancient road, not falling into the silent mechanism.' Asked, 'What is the Buddha-dharma of the New Year?' The Master raised his whisk and said, 'Do you understand?' He replied, 'I don't understand.' The Master said, 'Next year there will be new branches, no need to repeatedly point out and explain.' An old practitioner asked, 'What is no-speech?' The Master said, 'The four seasons proceed.' An old practitioner asked again, 'What is no-speech?' The Master said, 'All things grow.' The Master's wit was quick, and his heart was open and honest. Later, he passed away, and his pagoda was built in the Shaoshi ancestral cemetery (a Dharma heir of Huanxiu Run). Chan Master Zhikong Liaorui of Neiqiu A son of the Zhang family from this county. He left home at a young age and was tonsured by Arhat Juegong. Initially, he served Chan Master Tianran of Pengshan, and later traveled to Yandu, visiting Chan masters everywhere, without failing to enter the hall and room, deeply studying its essence. He also heard that the monk Gufeng of Yexia was opening the Dharma at the Relic of Zhengding, so he went to his seat, determined to practice Chan for six years. Later, he met the monk Daqian Run of Yuzhang, who presided over the Shaolin Temple, and with five like-minded monks...

人往謁。潤一見。以大器期之。許入室。凡室中徴詰。皆迎刃而解。服勤五載。方領衣法頂像歸里。京城衲子。恭就廣慈蘭若。請師開法○僧問懷才抱德來時。和尚如何相見。師曰。看君好似南陽隱。不待茅廬三請來。僧曰。知音有幾人。師曰。還記得梁甫吟也無。僧無語。師曰。蝦䗫打鼓蚓吹簫○師名振長安。列剎相望。禮聘開法。日無虛席。后因見達觀憨山二大師。皆為弘法罹難。謂眾曰。大名之下。難以久居。直下抽身南還。就內丘結草菴。二十年足不逾戶○天啟四年十二月初五日。端坐而化。壽八十五。門人智融等。塔于本寺之後(幻休潤嗣)。

上黨宗教鰲谷妙銀禪師

邯鄲苗氏子。生有異相。宛如梵僧。父母知其非世俗中人。送本邑杜家庵剃度。一日看天童頌臨濟三聖。不得滅卻正法眼藏機緣。有云。心心相印。祖祖傳燈。想佛祖授受之道。必肘后另有玄符。豈直熟讀禮誦。衣缽束身。能荷佛祖之事乎。遂出參方。謁大千潤和尚。得法開堂上黨。道聞帝闕。說法內廷。辭歸鄴下。后遇流賊犯上黨。眾請入城避之。師曰。有何不了。乃避之耶。是夜無疾。笑談而逝。門人奉全身塔于宗教院之東北隅(幻休潤嗣)。

像城凈業無疑真信禪師

別號西巖。蓬山皇親劉氏子。禮城之中陽

現公。出家受具。常書華嚴經。一夕書入法界品。至中夜無燈。金光滿室。緇素無不驚異。現公以若作聖解。即受群邪語示之。勉其往參大千潤和尚。潤教看父母未生前話。力參數載。始得有省。呈似潤。潤急索曰。速道。師曰。貍奴今日翻觔斗。報道娘生鼻孔真。潤乃付囑(幻休潤嗣)。

南宮令于鐘英居士

字見明。河南鄴下人。生而胎素。長舉孝廉。屢上公車不第。謂同胞曰。人生各有夙懷。愿隨所慕。今既不能遂志龍門。想選佛場中。心空及第。亦不可獨讓龐公。既就都門探賾禪講。撥草瞻風。深得智空禪師切磋。深入少林閫閾○聞大千潤和尚奉命入都。駐錫大悲禪寺。士往咨決門下。凡三載。一日請益。如何是自己清凈法身。潤曰。四肢。百骸。九竅。六臟。備賅而存焉。又不許向這裡會取。限三日道得契。即為授記。一夜至五更。忽聞禪堂開靜鐘響。豁然省契。遂擊方丈告報曰。我會也。潤乃把住曰。速道速道。士呈偈曰。逃禪來扣少林風。末後鐘鳴一竅通。我做維那師便問。幾椎打破太虛空。潤囑之曰。竿頭進步。現宰官身。修菩薩行。無不可者○后士第進士。初知南宮。旋棄去。就鄴郡南北。創廣濟寶蓮禪院二處。開堂說法。嘗有偈曰。金榜慚將名姓傳。濫竽三縣小烹鮮。而今拋向雲霄

【現代漢語翻譯】現代漢語譯本現公（生卒年不詳）：出家並受具足戒后，經常書寫《華嚴經》。一天晚上，書寫到《入法界品》時，到了半夜沒有燈光，但金光充滿整個房間，僧人和俗人都感到驚異。現公認為如果對此產生聖解，就會受到邪魔的迷惑，於是告誡自己。他努力前往參訪大千潤和尚。潤和尚教他參看『父母未生前』的話頭，他努力參究數年，才有所領悟。將所悟呈給潤和尚，潤和尚急切地說：『快說！』現公說：『貍奴（貓的別稱）今日翻觔斗，報道娘生鼻孔真。』潤和尚於是將法脈付囑給他（幻休潤的嗣法弟子）。

南宮令于鐘英居士（生卒年不詳）字見明，河南鄴下人。出生時就吃素。長大后被推舉為孝廉。多次參加科舉考試都沒有考中。他告訴同胞說：『人生各有各的夙願，願意追隨自己所仰慕的。如今既然不能實現金榜題名的願望，想在佛門中，心空及第。也不能獨自讓龐蘊（唐代著名居士）專美於前。』於是前往都城探究禪宗講學，撥草瞻風（比喻四處參學），深得智空禪師的切磋。深入少林寺。聽說大千潤和尚奉命入京，駐錫在大悲禪寺。士前往請教，有三年之久。一天請教說：『如何是自己清凈法身？』潤和尚說：『四肢、百骸、九竅、六臟，都具備而存在。』又不允許向這裡去理解，限定三天內說得契合，就為他授記。一夜到五更時分，忽然聽到禪堂開靜的鐘聲響起，豁然領悟。於是敲擊方丈的門告報說：『我會了！』潤和尚於是抓住他說：『快說快說！』士呈偈說：『逃禪來扣少林風，末後鐘鳴一竅通。我做維那師便問，幾椎打破太虛空。』潤和尚囑咐他說：『竿頭進步，現宰官身，修菩薩行，無不可者。』後來士考中進士。起初擔任南宮縣令，不久就棄官離去。在鄴郡南北，建立廣濟寶蓮禪院兩處。開堂說法。曾經有偈說：『金榜慚將名姓傳，濫竽三縣小烹鮮。而今拋向雲霄。』

【English Translation】 English version Xian Gong (dates unknown): After becoming a monk and receiving the full precepts, he often transcribed the Avatamsaka Sutra (Flower Garland Sutra). One night, while writing the Entering the Dharma Realm Chapter, the room filled with golden light at midnight when there were no lamps, astonishing both monks and laypeople. Xian Gong, thinking that interpreting this as a holy sign would invite demonic influences, cautioned himself against it. He diligently went to visit the Great Thousand Run (Da Qian Run) Abbot. Abbot Run taught him to contemplate the 'before parents were born' koan. After diligently contemplating for several years, he finally had an awakening. He presented his understanding to Abbot Run, who eagerly said, 'Speak quickly!' Xian Gong said, 'The Tanuki (another name for cat) somersaults today, reporting that the mother's nostrils are genuine.' Abbot Run then entrusted the Dharma lineage to him (as a successor of Huanxiu Run).

Layman Yu Zhongying, Magistrate of Nangong (dates unknown) Zi (style name) Jianming, was from Yexia, Henan. He was vegetarian from birth. When he grew up, he was recommended as a Filial and Incorrupt official. He repeatedly took the imperial examinations without success. He told his siblings, 'Everyone has their own aspirations in life, and I wish to follow what I admire. Now that I cannot achieve my ambition of success in the imperial examinations, I hope to achieve enlightenment in the Buddhist community. I cannot let Pang Yun (a famous lay Buddhist of the Tang Dynasty (618-907)) have all the glory.' So he went to the capital to study Chan teachings, seeking instruction everywhere, and deeply benefited from the discussions with Chan Master Zhikong. He deeply entered the Shaolin Temple. Hearing that the Great Thousand Run Abbot had been ordered to enter the capital and was residing at the Great Compassion Chan Temple, Shi went to consult him for three years. One day, he asked for instruction, 'What is one's own pure Dharma body?' Abbot Run said, 'The four limbs, hundreds of bones, nine orifices, and six organs are all complete and present.' He did not allow him to understand it in that way, and gave him three days to answer in accordance with the truth, and then he would give him a prediction of enlightenment. One night, at the fifth watch (early morning), he suddenly heard the opening bell of the meditation hall, and he suddenly realized the truth. So he knocked on the abbot's door and announced, 'I understand!' Abbot Run then grabbed him and said, 'Speak quickly, speak quickly!' Shi presented a verse, 'Escaping Chan, I knock on the Shaolin wind, at the end the bell rings, one orifice is open. I am the director of the monastery and ask, how many strikes break the great void?' Abbot Run instructed him, 'Advance from the top of the pole, manifest as a government official, practice the Bodhisattva path, and there is nothing that cannot be done.' Later, Shi passed the imperial examination. He initially served as the magistrate of Nangong County, but soon resigned. He founded two Chan monasteries, Guangji and Baolian, north and south of Yejun. He opened the Dharma hall and preached. He once had a verse that said, 'Ashamed to transmit my name on the golden list, I incompetently cooked small delicacies in three counties. Now I throw it into the clouds.'

外。蓮社虎溪度歲年。又曰。久歷叢林每自憐。為調心性不知年。寂光法爾周沙界。廓落無依笑普賢(幻休潤嗣已上六人)。

建昌黃龍壽昌無明慧經禪師

撫州崇仁裴氏子。誕時難產。祖父誦金剛般若經而娩。因名經。初生穎異。長貌蒼古。九歲入鄉塾。便問浩然之氣是個甚麼。塾師異之。長依廩山忠和尚出家。常疑金剛四句偈。必有指據。偶見傅大士頌曰。若論四句偈。應當不離身。不覺釋然。遂辭廩山。隱峨峰。嘗登絕頂顧盼而作偈曰。踏上雲頭第一峰。眼中廣博小虛空。當時欲見無由面。今日相逢處處同。結廬三年。人無知者○閱傳燈。見僧問興善如何是道。善曰。大好山。師日夜提撕。至忘寢食。一日因搬石次。堅不可舉。極力推之。豁然大悟。即述偈曰。欲參無上菩提道。急急疏通大好山。知道始知山不好。翻身跳出祖師關(南庵依頌云廣州城外一片石多少刺史移不入老僧舉起示諸方孟嘗夜渡秦關黑神莫測鬼莫測三百年來大好山巍巍占斷大唐國○巨音選頌云處處春風草離離不堪悲處更堪悲巨靈劈破華山路虎勢龍威在此時)○遂往廩山呈偈。忠和尚即為印可。始許剃髮受具。自此服勤左右。日夕溫研。影不出山者二十四年。出住寶方。時師年五十一矣(師住山日有僧問師住山前曾見何人師曰總

【現代漢語翻譯】外。蓮社虎溪度歲年。又曰。久歷叢林每自憐。為調心性不知年。寂光法爾周沙界。廓落無依笑普賢(幻休潤嗣已上六人)。

建昌黃龍壽昌無明慧經禪師

撫州崇仁裴氏之子。出生時難產，祖父誦讀《金剛般若經》才順利生產，因此取名為經。他從小就聰慧過人，長大后相貌古樸。九歲時進入私塾，便問老師『浩然之氣』是什麼。塾師對此感到驚異。長大后依附廩山忠和尚出家。他常常疑惑《金剛經》四句偈的含義，必定有所指。偶然看到傅大士的頌詞說：『若論四句偈，應當不離身。』不覺釋然。於是辭別廩山，隱居在峨峰。曾經登上絕頂四處張望，作偈說：『踏上雲頭第一峰，眼中廣博小虛空。當時欲見無由面，今日相逢處處同。』結廬三年，沒有人知道他。閱讀《傳燈錄》，看到僧人問興善禪師什麼是道，興善禪師說：『大好山。』禪師日夜參悟，甚至廢寢忘食。一天，在搬石頭的時候，石頭堅固無法舉起，他極力推動，忽然大悟。於是作偈說：『欲參無上菩提道，急急疏通大好山。知道始知山不好，翻身跳出祖師關。』（南庵依的頌詞說：『廣州城外一片石，多少刺史移不入。老僧舉起示諸方，孟嘗夜渡秦關黑。神莫測，鬼莫測，三百年來大好山，巍巍占斷大唐國(公元618年-907年)。』巨音選的頌詞說：『處處春風草離離，不堪悲處更堪悲。巨靈劈破華山路，虎勢龍威在此時。』）

於是前往廩山呈上偈語，忠和尚便為他印可，才允許他剃髮受具足戒。從此服侍在忠和尚左右，日夜溫習研讀，身影不出山二十四年。後來出山住持寶方寺，當時禪師五十一歲了（禪師住在山裡的時候，有僧人問禪師住在山裡之前見過什麼人，禪師說總

【English Translation】 Outside. At the Lotus Society in Tiger Creek, he spent many years. It is also said: 'Having spent a long time in monasteries, I often pity myself. In order to adjust my mind and nature, I am unaware of the years passing by. The stillness and light of the Dharma pervade all realms. Being vast and without reliance, I smile like Samantabhadra (Universal Worthy Bodhisattva).' (Huanxiu Runsi and the above six people).

Chan Master Wuming Huijing of Huanglong Shouchang in Jianchang

He was a son of the Pei family in Chongren, Fuzhou. His birth was difficult. His grandfather recited the Vajra Prajna Sutra (Diamond Sutra) and he was born. Therefore, he was named Jing (Sutra). From birth, he was intelligent and extraordinary. As he grew, his appearance became ancient and simple. At the age of nine, he entered a village school and immediately asked what 'the vast and righteous spirit' was. The schoolteacher was surprised by this. When he grew up, he relied on Venerable Zhong of Linshan Monastery to leave home. He often doubted the meaning of the four-line verse in the Vajra Sutra, believing it must have a specific reference. He happened to see a verse by Great Scholar Fu, which said: 'If discussing the four-line verse, it should not be apart from the body.' He suddenly felt enlightened. Thereupon, he bid farewell to Linshan and lived in seclusion on Mount E. He once climbed to the summit, looked around, and composed a verse, saying: 'Stepping onto the first peak of the cloud's head, the vastness in my eyes is a small void. At that time, there was no way to see the face I sought, but today, I meet it everywhere.' He built a hut and lived there for three years, unknown to anyone. Reading the Transmission of the Lamp, he saw a monk ask Chan Master Xingshan what the Dao (the Way) was. Chan Master Xingshan said: 'A great good mountain.' The Chan Master contemplated this day and night, even forgetting to eat and sleep. One day, while moving a stone, it was too heavy to lift. He pushed it with all his might and suddenly attained great enlightenment. He then composed a verse, saying: 'To seek the unsurpassed Bodhi path, quickly clear the great good mountain. Knowing the Dao, one knows the mountain is not good, turning over and jumping out of the ancestral teacher's gate.' (Nan'an Yi's verse says: 'Outside Guangzhou city is a single stone, many governors cannot move it. The old monk lifts it to show all directions, Mengchang crossed the Qin pass at night in darkness. Gods cannot fathom it, ghosts cannot fathom it, for three hundred years, the great good mountain has stood tall, occupying the great Tang Dynasty (618 AD-907 AD).' Juyin Xuan's verse says: 'Everywhere the spring breeze stirs the grass, more unbearable is the sorrow in this sorrowful place. Juling split open the path of Mount Hua, the tiger's power and dragon's might are present at this time.')

Thereupon, he went to Linshan to present his verse. Venerable Zhong immediately approved it and allowed him to shave his head and receive the full precepts. From then on, he served Venerable Zhong, studying and researching day and night, never leaving the mountain for twenty-four years. Later, he left the mountain to reside at Baofang Temple. At that time, the Chan Master was fifty-one years old (When the Chan Master lived in the mountain, a monk asked the Chan Master whom he had seen before living in the mountain. The Chan Master said, 'Always

未行腳僧激之曰豈以一隅而小天下乎師善其言遂遍參蓮池宏達觀可憨山清諸大老語各投契名布叢林)○師至少室禮祖塔。會無言宗主。言見師舉揚奇特。乃與河南當道熊公尚父。請師就寺說法○峨峰入院日上堂。大眾會么。此是三世諸佛用不盡的。一齊撒向娑婆世界。釋迦牟尼佛。猶用不盡。西天東土。歷代祖師。亦用不盡。山僧今日信手拈來。與大眾商量。還是教外別傳。經中玄旨么。涵蓋乾坤隨波逐浪么。截斷眾流抬薦商量么。大用現前探竿影草么。當陽撒出金剛寶劍么。據實而論。窮劫不盡。且要具眼者揀辦得出。白是白。黑是黑。即不囫圇打作一塊。始可定叢林之是非。驗學者之邪正。然後應聖應凡。自然不被詐明頭之所欺。舉措應緣。無不合轍。然此道離微。昧之久矣。眾中有大智者。當拌身命。盡力匡扶。以悟為期。自他兼利。一生不足。再拌一生。盡其三生。自然合得。古人云。不入生死大海。難得無價寶珠。此猶是鈍機。伶俐漢一聞便知妙。然雖如此。不得春風華不開。且謾道及至華開又吹落○上堂。臘月逢辰。叢林設粥。所為何緣。無非順俗。衲僧門下不必如斯。豈不聞三世諸佛不知有。貍奴白牯卻知有。若恁么。則三世諸佛已立下風。況迦文佛乎。且道貍奴白牯。有甚長於諸佛。首座曰。為他金

【現代漢語翻譯】現代漢語譯本一位未行腳的僧人激他說道：『難道要因為偏居一隅而小看天下嗎？』師父認為他的話很有道理，於是遍訪蓮池（蓮池大師，明末四大高僧之一）、宏達觀、可憨山清（憨山德清，明末四大高僧之一）等諸位大德，彼此的言語都很投合，名聲也因此傳遍了叢林。師父到少室山禮拜祖師塔。在那裡遇到了無言宗主。無言宗主見師父弘揚佛法非常獨特，於是與河南的地方官員熊公尚父一起，邀請師父到寺廟說法。峨峰禪師就任住持入院那天上堂說法：『各位大眾，你們明白嗎？這（指佛法）是三世諸佛都用不完的，全部撒向娑婆世界，釋迦牟尼佛（佛教創始人）都用不完。西天（指印度）東土（指中國），歷代祖師也用不完。我今天隨意拈來，與各位商量。這還是教外別傳（指禪宗，不立文字，直指人心）的，經中玄妙的旨意嗎？是涵蓋乾坤（覆蓋天地），隨波逐浪（順應世俗）嗎？是截斷眾流（斬斷妄念），抬薦商量（互相印證）嗎？是大用現前（佛法的作用顯現），探竿影草（試探對方的深淺）嗎？是當陽撒出（公開展示）金剛寶劍（比喻佛法的智慧）嗎？』『據實而論，窮盡劫數也用不完。而且要具有慧眼的人才能分辨得出，白就是白，黑就是黑，不要囫圇吞棗地混為一談，這樣才可以確定叢林的是非，檢驗學佛人的邪正。然後應聖應凡，自然不會被那些虛假聰明的人所欺騙，所作所為都符合規矩。然而這個道理非常微妙，人們迷惑很久了。大眾中有大智慧的人，應當拼上性命，盡力匡扶，以開悟為目標，自利利他。一生不夠，就再拼一生，盡其三生，自然能夠契合。古人說：『不入生死大海，難得無價寶珠。』這還是對鈍根的人說的，聰明的人一聽便知其中妙處。雖然如此，不得春風華不開，且莫說及至華開又吹落。』上堂：『臘月逢辰日，叢林里設粥供眾，是爲了什麼緣故？無非是順應世俗。我們出家人不必這樣。難道沒聽說過三世諸佛都不知道有，貓和白牛卻知道有嗎？如果這樣，那麼三世諸佛已經落了下風，更何況釋迦文佛呢？那麼貓和白牛，有什麼比諸佛更強的呢？』首座說：『因為它們金

【English Translation】 English version An un-itinerant monk provoked him, saying, 'How can you belittle the world because you are in a corner?' The Master thought his words were good, so he visited the great masters such as Lianchi (Master Lianchi, one of the four great monks in the late Ming Dynasty (1368-1644)), Hongda Guan, and Ke Hanshan Qing (Hanshan Deqing, one of the four great monks in the late Ming Dynasty (1368-1644)). Their words were very agreeable, and his reputation spread throughout the monasteries. The Master went to Shaoshi Mountain to worship the pagoda of the ancestral master. There he met the leader of the Wuyan sect. The leader of the Wuyan sect saw that the Master's promotion of Buddhism was very unique, so he and the local official of Henan, Xiong Gong Shangfu, invited the Master to preach at the temple. On the day that Zen Master Efeng took office as abbot and entered the monastery, he ascended the hall to preach: 'Everyone, do you understand? This (referring to the Dharma) is inexhaustible by the Buddhas of the three worlds, and it is all scattered to the Saha world. Shakyamuni Buddha (founder of Buddhism) cannot use it up. The ancestral masters of the Western Heavens (referring to India) and the Eastern Land (referring to China) cannot use it up either. I will pick it up at random today and discuss it with you. Is this still a special transmission outside the teachings (referring to Zen, which does not establish words and directly points to people's hearts), or the profound meaning in the scriptures? Is it covering the universe and following the waves (conforming to the world)? Is it cutting off the flow (cutting off delusions) and recommending discussion (confirming each other)? Is it the great use appearing (the function of the Dharma appearing), probing the pole and shadowing the grass (testing the depth of the other party)? Is it openly displaying the Vajra sword (metaphor for the wisdom of the Dharma)?' 'In fact, it cannot be exhausted even if the kalpas are exhausted. And it is necessary for those with discerning eyes to be able to distinguish it. White is white, black is black, and do not swallow it whole and mix it up. Only in this way can we determine the right and wrong of the monastery and test the correctness and deviation of Buddhist practitioners. Then, responding to the saints and responding to the ordinary, naturally will not be deceived by those who are falsely clever, and all actions will conform to the rules. However, this principle is very subtle, and people have been confused for a long time. Those of great wisdom among the public should risk their lives and do their best to support it, with enlightenment as the goal, benefiting themselves and benefiting others. If one life is not enough, then risk another life, and exhaust three lives, and naturally you will be able to fit in. The ancients said: 'If you do not enter the sea of birth and death, it is difficult to obtain priceless treasures.' This is still for those with dull roots. Clever people will know the mystery as soon as they hear it. Even so, the flowers will not bloom without the spring breeze, and do not say that when the flowers bloom, they will be blown away.' Ascending the hall: 'On the Chen day of the twelfth lunar month, the monastery sets up porridge to provide for the public. What is the reason for this? It is nothing more than conforming to the world. We monks do not have to do this. Haven't you heard that the Buddhas of the three worlds do not know that there is, but cats and white cows know that there is? If so, then the Buddhas of the three worlds have already fallen behind, let alone Shakyamuni Buddha? Then, what is stronger about cats and white cows than the Buddhas?' The chief seat said, 'Because they are gold

烹大冶。玉出藍田。師曰。然雖如是。寶坊不免連貍奴白牯。一齊趕出三門下。何也。秉綱立紀振叢林。海晏河清正令行。好漢盡收歸寶所。化城推倒不留人。首座曰。和尚道化城推倒不留人。在和尚分上即得。某甲則不然。師曰。汝又作么生。座曰。閑挑布袋渾無事。笑等街頭一個人。師曰。也是閑弦子。下座○觀音誕日上堂。觀音大士。且喜來也。某甲有句話請問大士。實是今日聖誕耶。只知天無蓋。地無底。一切世界有情無情。從何而起。道得。即共大士七十三八十四。道不得。未免拄杖饒舌。良久曰。先已告過。當仁不讓。念大士記正法明王。且放三十棒○上堂。揮尺一下曰。宗乘中事。難以措辭。大道門庭。爭容擬議。等閑垂一機。如太阿鋒離匣。逢之者死不移時。似涂毒鼓受槌。聞之者喪不旋踵。所謂妙峰峻仞。野獸難藏。寶樹晶光。靈禽莫泊。其用也。單趕金毛歸野窟。直追鐵額入深山。掃天下之攙搶。拂人間之孽屑。提墮坑落塹之類。揭迷封滯殼之流。其功也。使法界世界虛空界。一體同觀。俾佛道人道地獄道。萬法融會。雖然如是。猶未為向上事。且道出格限量外一句。作么生道。咦。正令不行先斬首。大機一撥聖賢悲。久立珍重○上堂。拈起一著。佛祖一齊捉。放下一著。聖賢悉皆縛。轆轤飛上

【現代漢語翻譯】現代漢語譯本烹煉大冶之鐵。美玉產自藍田。（大慧宗杲）禪師說：『雖然如此，寶剎也難免連同貍貓白牛，一併趕出山門之外。』為什麼呢？秉持綱紀，整頓叢林，海晏河清，正令推行。好漢盡數收歸寶所，化城推倒不留一人。（首座）說：『和尚說化城推倒不留人，在和尚的立場上可以這樣說，我卻不這樣認為。』禪師說：『你又怎麼說呢？』（首座）說：『閑來挑著布袋，本無他事，笑著等待街上的那個人。』禪師說：『也是無弦之琴。』（首座）下座。觀音誕辰日上堂。（大慧宗杲）禪師說：『觀音大士，可喜你來了。我有一句話想請問大士，今天是你的聖誕日嗎？只知道天沒有蓋，地沒有底，一切世界有情無情，從何而起？』說得出來，就與大士同享七十三、八十四（指長壽），說不出來，免不了要挨拄杖。良久說：『先前已經說過了，當仁不讓。念在大士是記正法明王（觀音菩薩的稱號），且放你三十棒。』上堂。（大慧宗杲）禪師揮動拂塵一下說：『宗門中的事，難以用言辭表達。大道之門，怎容許思量議論？隨便顯露一絲機鋒，就像太阿寶劍出鞘，遇到它的人立刻斃命；又像涂毒之鼓被敲響，聽到它的人立刻喪生。』所謂妙峰高峻，野獸難以藏身；寶樹晶瑩，靈禽無法棲息。它的作用是，單獨驅趕金毛獅子回到野窟，直接追趕鐵額猛虎進入深山。掃除天下的戰亂，拂去人間的罪惡。提拔那些墮入坑塹的人，揭開那些迷惑停滯之人的外殼。它的功用是，使法界、世界、虛空界，一體同觀；使佛道、人道、地獄道，萬法融會。雖然如此，還不是向上的一件事。且說格外的一句，怎麼說呢？』咦！正令不行，先斬首；大機一撥，聖賢也悲傷。』久立，珍重。上堂。（大慧宗杲）禪師拈起一著說：『佛祖一齊捉住，放下一著說：聖賢全部捆綁。轆轤飛上

【English Translation】 English version Smelting the iron of Daye. Jade comes from Lantian. The Master (Dahui Zonggao) said, 'Even so, the precious temple cannot avoid being driven out of the mountain gate along with the civet cats and white cows.' Why? Upholding the principles and rectifying the monastic community, the sea is calm and the river is clear, and the correct orders are carried out. All the heroes are gathered into the treasure place, and the illusory city is pushed down, leaving no one behind.' (The First Seat) said, 'The Master says that the illusory city is pushed down, leaving no one behind. From the Master's point of view, this can be said, but I do not think so.' The Master said, 'What do you say?' (The First Seat) said, 'Leisurely carrying a cloth bag, there is nothing else to do, smiling and waiting for that person on the street.' The Master said, 'It is also a stringless zither.' (The First Seat) stepped down. On the day of Guanyin's (Avalokiteśvara) birthday, the Master (Dahui Zonggao) ascended the hall. The Master said, 'Great Bodhisattva Guanyin (Avalokiteśvara), it is delightful that you have come. I have a question to ask the Bodhisattva. Is today your birthday? I only know that the sky has no cover and the earth has no bottom. From where do all the sentient and non-sentient beings in all the worlds arise?' If you can say it, you will share seventy-three and eighty-four (referring to longevity) with the Bodhisattva. If you cannot say it, you will inevitably be beaten with a staff. After a long silence, he said, 'I have already said it before, so I will not give way to others. Considering that the Bodhisattva is the King of Correct Dharma Illumination (a title of Avalokiteśvara), I will let you off with thirty blows.' Ascending the hall. (Dahui Zonggao) The Master waved the whisk and said, 'The matters within the Zen school are difficult to express in words. How can the gate of the Great Path allow for deliberation and discussion? Casually revealing a trace of sharpness is like the precious sword Tai'a being drawn from its sheath, and those who encounter it will die immediately; it is also like a drum coated with poison being struck, and those who hear it will die immediately.' The so-called wonderful peak is high and steep, and wild beasts cannot hide; the precious tree is crystal clear, and spiritual birds cannot perch. Its function is to drive the golden-haired lion back to its wild cave alone, and directly chase the iron-browed tiger into the deep mountains. It sweeps away the chaos of the world and brushes away the sins of humanity. It lifts up those who have fallen into pits and trenches, and uncovers the shells of those who are confused and stagnant. Its merit is to make the Dharma Realm, the World Realm, and the Void Realm one and the same; to make the Buddha Path, the Human Path, and the Hell Path merge together. Even so, it is still not the ultimate matter. Then, how to say the phrase beyond the norm?' Alas! If the correct order is not carried out, the head will be cut off first; if the great opportunity is triggered, even the sages will be sad.' Standing for a long time, take care. Ascending the hall. (Dahui Zonggao) The Master picked up a move and said, 'The Buddhas and Patriarchs are all captured together, and putting down a move, he said: The sages are all bound. The pulley flies up

天庭。泥牛眠交地角。非惟九有沾恩。亦乃四生受樂。惟有八大金剛。弩力睜眉。橫拈倒卓。何則。不許眾生亂描摸○上堂。青山青。無山不藏云。綠水綠。無水不生木。惟有衲僧心。調直無阿曲揮尺一下。下座○上堂。真正龍象子。有時提得起放不下。有時放不下提得起。不弄死蛇頭。要將生虎尾。有時跨上金毛背。自然足下清風起。會么。水不涸兮魚自在。山青幽也鳥安詳○僧參。師問趙州道。臺山婆我為汝勘破了也。畢竟勘破在什麼處。僧曰。和尚今日敗缺了也。師曰。老僧一生也不柰何。好教你知。若實會。舉似來看。僧擬進語。師打一棒云。者掠虛漢　(竺庵成拈雲臺山一案拈卻多少人鼻孔換卻多少人眼睛者僧也解詐明頭及手老漢拈出個柴頭向他面前一吹直得退身無路且道者一棒他還知落處么)○師問僧如何是佛。僧無語。師云。佛也不識。僧云。某甲初機。請和尚慈悲指示。師曰。野猿峰頂空哀哭。僧禮去○僧問和尚因甚不行腳。師云。木馬休鞭橫兩腿。鐵牛不索莽低頭。白鶴啄魚頸項直。斑鳩呼雨嘴頭鉤。會么。僧無對。師云。行腳去○僧問經年不會。請師方便。師云。且將不會底來。曰鐵橛子。師云。未是不會底。曰和尚也不得拗直作曲。師云。老僧眼若摩尼。曰某甲不會。師喝出○僧問有人不通宗

【現代漢語翻譯】現代漢語譯本天庭（佛教術語，指諸天神居住的宮殿）。泥牛（比喻虛幻不實的事物）安眠于交界之地。不僅九州（指中國）百姓蒙受恩澤，就連四生（佛教指卵生、胎生、濕生、化生）眾生也享受安樂。只有八大金剛（佛教護法神），努力睜大眼睛，橫拿倒放（比喻顛倒是非）。為什麼呢？不允許眾生隨意描繪模仿。（師父）上堂說法：青山青翠，沒有山不藏著雲霧；綠水碧綠，沒有水不生長樹木。只有衲僧（指僧人）的心，正直沒有邪曲。揮動拂塵一下，下座。（師父）上堂說法：真正的龍象（比喻傑出的人才）之子，有時提得起卻放不下，有時放不下卻提得起。不玩弄死蛇頭（比喻不執著于無用的事物），要抓住活老虎的尾巴（比喻敢於冒險）。有時跨上金毛獅子的背（比喻得到有力支援），自然腳下清風吹起。明白嗎？水不幹涸，魚兒自在；山青幽靜，鳥兒安詳。僧人蔘拜。師父問：趙州（禪宗大師）說道，『臺山婆（指文殊菩薩）我為你勘破了。』到底勘破在什麼地方？僧人說：『和尚今天露餡了。』師父說：『老僧一生也無可奈何，好讓你知道。如果真明白了，舉出來看看。』僧人想要說話，師父打了一棒說：『這個掠虛漢（指虛張聲勢的人）！』（竺庵成禪師評論說：臺山婆這個公案，拿掉了多少人的鼻孔，換掉了多少人的眼睛。這個僧人也懂得裝明白，老漢拿出個柴頭在他面前一吹，直接讓他退身無路。那麼，這一棒他還知道落在哪裡嗎？）師父問僧人：什麼是佛？僧人無語。師父說：佛也不認識。僧人說：我初學，請和尚慈悲指示。師父說：野猿在山峰頂上空自哀哭。僧人禮拜離去。僧人問：和尚為什麼不去行腳（指雲遊四方）？師父說：木馬停止揮鞭，橫著兩條腿；鐵牛不用鞭打，莽撞地低下頭。白鶴啄魚，頸項筆直；斑鳩呼喚雨水，嘴頭彎曲。明白嗎？僧人無對。師父說：行腳去。僧人問：經年不會（不明白），請師父方便（指開示）。師父說：且將不會的拿來。僧人說：鐵橛子（比喻頑固不化）。師父說：還不是不會的。僧人說：和尚也不得拗直作曲（指不能強詞奪理）。師父說：老僧的眼睛如同摩尼寶珠（比喻明察秋毫）。僧人說：我不明白。師父喝斥。僧人問：有人不通宗（指不明白禪宗的宗旨）

【English Translation】 English version The heavenly court (referring to the palaces where the gods reside). A clay ox (a metaphor for something illusory) sleeps at the border. Not only do the people of the nine provinces (referring to China) receive grace, but also the four types of beings (referring to the four types of birth in Buddhism: oviparous, viviparous, moisture-born, and metamorphic) enjoy happiness. Only the Eight Great Vajras (Buddhist guardian deities) strain their eyes, holding things upside down (a metaphor for inverting right and wrong). Why? They do not allow sentient beings to randomly depict or imitate. (The master) ascends the hall to preach: The green mountains are verdant, and no mountain does not hide clouds; the green waters are clear, and no water does not grow trees. Only the heart of a mendicant monk (referring to a monk) is upright and without crookedness. He flicks the whisk once and descends from the seat. (The master) ascends the hall to preach: A true dragon-elephant (a metaphor for an outstanding talent) child sometimes can lift up but cannot put down, and sometimes cannot put down but can lift up. Do not play with a dead snake's head (a metaphor for not clinging to useless things), but grab the tail of a live tiger (a metaphor for daring to take risks). Sometimes, riding on the back of a golden-haired lion (a metaphor for receiving strong support), naturally a clear breeze arises under your feet. Do you understand? When the water does not dry up, the fish are free; when the mountains are green and secluded, the birds are at peace. A monk pays respects. The master asks: Zhaozhou (a Chan master) said, 'I have thoroughly investigated the Taishan woman (referring to Manjushri Bodhisattva) for you.' Where exactly is the thorough investigation? The monk says: 'Venerable monk, you have revealed your flaws today.' The master says: 'This old monk is helpless all his life, so that you may know. If you truly understand, bring it forth and let me see.' The monk wants to speak, and the master strikes him with a staff, saying: 'This deceptive fellow!' (Chan Master Zhu'an Cheng commented: This case of the Taishan woman has removed the nostrils of many people and changed the eyes of many people. This monk also knows how to pretend to understand, and the old man takes out a piece of firewood and blows it in front of him, directly leaving him with no way to retreat. Then, does he still know where this staff has landed?) The master asks a monk: What is Buddha? The monk is silent. The master says: You do not even recognize the Buddha. The monk says: I am a beginner, please, venerable monk, have compassion and instruct me. The master says: A wild ape cries in vain on the top of the mountain peak. The monk bows and leaves. The monk asks: Why does the venerable monk not go on pilgrimage (referring to traveling around)? The master says: The wooden horse stops whipping and lies with its legs crossed; the iron ox does not need whipping and clumsily lowers its head. The white crane pecks at fish, its neck straight; the turtledove calls for rain, its beak hooked. Do you understand? The monk has no answer. The master says: Go on pilgrimage. The monk asks: I have not understood for years, please, master, provide convenience (referring to guidance). The master says: Then bring forth what you do not understand. The monk says: An iron stake (a metaphor for being stubborn and unyielding). The master says: That is not yet what you do not understand. The monk says: The venerable monk must not force the straight to become crooked (referring to not being able to distort the truth). The master says: This old monk's eyes are like Mani jewels (a metaphor for being able to see clearly). The monk says: I do not understand. The master shouts. The monk asks: If someone does not understand the doctrine (referring to not understanding the tenets of Chan Buddhism)

教。不達性理。和尚還接否。師云。不接。曰為甚不接。師云。為伊不通達。曰已通達者即接耶。師云。亦不接。曰為甚不接。師云。為伊已通達也。曰總不恁么來時如何。師云。若得恁么。老僧接之。曰請師接。師即打。曰情知和尚只會恁么。師連打出○僧問未相見時如何。師云。今日不答話。進云。相見后如何。師云。向道不答話。僧又擬伸問。師即打云。鈍置殺人○僧問如何是壽昌境。師云。雲散晴空不露頂。如何是境中人。師云。天地清平海眾寧。如何得不被境風飄泊。師云。掛印封侯猶不樂。作么生得大安樂。師云。不雜碎。無繩自縛。曰和尚還安樂否。師云。你試看。僧喝。師即打○洞山五位君臣頌曰。正中偏。如意珍藏鑒眾賢。雖然萬派皆相應。宛爾無離玉座前○偏中正。應物現形不涉定。但見千差共一宗。不分貴賤皆寧靜○正中來。九重來旨遍天涯。發令通行寧朕兆。玄音利樂絕纖埃○偏中至。靈機廓運撐天地。一塵不控大慈威。唯克自心存利濟○兼中到。妙不拘玄玄契妙。親賢避惡悉無依。入聖超凡俱不要○師住寶坊峨峰壽昌三剎。別建庵院二十餘所。七旬尚混勞侶耕鑿不息。丈室蕭然。惟作具而已。益王向師道德。深加褒美。每嘆曰。去聖時遙。幸遺此老○萬曆丁巳臘月七日。師自田中歸。謂眾

【現代漢語翻譯】現代漢語譯本：僧：不通達性理（指本性與理性的道理），和尚還接引嗎？師：不接引。僧：為什麼不接引？師：因為他不通達。僧：已經通達的人就接引嗎？師：也不接引。僧：為什麼不接引？師：因為他已經通達了。僧：如果什麼都不這樣來，又該如何？師：如果能那樣，老僧就接引他。僧：請師父接引。師便打。僧：我早就知道和尚只會這樣。師連續打他出去。僧問：未相見時如何？師：今日不答話。僧進一步問：相見后如何？師：早就說不答話。僧又想進一步問，師便打，說：'遲鈍害死人！' 僧問：如何是壽昌（寺名）的境界？師：雲散晴空不露頂。如何是境界中的人？師：天地清平海眾寧。如何才能不被境風（外境的影響）所飄泊？師：掛印封侯猶不樂。怎樣才能得到大安樂？師：不雜碎，無繩自縛。僧：和尚還安樂嗎？師：你試試看。僧喝。師便打。洞山五位君臣頌說：正中偏，如意珍藏鑒眾賢。雖然萬派皆相應，宛爾無離玉座前。偏中正，應物現形不涉定。但見千差共一宗，不分貴賤皆寧靜。正中來，九重來旨遍天涯。發令通行寧朕兆，玄音利樂絕纖埃。偏中至，靈機廓運撐天地。一塵不控大慈威，唯克自心存利濟。兼中到，妙不拘玄玄契妙。親賢避惡悉無依，入聖超凡俱不要。師住在寶坊峨峰壽昌三座寺廟，另外建造庵院二十餘所，七十歲了還和大家一起勞動耕作不息，丈室裡空空蕩蕩，只有勞作的工具而已。益王仰慕師父的道德，深深地加以讚美，常常嘆息說：'去聖人的時代太遙遠了，幸好還留下這位老人家。' 萬曆（1573年-1620年）丁巳年臘月七日，師父從田里回來，告訴大家：

【English Translation】 English version: Monk: If one doesn't understand the nature and principle (性理), would the venerable monk still receive him? Master: I would not. Monk: Why not? Master: Because he doesn't understand. Monk: Would you receive someone who already understands? Master: I would also not receive him. Monk: Why not? Master: Because he already understands. Monk: What if one doesn't come in any of these ways? Master: If one could be like that, this old monk would receive him. Monk: Please, Master, receive me. The Master then struck him. Monk: I knew the venerable monk would only do this. The Master struck him repeatedly and drove him out. Monk: What is it like before meeting? Master: Today, I will not answer questions. Monk, pressing further: What is it like after meeting? Master: I already said I wouldn't answer questions. As the monk tried to ask further, the Master struck him, saying: 'Dulling kills people!' Monk: What is the realm of Shouchang (壽昌, temple name) like? Master: Clouds scatter, the clear sky doesn't reveal the peak. What is a person within that realm like? Master: Heaven and earth are peaceful, the ocean of beings is tranquil. How can one avoid being tossed about by the winds of circumstance (境風)? Master: Hanging up one's seal and being enfeoffed as a marquis is still not joyful. How can one attain great peace and joy? Master: Not mixed and fragmented, self-bound without ropes. Monk: Is the venerable monk at peace? Master: You try and see. The monk shouted. The Master then struck him. Dongshan's Ode to the Five Ranks of Lord and Vassal says: 'The partial within the correct, the wish-fulfilling jewel reflects the worthy. Though myriad streams all correspond, it's as if none leave the jade throne. The correct within the partial, responding to things, manifesting forms without fixedness. One sees a thousand differences sharing one origin, without distinguishing noble or base, all are tranquil. The correct comes from within the correct, the decree from the ninefold heavens pervades the horizon. Issuing commands, passing through, pacifying omens, the profound sound benefits and delights, cutting off the finest dust. The partial arrives within the partial, the spiritual mechanism broadly operates, supporting heaven and earth. Not controlling a single mote of dust, great compassion and power, only overcoming oneself, preserving benefit and aid. The combined arrives within the combined, the subtle doesn't adhere, the profound subtly accords. Approaching the worthy, avoiding the wicked, relying on nothing, entering sainthood, transcending the ordinary, all are unnecessary.' The Master resided at the three monasteries of Baofang, Emei Peak, and Shouchang, and separately built more than twenty hermitages. At seventy years old, he still labored with the community, tilling and digging without rest. His abbot's room was empty, with only tools for labor. Prince Yi admired the Master's virtue and deeply praised him, often sighing: 'The time since the sages is too distant, fortunately, this old man remains.' On the seventh day of the twelfth month of the Ding Si year of Wanli (萬曆, 1617), the Master returned from the fields and said to the assembly:

曰。老僧自此不復砌石矣。眾皆愕然。除夕上堂曰。今年只有茲時在試問諸人知也無。那事未曾親磕著。切須痛下死工夫。復曰。此是老僧最後分付一著。大眾切宜珍重。新正十三日示微疾。遂不食。曰老僧非病。會當行矣。大眾環侍不懌。師以偈諭之曰。人生有受非償。莫為老病死慌。可笑無生法忍。將何業識消亡。一時云凈常光發。佛祖聊安此道場。十四日書辭道俗。十六日作舉火偈曰。無始劫來祇這個。今日依然又這個。復將這個了那個。這個那個同安樂。覆命侍者代為發火宣偈。次晨取水盥漱拭身。曰不必再浴。乃索筆大書曰。今日分明指示。擲筆端坐而逝。茶毗火光五色。頂骨諸牙不壞。即于本寺方丈建塔(廩山忠嗣○憨山德清禪師題師像曰。久向無明名。未識無明面。突出大好山。千里遙相見。生涯在钁頭。說法如奔電。提張沒弦弓。慣用石鞏箭。只要射個人。應弦早奔竄。忽撞頑石頭。鏃羽一齊限。拋出鐵渾淪。見者絕思算。此是吾師老面皮。相看只許言前薦。若問當陽向上機。雲山滿目難分辨)。

續指月錄卷二十(終)

續指月錄尊宿集

盧陵聶　先樂讀　編輯

濟陽江　湘郢上　參訂

尊宿機錄

饒州薦福承古禪師

操行高潔。稟性虛明。參大光敬

【現代漢語翻譯】他說：『老衲從今以後不再砌石頭了。』眾人都很驚訝。除夕上堂說法：『今年只有此時此刻存在，試問各位是否明白？那件事如果未曾親身經歷，切須痛下死工夫。』又說：『這是老衲最後的分付一著，大家務必珍重。』新正十三日，示現輕微疾病，於是停止進食，說：『老衲並非生病，是時候要走了。』大眾環繞侍奉，心中不悅。禪師以偈語開示他們說：『人生有接受也有償還，不要為衰老病死而驚慌。可笑那些執著于無生法忍的人，將用什麼來消亡業識？一時之間云開霧散，常光顯發，佛祖且在此道場安住。』十四日，書寫告別道俗的信。十六日，作舉火偈說：『無始劫以來就是這個，今日依然還是這個。又將這個了結那個，這個那個一同安樂。』又命令侍者代為發火宣讀偈語。次日早晨取水盥洗擦身，說：『不必再洗了。』於是拿起筆大書：『今日分明指示。』擲筆端坐而逝。荼毗火光五色，頂骨和牙齒沒有損壞。隨即在本寺方丈處建塔。（廩山忠嗣○憨山德清禪師題師像曰：『久聞無明之名，未識無明之面。突出大好山，千里遙相見。生涯在钁頭，說法如奔電。提張沒弦弓，慣用石鞏箭。只要射個人，應弦早奔竄。忽撞頑石頭，鏃羽一齊限。拋出鐵渾淪，見者絕思算。此是吾師老面皮，相看只許言前薦。若問當陽向上機，雲山滿目難分辨。』）

續指月錄卷二十(終)

續指月錄尊宿集

盧陵聶先樂讀編輯

濟陽江湘郢上參訂

尊宿機錄

饒州薦福承古禪師

操行高潔。稟性虛明。參大光敬

【English Translation】 He said, 'This old monk will no longer build with stones from now on.' Everyone was astonished. On New Year's Eve, he ascended the hall and said, 'This year only has this moment; I ask you all, do you understand? If you have not personally experienced that matter, you must put in painstaking effort.' He further said, 'This is the last instruction this old monk gives; everyone must cherish it.' On the thirteenth day of the New Year, he showed a slight illness and then stopped eating, saying, 'This old monk is not sick; it is time to go.' The assembly surrounded him, feeling unhappy. The master instructed them with a verse, saying, 'Life has receiving and repaying; do not panic over old age, sickness, and death. It is laughable for those attached to the forbearance of non-birth; what will they use to dissolve karmic consciousness? In an instant, the clouds clear and constant light appears; Buddhas and ancestors will temporarily dwell in this monastery.' On the fourteenth day, he wrote a letter of farewell to the monks and laypeople. On the sixteenth day, he composed a cremation verse, saying, 'From beginningless kalpas, it has only been this; today, it is still this. Again, using this to end that, this and that together are at peace.' He then ordered the attendant to light the fire and recite the verse on his behalf. The next morning, he took water to wash and wipe his body, saying, 'There is no need to bathe again.' Then he picked up a pen and wrote in large characters: 'Today, a clear indication.' He threw down the pen, sat upright, and passed away. The cremation fire had five colors, and his skull and teeth remained intact. Immediately, a pagoda was built in the abbot's quarters of the temple. (Linshan Zhongsi ○ Chan Master Hanshan Deqing inscribed a portrait of the master, saying: 'Long have I heard the name of ignorance, but I have not recognized the face of ignorance. A great mountain protrudes, visible from a thousand miles away. His livelihood is in the hoe, his Dharma talk is like rushing lightning. He holds a bow without a string, accustomed to using the Stone Bow arrow. He only wants to shoot a person; the arrow rushes out at the sound of the string. Suddenly hitting a stubborn stone, the arrowhead and feathers are all limited. Throwing out an iron ball, those who see it cannot calculate. This is my teacher's old face; seeing each other is only allowed before words are spoken. If you ask about the upward opportunity of the present moment, the clouds and mountains fill the eyes and are difficult to distinguish.')

Continued Records of Pointing at the Moon, Volume Twenty (End)

Continued Records of Pointing at the Moon, Collection of Venerable Elders

Lu Ling Nie Xian Le read and edited

Jiyang Jiang Xiang Ying Shang revised

Records of the Venerable Elders' Teachings

Chan Master Chenggu of Jianfu Temple in Raozhou

His conduct was noble and pure. His nature was empty and bright. He studied with Da Guang Jing.

玄禪師。乃云。祇是個草里陣。遂參福巖雅和尚。又曰。祇是個脫灑衲僧。由是終日默然。深究先德洪規。一日覽雲門語錄。忽然發悟。自此韜藏。不求名聞。棲止云居弘覺禪師塔所。四方學者奔湊。因稱古塔主○范公仲淹。出守鄱陽。聞師道德。請居薦福。開闡宗風○僧問大善知識。將何為人。師云莫。曰恁么則有問有答去也。師又云莫○問青青翠竹。儘是真如。鬱鬱黃花。無非般若。如何是般若。師云。黃泉無老少。曰春來草自青。師曰。聲名不朽。曰若然。者碧眼胡僧也皺眉。師曰。退後三步。僧曰苦。師乃云。吽吽○問臨濟舉拂。學人舉拳。是同是別。師曰。訛言亂眾。曰恁么則依令而行也。師曰。天涯海角○上堂。夫出家者。為無為法。無為法中。無利益。無功德。近來出家人。貪著福慧。與道全乖。若為福慧。須至明心。若要達道。無汝用心處。所以常勸諸人。莫學佛法。但自休心。利根者畫時解脫。鈍根者或三五年。遠不過十年。若不悟去。老僧與你入拔舌地獄○冬至日示寂。書辭眾偈曰。天地本同根。鳥飛空有跡。雪伴老僧行。須彌撼金錫。恰逢冬至日。靈光一點赤。珍重會中人。般若波羅密。偈畢而逝。

嘉興聖壽宣翁可觀禪師

出家南屏。從車溪得省。住聖壽。遷當湖德藏。退隱竹

【現代漢語翻譯】現代漢語譯本玄禪師說：『只不過是個草里陣。』於是參訪福巖雅和尚，又說：『只不過是個灑脫的衲僧。』因此整日沉默不語，深入研究前代高僧的宏大規矩。一日閱讀雲門語錄，忽然開悟。自此韜光養晦，不求名聲。居住在云居弘覺禪師的塔旁，四方學者紛紛前來，因此被稱為古塔主。范仲淹（北宋）出任鄱陽太守，聽聞禪師的道德，請他居住在薦福寺，弘揚宗風。一位僧人問：『大善知識將如何為人？』禪師說：『莫。』僧人說：『這樣就有問有答了。』禪師又說：『莫。』問：『青青翠竹，儘是真如（事物的本源），鬱鬱黃花，無非般若（智慧），如何是般若？』禪師說：『黃泉無老少。』僧人說：『春來草自青。』禪師說：『聲名不朽。』僧人說：『若是這樣，那碧眼胡僧（指達摩祖師）也要皺眉了。』禪師說：『退後三步。』僧人說：『苦。』禪師於是說：『吽吽。』問：『臨濟禪師舉拂，學人舉拳，是相同還是不同？』禪師說：『訛言亂眾。』僧人說：『這樣就依令而行了。』禪師說：『天涯海角。』上堂說法時說：『出家的人，是爲了無為法。無為法中，沒有利益，沒有功德。近來的出家人，貪著福慧，與道完全背離。若要修福慧，必須達到明心見性。若要通達道，沒有你用心的地方。所以常勸諸位，不要學佛法，只要自己休心。利根的人立刻解脫，鈍根的人或許三五年，遠不過十年。若不悟道，老僧與你一起下拔舌地獄。』冬至日圓寂，寫下辭別眾人的偈子說：『天地本同根，鳥飛空有跡。雪伴老僧行，須彌撼金錫。恰逢冬至日，靈光一點赤。珍重會中人，般若波羅密。』說完偈子就去世了。嘉興聖壽宣翁可觀禪師在南屏出家，跟隨車溪禪師有所領悟，住在聖壽寺，后遷往當湖德藏寺，退隱竹林。

【English Translation】 English version Zen Master Xuan said, 'It's just a formation within the grass.' Thereupon, he visited the Venerable Ya of Fuyan, who also said, 'It's just a free and unrestrained monk.' Consequently, he remained silent all day, deeply studying the grand rules of the former sages. One day, while reading the 'Yunmen's Sayings,' he suddenly attained enlightenment. From then on, he concealed his talents and did not seek fame. He resided near the pagoda of Zen Master Hongjue of Yunju, and scholars from all directions flocked to him, hence he was called the 'Old Pagoda Master.' Fan Zhongyan (Northern Song Dynasty), serving as the prefect of Poyang, heard of the Master's virtue and invited him to reside at Jianfu Temple to propagate the teachings of the school. A monk asked, 'How will the great virtuous teacher act for the people?' The Master said, 'Mo (no).' The monk said, 'In that case, there is question and answer.' The Master again said, 'Mo.' Asked, 'The green bamboo is entirely True Thusness (the essence of things), and the luxuriant yellow flowers are none other than Prajna (wisdom). What is Prajna?' The Master said, 'In the Yellow Springs, there is no old or young.' The monk said, 'In spring, the grass grows green by itself.' The Master said, 'Fame and reputation are imperishable.' The monk said, 'If that is so, then the blue-eyed barbarian monk (Bodhidharma) will also frown.' The Master said, 'Step back three paces.' The monk said, 'Suffering.' The Master then said, 'Hum Hum.' Asked, 'When Linji raises the whisk and the student raises his fist, are they the same or different?' The Master said, 'False words confuse the masses.' The monk said, 'In that case, I will act according to the command.' The Master said, 'The ends of the earth.' During an assembly, he said: 'Those who leave home do so for the unconditioned Dharma. In the unconditioned Dharma, there is no benefit, no merit. Recent monks are greedy for blessings and wisdom, which is completely contrary to the Way. If you want to cultivate blessings and wisdom, you must attain clarity of mind. If you want to reach the Way, there is no place for your mind to work. Therefore, I often advise you not to study the Buddha Dharma, but just to rest your mind. Those with sharp faculties will be liberated immediately, those with dull faculties may take three to five years, but no more than ten years. If you do not awaken, this old monk will go to the Hell of Pulled-Out Tongues with you.' He passed away on the winter solstice, writing a farewell verse to the assembly, saying: 'Heaven and earth share the same root, birds fly leaving traces in the sky. Snow accompanies the old monk, Mount Sumeru shakes the golden staff. Just at the winter solstice, a spark of spiritual light is red. Cherish the people in the assembly, Prajna Paramita.' After reciting the verse, he passed away. Zen Master Ke Guan of Shengshou Temple in Jiaxing He left home at Nanping, gained insight under Zen Master Chexi, resided at Shengshou Temple, later moved to Dezang Temple in Danghu, and retired to the bamboo forest.

庵。每自怡曰。松風山月。我無盡衣缽也○宋乾道七年。丞相魏𣏌請主吳之北禪。入院適重九。指座曰。胸中一寸灰已冷。頭上千莖雪未消。老步只宜平地去。不知何事又登高。

臨安靈隱普覺淳明禪師

因奉旨斷還九里松。上堂。山前一片閑田地。曠大劫來無界至。今朝恢復又歸來。坐斷腳頭並腳尾。東也是。西也是。南北東西無不是。畢竟酬恩作么生。十里荷花九里松。直指堂前香一炷。

和州凈戒守密禪師

為薦福古嗣法上首。僧問如何是佛。師曰。稽首稽首。曰學人有分也無。師曰。頓首頓首。僧作舞而出。師曰。似則恰似。是即未是。

青州佛覺禪師

頌仰山師子曰。一色無過指示人。白銀世界裡頻申。超然推倒還扶起。爭似東風煦日新○一日佛日堯禪師。詣師道場。自撾鼓上堂。抑揚雲門臨濟宗風。平分半座。不辭而去。

圓通善國師

佛日自江右至燕。寓大聖安。一夕與佛覺晦堂夜話次。時師年方十二。座右侍立。日曰。山僧自南方來。拄杖頭不撥著一個會佛法者。師叉手進曰。自是和尚拄杖短。日大驚曰。可乞此子。續吾臨濟一宗。師曰。雲門臨濟。豈有二邪。日稱賞不已○金世宗幸聖安瑞像殿。問師曰。禮則是。不禮則是。師曰。禮則相敬相重

【現代漢語翻譯】現代漢語譯本：庵。他常常自我欣慰地說：『松濤清風，山間明月，就是我取之不盡、用之不竭的衣缽啊。』宋朝乾道七年（1171年），丞相魏𣏌（人名）請他主持吳地北禪寺。到寺院的那天恰逢重陽節，他指著座位說：『我胸中那一點點熱情早已冷卻，頭上無數的白髮卻還未消退。我這老邁的步伐只適合在平地上走，不知為何事又要登上高處呢？』臨安靈隱普覺淳明禪師因為奉旨將九里松歸還。上堂說法時說：『山前這一片空閑的土地，從曠遠的大劫以來就沒有邊際。今天恢復了又歸還回來，坐斷了腳的前面和後面。東邊也是，西邊也是，南邊和北邊沒有不是的。到底要怎樣報答皇恩呢？十里荷花，九里松。直接指向堂前的一炷香。』和州凈戒守密禪師為薦福古嗣法上首。僧人問：『什麼是佛？』禪師說：『稽首，稽首。』僧人說：『我也有份嗎？』禪師說：『頓首，頓首。』僧人跳舞而出。禪師說：『像倒是像，是卻還不是。』青州佛覺禪師讚頌仰山（地名）的師子（比喻說法者）說：『用一種顏色來指示人，在白銀世界裡頻繁地申說。超然地推倒又扶起，怎比得上東風和煦，陽光明媚的景象呢？』有一天，佛日堯禪師來到禪師的道場，親自擊鼓上堂，宣揚雲門宗（禪宗一支）和臨濟宗（禪宗一支）的宗風，平分座位，不告而別。圓通善國師佛日禪師從江右（江西一帶）來到燕地（北京一帶），住在聖安寺。一天晚上，與佛覺晦堂禪師夜談。當時善國師年僅十二歲，在座位旁侍立。佛日禪師說：『我從南方來，拄杖頭沒有碰到一個懂得佛法的人。』善國師拱手進言說：『那是和尚您的拄杖太短了。』佛日禪師大驚說：『可以把這個孩子給我，讓他繼承我的臨濟宗。』善國師說：『雲門宗和臨濟宗，難道有什麼區別嗎？』佛日禪師讚賞不已。金世宗（完顏雍，1123年-1189年）駕臨聖安寺瑞像殿，問善國師說：『禮拜可以嗎？不禮拜可以嗎？』善國師說：『禮拜則表示互相尊敬。』

【English Translation】 English version: Hut. He often comforted himself, saying, 'Pine breeze and mountain moon are my inexhaustible and inexhaustible vestments.' In the seventh year of the Qiandao period of the Song Dynasty (1171), Prime Minister Wei Tan (personal name) invited him to preside over the Northern Chan Temple in Wu. The day he arrived at the temple happened to be the Double Ninth Festival. Pointing to the seat, he said, 'The inch of ash in my chest has long been cold, but the countless white hairs on my head have not yet disappeared. My old steps are only suitable for walking on flat ground, I don't know why I have to climb high again?' Chan Master Chunming of Lingyin Pujue Temple in Lin'an Because he was ordered to return the Nine Mile Pines. When he ascended the hall to preach, he said: 'This piece of idle land in front of the mountain has been boundless since the distant kalpa. Today it is restored and returned again, cutting off the front and back of the feet. East is also, west is also, south and north are all. How can we repay the imperial grace? Ten miles of lotus flowers, nine miles of pine trees. Point directly to a stick of incense in front of the hall.' Chan Master Shoumi of Jingjie Temple in Hezhou For Jianfu Gu's successor, the chief seat. A monk asked, 'What is Buddha?' The master said, 'Bow, bow.' The monk said, 'Do I have a share?' The master said, 'Kowtow, kowtow.' The monk danced and went out. The master said, 'It's like it, but it's not yet.' Chan Master Fojue of Qingzhou Praising the lion (a metaphor for the speaker) of Yangshan (place name), he said: 'Using one color to instruct people, frequently explaining in the silver world. Supernaturally pushing down and lifting up again, how can it compare to the warm east wind and bright sunshine?' One day, Chan Master Foritsu Yao came to the Chan Master's dojo, personally beat the drum to ascend the hall, proclaiming the style of the Yunmen (a branch of Chan Buddhism) and Linji (a branch of Chan Buddhism) sects, sharing the seat equally, and leaving without saying goodbye. National Master Shantoku of Entsu Chan Master Foritsu came to Yan (the area around Beijing) from Jiangyou (the area around Jiangxi) and stayed at Sheng'an Temple. One night, he had a night talk with Chan Master Fojue Eido. At that time, National Master Shantoku was only twelve years old and stood by the seat. Chan Master Foritsu said, 'I came from the south, and the head of my staff has not touched anyone who understands the Dharma.' National Master Shantoku cupped his hands and said, 'That's because your staff is too short, Master.' Chan Master Foritsu was greatly surprised and said, 'Can I have this child to inherit my Linji sect?' National Master Shantoku said, 'Is there any difference between the Yunmen and Linji sects?' Chan Master Foritsu praised him endlessly. Emperor Shizong of Jin (Wanyan Yong, 1123-1189) visited the sacred image hall of Sheng'an Temple and asked National Master Shantoku, 'Is it okay to worship? Is it okay not to worship?' National Master Shantoku said, 'Worship means mutual respect.'

。不禮則各自稱尊。帝大悅○得法后。住延聖。示眾。舉洞山云。秋初夏末。兄弟或東去西去。直須向萬里無寸草處去。又曰。祇如萬里無寸草處。作么生去。石霜曰。出門便是草。大陽曰。直道不出門。亦是草漫漫地。師曰。且道諸人即今腳根下一句作么生道。若道無寸草。許你參見洞山。若道出門便是草。許你參見石霜。若道不出門。亦是草漫漫地。許你參見大陽。若總道不得。許你參見延聖。何故。惟有好風來席上。更無閑語到人間。

燕山慶壽玄悟玉禪師

金世宗令中使持紙一張。書心佛二字問師曰。者是甚麼字。時圓通在座應聲答曰。不是心。不是佛。稱旨。次日賜長短句曰。但能了凈。萬法因緣何足問。日用無為。十二時中更勿疑。常須自在。識取從來無掛礙。佛佛心心。佛若依心也是塵。師答謝曰。無為無作。認著無為還是縛。照用同時。電卷星流已太遲。非心非佛。喚作非心猶是佛。人境俱空。萬象森羅一境中。

黃山趙文孺居士

為圓通善入室弟子。記莂后。常作頌曰。妄想元來本是真。除時又起一重塵。言思動靜承誰力。仔細看來無別人。

高郵定禪師

初參玄悟。室中舉僧問玄沙。如何是清凈法身。沙曰。膿滴滴地。師于言下有省○僧問透網金鱗。以何

【現代漢語翻譯】現代漢語譯本：不講禮節就會各自稱尊。金世宗（1123年-1189年）非常高興。得到佛法后，住在延聖寺，向大眾開示。引用洞山禪師的話說：『秋初夏末，各位兄弟有的向東去，有的向西去，必須向萬里無寸草的地方去。』又說：『如果到了萬里無寸草的地方，又該怎麼走呢？』石霜禪師說：『出門便是草。』大陽禪師說：『直說不出門，也是草漫漫一片。』延聖禪師說：『那麼各位現在腳跟下這一句該怎麼說呢？如果說無寸草，我允許你參拜洞山禪師。如果說出門便是草，我允許你參拜石霜禪師。如果說不出門，也是草漫漫一片，我允許你參拜大陽禪師。如果總說不出，我允許你參拜延聖禪師。』為什麼呢？因為只有好風吹來席上，更沒有閑話傳到人間。燕山慶壽玄悟玉禪師金世宗（1123年-1189年）命令太監拿著一張紙，寫上『心』、『佛』二字問玄悟玉禪師說：『這是什麼字？』當時圓通禪師在座，立刻回答說：『不是心，不是佛。』金世宗表示讚賞。第二天賜給玄悟玉禪師長短句說：『只要能夠了悟清凈的本性，萬法因緣又有什麼可問的呢？日常運用都是無為的，十二時辰中更不要懷疑。常常需要自在，認識那從來沒有掛礙的本性。佛佛心心，佛如果依賴於心，那也是塵埃。』玄悟玉禪師答謝說：『無為無作，如果執著于無為，還是被束縛。照用同時，電光石火也已經太遲。非心非佛，說它是非心，仍然是佛。人境俱空，萬象森羅都在一個境界中。』黃山趙文孺居士是圓通善禪師的入室弟子。得到圓通善禪師的認可后，常常作偈說：『妄想原來本來就是真，去除妄想時又生起一重塵。言語思動都是誰的力量？仔細看來沒有別人。』高郵定禪師最初參拜玄悟禪師，在禪室中玄悟禪師舉僧人問玄沙禪師的話：『什麼是清凈法身？』玄沙禪師回答說：『膿滴滴地。』定禪師在玄沙禪師的回答下有所領悟。有僧人問：『透網金鱗，用什麼...

【English Translation】 English version: Without propriety, each will claim to be supreme. Emperor Shizong (1123-1189) was greatly pleased. After obtaining the Dharma, he resided at Yansheng Temple and addressed the assembly. He quoted Dongshan (a Chan master) saying, 'In early autumn and late summer, brothers either go east or go west; they must go to a place where there is not an inch of grass for ten thousand miles.' He also said, 'If you go to a place where there is not an inch of grass for ten thousand miles, how do you proceed?' Shishuang (a Chan master) said, 'Stepping out the door is grass.' Dayang (a Chan master) said, 'To say directly without stepping out the door is also a vast expanse of grass.' The master (Yansheng) said, 'Then how do you speak the phrase beneath your feet right now? If you say there is not an inch of grass, I allow you to visit Dongshan. If you say stepping out the door is grass, I allow you to visit Shishuang. If you say without stepping out the door, it is also a vast expanse of grass, I allow you to visit Dayang. If you cannot say anything at all, I allow you to visit Yansheng.' Why? Because only a good breeze comes upon the mat, and no idle words reach the human world. Chan Master Xuanwu Yu of Qingshou Temple in Yanshan Emperor Shizong (1123-1189) of the Jin Dynasty ordered an envoy to bring a piece of paper with the characters 'heart' and 'Buddha' written on it and asked the master, 'What are these characters?' At that time, Yuangtong (a Chan master) was present and immediately replied, 'Not heart, not Buddha.' The emperor approved. The next day, he bestowed upon the master a poem in short and long lines, saying, 'If one can understand purity, why ask about the causes and conditions of the myriad dharmas? Daily use is non-action, and there should be no doubt in the twelve periods of the day. One must always be at ease, recognizing the nature that has never been obstructed. Buddha-Buddha heart, if the Buddha relies on the heart, it is also dust.' The master replied with thanks, saying, 'Non-action and non-doing, clinging to non-action is still bondage. Illumination and function are simultaneous; lightning and shooting stars are already too late. Not heart, not Buddha; calling it not heart is still Buddha. Both person and environment are empty; the myriad phenomena are all within one realm.' Layman Zhao Wenru of Huangshan He was a close disciple of Chan Master Yuangtong Shan. After receiving Yuangtong Shan's approval, he often composed verses, saying, 'Delusion is originally true; removing delusion creates another layer of dust. Whose power moves speech, thought, and action? Looking closely, there is no other person.' Chan Master Ding of Gaoyou He initially visited Chan Master Xuanwu. In the room, Chan Master Xuanwu cited a monk's question to Chan Master Xuansha: 'What is the pure Dharma body?' Xuansha replied, 'Dripping with pus.' The master (Ding) had an awakening upon hearing Xuansha's words. A monk asked, 'A golden scale that has passed through the net, what...

為食。師曰。乾屎橛。

溈山太初禪師

字子愚。溫陵人。世為儒者。師倜儻有大志。所為詩文皆不凡。士大夫多推目之。一旦棄去。選佛于尊勝。以律自撿。盡去豪舉之習。出嶺遍參叢林有聲。久之罷參歸閩。會南劍報恩虛席。郡守陳宓聞師名。命主之。未幾真德秀西山居士。延師主大溈二十餘載。日繞萬指。師說法縱橫博大。不讓古尊宿。西山既致政。每與師游。從容論道。莫不心醉。大抵師以平實接人。故諸儒雅重之。

中觀沼禪師

海云印簡之受業師也。常誨海云曰。汝所欲者。文字語言耳。向去皆止之。令身心大死一場。休有餘氣。到那時節。瞥然自省。方可與吾相見。后同海云爲元兵所劫。北渡至朔方。元國主署師慈雲正覺大師之號。及師將示寂。有羽客楊至慎求偈。師命執筆代書偈曰。七十三年如掣電。臨行為君通一線。泥牛飛過海東來。天上人間尋不見。客曰。師幾時行。師曰。三日後。時五月二十七日也。至六月初一果無疾而逝。

雪峰樵隱悟逸禪師

懷安聶氏子。屢叩名宿。后得法于雪峰佛海禪師。郡帥舉住雪峰。凡七載。退居西庵○皇慶二年。復奉旨再住。賜佛智之號。凡六年謝去。至泰定二年。仍奉旨補前席。又居七載。師三住雪峰。百廢具修。大為

【現代漢語翻譯】現代漢語譯本為食。（有人）問：什麼是佛？師曰：乾屎橛。（禪師回答：是擦屁股的木棒。）

溈山太初禪師（？-？)

字子愚，溫陵（今福建泉州）人。世代為儒者。禪師倜儻有大志，所作詩文皆不凡，士大夫多推崇。一旦棄儒學佛，在尊勝寺以戒律約束自己，盡去豪放不羈的習氣。出嶺后遍參各大叢林，頗有名聲。許久之後回到福建，適逢南劍州報恩寺住持之位空缺，郡守陳宓聽聞禪師之名，命其擔任住持。不久，真德秀（南宋理學家）西山居士，邀請禪師主持大溈山寺二十餘年，每日都有眾多信徒前來。禪師說法縱橫博大，不遜於古代的尊宿大德。真德秀退休后，常與禪師遊玩，從容論道，無不心醉。大抵禪師以平實的態度接人，因此受到眾多儒雅之士的敬重。

中觀沼禪師（？-？)

是海云印簡禪師的受業師。常教誨海云說：『你所想要的，不過是文字語言罷了。以後都要停止這些，令身心徹底死去一次，不留一絲餘氣。到那時節，忽然間自我醒悟，才可以與我相見。』後來與海云一同被元兵所劫，北渡黃河到達朔方（今內蒙古一帶）。元朝國主授予禪師慈雲正覺大師的稱號。等到禪師將要圓寂時，有道士楊至慎求偈（臨終偈）。禪師命人執筆代書偈曰：『七十三年如掣電，臨行為君通一線。泥牛飛過海東來，天上人間尋不見。』楊至慎問：『禪師您何時離去？』禪師說：『三日後。』當時是五月二十七日。到六月初一，禪師果然無疾而逝。

雪峰樵隱悟逸禪師（？-？)

懷安（今福建福安）聶氏之子。多次拜訪名宿，后得法于雪峰佛海禪師。郡守推薦禪師住持雪峰寺，共七年。退居西庵。皇慶二年（1313年），再次奉旨住持，賜號佛智。共六年辭去。至泰定二年（1325年），仍奉旨補回前任住持之位，又居住了七年。禪師三次住持雪峰寺，修繕各種荒廢的事物，大有作為。

【English Translation】 English version Asked: What is Buddha? The master said: 'Dried shit stick.'

Chan Master Taichu of Weishan (?-?)

Named Ziyu, he was from Wenling (now Quanzhou, Fujian). His family had been Confucian scholars for generations. The master was unrestrained and had great ambitions. His poems and essays were extraordinary, and he was highly regarded by scholars and officials. He abandoned Confucianism to study Buddhism at Zunsheng Temple, disciplining himself with precepts and abandoning his unrestrained habits. After leaving the mountains, he visited various monasteries and gained a reputation. After a long time, he returned to Fujian. When the abbot's seat at Bao'en Temple in Nan'jian Prefecture became vacant, the prefect Chen Mi, hearing of the master's name, appointed him as abbot. Soon after, Zhen Dexiu (Neo-Confucian scholar of the Southern Song Dynasty), a recluse of Xishan, invited the master to preside over Dawei Mountain Temple for more than twenty years, with many believers coming every day. The master's teachings were broad and profound, not inferior to the ancient venerable masters. After Zhen Dexiu retired, he often visited the master, discussing the Dao leisurely, and all were captivated. Generally, the master treated people with sincerity, and therefore he was respected by many refined scholars.

Chan Master Zhongguan Zhao (?-?)

He was the initiating teacher of Chan Master Haiyun Yin Jian. He often taught Haiyun, saying, 'What you desire is nothing but words and language. You must stop these from now on, and let your body and mind die completely once, leaving no trace of residual energy. At that time, you will suddenly awaken and then you can meet me.' Later, he and Haiyun were captured by Yuan soldiers and crossed the Yellow River north to Shuofang (now the area around Inner Mongolia). The Yuan emperor bestowed upon the master the title of Great Master of Compassionate Cloud Right Enlightenment. When the master was about to pass away, a Taoist named Yang Zhishun asked for a verse (death poem). The master ordered someone to write the verse on his behalf, saying, 'Seventy-three years like a flash of lightning, on the verge of departure, I will open a line for you. A mud ox flies over the sea from the east, and cannot be found in heaven or on earth.' Yang Zhishun asked, 'Master, when will you depart?' The master said, 'Three days later.' It was the twenty-seventh day of the fifth month. On the first day of the sixth month, the master indeed passed away without illness.

Chan Master Qiaoyin Wuyi of Xuefeng (?-?)

He was the son of the Nie family of Huaian (now Fu'an, Fujian). He visited many famous monks and later received the Dharma from Chan Master Fohai of Xuefeng. The prefect recommended the master to be the abbot of Xuefeng Temple for seven years. He retired to the West Hermitage. In the second year of Huangqing (1313), he was again ordered to be the abbot and was given the title of Buddha Wisdom. He resigned after six years. In the second year of Taiding (1325), he was still ordered to return to his former position as abbot and lived there for another seven years. The master was the abbot of Xuefeng Temple three times, repairing all kinds of abandoned things, and made great achievements.

法門盛事。嘗序雪峰錄。有曰。老真覺自德山一棒桶底脫后。直得鰲店月寒。像峰雪霽。攬醍醐於一杓。彰大用於三毬。譬之轟百億雷霆於四天之下。曠數百世。真聲愈宏。所有垂示流出胸襟。蓋天蓋地。廣陵一奏么弦。下里不復聲矣○元統二年示寂。塔于佛海塔傍。

五臺鐵勒院子范慧洪大師

因閱楞嚴。至一人發真。十方銷殞。忽悟。遂造河朔汶禪師。陳所見。汶可之。臨終偈曰。六十春光又八年。浮雲收盡露青天。臨行踢倒須彌去。后夜山頭月正圓。更衣坐脫。

建寧獎山慧空元模禪師

古田蘇氏子。修習禪定。遐邇皈仰。一日于定中游獎山。至玄獎禪師道場。有老人迎謁曰。吾為師守此山五百年矣。言畢化黑龍而去。既寤。乃曰。吾當還此山也。遂往卓庵。一日謂眾曰。吾今化緣已畢。即當入滅。復說偈曰。四十餘年寄俗塵。如今卻顯箇中尊。巖頭一夜東風起。吹得花開滿樹春○鐵船無舵亦無蓬。撐入金蓮性海中。末後一機今說破。白雲元不離長空○大地山河覽無跡。虛空撞破見端的。縱教鐵輪頂上旋。本性圓明常不失。復曰。西天第三代商那和修尊者。隱象白山。現龍奮迅三昧。說法調伏諸外道。然後化火自焚。吾今往象鼻巖前。亦當如是。乃入龍奮迅三昧。時雲霧四起。雷雨大

【現代漢語翻譯】現代漢語譯本法門盛事。曾經為雪峰錄作序。其中寫道：『老真覺（指雪峰義存）自從德山宣鑒一棒擊破其認知后，頓悟真理，就像鰲店的月亮一樣清寒，像峰的雪后一樣晴朗。他能用一勺舀起醍醐（比喻佛法中的最高真理），在三毬（不確定，可能指某種佛教儀式或比喻）中彰顯大用。這就像在四天之下轟鳴百億雷霆，經過數百世，他的真聲更加宏大。所有垂示流露出的胸襟，蓋天蓋地。廣陵一奏高雅的樂曲，低俗的下里之音就不再發聲了。』元統二年（1334年）圓寂，塔葬在佛海塔旁邊。

五臺山鐵勒院的范慧洪大師

因為閱讀《楞嚴經》，讀到『一人發真，十方銷殞』（指一人證悟真理，則十方世界的一切虛妄都將消散），忽然有所領悟。於是去拜訪河朔的汶禪師，陳述自己的見解，汶禪師認可了他。臨終時作偈說：『六十年華又過了八年，浮雲收盡，露出青天。臨行一腳踢倒須彌山，後半夜山頭的月亮正圓。』然後更換衣服，坐化圓寂。

建寧獎山慧空元模禪師

是古田蘇氏之子。修習禪定，遠近的人都來歸依仰慕。一天在禪定中游歷獎山，到達玄獎禪師的道場。有一位老人迎接他說：『我為禪師守護這座山五百年了。』說完就化作一條黑龍離去。醒來后，他說：『我應當回到這座山。』於是前往在那裡搭了個庵居住。一天對眾人說：『我今生的化緣已經完畢，就將入滅。』又說偈語：『四十餘年寄身於世俗塵埃，如今卻顯現箇中的尊貴。巖頭一夜東風吹起，吹得滿樹鮮花盛開如春。鐵船沒有舵也沒有蓬，駛入金蓮所象徵的清凈自性之海中。最後的一點玄機如今說破，白雲原本就不曾離開過長空。』『大地山河，看遍了也找不到絲毫痕跡，虛空撞破，才能見到真實的。縱然有鐵輪在頭頂上旋轉，本性圓明，永遠不會失去。』又說：『西天第三代商那和修尊者（Śāṇavāsa，古印度禪宗第三祖），隱居在象白山，示現龍奮迅三昧（一種禪定狀態），說法調伏各種外道，然後化火自焚。我現在前往象鼻巖前，也應當這樣做。』於是進入龍奮迅三昧。當時雲霧四起，雷雨大作。

【English Translation】 English version A Great Event in the Dharma. I once wrote a preface for the Xuefeng Record, which stated: 'Old Zhenjue (referring to Xuefeng Yicun) , after Deshan Xuanjian's blow shattered the bottom of his bucket, directly attained enlightenment, like the cold moon at Ao Store and the clear sky after the snow at Elephant Peak. He could scoop up the best of the best (metaphor for the highest truth in Buddhism) with a ladle, demonstrating great function in three balls (uncertain, possibly referring to a Buddhist ritual or metaphor). This is like the roar of hundreds of billions of thunderbolts beneath the Four Heavens, and after hundreds of generations, his true voice becomes even more magnificent. All the instructions flowing from his heart cover the sky and the earth. Once a refined piece is played in Guangling, the vulgar Lower Village tunes will no longer be heard.' He passed away in the second year of the Yuantong era (1334 AD) and was buried in a pagoda next to the Buddha Sea Pagoda.

Master Fan Huihong of Tiele Monastery on Mount Wutai

While reading the Shurangama Sutra, upon reaching the passage 'When one person awakens to the truth, the ten directions are extinguished' (referring to when one person realizes the truth, all illusions in the ten directions will dissipate), he suddenly had an epiphany. Therefore, he visited Zen Master Wen of Hebei and presented his insights, which Zen Master Wen approved. At the end of his life, he composed a verse: 'Sixty years of spring plus eight more, the floating clouds have cleared, revealing the blue sky. Before leaving, I kick down Mount Sumeru, and the moon above the mountain is perfectly round in the late night.' Then he changed his clothes and passed away while sitting in meditation.

Zen Master Huikong Yuanmo of Jiangshan Mountain in Jianning

He was a son of the Su family in Gutian. He practiced meditation, and people from far and near came to rely on and admire him. One day, while in meditation, he traveled to Jiangshan Mountain and arrived at the Dharma practice place of Zen Master Xuanjiang. An old man greeted him and said, 'I have been guarding this mountain for the master for five hundred years.' After speaking, he transformed into a black dragon and left. Upon awakening, he said, 'I should return to this mountain.' So he went there and built a hermitage to live in. One day, he said to the assembly, 'My karmic affinity in this life is complete, and I am about to enter Nirvana.' He then spoke a verse: 'For over forty years, I have dwelled in the mundane world, but now I reveal the nobility within. Overnight, the east wind rises at Yantou, blowing the flowers into full bloom, like spring on the trees. The iron boat has no rudder and no sail, sailing into the sea of pure self-nature symbolized by the golden lotus. The final secret is now revealed, the white clouds have never left the vast sky.' 'The great earth and rivers, having seen them all, cannot find a trace, breaking through the void, one can see the truth. Even if an iron wheel spins on top of the head, the original nature is always bright and never lost.' He also said, 'The Third Patriarch Śāṇavāsa (Śāṇavāsa, the Third Ancestor of the Chan School in ancient India) of the Western Regions, lived in seclusion on Elephant White Mountain, manifesting the Dragon's Vigorous Samadhi (a state of meditation), preaching the Dharma and subduing various heretics, and then immolated himself in fire. Now I am going to Elephant Trunk Rock, and I should do the same.' Then he entered the Dragon's Vigorous Samadhi. At that time, clouds and fog rose, and there was great thunder and rain.

作。繼而化火自焚。眾收靈骨。塔于庵之西。

鄭州普照佛光道悟禪師

蘭州𡨥氏子。偶宿灣子店。聞馬嘶。豁然大悟。歸告母曰。某於途中拾一物。母曰。何物。師曰。無始來不見了的。母掌曰。何喜之有。遂辭母參方。母曰。將何之。師曰。水流須到海。鶴出白雲頭。往參白雲海禪師。遂承印記○元泰定二十四年。出主普照。身著白衣。跨黃犢。吹短笛。游于雒中。嘗曰。道我凡耶。曾向聖位中來。道我聖耶。又向凡位中去。道我非凡非聖耶。卻向毗盧頂上。別有行處。泰和五年入滅。

雁山羅漢寺證首座

目瞽。見道明白。晨朝躬自汛掃。或問者片田地掃得乾淨也未。座豎起苕帚示之。又問真凈界中。本無一塵。掃個甚麼。座亦豎起苕帚示之。嘗題九牛山偈曰。四五成群知幾年。春來秋去飽風煙。清溪有水何曾飲。綠野不耕長自眠。個個腳跟皆點地。頭頭鼻孔盡撩天。尋常只在千峰頂。大地人來作么牽。

溫州靈云省庵思禪師

臺之寧海人。兄弟四人。師居長。同時發心出家。祖父遺業。悉散眾親。遍叩諸方。后出世靈云。結夏上堂。以大圓覺。牛角馬角。為我伽藍。瓜籃菜籃○上堂。舉趙州狗子無佛性話。頌曰。狗子佛性無。狗子佛性有。猴愁摟拽頭。狗走抖擻口○晚

【現代漢語翻譯】現代漢語譯本：作。隨後化火自焚。眾人收集他的靈骨，建塔于庵的西邊。

鄭州普照佛光道悟禪師

蘭州𡨥氏之子。偶然在灣子店住宿，聽到馬嘶鳴聲，豁然大悟。回家告訴母親說：『我在途中拾得一物。』母親問：『何物？』禪師說：『無始以來不見了的。』母親打了他一掌說：『有什麼可高興的？』於是辭別母親去參訪各地。母親問：『將去哪裡？』禪師說：『水流須到海，鶴出白雲頭。』前往參拜白雲海禪師，於是得到印可。元泰定二十四年（1347年），出任普照寺住持。身穿白衣，騎著黃牛，吹著短笛，遊歷于洛陽一帶。曾說：『說我是凡人嗎？我曾從聖位中來。說我是聖人嗎？我又向凡位中去。說我非凡非聖嗎？卻在毗盧頂上，另有去處。』泰和五年（1205年）圓寂。

雁山羅漢寺證首座

眼睛失明，但見道明白。每天早晨親自灑掃。有人問他：『這片田地掃得乾淨了嗎？』證首座豎起苕帚示意。又問：『真凈界中，本來沒有一塵，掃什麼？』證首座也豎起苕帚示意。曾題九牛山偈語說：『四五成群知幾年，春來秋去飽風煙。清溪有水何曾飲，綠野不耕長自眠。個個腳跟皆點地，頭頭鼻孔盡撩天。尋常只在千峰頂，大地人來作么牽。』

溫州靈云省庵思禪師

臺州寧海人。兄弟四人，禪師是老大，同時發心出家。將祖父遺留的產業，全部分給眾親。遍訪各地名師。後來出世住持靈云寺。結夏安居時上堂說法，以大圓覺、牛角馬角，作為我的伽藍，瓜籃菜籃。上堂時，舉趙州『狗子無佛性』的話頭。頌曰：『狗子佛性無，狗子佛性有，猴愁摟拽頭，狗走抖擻口。』晚

【English Translation】 English version: He then cremated himself. The monks collected his spiritual bones and built a pagoda to the west of the hermitage.

Zen Master Daowu Foguang of Puzhao Temple in Zhengzhou

A man from the 𡨥 family of Lanzhou. He happened to stay overnight at Wanzi Inn and had a sudden enlightenment upon hearing a horse neigh. He returned home and told his mother, 'I picked up something on the way.' His mother asked, 'What is it?' The master said, 'Something that has been unseen since the beginning.' His mother slapped him and said, 'What is there to be happy about?' He then bid farewell to his mother to visit various places. His mother asked, 'Where are you going?' The master said, 'Water flows to the sea, and a crane emerges from the top of white clouds.' He went to pay homage to Zen Master Baiyun Hai and subsequently received his seal of approval. In the twenty-fourth year of the Yuan Taiding era (1347), he became the abbot of Puzhao Temple. He wore white clothes, rode a yellow ox, and played a short flute, traveling around Luoyang. He once said, 'Do you say I am an ordinary person? I once came from the position of a sage. Do you say I am a sage? I am going to the position of an ordinary person again. Do you say I am neither ordinary nor a sage? Yet on the top of Vairocana, there is another place to go.' He passed away in the fifth year of the Taihe era (1205).

Chief Seat Zheng of Luohan Temple on Yan Mountain

He was blind but had a clear understanding of the Dao. Every morning, he personally swept the grounds. Someone asked him, 'Is this piece of land swept clean?' The chief seat raised the broom to show him. Another asked, 'In the realm of true purity, there is originally no dust. What are you sweeping?' The chief seat also raised the broom to show him. He once inscribed a verse on Nine Ox Mountain, saying, 'Four or five in a group, who knows how many years? Spring comes and autumn goes, full of wind and smoke. The clear stream has water, but they never drink. The green fields are not cultivated, but they sleep naturally. Each one's heel touches the ground, and each one's nostril stirs the sky. Usually, they are only on the peaks of thousands of mountains. What are the people of the earth doing to pull them?'

Zen Master Xing'an Si of Lingyun Temple in Wenzhou

He was from Ninghai in Taizhou. He had four brothers, and he was the eldest. They all aspired to become monks at the same time. They distributed all the property left by their grandfather to their relatives. He visited various famous teachers. Later, he became the abbot of Lingyun Temple. During the summer retreat, he gave a Dharma talk, using the Great Perfect Enlightenment (Da Yuanjue), ox horns and horse horns as my Sangharama (伽藍), melon baskets and vegetable baskets. During the Dharma talk, he cited Zhao Zhou's saying 'A dog has no Buddha-nature (佛性).' He praised, 'A dog has no Buddha-nature, a dog has Buddha-nature, the monkey worries and pulls its head, the dog runs and shakes its mouth.' Evening

年退居靈云之前山○至正甲申。空室偕數衲往謁。時師年逾九十矣。龐眉皓髮。頎然清聳。拽履而出。且行且問曰。何處來。空室曰。江心。師曰。深幾百丈。室曰。謾老和尚不得。師曰。且坐喫茶。

文獻公黃溍居士

字晉卿。婺之義烏人。元天曆初。詔天下僧儒善書者。會集杭州凈慈。泥金書大藏尊經。士亦預焉。每食必與眾僧共處。若別為治具則不樂。甚至詬罵不食而去。嘗題懸崖墨蘭曰。嫋嫋春風一樣吹。託身高處擬何為。從他自作顛倒想。要見懸崖撒手時○題東坡像贊曰。五祖禪師世外人。娑婆久已斷生因。誰將描邈虛空手。去覽他年身外身○題山谷像曰。笑殺當年老晦堂。相逢剛道桂華香。披圖面目渾依舊。鼻孔何曾有短長。

坱北和尚

姓蔣。不知何許人。年十五。涉獵經史。言辭簡𨗉。髼首垢面。動靜不羈。至正初。抵松江沈氏家園。常題詩曰。萬紫千紅總是春。何須饒舌問東君。啞人得夢向誰說。豎起空拳指白雲○又曰。不偏不倚立於中。不著西邊不著東。超出東西南北外。一毫頭上釣蒼龍。一日謂眾僧曰。吾垂化盡矣。若等勉之。言絕而蛻。

奉化雪竇常藏主

不諳文字。專習禪定。儕輩呼為常達磨云。所作偈頌。事理圓融。音律調暢。其頌鐵牛曰。百鍊

【現代漢語翻譯】現代漢語譯本：至正甲申年（1344年），年老隱居在靈云之前山。空室和尚帶領幾位僧人前去拜訪。當時這位老禪師已經九十多歲了，龐眉皓髮，身形清瘦高聳。他拄著枴杖走出來，邊走邊問：『從哪裡來？』空室和尚回答：『江心。』老禪師問：『深幾百丈？』空室和尚說：『不能欺騙老和尚。』老禪師說：『請坐下喝茶。』

文獻公黃溍（Huang Jin）居士

字晉卿，婺州義烏人。元朝天曆初年，朝廷下詔徵集天下擅長書法的僧人和儒士，在杭州凈慈寺用泥金書寫大藏尊經，黃溍也參與其中。他每次吃飯都和眾僧在一起，如果單獨為他準備餐具，他就不高興，甚至會謾罵不吃就離開。他曾經題寫懸崖墨蘭畫作：『嫋嫋春風一樣吹，託身高處擬何為。從他自作顛倒想，要見懸崖撒手時。』題東坡（Dongpo）像贊：『五祖禪師世外人，娑婆久已斷生因。誰將描邈虛空手，去覽他年身外身。』題山谷（Shangu）像：『笑殺當年老晦堂，相逢剛道桂華香。披圖面目渾依舊，鼻孔何曾有短長。』

坱北（Yangbei）和尚

姓蔣，不知道是哪裡人。十五歲時，就廣泛閱讀經史，言辭簡潔明瞭。蓬頭垢面，行為不拘一格。至正初年，來到松江沈氏的家園。常常題詩說：『萬紫千紅總是春，何須饒舌問東君。啞人得夢向誰說，豎起空拳指白雲。』又說：『不偏不倚立於中，不著西邊不著東。超出東西南北外，一毫頭上釣蒼龍。』有一天，他對眾僧說：『我快要圓寂了，你們要努力修行。』說完就圓寂了。

奉化雪竇常（Chang）藏主

不識字，專心修習禪定。同伴們稱他為常達摩。他所作的偈頌，事理圓融，音律和諧流暢。他頌鐵牛說：『百鍊』

【English Translation】 English version: In the year Jia Shen of the Zhizheng reign (1344), the old monk retired to the mountain in front of Lingyun. The monk Kongshi led several monks to visit him. At that time, the old Chan master was over ninety years old, with white eyebrows and hair, and a slender and tall figure. He walked out with a cane, and while walking, he asked: 'Where do you come from?' Monk Kongshi replied: 'Jiangxin (River Center).' The old Chan master asked: 'How many hundred zhang deep?' Monk Kongshi said: 'You can't deceive the old monk.' The old Chan master said: 'Please sit down and have tea.'

Layman Huang Jin, Duke Wenxian

His courtesy name was Jinqing, and he was from Yiwu, Wuzhou. At the beginning of the Tianli reign of the Yuan Dynasty, the imperial court issued an edict to gather monks and Confucian scholars who were good at calligraphy from all over the world to write the Great Treasury Sutra in gold at Jingci Temple in Hangzhou. Huang Jin also participated in it. He always ate with the monks, and he was unhappy if separate utensils were prepared for him. He would even scold and leave without eating. He once inscribed a painting of ink orchids on a cliff: 'The gentle spring breeze blows the same way, what is the purpose of placing oneself in a high place? Let him make upside-down thoughts, and want to see the moment of letting go on the cliff.' Inscription on a eulogy for Dongpo's portrait: 'Chan Master Wuzu is a person outside the world, and the cause of birth in Saha has long been cut off. Who will use the hand that depicts the void to view his body outside the body in the coming years?' Inscription on a portrait of Shangu: 'Laughing at the old Huitang of that year, when we met, we just said the fragrance of osmanthus. Looking at the picture, the face is still the same, but the nostrils have never been short or long.'

Monk Yangbei

His surname was Jiang, and he did not know where he was from. At the age of fifteen, he extensively read the classics and history, and his words were concise and clear. He had disheveled hair and a dirty face, and his behavior was unrestrained. At the beginning of the Zhizheng reign, he came to the Shen family's garden in Songjiang. He often wrote poems saying: 'All kinds of colors are spring, why bother to ask the Lord of Spring? Who can a mute tell his dream to? Raise an empty fist and point to the white clouds.' He also said: 'Standing in the middle without bias, not attached to the west or the east. Beyond the east, west, north, and south, fishing for a blue dragon on the tip of a hair.' One day, he said to the monks: 'I am about to pass away, you must work hard to cultivate.' After saying that, he passed away.

Chang, the Abbot of Fenghua Xuedou

He was illiterate and devoted himself to the practice of Chan meditation. His companions called him Chang Bodhidharma. The verses he composed were perfect in principle and harmonious in rhythm. He praised the Iron Ox, saying: 'Hundred refined'

爐中輥出來。頭角崢嶸體絕埃。打又不行牽不動。者回端不入胞胎○頌海門偈曰。業風吹起浪如山。多少漁翁著腳難。拌命捨身捱得入。方知玉戶不曾關○頌苦筍偈曰。紫衣脫盡白如銀。百沸鍋中轉得身。自是苦心人不信。等閑嚼著味全真○又息庵偈曰。百尺竿頭罷問津。孤峰絕頂養閑身。雖然破屋無遮蓋。難把傢俬說向人。

臺州黃巖濠頭丁安人

法諱覺真。號竺心。初見絕田耕于委羽山。有省入。遂棄家築室自居。復參涌泉古愚。泉曰。良家子女。東奔西走作么。安曰。特來禮拜和尚。泉曰。者里容你不得。安乃拍手一下曰。三十年用底。今朝捉敗。泉便休去○往雁山春雨庵謁無際。才入門。便曰。春雨如膏。行人惡其泥濘。際曰。不是不是。安擬進語。被際喝出。晚年就邑中明因寺側開接待。一僧提包笠直入臥內。安問是什麼。僧曰。行腳僧。安遽指其足曰。草鞋𦄍斷。為甚不知。僧無語。安便將包笠擲出曰。者里無汝措足處。一日明因奎禪師相看。安曰。聞說長老夜來生得兒子是否。明曰。且道是男是女。安曰。雞銜燈盞走。鱉咬釣魚竿。

慶元育王勉侍者

送同事僧游臺雁。偈曰。鳥窠吹布毛。侍者便悟去。雖不涉言詮。早已成露布。天臺嶺上云。雁宕山中樹。此去好商量。莫觸

【現代漢語翻譯】現代漢語譯本：從爐中翻滾而出。頭角崢嶸，形體超脫塵埃。打也不行，拉也拉不動。這次徹底地不入胞胎之中。

頌海門偈：業風吹起，波浪如山。多少漁翁難以立足。拚命捨身，擠了進去。方才知道玉戶從未關閉。

頌苦筍偈：紫色的外衣脫盡，白嫩如銀。在沸騰的鍋中翻滾。只是苦心之人不相信。隨意嚼著，味道才完全真實。

又息庵偈：百尺竿頭不再問路。孤峰絕頂，修養閒適之身。雖然破屋無法遮蔽風雨。難以向人訴說家當。

臺州黃巖濠頭丁安人

法號覺真（覺悟真如），別號竺心（以竹為心）。起初在委羽山見到絕田耕作，有所領悟。於是拋棄家庭，築室自居。又參訪涌泉古愚禪師。古愚禪師說：『良家子女，東奔西走做什麼？』丁安人說：『特來禮拜和尚。』古愚禪師說：『這裡容不下你。』丁安人於是拍手一下說：『三十年用的功夫，今天被我捉住了。』古愚禪師便不再說話。

前往雁山春雨庵拜訪無際禪師。剛入門，便說：『春雨如膏，行人卻厭惡它的泥濘。』無際禪師說：『不是，不是。』丁安人想要說話，被無際禪師喝斥出去。晚年在縣邑中的明因寺旁開設接待處。一個僧人提著包裹，戴著斗笠直接進入臥室內。丁安人問是什麼。僧人說：『行腳僧。』丁安人立即指著他的腳說：『草鞋帶子斷了，為什麼不知道？』僧人無話可說。丁安人便將包裹和斗笠扔出去說：『這裡沒有你落腳的地方。』一天，明因寺的奎禪師前來看望。丁安人說：『聽說長老昨晚生了個兒子，是真的嗎？』明禪師說：『你說說看，是男是女？』丁安人說：『雞銜燈盞走，鱉咬釣魚竿。』

慶元育王勉侍者

送同事僧人游臺州雁蕩山，偈語說：鳥窠禪師吹布毛的故事，侍者因此而領悟。雖然不涉及言語詮釋，早已成了公開的宣告。天臺山的云，雁蕩山中的樹。此去好好商量，不要觸犯。

【English Translation】 English version: Rolling out of the furnace. Head and horns prominent, body free from dust. Cannot be beaten, cannot be pulled. This time, it completely does not enter the womb.

A Gatha in praise of Haimen (Sea Gate): The wind of karma blows, waves like mountains. How many fishermen find it difficult to stand. Risking life and limb, squeezing in. Only then do you know that the jade gate has never been closed.

A Gatha in praise of bitter bamboo shoots: The purple coat is shed, white as silver. Turning in the boiling pot. It is just that those with bitter hearts do not believe. Casually chewing, the taste is completely true.

Another Gatha by Xi'an: At the top of a hundred-foot pole, stop asking for directions. On a solitary peak, cultivate a leisurely life. Although the broken house cannot shield from wind and rain. It is difficult to tell people about the family fortune.

Ding Anren of Haotou, Huangyan, Taizhou

Her Dharma name was Juezhen (Awakening to True Suchness), and her alias was Zhuxin (Bamboo Heart). Initially, she saw Jue Tian耕 (Jue Tian cultivating) on Mount Weiyu and had an awakening. So she abandoned her family and built a house to live in. She also visited the Chan master Guyu of Yongquan (Gushing Spring) Temple. Chan master Guyu said, 'Daughters of good families, what are you doing running around?' Ding Anren said, 'I have come especially to pay respects to the monk.' Chan master Guyu said, 'This place cannot accommodate you.' Ding Anren then clapped her hands and said, 'Thirty years of effort, I have caught it today.' Chan master Guyu then stopped speaking.

She went to Yanshan (Goose Mountain) Chunyu (Spring Rain) Hermitage to visit the Chan master Wuji (Boundless). As soon as she entered the door, she said, 'Spring rain is like ointment, but travelers hate its mud.' Chan master Wuji said, 'No, no.' Ding Anren tried to speak, but was scolded out by Chan master Wuji. In her later years, she opened a reception place next to Mingyin (Bright Cause) Temple in the county. A monk carrying a package and wearing a bamboo hat entered the bedroom directly. Ding Anren asked what it was. The monk said, 'A traveling monk.' Ding Anren immediately pointed to his feet and said, 'The straw sandal straps are broken, why don't you know?' The monk had nothing to say. Ding Anren then threw the package and bamboo hat out and said, 'There is no place for you to stand here.' One day, Chan master Kui of Mingyin Temple came to visit. Ding Anren said, 'I heard that the elder gave birth to a son last night, is it true?' Chan master Ming said, 'Tell me, is it a boy or a girl?' Ding Anren said, 'A chicken carries a lampstand, a turtle bites a fishing rod.'

Attendant Mian of Yuwang (King of Nurturing) Temple in Qingyuan

A Gatha for sending a fellow monk to visit Tiantai (Heavenly Terrace) and Yandang (Goose Dang) Mountains: The story of Chan master Niaoke (Bird's Nest) blowing cloth fluff, the attendant thus realized. Although it does not involve verbal interpretation, it has already become a public announcement. The clouds of Mount Tiantai, the trees of Mount Yandang. Go there and discuss it well, do not offend.

當頭諱。臨終偈曰。生本不生。死亦非死。秘魔擎杈。俱胝豎指。

鑷工張德道者

鄞之下水人。一日大雪。沙彌團雪作佛像。眾皆述偈詠之。德亦隨後占偈曰。一華擎出一如來。六出團團笑臉開。識得髑髏元是水。摩耶宮裡不投胎。

永福靈江浩首座

依古林于饒州永福。居第一座。結夏秉拂。僧問進一步時如何。座曰。撞墻撞壁。曰退一步時如何。座曰。墮坑落塹。曰不進不退時如何。座曰。立地死漢。

天曆老素首座

生平一關深隱。罕有識之者。有僧得其山居述懷三偈曰。傳燈讀罷𩯭先華。功業猶爭幾洛叉。午睡起來塵滿案。半檐斜日落庭華○尖頭屋子不教低。上有長林下有池。夜久驚猋掠黃葉。卻如蓬底雨來時○浮世光陰自不多。題詩聊復答年華。今朝我在長松下。背立西風數亂鴉。

凈慈元庵會藏主

臨安人。修涅槃堂偈曰。涅槃一路盡掀翻。觸處工夫見不難。洗面驀然摸著鼻。繡針眼裡好藏山。

杭州天目一山魁庵主

蘇州人也。天資敏捷。通內外典。與平石砥友善。棲遲巖谷。不與世接。僅有山麓洪氏子弟。往來送供。一夕洪氏婦夢主乘肩輿至其舍。覺而產一子。翌旦登山候之。果化去矣。因名應魁。字士元。幼讀書補邑庠。娶妻生

【現代漢語翻譯】現代漢語譯本：當頭諱（不詳）。臨終偈語說：『生本來就不是生，死也不是真正的死。秘魔（佛教護法神）舉起三股叉，俱胝（印度數字，意為千萬）豎起手指。』鑷工張德道者鄞（今浙江寧波）之下水人。一日大雪，沙彌（小和尚）們堆雪做佛像。眾人都作偈語吟詠，張德道也隨後作偈說：『一朵花托起一個如來，六角雪花團團笑著開放。識得髑髏（頭骨）原本是水，摩耶夫人宮裡不再投胎。』永福靈江浩首座依止古林禪師于饒州永福寺。擔任第一座。結夏安居時主持法會。有僧人問：『進一步時如何？』浩首座說：『撞墻撞壁。』僧人問：『退一步時如何？』浩首座說：『墮坑落塹。』僧人問：『不進不退時如何？』浩首座說：『立地死漢。』天曆（元朝年號，1328-1330）老素首座一生深居簡出，很少有人瞭解他。有僧人得到他山居述懷的三首偈語：『傳燈錄讀完鬢髮已花白，功業還要爭多少洛叉（印度數字，意為十萬）。午睡醒來書案上滿是灰塵，半邊屋檐斜陽照著庭院的花。』『尖頭屋子不讓它低矮，上面有茂盛的樹林下面有池塘。夜晚狂風吹過掠起黃葉，就像蓬草屋頂下雨的時候。』『浮世光陰本來就不多，題詩姑且應答年華。今天我在長松樹下，背對著西風數著亂飛的烏鴉。』凈慈元庵會藏主臨安人。修建涅槃堂時作偈說：『涅槃之路完全掀翻，到處都是用功的地方，見性並不難。洗臉時忽然摸到鼻子，繡花針眼裡也能藏下山。』杭州天目一山魁庵主蘇州人。天資聰敏，通曉內外典籍。與平石砥友善，隱居在山巖山谷中，不與世俗交往。只有山腳下的洪氏子弟，往來送些供養。一天晚上，洪氏的妻子夢見庵主乘著轎子來到她家。醒來后就生了一個兒子。第二天早上登山去拜訪庵主，庵主已經圓寂了。因此給孩子取名叫應魁，字士元。從小讀書，後來成了縣學的學生，娶妻生子。

【English Translation】 English version: Dangtou Hui (unknown). His death verse says: 'Birth is fundamentally not birth, and death is not truly death. Secret Demon (Buddhist protector deity) holds up the trident, Koti (Indian numeral, meaning ten million) raises a finger.' Nie Gong Zhang Dedao A person from Xiasui in Yin (present-day Ningbo, Zhejiang). One day, during a heavy snow, the novice monks made a Buddha statue out of snow. Everyone composed verses to chant about it, and Zhang Dedao also followed with a verse: 'A single flower holds up a Tathagata, the six-pointed snowflakes open in smiling faces. Recognizing that the skull is originally water, one will not be reborn in Queen Maya's palace.' Yongfu Lingjiang Hao, Head Seat He relied on Zen Master Gulin at Yongfu Temple in Raozhou. He held the first seat. During the summer retreat, he presided over the Dharma assembly. A monk asked: 'What about when taking a step forward?' The Head Seat said: 'Bumping into walls.' The monk asked: 'What about when taking a step back?' The Head Seat said: 'Falling into pits and ditches.' The monk asked: 'What about neither advancing nor retreating?' The Head Seat said: 'A dead man standing.' Tianli (Yuan Dynasty reign title, 1328-1330) Lao Su, Head Seat Throughout his life, he lived in seclusion, and few people understood him. A monk obtained three verses from him about his mountain dwelling: 'Having finished reading the Transmission of the Lamp, the temples have already turned white, yet one still strives for how many kotis (Indian numeral, meaning one hundred thousand) of merit. Waking up from an afternoon nap, the desk is covered in dust, the setting sun shines on the flowers in the courtyard through half the eaves.' 'The pointed house is not allowed to be low, above it is a lush forest and below it is a pond. At night, a strong wind sweeps through, snatching yellow leaves, just like when it rains under a thatched roof.' 'The fleeting time of this floating world is already short, composing poems is just to respond to the years. Today I am under the tall pine trees, standing with my back to the west wind, counting the crows flying in disarray.' Jingci Yuan'an Hui, Treasurer A person from Lin'an. When building the Nirvana Hall, he composed a verse: 'The road to Nirvana is completely overturned, everywhere is a place to put in effort, seeing one's nature is not difficult. When washing your face, you suddenly touch your nose, even a mountain can be hidden in the eye of a sewing needle.' Hangzhou Tianmu Yishan Kui, Hermit A person from Suzhou. He was intelligent and well-versed in both internal and external scriptures. He was friends with Ping Shi Di, and lived in seclusion in the mountains and valleys, not associating with the world. Only the Hong family disciples at the foot of the mountain would come and offer alms. One night, the wife of the Hong family dreamed that the hermit was riding in a sedan chair to her house. When she woke up, she gave birth to a son. The next morning, she went up the mountain to visit the hermit, but the hermit had already passed away. Therefore, they named the child Ying Kui, with the courtesy name Shiyuan. From a young age, he studied and later became a student in the county school, married and had children.

子。年三十。一旦忽自猛省。遂棄家。縛茅于東峰絕頂。晝夜精勤行道。一日空室和尚。因避𡨥自徑山過其廬。見其舉止閑雅。應對從容。叩其所以。乃知其為一山後身也。因謂之曰。公前身與平石翁為莫逆交。翁今年垂九十。尚耳目聰明。何不通個資訊。亦見一夢兩覺。而夢覺一如乎。主欣然揮毫作偈寄之曰。寄語天童老平石。一念非今亦非昔。欲聽寒山夜半鐘。吳江依舊連天碧。

溫州壽昌絕照輝禪師

嘗坐夏于凈慈東圊寮。壁間有水墨大士像。師朝夕禮拜。墾禱甚切。一日忽見凈瓶水從壁涌出。通身慶快。從此智鑒日明。嘗有偈曰。工夫未到方圓地。幾度憑闌獨自愁。今日是三明日四。雪霜容易上人頭。

明州育王虛庵實首座

寄臥云庵主偈曰。黃金園裡馬交馳。徑寸多成按劍疑。月曬梅華千樹雪。臥云一枕夢迴時。

明州天童幻庵住首座

禮應庵塔祖偈曰。眈眈睡虎管窺斑。便把中峰作靠山。不得破沙盆一個。兒孫乞活也應難。

明州天童默中唯西堂

詠蠶偈曰。桑空柘盡始心休。綿密工夫一繭收。爐炭鑊湯拌得入。為人只在一絲頭。

佛隴宜興可上座

聽雨偈曰。檐頭滴瀝甚分明。迷己眾生喚作聲。我亦年來多逐物。春宵一枕夢難成。

【現代漢語翻譯】現代漢語譯本子，三十歲時，有一天忽然猛醒，於是拋棄家庭，在東峰的絕頂用茅草搭屋居住。日夜精進勤奮地修行。一天，空室和尚因為躲避戰亂從徑山經過他的茅廬，見他舉止閑雅，應對從容，問他緣由，才知道他是圓悟克勤禪師（圜悟克勤禪師）的後身。於是對他說：『您前世與平石翁是生死之交，平石翁今年快九十歲了（公元1120年左右），仍然耳聰目明，何不傳遞個訊息，也看看一夢兩覺，而夢覺是否一樣呢？』子欣然揮筆寫了一首偈寄給他，說：『寄語天童寺的老平石，一念不在今天也不在過去。想要聽寒山寺夜半的鐘聲，吳江依舊連線著碧藍的天空。』

溫州壽昌寺的絕照輝禪師

曾經在凈慈寺東邊的廁所寮房裡坐禪。墻壁間有一幅水墨觀音大士像（觀音大士像）。禪師早晚禮拜，懇切祈禱。一天，忽然看見凈瓶里的水從墻壁里涌出來，全身感到慶幸和快樂。從此智慧見識日益明亮。曾經有一首偈語說：『功夫沒到圓滿的境地，幾度靠著欄桿獨自憂愁。今天說明天，明天說後天，雪霜容易爬上人的頭。』

明州育王寺的虛庵實首座

寄給臥云庵主的偈語說：『黃金園裡馬匹奔跑，稍微有點動靜就懷疑要拔劍。月光照著梅花，像千樹白雪，臥云庵主一枕醒來的時候。』

明州天童寺的幻庵充當首座

禮拜應庵曇華禪師（應庵曇華禪師）塔的偈語說：『像睡著的猛虎，只能看到竹管中的一點斑紋，就拿中峰寺當靠山。如果得不到打破的沙盆，子孫後代乞討生活也很困難。』

明州天童寺的默中唯西堂

吟詠蠶的偈語說：『桑葉吃光柘樹吃盡才停止，細密的功夫都收在一隻繭里。放在爐火炭湯里攪拌，為人處世只在一絲一毫。』

佛隴宜興的可上座

聽雨的偈語說：『屋檐滴水非常分明，迷惑的眾生把它叫做聲音。我也是近年來多追逐外物，春夜裡一枕難成夢。』

【English Translation】 English version A man named Zi, at the age of thirty, suddenly awakened one day. He abandoned his home and built a thatched hut on the summit of East Peak. Day and night, he diligently practiced the Way. One day, the monk Kongshi, fleeing from the war, passed by his hut from Jing Mountain. Seeing his refined demeanor and composed responses, he inquired about his background and learned that he was the reincarnation of Yuanwu Keqin (圜悟克勤禪師). Thereupon, he said to him, 'In your previous life, you were close friends with Old Man Pingshi. Old Man Pingshi is almost ninety years old this year (around 1120 AD), yet his hearing and sight are still sharp. Why not send him a message and see if a dream and awakening are the same?' Zi gladly took up his brush and wrote a verse to send to him, saying, 'Tell the old Pingshi of Tiantong Temple, a thought is neither in the present nor in the past. If you want to hear the midnight bell of Hanshan Temple, the Wu River is still connected to the blue sky.'

Zen Master Jue Zhao Hui of Shouchang Temple in Wenzhou

Once practiced seated meditation during the summer in the eastern toilet quarters of Jingci Temple. On the wall was a ink painting of Avalokiteśvara Bodhisattva (觀音大士像). The master prostrated and prayed earnestly morning and evening. One day, he suddenly saw water from the vase gushing out of the wall, and his whole body felt fortunate and joyful. From then on, his wisdom and insight became increasingly clear. He once had a verse saying, 'If the effort has not reached the realm of perfection, how many times have I leaned on the railing and felt sad alone. Today says tomorrow, tomorrow says the day after tomorrow, snow and frost easily climb onto people's heads.'

Chief Seat Xu'an Shi of Yuwang Temple in Mingzhou

A verse sent to the master of Woyun Hermitage says: 'Horses gallop in the golden garden, the slightest movement makes one suspect drawing a sword. The moonlight shines on the plum blossoms, like a thousand trees of snow, when the master of Woyun Hermitage wakes up from a pillow dream.'

Chief Seat Huan'an of Tiantong Temple in Mingzhou

A verse paying homage to the stupa of Ying'an Tanhua (應庵曇華禪師) says: 'Like a sleeping tiger, only seeing a spot through a bamboo tube, taking Zhongfeng Temple as a backer. If you don't get a broken sand pot, it will be difficult for descendants to beg for a living.'

West Hall Mo Zhong Wei of Tiantong Temple in Mingzhou

A verse chanting about the silkworm says: 'The mulberry leaves are eaten up, the Zhe tree is exhausted before the heart stops, the meticulous effort is all collected in a cocoon. Stirred in the furnace charcoal soup, being a person is only in a thread.'

Upper Seat Yi Xing Ke of Fo Long

A verse listening to the rain says: 'The dripping from the eaves is very clear, deluded beings call it sound. I have also been chasing after external things in recent years, it is difficult to have a dream in a spring night.'

瑞州九峰壽首座

臨終偈曰。七十二年。者邊那邊。吃十方飯。參達磨禪。今朝一擲翻身去。笑破傍觀㭰半邊。

天臺云峰無盡祖燈禪師

四明王氏子。參日溪詠公于天寧。問曰。生死事大。無常迅速。乞賜指示。溪曰。十二時中。密密參究。忽然觸著。卻來再問。師抗聲曰。無常迅速。生死事大。語未終。師便喝。師遽禮拜。溪曰。見何道理。便爾作禮。師曰。開口即錯。溪頷之。出參諸方。尋卓錫上云峰。影不出山者五十年○洪武二年二月八日。示微疾。夜將半。顧左右曰。天嚮明乎。曰未也。或曰。和尚正當此際如何。師笑曰。昔德山疾。僧問還有不病者么。山曰有。僧曰。如何是不病者。山曰。阿㖿阿㖿。師良久曰。如此喚作病得否。眾無語。師曰。色身無常。蚤求證悟。時至吾將去矣。侍者執紙乞偈。師曰。終不無偈。便未可死耶。侍者請益堅。乃書曰。生滅與去來。本是如來藏。拶倒五須彌。廓然無背向。投筆端坐而逝。

徑山杰峰英禪師

金華人。初為徑山首座。歸鄞。楚石琦有偈送之曰。凌霄峰頭第一座。摩訶衍法皆明破。百非四句俱已離。白雪陽春誰敢和○上堂。衲僧行履豈尋常。出匣吹毛不隱藏。奪食驅耕全正令。東西無復鬼分贓。又偈曰。清平世界罷干戈

【現代漢語翻譯】現代漢語譯本瑞州九峰壽首座（禪師名號）

臨終偈語說：『七十二年，這邊那邊。吃十方飯，參達摩禪（佛教禪宗初祖）。今朝一擲翻身去，笑破傍觀者㭰半邊。』

天臺云峰無盡祖燈禪師（禪師名號）

是四明王氏之子。在天寧寺參拜日溪詠公（禪師名號），問道：『生死事大，無常迅速，乞求您指示。』日溪說：『十二時中，秘密參究，忽然觸著，卻來再問。』禪師高聲說：『無常迅速，生死事大！』話未說完，日溪便喝斥。禪師立刻禮拜。日溪說：『見到什麼道理，便如此作禮？』禪師說：『開口即錯。』日溪點頭認可。之後參訪各方，最終在云峰山駐錫。五十年不曾離開山。洪武二年（1369年）二月八日，略微示現疾病。夜晚將近一半時，環顧左右說：『天快亮了嗎？』回答說：『還沒亮。』有人問：『和尚正當此時此刻，如何是好？』禪師笑著說：『昔日德山（禪師名號）生病，有僧人問還有不病的人嗎？德山說有。僧人問：如何是不病的人？德山說：阿㖿阿㖿。』禪師過了很久說：『如此呼喚作病可以嗎？』眾人無語。禪師說：『色身無常，早點尋求證悟。時辰到了我就要走了。』侍者拿著紙請求偈語。禪師說：『終究不會沒有偈語，難道沒有偈語就不能死嗎？』侍者懇切請求，於是寫道：『生滅與去來，本是如來藏（一切眾生本具的清凈覺性）。拶倒五須彌（佛教中的須彌山，指宇宙的中心），廓然無背向。』投下筆端坐而逝。

徑山杰峰英禪師（禪師名號）

是金華人。最初是徑山的首座。回到鄞地。楚石琦（禪師名號）有偈語送別說：『凌霄峰頭第一座，摩訶衍法皆明破。百非四句俱已離，白雪陽春誰敢和。』上堂說法時說：『衲僧的行履豈是尋常？出匣吹毛不隱藏。奪食驅耕全正令，東西無復鬼分贓。』又有偈語說：『清平世界罷干戈。』

【English Translation】 English version Ruizhou Jiufeng Shou, the Chief Seat (Zen Master's title)

His death verse says: 'Seventy-two years, this side and that side. Eating food from the ten directions, practicing Damo Zen (Bodhidharma's Zen, the first patriarch of Zen Buddhism). Today, with a single throw, I turn myself away, laughing at the bystanders who are half bamboo.'

Tiantai Yunfeng Wujin Zudeng Zen Master (Zen Master's title)

He was the son of the Wang family of Siming. He visited Dayi Yonggong (Zen Master's title) at Tianning Temple and asked: 'The matter of birth and death is great, impermanence is swift, I beg you to instruct me.' Dayi said: 'In the twelve periods of the day, investigate secretly, and if you suddenly touch upon it, come and ask again.' The Zen Master loudly said: 'Impermanence is swift, the matter of birth and death is great!' Before he finished speaking, Dayi shouted. The Zen Master immediately bowed. Dayi said: 'What principle did you see that made you bow like this?' The Zen Master said: 'To open my mouth is to be wrong.' Dayi nodded in agreement. Afterwards, he visited various places, and finally settled at Yunfeng Mountain. He did not leave the mountain for fifty years. On the eighth day of the second month of Hongwu second year (1369), he showed a slight illness. Near midnight, he looked around and said: 'Is it almost dawn?' The answer was: 'Not yet.' Someone asked: 'How is the Abbot at this very moment?' The Zen Master smiled and said: 'In the past, when Deshan (Zen Master's title) was ill, a monk asked if there was anyone who was not ill. Deshan said there was. The monk asked: What is it that is not ill? Deshan said: 'Ah ya, ah ya.' The Zen Master said after a long while: 'Can such a call be called illness?' The crowd was silent. The Zen Master said: 'The physical body is impermanent, seek enlightenment early. When the time comes, I will leave.' The attendant held paper and begged for a verse. The Zen Master said: 'There will always be a verse, can't I die without a verse?' The attendant pleaded earnestly, so he wrote: 'Birth and death, coming and going, are originally the Tathagata-garbha (the pure and enlightened nature inherent in all beings). Knock down the five Sumerus (Mount Sumeru in Buddhism, referring to the center of the universe), vast and without back or front.' He threw down his pen, sat upright, and passed away.

Jingshan Jiefeng Ying Zen Master (Zen Master's title)

He was a native of Jinhua. Initially, he was the chief seat of Jingshan. He returned to Yin. Chushi Qi (Zen Master's title) had a verse to send him off, saying: 'The first seat on Lingxiao Peak, the Mahayana Dharma is all clearly broken through. The hundred negations and four sentences are all left behind, who dares to harmonize with the white snow and spring sun?' When ascending the hall to preach, he said: 'How can the actions of a monastic be ordinary? Drawing the hair and blowing the hair from the scabbard, not hiding anything. Seizing food and driving away the plow, all are correct orders, east and west, no more ghosts dividing the spoils.' There is also a verse that says: 'The peaceful world has ceased warfare.'

。無柰兒曹籍甚何。急水灘頭拋直釣。錦鱗不遇枉哆啰。尋常持金剛般若經。一日持經畢。即泊然而逝。

徑山敬庵莊禪師

臺州人。自幼厭葷穢。薄世塵。父母舍廣慈庵出家。久之遍參知識。了徹宗源。會於越中主二剎。稍不如意。即辭去。往依全室于天界。全處以二座。未幾推主徑山。道化隆盛○永樂十二年。奉詔入京。同修大典。寓天界三載。少師姚公等。交章薦師住持。堅辭不受。歸徑山示寂。塔於水嶺小池上。

淮南祐上座者

久歷叢席。儕輩重之。客鼎州天王寺。以道自牧。人不得而親疏。居無何。語眾曰。吾去矣。或謂其戲也。迫之求頌。即索毫楮大書曰。來不入門。去不出戶。打破虛空。更無回互。拍手呵呵歸去來。白雲散盡青山露。乃趺坐奄化。主事僧亟呼撼之。師復張目舉手謝曰。不致上累。善為保重。是時郡守蘇公亦往致敬。撫其遺體曰。可謂了事衲僧也。

佛妙禪師

昆明人。出家于天華寺。洪武十六年。赴京。賜衣缽。杖錫游浙之徑山。宣德四年十二月。沐浴更衣書偈曰。去年七十九。今年滿八十。萬里為參尋。世緣今已畢。擲筆端坐而化。

杭州仙林雪庭禪師

杭之仁和桂氏子。毀齒喪父。患痘風。因雙目短視。數求出家。謁休休于

【現代漢語翻譯】現代漢語譯本：無奈家裡的孩子們都很有出息，又有什麼辦法呢？就像在湍急的河灘上拋下直鉤釣魚，即使期望釣到錦鯉也無法遇到，只是白費力氣罷了。平時經常誦持《金剛般若經》，有一天誦經完畢，就安詳地去世了。

徑山敬庵莊禪師

是臺州人。從小就厭惡葷腥污穢，看淡世俗塵事。父母讓他捨身在廣慈庵出家。之後，他廣泛參訪名師，徹底領悟了禪宗的根源。曾經在越地主持兩座寺廟，稍微不如意，就辭去職務，前往天界寺依止全室禪師。全室禪師讓他擔任第二把交椅，沒多久，他就被推舉主持徑山寺，使得佛法教化非常興盛。永樂十二年（1414年），奉皇帝的詔令前往京城，一同修訂大典。住在天界寺三年。少師姚公等人多次上書推薦禪師住持寺廟，禪師堅決推辭不接受，回到徑山寺圓寂。塔建在水嶺小池之上。

淮南祐上座

長期在各個寺院掛單，被同輩僧人所敬重。在鼎州天王寺做客，用佛道來約束自己，人們無法親近或疏遠他。沒過多久，他告訴眾人說：『我要走了。』有人認為他在開玩笑。逼迫他寫偈頌，他就索要筆墨，揮筆寫道：『來時不入門，去時不出戶。打破虛空，更無回互。拍手呵呵歸去來，白雲散盡青山露。』於是盤腿坐化。主管僧人急忙呼喊搖動他。禪師又睜開眼睛，舉手道謝說：『不至於連累各位，請好好保重。』當時郡守蘇公也前去致敬，撫摸著他的遺體說：『真可謂是了事的衲僧啊。』

佛妙禪師

是昆明人。在天華寺出家。洪武十六年（1383年），前往京城，被賜予袈裟和缽。拄著錫杖遊歷浙江的徑山。宣德四年（1429年）十二月，沐浴更衣后寫下偈語說：『去年七十九，今年滿八十。萬里為參尋，世緣今已畢。』扔下筆端坐而化。

杭州仙林雪庭禪師

是杭州仁和縣桂氏之子。很小的時候就死了父親。得過天花，因此雙目視力不好。多次請求出家，拜訪休休禪師。

【English Translation】 English version: Helplessly, what can one do when one's children are all accomplished? It's like casting a straight fishing line in a rapid river; even hoping to catch a brocade carp, one will not encounter it, merely wasting effort. Usually, he often recited the Vajra Prajna Sutra (Diamond Sutra). One day, after finishing the recitation, he passed away peacefully.

Zen Master Jing'an Zhuang of Jingshan

He was from Taizhou. From a young age, he detested meat and filth, and saw through worldly affairs. His parents allowed him to leave home at Guangci Temple. Later, he widely visited teachers and thoroughly understood the source of Zen. He once presided over two temples in Yue, but resigned when things were slightly unsatisfactory, and went to rely on Zen Master Quanshi at Tianjie Temple. Zen Master Quan placed him in the second seat, but before long, he was recommended to preside over Jingshan Temple, making the Buddhist teachings flourish greatly. In the twelfth year of Yongle (1414 AD), he was summoned to the capital to participate in the revision of the Great Canon. He resided at Tianjie Temple for three years. Grand Tutor Yao and others repeatedly recommended the master to preside over the temple, but the Zen master firmly declined and returned to Jingshan Temple, where he passed away. His pagoda was built on a small pond on Water Ridge.

The Venerable You of Huainan

He had long stayed at various monasteries and was respected by his peers. He was a guest at Tianwang Temple in Dingzhou, using the Dharma to discipline himself, and people could not get close to or distance themselves from him. Not long after, he told the assembly, 'I am leaving.' Some thought he was joking. Urged to write a verse, he asked for brush and ink and wrote in large characters: 'Coming, I do not enter the gate; going, I do not leave the door. Breaking through the void, there is no turning back. Clapping my hands and laughing, I return; white clouds scatter, and green mountains are revealed.' Then he sat in full lotus posture and passed away. The managing monk hurriedly called out and shook him. The Zen master opened his eyes again, raised his hand, and thanked them, saying, 'I will not burden you. Please take good care.' At that time, Prefect Su also went to pay his respects, stroking his remains and saying, 'Truly, he can be called a nāth (a monk who has completed his affairs).'

Zen Master Fomiao

He was from Kunming. He left home at Tianhua Temple. In the sixteenth year of Hongwu (1383 AD), he went to the capital and was granted a robe and bowl. Carrying his staff, he traveled to Jingshan in Zhejiang. In December of the fourth year of Xuande (1429 AD), after bathing and changing clothes, he wrote a verse saying, 'Last year I was seventy-nine, this year I am eighty. I have traveled ten thousand miles seeking enlightenment; my worldly ties are now complete.' He threw down his pen, sat upright, and passed away.

Zen Master Xueting of Xianlin Temple in Hangzhou

He was a son of the Gui family of Renhe, Hangzhou. He lost his father at a young age. He suffered from smallpox, which caused poor eyesight in both eyes. He repeatedly sought to leave home and visited Zen Master Xiuxiu.

仙林。一見契合。閱楞嚴。至一毫端現寶王剎有疑。后在江陰乾明寺。忽睹萬佛閣。金碧崢嶸于眉宇間有省。后因除夕聞鐘聲。不覺數年行履。忽爾浩脫。偈曰。圓響心非聞。大千同一照。抹過上頭關。更不存玄妙○師自號梅雪隱人。又曰幻寄。嘗曰。夫幻即寄之蹤。寄乃幻之跡。幻起寄亡。全寄是幻。幻逐寄生。全幻是寄。翳目生華。山河大地。華翳不生。空真實際。幻之寄之。誠哉兒戲。

吉州武功山白雲明星禪師

閩之長汀張氏子。落髮受具。專修止觀。忽嘆曰。大丈夫道業未就。如生死何。遂遍叩名宿。緣機有契。隱瀟峰二十餘年。太守汪公。勉師出世。師復移茅深入。學侶向至。漸成精藍。一日辭眾曰。吾去矣。眾問何往。師示偈曰。明月落波心。白雲橫嶺上。欲識本來機。鐵牛吞大象。語畢端坐而逝全身塔于本山。

杭州徑山月林鏡禪師

本郡人。少穎異。稚齡出家。間扣名碩。俾參本來人。久而有省。作偈曰。本來人。本來人。無腦無頭作么尋。驀然揪著個鼻孔。試看元來是白丁。

金陵永寧古淵清禪師

聞雞鳴有省。偈曰。喔喔金雞報曉時。不因它響詎能知。三千世界渾如雪。井底泥蛇舞柘枝。

伏牛無礙明理禪師

汾州和氏子。參松竹大方和尚

【現代漢語翻譯】仙林。一見如故。閱讀《楞嚴經》，至『一毫端現寶王剎』處有所疑惑。后在江陰乾明寺，忽然見到萬佛閣金碧輝煌，在眉宇間有所領悟。後來因為除夕聽到鐘聲，不覺數年修行經歷，忽然徹底解脫。偈語說：『圓響心非聞，大千同一照。抹過上頭關，更不存玄妙。』禪師自號梅雪隱人，又號幻寄。曾說：『幻即是寄的軌跡，寄乃是幻的跡象。幻起則寄亡，全寄都是幻。幻逐寄生，全幻都是寄。如翳眼所見生出幻華，山河大地皆是虛幻。幻華與眼翳都不生，才是空真實際。幻與寄的關係，實在如同兒戲。』

吉州武功山白雲明星禪師

是閩地長汀張氏之子。出家受戒后，專心修習止觀。忽然嘆息道：『大丈夫道業未成，如何面對生死？』於是遍訪名師，因緣際會有所契合。隱居瀟峰二十餘年。太守汪公，勸勉禪師出世弘法。禪師又移居茅庵深入山中，學徒紛紛前來，逐漸形成精藍（寺廟）。一日，禪師告別眾人說：『我要走了。』眾人問他去哪裡。禪師示偈說：『明月落波心，白雲橫嶺上。欲識本來機，鐵牛吞大象。』說完便端坐而逝，全身塔葬在本山。

杭州徑山月林鏡禪師

是本郡人。年少聰穎，幼年出家。時常請教名師大德，讓他們開示『本來人』。時間久了有所領悟，作偈說：『本來人，本來人。無腦無頭作么尋。驀然揪著個鼻孔。試看元來是白丁。』

金陵永寧古淵清禪師

聽到雞鳴聲有所領悟，作偈說：『喔喔金雞報曉時，不因它響詎能知。三千世界渾如雪，井底泥蛇舞柘枝。』

伏牛無礙明理禪師

是汾州和氏之子。參拜松竹大方和尚。

【English Translation】 Xianlin. They hit it off at first sight. He read the Shurangama Sutra and had doubts about the 'appearing of the Treasure King's Land at the tip of a hair.' Later, at Qianming Temple in Jiangyin, he suddenly saw the magnificent Wanfo Pavilion and had an epiphany between his eyebrows. Later, upon hearing the New Year's Eve bell, he unconsciously realized his years of practice and suddenly felt completely liberated. His verse says: 'The perfect sound is not heard by the mind; the great thousand worlds are illuminated as one. Wipe away the barrier above, and there is no more mystery.' The Chan master called himself Meixue Yinren (Plum Snow Hermit), and also Huanji (Illusionary Abode). He once said, 'Illusion is the trace of the abode; the abode is the sign of illusion. When illusion arises, the abode vanishes; the whole abode is illusion. Illusion follows the abode to be born; the whole illusion is the abode. Like seeing flowers due to cataracts, mountains, rivers, and the great earth are all illusions. When neither illusionary flowers nor cataracts arise, that is the true reality of emptiness. The relationship between illusion and abode is truly like child's play.'

Chan Master Baoyun Mingxing of Baiyun Mountain, Wugong, Jizhou

He was a son of the Zhang family of Changting, Min. After tonsure and receiving the precepts, he devoted himself to the practice of Samatha-vipassana (calm abiding and insight). He suddenly sighed and said, 'If a great man's path is not accomplished, what about life and death?' Thereupon, he visited famous masters everywhere, and had an affinity with them. He lived in seclusion at Xiaofeng for more than twenty years. Prefect Wang Gong encouraged the master to enter the world to propagate the Dharma. The master moved to a deeper thatched hut, and disciples came one after another, gradually forming a Jinglan (monastery). One day, the master bid farewell to the assembly and said, 'I am leaving.' The assembly asked where he was going. The master showed a verse: 'The bright moon falls into the heart of the wave; white clouds lie across the ridge. If you want to know the original machine, an iron ox swallows an elephant.' After speaking, he sat upright and passed away, his whole body enshrined in a stupa on this mountain.

Chan Master Yuelin Jing of Jingshan, Hangzhou

He was a native of this prefecture. He was intelligent from a young age and left home at an early age. He often asked famous masters to enlighten him on the 'original person'. After a long time, he had an epiphany and composed a verse: 'The original person, the original person. Why seek for one without a brain or head? Suddenly grabbing the nostril, try to see if it is originally a blank slate.'

Chan Master Guyuan Qing of Yongning, Jinling

He had an epiphany upon hearing a rooster crow, and composed a verse: 'The golden rooster crows at dawn, how could one know without its sound? The three thousand worlds are all like snow, a mud snake dances with a zhe branch at the bottom of a well.'

Chan Master Wu'ai Mingli of Funiu

He was a son of the He family of Fenzhou. He visited the Venerable Songzhu Dafang.

。隨眾打七。有一聲虛空碎。獨露法中王之句。后同月庵大圓入終南。一日庵舉高峰銀山鐵壁話。師頓悟述偈。有一覺心空疑便消。拈來放去自逍遙之句。過方求證。方曰。伏牛打七即不問。終南靜室意如何。師曰。伏牛打七。泥團土塊。終南靜室。放大光明。方喝曰。即今光明何在。師向前一掌。方大笑曰。如是如是。

杭州云棲蓮池袾宏禪師

郡之仁和沈氏子。年十七。補邑庠。每書生死事大四字于案頭。一日失手碎茶甌有省。作七筆勾見志。投西山性天和尚祝髮。北遊參遍融。后謁笑巖于柳巷。求開示。巖曰。阿你三千里外來開示我。我有甚麼開示。師恍然。辭歸。過東昌。道中聞譙樓鼓聲。忽悟。偈曰。二十年前事可疑。三千里外遇何奇。焚香擲戟渾閒事。魔佛空爭是與非○住云棲。侍郎王公宗沐。問夜來老鼠唧唧。說盡一部華嚴經。師曰。貓兒突出時如何。王無語。師自代曰。走卻法師。留下講案。遂頌曰。老鼠唧唧。華嚴歷歷。奇哉王侍郎。卻被畜生惑。貓兒突出畫堂前。床頭說法無訊息。無訊息。大方廣佛華嚴經。世主妙嚴品第一○銓部虞公淳熙。問慧日點五百病僧因緣。師曰。慧日自甘窮子。捨己從人。西院屈陷平民。將生就死。可惜五百僧。只解點著便行。曾無一二高臥不起。令慧日

【現代漢語翻譯】現代漢語譯本：跟隨大眾參加禪七（禪修七日）。（禪修中）有一句『虛空碎裂，獨顯法中王』。之後與月庵大圓一同進入終南山。一日，月庵舉高峰的『銀山鐵壁』話頭。禪師頓悟，作偈說：『一覺心空，疑慮便消，拈來放去，自在逍遙。』（禪師）前往方處請求印證。方說：『伏牛山打禪七暫且不問，終南山靜室的意境如何？』禪師說：『伏牛山打禪七，如同泥團土塊；終南山靜室，放大光明。』方呵斥道：『如今光明在哪裡？』禪師上前打了一掌。方大笑道：『如是如是。』

杭州云棲蓮池袾宏（Zhū Hóng）禪師

（禪師是）郡里仁和縣沈氏之子。十七歲時，成為縣學的生員。常常在書案上書寫『生死事大』四個字。一日，失手打碎茶杯，有所領悟，作《七筆勾》以明志。投西山性天和尚剃度出家。北遊參訪遍融（Biàn Róng）。后在柳巷拜謁笑巖（Xiào Yán），請求開示。笑巖說：『你從三千里外來開示我，我有什麼可以開示你的？』禪師恍然大悟，辭別歸去。路過東昌，在路上聽到譙樓的鼓聲，忽然領悟，作偈說：『二十年前事可疑，三千里外遇何奇。焚香擲戟渾閒事，魔佛空爭是與非。』（禪師）住在云棲寺。侍郎王公宗沐（Wáng Gōng Zōng Mù）問：『夜裡老鼠唧唧叫，說盡一部《華嚴經》（Huáyán Jīng）。』禪師說：『貓兒突然出現時如何？』王（宗沐）無語。禪師自答說：『走卻法師，留下講案。』於是作頌說：『老鼠唧唧，《華嚴》歷歷，奇哉王侍郎，卻被畜生惑。貓兒突出畫堂前，床頭說法無訊息。無訊息，《大方廣佛華嚴經》（Dàfāngguǎng Fó Huáyán Jīng），世主妙嚴品第一。』銓部虞公淳熙（Yú Gōng Chúnxī）問慧日（Huìrì）點五百病僧的因緣。禪師說：『慧日自甘為窮子，捨己從人。西院屈陷平民，將生就死。可惜五百僧，只懂得點著便走，沒有一兩個高臥不起，讓慧日（Huìrì）』

【English Translation】 English version: Following the assembly, he participated in a seven-day Chan retreat (Chan meditation for seven days). During the retreat, there was the phrase 'The void shatters, revealing the King of Dharma alone.' Later, he entered Zhongnan Mountain with Yue'an Dayuan. One day, Yue'an raised the 'Silver Mountain Iron Wall' koan of Gaofeng. The Chan master had a sudden enlightenment and composed a verse saying: 'Once the mind awakens and empties, doubts vanish, picking it up and putting it down, one is free and at ease.' He went to Fang to request verification. Fang said, 'The seven-day Chan retreat at Funiu Mountain will not be asked for now, what is the intention of the quiet room in Zhongnan Mountain?' The Chan master said, 'The seven-day Chan retreat at Funiu Mountain is like a lump of mud; the quiet room in Zhongnan Mountain emits great light.' Fang scolded, 'Where is the light now?' The Chan master stepped forward and gave a slap. Fang laughed loudly, 'So it is, so it is.'

Chan Master Lianchi Zhuhong (Zhū Hóng) of Yunqi Temple in Hangzhou

He was the son of the Shen family of Renhe County in the prefecture. At the age of seventeen, he became a student of the county school. He often wrote the four characters 'The matter of birth and death is great' on his desk. One day, he accidentally broke a teacup and had an insight, writing 'Seven Strokes' to express his ambition. He went to Xishan to be tonsured by Abbot Xing Tian. He traveled north to visit Bian Rong (Biàn Róng). Later, he visited Xiaoyan (Xiào Yán) in Liuxiang, seeking guidance. Xiaoyan said, 'You have come three thousand miles to enlighten me, what can I enlighten you with?' The Chan master suddenly realized and bid farewell to return. Passing through Dongchang, he heard the sound of the drum tower on the road and suddenly realized, composing a verse saying: 'The events of twenty years ago are doubtful, what a strange encounter three thousand miles away. Burning incense and throwing halberds are all idle matters, demons and Buddhas vainly contend for right and wrong.' He lived in Yunqi Temple. Vice Minister Wang Gong Zongmu (Wáng Gōng Zōng Mù) asked, 'At night, the mice squeak, reciting the entire Avatamsaka Sutra (Huáyán Jīng).' The Chan master said, 'What happens when the cat suddenly appears?' Wang (Zongmu) was speechless. The Chan master answered himself, 'The Dharma master runs away, leaving behind the lecture table.' So he composed a verse saying: 'The mice squeak, the Avatamsaka is clear, strange is Minister Wang, but he is confused by animals. The cat suddenly appears in front of the painted hall, there is no news of the Dharma being preached at the bedside. No news, the Great Vaipulya Buddha Avatamsaka Sutra (Dàfāngguǎng Fó Huáyán Jīng), the first chapter of the Wondrous Adornments of World Rulers.' Vice Minister Yu Gong Chunxi (Yú Gōng Chúnxī) asked about the cause and condition of Huiri (Huìrì) anointing five hundred sick monks. The Chan master said, 'Huiri willingly became a poor son, sacrificing himself to follow others. The West Courtyard unjustly imprisoned commoners, bringing life to death. It is a pity that the five hundred monks only knew to leave after being anointed, without one or two lying down and not getting up, allowing Huiri (Huìrì)'

顯異惑眾。禍及兒孫。郡主深切民瘼。我山僧急趨時難。倉卒中失帶了竹杖子。不免奮空拳。向居士癰腫上劈地一下。敢保沉疴潰散。毒血淋漓。萬派流通。百骸舒暢。雖然如是。云何一人能令眾起。不見道陽回片葉。春滿千林。者事且止。祇如終日把竹杖子。東指西揮。不如一直在木頭上朝持暮守。守來守去。忽然枯木重花。便是死人再活。說甚麼竹木。管取盡大地草木叢林。悉皆成佛去也。何以故。青青物外虛空體。即是如來堅實心○題自像曰。十畫九不像。惱殺丹青匠。庶幾此近之。權留作供養。若道這便是。依然成兩樣。不兩樣。三十棒○問參禪唸佛。可得用融通否。師曰。若是兩物。用得融通著○問世尊默然良久。外道謂開我迷云。空生宴坐不言。帝釋云善說般若。師曰。良久處慾望開迷。陰霾萬里。宴坐邊擬聞般若。說竟多時。雖然如是。鞭頭得旨。空里飛花者。畢竟見個甚麼。新春日示眾。今日賀新春。歲時重換卻。昨日作么生○萬曆四十三年七月初四日。師將示寂。預別眾曰。半月后。吾將他往矣。人皆莫測。至期。示微疾。面西而逝。

徑山紫柏達觀真可禪師

吳江灘缺沈氏子。年十七。剃髮遊方。聞誦張拙偈。至斷除妄想重增病。趨向真如亦是邪。大疑。一日齋次忽悟。乃曰。使我

【現代漢語翻譯】現代漢語譯本：顯異惑眾，會給子孫帶來災禍。郡主深切地關心百姓的疾苦，我山僧急忙趕來救助百姓于危難之中。倉促之間忘記帶竹杖，不得已只好用空拳，向居士的癰腫之處劈地一下。我敢保證沉疴潰散，毒血淋漓，萬脈流通，百骸舒暢。雖然如此，但為何一人能令眾人覺醒？沒聽過嗎？陽氣回升一片葉子，春天就充滿整個森林。這件事暫且放下。就像終日拿著竹杖，東指西揮，不如一直對著木頭朝夕守護。守護來守護去，忽然枯木又開花，便是死人又復活。還說什麼竹木，保證整個大地的草木叢林，全部都能成佛。為什麼呢？青青物外的虛空之體，就是如來堅實的心。題在自畫像上說：畫了十筆，沒有一筆像，惱殺了畫匠。或許這幅畫還算接近，暫且留下作為供養。如果說這就是我的真像，依然成了兩樣東西。不兩樣，打三十棒。（問：參禪和唸佛，可以融會貫通嗎？）師父說：如果是兩樣東西，怎麼能融會貫通呢？（問：世尊默然良久，外道說開啟了我的迷云；須菩提(Subhuti)宴坐不言，帝釋(Indra)說善於解說般若(Prajna)。）師父說：在良久之處希望開啟迷云，那將是陰霾萬里；在宴坐之處想要聽聞般若，那真是說得太久了。雖然如此，鞭頭得旨，空里飛花的人，到底看見了什麼？新春之日向大眾開示：今日慶賀新春，歲月時節重新更換。昨日又是如何度過的呢？萬曆(Wanli)四十三年（1615年）七月初四日，師父將要圓寂，預先告別大眾說：半個月后，我就要到別處去了。人們都無法猜測。到了預定的日子，師父示現輕微的疾病，面向西方而逝。

徑山紫柏達觀真可禪師(Zibo Daguan Zhenke)，吳江灘缺沈氏之子。十七歲時剃髮出家，四處遊方。聽到張拙的偈語，聽到『斷除妄想重增病，趨向真如亦是邪』時，心中產生極大的疑惑。一天齋飯時忽然開悟，於是說：使我...

【English Translation】 English version: To display the unusual and mislead the public will bring disaster to descendants. The Princess deeply cares about the people's suffering, and I, a mountain monk, rush to help them in this difficult time. In my haste, I forgot to bring my bamboo staff, so I have no choice but to use my bare fists to strike the boil on the layman's body. I guarantee that the deep-seated illness will be dispersed, the poisonous blood will flow freely, all the meridians will be unblocked, and the whole body will be comfortable. Although this is the case, how can one person awaken the masses? Haven't you heard that when the yang energy returns with a single leaf, spring fills the entire forest? Let's put this matter aside for now. Instead of waving a bamboo staff around all day, pointing east and west, it's better to constantly guard the wood, morning and night. Guarding it, guarding it, suddenly the withered tree blooms again, and the dead come back to life. What are we talking about bamboo and wood for? I guarantee that all the plants and forests on the entire earth will become Buddhas. Why? The pure and empty body beyond material things is the solid heart of the Tathagata (Tathagata). Inscription on a self-portrait: Ten strokes, none of them look alike, frustrating the painters. Perhaps this painting is close enough, so I'll leave it as an offering. If you say this is my true likeness, it's still two different things. Not different, give thirty blows. (Question: Can Chan (Zen) and Buddha-recitation be integrated?) The master said: If they are two different things, how can they be integrated? (Question: The World-Honored One (Buddha) remained silent for a long time, and the heretics said that he had opened my clouds of delusion; Subhuti (Subhuti) sat in meditation without speaking, and Indra (Indra) said that he was good at explaining Prajna (Prajna).) The master said: Hoping to open the clouds of delusion in silence will only bring ten thousand miles of haze; wanting to hear Prajna in meditation is just talking for too long. Even so, those who understand the meaning from the whip and see flowers flying in the void, what exactly do they see? Showing the assembly on New Year's Day: Today we celebrate the New Year, and the seasons are renewed. How did you spend yesterday? On the fourth day of the seventh month of the forty-third year of Wanli (1615), the master was about to pass away, and he foretold to the assembly: In half a month, I will go elsewhere. People could not guess what he meant. On the appointed day, the master showed a slight illness and passed away facing west.

Chan Master Zibo Daguan Zhenke of Jingshan, son of the Shen family of Tanque, Wujiang. At the age of seventeen, he shaved his head and became a monk, traveling everywhere. When he heard Zhang Zhuo's verse, 'Cutting off delusions only increases illness, and striving for Suchness is also evil,' he felt great doubt. One day, during a meal, he suddenly realized and said: 'Make me...'

在臨濟德山座下。一掌便醒。安用如何若何。遂游江南。居無定所。后住燕山。有居士言及金剛經應無所住而生其心句。師曰。如何是應無所住而生其心。士惘然。師曰。汝問我。我為汝說。士遂問。師忽擊案曰。聞么。曰聞。師曰。此非而生其心么。又曰。汝是有心聞。無心聞。曰無心聞。師曰。此非應無所住么。復說偈曰。木魚打得頻。怕痛忽生嗔。汝若知痛處。禹門度金鱗○萬曆癸卯秋。忌師者以他事陷師罹難。先是神宗皇帝手書金剛般若。偶汗下漬紙。疑當更易。亟遣近侍質于師。師以偈進曰。御汗一滴。萬世津樑。無窮法藏。從此放光。上大悅○師被逮日。上見章奏。意甚憐之。在法不能免。因逮及。旨下曰。著審而已。拷訊時。神色自如。備嘗笞楚。抵死以傳燈未續。則我出世慧命一大負。余無他言。始終不屈。至十二月初五日入獄。十七日法司定案欲死師。師說偈曰。一笑繇來別有因。那知大塊不容塵。從茲收拾娘生足。鐵橛花開不待春。又曰。世法若此。久住何為。乃索浴罷。囑侍者性田曰。吾去矣。幸謝江南諸護法。侍者痛哭。師叱之曰。爾侍予二十年。仍作此去就耶○時有吳生者。侍問大法。復為說偈曰。事來方見英雄骨。達老吳生豈夙緣。我自西歸君自北。多生晤語更泠然。語畢端坐而逝。御

【現代漢語翻譯】在臨濟（Linji）德山（Deshan）座下，一掌便醒，哪裡還需要問這問那的。於是雲遊江南，居無定所，後來住在燕山。有位居士談到《金剛經》中『應無所住而生其心』這句話。師父說：『如何是應無所住而生其心？』居士茫然不知所措。師父說：『你問我，我為你解說。』居士於是發問。師父突然拍案說：『聽見了嗎？』居士說：『聽見了。』師父說：『這不就是而生其心嗎？』又說：『你是有心聽見，還是無心聽見？』居士說：『無心聽見。』師父說：『這不就是應無所住嗎？』又說偈語：『木魚打得頻，怕痛忽生嗔。你若知痛處，禹門度金鱗。』萬曆（Wanli，1573-1620）癸卯年秋，忌恨師父的人用其他事陷害師父，使師父身陷囹圄。起初，神宗皇帝親手書寫《金剛般若》，偶然汗水浸濕了紙，懷疑應當更換。急忙派遣近侍向師父請教。師父以偈語進獻：『御汗一滴，萬世津樑。無窮法藏，從此放光。』皇帝非常高興。師父被逮捕的那天，皇帝看到奏章，非常憐憫他。但因法律不能免除，因此逮捕審問。皇帝下旨說：『著審而已。』拷訊時，師父神色自如，備受鞭打，至死都說傳燈未續，則我出世慧命一大負，沒有其他話，始終不屈服。到十二月初五日入獄，十七日法司定案要處死師父。師父說偈語：『一笑繇來別有因，那知大塊不容塵。從茲收拾娘生足，鐵橛花開不待春。』又說：『世法若此，久住何為？』於是要求沐浴完畢，囑咐侍者性田說：『吾去矣，幸謝江南諸護法。』侍者痛哭。師父斥責他說：『你侍奉我二十年，仍然作此去就耶？』當時有位吳生，侍奉並請教大法，師父又為他說偈語：『事來方見英雄骨，達老吳生豈夙緣。我自西歸君自北，多生晤語更泠然。』說完便端坐而逝。

【English Translation】 Under Linji (臨濟, a Chan Buddhism school) and Deshan (德山, a Chan Buddhist monk), one awakens with a single slap, so what need is there for questions? Thus, he traveled Jiangnan (江南, the region south of the Yangtze River), residing nowhere permanently, and later lived in Yanshan. A layman mentioned the phrase 'one should produce the mind that dwells nowhere' from the Diamond Sutra. The master said, 'What is producing the mind that dwells nowhere?' The layman was at a loss. The master said, 'You ask me, and I will explain it for you.' The layman then asked. The master suddenly struck the table and said, 'Did you hear it?' The layman said, 'I heard it.' The master said, 'Isn't this producing the mind?' He also said, 'Did you hear it with a mindful mind or a mindless mind?' The layman said, 'A mindless mind.' The master said, 'Isn't this dwelling nowhere?' He further spoke a verse: 'The wooden fish is struck frequently, fearing pain, sudden anger arises. If you know the place of pain, the golden scales pass through the Yu Gate.' In the autumn of the Gui Mao year of the Wanli (萬曆, 1573-1620) era, those who resented the master framed him with other matters, causing him to be imprisoned. Initially, Emperor Shenzong personally wrote the Diamond Prajna Sutra, and accidentally sweat soaked the paper, suspecting it should be replaced. He hurriedly sent a close attendant to consult the master. The master presented a verse: 'A drop of imperial sweat, a ferry for ten thousand generations. Limitless Dharma treasures, from this radiate light.' The emperor was very pleased. On the day the master was arrested, the emperor saw the memorial and felt great pity for him. However, because the law could not be waived, he was arrested and interrogated. The emperor issued an edict saying, 'Only interrogate him.' During the interrogation, the master's expression was natural, and he endured beatings. Until his death, he said that if the transmission of the lamp was not continued, then he would bear a great responsibility for the wisdom-life of the world. He had no other words and remained unyielding to the end. On the fifth day of the twelfth month, he entered prison, and on the seventeenth day, the judicial department decided to execute the master. The master spoke a verse: 'A smile has its own cause, who knows that the great earth does not tolerate dust. From now on, gather up the feet born of my mother, the iron stake blooms without waiting for spring.' He also said, 'If worldly laws are like this, what is the point of staying long?' Therefore, he requested to bathe and then instructed the attendant Xing Tian, saying, 'I am leaving, please thank all the Dharma protectors in Jiangnan.' The attendant wept bitterly. The master scolded him, saying, 'You have served me for twenty years, and still act like this?' At that time, there was a Wu Sheng who served and asked about the great Dharma. The master also spoke a verse for him: 'Only when things come do you see the bones of a hero, how could reaching old age, Wu Sheng, be a predestined connection? I return west, you go north, many lifetimes of encounters are even more serene.' After speaking, he sat upright and passed away.

史曹學程聞之。急趨至。無之曰。師去得好。師復張目笑而別。獄中香云不散。待命六日。顏色不改。及出浮葬于慈恩寺外。后迎龕建塔徑山。著有紫柏集行世。

瑞州黃檗無念深有禪師

黃州麻城熊氏子。年十六。患痘垂絕。叔兄議許出家乃蘇。祝髮蕩山。有老僧謂之曰。十方一粒米。重如須彌山。若還不了道。披毛戴角還。師聞悚然。即事參訪。聞僧舉僧問大休。如何是西來意。休曰。黃瓜茄子。師大疑。遍參江浙名宿。謁廬山大安禪師。安問曰。汝號甚麼。師曰。無念。安曰。那個是無念。師茫然。一夕聞哭笑二聲相觸。猛然開悟。偶見面一盆在當路。掇起送入柜中。見有果籠。將手推開。不覺失手。柜蓋打頭。渾身汗流。笑曰。遍大地是個無念。何疑之有。將前疑滯。一齊打破○萬曆辛巳。往龍湖同李卓吾居士至駟馬山。有講主至。士問主曰。清凈本然。云何忽生山河大地。僧依文講訖。士曰。無念你說看。師將開口。士將師膝上一推曰。這個聻。師忽猛省。乃知十地菩薩。夢見眾生。身墮大河。欲救度故。起勇猛心。發大精進。人法兩空。始得入門。全無干涉。有偈曰。四十餘年不住功。窮來窮去轉無蹤。而今窮到無依倚。始悔從前錯用功○僧問道果有耶。果無耶。師曰。說有說無。二俱成謗

【現代漢語翻譯】現代漢語譯本：史曹學程聽到這件事，急忙趕來。無念禪師對他說：『我走得很好。』禪師又睜開眼睛，笑著告別。監獄中香氣繚繞，久久不散。等待處決六天，面色沒有改變。死後被安葬在慈恩寺外。後來，人們將他的骨灰迎回，在徑山建造了塔來供奉。著有《紫柏集》流傳於世。

瑞州黃檗無念禪師

黃州麻城熊氏之子。十六歲時，患天花病危。叔叔和哥哥商議讓他出家，病才好轉。在蕩山剃度出家。一位老和尚對他說：『十方一粒米，重如須彌山（佛教名山）。如果不能了悟佛道，就要披毛戴角償還。』無念禪師聽後感到恐懼，立即開始參訪。聽到有僧人舉僧問大休禪師：『如何是西來意（達摩祖師從西方帶來的禪宗真意）？』大休禪師回答說：『黃瓜茄子。』無念禪師對此感到非常疑惑，於是遍訪江浙一帶的名僧大德。拜見廬山大安禪師。大安禪師問：『你法號什麼？』無念禪師回答：『無念。』大安禪師說：『哪個是無念？』無念禪師茫然不知所措。一天晚上，聽到哭聲和笑聲相互交織，猛然開悟。偶然看到一個臉盆放在路中間，撿起來放進櫃子里。看到一個果籃，用手推開，不小心失手，柜蓋打在頭上，渾身冒汗。笑著說：『整個大地都是無念，還有什麼可懷疑的？』將之前的疑惑和滯礙，全部打破。萬曆辛巳年（1601年），前往龍湖，與李卓吾居士同住在駟馬山。有講經的僧人來訪。李卓吾居士問講經僧人：『清凈本然，為何忽然產生山河大地？』講經僧人按照經文講解完畢。李卓吾居士說：『無念你說說看。』無念禪師剛要開口，李卓吾居士就用膝蓋在他膝蓋上推了一下，說：『這個是什麼？』無念禪師忽然猛醒，這才明白十地菩薩（佛教菩薩果位）夢見眾生身陷大河，想要救度他們，所以生起勇猛之心，發起大精進，人法兩空，才能入門，完全沒有牽涉。有一首偈語說：『四十餘年不住功，窮來窮去轉無蹤。而今窮到無依倚，始悔從前錯用功。』有僧人問道：『道果是有，還是沒有？』無念禪師說：『說有說無，兩種說法都是誹謗。』

【English Translation】 English version: When Shi Cao Xuecheng heard of this, he rushed over. Wunian said to him, 'It's good that I'm leaving.' The master then opened his eyes again, smiled, and bid farewell. The fragrant cloud in the prison did not dissipate for a long time. He waited for his execution for six days, his countenance unchanged. After his death, he was buried outside Cien Temple. Later, his remains were brought back, and a pagoda was built at Jingshan to enshrine them. He authored the 'Zibo Collection,' which is circulated in the world.

Zen Master Wunian of Huangbo in Ruizhou

He was the son of the Xiong family of Macheng, Huangzhou. At the age of sixteen, he contracted smallpox and was on the verge of death. His uncle and elder brother discussed allowing him to become a monk, and his illness then subsided. He had his head shaved at Dangshan. An old monk said to him, 'One grain of rice from the ten directions is as heavy as Mount Sumeru (a sacred mountain in Buddhism). If you do not understand the Way, you will have to repay your debt by wearing fur and horns.' Upon hearing this, the master was filled with trepidation and immediately began to seek instruction. He heard a monk ask Great Rest, 'What is the meaning of the Patriarch's coming from the West (the essence of Zen Buddhism brought by Bodhidharma from the West)?' Great Rest replied, 'Cucumbers and eggplants.' The master was greatly puzzled by this and visited famous monks throughout Jiangsu and Zhejiang. He paid homage to Zen Master Da'an of Mount Lu. Da'an asked, 'What is your name?' The master replied, 'Wunian (No-Thought).' Da'an said, 'Which one is No-Thought?' The master was at a loss. One night, he heard the sounds of crying and laughter intermingling, and he suddenly awakened. He happened to see a washbasin in the middle of the road, picked it up, and put it in a cabinet. Seeing a fruit basket, he pushed it open with his hand, accidentally losing his grip. The cabinet lid hit his head, and he broke out in a sweat. He laughed and said, 'The entire earth is No-Thought, what is there to doubt?' He shattered all his previous doubts and hindrances. In the year Xinsi of the Wanli era (1601), he went to Longhu and resided at Sima Mountain with Layman Li Zhuowu. A sutra lecturer came to visit. Layman Li asked the lecturer, 'Purity is inherent, how did mountains, rivers, and the great earth suddenly arise?' The monk finished explaining according to the scriptures. Layman Li said, 'Wunian, what do you say?' As the master was about to speak, Layman Li pushed his knee and said, 'What is this?' The master suddenly awakened, and then he understood that the Tenth Ground Bodhisattvas (a stage of bodhisattvahood in Buddhism) dream that sentient beings are trapped in a great river, and wanting to save them, they generate courageous minds and great diligence. Only when both self and dharma are empty can one enter the gate, without any involvement. There is a verse that says, 'For over forty years, I have not ceased my efforts, searching and searching, but finding no trace. Now that I have searched to the point of having nothing to rely on, I regret my past misguided efforts.' A monk asked, 'Is the fruit of the Way existent or nonexistent?' The master said, 'To say it is existent or nonexistent is both slanderous.'

。曰如何即得。師曰。無求即得。曰如何是道之體。師曰。滿口道不著。曰四大離散時如何。師豎起拳曰。者個不屬四大○問古人迸除卻咽喉唇吻。道將一句來。者一句如何道。師曰。我不迸卻咽喉唇吻。你且道一句看。僧無對。師曰。你被音聲塞卻口○問見性成佛是否。師曰是。曰性是無形底。如何得見。師曰。性是有形底。只你不見。曰請和尚指出我看。師曰。我說汝不見○問如何出離生死。師召僧。僧應諾。師曰。從者里出。曰和尚說底話。某甲不曉得。師曰。等你曉得。堪作甚麼。

夔州白馬儀峰方彖禪師

達州羅氏子。參如何是鬼神覷不破之機。三年有省。出峽。遍謁知識。結茅雙溪○一日午炊。聞甑中作聲。忽大悟。作頌曰。三玄三要沒來繇。用盡機思無處求。窗前移步灶門下。白雲青峰齊點頭。齊點頭。南嶽天臺共一籌○又曰。二八女子嫁新郎。績麻捻線一如常。稱家豐儉隨時過。懶插堂前者炷香。無幻聞之曰。此人曾作細密工夫來　萬曆壬辰秋歸達州。中興白馬寺。僧問如何是西來意。師曰。兩頭燒火一頭煙○師平昔手中常執一鼗鼓。一面書矗字。一面奔字。凡答話。多舉而搖之。示寂。塔于龍神山。

廣信鵝湖養庵心禪師

郡之上饒朱氏子。偶過戚屬。會道者譚四生之義

【現代漢語翻譯】問：如何才能立即證得？師（禪師）答：無所求即得。問：如何是道的本體？師答：滿口也說不著。問：四大（地、水、火、風）離散時如何？師豎起拳頭說：這個不屬於四大。問：古人摒除卻咽喉唇吻，道出一句來。這一句如何說？師答：我不摒除卻咽喉唇吻，你且說一句看。僧人無言以對。師說：你被音聲塞住了口。問：見性成佛是否真實？師答：是。問：性是無形的，如何得見？師答：性是有形的，只是你看不見。問：請和尚指出給我看。師答：我說你不見。問：如何出離生死？師召喚僧人，僧人應諾。師說：從這裡出。問：和尚說的話，我甲不明白。師說：等你明白了，又能做什麼？

夔州白馬儀峰方彖禪師

達州羅氏之子。參究如何是鬼神也看不破的玄機，三年後有所領悟。出川后，遍訪善知識，在雙溪結茅隱居。一日午飯時，聽到甑中發出聲響，忽然大悟。作頌說：『三玄三要沒來由，用盡心思無處求。窗前移步灶門下，白雲青峰齊點頭。齊點頭，南嶽（山名，位於湖南省衡陽市）天臺（山名，位於浙江省臺州市）共一籌。』又說：『二八女子嫁新郎，績麻捻線一如常。稱家豐儉隨時過，懶插堂前者炷香。』無幻禪師聽聞后說：『此人曾下過細密的功夫。』萬曆壬辰年（1592年）秋天回到達州，中興白馬寺。僧人問：如何是西來意（禪宗用語，指達摩祖師從西天來到東土傳法的真意）？師答：兩頭燒火一頭煙。師平時手中常拿著一個鼗鼓，一面寫著『矗』字，一面寫著『奔』字。凡是回答問題，大多舉起鼗鼓搖動。圓寂后，塔葬于龍神山。

廣信鵝湖養庵心禪師

郡之上饒朱氏之子。偶然路過親戚家，遇到道士談論四生（四種生命形式：卵生、胎生、濕生、化生）的意義。

【English Translation】 Question: How can one attain enlightenment immediately? Master (Zen Master) replied: Attain it by seeking nothing. Question: What is the essence of the Tao? Master replied: One cannot speak of it even with a full mouth. Question: What happens when the four elements (earth, water, fire, wind) disintegrate? The Master raised his fist and said: This does not belong to the four elements. Question: The ancients, having removed their throat, lips, and mouth, uttered a phrase. How is this phrase spoken? Master replied: I do not remove my throat, lips, and mouth; you try to say a phrase and see. The monk was speechless. The Master said: Your mouth is blocked by sound. Question: Is it true that seeing one's nature leads to Buddhahood? Master replied: It is. Question: Nature is formless; how can it be seen? Master replied: Nature has form; it is just that you do not see it. Question: Please, Master, point it out for me to see. Master replied: I say that you do not see it. Question: How does one escape from birth and death? The Master called out to the monk, and the monk responded. The Master said: Escape from here. Question: I do not understand what the Master is saying. Master said: Even if you understand, what good would it do?

Zen Master Fang Tuan of Yifeng at Baima Temple in Kuizhou

A son of the Luo family in Dazhou. He contemplated the mystery that even ghosts and gods cannot fathom, and after three years, he had an awakening. After leaving Sichuan, he visited enlightened teachers everywhere and built a hermitage in Shuangxi. One day, while preparing lunch, he heard a sound from the steamer and suddenly had a great enlightenment. He composed a verse saying: 'The three mysteries and three essentials have no origin; exhausting all thoughts, there is nowhere to seek. Taking a step from the window to the stove, white clouds and green peaks nod together. Nod together, Nanyue (mountain name, located in Hengyang City, Hunan Province) and Tiantai (mountain name, located in Taizhou City, Zhejiang Province) are on par.' He also said: 'A sixteen-year-old girl marries a new groom, spinning hemp and twisting thread as usual. Managing the household frugally or lavishly as the times require, too lazy to light incense in front of the hall.' When Zen Master Wuhuan heard this, he said: 'This person has put in meticulous effort.' In the autumn of the Ren Chen year of the Wanli era (1592), he returned to Dazhou and revived Baima Temple. A monk asked: What is the meaning of the Western Coming (a Zen term referring to the true meaning of Bodhidharma's transmission of Dharma from the West to the East)? The Master replied: Burning fire at both ends, smoke at one end. The Master usually held a pellet drum in his hand, with the character '矗' written on one side and the character '奔' on the other. Whenever he answered questions, he would often raise the drum and shake it. After his death, he was buried in a pagoda on Dragon Spirit Mountain.

Zen Master Yang'an Xin of Ehu in Guangxin

A son of the Zhu family in Shangrao, Guangxin. He happened to pass by a relative's house and encountered a Taoist discussing the meaning of the four births (four forms of life: oviparous, viviparous, moisture-born, and metamorphic).

。師于言下洞了物我平等大意。往雒之太平落髮。南歸焦山度臘。聞江中推船聲有省。偈曰。夜靜江空闊。推船㘞㘞聲。不知何所住。擔子半邊輕。謁華山。聞山拈一段生涯六不收話。有疑。猛提七日。身心脫然。尋歸故里○住靈山。畫大圓相於壁間。題曰。內寫莫教塗黑。外寫勿使傷白。有人向圈裡圈外下得註腳者。許汝學道無疑。不然。總是懡㦬○后住鵝湖。十年不立座元。博山參。以趙州無字話相契。請居厥職。贈以偈曰。鵝湖十載虛元位。一旦緣何立少年。兩道眉毛八個繓。須知佛祖不容前○師嘗以無門鎖置丈室以驗諸方。偈曰。上古留傳鎖。憑君智鑰開。若無開鎖法。相見不須來○萬曆丁卯二月晦日。上堂說法。置齋作別。復示偈曰。八十餘年幻夢中。鐵牛耕破太虛空。臨行一句相分付。半夜金烏帶日紅。端坐而逝。

杭州真寂聞谷廣印禪師

嘉善周氏子。母夢玄武神仗劍率諸甲士擁護其門而生。七歲常瞑目端坐。父母送之杭州開元寺。剃度后。師歸省親。母誡之曰。三朝新婦。一世禪和。子其勉之。師每述其兩句。終身受用不盡。一日見壁間法界圖。問其師曰。十界從心生。心從何處去。其師不能答。時儀峰和尚結茅清平。往叩之。峰曰。汝要會。須妙悟始得。師曰。如何得悟去。峰乃教看

【現代漢語翻譯】現代漢語譯本：禪師在聽聞此言后，立刻領悟了物我平等的大意。前往雒陽的太平寺剃度出家，之後南歸焦山安度一年的臘月。聽到江中推船的聲音有所領悟，作偈說：『夜裡寂靜江面空曠，推船的聲音迴盪。不知船要停靠何處，肩上的擔子也輕了一半。』拜謁華山時，聽到『拈一段生涯六不收』的話，心中存疑，於是奮力參究七日，身心頓時解脫。之後尋訪回到故里，居住在靈山。在墻壁上畫了一個大大的圓相，並在旁邊題寫道：『圓相內部的描繪不要塗黑，外部的描繪不要使其泛白。如果有人能對圓圈裡圈外下得註腳，就允許你學習佛道無疑。不然，終究是懡㦬（mó hū，形容不明瞭，含糊）。』後來居住在鵝湖，十年不設立座元。博山禪師來參訪，禪師以趙州無字話與他相契合，於是請他擔任座元之職，並贈送偈語說：『鵝湖十年空置座元之位，為何一旦要讓少年來擔任？兩條眉毛像八個辮子，要知道佛祖也不容許超越。』禪師曾經用沒有鎖孔的鎖鎖住丈室，以此來檢驗各方禪者。並作偈說：『上古流傳下來的鎖，憑藉你的智慧鑰匙來打開。如果沒有開鎖的方法，相見也不必來了。』萬曆丁卯年（1587年）二月最後一日，禪師上堂說法，設定齋飯與眾人作別，又作偈說：『八十餘年如幻夢一場，鐵牛耕破了太虛空。臨行之際將一句相分付，半夜金烏帶著太陽變紅。』說完便端坐而逝。杭州真寂聞谷廣印禪師嘉善周氏人家的兒子。他的母親夢見玄武神手持寶劍，率領眾多甲士擁護著家門，之後便生下了他。七歲時常常閉著眼睛端坐。父母將他送到杭州開元寺剃度出家。剃度后，禪師回家省親。他的母親告誡他說：『三天的新媳婦，一輩子的禪和子。你要努力啊。』禪師常常述說這兩句話，終身都覺得受益無窮。一天，他看到墻壁上的法界圖，問他的師父說：『十界從心生，心從何處去？』他的師父不能回答。當時儀峰和尚在清平結茅修行，禪師前去請教。儀峰和尚說：『你想要領會，必須妙悟才能得到。』禪師說：『如何才能悟道呢？』儀峰和尚於是教他看話頭。

【English Translation】 English version: The master immediately understood the profound meaning of the equality of things and self upon hearing these words. He went to Taiping Temple in Luoyang to be tonsured and ordained, and then returned south to Jiaoshan to spend the winter. He had an awakening upon hearing the sound of boats being pushed in the river, and composed a verse: 'The night is quiet and the river is vast and empty, the sound of pushing boats echoes. I don't know where to dwell, the burden on my shoulders is half lighter.' When he visited Mount Hua, he was doubtful upon hearing the saying 'Picking up a piece of life, six things are not accepted.' He then diligently investigated for seven days, and his body and mind were suddenly liberated. Afterwards, he returned to his hometown and resided in Lingshan. He drew a large circle on the wall and wrote beside it: 'Do not paint the inside of the circle black, and do not make the outside of the circle white. If someone can make a commentary on what is inside and outside the circle, then you are allowed to study the Way without doubt. Otherwise, it is always muddleheaded.' Later, he resided in Ehu, and did not establish a head seat for ten years. Chan Master Boshan came to visit, and the master resonated with him through the 'Zhaozhou's No Word' story, so he invited him to take the position of head seat, and presented him with a verse: 'Ehu has left the position of head seat vacant for ten years, why suddenly let a young man take it? Two eyebrows like eight braids, you must know that the Buddhas and Patriarchs do not allow surpassing.' The master once locked his abbot's room with a lock without a keyhole to test the Chan practitioners, and composed a verse: 'The lock passed down from ancient times, rely on your wisdom key to open it. If there is no way to open the lock, there is no need to come to see me.' On the last day of the second month of the Dingmao year of the Wanli reign (1587), the master ascended the hall to preach the Dharma, set up a vegetarian meal to bid farewell to everyone, and then composed a verse: 'More than eighty years in a dream, the iron ox has plowed through the empty space. On the verge of departure, I entrust you with a sentence, in the middle of the night, the golden crow brings the sun red.' After speaking, he sat upright and passed away. Chan Master Wengu Guangyin of Zhenji Temple in Hangzhou He was the son of the Zhou family in Jiashan. His mother dreamed that the Xuanwu God, holding a sword, led many armored soldiers to protect their door, and then she gave birth to him. At the age of seven, he often closed his eyes and sat upright. His parents sent him to Kaiyuan Temple in Hangzhou to be tonsured and ordained. After ordination, the master returned home to visit his parents. His mother warned him: 'A new bride for three days, a Chan monk for a lifetime. You must strive hard.' The master often recited these two sentences, and felt that he benefited from them throughout his life. One day, he saw the Dharma Realm Chart on the wall and asked his master: 'The ten realms arise from the mind, where does the mind go from?' His master could not answer. At that time, Monk Yifeng was practicing in Qingping, so the master went to ask him for guidance. Monk Yifeng said: 'If you want to understand, you must have a wonderful awakening to obtain it.' The master said: 'How can I attain enlightenment?' Monk Yifeng then taught him to look at the huatou (critical phrase).

雲門露字。師一聞便信。直下挨拶。至忘寢食。尋上雙徑。結茆白雲峰下。看亮座主參馬祖因緣。疑不能釋。一日見黃瑞香花。忽大悟曰。卻是虛空講得經。碌磚瓦礫正堪聽。向來扭捏娘生鼻。錯認葫蘆作凈瓶。於是往云棲。盡得蓮大師之益○次參龍池傳和尚。適傳負暄階下。師問曰。和尚在那裡。傳曰。恰好不在。師即展禮。人事畢。傳出所著德山托缽頌示師。且曰。汝別頌看。師即頌曰。末後之句有也無。德山父子太誵訛。同條生不同條死。活得三年恨轉多。傳喜甚。謂師曰。何不承當此事。共相唱和。師不自肯。傳曰。更欲如何。師曰。視圓悟大慧為多愧耳。傳憮然曰。當今學者。未會先會。那能得不自肯如子者乎。老僧當避一頭地矣。瀕行。傳送至門外。撫師背曰。老侄。我還疑你在。師曰。甚處疑某甲。傳曰。如何是密啟其意。師曰。今日不打宜興轉。傳呵呵大笑。師頂笠便行。北遊五臺。還真寂。四眾懇請開堂。師堅持不肯。遂南遊。隱建州廢寺。及自閩歸。司理黃端伯復以為請。師曰。某孀居久矣。豈更適人耶○師生平滴水滴凍。不肯一念外馳。雖洞透祖關。而挽回流俗。終不以悟自居。教律三宗鼎立。師皆能洞晰其微。時或為眾演說。聞者靡不心服○崇禎丙子臘月。辭眾告寂。塔全身於孔青之陽。

{ "translations": [ "現代漢語譯本", "雲門露字。師一聞便信，立刻領會，以至於廢寢忘食。之後前往雙徑，在白雲峰下結廬而居，閱讀亮座主參拜馬祖的因緣，卻始終無法理解。一日，見到黃瑞香花，忽然大悟道：『原來虛空也能講經，堅硬的磚瓦也值得傾聽。向來執著于天生的鼻子，錯把葫蘆當成了凈瓶。』於是前往云棲，盡得蓮大師的教益。之後參拜龍池傳和尚，恰逢傳和尚在向陽的臺階下曬太陽。師問道：『和尚在哪裡？』傳和尚說：『恰好不在。』師便行禮。禮畢，傳和尚拿出自己所著的《德山托缽頌》給師看，並且說：『你另外作一首頌看看。』師隨即作頌道：『末後一句，說有也錯，說無也錯。德山父子，實在太離譜。同條生，不同條死，活得越久，遺憾越多。』傳和尚非常高興，對師說：『為何不承擔此事，共同唱和？』師不肯答應。傳和尚說：『還想怎麼樣？』師說：『以圓悟、大慧為榜樣，還覺得慚愧。』傳和尚悵然地說：『現在的學人，還沒學會就先會了，哪裡能有像你這樣不肯輕易認可自己的人呢？老僧我應當避讓三分了。』臨行時，傳和尚送到門外，撫著師的背說：『老侄，我還是懷疑你。』師說：『懷疑我什麼？』傳和尚說：『如何是密啟其意？』師說：『今日不打宜興轉。』傳和尚哈哈大笑。師戴上斗笠便走了，北遊五臺山，回到真寂寺。寺中僧眾懇請師開堂說法，師堅決不肯，於是南遊，隱居在建州廢棄的寺廟中。後來從福建回來，司理黃端伯再次為僧眾請求，師說：『我守寡很久了，豈能再嫁人呢？』師一生節儉，一滴水一滴冰都不浪費，不肯讓一念外馳。雖然洞徹祖師關隘，想要挽回世俗風氣，但始終不以開悟者自居。教、律、三宗鼎立，師都能洞悉其中的奧妙，時常為大眾演說，聽者無不心服口服。崇禎丙子年（1636年）臘月，師向眾人告別后圓寂。全身塔葬于孔青之陽。", "english_translations": [ "English version", "Yunmen's (a Chan master) 'revealed character'. The master believed it upon hearing it once and immediately understood, to the point of forgetting sleep and meals. He then went to Shuangjing and built a hut at the foot of White Cloud Peak. He studied the yin yuan (causal relationship) of Layman Liang's (a Buddhist practitioner) visit to Mazu (a Chan master), but could not resolve his doubts. One day, upon seeing a huangruixiang (Cymbidium fragrans, a type of orchid) flower, he suddenly had a great enlightenment, saying: 'It turns out that even emptiness can expound the sutras, and rough bricks and tiles are worth listening to. All along, I've been clinging to my innate nose, mistakenly taking a gourd for a clean bottle.' Thereupon, he went to Yunqi and fully benefited from the teachings of Master Lianchi (a Pure Land master). Later, he visited the Venerable Chuan of Longchi Monastery. It happened that Chuan was basking in the sun on the steps. The master asked, 'Where is the Venerable?' Chuan said, 'He's just not here.' The master immediately bowed in respect. After the formalities, Chuan took out his own De Shan Tuo Bo Song (Ode to Deshan Carrying His Bowl) to show the master, and said, 'Please compose another ode.' The master immediately composed an ode, saying: 'The last line is wrong to say it exists, and wrong to say it doesn't. The Deshan father and son are too absurd. Born on the same branch, but dying on different branches, the longer one lives, the more regrets one has.' Chuan was very pleased and said to the master, 'Why not take on this matter and chant in harmony together?' The master refused to agree. Chuan said, 'What more do you want?' The master said, 'I still feel ashamed when compared to Yuanwu (a Chan master) and Dahui (a Chan master).' Chuan said with disappointment, 'Today's scholars learn to be proficient before they even learn the basics. How can there be someone like you who is unwilling to easily acknowledge himself? This old monk should give way.' As he was about to leave, Chuan escorted him to the gate, patted the master's back, and said, 'Old nephew, I still doubt you.' The master said, 'What do you doubt me about?' Chuan said, 'What is the secret to opening its meaning?' The master said, 'Today, I won't hit Yixing.' Chuan laughed heartily. The master put on his bamboo hat and left, traveling north to Mount Wutai, and returned to Zhenji Monastery. The monks earnestly requested the master to open a Dharma hall, but the master firmly refused. Thereupon, he traveled south, hiding in an abandoned temple in Jianzhou. Later, after returning from Fujian, the magistrate Huang Duanbo again requested on behalf of the monks. The master said, 'I have been a widow for a long time, how can I remarry?' Throughout his life, the master was frugal, not wasting a drop of water or a piece of ice, and not allowing a single thought to wander outward. Although he had penetrated the ancestral barrier, and wanted to reverse the secular trends, he never regarded himself as enlightened. The three schools of Jiao (doctrinal teaching), Lu (discipline), and San Zong (three lineages) stood together, and the master was able to understand their subtleties. He often lectured to the masses, and all who heard him were convinced. In the twelfth month of the Bingzi year of the Chongzhen reign (December 1636), the master bid farewell to the assembly and passed away. His entire body was entombed on the south side of Kongqing." ] }

海虞破山洞聞法乘禪師

別號雪柏。吳江李氏子。少從華山剃度。單身行腳。參紫柏可尊者。可問一句中具三玄即不問。一玄中具三要如何。師屈指曰。也是死蛇當頭。可大悅。以禪虎稱之。一時名重叢林○師住天目中雲庵。雪嶠信參次。師坐火箱口喃喃地。信即跳入火箱同坐曰。口喃喃地作甚麼。師笑曰。汝從何處來到此天目。信曰。從無陰陽地上來。師默然。信即跳下火箱○林皋豫參師。適在山門相遇。師曰。那裡來。豫展兩手。師曰。這裡天。王殿倒卻還知么。豫曰既是天王殿。為甚麼倒卻。師曰。賊○師一日謂嚴天池曰。穹窿山昨夜點頭矣。不知居士道個甚麼。勿謂三世諸佛口掛東壁也。如居士灑灑落落。不妨我多多和和○師住破山。舉漢月藏為首座。每言近日禪病。往往摶量公案。註解因緣。磨楞合縫。稱斤度兩。不惟自隔千生。更復陷人無算○天啟三年七月。臨示寂。呼侍者至。即為坐脫。供全身三七日。儼然如生。世壽七十二。塔于破山寺南。牧雲門禪師刊師語錄十卷行世。雪嶠信和尚為之敘。

達澄受昭禪師

通州人。不言姓氏。嘗參天童悟。充西堂。未幾忽棄去。人莫測其意。或嚴寒履冰。或深夜陟巘。或俗其頂。或民其衣。獨語咄咄不休。或談鬼幻事。聞者疑駭。遇眾

【現代漢語翻譯】現代漢語譯本海虞破山洞聞法乘禪師（1544-1615）別號雪柏。是吳江李氏之子。年少時在華山剃度出家。獨自一人雲遊四方，參拜紫柏可尊者（？-？）。可尊者問：『一句之中具備三玄，那就不問了。一玄之中具備三要，又該如何？』禪師屈起手指說：『這也是死蛇擋路。』可尊者非常高興，用『禪虎』來稱讚他。一時之間，禪師的名聲在叢林中非常顯赫。禪師住在天目山的中雲庵。雪嶠信禪師前來參拜時，禪師坐在火箱旁喃喃自語。雪嶠信禪師立刻跳入火箱與他同坐，問道：『口裡喃喃地在說些什麼？』禪師笑著說：『你從何處來到這天目山？』雪嶠信禪師說：『從無陰陽的地方來。』禪師沉默不語，雪嶠信禪師隨即跳下火箱。林皋豫禪師參拜禪師，恰好在山門相遇。禪師問道：『從哪裡來？』林皋豫禪師張開雙手。禪師說：『這裡是天王殿，倒塌了還知道嗎？』林皋豫禪師說：『既然是天王殿，為什麼會倒塌？』禪師說：『賊！』禪師有一天對嚴天池說：『穹窿山昨夜點頭了，不知道居士說些什麼？不要說三世諸佛把嘴掛在東墻上。如果居士灑脫豪爽，不妨我多多附和。』禪師住在破山寺，推舉漢月藏為首座。禪師常常說近日的禪病，往往是揣測公案，註解因緣，磨合縫隙，稱斤量兩。不只是自己隔絕了千生，更使無數人陷入迷途。天啟三年（1623）七月，臨近圓寂時，禪師叫來侍者，隨即坐化。供奉全身三七日，容貌依然如生。世壽七十二歲，塔建在破山寺南。牧雲門禪師刊印了禪師的語錄十卷流傳於世，雪嶠信和尚為之作序。達澄受昭禪師（？-？) 是通州人，沒有說他的姓氏。曾經參拜天童悟禪師，擔任西堂。沒過多久忽然離去，人們不明白他的意思。有時在嚴寒中踩著冰行走，有時在深夜攀登山峰，有時剃掉頭髮，有時穿著百姓的衣服，獨自一人嘟嘟囔囔說個不停，有時談論鬼怪幻象之事，聽的人感到疑惑害怕。遇到眾人...

【English Translation】 English version Haiyu Poshan Dongwen Facheng Chan Master (1544-1615) Also known as Xuebai. He was the son of the Li family of Wujiang. He was tonsured at Mount Hua in his youth. He traveled alone, visiting Venerable Zibo Ke (?-?). Ke asked: 'If a sentence contains three mysteries, then I won't ask. If one mystery contains three essentials, what then?' The Master counted his fingers and said, 'It's also a dead snake blocking the way.' Ke was very pleased and called him 'Zen Tiger'. For a time, the Master's name was highly regarded in the monastic community. The Master lived in Zhongyun Hermitage on Mount Tianmu. When Xueqiao Xin came to visit, the Master sat by the fire box, muttering to himself. Xin immediately jumped into the fire box and sat with him, saying, 'What are you muttering about?' The Master smiled and said, 'Where did you come from to this Mount Tianmu?' Xin said, 'From the land without yin and yang.' The Master was silent, and Xin immediately jumped out of the fire box. Lin Gao Yu visited the Master and happened to meet him at the mountain gate. The Master asked, 'Where are you coming from?' Yu spread out both hands. The Master said, 'This is the Heavenly King Hall, do you know it has collapsed?' Yu said, 'Since it is the Heavenly King Hall, why has it collapsed?' The Master said, 'Thief!' One day, the Master said to Yan Tianchi, 'Mount Qionglong nodded last night, I wonder what the layman says? Don't say that the mouths of the Buddhas of the three worlds are hanging on the east wall. If the layman is unrestrained and generous, I might as well agree with you a lot.' The Master lived in Poshan Temple and appointed Hanyue Zang as the head seat. The Master often said that the Zen sickness of late is often speculating on koans, annotating karmic conditions, grinding and fitting seams, weighing and measuring. Not only does it isolate oneself for thousands of lives, but it also traps countless people. In the seventh month of Tianqi three years (1623), nearing his death, the Master called the attendant and immediately sat in meditation and passed away. His whole body was enshrined for three seven days, and his appearance was still lifelike. He lived to the age of seventy-two, and his pagoda was built south of Poshan Temple. The Zen Master Muyunmen published ten volumes of the Master's recorded sayings, which were circulated in the world, and the Venerable Xueqiao Xin wrote a preface for it. Da Cheng Shou Zhao Chan Master (?-?) He was from Tongzhou, and his surname was not mentioned. He once visited Chan Master Tiantong Wu and served as the West Hall. Before long, he suddenly left, and people did not understand his intention. Sometimes he walked on ice in the severe cold, sometimes he climbed peaks in the deep night, sometimes he shaved his head, sometimes he wore the clothes of the common people, muttering to himself incessantly, sometimes he talked about ghosts and illusions, which made the listeners feel doubtful and afraid. Encountering the crowd...

環拜。視如路人。輒叱之曰。我不識汝。或反拜之□林□和尚迎師。住天童丈室。禮敬甚恭。少頃。所有床坐。一時擊碎擲階下。眾愕不知所謂。更為陳設。師即掩戶不語。粥飯從牖入。徒眾每隔戶稱名禮拜。師皆不內。忽一日逸去。不知所之。四眾悲戀。牧雲門為師立師行道。

江陰黃毓祺介子居士

晤費隱容於金粟。自敘到過天童。容云。曾住幾時。士云。七八日。容云。還得天童意旨么。士云。不得。容云。既不得。莫是蹉過么。士云。若有得。則真是蹉過。容云。今日識得居士也。士乃休○士久依悟和尚。大有入處。悟化后。同門法嗣請士結集悟和尚語錄書問行世。后鼎遷。士被執石頭城獄。留題山翁忞像云。憶自黃巖。嗣席天童。踞先覺堂。卓卓孤風。楔以楔出。毒以毒攻。蛇吞鱉鼻。虎咬大蟲。正令全提。孰敢嬰鋒。出語成詠。百折不窮。佛果衙官。大慧附庸。糠秕之導。往來愚衷。國難以來。軌跡西東。兄游天外。我戲圓中。世出世間。皆大英雄。不負先師。舊衲蒙茸。眉毛結供。鼻孔氣通。曹溪正脈。臨濟真宗。是木上座。亦號山翁。粵三日將決矣。復作絕命詩曰。劍樹刀山掉臂過。長伸兩腳自為摩。三千善逝原非佛。百萬波旬豈是魔。潦倒不妨天亦醉。掀翻一任水生波。夜來夢作修羅

【現代漢語翻譯】現代漢語譯本環顧四周，（對人）視若路人。總是呵斥他們說：『我不認識你。』有人反而向他禮拜。□林□和尚迎接（高峰原妙）禪師，讓他住在天童寺的方丈室，禮敬非常恭敬。沒過多久，所有的床和坐具，都被（高峰原妙）禪師一下子擊碎，扔到臺階下。眾人都驚愕，不知道他要做什麼。大家重新佈置陳設，（高峰原妙）禪師就關上門不說話。粥飯從窗戶遞進去。徒弟們每次隔著門稱念（高峰原妙）禪師的名字，向他禮拜，（高峰原妙）禪師都不讓他們進去。忽然有一天，（高峰原妙）禪師離開了，不知道去了哪裡。寺里的僧人和信徒都非常悲傷和思念，牧雲門為（高峰原妙）禪師建立了師行道。

江陰的黃毓祺介子居士，

在金粟寺拜訪了費隱容禪師，（黃毓祺介子居士）自己敘述曾經到過天童寺。費隱容禪師問：『（你）在那裡住了多久？』（黃毓祺介子）居士說：『七八天。』費隱容禪師問：『（你）得到了天童寺的意旨嗎？』（黃毓祺介子）居士說：『沒有得到。』費隱容禪師說：『既然沒有得到，莫非是錯過了嗎？』（黃毓祺介子）居士說：『如果有所得，那才是真的錯過了。』費隱容禪師說：『今天我才認識了居士啊。』（黃毓祺介子）居士於是沉默不語。（黃毓祺介子）居士長期依止悟和尚，很有心得。悟和尚圓寂后，同門法嗣請（黃毓祺介子）居士結集悟和尚的語錄、書信，刊行於世。後來明朝滅亡，（黃毓祺介子）居士被抓到石頭城的監獄裡，留下題在山翁忞（音mǐn）畫像上的文字說：『回想當年從黃巖，繼承天童寺的住持之位，佔據先覺堂，高風亮節，卓爾不群。用楔子把楔子拔出來，用毒藥來攻克毒瘡。蛇吞食鱉的鼻子，老虎咬住大的蟲子。正令全部提持，誰敢觸犯鋒芒。說出的話語成為詩歌，百折不撓，永不窮盡。佛果克勤是衙門的官員，大慧宗杲是他的附庸。他們是糠秕一樣的引導，往來於愚昧無知的人群中。自從國家危難以來，我的軌跡遍佈西東。兄長遨遊于天外，我遊戲于圓融之中。世間和出世間，都是大英雄。不辜負先師的教誨，舊衲依然蒙茸。眉毛糾結成供養，鼻孔氣息暢通。曹溪的正脈，臨濟的真宗。我是木上座，也號山翁。』在（清朝）順治三年（1646年）將要處決的前三天，又作了絕命詩說：『劍樹刀山甩開手臂就過去了，伸長雙腿自己按摩。三千善逝原本就不是佛，百萬波旬難道是魔？潦倒頹廢不妨讓天也喝醉，掀翻一切任憑水流生波。昨夜夢中化作修羅。』

【English Translation】 English version He looked around, treating people as strangers. He would often scold them, saying, 'I don't know you.' Some would even bow to him in return. Monk Lin received Zen Master (Gaofeng Yuanmiao) and had him reside in the abbot's room at Tiantong Temple, showing him great respect. Shortly after, all the beds and seats were smashed to pieces and thrown down the steps by Zen Master (Gaofeng Yuanmiao). The monks were astonished and didn't know what he was doing. They rearranged the furnishings, but Zen Master (Gaofeng Yuanmiao) closed the door and remained silent. Food and rice were passed in through the window. The disciples would call out Zen Master (Gaofeng Yuanmiao)'s name and bow to him from outside the door, but Zen Master (Gaofeng Yuanmiao) would not let them in. Suddenly, one day, Zen Master (Gaofeng Yuanmiao) left without anyone knowing where he went. The monks and followers were filled with sorrow and longing. Muyun Gate established a memorial for Zen Master (Gaofeng Yuanmiao).

Layman Huang Yuqi Jieziju of Jiangyin,

Visited Zen Master Feiyin Rong at Jin Su Temple. Layman (Huang Yuqi Jieziju) recounted that he had been to Tiantong Temple. Zen Master Feiyin Rong asked, 'How long did you stay there?' Layman (Huang Yuqi Jieziju) said, 'Seven or eight days.' Zen Master Feiyin Rong asked, 'Did you attain the essence of Tiantong Temple?' Layman (Huang Yuqi Jieziju) said, 'I did not.' Zen Master Feiyin Rong said, 'Since you did not attain it, could it be that you missed it?' Layman (Huang Yuqi Jieziju) said, 'If I had attained something, then that would truly be missing it.' Zen Master Feiyin Rong said, 'Today I recognize the Layman.' Layman (Huang Yuqi Jieziju) then fell silent. Layman (Huang Yuqi Jieziju) had long relied on Monk Wu and had great insights. After Monk Wu passed away, his Dharma heirs requested Layman (Huang Yuqi Jieziju) to compile Monk Wu's recorded sayings and letters for publication. Later, when the Ming Dynasty fell, Layman (Huang Yuqi Jieziju) was captured and imprisoned in the Stone City prison. He left behind an inscription on the portrait of Shanweng Min (mǐn), saying: 'Recalling back then from Huangyan, I inherited the position of abbot of Tiantong Temple, occupying the Xianjue Hall, with noble character, standing out from the crowd. Using a wedge to remove a wedge, using poison to cure poison. The snake swallows the turtle's nose, the tiger bites the big worm. The true command is fully upheld, who dares to challenge its sharpness. The words spoken become poems, unyielding and never-ending. Foguo Keqin (Buddha Fruit Keqin) is an official of the yamen, Dahui Zonggao (Great Wisdom Zonggao) is his subordinate. They are like chaff and dross as guides, going back and forth among the ignorant masses. Since the national crisis, my traces have been all over the west and east. My brother roams beyond the heavens, I play in the perfect roundness. Both the mundane and the transcendent are great heroes. I do not fail the teachings of my late teacher, the old robe is still worn. Eyebrows are knotted in offering, nostrils are filled with breath. The true lineage of Caoxi, the true sect of Linji. I am the Wooden Seat, also known as Shanweng.' Three days before his execution in the 3rd year of the Shunzhi era (1646), he wrote a farewell poem, saying: 'The sword tree and knife mountain are passed with a wave of the arm, stretching out both legs to massage myself. The three thousand Sugatas were originally not Buddhas, how could the million Mara be demons? Being down and out doesn't matter if the heavens are also drunk, overturning everything and letting the water flow and waves rise. Last night in a dream, I transformed into an Asura.'

手。其柰雙丸忽跳何。以一破箑書寄牧雲門禪師。然後坐脫圓中。

明州白雲延祥鹿門西師太

楚之襄陽人也。姓氏未詳。早歲博通教典。至濠泗間。士大夫皆尊禮之。不啻蓮社遠公矣。于壽霍適中之地。營塌房化城二剎。后聞密老人唱導天童。師易服腰包。即詣座下。悟一見契重之。深錐痛劄。盡捐寶惜。未幾呈偈曰。幾度吃棒最親切。歷劫狂心當下歇。不用擬議問如何。覿體分明皮破血。悟印可。久之。密老人過通玄遷化。師聞白雲相距不遠。即往觀之。曰吾夙緣在矣。有一虎出林伏師前。眾皆驚愕。師曰。莫驚。乃護三寶神也。即廬其址。虎乃為侍。人皆言為之常禪師再來也。郡伯韋公向師風。訪于廬。果見其道行精嚴。容貌雍肅。虎侍之異。曰予與龐公霄壤之不侔。而有同然也。即捐資贖產。聿成梵宇。為白雲之中興也。師于順治戊戌臘月一日辰刻。集眾囑曰。本寺當作十方叢席。無違我願。阇維后。將吾骨為粉。散於東湖。令水族得利。切勿營塔。言畢書偈。跏趺而逝。當晚侍虎非嚎。三日亦終。弟子奉師全身三年。顏貌不變。后阇維。舍利無數。弟子將半骨散湖中。尊師之愿。半骨塔于本山右麓。

青林如鑒老宿

侯官林氏子。十八矢志慕道。出嶺禮云棲宏。又參顯聖澄和尚。

【現代漢語翻譯】現代漢語譯本：手。怎麼奈何雙丸突然跳動？用一把破扇寫字寄給牧雲門禪師，然後坐化在圓寂之中。

明州白雲延祥鹿門西師太

是楚地襄陽人。姓氏已不可考。早年廣泛精通佛教經典。在濠泗一帶，士大夫都非常尊敬她，不亞於蓮社的遠公（東晉慧遠大師）。在壽州和霍山適中的地方，建造了塌房和化城兩座寺廟。後來聽說密老人（天童密雲圓悟禪師）在天童寺宣講佛法，師太就改換服裝，帶著行囊，前往他的座下。密老人一見就非常器重她，用深刻的禪語和嚴厲的棒喝，傾囊相授。不久，師太呈上偈語說：『幾度吃棒最親切，歷劫狂心當下歇。不用擬議問如何，覿體分明皮破血。』密老人認可了她。過了很久，密老人在通玄寺圓寂。師太聽說白雲寺距離不遠，就前去拜訪，說：『我前世的緣分就在這裡了。』有一隻老虎從林中出來，伏在師太面前，眾人都很驚愕。師太說：『不要驚慌，這是護持三寶的神。』於是就在那裡搭廬居住，老虎就為她守護。人們都說她是常禪師再來。郡伯韋公仰慕師太的德行，到廬舍拜訪。果然見到她道行精進嚴謹，容貌安詳莊重，以及老虎守護的奇異景象，說：『我與龐公（龐蘊）雖然天地之別，卻有相同之處啊。』於是捐獻資金贖回田產，建成寺廟，作為白雲寺的中興。師太在順治戊戌年（1658年）臘月初一日辰時，召集眾人囑咐說：『本寺應當作為十方叢林，不要違揹我的願望。』火化后，將我的骨灰磨成粉，撒在東湖中，讓水族得到利益，千萬不要建造塔。』說完寫下偈語，結跏趺坐而逝。當晚守護的老虎悲鳴，三天後也死了。弟子們供奉師太的全身三年，容貌沒有改變。後來火化，得到無數舍利。弟子們將一半骨灰撒入湖中，遵從師太的遺願，一半骨灰建塔在本山右側的山腳下。

青林如鑒老宿

是侯官林氏的兒子。十八歲立志慕道，出嶺拜云棲宏（云棲蓮池大師），又參拜顯聖澄和尚。

【English Translation】 English version: Hand. How to deal with the sudden jumping of the two pills? Use a broken fan to write a letter to Zen Master Muyunmen, and then sit in Samadhi within the circle.

Venerable Nun Baiyun Yanxiang Lumentai of Mingzhou

She was a native of Xiangyang in Chu. Her surname is unknown. In her early years, she was well-versed in Buddhist scriptures. In the Hao and Si regions, the scholar-officials all respected her, no less than Master Yuan of the Lotus Society (Master Huiyuan of the Eastern Jin Dynasty). In a suitable place between Shou and Huo, she built two monasteries, Taffang and Huacheng. Later, upon hearing that Elder Mi (Zen Master Miyun Yuanwu of Tiantong Temple) was propagating the Dharma at Tiantong Temple, the nun changed her attire, packed her bags, and went to his seat. Elder Mi valued her greatly at first sight, imparting profound Zen teachings and severe reprimands without reservation. Before long, the nun presented a verse saying: 'Several times being struck with the stick is most intimate, the mad mind of kalpas ceases at once. No need to deliberate and ask how, the whole body is clear, skin broken and bloodied.' Elder Wu approved of her. After a long time, Elder Mi passed away at Tongxuan Temple. The nun heard that Baiyun Temple was not far away, so she went to visit, saying, 'My past life's affinity is here.' A tiger came out of the forest and prostrated itself before the nun, and everyone was astonished. The nun said, 'Do not be alarmed, this is a spirit protecting the Three Jewels.' So she built a hut there, and the tiger guarded her. People all said that she was a reincarnation of Zen Master Chang. County Magistrate Wei admired the nun's virtue and visited her at the hut. Indeed, he saw that her practice was diligent and strict, her appearance was serene and dignified, and the tiger guarded her in a strange way, saying, 'Although I am as different as heaven and earth from Layman Pang (Pang Yun), we have something in common.' So he donated funds to redeem the property and build a monastery, as the revival of Baiyun Temple. On the first day of the twelfth month of the Wuxu year of the Shunzhi reign (1658), at the hour of Chen, the nun gathered the crowd and instructed them, saying, 'This temple should be a public monastery for all directions, do not violate my wish.' After cremation, grind my bones into powder and scatter them in the East Lake, so that the aquatic creatures may benefit, and do not build a pagoda.' After saying this, she wrote a verse, sat in full lotus posture, and passed away. That night, the guarding tiger wailed, and died three days later. The disciples enshrined the nun's whole body for three years, and her appearance did not change. Later, after cremation, countless relics were obtained. The disciples scattered half of the ashes into the lake, following the nun's wish, and built a pagoda for half of the ashes at the foot of the mountain on the right side of this mountain.

Old Monk Qinglin Rujian

He was the son of the Lin family of Houguan. At the age of eighteen, he aspired to the Way, left the mountains to pay homage to Yunqi Hong (Master Lianchi of Yunqi), and also visited the Venerable Cheng of Xiansheng.

看無字有省以偈呈曰。趙州狗子無佛性。脫下褲子來遮面。面子未曾遮得全。半身露出令人厭。澄撫而印之。師不自當。后以省親歸閩。及祝髮。復出嶺侍澄。久之歸鼓山。居東庵。及博山無異和尚開法茲山。宿傾心事之。遂稱得旨。自是深埋頭角。潛修密煉。至年八十七。示寂于石林舊隱。閱七日茶毗。火光金色。香氣馥郁。平日所持木念珠不壞。

優曇頤和尚

湖廣人。族姓寧。十九投顓愚衡祝髮。后參天童悟和尚。依侍久之。悟一日見師抬石。遽喝云。翻轉石頭來。師于言下有省。悟深然之。次日辭去。結茅深隱。后住靜江都。參徒日集。師終不自肯。口喃喃梵唄不歇。凡有請益。皆叱之曰。參方去○康熙壬子五月朔。示微疾。至初八日。命諸參徒入室。問汝等還知老僧去處么。恩侍者云。月明照見夜行人。師云。套語。進云。師意如何。師云。壬寅年不生。壬子年不死。汝再道看。進云。壬寅年卻生。壬子年卻死。師振聲大喝云。得恁么涂污老僧。進云。畢竟如何。師示偈云。咫尺云程九十州。腳跟任意把拳揉。門前柳色開金眼。檻外諸峰笑點頭。偈畢。問甚麼時候了。侍云。午矣師乃索茶嗽口。跏趺擲盞而寂。

太史蔣超虎臣居士

江南金壇人。謁鐵舟海禪師于金山。問山河大地

【現代漢語翻譯】現代漢語譯本：看無字有省（領悟）以偈（偈語）呈曰：『趙州狗子無佛性，脫下褲子來遮面。面子未曾遮得全，半身露出令人厭。』澄（指博山元澄）撫而印之（認可了他的領悟）。師（指該僧人）不自當（不自滿）。后以省親（回家探親）歸閩（福建）。及祝髮（剃度出家），復出嶺侍澄（再次出山服侍博山元澄）。久之歸鼓山（返回鼓山）。居東庵（住在東庵）。及博山無異和尚開法茲山（等到博山無異和尚在此山開壇講法），宿傾心事之（一直傾心侍奉他）。遂稱得旨（於是稱得上領悟了禪宗的宗旨）。自是深埋頭角（從此深藏鋒芒），潛修密煉（默默地修行）。至年八十七（到八十七歲），示寂于石林舊隱（在石林舊居圓寂）。閱七日茶毗（火化），火光金色（火焰呈現金色），香氣馥郁（香氣濃郁）。平日所持木念珠不壞（平時所用的木製念珠沒有燒燬）。

優曇頤和尚

湖廣人（湖南湖北一帶的人），族姓寧。十九投顓愚衡祝髮（十九歲時投奔顓愚衡剃度出家）。后參天童悟和尚（後來參拜天童悟和尚）。依侍久之（依止服侍了很久）。悟一日見師抬石（天童悟一天看見他抬石頭），遽喝云（突然呵斥道）：『翻轉石頭來（把石頭翻過來）！』師于言下有省（他聽了這話當下有所領悟）。悟深然之（天童悟深以為然）。次日辭去（第二天就告辭離開了）。結茅深隱（在深山裡搭茅屋隱居）。后住靜江都（後來住在靜江都）。參徒日集（來參學的弟子一天天聚集）。師終不自肯（他始終不認可自己）。口喃喃梵唄不歇（口中不停地念誦梵唄）。凡有請益（凡是有人請教），皆叱之曰（都呵斥他們說）：『參方去（去別處參學）！』康熙壬子（1672年）五月朔（初一），示微疾（略微生病）。至初八日（到初八），命諸參徒入室（讓眾弟子進入房間）。問（問道）：『汝等還知老僧去處么（你們還知道老僧要去哪裡嗎）？』恩侍者云（恩侍者說）：『月明照見夜行人（明月照亮夜行人）。』師云（優曇頤說）：『套語（這是套話）。』進云（恩侍者進一步說）：『師意如何（那師父您的意思如何）？』師云（優曇頤說）：『壬寅年不生（壬寅年（1662年）沒有生），壬子年不死（壬子年（1672年）沒有死）。汝再道看（你再說一遍試試）。』進云（恩侍者說）：『壬寅年卻生（壬寅年卻生了），壬子年卻死（壬子年卻死了）。』師振聲大喝云（優曇頤大聲呵斥道）：『得恁么涂污老僧（竟然這樣玷污老僧）！』進云（恩侍者說）：『畢竟如何（究竟如何）？』師示偈云（優曇頤示偈說）：『咫尺云程九十州（近在咫尺的云程卻有九十州之遙），腳跟任意把拳揉（腳跟可以隨意地揉搓）。門前柳色開金眼（門前的柳色睜開了金色的眼睛），檻外諸峰笑點頭（欄外的群峰笑著點頭）。』偈畢（說完偈語）。問（問道）：『甚麼時候了（什麼時辰了）？』侍云（侍者說）：『午矣（中午了）。』師乃索茶嗽口（優曇頤於是要了茶漱口），跏趺擲盞而寂（結跏趺坐，扔掉茶杯而圓寂）。

太史蔣超虎臣居士

江南金壇人，謁鐵舟海禪師于金山（在金山拜見鐵舟海禪師）。問山河大地（問道：山河大地）

【English Translation】 English version: Seeing 'Wu' (無, emptiness) he had an awakening and presented it in a verse, saying: 'The Zhao Zhou (趙州) dog has no Buddha-nature (佛性, Buddha-nature), taking off his pants to cover his face. The face is not completely covered, half the body is exposed, which is disgusting.' Cheng (澄, referring to Boshan Yuancheng 博山元澄) stroked and affirmed it (approved of his understanding). The monk (師, referring to the monk) was not complacent (不自當, not self-satisfied). Later, he returned to Min (閩, Fujian) to visit his family (省親, visit relatives). After tonsure (祝髮, tonsure), he went out of the mountains again to serve Cheng (澄, Boshan Yuancheng). After a long time, he returned to Gushan (鼓山, Drum Mountain). He lived in the East Hermitage (東庵, East Hermitage). When the Venerable Wuyi of Boshan (博山無異和尚) opened the Dharma (開法, Dharma teaching) on this mountain, he had long admired and served him wholeheartedly (宿傾心事之). He was then said to have attained the essence (得旨, attained the essence). From then on, he deeply buried his talents (深埋頭角, deeply buried his talents) and secretly cultivated and refined himself (潛修密煉, secretly cultivated and refined himself). At the age of eighty-seven, he passed away (示寂, passed away) in the old hermitage of Shilin (石林舊隱, old hermitage of Shilin). After seven days of cremation (茶毗, cremation), the firelight was golden (金色, golden), and the fragrance was rich (馥郁, rich). The wooden rosary (木念珠, wooden rosary) he usually held was not destroyed (不壞, not destroyed).

Venerable Yutan Yi (優曇頤和尚)

He was from Huguang (湖廣, Hunan and Hubei area), with the family name Ning (寧). At the age of nineteen, he joined Zhuanyu Heng (顓愚衡) for tonsure (祝髮, tonsure). Later, he visited Venerable Wuwu of Tiantong (天童悟和尚). He served him for a long time. One day, Wuwu saw the monk carrying a stone and suddenly shouted, 'Turn the stone over!' The monk had an awakening upon hearing these words. Wuwu deeply affirmed it. The next day, he left and built a hut in deep seclusion. Later, he lived in Jingjiangdu (靜江都). Disciples gathered daily. The monk never affirmed himself. His mouth mumbled Sanskrit chants non-stop. Whenever someone asked for advice, he would scold them, saying, 'Go elsewhere to study!' On the first day of the fifth month of the Renzi year of Kangxi (康熙壬子, 1672 AD), he showed slight illness. On the eighth day, he ordered the disciples to enter the room and asked, 'Do you know where the old monk is going?' The attendant En (恩侍者) said, 'The bright moon illuminates the night traveler.' The monk said, 'Cliché.' En further said, 'What is the master's intention?' The monk said, 'I was not born in the Renyin year (壬寅年, 1662 AD), and I will not die in the Renzi year (壬子年, 1672 AD). Say it again.' En said, 'I was born in the Renyin year, and I will die in the Renzi year.' The monk shouted loudly, 'How dare you defile the old monk like this!' En said, 'What is it after all?' The monk showed a verse, saying, 'The cloud path is only a short distance away, yet it is ninety states away. The heels can be rubbed at will. The willow color in front of the door opens golden eyes, and the peaks outside the railing smile and nod.' After finishing the verse, he asked, 'What time is it?' The attendant said, 'It is noon.' The monk then asked for tea to rinse his mouth, sat in the lotus position, threw the cup, and passed away.

Grand Historian Jiang Chao Huchen Layman (太史蔣超虎臣居士)

He was from Jintan (金壇), Jiangnan (江南). He visited Zen Master Tiezhou Hai (鐵舟海禪師) at Jinshan (金山). He asked about mountains, rivers, and the great earth (山河大地).

。俱有壞時。且道金山壞不壞。海伸一足云。向這裡下得一轉語。便見端的。士云。下語也不難。祗恐與師隔一層了也。海云。恁么道又爭得。士云。和尚又如何。海云。切莫當面錯過。士諾諾。又問蘇長公與佛印禪師玉帶機緣。請師代一轉語。海云。山衲若代語。玉帶又要還了也。士云。畢竟下甚麼語。方得相應。師云。莫謂山衲無語好。士云。將謂別有。海云。今日方始瞥地那。士一日舉似同年孫孝則。孝曰。何不道是語何有。是坐何處○士寓孝則居士園久之。孝問曰。邇來不見兄有禪。士曰。禪可見么。孝曰。試道看士曰。想不必道。次日孝謂士曰。大悲閣記。是兄的。是古人的。士曰。是我的。孝曰。兄忘卻了也。士點首。后入都。寄書云。此行良苦。幸蚤為我賦招魂也。孝復曰。安得便心動。北風有何惡。士請告歸。道經高郵。乃別孝曰。予將浪蕩了此一生。孝曰。何處去。士曰。過得廬山。又峨嶺矣。後果終於峨眉伏虎寺。臨寂。留詩一律云。翛然猿鶴自相親。老衲無端墮業塵。直向鑊湯求避熱。又從大海去翻身。功名傀儡場中物。妻子骷髏隊里人。只有君親無報答。生生一念祝能仁。題畢趺坐。擲筆而逝。

寧波天井天壽鏡宗新禪師

早參。拈拄杖曰。大眾。米里有蟲。飯里有沙。總是尋

【現代漢語翻譯】俱有壞滅的時候。那麼請問金山會壞滅嗎？海伸出一隻腳說：『在這裡能夠說出一句轉語，就能明白究竟。』士說：『說一句轉語不難，只是恐怕和禪師您隔了一層。』海說：『這麼說又有什麼用呢？』士說：『和尚您又會怎麼說呢？』海說：『千萬不要當面錯過。』士唯唯應諾。又問蘇軾（蘇長公）與佛印禪師玉帶的因緣，請海禪師代說一句轉語。海說：『山僧如果代說轉語，玉帶也要還回去了。』士說：『到底說什麼樣的轉語，才能相應呢？』海禪師說：『不要說山僧沒有好話。』士說：『還以為有什麼特別的。』海禪師說：『今天才開始稍微明白啊。』士有一天把這件事告訴同年孫孝則。孫孝則說：『為什麼不說『語何有，是坐何處』呢？』士住在孫孝則居士的園子里很久。孫孝則問他說：『最近不見您談禪了。』士說：『禪是可以見到的嗎？』孫孝則說：『試著說說看。』士說：『想來不必說了。』第二天，孫孝則對士說：『《大悲閣記》，是您寫的，還是古人寫的？』士說：『是我寫的。』孫孝則說：『您忘記了嗎？』士點頭。後來士進京，寄信說：『這次進京非常辛苦，希望早點為我寫一篇《招魂》啊。』孫孝則回覆說：『怎麼能輕易心動，北風有什麼可怕的？』士請求告老還鄉，路過高郵，於是和孫孝則告別說：『我將要浪蕩一生了。』孫孝則說：『要去哪裡？』士說：『過了廬山，又是峨眉山了。』後來果然在峨眉山伏虎寺去世。臨終時，留下一首詩說：『悠然自得猿猴白鶴互相親近，老衲我無緣無故墮入塵世。徑直走向鑊湯想要求得避熱，又從大海之中去翻身。功名利祿不過是戲臺上的傀儡，妻子兒女不過是墳墓里的一堆骷髏。只有君王和父母的恩情無法報答，生生世世都一心祝願能仁（釋迦牟尼佛）。』寫完后，跏趺而坐，扔掉筆就去世了。

寧波天井天壽鏡宗新禪師

早參時，拈起拄杖說：『各位，米里有蟲，飯里有沙，總是在尋找。』

【English Translation】 Everything has a time of destruction. Now, tell me, will Golden Mountain be destroyed? Hai extended one foot and said, 'If you can utter a turning phrase here, you will see the truth.' Shi said, 'Uttering a phrase is not difficult, but I fear there is a layer between me and the master.' Hai said, 'What's the use of saying it that way?' Shi said, 'What would the monk say?' Hai said, 'By no means miss it when it's right in front of you.' Shi nodded in agreement. He then asked about the karmic connection of Su Changgong (Su Shi) and Zen Master Foyin's jade belt, requesting the master to offer a turning phrase on their behalf. Hai said, 'If this mountain monk were to offer a phrase, the jade belt would have to be returned as well.' Shi said, 'What kind of phrase, after all, would be appropriate?' The master said, 'Don't say that this mountain monk has no good words.' Shi said, 'I thought there would be something special.' Hai said, 'Only today have I begun to glimpse it.' One day, Shi related this to his fellow scholar Sun Xiaoze. Xiaoze said, 'Why not say, 'What phrase is there? Where is the sitting?'' Shi resided in Layman Sun Xiaoze's garden for a long time. Xiaoze asked, 'Recently, I haven't seen you discuss Zen.' Shi said, 'Can Zen be seen?' Xiaoze said, 'Try to say something.' Shi said, 'I think there's no need to say it.' The next day, Xiaoze said to Shi, 'The 'Record of the Great Compassion Pavilion', is it your writing or an ancient's?' Shi said, 'It's mine.' Xiaoze said, 'Have you forgotten?' Shi nodded. Later, he went to the capital and sent a letter saying, 'This trip is very arduous; I hope you will write a 'Summoning the Soul' for me soon.' Xiaoze replied, 'How can one's heart be easily moved? What is so bad about the north wind?' Shi requested to retire and return home. Passing through Gaoyou, he bid farewell to Xiaoze, saying, 'I will squander this life away.' Xiaoze said, 'Where are you going?' Shi said, 'After passing Mount Lu, it will be Mount Emei.' Later, he indeed passed away at the Fuhu Temple on Mount Emei. At the moment of his passing, he left a poem saying, 'Carefree, the apes and cranes are naturally close to each other; this old monk has fallen into the dust of karma for no reason. Heading straight for the cauldron of boiling water to seek relief from the heat, and again turning over from the great sea. Fame and fortune are objects on a puppet stage; wives and children are a pile of skeletons in a graveyard. Only the kindness of the ruler and parents cannot be repaid; in every life, I single-mindedly wish for the capable one (Sakyamuni Buddha).' After finishing the poem, he sat in the lotus position, threw down his pen, and passed away.

Zen Master Jingzong Xin of Tianshou Temple in Ningbo

During the morning assembly, he raised his staff and said, 'Everyone, there are worms in the rice and sand in the food; you are always searching.'

常事。為甚麼須菩提咬落拇指。良久曰。有些腳痠○示眾曰。欲識佛性義。當觀時節因緣。高聲曰。且道是甚麼時節。買帽相頭○早參。卓拄杖曰。老僧祇解這個。諸人又作么生。又卓拄杖曰。上山擒虎易。開口告人難。

明州天井秀峰敢禪師

本郡邵氏子。因僧問諸佛妙理即不問。向上宗乘事若何。師一喝。僧一喝。師曰。且道那一喝是賓。那一喝是主。僧又喝。師曰。那裡學得這虛頭來○因僧問如何是未生前本來面目。師曰。這問最親切。僧曰。學人不會。再乞方便。師打云。正好向者里會去。

金陵紫竹林卉堂旋煥禪師

楚之武岡羅氏子。心慕內典。棄儒入釋。禮圓照佛語和尚披剃。歷有年所。遂傳心印。建峨山。住五臺。弘演教律。道風遠振。江南諸護法請住紫竹林。除夕示眾。月月有個三十日。惟茲三十休兒戲。閻羅老子算飯錢。試問諸人何所敵。若敵得。炎炎火宅清涼域。若敵不得。二六時中須著力。且道如何是著力一句。紅爐𦦨里翻身轉。那怕閻君面似鐵○著有祇園小集。藥師法懺。清磯集說。楞嚴綱旨。法華提綱。紫竹集等書。盛行於世。

江南興化蘆渡大威權禪師

本邑程姓。投五臺秘魔巖遍融老宿剃染。參憨山清。達觀可。笑巖寶。最後謁龍池傳。時值密

【現代漢語翻譯】現代漢語譯本：常事。為什麼須菩提咬掉拇指？良久后說：『有些腳痠。』開示大眾說：『想要認識佛性的意義，應當觀察時節因緣。』高聲說：『且道現在是什麼時節？買帽子看頭的大小。』早參時，拄著枴杖說：『老僧只懂得這個，你們又怎麼樣呢？』又拄著枴杖說：『上山擒虎容易，開口求人難。』

明州天井秀峰敢禪師

本郡邵氏之子。因為僧人問：『諸佛的妙理暫且不問，向上宗乘的事情如何？』禪師一喝。僧人也一喝。禪師說：『且道哪一喝是賓，哪一喝是主？』僧人又喝。禪師說：『從哪裡學來這些虛假的把戲？』因為僧人問：『如何是未出生前的本來面目？』禪師說：『這個問題最親切。』僧人說：『學人不會，再乞求方便開示。』禪師打了一下說：『正好向這裡去體會。』

金陵紫竹林卉堂旋煥禪師

楚地武岡羅氏之子。心慕佛法經典，放棄儒學出家為僧。拜圓照佛語和尚剃度，經歷多年，於是傳承心印。建立峨山，居住五臺山，弘揚演說教律，道風遠播。江南的各位護法請他居住紫竹林。除夕夜開示大眾：『每個月都有三十天，只有這三十（指除夕）要停止嬉戲。閻羅老子要算飯錢，試問各位用什麼來抵擋？如果抵擋得了，炎炎火宅就是清涼的境域。如果抵擋不了，每時每刻都要努力。』且道什麼是努力的一句？紅爐火里翻身轉，不怕閻君面如鐵。著有《祇園小集》、《藥師法懺》、《清磯集說》、《楞嚴綱旨》、《法華提綱》、《紫竹集》等書，盛行於世。

江南興化蘆渡大威權禪師

本邑程姓。投靠五臺秘魔巖遍融老宿剃度染衣，參訪憨山清（？），達觀可（？），笑巖寶（？），最後拜謁龍池傳（？）。當時正值密（？）。

【English Translation】 English version: Common occurrence. Why did Subhuti bite off his thumb? After a long pause, he said, 'My feet are a little sore.' He addressed the assembly, saying, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance.' He said loudly, 'Tell me, what time is it now? Measuring the head to buy a hat.' During the morning assembly, he held up his staff and said, 'This old monk only understands this. What about you?' Again, he held up his staff and said, 'It's easy to catch a tiger in the mountains, but difficult to ask for help from others.'

Zen Master Gan of Xiufeng, Tianjing, Mingzhou

A son of the Shao family from this prefecture. Because a monk asked, 'The wonderful principles of all Buddhas are not to be questioned for now, but what about the affairs of the supreme vehicle?' The master gave a shout. The monk also gave a shout. The master said, 'Tell me, which shout is the guest and which is the host?' The monk shouted again. The master said, 'Where did you learn these false tricks?' Because a monk asked, 'What is the original face before birth?' The master said, 'This question is most intimate.' The monk said, 'This student does not understand, and begs for further expedient instruction.' The master struck him and said, 'It is precisely here that you should understand.'

Zen Master Xuanhuan of Huitang, Zizhulin, Jinling

A son of the Luo family from Wugang, Chu. He admired the inner scriptures and abandoned Confucianism to become a monk. He was tonsured by the Venerable Foyu of Yuanzhao, and after many years, he inherited the mind-seal. He established Mount E and resided on Mount Wutai, propagating and expounding the teachings and precepts. His virtuous influence spread far and wide. The protectors of Jiangnan invited him to reside in Zizhulin. On New Year's Eve, he addressed the assembly: 'Every month has thirty days, only this thirtieth (referring to New Year's Eve) should be a time to cease playing. Yama, the King of the Underworld, will calculate the cost of food. I ask you, what will you use to resist? If you can resist, the blazing house of fire is a realm of coolness. If you cannot resist, you must exert effort at all times.' Tell me, what is the phrase of exertion? Turning over in the red furnace, not fearing Yama's iron face. He authored books such as 'Qiyuan Small Collection,' 'Bhaisajyaguru Repentance Ritual,' 'Qingji Collection of Sayings,' 'Surangama Sutra Synopsis,' 'Lotus Sutra Outline,' and 'Zizhulin Collection,' which are widely circulated in the world.

Zen Master Daweiquan of Ludu, Xinghua, Jiangnan

A Cheng from this town. He sought refuge with the Elder Bianrong of Secret Demon Cliff on Mount Wutai for tonsure and dyeing of robes, and visited Hanshan Qing (?), Daguan Ke (?), Xiaoyan Bao (?), and finally paid respects to Longchi Chuan (?). At that time, it was precisely Mi (?).

云悟繼席。執侍最久。嘗發願云。如今生不明此大事因緣。誓不倒單。晝夜端坐。如一座泰山相似。悟見師如此行履。一日悟問汝在此多少時。師曰。三年。悟曰。三年前在甚麼處。師打一掌曰在這裡。悟曰。這是三年後的事。如何是三年前的事。師又打一掌。悟曰。一掌不作一掌用時如何。師曰。今日被和尚一問。只得嘴掛壁上。悟曰。如何是日用中事。師曰。饑則吃飯。寒則添衣。即呈偈曰。一拶通身冷汗流。全然放下任悠悠。西來祖意何須問。魔佛從今一筆鉤○師一日請悟沐浴次。師曰。清凈法身作么生浴。悟便打。師曰。本來無一物。又打個甚麼。悟痛打曰。這漢若不打。三十年後罵老僧去在○師一日告眾送信檀樾曰。老僧某日去矣。侍僧問曰。和尚往甚麼處去師以手指西而逝。世壽九十九。僧臘八十八。

古徐州龍山容止量禪師

興化王氏子。參山茨際和尚于東明。際問曰。汝是何鄉人。師曰。江北。際曰。可曾帶得鄉里物來么。師豎起拳頭。際曰。我不識這是甚麼東西。師曰。非但和尚不識。三世諸佛亦不識。際曰。不識個甚麼。師一喝。際便打。師拂袖曰。今日識破這老漢。師于康熙壬子。忽示眾曰。吾行矣。言畢泊然而逝。

續指月錄尊宿集(終)

【現代漢語翻譯】現代漢語譯本云悟禪師繼承了衣缽。這位禪師侍奉的時間最長。他曾經發愿說：『如果今生不能明白這件大事因緣，我發誓絕不倒下單睡。』日夜端正坐著，就像一座泰山一樣。云悟禪師看到他如此修行，一日問道：『你在這裡多久了？』禪師說：『三年。』云悟禪師問：『三年前在什麼地方？』禪師打了他一掌，說：『就在這裡。』云悟禪師說：『這是三年後的事，什麼是三年前的事？』禪師又打了他一掌。云悟禪師說：『一掌不當作一掌用時如何？』禪師說：『今日被和尚一問，只得把嘴巴掛在墻上。』云悟禪師問：『什麼是日用中的事？』禪師說：『餓了就吃飯，冷了就添衣。』隨即呈上偈語說：『一拶通身冷汗流，全然放下任悠悠。西來祖意何須問，魔佛從今一筆鉤。』有一天，這位禪師請云悟禪師沐浴，禪師說：『清凈法身怎麼沐浴？』云悟禪師便打他。禪師說：『本來無一物，又打什麼？』云悟禪師痛打他說：『這漢子若不打，三十年後就要罵老僧去了。』有一天，這位禪師告訴眾人送信給檀越（施主），說：『老僧某日就要去了。』侍者問：『和尚往什麼地方去？』禪師用手指著西方而逝世。世壽九十九歲，僧臘八十八年。

古徐州龍山容止量禪師

是興化王氏的兒子。在東明參拜山茨際和尚。山茨際和尚問：『你是哪裡人？』禪師說：『江北人。』山茨際和尚說：『可曾帶來家鄉的東西嗎？』禪師豎起拳頭。山茨際和尚說：『我不認識這是什麼東西。』禪師說：『不只是和尚不認識，三世諸佛也不認識。』山茨際和尚說：『不認識什麼？』禪師大喝一聲，山茨際和尚便打他。禪師拂袖而去，說：『今天識破了這個老漢。』這位禪師在康熙壬子年（1732年），忽然告訴眾人說：『我要走了。』說完便安然逝世。

續指月錄尊宿集(終)

【English Translation】 English version Zen Master Yunwu succeeded to the Dharma seat. He served the longest. He once vowed, 'If I do not understand this great matter of cause and condition in this life, I vow never to lie down to sleep.' He sat upright day and night, like a Mount Tai. Seeing him practice in this way, Zen Master Yunwu asked one day, 'How long have you been here?' The Zen Master said, 'Three years.' Yunwu said, 'Where were you three years ago?' The Zen Master slapped him and said, 'Right here.' Yunwu said, 'That's three years later. What about three years ago?' The Zen Master slapped him again. Yunwu said, 'What if a slap is not used as a slap?' The Zen Master said, 'Today, being asked by the monk, I can only hang my mouth on the wall.' Yunwu asked, 'What is the matter in daily life?' The Zen Master said, 'When hungry, eat; when cold, add clothes.' Then he presented a verse, 'One squeeze, the whole body flows with cold sweat, completely let go and drift leisurely. Why ask about the meaning of the Patriarch's coming from the West? From now on, demons and Buddhas are crossed out with one stroke.' One day, this Zen Master asked Yunwu to bathe him. The Zen Master said, 'How does the pure Dharma body bathe?' Yunwu then hit him. The Zen Master said, 'Originally there is nothing, so what are you hitting?' Yunwu hit him hard and said, 'If I don't hit this fellow, he will scold the old monk in thirty years.' One day, this Zen Master told the assembly to send a message to the danyue (benefactor), saying, 'The old monk will be leaving on a certain day.' An attendant monk asked, 'Where is the heshang (monk) going?' The Zen Master pointed to the West and passed away. His age was ninety-nine, and his monastic age was eighty-eight.

Zen Master Rongzhiliang of Longshan in Ancient Xuzhou

He was the son of the Wang family of Xinghua. He visited heshang (monk) Shanci Ji at Dongming. Ji asked, 'Where are you from?' The Zen Master said, 'Jiangbei.' Ji said, 'Have you brought anything from your hometown?' The Zen Master raised his fist. Ji said, 'I don't know what this is.' The Zen Master said, 'Not only does the heshang (monk) not know, but the Buddhas of the three worlds also do not know.' Ji said, 'Don't know what?' The Zen Master shouted, and Ji hit him. The Zen Master flicked his sleeves and said, 'Today I have seen through this old man.' In the year renzi of the Kangxi era (1732), this Zen Master suddenly told the assembly, 'I am leaving.' After saying this, he passed away peacefully.

Continued Collection of Venerable Monks from the Finger-Pointing at the Moon (End)